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Vada ]
Gaṇadharavada
: 235:
jāta and if you take it as a-jāta, there would be self-contradiction in your argument. Moreover, when existence of a jata object is denied, alternatives like jāta, a-jata etc., would become useless in absence of their āśrayas.
Now, if you admit the above-mentioned alternatives in case of non-existent objects also, you shall have to apply those alternatives to the kha - puspa, which is also non-existent. Here, it could not be said that all those alternatives were applied by accepting things which were believed as jāta by others. Because, it would bring in a distinction between sva and para which violates the principle of śūnyatā.
Moreover,
जइ सञ्चहा न जायं किं जम्माणंतरं तदुवलम्भो ।
पुत्र्वं वाऽणुवलंभो पुणो वि कालंतरहयस्स ? || १७८ || (१७२६)
Jai savvaha na jāyam kim jammāṇantaram taduvalambho Puvvam vā'nuvalambho puno vi kālantarabayassa ? 178 (1726)
[ यदि सर्वथा न जातं किं जन्मानन्तरं तदुपलम्भः ।
पूर्व वाऽनुपलम्भः पुनरपि कालान्तरहतस्य ? ॥। १७८ ।। (१७२६) Yadi sarvathā na jātam kim janmänantaram tadupalambhaḥ | Pūrvam vā'nupalambhah punarapi kālantarahatasya ? 178 (1726) ]
Trans.-178 If ( according to you ) it is not produced in all respects, why its apprehension after production? And why not before, or in future, after one has been destroyed ? ( 1726 ).
टीका - यदि सर्वैरपि प्रकारैर्घटादिकार्यं न जातमिति शून्यवादिना प्रतिपाद्यते, तर्हि मृत्पिण्डाद्यवस्थायामनुपलब्धं कुलालादिसामग्रीनिर्वर्तितजन्मानन्तरं किमिति तस्मात् तदुपलभ्यते । पूर्व वा जन्मत किमिति तस्यानुपलम्भः ? | पुनरपि च कालान्तरे लगुडादिना हतस्य किमिति तस्यानुपलम्भः ? | अजातस्य गगननलिनस्येव सर्वदैव घटादेरनुपलम्भ एव
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