रागरतपरीक्षा नाम सप्तमं प्रकरणम् 82 only (without existence and decay) is unfiit for being regar- ded as characteristic of the constituted (object) like the sky, for an object devoid of existence and decay is like the sky. Same types of argument will be applied in case of exis- tence and decay. Existence without decay and origin being characteristic of an eternal object (Nitya) will be equiva- lent to the sky. If on the other hand it is regarded as non- eternal (Anitya), then it cannot but be called non-existent (alika), for no non-eternal (anitya) relationship devoid of origin and decay can be traced. It can be the characteris- tic neither in the case of its being equivalent to the sky nor in the case of its non-existence (alikatva). Same argu- ment is applicable in case of decay (Bhanga). Now if they are acceped as characteristic in a collective way, then their existence at the same moment (yaugapadya) is to be admi- tted, for in the absence of existence at the same moment they cannot be grouped to form a characteristic, because at different moments they cannot be united (to form the characteristic). But at the same moment the three. i, e, origin, existence and decay cannot be applicable in respect to any object, for they are mutually contradictory. So to form a characteristic by being united is nothing but imagi- nation. ||२|| a अथ यदुक्त यदि संस्कृत उत्पाद इत्यादि। तेन यात्पादादीनां त्रिलक्षणी प्राप्ता प्रसता ततः को दोषः। अथासंस्कृत एवमप्यदोषः इति उच्यते- उत्पादस्थितिमङ्गानामन्यत संस्कृतलक्षणम् । अस्ति चेदनवस्थैवं नास्ति चेत्ते न संस्कृताः । ||३|| ननु च पक्षयेऽपि विहित एव दोषः । अत्र किं पुनरुक्ताभिधान- नेति। सत्यमुक्तो दोषः स खलु नाचार्येण कि तहि वृत्तिकारण । अथ पूर्वप्रतिज्ञातमेव ७
