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Collection of Jaina Philosophical Tracts
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establish the falsity of the world from the ultimate point of view. The style is highly ornate and artificial in the first few pages before the author settles down to serious ratiocination.
(vi) Hetuvidambanasthala (pp. 59-75) of Jioamandana (latter balf of 15th cent. V.S) is again an exercise in dialectics where the Jaina author almost like a scéptic urges that anumana could never be a pramana and shows the untenability of the sadhya, the hetu and the vapni in a syllogism. The style is throughout ornate and even verbose. The author concludes by saying: gå fagfarzfaati ufe argarafa gratulaat afada तदा प्रसपोदधुर परवादिना किंचिन्मात्रसाधयंवैधयोपयुक्तहेतुमात्रबलाऽवलम्बनेन कर्थ समुज्जम्भते
9 fra fazuzahl: 1 (p. 75). This shows that be is inclined to give hints for the refutation of rival systems, whose position, according to him, is not quite sound.
(vii) Helukhandana-pānditya or Vadiajar a-praharana (rr 76-106) of Sadhuvijayayani (1550 V S.) This tract is divided into live sections with what could be called an appendix at the end. The first section on Trividhahetukliandana demonstrates the flaws in aprayojakohetu, mahand vāhetu and yakracchayānuumanahel. In the second section, Upadhevvela the author explains with illustrations a definition of upādhi, viz. 'sadhanavyäpakotre sati sādhyasamavyāptir upadhih'. The third section, Upadhi prakāśa explains another definition of upadhi, viz. 'sadhyayinabhave sa paksasadharanadharmayan upadhih'. The author points out that the faults of asiddha, viruddha and the like are present when the upadhi is present. The fourth section, Pralyup adhi pradipa gives an exposition of pratyupadhi, which is defined as 'upadhyaharanumānānugrahaku'. In the ffih section called Upadhikhandanakanksaliksa, the author points out various drawbacks in the definition of upad hi and pronounces the opinion that upadhi is nothing over and above hervabhasa. The appendix gives practical suggestions as to how the opponent could be over-powered by discouraging hints as also by tricky arguments, some suggestions for which are given (see pp. 101-105).
At the outset the author explains the namaskara stanza in different ways, according as it is meant to be addressed to Vardhamāna, Vişnu, Siva, Sumati Sadbu (bis teacher's teacher-) and his own udyaguru Sinuharsa. The style is throughout ornate and verbose.
(viii) Prananasāra (pp. 107-126) of Munisvara latter half of the 15th cent, V.S) is divided into three Paricchedas- (a) Pramanasvarīpa-praiūpaha, (6) Pramanasankhya-visaya-phala- u pratipati-vyāsed haka and (c) Darsana vyavasthiasvarūpa prarūpaka. This tract shows that pramana-praryti is not possible in the case of Brahmadvanta, Jnanadvaiti and Sanyavada and refutes the Carvaka position that pratz akşa is the only pramana. In a way it is a good manual of Jaina logic, It gives also an exposition of the cause of kevalajnana and very boldly says that the eating of food does not come in
