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Vada ] Ganadharavada
: 207: Jam samsayādau nāņapajjayā tam ca nèyasambarldhami Savvanndyābhăvè na samsaö tèna tè jutto. 152 (1700) [यत् संशयादयो ज्ञानपर्ययास्तच्च ज्ञेयसंबद्धम् ।
सर्वज्ञेयाभावे न संशयस्तेन ते युक्तः ॥१५२ । (१७००) Yat samśayādayo jõānaparyayāstacca jóəyasambadham i Sarvajñèyābhāvd na samsayastèna tè yuktaḥ 152 (1700) ]
Trans.-152 Since doubt etc. are the synonyms of jñāna, they are related to the jäeya (cognizable object) also. So, in absence of all jñèyas, your doubt has also no place (to exist). (1700)
टीका-यस्मात् संशय-विपर्यया-ऽनध्यवसाय-निर्णया विज्ञानपर्ययाः, तच ज्ञेयनिबन्धनमेव, सर्वशून्यतायां न ज्ञेयमस्ति, तस्माद् न तव संशयो युक्तः। सति च संशयेऽनुमानसिद्धा एव भावाः ॥१५२ ॥ (१७००)
D. C.-Since doubt, inversion (viparyaya), non-apprehen. sion ( anadhyavasāya ), and affirmation ( nirnaya ) are the ( various ) synonyms of knowledge, they are automatically connected with the cognizible also. Now, since everything is śūnya, nothing can be apprehended when there is nothing jodya, there can be no jñāna and no samsaya also, as samsaya is nothing but a paryāya of the knowledge.
Still, however, if you insist upon entertaining doubt, siddhi of objects will have to be apprehended only by means of anumāna and not by virtue of perception, as there can be do perception on account of the absolute abhāva of everything. संति चिय ते भावा संसयओ सोम्म ! थाणु-पुरिस व्य । अह दिलुतमसिद्धं मण्णसि नणु संसयाभावो ॥१५३॥ (१७०१) Santi coiya tè bhāvā samsayaö Somma 1 thāņu-purisa vya Aha ditthantamasiddhåm maņņasi ranu samsayābhāvo. 153
[सन्त्येव ते मावा संशयतः सौम्य ! स्थाणु-पुरुषाविव । .. अथ दृष्टान्तमसिद्धं मन्यसे ननु संशयाभावः ॥१५३॥ (१७०१)
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