वादावली ११८. किमत्र सर्वानुवादेन व्यवहारः ? किं वा सामान्यतः ? ११९. नाद्य: ; तादृशव्यवहारस्यैवाभावात् । भावे वा त्वदुक्तं न प्रमाणतो जानामीत्येवंपरत्वोपपत्तेः । प्रतिवादिवाक्यादधिगतार्थस्यानुवाद पुरस्सरं प्रमाणाभावेन निरसनदर्शनात् । १२०. न च त्वदुत्ते प्रमाणज्ञानं मम नास्तीत्यस्य विशिष्टविषय ज्ञानस्य प्रमाणत्वात्तद्विशेषणतयार्थस्यापि प्रमाणेनाधिगमात्स्ववचनव्याघात इति युक्तम् । whether there is absolute sleep (where there is ignora1ce of the self) or cognition (of the self (or of the object) (or [101-c0811t101, 118. Here, is there the empiricul usage through restatement of every (particular) or in a general way ? pirical usage at all ; or if there were, it would be in telligible as having for purport “I know not through a means of valid knowledge the object mentioned by you ; for (the proponent) is seem to restate it after comprehending the meaning from the opponent's sen teraces, and subseguently to refute it, as not having a a 1ea11s of valid knowledge. 120. Nor does it stand to reason (to urge) that because the cognition of the gualified (object * I have 10 valid cognitioi in respet of what is metitioned by you ?’ is valid, the content too, being its qualification, is known by a means of valid knowledge, and that hence theौe is contradiction in ope's own words.
