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96 : Śramaņa, Vol 58, No. 1/January-March 2007
2. Incompletely available 3. Unavailable
The Tattvārtha-vivarana comes under the second category. It deals with the first chapter alone. The theory of knowledge propounded by Ācārya Umāsvāti has been subjected to detailed investigation in it.
Ācārya Umäsvāti in the sūtra - "pramāṇanayairadhigamaḥ (1/6) has indicated the instrumentality of Pramāṇas and Nayas to knowledge. Mahopādhyāya in his Vivarana on the sutra has reaffirmed the same as follows -"atra karane trtīyā, na kartari. 'Katçkarmņoủ kệti tyanena șasthiprasańgāt.”. While discussing the ascertainment of the twofold classification - perceptual and non-perceptual cognitions, his statement - “ tatra prasiddhe Nandyadau siddhānte dvividham pramāṇamuktam''7 establishes the Nandisūtra etc. as basis for the twofold classification of Pramāņa (organ of valid cognition) found in the Tattvärtha-sūtra. He has further stated in no equivocal words that the twofold classification of Pramāņa is not like the one accepted by the Buddhists and Vaišeşikas. It is interesting to note that he uses the word ‘māyāsūnaviya for the Buddhist Philosophers. Ācārya Umāsvāti in his Bhāsya 'on the sūtra has also referred to the fourfold classification of some Ācāryas, but without mentioning the names of those Pramāṇas and their upholders. It becomes clear from the Vivaraņa that the fourfold classification of Pramāņa owing to the distinction of perception, inference, analogy and verbal testimony is found in the work entitled 'Anuyogadvāra.'
Having raised a question about the distinction between Pramāṇa and Naya, he has cited two views upheld by some philosophers and critically assessed them with the precision tools of a neo-logician. Quoting the duo of ślokas -
ayam na samśayah koteraikyānna ca samuccayah/ na vibhramo yathārthvādapūrņatvācca na prarnă // na samudrosamudro vā samudramso yathocyatel nāpramāņa pramāņam vā pramāmśastathā nayaḥ //'>10
