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Hetu: Anadiravāyaniyatvataḥ............ kāryatvät, Udaharana : Evaṁ yadidrktatsakalavidvargavat......... Evam yatkāryaprakāram tat tasmāt buddhimatkāranam patavat. Upanaya : Etat ca evam.........Etat debah evam kāryaprakārm. Nigamana : Evam tat.........Tasmāt buddhimatkāranam.
This "Patra” is having all the five members of the syllogism i.e Pratijña (Proposition), Hetu (Middleterm), Udāharana (Example), Upanaya (Application) and Nigamapa (Deduction). Sainyaladbhāg---- tattvavittadanyah is proposition, anädiravayaniyatvatah is middle-term, evari ---vidvargavat is example. etaccaivam is application and evam tat is deduction.
"Sainyaladbhāg” stands for “Dehah" or body. Here "Ina" means power or mightiness (prabhutva) what-so-ever exists with power or mightiness, is called "Sena". In this whole universe the soul (Atmā) is. considered as the extreme powerful or mighty, therefore, "Sena" stands for the soul (Atmå). The word "Sainya" has been derived by adding the suffix "Ghyana" to the "Sena" in its own meaning. Further, "Lad" means pastime (vilāsa) and "Bhāg" means to enjoy'. In this way, what-so-ever enjoys the pastime of the soul, is "Sainyalad bhāg" (body or dehah).
In "Nånantarānarthārthaprasvāpakrt". "Prasvāpa" means sleep. For which the object is the motive, called "Arthârtha" and its negative is "Anarthärtha". Similarly, "Anta" means destruction. "Puruṣāya antam rāti dadātiti antara" means to destruct some human-being is antara and opposite to it, is "Anantara". In the beginning, the particle (Nipāta) "Na" stands for negation. now, the whole phrase "Nānantaranarthärthaprasvāpa" means the sleen, which attributes the destruction to the human being and also motive for some obiect. The last word "Kri" means 'to destroy'. Hence, what-sc-ever destroys the sleep, which attributes the destruction to the human being and also motive for some object is “Nānantarānarthārtharrasvāpakrt". It stands for "Prabodhakärindriyadikāraņakalā pah", ie, the group of the senses having causal consciousness.
"Āśaitsyatah" stands for "Asamudrät", i.e. upto the limit of the ocean. Here, for the word "Sait" Prabhăcandra recommends the 'bhvädigani dhätu (root) Sisu"-to water. After using the suflix “ghan root sisu converts into abstract noun "Sesah". In its own meaning, suffix "an" is used, to form the word "Saişah”. 'I he suffix "nic" makes it "Saisi". This word falls under the category of “dhu-samjna", by the effect of this "dhu-samjñā", prefix "A" is added to it, which denotes the sense of all arround and by the suffix "kvip" the ommission of its final 'i' and change of 's' to 'l' comes into effect to make the word "Āśait". Further. 'syatah" means flowing or moving. It means, which is watering the earth and also moving all arround the world, is called "āśaitsyatah”. In other words "asamudrāt" or upto the limit of the ocean.
The root “iş” with the prefix "ni” means to go or to move. In the sense of its own meaning the suffix "kap" converts it into "nitka". So "nitka" means movable and opposite to it, is "anitka”. Which stands for "Acalo giripikarah" or unmovable mountains. Again, "a" is Lord Visnu and "niş" to go, mcans. what-so-ever goes towards Lord Vişnu, is "anitka". Which stands for “Bhuvanasanniveśaḥ", ie. the whole universe.
"Ana" means, which does not have the material cause (Samavāyi-karana). That is "Inah" or Surya (sun), "lat" or "lad” means "Kânti” or brightness and "yuk” means united. So, whatever is united with brightness, is "Candramas" (moon). In this way "Anenaladyuk" stands for "Suryācandramasau" (The Sun and the Moon).
1. "Sișu ityayam dhāturbhauvādikaḥ secanårthaḥ", Ibid., p. 687. 2. "Tadantā dhavah", Jainendra-vyakarana, 2.1.39. 3. "Prāgdhoste", Ibid., 1.2.148. 4. See--"Is gatihinsanayośca", Prameya-kamala-mārtanda, p. 687.
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