Anekantajay patakakhyam Prakaranam Part 2

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

Page 378

P. 2, 1. 121
NOTES
247
P.2, 1. 12. Tho phrase "viyhna-vināyuka' occurs in Haribhadra's com. (la) on Dasaveyālycs, in his com. (p. 1) on A nuogaddāra, in his com. (p. 582a) on Āvassaya, in liis com. (p. 1b) on Paticavatthuga etc.
P. 2, 1. 12. Prayojana' means “purpose'. The word 'adi' occurring in “prayojanādi' stands for the other three requisites (anubandhcs?)-the necessary elements of a literary work riz, adlikūrin' (the person qualified to study ), bhidheyu ( subject-mutter) and 8tibandhu (connection). The achikārin here is the group of persons already put on a wrong scent by the propounders of absolute one-sideness (ekcant-coda) but who are at the same time open to correction. The ubividheya is the refutation of this absolutism (vide p. 9) and establishment of anekanti-veda or the doctrine of many-in-one' or 'one-in-many'. The swinbandha between the subject (which is here identical with 'purpose') and this work, is that of the type of 'sādhya-sadhana'. The anuntarct-prayojana (immediate purpose) of the author is the same as abhidheya viz. refutation of the allegations against anskantavāda, and the parampara-prayojang (ultimate purpose) is dhoma. In the case of the listeners i. e. here students, the immediate purpose is acquisition of the knowledge of this work and that in the end, dharni.
The author wishes to lay special stress on purpose'; for, it is this that forms the principal factor in all activities, and hence he has specifically mentioned it. The far-sighted persons do not proceed to do any act without knowing the purpose for it. This idea is beautifully expressed by Kumarila in bis Mīmārsas lokavārtika (p. 4) as under:
"सर्वस्यैव हि शास्त्रस्य कर्मणो वाऽपि कस्यचित् ।
यावत् प्रयोजने मोक्तं तावत् तत् केन गृखते?॥१२॥ CL. " FREIRET 7 Huse saad"--Ibid., p. 653
In the com. (p. 1b) on Avasraya Malayagiri Sūri has uuted the following verse :
"प्रेक्षावतां प्रवृत्त्यर्थं फलादित्रितयं स्फुटम् ।।
____मङ्गलं चैव शास्त्रादौ वाच्यमिष्टार्थसिद्धये "
Here phala stands for prayojana', and 'adi' implies scombandha and vişaya. As regards sambandhu (conuection) it is of various kinds. For instance in Kävyaprakus'a the connection between the purpose and the subject is kārya-karana-bhcīva.
Malayagiri Sūri in his com. (p. 22) on Ävassya hus pointed out two types of connection; for, he says: " 7faut sare/TH1 STUTT ETTİFASHUT.
Devendra Súri in his con. (P.1) on Karmaviväga (v.1) has noted three types of connection. The pertinent line is: "4547344T41TTI, FT 7 उपायोपेयलक्षणः साध्यसाधनलक्षणो गुरुपर्वक्रमलक्षणो वा स्वयमभ्यूह्य इति ।".
I WAT HT7771 ah F -fa44-7209-977319"-Vedāntasāra (1), 3) Cf. "T ot 94791571
विनाऽनुबन्ध ग्रन्थादौ महलं नैव शस्यते ।" See p. 248, fn. 2.