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

Page 416

P. 80,1. 10 ]
NOTES
285
योगाचारमतानुगैरभिहिता साकारबुद्धिः परा
__ मन्यन्ते बत मध्यमाः कृतधियः स्वच्छा परां संविदम् ॥” Dr. P. L. Vaidya attributes the authorship of this verse to Jõānas' ri with a querry. This verse is incorporated by Bhāvaprabha Súri in his Paryāya on Nayopades'a (v. 119), with some variants e. g. fahar (?) for रभिहिता and स्वस्था for स्वच्छा.
As regards the Sunyavadins Amulyacandra Sen in his Schools and Sects in Jaina Literature says on p. 46
"The śāngavädins who deny the existence of all visible world and all future are told in answer that as astrologers, dream-interpretors and other kinds of diviners are sometimes able to predict future events it cannot be said that there is no future". I
On p. 27 he observes :
" According to another school it is not only the soul that does not exist but nothing exists. Every thing is mere appearance, & mirage, an illusion, & dream or phantasy. There rises no sun nor does it set; there waxes no moon nor does is wane; there are no rivers running nor any wind blowing; the whole world is unreal. The Madhyamika school of the Buddhists and the popular māyāvāda which arose as an off-shoot of Vedanta owe their origin to this school which is met here in the literature of the Jainas for the first time in the history of Indian philosophical thoughts
On p. 354 of pt. I of Gandhahastin Siddhasena Gani's com. on TS (V, 22) we have a reference to three Bauddha schools as under:
"fear ariefia(? fralampiar, arala#raig Aagaat postal: चित्तसन्ततौ वेदनासन्हा चेतनादिधर्मयुक्तायां चक्षुरादिसंहितायां च चित्तेनान्योन्यानुविधानात्, इत्येषा चित्ततपुतानां धर्माणां सन्ततिरहकारवस्तुत्वादात्मेत्युपर्यते, तथा पुनः पुनर्गत्यादानात् 'पुद्गल' इत्युपचर्यते, योगाचाराणां तु विज्ञानपरिणामः पुद्गलः ।" . From this exposition it must have been realized that the four-fold division of Buddhism is based upon two main questions:
(1) Is there at all any reality mental or non-mental? (2) How is external reality known to exist ?
Of these the first is a metaphysical question and the second an epistemological one. The metaphysical question is answered in three different ways:—
(i) The Mädhyamikas reply that there is no reality mental or nonmental; that all is void. Thus they are nihilists.
i In Süyagada (I, 12) we have:
"संवच्छर सुविण लक्खणं च निमित्तदहं च उपाइयं च ।
अजमेयं बहवे अहित्ता लोगंसि जाणन्ति अणागयाई॥९॥" 3 This is what we learn from Süyagada (I. 12). The verse is :
"नाइचो उदेह न अत्यमेह न चन्दिमा बद्रह हायई वा।
सलिला न सन्दन्ति न वन्ति वाया वन्झो नियओ कसिणे हु लोए॥ ७॥" 3 These italios are mine.
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