Anekantajay patakakhyam Prakaranam Part 2

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

Page 454

P. 41, 11, 7-8]
P. 22, 11. 5-6. This verse occurs as a quotation in the Bhasya (p. 365) on TS (II, 25).
NOTES
P. 22, 1. 8 'Anye' means a section of the Bauddhas known as 'Sauträntika' (vide 11. 20 & 24). This section believes that it is not one and the same paramānu that has colour, taste, smell and touch as well, but that there are four types of paramanus according as they have one of these at a time. They are named as rūpāņu, (ii) rasānu (iii) gandhāņu and sparṣānu, P. 25, 1, 6-8 See pp. 121 & 122 where these lines occur.
323
P. 25, I. 12 'Badarībhavanti' means 'become gross'. 'Badara' has 'sthüra' as its synonym. See p. 26.
P. 26, L. 7 'Vajra', a homonym, here means a diamond. A diamond and a bhanda (? bhindi), though equal in weight, differ in value.
P. 26, 1. 25 Karsa', a homonym, here means a weight of gold or silver equal to sixteen māsas. From Kautilya's Arthas'astra (II. 18. 17) we learn:
10 dhanya-maşas =1 suvarna-māṣaka.
=1
"
5 gunjas 16 suvarni-maṣakas-1 karṣa or suvarna. 4 karṣas For other details see Appendix II of Ganitatilaka.
-1 pala.
در
P. 27, 1.6 g is a Jaina definition of reality. For, according to Jainism it is characterized by orgination, dissolution and permanence. This definition is challenged by the objector, and his objections are answered by Haribhadra. This topic is expounded by him in his com. on TS (V, 29); but its wording differs. So one cannot say which of these two expositions is first.
The Jaina notion of origination, dissolution and permanence is explained by Candrasena Süri in Utpadadisiddhi and its svopajña com.
P. 29, 1. 16 'Akṣaragamanika' lit. means explanation of letters. For further particulars see "Notes" (pp. 249 & 310).
P. 33, 11. 22-23 'Granthantara' means another work. Neither in the com, nor in the super-com. there is mention of the name of this work. But this much seems to be certain that it is a Bauddha work.
P. 34, 1. 3 Bodhamātratattvavāda' means vijñānavāda i.e. Yogācāra, P. 40. 1. 27 Kunkuma' means 'saffron'. This word occurs in Nitis'ataka (I, 10, 25) and Tisaṭṭhimakāpurisaguṇālankāra (I, 16). The Guj. word based upon this word does not mean saffron at least now-a--days.
P. 41, 11. 7-8 According to the Jainas, an avayavin is not entirely different from the avagavas constituting it; for, the former is only the modification of the oneness of the latter.
1 From this and such other quotations one can ir fer that TS is not the first Sk. work of the Jainas.