५२७, किञ्च विमतो भेदः पारमार्थिकः, असद्वयतिरिक्तत्वात्, ब्रह्म वदित्यनुमानबाधितत्वाच्च न भेदत्वसाधनं भेदमिथ्यात्वे मानमिति सिद्धम् । ५२८. अत एव विमतानि शरीराणि देवदत्तस्यैव भोगायतनानि ; शरीरत्वात् , संप्रतिपन्नवत्-इत्याद्यनुमानं प्रत्यक्षबाधितम्, परस्परसुखदु खाद्यनुसंधानप्रसंगपराहतं च इति । ५२९. विमतानि कलत्राणि देवदत्तस्यैव भोगायतनानि ; कलत्र त्वात् , सम्प्रतिपन्नवत्-इत्याद्यनुमानाभाससमानयोगक्षेमतयापहास्यम् । acceptance is opp050ed t० (al) authority, the difference betwe(21 the individual self and the Lord is natural, and 527 . And further because of being sublated by the inference * thc difference under dispute is real. it is established that the proba1s “being different' is Imot the authority for (the establishment of) the. illusory [ [ 528. For the same reason, arly inference like the following : “ the bodies under dispute are objects of enjoyment for Devadatta alone, because of being bodies, like the admitted (body)' is sublated by perception, and is reftted by the contingence of the reciprocal recollector1 of pleasure, pain, etc. • 529. It is to be ridiculed because of parity of welfare with a falacious infere1ce,. “the wives under
