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"Dasarūpaka-Vicāra"
1679
After treating the upāya-s, daśa-s i.e. arambha etc. are considered and this is followed by sandhi-nirūpana in the ND. (I. 37) - A very interesting, and of course remarkable for its clear perception is the observation in the are parts of the main plot and that they follow the daśā or avasthā-s. The DR. had blundered in its observation of a sandhi being a sum total of artha-prakrti-s and avasthās. The N.D. I. 37 observes :
“mukham pratimukham garbhā-”. -marśa-nirvahaņāny amī, sandhayo mukhya-vșttāmśāḥ
pañcāvasthā’nugāḥ kramāt." The vṛttion ND. I. 37 observes : "mukhyasya svatantrasya mahāvākyárthsyā’mśā bhāgāḥ, parasparam svarūpeṇa cā’ngaiḥ sandhīyanta iti sandhayaḥ. avasthābhih prārambhā"dibhir anugatā, avasthā-samāptau samāpyanta ity arthaḥ. avasthānām ca dhruva-bhāvitvāt sandhayo’pi nāțaka-prakarana-nātikāprakaranīşu panca'vaśyam-bhāvinah. samavakārā"dau tu viśesópādānās ūnatve'pi na dosah. kramād iti mukhādy uddeśa-krameņa avasthā-krameņa ca nibadhyante. iha tāvat prabandha-nibandhanīyo'rthaḥ avasthā-bhedena pañcabhir bhāgaiḥ parikalpyate. ekaikaśaś ca bhāgo dvādaśa-trayodaśa-ityā”di-rūpayā anga-samkhyayā vibhajyate. prāsangikavịtta-sandhayas tu mukhya-sandhy-anuyāyitvād anusandhaya eva ity uktam eva iti." '
Thus the concept of sandhis is rendered very clear in the ND. 64 anga-s are also recognised. We will consider them later, all at a time.
śāradātanaya the author of Bhāya-prakāśana (B.P. Edn. G.O.S., 68, and Edn. Dr. Agrawal. '83) does not accept this very clear and logical presentation of the N.D. and chooses to follow the master, the DR.
In the seventh chapter of the B.P., Śā. (= Śaradātanaya) first explains 'vastu' or 'itivstta', following the earlier masters. The prāsangika vastu is three-fold such as patākā, prakari and 'patākāsthānaka'. Śā. correlates the third variety with subsidiary theme and this is quite logical also. This 'patākāsthānaka' is explained by śā. (pp. 202, G.O.S., pp. 293 Agrawal Edn.) as -
“yathā patākā kasyā’pi śobhākļccihna-rūpataḥ.
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