connected with an ordinary action they have a secondary, implied, meaning only [FOOTNOTE 30:1]. Perception reveals to us non-differenced substance only We have so far shown that in the case of a conflict between Scripture and Perception and the other instruments of knowledge, Scripture is of greater force. The fact, however, is that no such conflict is observed to exist, since Perception itself gives rise to the apprehension of a non-differenced Brahman whose nature is pure Being.--But how can it be said that Perception, which has for its object things of various kinds-- and accordingly expresses itself in judgments such as 'Here is a jar,' 'There is a piece of cloth'--causes the apprehension of mere Being? If there were no apprehension of difference, all cognitions would have one and the same object, and therefore would give rise to one judgment only-- as takes place when one unbroken perceptional cognition is continued for some time.--True. We therefore have to enquire in what way, in the judgment 'here is a jar,' an assertion is made about being as well as some special form of being. These implied judgments cannot both be founded on perception, for they are the results of acts of cognition occupying different moments of time, while the perceptional cognition takes place in one moment (is instantaneous). We therefore must decide whether it is the essential nature of the jar, or its difference from other things, that is the object of perception. And we must adopt the former alternative, because the apprehension of difference presupposes the apprehension of the essential nature of the thing, and, in addition, the remembrance of its counterentities (i.e. the things from which the given thing differs). Hence difference is not apprehended by Perception; and all judgments and propositions relative to difference are founded on error only. Difference--bheda--does not admit of logical definition