५२ १९९, भवात् । २०. एतेनाचेतनंत्वं 199, २०१. परिच्छिन्नहेतुरपि न साध्यसाधकतामध्यास्ते । तथा हि-- परिच्छिन्नत्वं नाम देशतः परिच्छिन्नत्वं वा ? कालतो वा ? अन्योन्या भावाधिकरणत्वं वा ? अस्माभिज्ञतृत्वानाधारत्वस्य जडत्वेनाभिलापान्नास्मत्प्रति जडत्वमिति निरस्तम् । उक्तपक्षाबहेि २०२. नाद्य:; कालाकाशादिभागेऽसिद्धेः । By this (the view) that imertness is non sertience is also refute, because t does not fal outside the alternatives already me1tioned. 200. Nor can there be the adoption (of a position) similar to ours (by the Advaitins) since * not being the substrate of knowership ' is called inertness by us (and that is not acceptable to the Advaitin). x 201. The probams * finitude to can not stand as what can establish the probandum. It is as follows : what is it that is meant by the term 'finitude' ? Is it ६patial finitude or temporal finitude, or being the 8ubstrate of reciprocal non-existence ? "" 202. Not the first, for there is partial non establishment (of the probams) in respect of time (i.e.,
