Anekantajay patakakhyam Prakaranam Part 2

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

Page 404

P. 46, 1.5]
273
P. 38, 1. 4.
sisu: means we shall knock down-refute'. The
root is
I, Parasmaipada. Its forms are used on p. 64, 1. 9; p. 217, 1. 6; P. p. 274, 1. 16; p. 380, 1. 9; and in Vol. II on p. 49, 1, 7; p. 118, 1. 6; p. 212, I. 8 and p. 218, 1. 5.
P. 38, 1. 5. The existence of the substance of a thing is not the same as the non-existence of the substance of another thing. And this holds good in the case of place, time and nature, too. Thus, the existence of the clay substance of a pitcher is not non-distinct from the non-existence of the water substance of another thing. Otherwise a thing would cease to exist. If the existence of clay substance is equated with the non-existence of water substance, a pitcher which exists with reference to its clay-substance will also exist with reference to water-substance; for, the existence of the former is assumed to be non-distinct from the non-existence of the latter.
NOTES
P. 42, 1. 10. fuar mqfaq means: this should be pondered upon by one whose intelligence is sharp. This expression occurs in the com. on p. 103, 1. 12. A synonym of enftat occurs on p. 286, 1. 22. occurs on p. 128, 1. 26 and 1 3; and in Vol. II on p. 124, 1. 4 and p. 176, 1. 20.
fagfafo: etc. on p. 186, 1, 6; p. 227, 1. 5; p. 380,
P. 43, 1. 10. 'Akṣaragamanikā' which occurs in Vol. II, p. 230, 1. 20 seems to imply literal meaning. The Paiya word for it is 'akkharagamaniyā', and it is used by Haribhadra in his Āvas'yakaṭīkā (p. 631b).
P. 43, 11. 15-16.
in Vol. II, p. 186, 1. 25
as well.
fty is explained as
तु
P. 44, 11. 5-7. The objector admits that the existence of clay substance is a kind of the non-existence of water substance. But, even then he is not prepared to admit that a thing exists and does not exist as well!
'P. 45, ll. 5-6. Pravṛttinimitta' is explained on p. 261. There is no justification for using a different word even when the pravṛttinimitta is the same.
C
P. 45, I. 6. Atiprasauiga' means unwarranted license in reasoningunwarrantable strech of the principle.
P. 45, 11. 24-25. The words 'indra', 's'akra' and 'purandara', though synonyms, convey different senses owing to their difference in connotation as suggested by their etymologies given here. Indra' signifies the lord of gods, 'S'akra' the powerful god, and 'Purandara' the destroyer of the cities. These differences of sense are recognized by Samabhiruḍha naya.
P. 45, 1. 25. The compound 'vajrapani' is dissolved here. This, too, is a synonym for Indra', but it connotes a different sense.
P. 46, 1. 5. 'Sabda nyaya' is explained in ll. 17-18 as under:Pradhana (principal) is that which is directly stated by a word in an object which is both aneka (many) and ska (one) in Jainism, and the rest is gunabhūta (subordinate). This is 'sabda-nyaya'. This phrase occurs on p. 52, 1. 8.
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