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:228: Jinabhadra Gani's
(The fourth about even if the external causes were present, because nonexistence is innate in them by their very svabhāva.
In reply to the question whether astitva and ghata are one or different, the Acārya argues thus – अत्थित्त-घडेगाणेगया य पज्जायमेतचिंतेयं ।
अस्थि घडे पडिवन्ने, इहरा सा किं न खरसिंगे? ॥१७१॥ (१७१९) Atthitta-ghadègāņègayā ya pajjāyanòttacintèyam 1 Atthi ghada padivannd, ihara sa kim na kharasingd ? 171 (1719) [ अस्तित्व-घटेकानेकता वा पर्यायमात्रचिन्तेयम् ।
अस्ति घटे प्रतिपने, इतरथा सा किं न खरशृङ्गे ? ॥१७१॥ (१७१९) Astitva-ghataikānekatā vā paryāyanātracintèyam I Asti ghate pratipannd, itaratha sa kim na kharasrige. 171]
Trans.--171 (The question) whether għata and astitva are one or different, is (nothing but the question) of synonym when ghata is existent. (For,) otherwise, why should it not arise in case of kharasriga (also)? (1719)
टीका-इह “अस्ति घटो न तु नास्ति" इत्येव पतिपने सति तदनन्तरमेवास्तित्व-घटयोः “किमेकता, अनेकता वा?" इत्यादिना घटास्तित्वयोरेकत्वा-ऽनेकत्वलक्षणपर्यायमात्रचिन्तैव भवता कृता भवति, न तु तयोरभावः सिध्यति । अन्यथा ह्यभावरूपाविशेषाद् यथा घटा-ऽस्तित्वयोः, एवं खरविषाण-वन्ध्यापुत्रयोरप्येकत्वा-ऽनेकत्वचिन्ता भवतः किं न प्रवर्तते ? इति ॥ १७१॥ (१७१९)
D. C.-After having asserted that "ghata exists" the question whether ghata and astitva are identical or not, is reduoed to the consideration of both as being mere synonyms of each other. Moreover, this question should arice only in case of the existent ghata. For, if it were not so, the question of skats-andkatā would arise in case of non-existent objects like kharasrnga and vandhyāputra also.
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