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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geven.
P. 319, 11. 4-5. P. 319, 1. 5. P. 319, 1. 28. Mänavaka has four meanings: (i) a youngster, a lad, a boy (used contemptuously); (ii) a dwarf, a little man; (iii) a religious student; and (iv) a pearl-necklace of sixteen or twenty strings. That the last meaning is inapplicable here is certain. As regards the rest, all are pertinent, but I prefer the third.
P. 323, 1. 11. For
NOTES
[P. 319, 1. 4
For refutation see p. 333, II. 6-7. See p. 344, 11. 6-7.
see "Notes" (p. 275).
P. 325, II. 12 & 16. S'akya and Vipas'yin are two Sugatas out of See "Notes" (p. 254).
P. 325, 1. 25. P. 326, 1. 3. on this page in the P. 326, 1. 5.
P. 327, 11.
P. 325, 1. 15. In Systems of Buddhist Thought (p. 72), the Bauddha conception of Sumeru is given. There it is spoken of as the "mountain of wonderful height" or "excellent brilliance". Further, there is a following remark made there:
"It is said to rise out of the ocean to a height of 84,000 yojanas, while its total altitude is computed to be 168,000 yojanas. This mountain is supposed to be made up of gold, silver, malachite and crystal and to be surrounded by seven concentric circles of rocks, which are known as the 'Seven Golden Mountains'......On the four sides of Mt. Sumeru and the Seven Golden mountains, Buddhist cosmology places four continents...... All human beings have their habitation in one or other of these four continents."
For the Jaina view about Meru see Suyagada (VI, 9-14). Binduka is a name coined for Meru.
meaning.
Dhumadhvaja' means fire. This meaning is not noted com.; but it is so given on p. 342 where this word occurs. Nairatmya' means soul-less-ness.
16-17.
'Vandhya-s'abda' means a word lacking in
P. 328, 1. 5. See "Notes" on 'bhaṣā-vargaṇā' (pp. 250-251).
P. 333, 11. 5-7 & p. 334, 11, 3-8. The Bauddhas believe that any and every thing is kṣanika (momentary). The idea of jati presupposes the observation of a common characteristic in different individuals; and this is possible, if these individuals live longer than a kṣana. But this is not possible according to the Bouddha view. So there is no scope for the idea of jāti in their case. Hence convention cannot be understood in the jati. Likewise, it is not possible to refer the convention to guna, kriyā and sanjña as the three are also regarded as permanent, and so they have no place in Buddhism; for no permanent thing exists in the world according to the Bauddhas. Convention with reference to the individual is also impossible on account of anantya and vyabhicāra. Such being the case, the Bauddhas conclude that it is impossible to get any positive idea of entities from words. What words signify, therefore, is the distinction of things from others which they are not (namqft: ). The word 'go' gives us no idea about a bull. It conveys to us that the entity