वादावली १५७ . न चास्तु तथा प्रकृतेऽपीतिं वाच्यम् । प्रमाणभ्रान्ति दृश्ययोः दृश्यत्वसामान्याभावात् । न हि जलनभोनलिनयोर्नलिनत्वसामान्य मस्ति । ४१ १५८. तर्हि कथं भ्रान्तिदृश्यत्वमित्युच्यते इति चेन्न; यथा नभो नलिनमित्युच्यते तथैवेत्यवेहि । १६०. १५९. दृश्यत्वस्य सन्मात्रवृत्तित्वाद्विरुद्धता च । न च शुक्तिरजतं दृश्यमिति वाच्यम् । तत्र शुक्तिकाया एव दृश्यत्वात् । ननु रजतसंविदः कथं शुक्तिका विषययो विरोधादिति चेन्न । 157. Nor may it be said * let it be likewise in the present c01text to0 ', because, there is 10t the general ity of cognisability in the validly and the delusively cognised. There is indeed no generality * 10tus11e55 in the water-lotus 21d the sky-lotus 158. If it be asked how there is the verbal usage “ delusive cognisability , ' no (says the siddhāntin). Just as there is the verbal usage (in respect of) sky-lotus, know it to be even s0 (here) 159. Besides, there is the defect * being the con tradictory (probams)' because cognisability is present (only in the real. Nor may it be said that shell-silver is cognisable, because there cognisabiliy belongs to 160. .* How can shell be the content of the silver cognition since this is contradictory ? ' 1f this be said, 10 (says ,the siddhantin). •
