ज्ञानाकारवैचित्र्येण ज्ञाने स्वाकारं समर्प्य ^विनष्टमप्यर्थमनुमिनोतीतेि वादश्च न संभवति, असतो विनष्टस्य धर्मेिणो धर्मसंक्रमणस्यादृष्टत्वात्^^ ।
उदासीनानामपि चैवं सिद्धिः ॥ २६ ॥
क्षणिकत्वाभ्युपगमेऽनुष्ठातुरन्यत्वात् ^^^फलिनः, निष्प्रयत्नानानामपि सर्वार्थसिद्धिः स्यात् ॥
The argument viz. 'The object that has perished after
imparting its own form to the cognition, is inferred through
the reason of such imparted forms of the cognition.' This
argument is not sound, because, it is not so observed. When
a thing perished, and ceased to exist, its attributes are not
seen to attach themselves to a different object.
26. Udaasinaanaamapi caivam siddih
And thus there would be the accomplishment on the part of the non-active people also.
On the theory of universal momentariness, it would happen that one is performer of the action and another is enjoyer of its benefit. Therefore it would folIow that persons without making any efforts, may accomplish all their ends.
^ विनष्टमर्थम् A 1, M 2
^^ एतदनन्तरम् 'ज्ञाने नौलाद्याकार उपलभ्यते । स विनष्टस्यासतोऽर्थस्याकारो भवितुं नार्हति । कुतः? अदृष्टत्वात् ; न खलु थर्मिणि विनष्टे तद्धर्मस्यार्थान्तरे संक्रमणं दृष्टम्' इत्यधिकः पाठः । M 2, 3, Pr
^^^फलिनां Pr
