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 271

Vada ]
Gaṇadharavāda
: 238:
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Trans-176 Just as from the assertion of "tree" (we understand) a mango tree or any other tree, but from mango tree (nothing else but) tree is understood, in the same way, by saying that “ it exists ", ghata or (objects) other than ghata ( are appreheded ), but from 'ghata, astitva alone is understood. ( 1724 )
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टीका - येन कारणेन घटसत्ता घटधर्मत्वात् घट एवास्ति पटादिभ्यस्तु भिन्ना, तेन तस्मात 64 अस्ति 75 इत्युक्ते घटः, अघटो वा - पटादिर्गम्यते, निजनिजसच्वस्य सर्वेषु पटादिष्वपि भावात् । " घडो उ अत्थेव त्ति " घट इति तु प्रोक्तेऽस्त्येवेति गम्यते, निजसत्त्वस्य नियमेन घटे सद्भावात् । अत्र यथासंख्य मुदाहरणद्वयम् । यथा " द्रुमः " इत्युक्ते चूतः, अचूतो वा निम्बादिर्गम्यते, द्रुमत्वस्य सर्वत्र भावात् ! चूतः इति तु निगदिते द्रुम एव गम्यते, अद्रुमस्य चूतत्वायोगादिति ॥ १७६ ॥ (१७२४)
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D. C. - As the quality of vriksatva is present in all the trees, when we Fay 39 "tree all the trees-whether 8 mango tree or any other tree-are understood. But when the word mango tree" is spoken, vriksatva alone is understood. For, the mango tree cannot exist without being a vrikṣa. Similarly, here also, existence of ghata being the quality of ghata, is present in ghata only and nowhere else, while the common property of astitva is present in all objects. So, when we say 'asti', all objects whether ghaṭa or pata-are recognized, as each one of them has its own property of existence. But when we say " ghata” astitva alone is apprehended because ghata
has its own satta.
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Now, the Acarya replies to the argument that what has already been produced, could not be produced, and so on—
किं तं जायं ति मई जाया जाओ - भयं पि जदजायं । अह जायं पि न जायं किं न खपुष्फे वियारोऽयं ॥ १७७॥(१७२५)
Kim tam jāyam ti mai jāyā'jāö-bhayam pi jadajayam |
Aha jāyam pi na jayam kim na khapuppha viyaro 'yam. 177 (1725)
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