________________
: 296:
Jinabhadra Gani's
[ The fourth
स्यात्, यस्तु कदाचिदुपलम्भः, कदाचित्तु नोपलम्भः, असौ जातस्यैवोपपद्यत इति भावः ॥ १७८ ॥ (१७२६)
D. C.-If according to your sunyata-vāda, objects like ghata are not altogether produced, how is it that ghata which is not apprehended in the state of a lump of earth, is appre hended when produced by nimittas like potter etc.? And why is the ghata not apprehended before its production or after it being broken by the hit of a stick etc.? If objects like ghata were altogether a-jāta, like khapuspa, they would never be apprehended at all. And, the quality of being apprehensible at one time and non-apprehensible at the other, is possible only in case of a jāta object. 178 (1726)
Besides,
जह सव्वहा न जायं जायं सुण्णवयणं तहा भावा ।
अह जायं पि न जायं पयासिया सुण्णया केण ? ॥ १७९॥ (१७२७)
Jaha savvahā na jāyam jāyam suņṇavayaṇam tahā bhāvā | Aha jayam pi na jayam payāsiyā sunnayā kena ? 179 ( 1727)
[ यथा सर्वथा न जातं जातं शून्यवचनं तथा भावाः ।
अथ जातमपि न जातं प्रकाशिता शून्यता केन १ ॥ १७९ ॥ (१७२७)
Yathā sarvathā na jātam jātam sūnyavacanam tathā bhāvāḥ | Atha jātamapi na jātam prakāśitā sūnyatā kèna? 179 (1727)]
Trans.- 179 Just as the assertion about śūnyata is jāta, even though not produced altogether, so also, other objects ( should be taken as jāta ). Again, if jsta were denied have been produced, by what means would the sunyata be manifested? ( 1727 ).
to
टीका- “ शून्यं सर्व जगत् ” इत्येवंभूतं यच्ताविषयं विज्ञानं वचनं च तद् यथा जाता-जातादिप्रकारैः सर्वथा जातमप्यजातमपि सत् केनापि प्रकारेण तावज्जातम्, तथा भावा अपि घट- पटादयो जाता एष्टव्या
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org