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Contribution of Ācārya Umāsvāti to the Concept of Existence 133 8. Na kinhe, na nile, na lohie, na halidde, na sukkille. -Ibid, 5/128. 9. Uvama nā vijjae. -Ibid, 5/137. 10. Udayati na nayaśrīr astameti pramānam, kvacidapi nahi vidmo yāti
niksepa cakram/Kimaparam abhidadhmo dhāmni sarvankaśesminn anubhavam upayāte bhāti na dvaitam eva.Samayasāra, Ātmakhyāti,
gāthā 9, p. 75. 11. Jīvassa natthi vanno navi gandho navi raso navi ya phāso navi rūvam
na sarīram navi samhānam na samhananam. -Samayasara, gāthā
50. 12. Asabdam asparsam arūpam avyayam tathā arasam nityam agand
havac ca yat/ anadi anantam mahataḥ param dhruvam nicāyya tan
mệtyu-mukhāt pramucyatel/-Kahopanişad, 1/3/15. 13. Je egam jānai se savvam jānai, je savvam jānai, se egam jānai.
-Ācārānga, 3/74. 14. dhrauvyārtha-pratipattaye'stiśabdapraksepaḥ/—Tattvārthabhāsya
nusāriņi īkā (VI), pp. 317-8. 15. Nirapeksa satya panca astikāya haim. inakā, astitva na to hamāri
cetanā mem hai aur na eka dūsare ki tulanā mem udbhūta hai kintu
svatantra hai. Jain Darsan aur Anekānta, p. 29. 16. Baddhajīva kā astitva sāpekṣa satya hai aur mukta jīva kā astitva
nirapeksa hai: ... paratantra acetana padārtha sāpeksa satya hai aur
svatantra acetana padārtha nirpeksa satya hai. -Ibid, p. 3. 17. Even though origination and destruction, both are paryāya yet
Ācārya Umāsvāti includes only destruction under paryāyāstika, perhaps he has the concept that all changes involve destruction of the earlier mode and therefore he has included only destruction under
paryāyāstika. 18. Brahmasūtra, 1/2.
