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Siddhasena Divākara and Vikramāditya
141
Vaiseșika Logic as unstable'17.) Therefore, your Renown cannot be a quality either!)
Could it perhaps be a pervasive substance ? ( In that case, the objection would arise that the cardinal points with which its conjunction takes place are likewise pervasive substances; and according to Vaišeșika Logic, conjunction cannot take place between two pervasive substances 118. Besides, since Renown is ) produced by qualities it, is a producible thing (janya padārtha), and, according to the Vaiseșikas, producible things cannot be pervasive"). Therefore your Renown cannot be a pervasive substance either.
Thus according to Vaiseșika Logic, it would not be possible for your Renown to reach the cardinal points, though it is an established fact that it has done so.)
Or is there any further way of applying the terms ? (If not, Vaišeșika Logic has failed !)
What strikes the reader of the Gunavacanadvātrimśikā at first sight is the resemblance which it bears to Siddhasena Divākara's remaining creations. The Sanmatitarka and Nyāyāvatāra it recalls by the dogmatic and philosophical subjects which it directly or indirectly touches. Its relationship with the remaining Dvātrimśikās and the Kalyāṇamandirastotra it betrays by similarities re style and diction, boldness of imagination, brilliance of wit, devotion to the Jaina faith, and, last but not least, the reluctance of the logician to abandon, even for a while, his beloved speciality, logic, in which he keeps indulging even under the influence of poetic inspiration. There he is seen playing with some logical term, which his poetic skill makes scintillate with unexpected meanings; again he is found advocating some logical theory, or dealing a quick feint at a heterodox opponent by a brilliant poetic figure, performing the miracle of making abstract logic blossom into concrete life.
Though a Jaina ascetic, the poet possesses insight into politics, diplomacy and court-life, and is full of humaneness and a
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