२४८. त्वातिरिक्तस्य वृत्ययोगात् । वादावली ६७ नाप्यस्मद्रीत्या, ब्रह्मण इव प्रपञ्चस्यास्माभि: प्रामाणिक सत्यत्वस्याभ्युपगमात् । अन्यथा शशविषाणवत् प्रमाण २४९ . तथापि ब्रह्मणः प्रामाणिकत्वाभावात्साधनविकलो दृष्टान्त इति चेन्न ; असाधारणस्य दूषणत्वाभावपक्षे केवलव्यतिरेकित्वोपपत्ते । ब्रह्मणश्धाप्रामाणिकत्वे शशविषाणवदसत्वप्रसङ्गः । २५०. स्वतः सिद्धत्वान्नेति चेन्न; स्वत इति स्वेनेति वा प्रमाणेन विनेति वा । 248. Nor is it according to our (ID)vaitins') point (0f view ; for, of the world as of Brahman, there is admitted reality other than “ being an object of a means of valid knowledge '. (Otherwise like the horms of a haure there would be no functioning of a means of valid 249. If it be said that even thus, the example is devoid of probarns, since Brahman is not an object of a means of valid knowledge, [70 (says the siddhāntin) ; for (or the view that * uncommon ' (proba1s) is n७ de fect at all, there is intelligibility for the barely negative (pervasion ). And if Brahman be not the object of a means of valid knowledge, there is the contingence of unreality (for it), as for the horms of a har९. 250. If it be said that it is not so, because of being established by itself, no (says the siddhantin) The term * by itself ', does it mean, ' by oneself or ' without a means of valid kmथwledge ?
