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(7) Mit-having brevity. (8) Madhur-having sweetness of utterance and meaning.
The procedure of explaining the meaning not understood even after proper recitation is as follows
(1) Samhita-to recite the words correctly and without any distortion.
(2) Pada-disjunction and parsing of each word.
(3) Padarth—paraphrasing. For example Karemi bhante has two words. Karemi is the verb combined with subject and means 'I do'. This conveys the intention of indulging in Samayik (practice of equanimity). Bhante is a term of address for elders and seniors.
(4) Padavigraha--to expound compound words as well as to make compound words.
(5) Chalana-anticipation of objections; also to explicate meaning in question-answer style.
(6) Prasiddhi--validation; to establish the correct meaning by supporting logic.
Of these six parts of elaboration the first two are covered in sutranugam. After this, attribution (name, notional installation etc.) of the selected phrase is done; this covers the third part. The last three parts are covered in Sutrasparsh Niryuktanugam (contextual elaboration embracing the sutra). Thus when a sutra (aphorism/text) is selected for elaboration, Sutra, Sutranugam, Sutralapak nikshep and Sutrasparsh Niryuktanugam are brought together.
Svasamayapad-an expression concerning one's own doctrine, viz. soul and other entities.
Parasamayapadman expression concerning other's doctrine. viz. nature, God the creator etc.
Bandhpad-an expression concerning bondage. An expression of the falsity of other's doctrine is called bandhpad. This is because it is the cause of bondage.
Mokshapad-an expression concerning liberation. As it is the cause of enlightenment, shedding of karmas and consequent liberation, the expression of one's own doctrine (Jain) is called an expression concerning liberation.
• END OF ANUGAM : THE THIRD DOOR OF DISQUISITION
सचित्र अनुयोगद्वार सूत्र-२
(470)
Illustrated Anuyogadvar Sutra-
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