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8
विज्ञानं तावत् तेभ्य उत्पद्यत इति विज्ञानानुत्पत्तिलक्षणाप्रामाण्यनिरासः । आदिग्रहम्माद्धि संशयविपर्यययोः पर्युदासः । 'वा' शब्द: पक्षान्तरनिवृत्त्यर्थः । अतस्तदप्रतिषेधः प्रामाण्याप्रतिषेध इत्यलं बहूक्त्या ।"
4. SASANKADHARA
Sasankadhara, the teacher of Cakradhara, wrote commentary on Viśvarupa's Viśvarupatika which itself was a commentary on the Nyayabhasya. This must have been a very important Nyaya work but we hear of it for the first time in this commentary. Even its author, Sasankadhara, is not refered to in any other work,
5 BHATTA NARAYANA
While discussing the problem of the meaning of a sentence Jayanta records a view which maintains that udyoga is the meaning of a sentence. At this juncture Cakradhara points out that this is the view of Bhatta Nārāyaṇa. He describes Bhatta Narayana as mīmāmāyāṁ tṛnyadarśanakarty. This means that he founded a third school in the Mimamsa philosophy, Kumarila and Prabhakara being the founders of the other two schools. It is supposed that Murari Miśra (c. 1200 A. D.) founded a new third school in the Mimamsa Sastra (Murares tṛtyaḥ panthaḥ). But Cakradhara informs us for the first time that even before Murari, Bhatta Narayana founded a third school in the Mimämsä Darśana. As according to Cakradhara Jayanta refers to Bhatta Narayana, he should not be placed later than 900 A. D. We know of only one Bhatta Nārāyaṇa who flourished in this period. And it is the author of Venisamhara. All the other Bhatta Narayanas we know of are later. We leave it to scholars to decide whether Bharita Narayana referred to by Jayanta could be identical with the author of Venisarihara. And we would request those who do not think so to try to find out as to who he was and what was his contribution to the Mimämsä philosophy.
6-8 ACARYAS, VYAKHYATṚS AND PRAVARAS
Cakradhara has thrown a considerable light on the terms *acāryas' 'vyakhyatṛs' and 'pravaras' which Jayanta uses frequently and which have raised a controversy among scholars. He tells us that those who commented on Uddyotakara's Nyayavartika are here intended by the term "acaryas', Rucikara being the foremost among them. Further, he points out that by yakhyars' Jayanta means those who wrote commentaries on the Nyayabharya. And among these commentators Pravara is the foremost. And it is quite obvious that the followers of this Pravara are here referred to by the term 'prävaras'. This is really a very important pice of information that Cakradhara relates to us.
Refer to foot-note 1 on p. 44.
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