२९ ११५ . फलव्याप्यताभावेऽपि वृतिव्याप्यतामात्रेण तत्रानुमान प्रवृत्तिरिति न युक्तम् । अज्ञानस्थ वृतिव्याप्यतानङ्गीकारात् । ११६. न च प्रमाणनिवत्र्यत्वस्थ प्रमाणगम्यत्वेन व्याप्तिरस्ति प्रत्यभिज्ञाप्रमाणनिवत्र्यस्य संस्कारस्य मानगम्यत्वात् । ११७ . न च त्वदुक्तमर्थ न जानामीत्यादिव्यवहारोऽत्यन्तसुसे ज्ञायमाने चाज्ञायमाने सम्भाव्यमानोऽज्ञानं गमयतीति युक्तम् । knowledge, the application of inference to establish it would be uाreasonable. Being cognised by this means of valid knowledge, (to say) that it is not cognised by any means of valid knowledge is contradiction (in terms) 115. * Though there is 101-existence of being pervaded by the fruit (of cognition i.e., the reflection of consciousness in the cognition), even because of being pervaded by the psychosis, there is application of the inference'; this does not stand to reason (says the siddhantin), because the pervasion of mescience by psy chosis is not admitted. 116. Nor is there pervasion of “ removability through a means of valid knowledge' by “ non-cogni sability through a means of valid knowledge', because the impressions that are removed by the means of valid knowledge, recognition, are cognised by a means of valid knowledge . 117. , Nor does it stand to reason that mescience is made known by such empirical usage as “ I know .not the object mentioned by, you ' which is possible,
