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The Advaitins explain that the Visistajnana or distinctive knowledge originates from the Visesanajnana or the knowledge of attributive. In their opinion, the con- lh tent of the previous experience of true Rajata is the Visesana. That means the previous experience is Visesanajnana. And the Suktirajata experience is the Visistajnana. It is this Visesanajnana that is responsible for the Visistajnana. But Vadiraja says that in the Suktirajata-

experience it is not the previous experience of true silver as Visesana that is responsible but it is the similarity of shell and silver that has led to the shell-silver 1080 experience. su But this experience involves a non-existing silver as the content of the experience. E- 02 1 Then one may raise the objection: How does the nonexisting silver get related with the eye? If not, without the contact of the eye and the object how can there be perceptual experience? Vadiraja replies that it is impossible to trace and to show the relation since the very object silver is not at all real, Even the Advaitins cannot show the contact in this case. Here the contact is not with the unreal silver but it is with the shell itself. And this shell due to defect and similarity, is taken to be responsible to lead to the illusion of a non-existing silver. The shell-silver experience and hare's horn experience are of the same kind. There is no difference at all. To prove this, Vadiraja advances a syllogism: Vimatamh suktirajatam na asatah vyatiricyate trikalyam nisedhyatvat and promises that there is no difference between the shell-silver experience and the hare's horn experience, since the contents of both the experiences are unreal. Hence, it is not possible for the Advaitins to establish Sadasadvilaksanatva or Mithyatva of the world on the basis of the shell-

silver because, as shown the shell-silver itself is not inexplicable. 361