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64
The Central Philosophy of Jainism
69 Ibid., (2a 13), p. 9.
70 Aristotle, Metaphysics (1028a 29-30 ), p. 783.
71 Kundakunda, Pravacanasāra, chap. II, verse 7.
72 Sanmati-tarka, chap. I, verse 12.
73 Pravacanasāra, chap. II, verse 8.
74 Amṛtacandra Suri, comm. on Pravacanasara, chap. II, verse 8, p. 125 75 Aptamimämsä, chap. III, verse 57
76 Mimāmsä-śloka-vārtika, p. 613.
77 Tattvärthasutra, 5.14.
78 Sanmati-tarka, chap. III, verses 8 and 9.
79Ibid., chap. I, verse 7.
80Ibid., chap. I, verse 9.
81Ibid., verse 8.
82 Akalanka, Tattvärtharäjavärttika, p. 118 under sutra 1.6.
83 Siddhiviniścaya, chap. X, verse 1.
84 Sanmati-tarka, chap. 3, verse 47.
85 Pramāṇanayatattvälokālamkāra, chap. VII, sūtras 5-42.
86B. Bhatt has traced two distinct patterns of application of this pair: The Mystic Pattern and the Non-mystic Pattern. See his article, pp. 280-291.
87 Nagarjuna, Madhyamika-kārikā, chap. 24, verse 8.
88 Vadideva, op. cit.. chap. VII, sutras 7-10.
89Ibid., chap. VII, sūtra 26
90 Yaska in his Nirukta, I.12., speaks of both views (1) All nouns are derived from some verbal root or other, and (2) some nouns do not have verbal origins.
91See G. Frege's pioneering article (Feigl and sellars), p. 85-102. 92 Vadideva, chap. VII, sutras 38-39.
93Ibid., chap. VII, sūtra 43.
94A. N. Upadhye, Introduction to Pravacanasära ( Bombay: 1955), p. 83 95 Some scholars believe that Umasvati implicity referred to the saptabhangi in sutra 5.32.
96 See Pancastikāya, ed. A. Chakravartinayar.
97See Dighanikaya I, Samaññaphalasutta.
98 See Nagarjuna, chap. 1, verse 1.
99 See Jaina Sutras, Tr. H. Jacobi, Introduction, p. xxvii.
100K. N. Jaytilleke, p. 139.
101A. L. Basham made this suggestion. See. Basham, p. 274-5.
102See B. K. Matilal, Epistemology, Logic, and Grammar in Indian Philosophical Analysis, 162-5.
103 Candrakirti's comm. on Nāgārjuna, p. 5. 104J. F. Staal, Exploring Mysticism, p. 38.
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