वादावली ६९ २५४. रज्जुभुजङ्गादौ व्यभिचार इतेि चेन्न; तज्ज्ञानस्यैव भय कम्पादिजनकत्वात् । २५. ननु ज्ञानमात्रमेव भयकम्पादिजनकम् , अर्थविशेषितं वा ? आद्ये सकलज्ञानानां भयकम्पादिजनकत्वप्रसङ्गः । २५६. द्वितीये सर्पस्यापि तजनकत्वभायातमिति चेन्न; सर्पतया ज्ञातरजोरेव विशेषणत्वेन व्यभिचाराभावात्, सपजन्यत्वाच्च । experience) is on a par with the subject. There is indeed no inconstancy of the proba15 in the subject or in what is on a par with the subject . 254. If it be said that there is the inconstancy (of the proba1s) in respect of rope-smake, etc. (which produce fear), 10 (says the siddhantin), because its cogाition by itself produces fear, trem1bling, etc. (and that cognitio1 is 10t illusory) 255. Now, is it the cognition by itself that gives rise to fear, trembling, etc., or is it as speciffed by the content ? In the first case, there is the contingence of all cognitions giving rise to fear, trembling, etc. 256. * In ] the second case, for the smake t00 there results the production of that.' If this be said, 70 (says the siddhantin), because, “ the (real) rope that is cognised as the smake,'-this alone being the specifica and because they (fear etc.) are generated not by the smake (but only by smake-cognition)
