Nyayavatara and Nayakarnika

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

Page 49

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Siddhasena and his Works
quotation from or allusion to the Bhaktamara or Bhayahara in earlier literature, all that may be ascertained certainly is that about the end of the 13th century A. D. Manatunga was already regarded as an ancient teacher.
Our information about the Kalyanamandira is very scanty. It is composed in imitation of Bhaktamara. The name mentioned at the end is Kumudacandra like that of Manatunga in the Bhaktamara. It is open to grave doubts that Kumudacandra was another name to Siddhasena Divākara, because nowhere in other works of Siddhasena, Kumudacandra is mentioned. It is, therefore, almost certain that Kumudacandra should not be identified with Siddhasena. This Kumudacandra has to be distinguished from another who was vanquished by the Svetambara Devasuri in 1125 A. D. There is no record to show that even this Kumudacandra composed the Kalyanamandira.
Kalyāṇamandira shows certain grammatical irregularities noticed here. As to the age of Siddhasena, reference may be made to the Introduction of the Samaraiccakaha (Page 3, notes).
14. M. D. DESAI: Jaina Sahityano Samkṣipta Itihasa in Gujarati Bombay 1933, pp. 107-122, paragraphs 152-172. The following topics about Siddhasena are covered: Nyaya prior to Siddhasena; An eminent logician and pioneer of the Jaina Nyāya; His Sammatitarka, a great Nyāya work; A gifted and independent thinker; His 32 Dvātrimśikās; A Dārśanika; Not a Saiddhāntika, but a Tarkika; Respected by Digambaras; His high status among the Svetambaras; His other works; His biography and legends; Sanskirt and Prakrit; An original author.
15. RATANLAL SANGHAVI: Siddhasena Divākara, Anekānta II, pp. 493 ff. Delhi 1939. It is an essay on Siddhasena dealing with his contribution to literature, his various works, his praise by other authors, legends about him, selected verses from his works, his commentators.
16. SUKHALALAJI: Pratibhāmurti Siddha sena Divakara (in Hindi) Bharatiya Vidyā, III.i.pp.9-20, Bombay 1945.
Indian philosophy is basically spiritualistic, aiming at selfpurification; so in its earliest phase logic and disputation were not so important. Sectarian differences gave prominence to