Anekantajay patakakhyam Prakaranam Part 2

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

Page 399

268
NOTES
[P. 18,1. 4
Aocording to the dravyárthika nayo everything is nity (permanent), sīmānyo, avūcya and sat (existent), whereas acoording to the paryāyārthika naya everything is just the opposite i. o. impermanent, vis'escó, vãoya and asat (non-esistent)?
P. 18, 11. 20-21, This verse is quoted in SM (Com. on v: 37), too...
P. 18, 11. 20-21. According to the Brouddhas everything lagts for a moment, and then it completely parishes. So they 1999 the word printna in the sense that there is absolute dissolution following origination. The Naiyayikas and others who regard dracuyc as entiroly distinct from grena interpret this word as the destruction of sunce after it was produced in a dradyct which undergoes no change wliatsoever. The Juincts do not believe that any diccyc or gence is entirely chungeless (avikrta). Neither any dravya nor grepe leaves off its inherent nature in spite of its undergoing changes?. A human soul oven when it bacones a beast or a bird, does not lose its soul-ness. Whether a binary becomes tertiary or vice versa it does not cease to be matter. The white colour may become yellow, and that in its turn may become green; but, in all these stages colour is all the white present. This is what is beautifully expressed in Ts (V. 41 ) as *Para: fop". Vyāsa in his com. (p. 307) on Yogesītro (III, 13) defines 'pariņāma' in the same way as here. For he says:
syafectetur conten yanati ynia : f14:17 P. 19, 1I. 16–17. The words 'mrt-pinda' and 's'ivaka' occur on 0. 123. 11. 6-7, and these two along with sthāgaka' and kapāla' on p. 113, 11. 5-6. Sivaka' occurs on p. 114, 1. 3, too. In Kotyācārya's com. (p. 181) on Visesa" (v. 482) we come across "afaqoz-faq PITATIT STREET 484": So it follows that the word "ādi' occurring in ufadhile stands for सासक, कोश, कुशूल etc. This is borne out by स्थास, कोश and कुशूल occurring on p. 104, L 27 of Municandra's com. on AJP. :. In Siddhasena Gani': com. (p. 398) on TS (V, 31) we have: ...... ufque fai 7-644 -The-Deficientualqarorai".
In Durga padaprakas'a (p. 23b), a com. by Prabhānanda on Vitara. gastotra (VII, 1) we have "+977-227-". In its a vacūri (p. 74b) by a pupil of Visalaraja we have “स्थास-कोश कुशूल-बुनोदरकर्णादि".
A lump of clay assumes different forms before a pot, a jar, or the like is made out of it. These forms are given names according to the shapes they assume. Thus a ball of clay is called "mrt-pinda'; a lump of clay which has a shape of a linga, of Siva s'ivaka'; 'stlăsaka' is the name given to a lump of clay having the shape of a mirror; kos'a' to that resembling å becket; and kus'ala' to one resembling a granary,
... 1.Soe Jagadisacandra's explanation (p. 297) of SM.
2. Transformation or changing manifestation does not mean complete
cossasion.