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: 196 : Jinabhadra Gani's
[The fourth Nor even by any other means-anubhayataḥ-the siddhi is possible. For, there is no vastu (object) available except sva, para and ubhaya in this world. So, even if we presume the accomplishment of bhāvas anyataḥ or anubhayataḥ (i. e., by means of any object excepting sva, para and ubhaya ), the siddhi would be nir-hetuka (void of quse ). To take an example, the pradėsint finger (next to thumb) looks dirgha when compared with the thumb and hrasva when compared with the middle finger. But the finger by itself, is neither short nor long.
Since it is not hrasva or dirgha 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 dirghd'steeba dirghatvam na brasvd nāpi ca dvayè i
Tasmādasiddham sūnyatvāt sadityākhyāyatd kva hi ? It “ Hrasvam pratîtya siddham dirgham, dirgham pratîtya
brasvamapii Na kincidasti siddbam, vyavabāravasād vadantysvam 11" (1692)
In support of the prima faci assertion that there is sarvasunyatā, a number of examples are given. अत्थित्त-घडेगाणेगया व सव्वेगयाइदोसाओ। सव्वेऽणभिलप्पा वा सुण्णा वा सव्वहा भावा ॥१४५॥ (१६९३) Atthitta-ghadagāņègayā va savvogayāidosāöl Savvè'nabhilappă vă suņņa vā savvahā bhavā, 145 (1693) [अस्तित्व-घटेकानेकता वा सर्वैकतादिदोषात् ।
सर्वेऽनभिलाप्या वा शुन्या वा सर्वथा भावाः ॥ १४५ ॥ (१६९३) Astitva-ghataikanòkatā vā sarvaikatādidoşāti Sarvd'nabhilāpyā và sūnyā vā sarvathā bhāvāḥ. 145 (1693) ]
Trans.—145 Unity or distinction of astitva and ghata would either give rise to faults like sarvaikatā (i. e. universal
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