वादावली १९६. आद्ये स्वविषयं परविषयं वा? नाद्य; ; स्ववृत्तिविरोधात् । न द्वितीयः; मोक्षे ज्ञानाभावप्रसङ्गात् । नोत्तरः; ज्ञानत्वस्यैवाभाव प्रसङ्गात् । १९७ . निर्विषयज्ञानरूपत्वे चास्तु प्रपञ्चेऽपि तादृशज्ञानरूपत्व मित्यसिद्धिप्रसङ्गः । १९८ . न चतुर्थ: ; स्वकर्मकसंविद्वषतामन्तरेण स्वप्रकाशान्तर स्योत्तरत्र वारयिष्यमाणत्वात् । स्वकर्मकप्रकाशत्वस्यात्मन्यपि तवाभावादिति । (level of) being tenable. It is as follows ; has that knowledge a content 0r has it no content ? 196. In the first case, has it itself as content (or ar1 other as content ? Not the first, because of c0Introdiction) of functioning in respect of itself. Not the second, because of the conti॥gence of the non-existence of kr10wledge in release. Not the latter (not having a content), because of the contingence of the non-exist ence of the very nature of knowledge. 197. And if it is to be of the form of conter॥tless cognition, let there be such a form for cognition in the world to० ; thus there is the contingence of the non-establishment (of the probarns, imertness) 198. Not the fourth. For, (the definition of) any other self-luminosity as distinct from * that form of cognition which has itself for object' will be refuted latter on, while according to you! (the Advaitin) the Iminosity which has itself for object is non-existent
