Anekantajay patakakhyam Prakaranam Part 2

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

Page 462

P. 160, 1. 4]
it is truly speaking apurely subjective relation existing between the subjective notions of those things. Though the things may be non-existent and immaterial, their notions are real enough to allow a relation between them. Thus an з may be pure negation, but the notion of q is positive and really exists in the mind; and it must therefore have some external object to which it corresponds. з itself cannot be this object because it has no positive existence; and hence this object by which the notion of a is produced and is to be explained must be found among the six positive padarthas. That way therefore by which a particular notion of a is explained is called the प्रतियोगी of that अभाव. A घट is thus called the प्रतियोगी of घटाभाव, and पट of qara, because the notions of those two negations depend for their existence on the prior knowledge of qz and qz respectively. This is one kind of प्रतियोगिता संबंध, and is called विरुद्धत्व (opposition ). Another kind is called वित्तिवेद्यत्व and exists between a thing and its attribute, or rather between two objects and the relation between them, as for instance, when we say that a face is like the moon, moon is the प्रतियोगी of the सादृश्यसम्बन्ध residing in मुख. In this case also the notion of a depends on the prior knowledge of the moon, but this gafar differs from the former in having a corresponding external object. The first affar is a relation between two things of which one exists and the other does not, while the second lies between things which are both positive and existing. The first may be called contrariety as that between 2 and घटाभाव; the second co-existince as that between moon and its attribute the i, meaning of course those qualities which it has in common with ge. Similarly the thing in relation to which this gata is spoken of is called the age of the relation. Thus g of which the likeness to the moon is predicated is the अनुयोगी of the सादृश्य; while the भूतल of which घटाभाव is likewise predicated is called the अनुयोगी of that अभाव. Now घट is प्रतियोगी of घटप्रागभाव; and पट of पटप्रागभाव, 80 कार्य in general is tho प्रतियोगी of the प्रागभाव of all products, that is of in general."
NOTES
831
P. 154, II. 5-6.
occurs in Hetubindu.
P. 154, 1. 9 & p. 155, 1. 3. For refutation see p. 158, 11. 5-8 & p. 159,
6
11. 3-8.
P. 159, 19. माहेश्वर.. भौत. The words माहेश्वर, जाया, जार, कारणिक, निवेदित, and respectively mean a worshipper of Siva, a wife, a paramour, o judge, informed, asked and an attendant upon idols. 'Bhauta' has four other meanings: (i) demoniacal, (ii) relating to living beings, (iii) elemental and (iv) an assemblage of evil spirits. But I do not think any one of them is here relevant. Hence the entire phrase means: an attendant upon idols who is a paramour of a S'aiva woman and who has been informed and asked by judges.
P. 160, I. 3. Upahasa-sthana' means an abode of ridicule or satirical laughter.
P. 160, 1. 8. Vakrokti' means sarcasm in general. It is also the name of a figure of speech consisting in evasive speech and reply, either by a pun (s'lesa) or by a change of tone. It is defined in K P as under: