248 Journal of the Asiatic Society of Bengal. [December, 1905. 
the first chapter. The first Siitra of Chapter I., as has been already 
said, gives the objects and reasons of th ork. And these 
as m 
fa) s and reasons se o be all secular. T as no 
need for a second enunciation of the objects and reasons But 
the second Sitra again enunciates them. nd in this case, 
they are philosopical and spiritual. WVacaspatimisra puts the 
w i “objects and 
a view to add philosophical sections to the work. The second 
Sitra contains topics which are not enumerated in the first, and 
edge” is a topic which is so vast that all the topics of the world 
may come under its subdivisions nd, as a result of this, the 
interpolator has tampered with the definition of prame ra 
1°9) which is vi i i 
Haribhadrasiri, a Jain writer, who in his saddarsana samuccay® 
describes the prameyasiitra in the following terms :— 
, i q 4, (Bibliotheca Indica edition), 
or, as in the Benares edition, 374 e ff 
and why? The answer is not far to seek. In a work on 
prameya, as a topic, must comein. But Logic does not require 2 
long enumeration of prameyas and an elaborate examination of 
their details, which are essential in philosophy. So the author 
ogical 
treatise, and Hindus never took an ultra-pessimistic view of the 
world. Sukha is the ultimate goal of the Mimamsakas, of the 
