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believe that a book of this greatman whose every line is read everywhere would do much publicity making more widely to know the of the ahimsa.
(2)
N. M.
34 Zagorodwy, 34. 12 Aug. 1910.
Dear Sir,
Yours of the 20. VI. 10 is at hand as well as the books, Indian Logic स्यादूवाद मुक्तावली and the Ms. न्यायावतार टिप्पण for which I beg to offer my heartiest thanks.
The first of these I read with a great interest, it being the first attempt to sketch the Jaina (as well as Buddhist ) logic so this is to me almost unknown in Europe. The Author is to be thanked for the diligence wherewith he gathered the materials scattered in several libraries as Mss. and collecting data to be had in different reports and so on. But though Mr. Satischandra Vid's work has these merits of being a rich treasury of historical and bibilographical data it is far from being a history of mediaval logic in India. One cannot see the continous dependence of severial logicions. Why puts he the Jaina logic in the begining. Because Bhadrabahu and Umaśvati lived centuries before Dignaga. It is not clear at all. I suppose the Buddhist logic (of Dharmakirti e. g.) depended on the Jainalogics. It would be to complicate to clear out that here; I hope I shall be able to do it later in a special treatise devoted to the Jain-Logic. Perhaps Sat. Vid. had a similar idea, but the two parts of his book have no connection whatever. There are many other points of inferior information where I can not Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
