घटादिव्यावृत्ता आत्मवृत्तिजतिर्वा ? किं वा सत्त्वं ? उताबाध्यत्वम् ? ज्ञानत्वं वा ? ज्ञानाधारत्वं वा ? स्वप्रकाशत्वं वा ? आत्मपदवाच्यत्वं वा ? तलक्ष्थत्वं वा ? १७ . नाद्यः; आत्मन एकत्वेन तत्र जातेरयोगात् । कल्पितात्म भेदसद्भावात्रैवमिति चेन्न ; कल्पितात्मनां पक्षनिक्षिप्ततया तस्यानुपाधित्वात् । १८. न द्वितीयः ; साध्याविशिष्टत्वात् । १९. न तृतीय: ; असति व्यभिचारात् । तस्यापि बाध्यत्वे नासत्वस्यास्ति बाधकै इत्यात्मवचनविरोधात् । selfhood ? (1) Is it a generality excluded from1 pot etc., and present in the self, (2) or reality, (3) or usublatability, (4) or to be the 17ature of knowledge, (5) or to be the substrate of knowledge, (6) (or to be self-luminou5, (7) (or to be the express sense of the term self (Atman) (8) or to be its secondary sense ? 17. Not the first, as, the self being one, there is no possibility of a generality (jati) in it. If it be said that because of the existence of assumptive differe1ces of the self it is not thus (the impossibility of generality), 10 (says the siddhantin) ; for, imasmuch as the assummp tive self is included in the subject (of the syllogism), it cannot be a17 adjunct. 18, Not the second, because of the 101-difference (of the probams) from the probandum 19. Not tle third, because of the inconstancy (of the probams) in respect of the unreal. If that be also sublatable, there is contradicti011 of one's own words
- there is no sublater for the unreal.'
