Anekantajay patakakhyam Prakaranam Part 2

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

Page 394

P. 13, 1. 291
NOTES
26$
propitiating gods by performing sacrifices and by offering flesh to them as an oblation. They perform s'raddhas for the propitiation of the måned and offer madhu-parka to guests.
As stated in TRD (p. 115a), the Uimaisakas are Ekadandins or Tridanding as is the case with the Sankhyas. Further, they wear red (Chātu-ralcta) garments, use a deer's skin to sit upon, keep a gourd, have their head shaved, and sip thrice the water after having washed therein their sacred thread (yajñopavita). They have no guru ( teacher) but the Veda, and so they have not to approach any one when they wish to resort to renunciation. As regards their views it may be said:
(i) Veda is eternal, apalruseya (not emanating from a personal
author) and self-authoritative, and a means of attaining know
ledge as it propounds dharma. (ii) S'abda' is eternal, all-pervading and a gunch of alcis'a. (iii) There is none-not even God wlio creates or destroys the world. (iv) There is no possibility for any one to be omniscient. (v) The followers of Prabhākara' (650 A. D) admit five pramūnas
vız. prutyakşa, (perception), anumano (inferenco), s'abda
verbal testimony), Upamana (comparison) and Orthopatti (presumption) whereas Kumārila ( 670 A, D.) and his followers
all these five along with the sixth viz. abhāva ( non-apprehension ). (vi) Kumārile and other Mimānisalcas accept anekiintarāda
to a certain extent; for, they believe: (8) Every thing exists from the stand-point of its own rūpa and
does not exist from that of the rūpa of the rest. (b) An avayavin is neither entirely distinct nor non-distinct from
the qvayavas. (c) Every thing is characterized by origination, permanence and
and destruction, (d) Sámánys and vis'eşa are relative ( sāpeksa) and not absolute
(mirapeksu). 1 Som, take him to be a younger contemporary of Kumarile and
some believe him to be his pupil. He has written Brhati, a com. on Säbarabhasya which elucidates Mimansäsutra. Sabara, the author of this Bhāsya is looked vpon by some as a contemporary of Vätsyāyana wherong others assiga him to the fourth century A.D. Mr. P. I. Tarkas informe ne ag under:
Sabara flourished much earlier than Vätsyāyana (c 300 A. D.) but definitely after Patañjali, the grammarian (c. 150 A. D.). Sabara's age therefore would be c. 100-200 A, D. For an explanation of this see may "Notes" ( 157 ) on Kapd Notes QE AJP (p. 385, 1, 21). In the latter, two types of arthapatti are mentioned viz. drstórthāpatti and śrutarthāpatti: The former
is admitted by Prabhākara and the latter hy Kumarila blitta, 3 This is the view expressed in Tattvasangraha (p. 501 ) and TRD
(p. 98b)