Sarvadarshanasangraha 10.24

10.24

dvitvāder apekṣābuddhijanyatve kiṃ pramāṇam/ atrāhur ācāryāḥ — apekṣābuddhir dvitvāder utpādikā bhavitum arhati/ vyañjakatvānupapattau tenānuvidhīyamānatvāt/ śabdaṃ prati saṃyogavad iti/ vayaṃ tu brūmaḥ — dvitvādikam ekatvadvayaviṣayānityabuddhivyaṅgyaṃ na bhavati anekāśritaguṇatvāt pṛthaktvādivad iti/

But it may here be asked what is the proof of duality, &c., being thus produced from apekṣābuddhi? The great doctor (Udayana) maintained that apekṣābuddhi must be the producer of duality, &c., because duality is never found separated from it, while, at the same time, we cannot hold apekṣābuddhi as the cause only of its being known [and therefore it follows that it must be the cause of its being produced[25]], just as contact is with regard to sound. We, however, maintain the same opinion by a different argument; duality, &c., cannot be held to be made known (jñāpya) by that non-eternal apprehension whose object is two or more individual unities (i.e., apekṣābuddhi), because these are qualities which reside in a plurality of subjects [and not in any one individual[26]] just as "severalty" does [and, therefore, as apekṣābuddhi is not their jñāpaka, it must be their janaka].