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Vada ] Gañadharavada
257 D.C,--Vyakta:- The rear as well as the middle portions of an object do not exist, because they are imperceptible like kharavişāņa. The front parts will also not exist in that case, because their existence depends upon the existence of the rear ones. This will ultimately lead to the idea of sarvaś inyatā.
Bhagavāna :-The argument is not valid. Pratyaksa means existing at each of the sense-organs. So, when the hetu of apratyakşalva is advanced, there would be apprehension of senseorgans, as well as, the objects to be apprehended, and in their apprehension, Śūnyatā would never be accepted. For, if śünyatā is taken along with the hetu of a-pratyakşalva, the hetu itself will prove invalid. Or, say in absence of indriya and artha, the practical usage or pratyaksa and a-pratyaksa would never be possible.
Moreover, अत्थि अपचक्खं पि हुजह भवओ संसयाइविन्नाणं । अह नथि सुण्णया का कास व केणोवलद्धा वा ? ॥ १९९ ॥(१७४७) Atthi apaccakkham pi hu jaha bhavaö saisayāivinnāņam Aha natthi suņnayā kā kāsa va kéņovaladdhā vā ? 199 (1747) [अस्त्यप्रत्यक्षमपि खलु यथा भवतः संशयादिविज्ञानम् ।
अथ नास्ति शून्यता का कस्य वा केनोपलब्धा वा ? ॥१९९॥(१७४७) Astyapratyaksanipi khalu yathā bhavatah samśayādivijnānam Atha nāsti sūnyatā kā kasya vā kénopalabdhi vā? 199 (1747)]
Trans.—199 Some object does exist in spite of its being imperceptible, just as your apprehension of doubt etc. exists, even though it is imperceptible (to others). And if that (doubt) does not exist, what is that sinyata? Whose śžinyalā (is that) ? And who has apprehended it ? (1747)
टीका-नन्वप्रत्यक्षमप्यस्ति किश्चिद् वस्तु, यथा भवतः संशयादिविज्ञानमन्येषामप्रत्यक्षमप्यस्ति, ततो यथैतन्, तथा पर-मध्यमागावमत्यक्षों
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