न भावोऽनुपलब्धेः ॥ २९ ॥
अर्थशून्यस्य ज्ञानस्य सद्भावो न संभवति, अनुपलब्धेः । स्वाप्नज्ञानस्याप्यर्थवत्तोपपादयिष्यते ॥
सर्वथानुपपत्त्यधिकरणम् ५
सर्वथाऽनुपपत्तेश्च ॥ ३० ॥
सर्वशून्यवादश्च न संभवति | सदिति ^प्रतिज्ञायामसदिति ^^प्रतिज्ञायां च तुच्छता न संभवति, अनुपपत्तेः ; सदसद्वुद्धितच्छब्दादीनां^^^ वस्तुगतान्योन्यविरुद्धभावरूपावस्थाविशेषविषयत्वात् ॥
respective natures. In the waking state there are no defects in the sense-organs and the knowledge is not sublated as false.
29. Na bhaavonupalabdheh
The existence of mere knowledge is not possible, on account of the absence of perception.
The existence of mere cognition, devoid of corresponding objects. is not possible; because such things are nowhere perceived. That even the dream-cognitions refer to the objects will be maintained later on
SARVATHANUPAPATTYADHIKARANA 5
30. Sarvathaanupapattesca
And on account of its improbability in every way.
The view of universal voidness of Madhyamikas is not correct. When the proposition to be proved is either on existence or non-existence, it cannot be nothingness; because it is not so proved. Because the cognitions of existence (i.e.
^याः अ M 1. , ^^ याश्च M 1. , ^^^ तुब्छत्वादीनां M 1.
