Book Title: Anekantajay patakakhyam Prakaranam Part 2
Author(s): Haribhadrasuri, Munichandrasuri
Publisher: Oriental Research Institute Vadodra
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NOTES
[P. 23, II. 4-5
Sacrādaranákar (1 837), and it is explained in PraumānovārtikcsudWriti and Manorutluconandinē. This explainatiou is reproduced in tlie in. on Nyárakunudacaniera ( ). 620).
P. 23, 1.5. The root ciu!' is «roppol anul roplaced by nud!' by Ratnaprabha Siri in his Rulnakorīkotārikī; for, in his days it conveyed an obsceno senso.
P. 23, 11. 20-21. Ilore the worl'syziel' is explained. It is said that originally it is the third person singular of the potential of art to be. It is here treated as an indeclinable connoting somehow'. In "Notes" (1. 32 ) on Sur it is sail that it "is gonerally treated by commentators as an indeclinable noun or acliectivo cojinoting in lifinite possibility". Is the word * inefinite" correct!
P. 24, 11. 5-6. CE p. 297, II. 1:3--Li P. 25. 11. 3-5. For refutation see , 300, 11, 5-12 & 301. P. 25, 1, 0. For relatation see n. 302, 11. 7-8. C. p. 326, 1. 7. :
· P. 25. 1. 10-11. Why the author has restated the same thing is accounter for, in two ways. Of. what is said on 27, 11, 17-18.
. P. 25, t. 17. A camel is somehow cnus. This is an example of syadvada. This is what the oppouent says.
P. 26, 1. 3. 'Bhedasamhāra vāvla' has no scopie in several mon-Jaina systems. See p. 316, 1. 1S.
P. 27, 11. 3-7. For refutation see l: 317, 1). 4-10. · P. 27, 11. 9-10. For refutation see Vol. II, . 124 etc.
P. 27, 1. 10 & 1. 28, 11. 3-7. For refutation seo Vol. II, p. 208, 1. 14 & 7). 209, 1. 3.
P. 28, 1. 7. ' fer at may remind one of the Guj. *u: .
P. 28, 11. 7-9. For rofutation see Vol. II, p. 209, 11, 5-11 and p. 210 11, 3-7.
P. 28, 11. 10-11 & 1. 20, 11. 3-4. For refutation see Vol. II, p. 218 11. 9-12 & pp. 219, 11.3-1; p. 220, 11. 3-8; }}. 221, 11. 3-12; and p. 222, 11. 3-4,
P. 28, 1. 11. Cf. TS (X, 3) wliere we have "Piccaat 12:,
P. 28, 1. 31. There are eight kinds of lxcrmun: (i) jñünāruraniya, (ii) darkanānerelnījc, (iii) moluruniye, (iv) nedeniyet, (v) ārus, (vi) nümun, (vii) gobro and (viii) anlurayu. The first obscures knowledge. For details see JRL (Ch. XIII). .. . P. 28, 1. 32. Şaştha (P. chattha) and astama (P. atthama) are oach a kind of external penance--mortification of flesh. Every day one takes two meals. So one who givos up one meal on the first day, two on the second and one on the third and thus gives up) meals up to the fourth, is said to be practising 'caturtha'. Similarly one who gives up two meals on each of the two days and one meal on a previous day and one at the end, and, thus
