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: 200 : Jinabhadra Gani's
[The fourth been produced so far-should also be taken as capable of being produced. Because, ajătatva is present in kharavişāna also. But this is absurd. So, production of an ajāta object, is never possible.
(3) In the case of an object which is both' jāta and a-jāta, the utpatti is not possible. Because dosas that are found in each one of the above two cases separately, are certainly found in the combination of the two also.
Moreover, if an object which is ubhayarüpa is taken to be vidyamāna it becomes jāta and loses its jātājāta ubhayarūpa. Similarly, if it is a-vidyamāna, it cannot be called ubhayarūpa, but anutpanna only. Now, when it is utpanna or anutpanna, doşas like anavasthā and abhava do arise.
(4) In the case of a jāyamāna object .also, the above argument may be applied, and the dosas like anavasthā and abhāva arise in that case also, according as it becomes jāta or a-jāta due to its being vidyamāna or a-vidyamāna. So, production in this case is also impossible.
So, it is said, “ Gatam na gamyatè tävadagatam naiva gamyate i Gatāgatavinirmuktam gamyamānam na gamyotd 11"
Thus, in all the above-mentioned four avasthās of an object, it has been clearly pointed out that its utpatti is impossible. Henoe, it is proper to believe in the Universal non-entity. हेऊ-पचयसामग्गि वीसु भावेसु नो व जंकलं । दीसह सामग्गिमयं सव्वाभावे न सामग्गी ॥१४७॥ (१६९५) Hou-paocayasamaggi visu bhāvesu no va jam kajjam 1 Disai sāmaggimayam savvābhāvé na sāmaggi. 147 (1695) [हेतु-प्रत्ययसामग्री विष्वम् भावेषु नो वा यत् कार्यम् ।
दृश्यते सामग्रीमयं सर्वाभावे न सामग्री ॥१४७॥ (१६९५)
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