________________
Vada ] Ganadharavada
297 (to be found. ? (And) why (should not dissimilarity take place without reason ? and why not destruction also ? (1791)
टीका-अथ स्वभावत एव भवोत्पत्तिरित्यत्र " अकारणत एव" इत्ययमोंऽभिप्रेतः, “तो वि ति" तथापि हन्त ! परभवे सदृशता कुतः ? । कोऽभिप्रायः ? । इत्याह-यथाऽकारणतः सदृशता भवति, तथा किमित्यकारणतः एव विसदृशता न स्यात ?। अकस्माच्चाकारणतो भवविच्छित्तिः कस्माद् न स्यात् ? अकस्माच्च भवन् स्वरविषाणादिरपि भवेत् । शरीरादीनां चाकारणतो भवतामभ्रादीनामिव प्रतिनियताकारत्वादिरूपता न स्यात् । तस्माद् नाकारणता स्वभाव इति ।। २४३ ॥ (१७९१)॥ .
D: C-Sadris'ată of bhavāniara cannot be established even if you believe that it is produced without reason. For, just as sadşis'atā is taken to have been produced without reason, vi-sadxis atā will also take place without reason. Similarly, destruction of bhava will also take place without any reason, and following the same procedure, a non-existent object like kharavişāna will also come into existence without any reason. Moreover, objects like s'arira etc. will lose their definite shape and such other characteristics on account of their resemblance with abhra-vikāra, inasinuch as they are produced without reason. Hence, it is not possible to believe svabhāva as nişkāraṇatā itself.
Taking the third alternative viz. that svabhāva is vastudharma, the author states :
अहव सहावो धम्मो वत्थुस्स, न सो वि सरिसओ निछ । उप्पाय-हिइ-भंगा चित्ता जं वत्थुपज्जाया ।। २४४ ।। (१७९२) Ahava sahāyo dhammo vatthussa, na so vi sarisao niccamı Uppāya-tthii-bhanga citta jam vatthupajjāya ॥ 244 ॥ ( 1792) [अथवा स्वभावो धर्मों वस्तुनः, न सोऽपि सदृशको नित्यम् ।
उत्पाद-स्थिति-भङ्गाश्चित्रा यद् वस्नुपर्यायाः ॥ २४४ ।। (१७९२) 38
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
