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Vida ] Canadharavada
:223: स्युपगमात् शून्यताभ्युपगमहानिः । न च वन्ध्यापुत्रकल्पानामर्थानां स्वभावपरिकल्पना युक्तेति । भवतु वाऽपेक्षा, तथापि शून्यताऽसिद्धिः ॥१६५॥ (१७१३)
D. C.-If there is absolute negation in the world, what is the use of apèkşā in apprehending hrasva etc., to the apeksā of dirgha etc. ? For, the very conception of apo kşā, is contrary to the absolute negation.
Vyakta :- Apprehending hrasva, dirgha eto., hy means of apdksa, is very natural.
Acārya - That is not so, o Vyakta ! Syabhāva is the root-cause in cases like "fire burns" "the sky does not burn” eto. But, that is not applicable to the above-named example of the apprehension of hrasva, dirgha etc. . Hence, svabhāva should not be blamed in such cases. It is absurd to assumo svabhāva in the apprehension of non-existent objects like vandhyāputra.
Svabhava means existence of one's own self. The rest can be distinguished as parabhāva--the existence of everything else. Apart from your belief in apdksa, the principle of sarva. günyatā would be violated even from this point of view.
How ?
होजावेक्खाओ वा विण्णाणं वाभिहाणमेत्तं वा। दीहं ति व हस्सं ति व न उ सत्ता सेसधम्मा वा ॥१६६॥ (१७१४) Hojjavèkkbfö vā viņpāņam vābhihāŋam èttam vā i Diham ti va hassam ti va na u sattā sèsadhamma vā. 166 (1714) [ भवेदपेक्षातो वा विज्ञानं वाभिधानमात्रं वा।
दीर्घमिति वा इस्वमिति वा न तु सत्ता शेषधर्मा वा ॥१६६॥ (१७१४)
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