Anekantajay patakakhyam Prakaranam Part 2

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

Page 400

P. 23, II. 4-5]
269
P. 20, 1. 3. As stated in SM (com. on v. 14) there are four views regarding sumanya and vis’csu. They are:
NOTES
(i) There is only samanya, and vis'ega has no place whatsoever. Samanya alone is vacya. It is the only reality.
This is the view of those who admit only dravyästika naya. Some Mimamsakas, the Sankhyas and the Advaitavadins hold this view.
(ii) There is nothing but wisesa.
This is the view of the Bauddhas, and it is due to their laying all emphasis on the paryāyāstika naya and completely denying the existence of the dravyāstika nayo.
(iii) There are both sāmānya and vis'ega but they are in no way inter-related—are both distinct and independent. That is to say, both of them are realities, distinct inter se.
This is what the Vois esikus and the Naiyāyikas hold as they have an unwarranted passion for the Naigama naya.
(iv) Samanya and vis'esa are neither absolutely distinct nor non-distinct from each other. What is samanya from one view-point, is visesa from the other and vice versa. They are two-in-one. This is the view of the Jainas.
P. 20, 1. 3. For refutation see p. 134 etc. P. 20, 11, 7-9.
For refutation see p. 293, I. 12 & p. 294, 1. 3.
P. 20, 1. 8. On this very page, 1. 23, the commentator explains 'karka' as a kind of horse. Does he mean 'a white horse', the meaning to be found in various dictionaries? The word 'karka' occurs on p. 120. 11. 7 & 22.
Kalki or Kalkin who is looked upon as the tenth and the last incarnation of Visnu, is said to have a white horse to ride upon. So Muni Kalyānavijaya in his "वीर निर्वाणसंवत् और जैन कालगणना" (p. 48 ) has suggested that the word 'kalki' may be a Sanskritized form of kakki, kakka the Paiya word meaning a white horse.
P. 20, 11. 9-10.
For refutation see p. 294, II. 6-8,
P. 20, 11. 15-16. Cf. p. 275, 1. 14 and the first hemistich of the following verse of Visesā" :—
"एकं नित्र्यं निरवयवमक्कियं सव्वर्गं च सामन्नं । freसामनन्त्ताओं नत्थि विसेसो खपुष्कं व ॥ ३२ ॥ "
For refutation see p. 295, 1. 10.
P. 21, 1. 6. P. 23, 1. 3.
Here the word 'para stands for 'Dharmakirti'; for
the verse quoted here occurs in his Pramāṇavārtika (I, 183-4).
P. 23, 11. 4-5. The idea conveyed in this verse is refuted by Akalanka in his Nyayaviniscaya. This verse is quoted in Nyayakumudacandra (p. 620), and with variants in Anekäntavādapraves'a (p. 7), Astasahasri (p. 92), Sammatiṭīkā (p. 242), Nyāyavinis'cayavivarana (p. 92a), and