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cussion on the Yoga and Vedānta systems. Haribhadra, unlike many orthodox Jaina philosphers, have discussed other systems with some degree of impartiality. In another work called Lokatattvanirņaya,88 a work written in chaste Sanskrit, he shows his scholarship and depth of feeling. The works like Yogabindu,89 Yoga-dsstisamuccaya,oo and Dharmabindu" are written primarily for the Jainas. The Yogabindu has 526 verses; the Yogadsstisamuccaya shows his depth as philosopher. The Dharmabindu has 8 chapters and has a commentary by Municandra. This work is a manual of morals and asceticism. The author deals with the duties of both the layman and monk. In the last few verses of this work he describes the bliss of the perfect soul in nirvāņa. As Winternitz remarks, 'the title “Drop of the Religion" is an expression of modesty. As the drop of water is to the ocean, so is this work to the religion of the Jinas'.99 Another text dealing with doctrinal matters is the Sāstravārtāsamuccaya.” Here too he was referred to the views of Buddhist logicians. The Lalitavistara,94 is said to have been composed for Siddharși,95 the author of the Upamitibhavaprapañcākathā, which is impossible. Siddharși, as we have already seen in a previous chapter, lived long after Haribhadra. Another interesting work by Haribhadra is the Upadeśapada, which is written in Prākrta and has a commentary by Municandra.
Another Jaina logician of the eighth century was Mallavādin who wrote a commentary called Dharmottaratippaņaka on the Nyāyabindu of Buddhist Dharmakirti. This Mallavādin appears to be identical with his namesake mentioned in the Surat plates of Karka (AD 821), 98 and described as the grand-preceptor of Aparājita, the donee of the grant. If this is accepted, we have to assign Mallavādin to the first half of the eighth century and it is therefore not surprising that he is mentioned by Haribhadra, as noted above. It should also be remembered that the Svetāmbara tradition makes him a nephew of the last Silāditya of Valabhi (second half of the eighth century).
Vidyānanda, who lived in the ninth century, was a well-known logician of the early medieval period. According to a later writers9 he was a resident of Pataliputra and was also known as Pātrakeśari. In the colophons of several of his works a number of western Ganga kings ruling in the latter part of the eighth century and the first half of the ninth are mentioned.100 This shows that he lived around AD 800. Besides, in his Astasāhasriol he admits that he was greatly helped by the advice of Kumārasena, who may be identical with the saint of the same name, mentioned in the Harivamsal02 of Jinasena II (AD
