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Vada ]
Gaṇadharavada
• 331 :
Trans. – 278 ( You may believe that ) like kharasringa, this is no ( good ) example. But it is not so. That is nothing but bhāva distinguished by the non-production of ghata. (1826)
टीका - स्याद् मतिः परस्य - नन्वनुदाहरणमसौ प्रागभावः, अभावरूपतयैवावस्तुत्वात् खरविषाणवत् । तन्न, यस्माद् भाव एवासौ घटप्रागभावः, तत्कारणभूतानादिकालप्रवृत्तपुद्गलसंघातरूपः केवलं वटानुत्पत्तिमात्रेण विशिष्ट इति ।। २७८ ॥ ( १८२६ )
D. C-Mandika:-Like kharasringa previous non-existence cannot be taken as a right illustration, because like kharasringa it is non-existent on account of its abhavarūpatā.
Bhagavan:-It is not so. The previous abhava of ghata is itself bhava. The only difference found in it is that, at this stage the production of ghata has not yet been brought about from the mass of earth, which has served as its karana from times inmorial ॥ 277 (1826 ) ॥
एवं भव्वुच्छेओ कोट्ठागारस्स वा अवचउत्ति ।
तं नाणंतत्तणओऽणागयकालं - बराणं व ॥ २७९ ॥ (१८२७ )
Evam bhavvuccheo koṭṭhāgarassa vā avacau tti Tam nānantattanao'nāgayakalam-barānam va || 279 ( 1827 ) [ एवं भव्योच्छेदः कोष्टागारस्येवापचय इति ।
तद् नानन्तत्वतोऽनागतकाला - डम्बरयोखि ॥ २७९ ॥ ( १८२७ ) Evam bhavyocchedaḥ kosṭagarasyevāpacaya iti | Tad nānantatvato'nagatakalāmbarayoriva || 279 ॥ ( 1827 ) ]
Trans. – 279 Similarly, it is not ( correct ) ( to believe ) the culmination of the auspicious to be similar to the diminution of granery on account of (its) endlessness like the time to come or 'sky. ( 1827 )
टीका - नन्वेवं सति भव्योच्छेदः - भव्यजीवैः संसारः शून्यः प्राभोति,
