Anekantajay patakakhyam Prakaranam Part 2

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

Page 421

290
NOTES
[P. 105, 1. 21
Vārtika' is defined as under:
"उक्तानुक्तदुरुक्तार्थव्यक्तिकारि तु बार्तिकम्". Thus 'vårtika' is a com. which explains what is said, what is not said and what is imperfectly said.
Amongst the Vārtikas Kátyāyana's Vārtika on Astādhyāyī is the oldest. It is not a com. but a critical appendix. The new style of vārtikas commenced with Nyāyavārtika of Uddyotakare (550 A. D.). Kumārila (600 AD) brought it to a very high standard in his Momānsüs'lokavārtika. According to Rāhula Sapkrtyāyana these last two Vārtikas led Dharmakirti to name his work as Pramanavārtika wherein he has criticized these two Vārtikas. Vide his Preface (p. IV) to Pramānavārtika.
Further, in this Preface (p. II, fn. 3) he observes:
"Out of about hundred and seventy thousand slokas on logio translated into Tibetan about hundred and thirty-seven thousand are on Dharmakirti's works and one hundred and five thousand are on Pv. alope."
P. 107, 1. 5. "Jyāyān' means superior', it being here a comparative of pras'asya' and not of vrddha'. This word occurs in Vol. II, p. 118, 1. 5.
P. 107, 1. 31. Tusa' means husk or chaff of grain and .kazdana' grinding and threshing as well. The phrase therefore means grinding of husk. This is a nyaya suggesting an unnecessary and useless effort. It is stated in Laukikanyāyārijali (pt. II, p. 34) that this nyāya occurs in Padmapada's Pañcadāpikå (p. 68), Hitopades'a (IV, 13), Sures'vara's Vārtika (pp. 676, 1036, 1334, 1505 and 1572) and on p. 176 of his Taittirīya-vārtika. I come across aroue" in Manusmrti (IV, 78) and "Tucah" in S'āstravārtásamuccaya (v. 671). Other nyāyas of the same meaning in Samskrta are: जलमन्थनन्याय, गर्दभरोमगणनन्याय, and काकदन्तपरीक्षा. The corresponding Gujarātī ones are: VRTI 50971 HET, punt 4 st 4poftqala Riau 7 findeto.
P. 116. I. 13. Here by that we are to understand the com. on Sammati( prakarana) Haribhadra has looked upon the vyakhya and the vyakhyeya ag non-distinct as has been done by Kšamās'ramana Jinabhadra Gaui in v. 1 of Visesa®. For, here he has used Avassaya' in the sense of · Avassayanijjutti'. This point is discussed by Maladhārin Hemacandra Süri in his com. (p. 3) on Visesāas under:
"आहननु श्रीमद्भगवाहप्रणीता सामायिकनियुक्तिरिह भाष्ये व्याख्यास्यते, तर कमिदमावश्यकानुयोगोऽभिधीयते? । नैतदेवम् , अभिप्रायापरिज्ञानात्, तथाहि-सामायिकस्य षड्विधावश्यकैकदेशत्वादावश्यकरूपता तावद न विरुध्यते, तनियुक्तिस्तु तदन्याल्यानरूपैच, व्याख्येय-व्याख्यानयोश्चकाभिप्रायत्वादेकत्वमित्यनन्तरमेवोक्तम् ।"
1
For further particulars about Pramānavārtika 100 intro. (pp. LXXXIV-LXXXV). In Paramappapayāsa (II, 28 ) there is mention of 'tuşakapdana'.
2