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Vada ]
Ganadharavada
•: 197 ::
Nor even by any other means-anublayuluh-the siddhi is possible. For, there is no vastu ( object ) available except sva, para and ubhhya in this world. So, even if we presume the accomplishment of bhāvas anyatah or anubhayatah (i. e., by means of any object excepting sva, paru and ubhaya ) the siddhi would be nir-hetuka (void of cause ). To take an example the pradesini finger (next to thumb ) looks dîrgha when compared with the thumb and hrasvu when compared with the middle finger. But the finger by itself is neither short nor long.
Since it is not hro.sva or dîrgha by virtue of itself, it is not so by means of another object, nor by both taken together, nor by any extra means whatsoever. So it is said“Na dîrghe'steeha dîrghatvam na hrasve näpi ca dvayei
Tasmadasiddbam sūnyatvāt saditya khyāyate kva hi ? || “ Hrasvam pratîtya siddham dîrgham, dîrgham pratîtya hrasvamapit Na kinoidasti siddham, vyavahāravašād vadantyevam " (1692)
In support of the prima facie assertion that there is sarvusunyatā, a number of examples are given. अत्थित्त-घडेगाणेगया व सवेगयाइदोसाओ। सवेऽणभिलप्पा वा सुण्णा वा सबहा भावा ॥ १४५ ॥ (१६९३) Atthitta-ghadegānegayā va savvegayāidosão i Savve’ņabhilappā vā sunnā vā savvahā bhāvā Il 145 || (.1693 )
[ feara-elamar ar passariaguaia i
posafisicat al Tatar att prat: 11 884 ll ( 8883) Astitva-ghataikānekatā vā sarvaika tādidosāti Sarve'nabhilāpyā vā śünya vă sarvatha bhāvaḥ 11 145 11 ( 1693 ) ]
Trans.--145 Unity or distinction of astitva and ghata would either give rise to faults like sarvaikatā (i. e. universal
