Nyayavatara and Nayakarnika

Author(s): Siddhasena Divakar, Vinayvijay, A N Upadhye
Publisher: Jain Sahitya Vikas Mandal

Page 48

Siddhasena and his Works
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Gujarati (I. 4-6, 12-3, 15, 18, 26-7; II. 13, 19; IV. 3-4, 15; VI. 5, 8, 16). Likewise the Gujarati exposition and the text of Vādopanişaddvā (1, 7, 8, 21, 26-29, 32), Vāda-dvā (1-5, 7-13, 15-21, 24-6) and Nyāya-drā (1, 7, 16, 28-9, 31) are given.
13. H. JACOBI: Foreword to the edition of the Bhaktamar Kalyanamandir etc. Bombay, 1932.
JACOBI refers to his earlier edition and German translation of the two Stotras, Bhaktāmara and Kalyāṇamandira, prepared by him in 1876. There is no reason to change the earlier opinions which, in fact, are confirmed, he claims, by the views of other scholars. Jaina Hymnology is a rather extensive branch of their literature. It is found in Sanskrit, Prākrit, Apabhramsa and modern Indian Languages in a great variety of style. The Bhaktāmara of Mānatunga holds an important position. It is written in the flowing style of classical Sanskrit poetry and avoids "laboured conceits and verbal artifices. It has also a character of prayer for help in the dangers and trials under which men suffer. That is how it has caught the heart of the faithful.
The Kalyāṇamandira of Kumudacandra is a counterpart of the Bhaktāmara. The similarities are manifold, in the number of the verses, in the form of the metre and also in the contents. The Bhaktāmara had originally 43 verses, No. 39 having been added later. But this addition was made even before the Kalyāṇamandira came to be composed in imitation of it.
It is agreed that the Kalyāṇamandira has imitated the Bhaktāmara. Both of them are current amongst Svetāmbaras and Digambaras. If we recapitulate the Svetāmbara sources about the Bhaktāmara, Mānatunga is put as a contemporary of Sriharsa possibly identical with Harsa vardhana (606-47 A.D.). but his place is wrongly mentioned. Elsewhere alongwith Bāņa Mānatunga is put at the time of Bhoja of Dhārā. This is chronologically impossible. Mānatunga is put as a contemporary of Mayūra and Bāņa and a good deal of miraculous story has surrounded them which appears to have influenced the Jaina legend as well. There is hardly any historical evidence to put Bāņa, Mayūra and Mānatunga together. Then there are Pattāvalis and Gurvāvalis : the approximate dates which they give for Mānatunga range from 300 to 1050 A.D. Unless there is a