Shraman Bhagvana Mahavira Part 3

SR No.: 008004
Original Sutra Author: N/A
Author: Ratnaprabhvijay, D P Thaker
Publisher: Parimal Publication
Publication Year: 1989
Total Pages: 586
Language: English, Sanskrit
Classification: Book_English, Biography, History, & Religion
File Size: 14 MB

Page 265

Vāda ]
Ganadharavāda
: 227: causes. ( But ) that which is non-existent is not produced even in the presence of external causes. (1716-1717-1718)
टीका-याऽपीयं इस्वादेर्दीर्घाद्यपेक्षा साऽप्यपेक्षणं क्रियारूपम् ; तथा, अपेक्षकं कर्तारम् , अपेक्षणीयं च कर्म, अनपेक्ष्य न मता-न विदुषां सम्मता । ततः किम् ? इत्याह-एतेषु चापेक्षणा-ऽपेक्षका-ऽपेक्षणीयेषु सर्वेषु वस्तुषु सत्सु न काचित् शून्यता नाम । अतोऽपेक्षकादिसवलक्षणे विपक्ष एवापेक्षालक्षणस्य हेतोवृत्तत्वाद् विरुद्धत्वमिति ॥१६८॥ (१७१६)
टीका-इह किश्चित् स्वत एव सिद्धथति, यथा कर्दनिरपेक्षस्तत्कारणद्रव्यसंघातविशिष्टपरिणामरूपो जलदः । किश्चिनु परतः, यथा कुलालकनुको घटः । किश्चिदुभयतः, यथा माता-पितृभ्यां स्वकृतकर्मतश्च पुरुषः। किश्चिद् नित्यसिद्धमेव, यथाऽऽकाशम् । एतच्च व्यवहारनयापेक्षया द्रष्टव्यम् । निश्चयतस्तु बाह्यं निमित्तमात्रमेवाश्रित्य सर्व वस्तु स्वत एव सिध्यति, यद् यस्माद् बाह्यनिमित्तसद्भावेऽपि खरविषाणादिरूपोऽभावः कदाचिदपि न सिध्यति। उभयनयमतं च सम्यक्त्वमिति ॥१६९-१७०॥ (१७१७-१७१८)
D. C. Consideration of dirgha etc., in comparision with hrasva etc., is itself nothing but kartā, karma, and kriya. Now, when all objects are accomplished as existent by virtue of their being either kartā, karma or krijā, where could the sunyata exist at all ?
The existence of all objects is either svatah, paratah, or ubhayataḥ. There are several objects such as cloud etc, which come into being only by coming into contact with some substance as their kāraña; some, like ghata are produced by the help of kārtā, some, like purusa are produced by both (as puruşa comes into existence on acoount of his parents as well as, his deeds in the past life). Some objects like akasa are ever-accomplished. Thus, it is seen that various objects come into existence in various ways, according to their usage. But, really speaking, all objects are existing by their very svabhāva merely by resorting to their external cấusos. In case of objects that are non-existent, existence could not be brought