७५ २७४. अपि चैतानन्तः पश्यति बहिर्वा ? ” नाद्यः, अल्पप्रदेशे महतां दर्शनासंभवात् । नोत्तरः ; पार्श्वस्थानामप्युपलम्भप्रसङ्गात् । २७५. केन चैते करणेनोपलभ्यन्ते । न तावद्वाहेन्द्रियैः, तेषां तदोपरतत्वात् । नापि मनसा ; तस्य वहिरस्वातन्त्र्यात् । २७६. किश्च काश्यां सुप्तो मधुरां पश्यति ; तथा हेमन्ते सुप्तो वसन्तम् । न च तत्र तयोः सम्भवः । तस्माद्भ्रान्तिकल्पिताः । २७७. न चैवात्र किञ्चिदधिष्ठानमस्ति, आत्मनो भेदेनोपलम्भात् । न ह्यहं गज इतेि तदा प्रतीतिरस्तीति । 274 . Further, those objects (in dreams), are they cognised inside (the body) or outside ? Not the first, because it is impossible to cognise huge objects in a small place. Not the latter, because of the contimge1ce of cognition even by the people by one's side 275. And by what instrument are these (dream objects) cognised? Now, it is not by the outer sense organs, because at that time they are (१ll) at rest. Nor is it by the mind (manas) because it has no independent power (of cognitio7) outside (the body) 276. Further, one asleep in Benares (Kās') per ceives Madura (in his dream). Likewise (01me who sleeps in autum?? (experiences) spring. And of these, there is no possibility at that (time or) place. Therefore they are delusively posited 277. Nor is there any substrate here; for the self is cognised as different (from the objects of the dream) ndeed the cognition is, then, not in the from 'I am1 ar। elephant
