Anekantajay patakakhyam Prakaranam Part 2

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

Page 461

[P. 135, 1. 5
P. 135, 1. 5. 'Lākṣā' (Guj. ‘lākha') is a kind of red dye. It is obtained from the cochineal insect and is produced by a number of trees of the Species Ficus. It was largely used as an article of decoration by women. The word 'lakṣā' occurs in Abhijñānas'ākuntala (IV, v. 4) and Kirātārjuniya (V, 23), Its Païya equivalent 'lakhha' is met with in Nayadhammakaha (I, 1, p. 24).
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NOTES
P. 135, 11. 6 & 18. 'Matulinga' (Marathi mahalunga or mavalanga) is the name of a kind of citron tree and that of its fruit as well. 'Bijapuraka' is its synonym, and this may remind a Gujarati of 'bijorum'. The word 'matulinga' occurs in Malatimadhava (VI, v. 19), and its Païya equivalent 'maulinga' in Rayappasenaijja (s. ). 'Biyauraya' occurs in Malavikagnimitra (III, p. 37). This fruit is used in a ceremony known as 'grahas'anti'. It is considered auspicious like the cocoanut and fit to be presented to a great personage at a visit. In some Jaina temples a silver piece having the shape of a citron elongated both ways and usually gilt with gold is placed on the palm of the main idol of a Jaina Tirthankara.
P. 135, 1. 7. 'Vaisasa' means slaughter and anguish. Here the latter meaning is relevant. In the com. it is explained as 'vyasana' meaning addictedness.
P. 136, II. 8-10. For refutation see p. 205, 1. 11.
P. 136, II. 11-12 & p. 137, 11. 3-5. According to your belief there is no scope for a cause and an effect. From what sort of a cause, is the effect that is being generated produced? Is this that cause which has perished? Or is it one that is unperished? Or is it one which has both perished and not perished? Further, does the many-fold cause generate an effect of one nature or an effect of many a nature? Besides, is it the one cause that generates an effect of one nature or an effect of many a nature? Thus three possibilities are suggested regarding the origin of an effect, and two pertaining to the nature of the effect associated with two types of the That the first three possibilities are untenable is shown on pp. 137-150. This is followed by the refutation of the other possibilities. See pp. 150-153, p. 153, p. 153, and p. 153 respectively.
cause.
P. 138, 1. 16. Is it Dharmakirti who is alluded to by tärkikacūdāmaņi"?
P. 145, II. 6 & 27. 'Pratiyogin' has been very well explained by Athalye in his "Notes" (pp. 197-198) on Tarka-sangraha. So I shall here reproduce what he has said there:
"The idea of a fat is one of those conceptions which are more easy to understand than to define; and consequently various definitions of afgift are given according to the standpoints from which the writers view it, qfanfar is no doubt a relation; but how can there be any relation between existence (a) and non-existence, between a thing and no-thing? na however is an independent entity according to Nyaya; and hence this relation is possible. Besides al is not an objective connection between two external things;