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108
ĀPTA-MIMĀŃSĀ COMMENTARY It has already been explained that existenece of every substance is taken with respect to its own dravya, kşetra, kāla and bhāva, that is to say, it exists with regard to these four limitations, but it does not exist in relation to dravya, kşetra, kāla and bhāva of another substance. The point is that existence and non-existence in such a case are connected with a thing which has existence and not with a thing which has no existence. Limitations of a non-existing substance can never become a determinant regarding existence or non-existence.
अवस्त्वनभिलाप्यं स्यात् सर्वान्तैः परिवर्जितम्। attaralgai afa yfir fagfira 1148 II avastvanabhilāpyam syāt sarvāntaiḥ parivarjitam, vastvevāvastutāṁ yāti prakriyāyā viparyayāt.
48. Void of all qualities, everything would become nonexistent, being indescribable. By a reversion of the process (of reasoning), non-existence is affirmed of existent objects only.
COMMENTARY By affirming absolute indescribability, the result would be that every substance, being devoid of differentiating qualities, would become non-existent. We establish the existence of a pitcher by a negative process of reasoning that it is not a cloth or another object. So the adoption of the view of absolute indescribability is opposed to all reason and experience.
सर्वान्ताश्चेदवक्तव्यास्तेषां किं वचनं पुनः। Hiqrasataqda Rurffauti na 1149 11 sarvāntāschedavaktavyās teşām kim vachanam
punaḥ, samvịtis-chen-mşşaivaiņā paramārtha-viparyayāt.
