Dvadasharnaychakram Part 4

Author(s): Mallavadi Kshamashraman, Labdhisuri
Publisher: Chandulal Jamnadas Shah

Page 76

Vyasa and Vatsyayana. Thus The authorship of Sastitantra' has not been definltely decided. Therein ignorance alone of a Buddhist monk named as 'Paramartha' and that of historians are the cause.
We rather feel that 'Varsaganya' is not the name of any particular individual but it must be a synonym of 'Pancasikha' as is the case with Mathara', a name derived from the lineage. 'Vatsy. ayana' of that Paksilaswamin and Bharadvaja' that of Uddyotakəra. The name' 'Varsaganya may have been derived from the Vrsagana lineage. The word 'Vrsagana occurs in the gargadi' gana of the following aphorism of Panini:- Tirai !
The word 'Varsaganya', has in the end the termination 'Yan' as under:- " 970an, MSI GER ar 1970: "
The 'patha' STATHAT GTITU” occurs in ‘Nadadi' 'gana' occurring in the aphorism"ziara: 7598". In the 'Vrsagana' lineage there is the phak' termination from the word 'agnisarman... This lineage is technical
According to Paramartha, Varsaganya is the teacher of Iswarkrisna, and he belongs to the firs century. But this is not correct, for the name 'Sastitantra' occurs in the very ancient Jaina canonical treatises viz. Anuyogadvara, Nandisutra and Kalpasutra and Bhagavati too. Thus 'Sastitantra is very ancient. It is not contradictory that in some place Pancasikha Acharya is said to be the author of 'Sastitantra and in some other place Varsaganya is so reffered to. For one is the name derived from the lineage and the other is the name of an individual. Both appear to be identical.
in some placera and Bhagavati tery ancient Jaina o
philosophy Insa fra, This author (Mallavadin Sueved that Isvara Krisna belongs to the very
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this Sankhyasaptati. They say thandu in his absence. On coming.
But at that
Isvarakrishna. The author of 'Nayacakra' has not quoted even a single couplet from 'Sankhyasaptati composed by Isvarakrisna. But he has mainly dealt with only entities treated in Sastitantra.' For this very reason he has said :-“ hagyd arfait ". It is believed that Isvara Krisna belongs to the first century of the Vikrama era, This author (Mallavadin Suri) while refuting topics of other systems of philosophy has done so by resorting to their original works only. That is why Sankhyasaptati may not have been utilized as an authority, Scholars may investigate this matter.
The Buddhist historians believe that Vasubandhu has composed Paramarthasaptati. by way of criticizing this Sankhyasaptati. They say that once a Sankhya Acarya by name 'Vindhyavasin' defeated in a dispute Buddhamitra 'guru' of Vasubandu in his absence. On coming to know about this defeat after some time, Vasubandhu invited Vindhyavasin for a scriptural debate. But at that time Vindhyavasin was dead. So for his satisfaction he composed 'Parmarthasaptati by way of a refutation of Sankhyasaptati, But we think that this Vindhyavasin is not same as Isvarakrisna, for some historians even say that a debate on oath has taken place between Iswarakrisna and Dinnaga, pupil of Vasubandhu. Therein Isvarakrisna got defeated but even then he did not embrace Buddhism. Consequently Dinnaga got dejected and stopped giving spiritual advice to the pepole. When he was pacified at the instance of arya Manjusri he composed 'Pramanasamuccaya. As these are contradictory statements, a doubt arises as to which of them is correct. Whatever it may be, Vindhyavasin the author of Sankhyasaptati is not Isvarkrisna, for doctrine of both of them differ',
(१) महतः षडविशेषाः सुज्यन्ते पंचतन्मात्राण्यहंकारश्चेति विंध्यवासी, प्रकृतेर्महान् , ततोऽहंकारस्तस्माद् गणश्च षोडशक इतीश्वरकृष्णः, इंन्द्रियाणि विभूनीति विंध्यवासी, परिच्छिन्नपरिमाणमित्यपरे । अधिकरणमेकादशविधमिति विन्ध्यवासी, त्रयोदशविधमित्यपरे, संकल्पाभिमानाध्यवसायानामन्यत्वमपरेषाम् , एकत्वं विंध्यवासिनः अन्येषां मइति सार्थोपलब्धिः, मनसि विंध्यवासिनः, सक्ष्मशरीरं नास्तीति विंध्यवासी, अस्तीति ईश्वरकृष्णादयः।”