Anekantajay patakakhyam Prakaranam Part 2

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

Page 452

P. 11, 11. 9-10]
321
P. 4, 1. 5. Why an external thing cannot be an avayavin, is the topic that is commenced here.
P. 4, 1. 6.
For refutation see p. 43, 11, 9-11.
P 4, 1. 25. In Dharmottara's com. (p. 122) on Nyayabindu (111) we eome across the line “असर्वगतं द्रव्यपरिमाणं मूर्तिः”.
P. 4, 11. 26-29. Dravya is nine-fold inasmuch as it comprises (i) earth, (ii) water, (iii) fire, (iv) wind, (v) space, (vi) time, (vii) direction, (viii) soul and (ix) mind. Of these the first four and the last are limited in space whereas the rest are all-pervading. The dimension of the earth etc. which are not all-pervading, is called 'mürti'.
P. 5, 1. 5. For refutation see p. 43, 1. 11 & p. 44, 1. 3. P. 5, 1. 26. 44 means: (this is) like giving a foot by stretching it to one who wishes to catch it. It thus comes to propounding that very view which the opponent wants to uphold. This may remind one of 'pădaprasārika' nyāya noted in Laukika Nyāyāñjali (pt. 2, pp. 46-47).
NOTES
P. 6, 1. 28. external objects. P. 7, 1. 6. P. 7, 1. 12.
'Bahyarthavadin' means one who accepts the reality of This phrase occurs on p. 7, 1. 12.
'Pala' means a weight equal to 4 karsas. See p. 323.
Abhisandhi' means 'implied sense' (of the passage).
P. 7, 1. 26. fe lit, means 'comes within the range of reasoning-propriety'.
P. 8. 1. 25 Keira-nira-nyāya' is an apposite illustration of milk and water. It is used to point out the most intimate union of two or more things. The oldest example known to me, is in Mahābhāṣya (p. 208) on 1. 2. 32. It is as under:
"क्षीरोदके सम्पृक्त आमिश्रीभूतत्वान्न ज्ञायते कियत् क्षीरं कियदुदकं कस्मिन्नवकाशे क्षीरं कस्मिन्नवकाश उदकमिति । "
Writers on rhetorics1 employ this nyaya to exemplify the figure called sankara (commixture) in which there is a combination of other things. It differs from samersti (collocation) which is compared to the union between rice and sesamum, which is less intimate and easily distinguishable. There is a third kind of combination which is likened to that of man and lion. All these three kinds are noted in Kuvalayananda (p. 337).
P. 9, II, 7-8 & p. 10, 11. 3-4. For refutation see p. 45, II. 6-9.
P. 9, 1. 12. Saptapalyadau' means in a collection of seven pulas (bundles) etc. The Guj. word fat is based upon the word 'pulika'.
For refutation see p. 49, 11. 3-7.
gear
P. 10, 11. 4-7. P. 11, 11. 9-10. See "Notes" (p. 291).
41
means knowledge of wicked hair, etc.
1 Cf. "एषां 'तिलतण्डुल न्यायेन मिश्रत्वं संसृष्टि: ।...' क्षीरनीर' न्यायेन तु सङ्करः ।" -Alankara-sarvasva (p. 192)