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L. A. Solomon
(iii) Vividhamalasthapakotrhapakanumānasangraha (pp. 20-30) by a Jaina author-name not known (The MS was written in V.S. 1600). This is a hand-book meant to serve as a guide for those indulging in debates. The author gives syllogisins for and against some important much-debated philosophical views, though in the very first instance he does not give any syllogism to disprove the reality of a sarvajña - perhaps there was not much likelihood of there ever being the necessity to disprove his reality even by way of intellectual gymnastics. There are arguments for and against Tšvara-jagathartrtra-rada, Prapanca-mithyatva, Citrajñana (i.e. the Vijñāda. Vada view), Sabdabrahma-vada and sabdasya apaud galikalva. In the section on Pramina-rūda, the autbor bas first lucidly explained the Carvaka position that anumang is not a pramana, and then established that it is. The author is undoubtedly a Jaina as he recognises sabda as paud galika (-a mode of matter)
(1v) The editor has given the name Vada-catuṣkam to this tract (pp. 31-48) as it contains four vädasthalas ; writer not known, but undoubtedly a Jaina. The date of the MS is c. 1960 V.S. The four discussions are (a) Agni. Sitatva-sthapana-vāda, (b) sarvajña-sthapaka-stholam (C) cīvara-sthāpakaSthalain, (d) Išvarotthapaka sthalam. The first establishes futatva (coolness) as a quality of fire; the second establishes the reality of a sarvajña; the third proves that putting on garments does not disqualify a person from attaining liberation, and the fourth refutes the position that God is the creator of the world.
The editor rightly connents that it is strange to find the author proving that fire is cold. His conjecture is that it is meant to answer the question put to him, who is a believer in Anekantayada, viz. “If your Anekantarada be true, then fire should be cold. But is it cold p" This is quite feasible. But it could also be that such discussions were meant to be Illustrations of intellectual and argumentative or dialectical exercise, showing that one need not feel nervous; it is certainly possible to defeat the opponent under any circumstance; even fire could be proved to be cold. This is supported by the fact that the author has throughout given very interesting illustrations and the language is highly artihcial aud ornate (see any यतः हेमन्तसमयवासर मुख्यव्यज्यमानार्दीकृततालवृन्तप्रान्तप्रोच्छलतशीतशीकरासारशिशिरे वैश्वानरे 30017919afecafaa...p. 31); gggafa faqafq a nqafa, p. 35; faFragrafnin fatagungafa-p. 36; Aaafa marafe 15 Tiffa--p. 38).
(v) Parabrahmotthä panasthala (pp. 49-58) ot Bhuvanasundarasüri (13th cent, V S.), whose other works are Mahāvidyayıdambana-vyakhyāna, Mahāyıdyavivarana-lippana, Laghu-mahavidya-vidambana and Vyakhyāna-dipika. As expected Bhuvanasundarasüri is a past master in the art of refutation, Here he refutes a number of arguments advanced by the Sankara Vedāntins to
