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1 SIDDHASENA DIVĀKARA
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81
the doctrine of Kramavāda and scholars advocating this latter Vāda, therefore, found it difficult to challenge the doctrine of Siddhasena and other advocates of Abhedavāda. Now it was not an easy task for them to refute the doctrines of Siddhasena merely by saying that it was not corroborated by scriptures. This attitude of the scholars of Kramavāda is clearly discernible in the 184th and other Gāthās of Viseşaņvati in which this Vāda is discussed in details. In these Gāthás the Yugapad vāda has been contemptuously thrown away with the mere charge that it had no support of scriptures ; but the case of Abhedavāda of Siddhasena was different. It, being a very sound doctrine, had to be challenged seriously. All the force of arguments, charges and refutations is levelled against this very Abhedavāda of Siddhasena. If this Abhedavāda. would not have been supported by scriptures, it would not have been deemed so formidable by its opponents. In short, this present Abhedavāda has gained force mainly because it has sound logical arguments on its side and secondly because it stood on the firm bed-rock of scriptures.
(c). In order to discuss as to who was the founder of the present Văda, we shall have to examine all the sound arguments levelled by the champions of this Vāda and Kramavāda against one another. In the second chapter of Sanmati, from verse 4 to 31, we find arguments to establish Abhedavāda and to refute the doctrines of Kramavāda. Now :contrary to this, in Višeşaņavati (from verse 181 to 280) and in Višeşā vasyaka Bhaşya
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