वादावली त्वेनैव व्यवहारोपपत्तेः । चैतन्यस्यापि स्वाभाविकं भविष्यतीति को दोषः ? ३१७ . असङ्गश्रुतिस्तु परमेश्वरस्य पापादिसम्बन्धाभाववादिनी । ३१८. न द्वितीयः, करणसामर्थेन विषयविषयिभावोपपत्तेः । ३१९. किञ्च अध्यस्तत्वेन प्रकाशने जीवेऽध्यासपक्षे सर्वदा प्रकाशः स्यात् । ब्रह्मण्यध्यासे न कदाचित् । ३२०. बहुजीवपक्षेऽपि जीवेऽध्यासे सर्वदा सर्वेषां प्रपञ्चः प्रकाशेत । ब्रह्माधिष्ठानत्वे तु न कस्यापि कदापि । being the content of the psych0sis, the empirical usage (of immediacy) is intelligible. (Again) what is the defect in (regarding) consciousness too as (manifesting what is) naturally (related to it, not 011y what is super imposed thereon) ? 317 . On the other hand, as for the scriptural statement of non-relation (of the Purus), that is to be t:{ken as declaring the 1101-existence of relatedless of sir, etc. t() the supreme 1Lord . 318. Not the second, because by thc efficiency of the instru 1ent there is intelligibility (secured) for the subject-object relation (between the psychosis and the world) 319. Besides, if the manifestation by super-i17 position be 011 the view that the super-imposition is in the individual self (Jiva), there would be manifestation at all times. (On the view of super-imposition on [Brahma1, never (would there be manifestation) 320. Even on the view of a plurality of individual selves, if the super-imposition be on the individual self, (
