५० वादावली १९३. न द्वितीयः; आत्मत्वस्य प्रागुक्तप्रकारान्तर्भावेि साध्या विशिष्टतासिध्यनैकान्त्यान्यतमापातात् । १९४. एतेन यत् त्वयात्मत्वमभिप्रेतम्, तदेवास्त्वस्माकमिति परेि हृतम् । अस्माकमुक्तप्रकारान्यतमसङ्ग्रहसम्भवात् । १९५ . न तृतीय: ; वृत्तिज्ञानभागेऽसिद्धत्वात् । आत्मनो ज्ञान स्वरूपता न निर्वाह्यतामारोहति । तथाहि---तज्ज्ञानं सविषयं निर्विषयं वा ? as manifested by beginningless rescience ; if this be said, the probans is not established for us (the Davaitins) (since 1escience-produced-difference is not admitted by us). And there is the inconstancy (of the probams) in respect of the (absolutely) urreal (since you admit the unreal to be illusory) 193. Not the second ; for if self-hood be brought under the alternatives stated already, there is the contingence of one of (the three defects), non-distinc tion from probardum , Inon-establishtment (of the pro barns), and non-conclusiveness (of the probams) 194. By this, (the argument) “ the self-h0d under stood by you (Dwaitins), 1et that be the same for us (Advaitins) ' is also refuted, because for us (the Dwaitins) it is possible to adopt any one of the alterm2 tives stated. . 195. Not the third, for there is 10n-establishment (of the probar1s) in respect of that part (of the subject) which is cognitive psych0sis. The position that the self is 6f the mature of knowedge does not come up to the
