१३६ . नाद्यः; आत्मन्यनैकान्त्यात् । तस्यापि वेदान्तजनितवृति विषयत्वात् । १३७ . वृत्तिजनितफलासम्बन्धान्नानैकान्त्यमिति चेत्-फलं ज्ञात ता व्यवहारो वा । १३८ . आद्ये घटादावपि तदभावादसिद्धिः । अतीतानागत नित्यानुमेयेषु ज्ञातताभावाद्भागासिद्धिश्च । १३९ . तथाहि---अवेद्यत्वे सत्यपरोक्षव्यवहारयोग्यत्वं स्वप्रकाश त्वमिति तलक्षणमभिदधता चित्सुखेनापरोक्षव्यवहारयोग्यताविशेषणकृत्या 136. Not the first, because of i1conclusiveness (of the proba15) in respect of the self (Atman); for that (self) t00 is the content of the psych05is arising from1 (the study of) VedImta. 137. If it be said that, because of the 101-related mess to the fruit arising from psychoses, there is no in conclusiveness (of the probams), the1 is the fruit cog Imised11ess or empirical usage ? 138. In the first case, because of its (probams) 101-existence even in pot, etc. there is the 10n-establish ment (of the probams). Because of the 101-existence of cognisedness in (objects that are) past, future and eter mally to be inferred there is also partial non-establish Iment (of the probams in the subject). 139. 1t 18 thus. (Citsukha, who states its definition self-lumin0sity is capacity to be the object of er? pirical usage of immediacy, while not being the object of cognition ', while explaining the function of the
