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Jinabhadra Gani's
[ The fourth
D. C.-If everything is sūnya, according to the theory of sarva-śūnyatā, how is it that the cognizance of dirgha is acquired only from its apèkṣā to hrasva, as seen in the case of prad esint and madhyamā fingers, and not from its apèkṣa to the dirgha itself ? Similarly, why is the practice of appre hending dirghatva from dirgha, and hrasvatva from hrasva not followed? Moreover, the practice of acquiring knowledge of khapuspa, as well as, the knowledge of hrasvatva and dirghatva in khapuspa from the khapuspa itself, is not followed even though sunyatā is common to all of them. This shows that there is nothing like sarvaśūnyatā in this world.
: 222:
fi ashararए चिय होय मई व सभाव एवायं ।
सो भावो त्ति सभावो वंझापुत्ते न सो जुत्तो ॥ १६५॥ (१७१३)
Kim va'vikkha è ciya hojja mai va sabhava dvāyam So bhavo tti sabhāvo vanjhāputte na so jutto. 165 (1713)
[ किंवापेक्षयैव भवेद् मतिर्वा स्वभाव एवायम् ।
स्वो भाव इति स्वभावो वन्ध्यापुत्रे न स युक्तः ।। १६५ ।। (१७१३)
Kim vapèkṣayaiva bhavèd matirvā svabhāva èvāyam | Svo bhāva iti svabhāvo vandhyāputre na sa yuktah. 165 (1713)]
66
Trans. - 165 Or of what avail is the apòksā at all ? (The opponent may argue here that) Apprehension by means of apèksā is natural. " ( But ) the existence of one's own self means svabhāva; (and) that does not apply to the son of a barren woman. ( 1713 )
टीका - अथवा, सर्वस्याप्येसत्त्वे हुस्वादेर्दीर्घाद्यपेक्षयापि किं कर्तव्यम्, शून्यताप्रतिकूलत्वात् तस्याः घटाद्यर्थसच्चवत् १ । अथ परस्य मतिर्भवेत्स्वभावादेवापेक्षयैव हूस्व-दीर्घादिव्यवहारः प्रवर्तते । न च स्वभावः पर्यनुयोगमर्हति; तथा चोक्तम् - " अग्निर्दहति नाकाशं कोऽत्र पयनुर्युज्यताम् ? " इति । इन्त 1 इत्थमपि हतोऽसि, यत स्वो भावः स्वभावस्ततः स्व- परभावा
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