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Jinabhadra Gari's
[The fourth
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 grahaka, could not be established in the midst of sarvas'ünyatā.
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 bhrāntı ( delusion). For, cognizance that apprehends an object is produced only by means of definite ascertainment of time, place and properties.
And is that bhrānts, which, according to you, apprehends svapna, asvapna, etc., vidyamana or a-vidyamāna? If it is vidyamāna, then naturally sarvas'ünyatā does not exist. If it is a-vidyamāna the jnana that apprehends an object being devoid of bhrānti, all objects would automatically be taken as vidyamāna and there would be nothing like sarvas'ünyatā at all.
And, how is it 0 Vyakťa ! that the apprehension of existent objects as sūnya, 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 sarvašūnyatā ?
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
