Nyayavatara and Nayakarnika

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

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Siddhasena and his Works
the second with Jiva, but the third has no qualification. These Sections deal with Naya, Jñāna and Jñeya. The term kāņda is known in the Rāmāyaṇa, but here it occurs for the first time in Jaina literature. It comes very close to the term Gandikā associated with the Drộtivāda. The term kandikā is used in the Upanişad as well, The term sutta is well-known in the early Prākrit and Pāli texts. It may be equated with both sūtra and sūkta, the latter current in the Rgveda.
Coming to the contents of the Sanmati, the two topics, namely, the Anekānta and categories allied to it have to be taken into consideration, The Anekānta signifies an attempt to take into account the various aspects of the vastu and present it accordingly. The seeds of it are available in the early canon and further developments are seen in the Prākrit commentaries. Then in Sanskrit, it is seen in the Bhāşya of Umāsvāti in the Tattvārthādhigamasūtra, During the Gupta period and even in the Buddhist Universities there was growing pursuit of logical studies in different parts of India and Jaina literature could not escape this influence. Its discussion is seen in the works of Siddhasena, Mallavādi, Pujyapāda, Samantabhadra, Sinhakgamāoramana, Haribhadra, Akalanka, Vidyānanda, Prabhācandra and Abhayadeva.
In the Svetāmbara literature the discussion about Anekānta or Nayavāda is later on tuned to Upanişadic Advaita by Siddhasena and Samantabhadra and later on to Advaita Mimāṁsā by Haribhadra etc. The way in which these topics are discussed from stage to stage can be marked out even with reference to the text of the Sanmati and to the discussion in the commentary. The Anekāntavāda need not be considered as the monopoly of Jainism, because the ideas corresponding to it are found elsewhere, for instance, the Madhyama-mārga or -pratipadā in Buddhism. Though no such word is found in the Pūrva-mimāṁsā, Sāmkhya etc., the trend of thought does drift towards the Anekānta. This can be illustrated from some of the Sāmkhya ideas.
As to the allied categories resulting from the Anekāntavāda, there are the Nayavāda and Saptabhangivāda, the Dravyāstika and Paryāyāstika views, the enumeration and classification of the Nayas and their subsequent adoption and discussion by other