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Vida ] Gapadharavada
: 185 : i. Syabhāvaviprakarsa (Natural Remoteness )--Things like
nabhas and piśať ure non-cognizible by reason of their svabhāvaviprakarsch
In this way, anupalabdhi of an existent object takes place in twenty-one different ways.
So, Jiva is insperceptible like nabhas due to its amūrtatā; and sartra being an assemblage of the Kārman paramāņus is anupalabhya because of sauksmya of & paramāņu. Thus, non-perception of the Soul and body, is positively the non-perception of an existent object and not of a nonezistent one.
An argument may here be advanced that “If you take Atman to be existent, how do you apprehend its existence ?" The reply is :
The existence of Atman is established by means of anumāna. And hence, its anupalabdhi is not the anupalabdhi of a non-existent object like a kharabriga, but it is the anupalabdhi of an existent object like nabhas and paramāpu. Then, the distinction of Soul from body is established by the help of Vadavacana. देहाणण्णे व जिए जमग्गिहोत्ताई सग्गकामस्स । वेयविहियं विहण्णइ दाणाइफलं च लोयम्मि ॥१३६॥ (१६८४) Dahāņaạnè va jie jamaggihottāim saggakāmassa · Vəyavihiyam vibaņņai dāņaiphalam ca oa loyammi. 196 (1684)
| The word Pisa=ruru, a kind of deer according to Sāyaṇācārya. The deer is called Piśa probably because it is Pisa (reddish) in colour. The anupalabdhi of the Piśa deer may be taken to be due to its nature of being always far away from human habitations. The word, however, seems rather improper when placed with nabhas, If we road pisāca instead of Pisa, it would suit our purpose better.--Tr.
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