वादावली ४९ १८९ . नाद्यः; विशिष्टात्मनि पक्षनिक्षिक्षेऽसिद्धत्वात् । असदात्म नोर्विपक्षभूतयोश्च वर्तमानत्वात् । १९० . न द्वितीयः, अनात्मत्वपदेन–आत्मातिरिक्तत्वं वा आत्म त्वानाधारत्वं वा विवक्षितम् ? १९१. नाद्य ; तवासिद्धेः । न हि त्वत्पक्षे परमात्मनो जगदति रिक्तमस्ति । १९२. परमार्थतस्तदभावेऽप्यनाद्यविद्याविलसितो भेदोऽस्तीति वेत्। --तस्माकमसिद्धो हेतुः । असति व्यभिचारश्च । that is called inertmess ? Is it (1) not being a.substrate of cognition, (2) or not being the self (non-self-hood) or (3) being the form of mescience, (4) or 10t being self. 189. Not the first, because there is (partial) non establishment (of the probams in the subject), in respect of the qualifed self included in the subject, (and) because it (the probams) is present in the absolutely unreal and the self which form the negative instances. 190. Not the second. What is it that is intended by the term “ not being the self (Anatmaइ)' ? (1) Is it being other than the self or (2), not being a substrate of self-hood (Atmatva) 191. Not the first, because it is not established for you (the Advaitin). Indeed according to your (the Advaitin's) school there is no world as other than the supreme self (Parammatman) 192. “ Though there is the 101-existence of that (difference) as (absolutely) real, there is the difference
