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APPENDIX
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fundamental principles laid down by the Jina. And now the net meaning of the statement in question would be referring to the masters like Umāsvāti etc. who composed texts expounding the fundamental principles laid down by the Jina. Then in the light of this net meaning we can only say that in the eyes of Vidyānanda Umāsvāti too was the author of some text expounding the fundamental principles laid down by the Jina.
It might well be that in the eyes of Vidyānanda this text was that named Tattvārthādhigama, but the statement in question unless supported by additional evidences does not directly yield this idea. So this statement of Vidyānanda occurring in Aptaparīksā directly allows us to gather only this much that Umāsvāti must have composed some text dealing with the Jaina fundamental principles.
The second of the statements above referred to occurs in connection with the inference-based discussion seeking to prove that the first aphorism of the text named Tattvārthādhigama-an aphorism dealing with the pathway to mokşa—is composed by a personage who is omniscient and is devoid of passion. The subject is ‘aphorism dealing with the pathway to mokşa', the probandum being composed by a personage who is omniscient and is devoid of passion', the probans 'being an aphorism'. It is while dispelling the logical defect vyabhicāra (=the case of too extended a probans) which might possibly vitiate the probans in question that Vidyānanda makes the statement fetena' etc. Now the logical defect vyabhicāra possibly occurs in a locus that is different from the subject concerned. And in the present case the subject is that Tattvārtha-aphorism dealing with the pathway to mokşa. So in the eyes of Vidyānanda the aphorism composed- by the sages down to Gțdhrapicchācārya—an aphorism which is here a possible locus of the logical defect vyabhicāra-must be different from Umāsvāti's first aphorism dealing with the pathway to mokșa-an aphorism which is here the subject-this is something which an expert in logic is hardly to be told about. Since in Vidyānanda's eyes Umāsvāti's aphorism acting as the subject is different from the aphorism possibly acting as a locus
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