७२ . नाद्य: ; अनिर्वाच्यासिध्याप्रसिद्धविशेषणत्वात् । आका शादौ लक्षणस्यातिव्यासेश्च । ७३. ब्रह्मव्यतिरिक्तस्यानादित्वानभ्युपगमात्रैवमिति चेत्–एवं तर्हि लक्षणस्यासम्भवः । वादावली ७४. न द्वितीय: ; अनादित्वस्थासम्भवित्वात् । अनादिभाव रूपस्य विज्ञानविलापनासम्भवाञ्च, ब्रह्मवत् । ७५. भावाभावविलक्षणाविद्याया अभावविलक्षणतामात्रेण भाव त्वोपचारादात्मवदनादिभावत्वेनानिवत्र्यत्वानुमानानुपपत्तिरिति चेन्न । or is it that which, while in form 1 beginningless existent, is destructible by cognition , or is it the matte ria] cause of delusion ? 72 . Not the first, because of the (defect of) 101 established gualification resulting from the 1()m-estab 1ishment of indeterminability, also because the defmi tion is over-pervasive in respect of ether (lkतsa) etc . 73 . If it be said that because of the non-acceptance of beginninglessmess (in respect of) objects different from Brahman, it is not so, (i.e., there is no over-pervasion), in that case there is inapplicability of the definition. 74. Not the second, because of the impossibility of beginninglessmess, also because, for what in form is a beginningless existent, destruction by cognition is not possible, like Brahman . . 75. “There is unintelligibility of the inference of non-destructibility (by cognition) on the ground of , being a beginningless entity, like the self, for the
