________________
Vada] Gañadharavada
:229: Following the example of ghata and astitva, there would be & probability of ekatā-ano katā hetween ghata and śünyatā also घड-सुन्नयन्नयाए वि सुन्नया का घडाहिया सोम्म !। एगत्ते घडओ चिय न सुण्णया नाम घडधम्मो ! ॥१७२॥ (१७२०) Ghada-sunnayunayād vi sundayā kā ghadāhiyā somma ! | Egattd ghadai cciya na sunnaya nāma ghadadhanimo 1 172 (1720) [घट-शुन्यतान्यतायामपि शून्यता का घटाधिका सौम्य ।
एकत्वे घटक एव न शन्यता नाम घटधर्मः ! ॥१७२॥ (१७२०) Ghaţa-śūnyatanyatāyāu'api sūnyatā kā ghatādhikā saumya il Ekatvė ghataka dva na śünyatā pāwa ghatadharmaḥ | 172]
Trans.-- 172 Even in case of ghata and sūnyatā being different (from each other ), what sūnyatā, exceeding ghata could be (found), O Saumya? In case of similarity also, it is the ghata itself (which exists) Sūnyatā does never become the property of ghata. (1720)
____टीका-ननु घट-शून्यतयोरप्यन्यता, अनन्यता वा?। यद्यन्यता, तहिं “सुन्नया का घडाहिया सोम्म ! त्ति" सौम्य व्यक्त ! शून्यता का घटाधिका नाम ?-ननु घटमात्रमेव पश्यामः, न पुनः क्वचित् शून्यता घटादधिका समीक्ष्यते । अथानन्यता, तथापि सति घटशून्यत्वयोरेकत्वे घट एवासौ युज्यते, प्रत्यक्षत एवोपलभ्यमानत्वात् , न तु शून्यत्वं नाम कश्चित् तद्धर्मः, सर्वप्रमाणैरनुपलब्धेरिति ॥१७१२॥ (१७२०)
D. C.-If ghata and sünyatā are bhinna from each other, exceeding ghata, what more sunyata ! is required, O saumyat In case of both being sinuilar to each other, sūnyatā would be nothing but hața on account of its being perceived by pratyaksa pramāņa. But śūnyatā would never become a property of ghața as it could never be accomplished by any possible means whatsoever.
Moreover,
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