४४ १६९. यद्धि श्रुतंमयेन ज्ञानेन तत्वमभिधाय चिन्तामयीमवस्था मवलम्बमानस्यान्तःकरणपरिणामवृत्तिरूपं ज्ञानमुपजायते ; तेन भवेदविद्या निवृत्तिरिति चेन्न । १७०. तथाभ्युपगमे परमात्मनोऽपि दृश्यतया व्यभिचारानिस्तारात् । १७१ . आत्मनोऽपि वृत्तिव्याप्यत्वेऽपि फलव्याप्यताया अभावान्न दृश्यत्वमिति चेन्न ; दत्तोत्तरत्वात् । १७२. विषयत्वाभावेऽप्यात्माकारज्ञानमात्मज्ञानम् । तेन भवेद विद्यानिवृत्तिरिति चेन्न । of the genitive is not other than * being the content (of cognition).' 169 . * For him who through the knowledge gained by hearing (the scripture) understands reality and 2tails to the state of meditation, there arises cognition the form of a modification of the internal organ ; through that (cognition) there may be removal of nescience.' If this be said, no (says the siddhanti1) . 170. For, if it be so accepted there is no getting over the (defect of) inconstancy (of the probains), be cause of the supreme self (Parammatman) t७0 being cognisable. 171. Because for the self too, though there is pervadedness by psychosis there is the non-existence of pervadedness by the fruit (of cognition), there is no cognisability ; if this,be said, no (says the siddhantin), since the answer has been (already) given. . 172. * Though there is 101-existence of content 1ess, the knowledge haring the form of the self is
