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Vada ] Gañadharavada
___:237 : स्यात् , यस्तु कदाचिदुपलम्भः, कदाचित्तु नोपलम्भः, असौ जातस्यैवोपपद्यत इति भावः ॥ १७८ ॥ (१७२६)॥ ____D. C.-If according to your sunyata-vada, objects like ghata are not altogether produced, how is it that ghata which is not apprehended in the state of a lump of earth, is apprehended when produced by nomittas like potter etc? And why is the ghata not apprehended before its production or after its being broken by the hit of a stick etc ? If objects like ghata were altogether a-jāta, like khapuspa they would never be apprehended at all. And, the quality of being apprehensible at one time and non-apprehensible at the other, is possible only in case of a jata object. 178 ( 1726).
Besides, जह सबहा न जायं जायं सुण्णवयणं तहा भावा । अह जायं पिन जायं पयासिया सुण्णया केण? ॥१७९॥(१७२७) Jaha savvahā na jāyam jāyam sunnavayaņam tahā bhāvā i Aha jayam pi na jāyam payāsiyā sunnayā kena ? 1117911 ( 1727) [ यथा सर्वथा न जातं जातं शून्यवचनं तथा भावाः ।
अथ जातमपि न जातं प्रकाशिता शून्यता केन ? ॥ १७९ ।। (१७२७) Yathā sarvathā na jātam jātam sūnyavacanam tathā bhāvāḥi Atha jatamapi na jatam prakasita sānyata kena ? ॥ 179 ॥ ( 1727 )]
Trans.—179 Just as the assertion about śãnyata is jāta, even though not produced altogether, so also, other objects ( should be taken as jāta ). Again, if jāta were denied to have been produced, by what means would the sünyatā be manifested ? ( 1727).
___टीका-" शून्यं सर्वं जगत् " इत्येवंभूतं यच्छून्यताविषय विज्ञानं वचनं च तद् यथा जाता-जातादिप्रकारैः सर्वथा जातमप्यजातमपि सत् केनापि प्रकारेण तावजातम् , तथा भावा अपि घट-पटादयो जाता एष्टव्या
