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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P. 223, 11. 22-25] NOTES
337 P. 222, 11. 9 & 23. Bhāvanā' means 'reflection'. For details sae p. 337.
P. 223, 1. 4. Les'yā may be roughly translated as one by means of which the mundane soul gets tinted with merit or demerit or both. It has six varieties. For explanation see JRL (Vol. I, pp. 88-91 ).
P. 223, 1. 4. Anupama-s'ukla-dhyána' means the excellent type of ş'ukla-dhyāna. S'ulla-dhyāna is the best type of meditation. For details see JRL (Vol. II, pp. 280-283)
P. 223, 1. 7. Anityatvādi bhāvanā' means 'anityatvabhāvanā etc. In all there are twelve bhāvanās (see !1. 22–25).
P. 223, 1.9. Viraticārā means free from partial transgressions, and fsāmāyika' equanimity of mind, one of the five kinds of caritra (monkhood).
P. 223, 1. 18. "Sayogi-keyalin'is an omniscient being who is in the thirteenth gunasthāna and who has not given up any of the three activities (yogas). 'Ayogi-kevalia' is also an omniscient being but he is on a higher plans than 'sayogi-kevalin'. In other words he is in the fourteenth-the best gunasikāna, and he has stopped all the activities, even the mental one. .
P. 223, 1, 18. Tryāpathaka-karman' is opposed to sāmparāyikakarman. The former is amalgamatod by those who are completely dispassionate absolutely free from attachment and aversion, while the latter by those who are a prey to passions.
P. 223, 11. 22--25. This verse enumerates the twelve bhavanäs. Their names are self-explanatory. All the same I shall say a few words about each of them.
In TS (IX, 7), the word 'anupreksā' is used for .bhāvanā', Kundakunda, a Digambaro ācārya, who flourished probably at the beginning of the Christian era, has wrilten Bārusc-unwvekkha in Soraseni in 91 gāthīs. In Thăna (IV, 1; s. 247?)'anuppeha' is used for bhāvanā '. All these words me&reflection, meditation,
(i) Anitya-bhāvanā— Everything is transitory. Various paraphernalia, relatives, physical strength, beauty etc. are all subject to change. Only the soul is eternal.
(ii) As'arana-bha -No external things-medicines, gems, armies, weapons etc. can rescue the soul from the clutches of death. It is thus helpless. Its only shelter is the self itself.
1 For analysis see Prof. A. N. Upadhye's intro. (p. XL) to his edn.
of Pavayaņasāra. 2 "FATA DI TUTTH FAIR SGCATI GO HO FEMENITEET, forgetci, SAT
णाणुप्पेहा, संसाराणुप्पेहा......सुक्कस्स झाणस्स चत्तारि अणुप्पेहाओ पं० ० अणन्तवत्तियाणुप्पेहा, विपरिणामाणुप्पेहा, असुभाणुष्पहा, अवायाणुप्पेहा"
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