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108: Śramana, Vol 64, No. III, July-Sept. 2013
Summary
Bhartṛhari and Amṛtacandra-sëri have different opinion concerning the nature of a word but there is one joint between them, the conviction that one single word can never elucidate the whole nature of an object and the entire truth of it but it brings one meaningful part of knowledge of an object to a human being's mind.
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Cook (2002: 37).
Anekānta- sanskrit. anekānta, "not alone and excluding every other", "uncertain". Cf. TS 1.33: "The figurative, the synthetic, the analytic, the straight, the literal, the conventional and the specific/ actuality are the standpoints/ viewpoints (naigama-saṁgrahavyavahara- jusütra-sabda-samabhirodhaivaṁbhūtā nayäh!)".
Cf. Balcerowicz (2003: 38): "An ontological assumption underlying the theory of the multiplexity of reality (anekanta-väda) in general and the doctrine of view-points (nayavada) in particular, consists in the belief which is supposed to defy all simplistic concepts ranging from monism and eternalism (advaita) and ranging to pluralism and momentariness (kṣanika-vāda). In other words, the world forms a multifaceted structure, every part of which enters into specific relations and inter-dependencies with other parts of the whole. Its make-up is complex enough to allow for a vast range of statements that can be asserted from various statements".
Cf. Wezler (2003: 15-16). PK p. 18 f.: "Naya-cakra', this is an appropriate name: Like in the wheel of e.g. a chariot here too there are twelve treatises (prakaraṇa) called 'Spokes'; in [these] 12 treatises 12 nayas [called] 'vidhi' etc. are set forth here one after the other; under the pretext of expounding the nayas [called]vidhi etc. all philosophical doctrines without exception, which follow one or the other of [these] nayas and belong to his period are described minutely by Mallavädin and just as in the case of the wheel of e.g. the chariot, the spokes are separated from each other, so here too the 12 spokes are separated from each other by this part (amsa) which consists in the refutation of the opponents position (para-pakṣa) [...]. For all the twelve nayas stand in contradiction to each other and would hence be destroyed; but when they have the syäd-väda as their basis, then they refer to each other as one exposition and become hence firmly established as truth (satyartha). In this way naya-cakra is an appropriate title. Since all nayas are here described in or of the shape of a wheel, the [philosophical] position of the twelfth spoke is in its turn again. contradicted by the first naya, etc. And thus this wheel of nayas moves forward/revolves incessantly".
Singh (1999: 4047).
Murti (1997: 21).
Vrtti (sanskrit.) -commentary, explanation or gloss.
Singh (1999: 4045).
Ibid (1999: 4045). yathärtha-jätayaḥ sarväḥ sabdákṛti-nibandhanäva lokevidyānām
ecavidyaqq parayanam //präpty-upayo 'nukuraśca tasya vedo mahacibhih eko'py anekavartmŜva samämnätaḥ prthak pṛthak II (My own translation).
Bhate, Bronkhorst (1994: 33).
Jatavallabhula (2004: 1).
