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258
Jinabhadra Gani's
[The fourth
afaora इत्यनैकान्तिको हेतुः । अथ भवत्संशयादिविज्ञानमपि नास्ति, तर्हि का नाम शून्यता ? कस्य वाऽसौ ? केन वोपलब्धा ? भवत एवेह तत्र किल संशयः, स चेद् नास्ति, तर्हि कस्यान्यस्य ग्राम-नगरादिसत्त्वे विप्रतिपत्तिः ? इति भावः || १९९|| (१७४७) ॥
D. C.-Just as, your apprehension of doubt etc. exists, even though it is not perceptible to others, in the same way, there are some objects which exist, in spite of their imperceptibility. Middle and rear portions of such objects do exist, in spite of their a-pratykṣalva Your hetu will, therefore involve the fault of anaikāntikalva, since it has been applicable to more than one object.
Again, if your apprehension of doubt etc., does not exist, where would be sunyata then? To whom does that śūnyatā belong? And, who has apprehended that s'unyata? The doubt therefore, must exist. Otherwise, who else will raise the doubt about the existence of vidyamāna objects like village, town, etc. ?
After refuting the idea of sunyala, the Bhagavana now tries to establish the existence of elements like prithvi etc in the following way :
पञ्चखेसु न जुतो तुह भूमि–जला --ऽनलेस संदेहो । अनलाssure भवे सोऽवि न जुत्तोऽणुमाणाओ ॥ २०० ॥
Paccakkhesu na jutto tuha bhūmi jala'-nalesu samdeho Anilā'gāsésu bhave so'vi na jutto'numānão || 200 ( 1748)
[ प्रत्यक्षेषु न युक्तस्तव भूमि-जला - ऽनलेषु संदेहः ।
अनिला - ssकाशयोर्भवेत् सोऽपि न युक्तोऽनुमानात् ॥ २०० ॥ ( १७४८ ) Pratyakşeṣu na yuktastava bhūmi-jalā-'nalėṣu samdéhah Anilā-”kāśayor-bhavét so'pi na yukto'numānāt 200 (1748)]
Trans. - 200
Your doubt about the objects like earth water, and fire, is not proper, because they are ( directly) per.
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