Anekantajay patakakhyam Prakaranam Part 2

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

Page 419

288
NOTES
[P, 99, 1,9
existence cannot be logically established. None perceives three realities viz, dharma, dharmin and samavāya. If it is argued by the Naijāyikas that the experience this pata is in the tantus', bears testimony to the residence vitti) of the former in the latter, it may be noted that this line of argument will require them to recognize a samuvāya in & sumavāya and 80 on ad infinitum; for this sort of experience is realized in samavāya, toa If, to meet this difficulty it is argued by them that a distinction is made by them between the two samavīyas saying that while one is primary the other is secondary, it may be replied that the distinction is imaginary. Moreover, the statament that a pata is in the tantus goes against the common experience!
P. 94, l. 16. Samavāya is here defined as the cause of the experience of adhārya soy & pata residing in an adhāru say tantus, the ādharya and adhāra which are proved to be inherent and inseparable. Samavāya is looked upon by the Vais'esilas as residing in dravya, gundi, karman, sāmānya and vis'ega, and it is called vrtti, too. It is further said to be one, permanent, all-pervading and incorporeal. Samuvāyavāda is refuted here and in Dhammasangahania.
P. 96, 1. 3. This marks the beginning of section II. It refutes the doctrine of absolute permanence and that of absolute impermanence and establishes that an object is both permanent and impermanent. In Astakaprakarana there are three corresponding aştakae Nos. XIV-XVI Sõstravārtāsamuccaya (v. 248 ff.) deals with this subject.
P. 100, 1. 10. Ākālam' is explained in l. 26 as 'so long as there is time'. It occurs on p. 103, 1. 6; p. 167, 1. 4; and p. 212, 1. 8.
P. 101, 1 6. "Paryanuyoga' means "an inquiry with a view to contradict'.
P. 104, 1. 6. Here the definition of absolute anitya (referred to on p. 17, 11. 8-9) is stated with a view to refuting it.
P. 104, 1. 30. S'arāva', a homonym, here means an darthen vessel resembling tray. In Gajarātī it means . Its Pāiya equivalent 'g'alāvaka' occurs in Mrochalutika (VIII, p. 211). S'aráva' occurs on p. 185, 1. 21, p. 278, IL 6 & 20; p. 279, 1. 27; p. 281, 1. 17; p. 282, 1. 21; p. 283, 1. 18; p. 285, 1. 9; p. 286, 1. 14; p. 292, II. 11, 21, 26 & 29; p. 294, 11. 25 & 31; p. 295, I. 15; and in Vol. II on pp. 33-35, 154 & 155 and in Sankarabhāşya on Brahmasutra (II, ii, 1).
P. 104. 1. 30. Udañcana' a homonym, here means an earthen bracket, a pail for drawing water out of a well according to the Sanskrit English dictionaries. It is explained as * by Haribhadra in his com.
I See 'Notes" (p. 79) on SM. 2 Sos p. XV of the intro, to this. Vol.