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: 198 : Jinabhadra Gaại's
[The fourth Or, say, ghata, too, will not exist according to this argument. Whatever is different fron, a-ghata. is called ghata. Now, since ghata and astitva go together, a-ghata which is opposite to ghata will also have no existence. Thus, a-ghata does not exist. So, also, ghata will not exist. For, in comparision with what, will the object be ghata if a-ghata is absent ?
Hence it is better to resort to sarvaśūnyata.
(2) Now, the second alternative that-ghata is distinct from astitva-may be considered. If ghata is bhinna from astitva, it is devoid of astitva also. . For, astitva being the quality of existence, is the adhèya, and ghata which contains the quality is ādhāra. Adhèya is not supposed to exist, when ādhāra is away from it. So, ghata is devoid of existence, and hence it is said to be a-vidyamāna like the horn of an ass.
Thus, the above discussion of unity or distinction of astitva and ghata leads either to the difficulty of sarvaikatā or to the anabhilāpyatva and śunyatva as regards each and every object.
Again, that which is not produced is undoubtedly a-vidyamāna, like the born of an ass, and it has already been discussed before. With regard to objects that have been produced in this world, it can also be proved that their production is not in the fitness of things, if properly thought of. जायाज्जायो-भयो न जायमाणं च जायए जम्हा। अणवत्था-ऽभावो-भयदोसाओ सुण्णया तम्हा ॥१४६॥ (१६९४) Jāyā'jāyo-bhayao na jāyamāṇam ca jāgad jamhái Anavatthā'bhāvo-bhayadosłö suņņayā tamhā. 146 (1694)
[ arat-sonalitat 7 ET4HR 7 F Tara i
अनवस्था-ऽभावो-भयदोषात् शून्यता तसात् ॥१४६॥ (१६९४) Jātā jato bhayato na jāyamānam ca jāyatd yasmāti Anavasthabhāvo-bhayadoşat śünyata tasmát. 146 (1694) ]
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