३५६ . अयमितो भिन्न इति वानयोभेद इति वा ? ३५७. नाय: ; विशिष्टत्वेनैव प्रतीतिनियमात् । न द्वितीयः, भेदे नैव विज्ञातस्य विशेषणत्वात् । ३५८. ततश्च पूर्वपूर्वभेदप्रतीतिमन्तरेणोत्तरोत्तरभेदाप्रतीतेरनन्तत्वा द्युगपत्प्रतीतेरयोगाच मूलक्षतेरनवस्था सुस्थैवेति । वादावली through another difference, there is infinite regress. If it be said that since even on the acceptance of infinite differences there is 101-existence of (the defect) of cutting-2t-the-root (of the argument), the infinite regress is 10t a dcfect, no (says the Advaitin) 356. (In what form is difference cognised,) whether this is different from that (er1ce between these two ' ? 357. Not the first, because of the 11 variability ()f the cognition (us “ this ' and ' that') being only as (५ualifed (by difference), (so that cognition of difference, and the cognition of its substrate pre-suppose each (७ther in an endless series). Not the second, because the gualification (* between these two') is only what is (already) cognised as different. 358. Therefore, since each later difference is not cognised in the absence of the comgnition of the prior differer1ce, because of the infinitude (cf these) and because the simultaneous cognition (of these) is im1 possible , *there is the cuttirg-at-the-root (of the argument) ; hence inffrite regress is certainly well established (as a defect) 5 १
