६६ २४५. किश्च तत्त्वावेदकत्वादिविशेषानवधूय प्रमाणमात्रदृष्टत्वं हेतु किं न स्यात् ? न ह्यस्य विपक्षे वृत्तिः । वृतिव्याप्यताया आत्मन्य भ्युपगमान्न तत्र साधनावृत्तिः । वादावली २४६. तथापि प्रामाणिकत्वातिरिक्तं सत्यत्वं नास्तीति साध्या विशिष्टतेति चेन्न ; स्वपरासंमतेः । २४७. न सत्यत्वाभ्युपगमात् । तावत्स्वरीत्येदमुक्तम् । प्रमाणाविषयस्यापि ब्रह्मण 245 . [3esides, why should not the probarns be
- being cognised through a means of valid knowledge,
in general, ormitting attributes like * which 12akes known the real '? This proba1s is indeed 10t present in the negative i1stance. Since pervasion by (cognition) psych0sis is accepted in respect of the self, there is not the non-existence of the probams in that (positive instance) 246, 1f it be said that even thus, since there is no reality other than being an object of a means of valid krnowledge, there is (the defect of) non-distinction (of the probarns) from the probandum, no (says the Dvaitin) since this is not accepted by yourselves (Advaitins) or by others (IDvaitins). 247. Now this is not stated according to your (Advaitin's) own point of view ; for reality is admitted of Brahman though (it is) not the object of a means.०f valil knowledge.
