८८ वादावली ३२१. तथापि सत्यत्वे दृश्यत्वं न युज्यते दृग्दृश्ययोः संसर्गनिरूप णादिति चेन्न । ३२२ . संयोगासम्भवे समवायवदन्यस्यापि तयोरसम्भवे कल्प्य त्वात्, विषयविषयिभावस्य सम्भवात् । ३२३ . न च तदनिरूपणम् । ज्ञानजन्यफलाधारत्वलक्षणं तत्त प्रतीतियोग्यत्वं विषयत्वमस्त्विति चेत्त–तत्फलं ज्ञातता व्यवहारो वा ? ३२४. नाद्य: ; अतीतादौ तदसैभवेनाविषयत्वापत्तेः । न द्वितीयः गगनादावभावादिति । the world would be manifest to a]] at a11 times ; if the substrate, however, be Brahman, to 10 ote 21d at 10 time (would it be manifest) 321. If it be said that even the1, if (the 1 1 verse is) real, cognisability (as probarns) would not be appropriate, since To relation is dermor:strated as be tween cognition and the cognised, no (says the sid 322. For, just as inherence (is assumed) where conjunction is impossible, there may be assurmed eve1 another relation, wher1 these two are not possible (and) hence the subject-७bject relation is possible. 323 Nor is it undemonstrated. To be respec tively fit for different cognitions, as being the substrate of the fruit generated by (those) cognitions, let this be (the definition of) being the content of cognition ;' if this be said, is the fruit cognisedness or empirical usage ? 324. Not the first ; for this being impossible in past १jects, etc., there is the contingence of their being
