३२५. मैवम्; अतीतादौ ज्ञातताभ्युपगमे विरोधाभावात् ; अन्यथा तद्वयवहारायोगात् । ३२६. अतीतादावनुगतविषयत्वं नास्तीति चेत्, प्रतिनियत भेवास्तु । ८९ ३२ ७ . व्यवहारोऽपि तत्तद्योग्यमेव ज्ञानजन्यफलं किं न स्यात् ? तस्मान्नानुमानं विश्वमिथ्यात्वे मानम् । ३२८. ननु सत्यत्वे प्रपञ्चो ब्रह्मणो भिन्नः ? अभिन्नः ? भिन्ना भिन्न: ? भिन्नाभिन्नविलक्षणो वा ? . 110t the content of cognition. Not the second, because it is not fou11d in respect of sky, etc. ({which cannot be taken up, rejected, etc.) 325 . Not so (says the siddhārtin) ; for, in the acceptance of cognisedness in respect of past (objects, etc., there is no conflict ; because, otherwise there is impossibility of empirical usage in respect of them 326. If it be said that in respect of past. objects, etc., th0ere is no common contentness (visayatvan ), (then) let it be different for each (class of objects), (says XXX 327. Why should there not be empirical usage also as cognitio1-generated fruit suited to respective capacities ? Therefore inference is not an authority in respect of the illus0riness of the universe. 328 . * Now, if the universe is rel, is it different from Brahman, or non-different (from Braj टता), or
