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186 Jinabhadra Gaại's
[Tho third xxi. Svabhava viprakarsa (Natural Remoteness)-Things like
nabhas and pišať are non-cognizible by reason of their
svabhāva viprakarsa.
In this way, anupalabdhi of an existent object takes place in twenty-one different ways.
So, Jiva is imperceptible like nabhas due to its amūrtata; and s'arîra being an assemblage of the Kārman paramānus • is anupalabhya because of s'aukṣmya of a paramaņu.
Thus, non-perception of the Soul and body is positively the non-perception of an existent object and not of a nonexistent 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 Ātman is established by means of anumāna. And hence, its anupalabdhi is not the anupalubdhi of a non-existent object like a kharas'rnga, but it is the anupalabdhi of an existent object like nabhas and paramāņu, Then, the distinction of Soul from body is established by the help of Vedavacana. देहाणण्णे व जिए जमग्गिहोत्ताइं सग्गकामस्स । alater fouis C1011540 T DITIH 1182811 (8&c8) Dehāṇanne va jie jamaggihottāim saggakāmassa | Veyavihiyam vihannai dāņāiphalam ca loyammi || 136 u ( 1684)
† The word Pis'a=ruru, a kind of deer according to Sayanācārya. The deer is called Pis'a probably because it is Pisa ( reddish ) in colour. The anupalabdhi of tbe Pis'a 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 read pisaca instead of Pis'a it would suit our purpose better --Tr.
