Next we will describe the order of the successive destructions. From _apekshábuddhi_ arises, simultaneously with the production of duality (_dvitva_), the destruction of the knowledge of the genus of unity; next from the knowledge of the genus of duality (_dvitvatva_) arises, simultaneously with the knowledge of the quality duality, the destruction of _apekshábuddhi_; next from the destruction of _apekshábuddhi_ arises, simultaneously with the knowledge of the two substances, the destruction of the duality; next from the knowledge of the two substances arises, simultaneously with the production of imagination (_saṃskára_), the destruction of the knowledge of the quality; and next from imagination arises the destruction of the knowledge of the substances. The evidence for the destruction of one kind of knowledge by another, and for the destruction of another knowledge by imagination, is to be found in the following argument; these knowledges themselves which are the subjects of the discussion _are_ successively destroyed by the rise of others produced from them, because knowledge, like sound, is a special quality of an all-pervading substance, and of momentary duration.[180] I may briefly add, that when you have the knowledge of the genus of unity simultaneously with an action in one of the two things themselves, producing that separation which is the opposite to the conjunction that produced the whole, in that case you have the subsequent destruction of duality produced by the destruction of its abiding-place (the two things); but where you have this separate action taking place simultaneously with the rise of _apekshábuddhi_, there you have the destruction of duality produced by the united influence of both.[181] _Apekshábuddhi_ is to be considered as that operation of the mind which is the counter-entity to that emergent non-existence (_i.e._, destruction) which itself causes a subsequent destruction.[182]