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JAINA GAZETTE.
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the same. Hemachandra has written this work in aphorisms and has added a gloss of his own. The first chapter containing two sections (Ahnikas) and the first Ahnika of the second chapter only, have been printed and at present we shall attempt a translation of the aphorisms and only those parts of the gloss which are necessary for their clear interpretation. We give a full translation however of the gloss of the first aphorism as it contains important data as to the nature and method of treatment of the whole work in question.
As we propose to give an elaborate description of the contents of this work in the appendis which will follow the translation we give here merely an outline of the subject-matter of Pramâna Mimāmsā.
Umâsvâti Vâchaka has said in his Tattvârthâdhigama Sutra that the path of liberation consists of perfect faith, perfect knowledge and perfect conduct. (सम्यग्दर्शनज्ञानचारित्राणि मोक्ष ani: f: Tattwârtha Sutra I-1). Among these perfect faith is the belief in the seven Tattvas, viz., Jiva, Ajiva, Asrava, Bandha, Samvara, Nirjára and Moksha. [ तत्वार्थ श्रद्धानं सम्यग्दर्शनम् Tattwartha. Sutra :- 2. जीवाजीवात्रत्रबन्ध संवरनिर्जरा मोक्षास्तत्वम् Tatt-: warth. Sutra I-1]. This perfect faith arises either of itself or through instruction. [afaanigfanqız Tattwârtha. Sutra I-3]. Instruction proceeds from Pramana and Naya [u sàcfang: Tattwârtha. Sutra I-6]. The last mentioned aphorism is quoted by Hemachandra in his gloss to the first aphorism of PramanaMimamsa and he says that though there is only the word "Pramâna " in the title of his work, Naya" also should be understood to be included in it and his aim in this work has been to lead people to liberation through perfect faith produced by Pramánas and Nayas, (प्रमाण, नय).
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Pramâna is divided into two heads, Pratyaksha and Paroksha. Pratyaksha again has two varieties, Mukhya and Sâm-vyavahârika. Mukhya is sub-divided into Kevala, Avadhi and Manah-paryaya. Avadhi is again sub-divided into Bhâvapratyaya and Guna-pratyaya. Sâm-vyavaliâ rika is sub-divided into Avagraha, Ihâ, Avâya and Dhâranâ which are caused by Indriya (the senses) and Manah (mind).
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
