Chopter IV 141 ज्ञेयम् - चतुष्कोटिवर्जितं परमार्थतत्वम् । (K. bhasya; while the same authority explained शेष as लौकिकादीनि त्रीणि, in the comment on Kárikā 88 ). परिकल्पितस्वभाव ( Vidhusek hara ). आप्यानि -आप्तव्यानि त्यक्तबाह्यैषणात्रयेण भिक्षुणा पाण्डित्यबाल्यमौनाख्यानि साधनानि । ( K, bhāsya). Attainable,धर्मधातु which is परिनिष्पन्न (Vidhuśekhara). पाक्यानि- रागद्वेषमोहादयो दोषाः कषायाख्यानि वक्तव्यानि | सर्वाण्येतानि देव- ज्ञेयाप्यपाक्यानि विज्ञेयानि भिक्षुणोपायत्वेनेत्यर्थः 1 (K. bhasya; but how could the चतुष्कोतिवर्जित परमार्थतत्त्व be regarded as an उपाय?). To be matured, the act of maturing by discipline for the attainment of the absolute, not only for others but also for one's own self (Vidhusekhara ). तेषां etc.---तेषां हेयादीनामन्यत्र विज्ञेयात्परमार्थसत्यं विज्ञेयं ब्रह्मैकं वर्जयित्वा, उपलम्मनमुपलम्भोऽविद्याकल्परूपमामात्रम् ( K. bhāsya. so far seems to take तेषां as referring to all the four हेय, ज्ञेय, आप्य, and पाक्य, and calls the four अविद्याकल्पना, and makes a distinction between ज्ञेय in the first line and विज्ञेय in the second line) हेयाप्यपाक्येषु त्रिष्वपि स्मृतो ब्रह्मविद्भिर्न परमार्थसत्यता त्र्याणामित्यर्थः ( here only the three हेय, आप्य and पाक्य are said to be असत्य, in contradiction of what was just said before ). Prof. Vidhuśekhara translates the second line as " It is said that among them there is perception of the three, but not of that which is to be known" and explains the idea as under:- “ only three, i. e. heya, apya and pakya can be perceived but not the jñeya or vijñeya. For it is parikalpita 'imagined and a thing which is only imagined owing to its very nature cannot be perceived, just like mirage, as it has no existence. " Vidhusekhara thus, like K. bhāşya, takes त्रिषु to reſer to हेय, आप्य and पाक्य, and ज्ञेय ( in line 1 ) to be the same as विज्ञेय (in line 2 ). We differ from Prof. Vidhuśekhara and K. bhāşya in the interpretation of this Kärikā. We are of opinion that तेषां refers to
