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Jinabhadra Gani's
[The fourth
Following the example of ghata and astitva there would be a probability of ekata-anekatā between ghata and sūnyatā also घड-सुन्नयनयाए वि सुन्नया का घडाहिया सोम्म !। एगत्ते घडओ च्चिय न सुण्णया नाम घडधम्मो ! ॥१७२॥(१७२०) Ghada-sunnaynnayāe vi sunnayā kā ghadāhiyā sommall Egatte ghadao cciya na sunnaya nāma ghadadhammo! ॥1720 (1720) [घट-शून्यतान्यतायामपि शून्यता का घटाधिका सौम्य !।
एकत्वे घटक एव न शून्यता नाम घटधर्मः ! ॥ १७२ ॥ (१७२०)॥ Gbața-šūnyatanyatāyāmapi śūnyatā ka ghatadhikā saumya !! Ekatve ghataka eva na śūnyatā nāma ghatadharmaḥ ! || 172 11 ]
Trans.-172 Even in case of ghata and sūnyatā being different ( from each other ) what sūnyatā, exceeding ghata could be ( found ), O Saumya ? In case of similarity also, it is the ghata itself (which exists ). Sūnyatā does never become the property of ghata ( 1720 )
टीका-ननु घट-शून्यतयोरप्यन्यता, अनन्यता वा ?। यद्यन्यता, तर्हि " सुन्नया का घडाहिया सोम्म ! ति" सौम्य व्यक्त ! शून्यता का घटाधिका नाम ?-ननु घटमात्रमेव पश्यामः, न पुनः क्वचित् शून्यता घटादधिका समीक्ष्यते । अथानन्यता, तथापि सति घटशून्यत्वयोरेकत्वे घट एवासौ युज्यते, प्रत्यक्षत एवोपलभ्यमानत्वात् , न तु शून्यत्वं नाम कश्चित् तद्धर्मः, सर्वप्रमाणैरनुपलब्धेरिति ॥ १७१२ (१७२०)॥
D. C.-If ghata and sūnyatā are bhinna from each other, exceeding ghata what more sunyata ! is required, O saumya ? In case of both being similar to each other, sūnyatā would be nothing but ghata on account of its being perceived by pratyakışa pramāna. Byt sūnyatā would never become a property of ghata as it could never be accomplished by any possible means whatsoever.
Moreover,
