Anekantajay patakakhyam Prakaranam Part 2

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

Page 418

P. 99, 1. 91
NOTAS
287
. . “सौत्रान्तिक वैभाषिको बाह्याथमाश्रितो ऋजुसूत्र-शम्दौ यथाक्रमम् वैभाषिकेण नित्यानित्यशब्द वाच्यस्य पुदलस्याभ्युपगमात् शब्दनयेऽनुप्रवेशस्तस्य । बायार्थप्रति झेपेण विज्ञानमात्रं समभिरूढो योगाचारः। एकानेकधर्मविकलतया विज्ञानमात्रस्याप्यभाव इति एवम्भूतो व्यवस्थित एवम्भूतो माध्यमिक इति व्यवस्थितमेतत् तस्य तु शब्दादयः शाखाप्रशाखा: सूक्ष्मभेदा इति"
In this com. the word any occurs on p. 378, ATTERT on pp. 378 & 463, ali on pp. 185, 378, 397, 400, 401, 458 & 459, laufen on pp. 400 401 & 463 and spirit on p. 458.
In Barddha Dars'ana, a Hindi work by Rahula Sankrtyayana wa come across the life of Gautama Buddha, fundamental principles of Buddhism, and life, tenets and works of Nāgärjuna, Asarga, Dirnāga and Dharmakirti.
P. 80, 1. 17. The pūrva-paksa begins on p. 79, I. 3 and ends on p.80, 1. 5.
P. 81, 1. 11. See Vol. II, ch. V.
P. 81, 1. 14. For explanation of causes see pp. 251-252 and "Notes" (pp. 198–210) by Y. V. Athalye on Annombhatta's Tarkusangraha.
P. 83, 1. 11. 'As'akyaparihāra' means 'one which cannot be avoided'. P. 86, 1. 4. The expresion
occurs in Vol. II on. p. 14, 1.7; p. 42, 11. 4-5 and p. 131, 1. 4. It is met with in Lalitavistarā (p. 3b). THIK' occurs in Vol. II, p. 230, 1. 4.
P. 86, 1. 19. By ' :' are meant Kumārila and others.
P. 87, 1. 24. Akūta' means intention'. So 'parakūta' means Another's intention. This phrase occurs on p. 285, 1. 14 and p. 322, 1. 18.
P. 88, 1, 28. Civara' means a garment. The Guj. word "cira' is derived from it.
P. 90, 11, 6-7. This verse regembles the one noted on p. 17, 11. 5–6.
P. 90, L. 9. The view of the Vais'exikas is stated here. They agree with the Jainas in admitting that a thing exists as regards its own rūpa and it does not exist as regards the rūpa of another. But they do not look upon existence and non-existence as the dharmas of a thing. Further, they consider dharma as absolutely distinct from dharmin.
Dharma can be distinct, non-distinct or both from dharmin. The first two views are not admitted by the Jainas who maintain that dharma is somehow distinct from dharmin, and at the same time it is somehow indistinct from it, too.
P. 90, 1. 10 Siddhasādhyatā' means "establishing what is already established'. This word occurs on p. 188, 1, 7; p. 189, 1. 4 and in Vol. II, p. 232, l. 9-10.
P. 91, 1. 18. See “Notes" (p. 280).
P. 93, 1. 9. The Vais'eşikas propound the doctrine of samavāya in order to establish & relation between dharma and dharmin. This doctrine is here refuted by saying that there is really nothing like aa mavāya 4s its