वादावली २०३. अत एव न द्वितीय: ; ब्रह्मव्यतिरिक्तं सकलमपि देश कालाभ्यां परिच्छिन्नमिति चेन्न ; व्याघातात् । २०४. तथाहि-देशतः परिच्छिन्नत्वं नाम कचिन्निष्ठाभावप्रतेि योगिता । तथा च सर्वस्याभावं प्रतिजानता किञ्चिदधिष्ठानमभ्युपेयम् । अभावस्याधिष्ठानबोधाधीनबोधत्वात् । तथा च कथ न व्याघात ? २०५. सकलमपि ब्रह्मण्यध्यस्तम् । अतस्तत्र नास्तीति निषेधा न्नाधिष्ठानाभ्युपगत्या व्याघात इति चेन्न ; परिच्छिन्नता नाम बाध्यतेत्यर्थ स्यात् । तथात्वे साध्याविशिष्टतयैव दुष्टतापत्तिः । 203 If it be said that everything other than Brahman has spatial ar1d temporal finitude , 70, because of con 2004 . It is as follows : to be finite in space is to be the counter-correlate of the (absolute) 101-existence 10cated in some place. 41d thus by him who pre7ises the mor1-existence of everything, some substrate has to be accepted ; for, of the non-existence the cognition is dependent on the cognition of the substrate ; and 2005. If 1t be said that everything (in the world) is superimposed on Brahrman, and that therefore there is no contradiction because of the acceptance of the substrate through the denial in the form , there it is not,' ००, (says the siddhantin). (For) the meaning would be that what is called finitude is sublatability ; if that would be so, there is the contingence of the
