वादावली १०७ ३८३. नाद्यः; भेदस्य प्रतीतिमनुपजीव्य निराकर्तुमशक्यत्वात् । न द्वितीय: ; तत्किमजन्यतया स्यात्, अकारणजन्यतया अतत्कारणजन्यतया वा ? ३८४ . नाद्य: ; अनभ्युपगमात् ; भेदप्रतीतेर्नित्यतापतेः स्वप्राति कूल्याचरणप्रसङ्गाच । ३८५ . न द्वितीय : ; व्याघातात् ; तन्निवृत्तेरप्यकारणत्वापत्या प्रयायोगाश्च । ३८६ . नापि तृनीयः; तदुत्पादकस्यैव तत्कारणतया व्यवहारात् । न ह्यनुत्पादकादुत्पद्यते इति सम्भवति ; नाप्यन्योत्पादकात् । 383 . Not the first, because it is impossible to refute (difference ) without basing (oneself) on the cognition of difference. Not the second. Would that be because of mot being (originated (at al!), or because of not being (originated by a cause, or because of not being originated by that cause ? 384 . Not the first, because of not being admitted, and because, (or 20ccount of the contingence of the eternality of the cognition of difference, there is the contingence of the observance of what is opposed to yourselves (Advaitims). 385. Not the second, because of self-contradic tion ; and because, or account of the contingence of the removal of that (cognition) also being a non-cause, there is the impossibility of the effort (to attain release) 386. Nor even the third, since that which gives rise (to an object) is itself referred to as its cause . It cannot be that something is produced from what is not a producer or from the'producer of another.
