________________
Siddhasena Divākara and Vikramāditya
171
102. This passage recalls Sanmatitarka III. 29 ( 1.1., p. 140 ),
where, explaining the Anekāntavāda, the author declares an object to be in motion only with reference to the direction in which it moves and at rest with reference to the other
directions. 103. Obviously Siddhasena differentiates here between yaśas
( rendered by 'Renown') and kirti ( rendered by 'Fame' ), like Viśvanātha Kavirāja in his Sāhityadarpaņa : yaśas being acquired by learning etc. and kirti by the sword, according to the explanation of the commentator Ramacharana Tarkavagisha Bhattacharya ( N.S.P. Edition of 1931, p. 437 f.). The above passage seems to imply that the fame of the great liberality of Siddhasena's patron is the basis of his
general fame. 104. Or, 'unprovable' in the logical sense. 105. This obviously refers to Śrī's avatāra as Rukmiņi. It is not
impossible that Satyabhāmā may cover the name of the royal patron's chief qucen ! This is why I hesitate to accept the ingenious suggestion of Dr. H. R. Diwekar with whom I had the privilege to discuss some points of this poem and who thinks that 'Satyabhāmāsapatnī' may be corrupted out of 'satyamāyāsayanti', 'actually troubling you ( by her offi
ciousness )', which makes excellent sense indeed. 106. The word 'gana' is decidedly not used in the political sense
here. 107. Cp. Umāsvāti, Tattvārthādhigama-Sūtra V. 40 : 'dravyāśrayā
nirguņā gunah' ( Edition of Devchand Lalbhai Jaina Pustakoddhar Fund Series No. 67, 1926, p. 435 ), as well as Kaņāda, Vaišeșika-Darśana, 1.1.16 : "dravyāśrayyaguņavān
.... ....... guņalakṣaṇam”. 108. This is an attack against the idea of Creationistic Causation
( Arambhavāda ) of the Vaiseșika Philosopy : vide ‘A Primer of Indian Logic according to Annambhatta's Tarka-sangraha" by S. Kuppusvami Shastri, Madras, 1932, Part III, p.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
