Anekantajay patakakhyam Prakaranam Part 2

SR No.: 008406
Original Sutra Author: Haribhadrasuri
Author: Munichandrasuri
Publisher: Oriental Research Institute Vadodra
Publication Year: 1947
Total Pages: 503
Language: Sanskrit, English
Classification: Book_Devnagari & Philosophy
File Size: 11 MB

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INTRODUCTION
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answer that these are eatable and uneatable, of course from different stand-points. Each of these three is capable of double meaning.
In Rgveda and some of the Upanişads, too, we come across statements which clearly remind us of anekāntavāda, though they are not mentioned in a form containing the word 'syat'. Some of these are:
(a) नासदासीनो सदासीत् तदानीम् -Rgveda (X, 11, 129). In Sāyanabhāsya (p. 777) on this we have:
"यद्यपि सदसदात्मकं प्रत्येक विलक्षणं भवति तथापि भावाभावयोः सहावस्थानमपि सम्भवति ।
(b) तदेजति तनेजति तद् दूरे तदन्तिके -Isāvāsya Upanisad (V). (c) अणोरणीयान् महतो महीयान् -~-Katha Upanisad (II, 20). (d) सदसच्चामृतं च यत्-Prasna Upanisad (II, 5).
This means that the seeds of the theory of anekantavāda are seen scattered here and there in a very early literature of India and that anekantavāda owes its origin to metaphysical inquiry and its satisfactory reply. There is however another way of tracing the origin of anekāntavāda.
1 "सरिसवया ते भन्ते ! कि भक्खेया अभक्खेया? सुया! सरिसवया भक्खेया वि अभक्खेया वि ।
से केपटेणं भन्ते! एवं बुच्चर सरिसवया भक्खेया वि अभक्खेया वि?। सुया! सरिसवया दुविहा पन्नत्ता, तं जहा-मित्तसरिसक्या य धनसरिसवया य । तत्थ गं जे ते मित्तमरिसक्या"ते णं समणाणं णिग्गन्थाणं अभक्खेया। तत्य गजे घनसरिसवया..."अलद्धा ते अभक्खया। तत्य गं जे ते लद्धा ते निग्गन्थाणं भक्खेया। एएण अद्वेण सुया! एवं वुश्चति सरिसवया भक्खया वि अभक्खया वि एवं कुलस्था विभागियन्वा"एवं मासा वि..."
Cf. this passage with one in Viaha° (XVIII, 10%B8,746). 2 In Adhyātmasára we have:
"गुवाणा भिन्नभिन्नाथान् नयभेदविवक्षया ।
प्रतिक्षिपेयुनों वेदाः स्याद्वादं सार्वतात्रिकम् ॥" 3 "Then was not non-existent nor existent". 4 "Although the existent and non-existent are different in nature,
yot there is & possibility of their existing simultaneously," Cf.
Sukla-yajurveda-samhita (XVI, 23, 32). 5 It moves and does not move; it is far and it is near (as well). 6 It is more subtle than the subtle and greater than the great, 7 For further particulars see Taittiriya Upanişad (IT, 6), Svetāśvatara
Upanişad (III, 17 ) and Tripadavibhati-mahānārāyana (ch. XI). 8 Of. the doctrine of ksarāksarabhāvana' treated in Svetāšvatara
(I, 8), a topio discussed in Bhagavadgitā (XV, 16), madhyamapratipada in Buddhism etc,
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