वादावली १६१ . रजतसंविदं इति कोऽर्थः ? किं रजतविषयाया इति ? रजतत्वोलेखिसंविद इति वा ? १६२. नाद्यः ; अनभ्युपगमात् । द्वितीये को विरोधः ? स्वविषय शुक्तिकामेवान्याकारेण गृह्यातीत्यस्याविरुद्धत्वात् । १६३. ननु तर्हपि रजतेऽस्ति कथञ्चिद्दृश्यतेति चेन्न ; तस्य दृश्यत्वाभासत्वात् । तादृशस्य पक्षेऽनन्वयात् । १६४. किञ्च रजतस्य फलव्याप्यतया वृत्तिव्याप्यतया वा दृश्य त्वम् ? नोभयमपि, अध्यस्ततयैव तत्सिध्यभ्युपगमात् । न च तत्प्रतीता बुपायान्तरं वास्ति, सन्निकर्षाभावात् । आत्मनोऽपि दृश्यत्वादनैकान्तिकता च । 161. What is the meaning “ of silver cogni tion '? Is it of (the cognition) which has silver for its content' or, is it * of the cognition which comprehends 162. Not the first, because it is not accepted. In the second case, what is the contradiction1 ? For, its ७wn content, namely, shell itself it cognises in a different 163. Now, if it be contended that even then there is somehow cognisability in silver, 1० (says the siddhantin), since that is a mere semblance of cognisability and since that kind (of cognisability) is not related to the subject 164. Again, is the cognisability of the silver as pervaded by the fruit, or by the psychosis ? Not even both, since its establishment is admitted to be only as, super-imposed. Nor is there any other means for the cognition of that, since there is no (sense), contact.
