With the implied mention of this same technical expression it is stated in the Prabodha-siddhi: Equality of characteristic modes results from significancy. If it be said, This then is a valid rejoinder, we reply, This is a mere scaring of the uninstructed, for the source of fallacy has not been pointed out. This is twofold, general and particular: of these, the former is self-destructive, and the latter is of three kinds, defect of a requisite element, excess of an element not requisite, and residence in that which is not the subjicible subject. Of these (two forms of the fallacy), the general form is not suspected, no self-pervasion being observed in the dilemma in question (viz., Is the statement that the world is unreal itself true or false? &c.) So likewise the particular; for if a water-jar be said to be non-existent, the affirmation of its non-existence is equally applicable to the water-jar as that of its existence. If you reply: We accept the unreality (or falsity) of the world, not its non-existence; this reply is about as wise as the procedure of the carter who will lose his head rather than pay a hundred pieces of money, but will at once give five score; for falsity and non-existence are synonymous. We dismiss further prolixity. The meaning of the first aphorism, viz., Then hence the absolute is to be desired to be known, is as follows:--The word _then_ is allowed to purport auspiciousness, and to designate subsequency to the qualification (of the aspirant). The word _hence_ indicates a reason. Accordingly it is stated in the Gáruḍa-puráṇa:-- "All the aphorisms begin with the words Then and Hence regularly; what then is the reason of this? "And what is the sense of those words, O sage? Why are those the most excellent? "Tell me this, Brahmá, that I may know it truly." Thus addressed by Nárada, the most excellent Brahmá replied:-- "The word Then is used of subsequency and of competency, and in an auspicious sense, "And the word Thence is employed to indicate the reason." It is laid down that we must institute inquiries about the absolute, because emancipation is not attained without the grace of Náráyana, and his grace is not attained without knowledge. The absolute, about which the inquiry is to be instituted, is described in the words (of the second aphorism): From which the genesis, and so forth, of this. The meaning of the sentence is that the absolute is that from which result emanation, sustentation, and retractation; according to the words of the Skanda-puráṇa-- "He is Hari the sole ruler, the spirit from whom are emanation, sustentation, retractation, necessity, knowledge, involution (in illusion), and bondage and liberation;"