Nyayavatara and Nayakarnika

SR No.: 003992
Original Sutra Author: N/A
Author: Siddhasena Divakar, Vinayvijay, A N Upadhye
Publisher: Jain Sahitya Vikas Mandal
Publication Year: 1971
Total Pages: 376
Language: Sanskrit, Hindi
Classification: Book_Devnagari
File Size: 24 MB

Page 102

Siddhasena and his Works
the first verse as the basis Jinesvara and Santisuri have composed the Varttika.
Publications etc. of each work are noted at the end of the discussion on each work.
*71
27. KAILASHCHANDRA SHASTRI Digambara Paramparāmē Acarya Siddhasena (in Hindi). Shri Mahavira Jaina Vidyalaya Golden Jubilee Volume, pp. 37 f., Bombay 1968.
Siddhasena, the great Jaina author-logician, is revered in both the sects of Jainas. Though his works are more respected among the Svetambaras today, such was not the situation in the past.
Akalanka mentions Siddhasena in his Tattvärthavārttika (1.13) along with Sridatta who was a great Digambara Acarya and who, according to Vidyānanda (Tattvārtha-slo., p. 280) had conquered 63 disputants and was the author of Jalpanirnaya. Jinasena (1) in his Harivamsa (I. 30) and Jinasena (II) in his Adipurāna (I. 42) respectfully refer to Siddhasena in the midst of other Digambara authors. Primarily Anekanta is discussed in the Sanmati and the discussion about Darśana and Jñana follows as a part of it. The arguments to prove the abheda of jñāna and darsana are a hard nut indeed. Jinasena shows a close study of the Sanmati.
Virasena quotes the Sutras of the Sanmati, as an Āgama, in the classification of Nayas; but its Abheda-vāda (which is severely criticised by Jinabhadra in his V.-bhāṣya) which he does not accept, he disapproves in soft words. Akalanka stands as a remarkable confluence of Samantabhadra and Siddhasena. In his Aṣṭasat on the Aptamimämsä of Samantabhadra, he accepts some of the logical conclusions of Siddhasena, for instance, the six-fold Naya-classification. In his comm. on the Laghiyastrayam he adopts the Sanskrit chāyā of some of the Gathas of the Sanmati. Likewise, he has sympathetically discussed the Gunaparyaya view of Siddhasena whose influence he has inherited.
Vidyananda has composed his Aṣṭasahasri on the Aptamimāmsā. Following the example of Kumarila, he wrote his Tattvartha-slo. He refers possibly to the Nayacakra of Mallavādi. He does not accept Siddhasena's views on Nayas or Guṇaparyaya. The way in which he fits in the Guna-paryaya in