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1 SIDDHASENA DIVAKARA
had its inspiration in a particular work of Siddhasena. But even a casual reader while studying this appendix will be convinced of the fact that Yasovijayaji was undoubtedly the profoundest student of the works of Siddhasena. Collecting the stray verses and Gāthās upon which Yasovijayaji has commented extensively but in a desultory manner, one can evolve quite a new commentary on Sanmati by Yasovijayaji and arrange the verses of Siddhasena with this commentary in a proper order. After Yasovijayaji the progress of Jaina literature was almost arrested, and after Yasovijayaji, it could as well be said, that the tradition of the study of Siddhasena's works also suffered a set-back, materially.
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(iv) SIDDHASENA AND OTHER NON-JAINA ACARYAS.
In the medieval and modern works of Indian logic, it is almost impossible to find any author not being profoundly influenced by the greatest scholars in Indian Philosophy such as Badarāyaṇa, Jaimini, Kanāda, and Akṣapada who could be considered as the founders of Indian Philosophy. It is no wonder, therefore, if in the works of Siddhasena we find the influence of these Acaryas at almost every step. In the extant works of Siddhasena the stream of this thought of Indian logic can very well be traced'. It is not possible in this short space at our disposal to make comparative study of the works of Siddhasena and these other Acaryas or Philosophers. It is only possible here to state in
1 Vide Dwa. dealing with Nyaya, Vaiseṣika, Sānkhya and other systems of philosophy.
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