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The disciple was a follower of Bhāsvāmī, as evidenced by the praise given at the end of his commentary. From the arguments presented earlier regarding Gandhahastī, we also understand that Gandhahastī is indeed Siddhasena himself. Therefore, unless there is some specific evidence to the contrary, there should be no doubt regarding the attribution of his two works. One is the Ācārāṅgavivaraṇa, which is unavailable, and the other is a significant commentary on Tattvārthasūtra that is accessible. It is only possible to speculate about who named him Gandhahastī and why. He himself did not mention "Gandhahastī" in the praise of his father. Hence, it seems likely that, as generally happens, it must have originated from one of his disciples or devotees who followed him. The reason for this is that Siddhasena was doctrinal and, in addition to possessing vast knowledge of fire, he fervently refuted any logically valid matter that contradicted the scriptures while establishing the tenets. This seems more probable when observing his sharp debates that were contrary to logic. Furthermore, the commentary he wrote on Tattvārthasūtra, counting around eighteen thousand verses, must have been greater than all the interpretations composed until then on the Tattvārthasūtra. And since his commentary would have been composed prior to the Rajavārti and Ślēkavārti, it should also be stated that in all the existing interpretations of the Siddhasena, his commentary would be more significant among all the contemporary Digambara explanations up to that point.