१७३. विचारागोचरत्वात् । तथाहि-आत्माकारमिति कोऽर्थ आत्माकार एवाकारो यस्येति वा ? आत्माकार इवाकारो यस्येति वा ? आत्मा आकारो यस्येति वा ? वादावली १७४ . नाद्य: ; ज्ञानज्ञेययोरेकाकारतानुपलम्भात् । १७५. एकैव सत्ता ज्ञानज्ञेययोराकारोऽस्तीति चेन्न ; अनुगतसत्ताया अनङ्गीकारात् । १७६ . सत्तथैकाकारत्वे च वेदान्तवाक्यजनितज्ञानमात्माकारमेव (0) ४५ ) self-knowledge ; by that there 17ay be removal of 1escience.' If this be said, 70 (says the siddhāntin) . 173. Because it is beyond (the comprehension of) i10uiry. It is as follows ; what is thc meaning (of the term) ' having the form of the self ? [5 it * whose form is the same as the form of the self ? ' 0) r is it. (C) is it * which has the self for its form.' 174. Not the first, because the cognition and the cognised are not perceived to have one (and the same) 175. If it be said that one (and the same) reality is the form for both cognition and cognised, 10 (says the siddhantin) because a uniform reality (satta) is 10t accepted. 176. And 'if there be one (and the same) form through (the same) reality (satta), why should the know 1egge resulting from the Vedantic statements have the form of the self at a11 ? Why should it 10t have the
