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the definitions of Pratyakṣa as occuring in Nyaya pravesa and Nyaya-Mukh on the one hand and in Nya ya-Bindu on the other, we find that the tradition of these two sets of works is altogether different. The tradition of the first two works is that of the doctrine of Vijñāna-Vāda, and the tradition of the third work i. e. Nyaya-Bindu is that of the Santrantika. Bhamaha in his work on Rhetorics, incidentally. discussing in brief the Parartha inference, says:- -"Very wide is the range of knowledge of a poet, for he has to utilise and press into service for his poetry among other things, the important system of logic." Bḥamaha seems to belong to the school of Vijñāna-Vāda. Now Siddhasena in his Nyāyāvatāra has discussed the Jaina point of view regarding Sautrantika and other Bauddha traditions as the the rival sch oolsof thought. Now the arguments that he has directed against these rival schools are not directly levelled either against Dharma Kirti or Bhamaha, but against the famous two Bauddha traditions that were current for hundreds of years in India. These famous schools of thought had for their followers many able scholars, and quite a volume of literature came into existence in support of their doctrines. Some of the famous advocates of these schools were Maitreya, Asanga. and others and it was against these authors that
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INTRODUCTION
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See Pariccheda 5.
2 " न स शब्दो न तद्वाच्यं न स न्यायो न सा कला ।
जायते न काव्याङ्गमहा भारो महान्कवेः ॥| Kavyālañikara 5.4.
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