________________
threefold division of pramana brought Bhasarvajna close to the Sankhyas and Jainas but distinguished hina from the Buddhists who recognised only two kinds, viz. perception and inference, Like the Buddhist and Jaina writers Bhasarvajšia divided inference into that for oud's self ( f ) and that for the sake of others
Tutqun ), and like them he gave an account of the fallacies of rumur term (YTHI ), the fallacies of example ( TETRIHTT) ctc. Quibble ( ), futility i ifa) ctc., which had been the prominent topics in the Vyayasútril, were not altogether overlooked by Bhusarvajña who dealt with them iu connection with the inference for the sake of others. Under inference there was also an elaborate treatment of discussion' (called in Sanskrit par or ) which was to be carried on between a disputant ( CET) and his opponent (afatet) in the presence of members (Tm or affe* questioners) under the guidance of a President ( r ufa). Salvation (13)* was defined by BhagarFajña as the soul's final deliverance from pain and attainment of eternal pleasure. In this respect he agreed with a certain class of Mimamsakas (e. g. Bhatta ) who affirmed that pleasuro could be eternal but differed from Afesapada who denied the oternality of pleasuce,
The Nyayasara contains extracts from the Brihadaranykop nisad, † Prasnopanisad † and Syctasvataropanisad. There are
* अमेन सुखेन विशिष्टा बास्यन्तिको दुखनिवृत्तिः पुरुषस्य मोक्ष रति
(Nyayasara, P. 41 ). + T ATT FT: Stan warait fafewarfedaafar ( Brihadaranyaka quoted in Nyayasara, P. 36 ).
* हे ब्रह्माणी वेदितव्ये परं चापरं चेति ( Prasnopanisad quoted in Nyayasura, P. 35).
AT TIETETT a fewf* 1997: 1 El frufe given tofau ( Svotasvataropa
pisaud quoted in Nyayasara, P. 39).
Aho ! Shrutgyanam
