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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NOTES
[P. 14, 1. 4
In Upamitibhusvaprapunoākathū (p. 437) there is some description of the Mimūniscă school and its followers.
P. 14, 11. 3-4. For refutation see p. 71, 11. 8-11. P. 14, 11. 26-27. On p. 97, l. 24 we have "agera ".
P. 15, 11. 11-12; p. 16, 11. 3-10; and p. 17, 11. 3-6. That a thing is both existent and non-existent is realized neither by perception nor by inference.
P.15, 1. 19. Jūāpaka' means a statement which substantiates the view previously propounded. The word jñāpaka' occurs in the text on p. 302.
P. 16, 11, 4–5. For refutation see p. 87, II. 4-5.
P. 16, 11. 5-7. For refutation see p. 87, 1. 7; p. 88, 11. 3-10; and p. 89, 11. 2–12.
P. 16, 1. 7. For refutation seo p. 90, 11. 4-8. P. 16, 1. 8. Abhāva' means non-existence. For details see infro.
P. 16, 1. 9. The word 'kadaga' (Sk. kataka) meaning a bracelet occurs in Näyödhammalcahā (1,1). Kataka' occurs on p. 318, I. 22 of AJP. The word kundala' meaning 'an ear-ornament' occurs in Viahapannatli.
P. 17, 1. 7. For refutation see p. 96 etc.
P. 17, 1. 8. Here nitya is defined as one which is never destroyed, which is never created and which remains the same throughout. This is, of course, the view of the Vais esikas.
P. 17, 11. 8-9. This gives us a definition of anitya' as one which by its vory nature lasts for one moment.
P.17, 1. 17. The expression sageda TOEFITFIT gestecar' is practically repeated on p. 20, 1. 13. On p. 128, 1. 25 we have: harta GTOFTE ROUT. * Atides'a' means analogical transference, analogical extension of an argument.
P.17, 11, 22-25. These explain the propriety of each of the four adjectives qualifications. If one were to say that nitya is one which is uniform in naturo ( elutsvibhīvo), one whose nature is to last for a moment (isana-sthiti-svabhava) will have to be considered as nitya. So, to exclude it, sthira is added to it. Anutparna is added to these two adjectives so that an object which is constant and of uniform nature but created may not be looked upon as witych as some do. A pracyutu is further added to these three adjectivos to suggest that the view of some who believe a thing to be nilys till its inument of perishing, is uutenablo, though they, no doubt, almit thrve attributes in the case of nitya. Municandra Sūri erluates such persons with thre Nuriy yilues and says: Thugh the Nuiyayikas consider the prayablīca (antecedent non-existence) of the products like a jar etc. as mityju upto the moinynt of their yeneration, they believe that this prägublāvu perishes as soon as tlic corresponding products got generated.
Thus, on the whole, there are four different views about nitya: (i) tema ara fant, (ii) fiat , (iii) grattikoa hela and (iv)