१४६ वादावली ५०६. नोत्तरः; अंनुभवस्यान्तःकरणादिसापेक्षत्वात् , अंत:करणा देश्चाज्ञानसापेक्षत्वात्, निवृत्ताविद्यस्य कार्यान्वयायोगात् । ५०७. एवं संसारिणो मुक्तत्वं स्यादिति कोऽर्थः ? किं संसाराधि करणस्वरूपस्यैव मुक्तत्वं स्यादिति ? किं वा संसारिण एव सतो मुक्तत्वानुभवः स्यादिति ? ५०८. नाद्य: ; पूर्ववदिष्टापादनात् । नोत्तरः; संसारिणो मुक्ताद्धे दसद्भावात् । ५०९. मुक्तस्य संसारिणो भेदाभावे कथं संसारिणो मुक्ताद्वेद इति 506. Not the latter, because experience is de pendent on the internal organ etc., because internal orgar etc., are dependert on neScience, and for him whose 1escience has disappeared, the persistence of the product (of mescience) is impossible. 507 . Likewise, what is the meaning of (the state ment) “ there would be releasedness for the one in worldly bondage'? Is it that there would be released 1ess for the very one whose existence (svarpa) was the substrate of worldly b011dage or that even while being one in worldly bondage there would be the experience 508. Not the first since, as in the prior case, it is deducing the desirable. Not the latter because there is difference for the one in worldly bond:१ge from the released. 509, [f it be asked how, wher1 for the released there is no difference from the one in worldly bondage,
