१०४ –मैवम्; धर्मिणा सहैव धमत्पत्तेरनभ्युपगमात् । अभ्युपगमे चोत्पन्न द्रव्यं क्षणमगुणं तिष्ठतीति कल्पनावयथयात् ; गुणानां द्रव्यजन्यत्वे धर्माणामपि तथात्वात् । ३७५ . तस्मान्न भेदे प्रत्यक्षं प्रमाणम् । यदा तु भेदे न प्रत्यक्ष प्रमाणं तदा का वार्ता तत्पादोपजीविनो वराकस्यानुमानस्याप्रमाणतायाम् । ३७६. आत्मभेदस्तु न प्रमाणगन्धमनुभवति । न तावत्तत्र प्रत्यक्ष प्रमाणम् , परमात्मनोऽप्रत्यक्षत्वात् ; प्रत्यक्षाग्रत्यक्षभेदस्य वायुवनस्पतिसंयोग वदप्रत्यक्षत्वात् । therefore there is not the said defect, not so (says the Advaitin) ; for, the origination of attributes ever1 along with the substrates is not accepted ; because if it were accepted, the assumption that an originated substa11ce (and) because if (qualities (1ike colour) are generated by substance (as material cause), the same is the casc with attributes (ike difference) to 375. Therefore, in respect of difference, percep tion cam10t be the means of valid knowledge. When perception cannot be the means of valid knowledge in respect of difference, why talk about in validity of poor inference which lives at the feet of that (perception)? 376. As for differences of the self, that d0es 10t enjoy the slightest scent of any means of valid know ledge. Now, in respect of it (difference of the self) perception is [10t the means of valid k10owedge, be cause the supreme self is not perceived ; for the differ ence between the perceived and the umperceived is
