५८ २५७. आत्मन्यथैक्रियाकारित्वं नास्तीति चेन्न ; तस्य निखिल प्रपञ्चकारणत्वेन श्रुतिशतसमधिगतत्वात् । सोऽपि पक्षनिक्षिप्तश्चेत् माहा यानिकपक्षपातः स्यात् । २५८. तदतिरिक्तात्माभ्युपगमात्रैवमिति चेन्न ; तदतिरिक्तस्याप्ये तद्विशेषण्णवत्तया पक्षनिक्षेपात् । २५९. किञ्च विशिष्टस्याप्यात्मनोऽर्थक्रियाभ्युपगमादात्मांशस्य सा कथ न स्यात् ? २६०. यावहारिकत्वञ्च विश्वसत्यतायां प्रमाणम् ; अभिज्ञाभि बदनादीनामपि शुक्तिमात्रविषयत्वात् । वादावली 257. If it be said that in the self th0ere is 10) productio11 of successful activity (in respect of the object), m० (5ays siddhantin) ; for, it (the self) as the the hundred scriptural statements . Iई that (causal self) to० be (said to be) included in the subject, then there would be partiality in favour of Mahayama (Buddhism) 258. If it be said that it is not s0 because of the acceptance of a self other that that (ualified self), 10 (says the siddhantin) ; for, since even what is other than that has this attribute (*४. being other than the (uali fied self), it is included in the subject. 259. Besides, because of the acceptance of success ful activity in respect of even the qualified self, how car1 it be said not to be present in the self-part (of the 260. And, being an object of empirical usage is authority for (the establishment of) the reality in
