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Jinabhadra Gani's
[The fourth
इत्यतो न शून्यं जगत् । अथ शून्यताविज्ञान - वचनद्वयं जातमप्यजातमिष्यते, तर्हि तद्विज्ञान-वचनाभ्यां विना केनासौ शून्यता प्रकाशिता ? -न केनचिदिति शून्यतानुपपत्तिरिति ।। १७९ ।। (१७२७ ) ॥
D. C.-Just as the statement as well as knowledge that everything is s'unya are accepted as having been produced in any way whatsoever, in the same way, other objects such as ghata, pata etc. should also be taken as jāta. And, if you accept vijnana and vacana about s'unyata to be a-jata, how would you be able to express s'unyata without the help of vijñāna or vacana, about it ? Hence, s'ūnyatā is not acceptible in any way. 179 ( 1727 ).
Also,
जाय जायमजायं जायाजायमह जायमाणं च । कमिह विवक्खाए न जायए सहा किंचि ॥१८०॥ ( १७२८) रूवि त्ति जाइ जाओ कुंभो संठाणओ पुणरजाओ । जायाजाओ दोहि वि तस्समयं जायमाणो ति ॥ १८१ ॥ (१७२९)
पुवकओ उघडतया परपजाएहिं तदुभएहिं च ।
जायं तो य पडतया न जायए सव्वहा कुंभो ॥ १८२ ॥ (१७३०) वोमाइ निच्चजायं न जायए तेण सङ्घहा सोम्म ! | इय दवतया सवं भणिज्जं पज्जवगईए ॥ ९८३ ॥ ( १७३१ )
Jāyai jāyamajāyam jayājāyamaha jāyamāṇam cal Kajjamiha vivakkhāe na jāyae savvahā kimci || 180 ॥ ( 1728 ) Rūvi tti jai jāo kumbho samṭhāṇao punarajão Jayājão dohi vi tassamayam jāyamāno tti ॥ 181 ( 1729 ) Puvvakao u ghaḍatayā para pajjāehim tadubhaehim ca Jāyanto ya padatayā na jāyae savvahā kumbho || 182 ॥ ( 1730 )
