Shraman Bhagvana Mahavira Part 3

SR No.: 008004
Original Sutra Author: N/A
Author: Ratnaprabhvijay, D P Thaker
Publisher: Parimal Publication
Publication Year: 1989
Total Pages: 586
Language: English, Sanskrit
Classification: Book_English, Biography, History, & Religion
File Size: 14 MB

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Gaṇadharavāda
: 217:
Moreover, properties such as stability of earth, fluidity of water, activeness of wind, formlessness of sky etc., as well as, the rule that sabda, rūpa, gandha etc., are grahya and ears, eyes, nose etc., are grāhaka, could not be established in the midst of sarvaśūnyatā.
Again, in the midst of all-pervading negation, there being no possibility of distinction between satya and asatya either (1) there would be uniform apprehension of svapna as well as asvapna, or (2) there would be inverse apprehension of svapna as asvapna and asvapna as svapna, or (3) there would be absolute non-apprehension of svapna, asvapna and many other things. Here, O Vyakta! It is absolutely incorrect to assert that the apprenhension of svapna, asvapna etc., is due to bhrānti (delusion). For, cognizance that apprehends an object is produced only by means of definite ascertainment of time, place, and properties.
And is that bhrānti, which, according to you, apprehends svapna, asvapna, etc., vidyamına or a-vidyamana? If it is vidyamāna, then naturally sarvaśūnyatā does not exist. If it is a-vidyamāna, the jñāna that apprehends an object being devoid of bhrānti, all objects would automatically be taken as vidya māna and there would be nothing like sarvaśūnyatā at all.
And, how is it O Vyaktā ! that the apprehension of existent objects as sunya, is according to you, a right apprehension and that which apprehends them as vidyamāna is worthless? Will you tell me what particular purpose do you hold in believing this sarvaśūnyatā ?
According to the rule that objects could never be accomplished merely by themselves, you apprehend objects that are short, long, or either, distinctly as short, long, or either. Thus on one side, you are utilizing your power of discrimination in the apprehension of objects; while on the other side, you are trying to assert the mutual non-accomplishment of those very
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