Nyayavatara and Nayakarnika

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

Page 93

Siddhasena and his Works
chapters (called Käṇḍa) like the Pravacanasara of Kundakunda. The first is Nayakaṇḍa, the second Jivakāṇḍa, and the third has no name. Pts. SANGHAVI and DOSHI think that the author might have not named it. VAIDYA names it Anekāntavāda-Kāṇḍa and JUGAL KISHORE endorses it. The propriety of the Jivakaṇḍa is questioned. It should have been Jñānakāṇḍa or Upayogakāṇḍa. There is a difference of opinion even on this point; and references to Jiva in that section are pointed out. Some other alternative names are also suggested. The term Kāṇḍa is used for the first time in Jaina literature by Siddhasena, and it cannot be traced back to the word Gandika of the Dṛṣṭivada. It is found in the Atharvaveda, Rāmāyaṇa etc. The word Sutta is used for some canonical text. It is derived from Sutra and not from Sukta.
*62
The first chapter has 54, the second 43 and the third 70 verses, thus making a total of 167 verses. It is opined that the verse 69 of the third chapter is an interpolation. There is difference of opinion in this regard. The title Sanmati, or Sammai in Prakrit, is the epithet of Lord Mahavira and has a double significance. It contains right or approved knowledge. The word Sanmati for Mahāvīra is more common among the Digambaras. Sammati is more appropriate than Sanmati. Siddhasena has adhered himself more to the logic than to the scripture. It is called both Tarka and Prakaraṇa, and they have their own significance. It is written in general Prakrit different from the Agamika language. The peculiarities of da found in the South are not found in the Sammati. This was perhaps written in Northern India or in the Western part of India. The author was a north Indian and not a South Indian by birth; and the Mss. of his works are only found in the north. All other works of Siddhasena are composed in Sanskrit. The style of the Sammati is perfectly philosophical like that of the Samkhyakārikā. At present the commentary of the Abhayadeva alone is available, though references to Mallavadi's commentary are met with. The commentary of Sumatideva is mentioned, and there might have been some other commentaries as well. Coming to the contents of the Sanmati, Abhayadeva presents an elaborate exposition of the first verse in which he reviews many philosophical tenets. Then follows the exposition of Dravyarthika