२१३. ननु केयं सत्यला या प्रत्यक्षगोचरा ? किं सत्त्वं वा ? विधिगम्यत्वं वा ? अर्थक्रियाकारित्वं चा ? प्रातिभासिकेतरत्वं वा ? असत्वा तिरिक्तत्वं वा ? अबाध्यत्वं वा ? २१४ . श्राद्यपंञ्चकान्यतमाभ्युपगमेनास्माकं प्रत्यक्षाविरोधः, तस्या स्माभिरनिराकरणात् । २१५ . न षष्ठ: ; प्रत्यक्षस्योत्तरकालीनबाधाभावग्राहितायोगांत् । तस्मात्सद्भन्धर्वनगरमित्यादिवदयं प्रत्यक्षेण सत्वग्रहणप्रवाद इति । there w0uld also be contradiction. And since by per ceptions like , “the pot is real ' there is sublation of the content (of the inference), (the probans) becomes adduced after the lapse of the (proper) time (ई.६., be c0ाmes sublated) 213. Now, what is this “ being real ' which is the sphere of perception ? (1) Is it reality or (2) being made known by an affrmation or (3) producing suc cessful activity (in respect of the object) or (4) being other than merely apparent (or (5) being other than 101-reality or (6) non-sublatability ? 214. On the acceptance of any one of the first five (alternatives) there is not for us (Advaitins) con fict with perception, because that (kind of reality) is 10t rejected by us (Advaitins). 215. Not the sixth, because it is not possible for perception to apprehend the non-existence of sub lation subsequently. Therefore, this conteption that reality is apprehended by perception is like (the asser tion) “ the city of Gandhawas is real.
