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Vida] Ganadharavada
: 208: account of the non-perception of these two, there is nonperception of all, which results in complete negation.
टीका-इह यत् तावददृश्यं तदसदेव, अनुपलम्भाव , खरविषाणवदिति निवृत्ता तद्वार्ता दृश्यस्यापि च स्तम्भ-कुम्भ-कुड्यादेः पर मध्य-भागयोरसत्वमेव, अर्वाग्भागान्तरितत्वेन तयोरप्यदर्शनात्, आराद्भागस्यापि च सावयवत्वात् पुनरन्यः खल्वाराद्भागः तस्याप्यन्यः पुनस्तस्याप्यन्य इत्येवं तावत् , यावत् सारातीयभागस्य, परमाणुप्रतरमात्रत्वेनातिसौक्ष्म्यात् , पूर्वेषां चारादागानामन्यस्यान्येनान्तरितत्वेनानुपलब्धेः। ततश्चोकन्यायेन परभागसरातीयभागलक्षणोभयभागानुपलम्भात् सर्वस्यापि वस्तुजातस्यानुपलब्धेः शून्यं जगदिति । उक्तं च
" यावद् दृश्यं परस्तावद् भागः स च न दृश्यते ।
तेन ते नाभिलाप्या हि भावाः सर्वे स्वभावतः ॥१॥" तदेवमुक्तयुक्त्या सर्वस्यापि भूतादेरभावः प्रामोति, श्रूयते च श्रुती भूतादिसद्भावोऽपीति संशयः । इति पूर्वपक्षः ॥१४८॥ (१६९६)
D. C.-It has already been discussed that objects like kharavişāpa do not exist, because they are non-perceptible, In case of perceptible objects like pillar, jar, wall etc., the rear and middle portions are not perceived, because they are screened by the front portion coming in their way. So, they are said to be a-vidyamāna.
Again, the front portion consists of a number of divisions. Out of all these divisions, every one is screened by the other coming in its immediate front, which again is screened by a third one in its immediate vicinity, and so on. Ultimately, the front-most particle is left unscrcened. But it is extremely emall in size, and hence .. becomes non-cognizible. Now, since the rear and front-most parts are non-perceptible, it can be said that objects-and ultimately all the objects in the Universe--are non-cognizible or sūnya. Moreover, it is said that,
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