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362
NOTES ON
stitutes off before the suffix T (Inst. Sing. ), is to be prevented. But then टादौ comes to mean भिसादौ, and how then is the predication of and being substitutes of द्वि before ङे, ङसि, ङस्, and ङि ( Dat., Abl., Gen., and Loc. Sing.) to be prevented? This is answered by stating that the objection proceeds from ignorance of the truths established in the Mîmâm sâ philosophy. In g अवद्यति, स्रुत्रेण अवद्यति, स्वधितिना अवद्यति, though हस्त, स्रुव (a sacrificial ladle), and स्वधिति ( an axe ) are spoken of as instruments for cutting all objects, liquid and solid-ghee, flesh, and an oblation of ground rice-, still the consideration of the ability of the instruments, the hand, the ladle, and the axe settles what object is to be syntactically connected with हस्तकुतावदान, स्रुवकृतावदान, and स्वधितिकृतावदान ( the cutting by means of the hand &c. ). Similarly, the consideration of the singularity of ङे, ङसि ङस्, and f prevents the syntactical connection of these singular terminations with the predicate in the Satra दो वै टादौ च . . with दो वे इत्याद्या देशभवनम् ( दो and a being made substitutes of द्वि ).
2
The Mîmâmsâ passage referred to in the text is found in the S'abarabhashya on the last Sûtra of the 1st Adhyaya of the Mîmâmsâdars'ana. It runs as under:---
'सुवेणावद्यति स्वधितिनावद्यति हस्तेनावद्यति इति श्रूयते । तत्र संदेहः किं वेणावदातव्यं सर्वस्य ( द्रवस्य संहतस्य मांसस्य च ) तथा स्वधितिना हस्तेन च उत सर्वेषामर्थतो व्यवस्था ( द्रवाणां स्रुवेग मांसानां स्वधितिना संहतानां हस्तेन ) इति ।'
The पूर्वपक्ष is —‘अविशेषाभिधानादव्यवस्था इति । '
The सिद्धान्त is——एवं प्राप्ते ब्रमः । अर्थाद्वा कल्पना इति । स्रुवेणावद्येत् यथा शक्नुयात् तथा यस्य शक्नुयात् तस्य च इति । आख्यातशब्दानामर्थं ब्रुवतां शक्तिः सहचारिणी ।' मीमां० दर्श०, Calcutta Edition of 1883, P. 116.
The declensional forms of fa and fa are given at the end. The short forms fafe, fafeaì, &c., and fag, though given in some Mss., seem wrong; since 'इदुतोर्दि:' P. 87 makes इ and उ long before भिस्, भ्यस्, and सु.
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