व्यवहारे स्वातिरिक्तसंविदपेक्षानियतिर्दश्यत्वम् । कथमेतादृशी दृश्यता कथितदूषणगणग्रस्ता स्यात् : १८१ . मैवम् ; अतिरिक्तपदेन पारमार्थिकभेदवत्वं वा आविद्यक भेदवत्वं वा ? १८२ . नाद्यः; तवासिद्धेः । न द्वितीय: ; ममासिद्धेः । १८३ . सामान्यतः प्रयोग इति च प्रागेव परास्तम् । संविदपेक्षा नियतत्वमात्रस्य हेतुत्वोपपत्तेव्यैर्थविशेषणत्वञ्च । १८४. न चास्ति रजतेऽपि ज्ञानापेक्षा व्यवहाराय तस्याध्यस्तत यैव सिध्यभ्युपगमादित्यवादिष्म । invariable dependence on a cognition other than itself in respect of the empirical usage related to some thing, is cognisability . Ilow can cognisability of this kind be tainted by the group of defects adduced'? 181. Not s७ (says the siddhanti1). By the words other than ' (what is it that is meant)- having reall differe1ce, or having the difference resulting from 182. Not the first, because it is 10t established for you (the Advaitin). Not the second, because it is not established for me (the Dwaitin) 183. And that the usage is (in respect of difference) in general, this has (already) been refuted. And the invariability of dependence on a cognition being itself intelligible as the proba1s, the gualification (other than itself) is futile. 184. And even in respect of silver there is no dependence on (another) cognition for the sake "of
