Nyayavatara and Nayakarnika

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

Page 57

Siddhasena and his Works
should be better called Jñanakaṇḍa. There is, however, discussion about Jiva in it. The Third Kanda has no title. Dr. P. L. VAIDYA suggests Anekāntavāda-kāṇḍa for it; it can have some such name Samanya-viseṣa-kāṇḍa or Dravya-paryāya-kāṇḍa; Pt. SUKHALALAJI etc. would suggest Jñeya-kanda, bringing their correspondence with the chapters of the Pravacanasāra.
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The total number of Gathas in the Sanmati is (54+43+70=) 167, but the last Gatha jena etc. is considered prakṣipta, because it is not commented upon by Abhayadeva. This Gatha, however, is worthy of Siddhasena in view of its style and contents; and it is a suitable mangalāňka. A Digambara author Sumati (=Sanmati) had written a Vivṛti (mentioned by Vadiraja in his Pārsvanathacarita, A.D. 1025); likewise Mallavadi as mentioned by Haribhadra, Yasovijaya) also had written a Tika on the Sanmati, but these have not come down to us.
As to the subject matter of the Sanmati-sutra, it deals with the Dravyarthika (sāmānya) and Paryāyārthika-naya (viseşṣa), which are distinct points of view: one, ignoring the other, is erroneous. Every Naya can become right or wrong, depending on its application; but taken exclusively, it cannot fully explain the concepts of samsara, sukha, bandha etc. This Nayavāda may be parisuddha or otherwise, if it does not encroach on the scope of others or if it insists on its being correct exclusively. Then are listed heretical views and systems which claim exclusive authoritativeness. The Jaina system or account of its Syadvāda stands for a tolerant and balanced point of view: in fact, samanvaya or intellectual tolerance is its basic and guiding (niyamaka) principle and not opposition or refutation for its own sake; and that is why the various heretical creeds forgetting their mutual opposition get accommodated therein. What Jinasasana stands for is suitably explained in this work which really achieves Prabhavana as defined by Samantabhadra. The study of Nayas is a part and parcel of Anekāntavāda which is characteristically described by Amṛtacandra.
As attested by Virasena and Haribhadra, Siddhasena is the author of the Sanmati. Excepting the Siddham in the first Gāthā of the Sanmati, which might stand for him by śleṣa, Siddhasena gives no information about himself. Even in the Dva.s and