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•: 228 :.
Jinabhadra Gani's
[ The fourth
causes. ( But) that which is non-existent is not produced even in the presence of external causes. ( 1716-1717-1718)
___टीका-याऽपीयं इस्वादेर्दीर्घाद्यपेक्षा साऽप्यपेक्षणं क्रियारूपम् ; तथा, अपेक्षकं कर्तारम, अपेक्षणीयं च कर्म, अनपेक्ष्य न मता-न विदुषां सम्मता। ततः किम् ? इत्याह-एतेषु चापेक्षणा-ऽपेक्षका-ऽपेक्षणीयेषु सर्वेषु वस्तुषु सत्सु न काचित् शून्यता नाम । अतोऽपेक्षकादिसवलक्षणे विपक्ष एवापेक्षालक्षणस्य हेतोवृत्तत्वाद् विरुद्धत्वमिति ॥ १६८॥ (१७१६)॥
टीका-इह किञ्चित् स्वत एव सिद्ध्यति, यथा कर्तृनिरपेक्षस्तत्कारणद्रव्यसंघातविशिष्टपरिणामरूपो जलदः । किञ्चित्तु परतः, यथा कुलालकर्तृको घटः । किञ्चिदुभयतः, यथा माता-पितृभ्यां स्वकृतकर्मतश्च पुरुषः। किञ्चिद् नित्यसिद्धमेव, यथाऽऽकाशम् । एतच्च व्यवहारनयापेक्षया द्रष्टव्यम् । निश्चयतस्तु बाह्य निमित्तमात्रमेवाश्रित्य सर्वं वस्तु स्वत एव सिध्यति, यद् यस्माद् बाह्य निमित्तसद्भावेऽपि खरविषाणादिरूपोऽभावः कदाचिदपि न सिध्यति। उभयनयमतं च सम्यक्त्वमिति ॥१६९-१७० (१७१७-१७१८)। ___D. C.-Consideration of dirgha etc. in comparision with hrasva etc., is itself nothing but kartā, karma and kriyā. Now, when all objects are accomplished as existent by virtue of their being either karta, karma or kriya, where could the s'ünyata exist at all ?
The existence of all objects is either svatah, paratah, or ubhayataḥ. There are several objects such as cloud etc. which come into being only by coming into contact with some substance as their karana; some like ghata are produced by the help of kartā, some like puruşa are produced by both (as purusa comes into existence on account of his parents as well as his deeds in the past life ). Some objects like ākasa are ever accomplished. Thus, it is seen that various objects come into existence in various ways, according to their usage. But really speaking, all objects are existing by their very svabhāva merely by resorting to their external causes. In case of objects that are non-existent, existence could not be brought
