कारणस्य च परिच्छेद्यत्वे करणादिना व्यभिचार: ॥10॥
अन्वयार्थ : कारण को परिच्छेद्य अर्थात् ज्ञेय मानने पर करण अर्थात् इन्द्रियों के साथ व्यभिचार दोष आता है।
Meaning : The view that 'the cause of knowledge itself is the object-of-knowledge ' carries with it the fault of transgression when applied to the instruments of knowledge. The senses , the instruments of knowledge, are the cause of knowledge but not themselves the objects-ofknowledge ; these do not know themselves.
टीका
