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70 THE JAINA THEORY OF OMNISCIENCE : CHRONOLOGY
Svayambha Stotra98 is also full of discussion on omniscience. Siddhasena Divākara also discusses the problem of Kerala darśana and Kevala Jñāna in his Sanmati Tarka.99 In his Nyāyāvatāra, 100 he simply classifies knowledge into direct and indirect. Pujyapāda Deva Nandi discusses omniscience in his Sarvārtha Siddhi,101 and also in his Samadhi Tantra,102 Deva Vāeaka in his Nandi Sūtra refers to the concept of omniscience at many places. Similarly, Jinabhadra Ksamā Sramana, in his famous works, Višesāvas yaka-Bhāş ya'03 with Hemacandra's commentary and Višeşanavati10% discusses in detail many problems concerning omniscience. Haribhadra Sūri in his Anekānta Jaya Patākā, 105 Sad-darśana-Samuccaya106 and his works on Yoga, namely, Yogadrsti Sanuccaya, 107 Yoga-bindu 108 etc. refer to it. Anantakirti's two works on the proofs of omniscience known as Brhat Sarvajña Siddhi 109 and Laghu Sarvajña Siddhi 110 are of special significance. Pātrakesari has also dealt with this problem in Brhat Pañcha Namaskāra Stotra, 111 Bha ja Akalarka in his Rāja-Vārtika, 112 Siddhi Viniścasya,113 Laghī yastraya,114 Nyāya Viniscaya, 115 and Pramāņa Samgraha,116 has discussed it in detail from the philosophical point of view. Vidyānanda's Aşta Sahasri, 117 Tattvārtha Slokavārtika,118 and Apta Parikṣā 119 are logical works of the first rate on this
98 1. 5; VII. 5; XVIII. 11. 99 Kānda II. 100 K. 4. 101 II. 29. 102 9. 103 3090. 104 184-85. 105 p. 172--173. 106 45. 107 102-102; 140-147; 179-184; 208–7. 108 3, 17-18, 31. 109 pp. 130-204.
110 pp. 107–129. 111 4, 18-20. 112 I. 29; I. 30. 113 VIII, 1-13. 114 61. 115 165-163. 116 91. 117 pp. 44-71. 118 I. 29.1-39; I. 30.1--34. 119 pp. 206-239,
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