वादावली १२५ . अस्माकं तुं सवै वस्तु ज्ञाततयाज्ञाततया वा साक्षिचैतन्य विषय एवेति प्रमाणज्ञानोदयात्प्रागज्ञातत्वविशेषितोऽर्थस्साक्षिसिद्धोऽनुवाद गोचरो भवति च प्रश्नाई इति चेन्न । १२६. साक्षिसिद्धतयापि सिद्धेऽर्थे व्यवहारायोगात् । १२७ . साक्षिणा ज्ञातेऽपि प्रमाणबुभुत्सया व्यवहार इति चेन्न ; साक्षिसिद्धत्वे प्रमाणबुभुत्साया निष्फलत्वात् । case can there b8 ।। पuestion (about it) 125. * For us, (the Advaitins) all the objects whether as cognised or as mot cognised are the contents of witness-consciousness ; hence the content qualified by non-cognisedness prior to the rise of valid cognition is established by the witness-consciousness, is capable of being referred to and becomes capable of being 9uestioned about.' If this, be said, 10 (replies the siddhāntin), 126. For in respect of a content, which is estab 1ished eve1 25 established by the witness-consciousness, there cannot be the empirical usage (of ignorance) . 127 witness-consciousाmess, there is the empirical usage be ledge, no; for in the case of that which is stablished by witness-consciousness the desire to know the meaps of alid knowledge is fruites.
