Anekantajay patakakhyam Prakaranam Part 2

Author(s): Haribhadrasuri, Munichandrasuri
Publisher: Oriental Research Institute Vadodra

Page 375

244
NOTES
[P. 1, 1, 10
upon the Jaina doctrine (common with that of the Bauddhas and the Vaisnavas) that man in his spiritual perfection is higher than gods”.
P. 1, 11. 10–11. The first four adjectives in this vorse viz. (i) afincm, (ii) FT, (iii) Forumas: and (iv) atgara respoctively connoto four mülātis'ayas (fundamental excellenges ) of Mahāvīra. They are: (a) 9974147HITETT, (5) TRT2, (c) gafana and (d) Fifty also known as ander. For details see The Jaina Religion and Literature (Vol. II; ch, XIV).
P. 1, 1. 11. According to Jainism there are only four grades of existence (gatis), and they are associated with four types of living beings viz, celestial (deva), human (manusya), infernal (näraka) and sub-human (tiryac) respectively. So s'eva-gati is only a metaphorical conception, and hence it is at times referred to as the fifth gati. It means a grade of salvation :
P. 1. I. 11. The word vira' occurring in Mahāvíra' is derived in two ways on p. 4, 11, 7-10. They are noted by Maladhārin Hemacandra Sūri in his com. (p. 1b) on Haribhadra's Āvas'yakavrtti. While doing so, he has quoted the following verse:
"Arafat Tepi TTAT a formara
तपोवीर्येण युक्तश्च तस्माद् 'धीर' इति स्मृतः॥" Mahāvíra is the name of the 24th-last Tirthan Icara of the Jainas that flourished in India in this present Hundā' avasarpini. He attained omniscience on the bank of the Rjupālikā river (see p. 198). He lived from 599 B. C. to 527 B. C. For his lifo see JRL (Vol. I, pp. 20-23). . P. 1, 1. 13. Nyāya', a homonym, here means a rule.
P. 1, 1, 14. Karman is the foreign element—the fine matter attracted and amalgamated by an embodied soul while carrying on an activity physical, vocal or mental. For details see The Doctrine of Karman in Jaing Philosophy (PP. VIII & XI-XII) and JRL (Vol. I, ch. XIII).
P. 1, 1, 17. The word “sătmya' is explained-defined on p. 7 is that whereby an individual experiences happiness even when food, drink etc. are opposed to his or her nature'.
P. 1, 1. 20. By jada' are meant those persons who are dull in intelligence (vide p. 8, 1, 13) but who are all the same open to correction (vide Vol. II, p. 236, 1. 30).
1 Those very adjectives in this order cocur in the opening versa
of Dhammasangahani. The propriety of each of them is discussed
by Malayagiri Süri in his com, (pp. 28-3a) on this work. 2 Ses intro. (p. XII, fn. 3). 3 I use this word in the sense of anekarthin i. e. one having more
than one meaning. Thus it is a multi-meaning word.