[196] Read in p. 110, last line, anavadhánádishu. Vidhipratyaya properly means an imperative or potential affix implying "command;" but the pandit takes vidhi here as bhávabodhaka-kriyá. It has that meaning in Kávya-prakáśa, V. (p. 114, l. 1).
[197] The mind perceives áloka-jñána, therefore it would perceive its absence, i.e., darkness, but this last is perceived by the eye.
[198] I.e., light possesses colour, and we cannot see a jar's absence in the dark.
[199] Sound resides in the imperceptible ether, and cessation is the dhvaṃsábháva, or "emergent non-existence."
[200] The reading pratyayavedyatvena seems supported by p. 110, last line, but it is difficult to trace the argument; I have, therefore, ventured hesitatingly to read pratyakshavedyatvena, and would refer to the commentary (Vaiś. Sút. p. 250), "yadi hi níla-rúpavan nílaṃ rúpam eva vá tamaḥ syát, váhyálokapragraham antareṇa chakshushá na gṛihyeta."
[201] Intimate relation has also no intimate relation.
[202] "Relative non-existence" (saṃsargábháva) is the negation of a relation; thus "the jar is not in the house" is "absolute non-existence," "it was not in the house" is "antecedent," and "it will not be in the house" is "emergent," non-existence.
[203] I.e., the absolute absence of the jar is found in the jar, as, of course, the jar does not reside in the jar, but in the spot of ground,—it is the játi ghaṭatva which resides in the jar.
[204] The opposite is "there is colour in the air."