वादावली २०. न चतुर्थथे; ; पशैकदेशाव्यावृतेः । २१. न पञ्चमः ; आत्मन्यभावात् । तद्वतस्तस्य पक्षनिक्षेपात् । २२. न षष्ठः; स्वप्रकाशताया उपर्यपाकार्यत्वात् । २३. न सप्तम: ; अत्मन्यभावात् । नान्त्य: ; पक्षाव्यावृत्तं । २४. न च वाच्यम्-आत्मादौ न विकल्पोऽवकल्पते, तस्य तवापि सिद्धत्वादिति । अस्माभिरुक्तप्रकारान्यतरस्वीकारेऽपि त्वन्मते दोष ग्रासानिस्तारात् । 20. N९ (?t the fourth, because it is not absent from a part of the subject. 21. Not the fth, because it is non-ex1stent in the self ; for this (self) which possesses that (knowledge) gcts included in the subject. 22 . Not the sixth, since self-luminosity is to be refuted later 23. Not the severth, because it is 101-existent in the self (in as much as for the Advaitin, the self is 10t the express sense of any word, 10t even of Atma1). ject, (as there even non-self may be the secondary ser?se of Atman) 24. Nor should it bo said, that it is not proper to analyse (the term) Atman (self) etc., because that is established for you (the Dwaitins) also. Though we (the Dvaitins) admit a7y one of the stated alternatives, .for you, the taint of defect (in accepting any of these) is imessapable.
