११० वादावली ३९६ . तस्मात्क्लप्तविषयत्वान्नानवस्थादेरूत्थानम् । उत्थितस्य वा भवेदाभासत्वम् । ३९७. पारमार्थिकभेदानभ्युपगमेऽपि व्यावहारिकाङ्गीकारेण विक ल्प्यनिराकरणोपपतिरिति चेन्न ; स किं प्रत्यक्षाद्याकलितो वा अन्यो वा यो निराक्रियते । ३९८ . आद्ये कथमङ्गीकृतस्य निराकरणम् ? अन्यश्चेन्निषिध्यताम्; न नो हानिः । ३९९ . न च प्रतिभासिक एवायं भेदः, अपसिद्धान्तापातात् । 396. Therefore, because of the content being determined (as validly known), there is no rise of (defects like) infrite regress, etc., or, in the case (of such as arise, there could only be the nature of 397 . If it be said that there is intelligibility of analysis and rejection, through the acceptance of the empirical reality (of difference) though there is the 10-1-acceptance of the absolute reality of difference, 1० (says the siddhāntirा). That (difference) which is rejected : is it what is established by perception, etc., or something else ? 398. In the first case, how can there be the rejec tion of that which is accepted ? If it is something else, 1et it be rejected ; there is no loss for us (Dwaitins) 399. Nor is this difference merely 'apparent , because of the contingence of opp0sition to their (Advaitins) doctrine
