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Fault in considering objects of knowledge as having 'absolute existence' (bhāvaikānta) character:
भावैकान्ते पदार्थानामभावानामपह्नवात् । सर्वात्मकमनाद्यन्तमस्वरूपमतावकम् ॥९॥
Verse 9
सामान्यार्थ पदार्थों के भाव ( अस्तित्व) का एकान्त पदार्थ सर्वथा सत्-रूप ही है - ऐसा भावैकान्त मानने पर अभाव पदार्थों (प्राक् - अभाव आदि) का लोप ठहरता है और इन चार प्रकार के वस्तु धर्मों का लोप करने से वस्तु-तत्त्व सब-रूप (सर्वात्मक), अनादि, अनन्त और अस्वरूप हो जाता है जो आपका मत नहीं है।
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If it be accepted that the objects of knowledge have 'absolute existence' (bhāvaikānta) character, their ‘non-existence' (abhāva) character is denied. And then (by denying the four aspects of their non-existence) each object will pervade in every other object, will become without a beginning, without an end, and devoid of the form of its own.
Affirmation is the aspect of existence (bhāva); negation of nonexistence (abhāva). The abhāva or non-existence of a substance-object of knowledge (artha ) - is of four kinds:
1. Prior (antecedent) non-existence (prāgabhāva): The non-existence of the effect (the jar) in the cause (the lumpof-clay) previous to its production is the prior (antecedent) non-existence. It is expressed in the knowledge 'a thing will
be'.
Due to prior (antecedent) non-existence (prāgabhāva) the effect comes into existence. The lump-of-clay signifies the prior non-existence (prāgabhava) of the pitcher which is
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