वादावली ४३ १६५. नात्मा दृश्यते इति चेन्न ; व्याहतेः । न ह्यज्ञाते धर्मिणि धर्मविधानं तन्निषेधो वा युज्यते । १६६. आत्मा दृश्यः, वस्तुत्वात्, घटवत् । अयं घटः एतद्धटात्मा न्यान्यदृश्यान्यः, प्रमेयत्वात्, घटवदिति च तस्य दृश्यत्वसिद्धेः । १६७ . किञ्च दृश्यत्वाभावे तदविद्यानिवृत्त्यभावेन मोक्षाभावप्रसङ्ग । १६८ . न च त्वत्पक्षे ब्रह्मज्ञानं नाम यत्किञ्चित्स्यात्, षष्ठत्यर्थस्य विषयतानतिरेकात् । There is also 101-conclusiveness (of the probar1s), be cause the self too is cognisable. 165. If it be said that the self is not cognised, not 50 (says the siddhantin) because of self-contradic tion. IIndeed in respect of a non-cognised substrate, it does not sta11d to reason either to predicate an attribute or megate it. 166. For, its cognisability is established thus :
- The self is cognisable, because it is a thing, like
the pot .' And, “ This pot is different from that cog Iाisable (*४., self) which is different from that (world) which is other than the said pot and the self ; because it is an object of knowledge, like the pot.' 167. Further, since in the mon-existence of cog misability (in respect of the self) there is non-existence of the destruction of mescience in respect of that, there is the contingence of the non-exstence of release. 168. • Nor in your system can there be something called Brahmat1-knowledge (which is other than know ledge with the self as the content), since the meaning
