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INTRODUCTION
whereas the extent of this com. comes to 2,250 slokas (one sloka being equal to 32 letters ). Nyāyācārya Yasovijaya Gani, too, has written a com. on this text, and it is more exhaustive than Dikpradā. It is styled as Syidvīdakalpalata. Yasovijaya has divided the text into eleven sections and has named each as *stabaka'; but the author has not done so as can be seen from the printed edition. The main topics dealt with, in this work are:
(i) The establishment of the existence of soul” and refutation of the Lokāyata system of thought, (ii) the Jainc view about violence (hinsă), and the denouncement of the himsă sanctioned by the Vedas, (ii) the theory of causationfive factors examined, (iv) refutation of the Sankhya system, (v) criticism of the views of Dharmakirti and other Bauddhas, (vi) the Jaina view about reality, (vii) refutation of Brahmā. dvaita, (viii) establishment of omniscience and refutation of the Mimāṁsaka view in this connection and (ix) the nature of liberation?
In the text we come across the following names:
Byhaspati (v. 111), Buddha (v. 464, 466 & 661), Dharmakirti (v. 603), Jaimini (v. 612), Kapila (v. 237), Manu (v. 209) and Vyāsa ( v. 75 & 690).
Dikpradā, too, mentions certain names e. g. Asuri (p. 32a), Dharmakirti (p. 38b), Kumárila (p. 80b), Sāntarakṣita (p. 42b), Subandhus (p. 73a ) and Vindhyavāsin (p. 32a).
In the text at times we come across verses which really belong to some other works. Some of them are:
67 77 fanfar Hafa 7 eta 1885 11 भावे ह्येष विकल्पः स्याद् विधेर्वस्त्वनुरोधतः ।।
7 at Fastraat fatal dave ll" "नासतो भावकर्तृत्वं तदवस्थान्तर न सः ॥ २९६ ॥
1 See pp. XXIII-XXV. 2 See p. XXV. 3 See fn. % of p. XXVIII. 4 See fn. 3 of p. XXXII & p. XXXV. 5 It is characterized by origination, destruotion and permanence, 6 Ses Visiya XVIII and fn. 6 of p. XXV. 7 See Visiyā XIX, 8 In Syddvádakalpalată (p. 2678) wo have Deva bandbu lpstead of
Subardha,
