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Siddhasena Divākara and Vikramāditya
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the fact that the time of most of the earlier authors who mention the logician-poet or his works is itself uncertain as yet.
Leaving aside as irrelevant for the problem under consideration all references posterior to 850 A.D., the following would be the material available :
(1) Jinasena ( “Bhagavajjinasena'), Adipurāņa (composed approximately 840 A.D.)67, where the ‘Poet Siddhasena' is extolled as a ‘knife-blade ( to cut down ) false notions' and “a lion ( to tear to pieces ) the herds of elephants consisting in disputants, his mane being composed of the standpoints of Jaina Logic ( naya).”
(2) Virasena, Dhavala ( Șațkhandāgama-țīkā, composed 826 A.D.), where seven stanzas of Siddhasena's Sanmatitarka are quoted, the work itself being referred to as 'Sammaisutta’68.
(3) Jinasena, Harivaṁsa-Purāņa ( composed 783 A.D.), where Siddhasena's verses in general ( 'sūktayaḥ') are mentioned69
(4) Haribhadrasűri, Pañcavāstuka (composed between 650 and 777 A.D.)?", Stanzas 1047-1048, where Siddhasena is referred to as “Ācārya Siddhasena, the Omniscient one in the lore of the scriptures ( Śrutakevalin ), whose fame is established in his Sanmati-tarka and whose name 'Divākara' is based on the fact that he resembles the sun ( divākara ) with regard to this night of the Duhsamā period."
In his Anekārthajayapatākā, this same Haribhadrasūri speaks of a Vịtti to Sanmati-tarka composed by Mallavādin??.
(5) Jinadāsagani Mahattara, Višeșa-Cūrņi to the NiśīthaSūtra ( composed in 676 A.D. ) with three separate references as under" :
(a) mentioning the Sanmati-tarka ( 'Sammati') as a 'work fit to enrich faith and knowledge',
(b) speaking of the same ( 'Sammadi') as of a 'work fit to enrich religious faith';
(c) saying that Siddhasenācārya, by miraculous powers
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