१०८. १०७. नाद्य: ; चक्षुरादौ व्यभिचारात् । दृष्टान्तस्य साधनविकल त्वाच । ज्ञाने ज्ञानकरणत्वाभावेनासिद्धेश्च । १०९. वादावली न द्वितीय: ; असिद्धेः । अञ्जनादौ व्यभिचाराच । न तृतीय: ; साधनविकलत्वाद्दृष्टान्तस्य । २७ ११०. न किञ्चिदवेदिषमिति परामर्शसिद्धस्सौषुप्तिकानुभवोऽस्तु प्रमाणमिति चेन्न ; तस्य ज्ञानाभावविषयतयोपपत्तेः । or being accessory to the instrume1t of cognition, or being cognition ? 107. Not the first, because there is inconsta1cy (of the proba1s) in respect of the sense of sight etc ., also because the example is devoid of the probams, and ( proba1s) since in the case of cognition, there is no instrumentality to cognition. 108. Not the second, because of the non-establish ment (of the probams,) and because there is also incon sta11cy (of the probams) in respect of collyrium (afijapa) etc. 109. Not the third, since the example is devoid of the probams. 110. If it be said that there may be this means of valid knowledge, namely, the experience relating to sleep established by recollection (in the form) * I did Inot know anything', In० (says the siddhantin) ; for that (experience) is intelligible as having for content the non-existence of recognition. ।
