Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c6.s5.t17.3

c6.s5.t17.3

Udayana established the existence of the self (*ātman*) as an object of internal perception. There has to be cognizer for every cognition. The Vijñānavādin refuses to accept this distinction and maintains that the cognizer and the cognition are one and the same. Udayana traps the Vijñānavādin on the basis of latter’s acceptance of two types of parallel streams of cognitions — *ālaya-vijñāna* (self cognition) and *pravṛtti-vijñāna* (object cognition). The former works as a storehouse to generate the object cognitions. Udayana questioned the very logistics of this genesis.