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 459

328
NOTES
[P. 106, 1. 8
farbyGaüdavaka (v. 154). Pagla--Paümacariya (XX, 92 ) and Gäkisattasdi ( v. 333). facsfaw-Paimucariya ( v. 407). a -Gaidavchd (v. 119).
farm-Santhāruga (v. 109).
P. 110, 1. 5. "Pratipaccaadra' means the moon on the first day, the new moon particularly revered and saluted by some people. This phrase occurs in Rajlovams' (VIII, 05). Mallinātha explains it as under
"प्रतिपञ्चन्द्रनिभः दर्शनीयो वर्धिष्णुश्चेत्यर्थः । प्रति इच्छन्देन द्वितीया लक्ष्यते प्रतिपदि चन्द्रस्यादर्शनात".
This phrase is met with in the state-seal of Sivājī. The pertinent portion of the seal ig as under :
'प्रतिपचन्द्ररेखेव वर्धिष्णुर्विश्ववन्दिता ।
cualqgT ET 519 Traa 113 The Pażya and Guj. equivalents of pratipad' are 'padivaya' and padayo' respectively, and each of them means the first day of either of the fortnights bright or dark-half. But 'pratipaccandra' should be taken as the moon of the second day of the bright-half of the moon; for, the moon cannot be seen on the first day with naked eye, and if it is seen on that day, then that day is really the second and not the first, and people regard it also 90.
P. 110, 1. 16. 'Sthāli' (Guj. tron) means (i) an eartheu pot or pan, & cooking pot and (ii) a particular vessel used in the preparation of 'soma'. These are the meanings given in Vaidya's The Standard Sanskrit English Dictionary.
P. 110, 1. 16. Culli', a homonym, here means a fire-place. This may remind a Gujarati of 'cülo'.
P. 110, II. 28–29 & p. 111, 1. 26. P. 114, 1. 3. 'Antarjñeyabhāva' means 'vijñānavāda'. P. 115, 1. 9. Vārtikakāra' means Dharmakirti.
P. 116, II. 5-6. Vihara-kaksā-praves'ana' literally means entering an apartment of the monastery. So this is another instance of an 'upahasavacapa'. See “Notes” (p. 319).
P. 121, ll. 8-11 & pp. 122–123. That there is reality of external objects, is established even by the words of the aptct.
P. 122, 11. 7 & 20 and p. 123, 1. 22. The three dkātus are explained as under in Systems of Buddhist Thought (p. 72);
"...suffering is not limited merely to the human world but spreads over all the six abodes of existence or "gati" as they are technically called, viz, hell (miraya), the goblin world (preia-loka), life among brute beasts (tiryık-yoni), the human world (manushya-loka), the world of demons (asura-loka) and the world of gods (deva-loka). These six existences are classified into three realms (dhätu) viz., the Realm of Desire (Kamadhëtu), the Realm of Form (Rūpadhātu) and the Realm of Formlossness (Arūpadhātu),