५९ २२१. यदा च पुनः स्वयमेवानुमितेि, तदापि बलवत्प्रत्यक्षगृही तव्याप्तिकादेव तस्मादध्यवसायः । २२२ . प्रत्यक्षत्वाद्भन्धर्वनगरप्रत्यक्षवद्विप्रतिपन्नमपि प्रत्यक्ष श्रान्तं किं न स्थादिति चेन्न । तर्हि वाक्यत्वाज्जरद्ववादिवाक्यवत्सत्यज्ञानादिवाक्यमप्रमाणं किं न स्यात् ? २२३. किञ्च प्रत्यक्षशब्देन प्रत्यक्षाभासविवक्षायां पक्षे तदभावः । २२४ . प्रमाणाभिप्राये दृष्टान्ते ऽनन्वयः । ज्ञानत्वमात्रस्य हेतुत्वे सत्यज्ञानादिवचनजन्यज्ञाने व्यभिचारः । 221. And again (even when there is inference by 01e's own self, ther t00 there is 29certainment from that (inference) only as p0sse35ing a pervasion appre hended by a perception which is strong (as compared with the inference). 222. If it be asked, ' why should not then the perception which is under dispute also be delusive, because it is a perception 1ike the perception of the city of the Gandharvas ? 10. Then why should not statements like * existence, knowledge, etc.', be invalid , because they are statements, like the statements about the aged ox ? 223. Further if by the term perception be intended the semblance of perception, it is non-existent in the subject.* 224 . . If a means of valid knowledge be intended, it is not related to the example. If * merely being knowledge ' be the probams, there is the inconstancy
