Nyayavatara and Nayakarnika

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

Page 94

Siddhasena and his Works
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and Paryāyārthika points of view and of three-fold characteristic of substance. The relation of the Nayas is indicated with suitable illustrations. Then is stated the Saptabhangi as well as the way in which the soul is to be understood.
The second Kāņda deals with Jñāna and Darsana and the exposition of the Five-fold knowledge. About the relation between Jñāna and Darśana in a Kevalin there is controversy— kramavāda, sahavāda or abhedavāda. Siddhasena upholds the last. He is criticised by others for this view especially by those like Jinabhadra, Siddhasenagaại etc. who uphold the Kramavāda of the Āgama. Siddhasena has expounded the theory of knowledge in details covering the eight-fold division, laying special stress on Kevaladarśana and Kevalajñāna. In the concluding section he wipes out the doubt about the difference between Jiva and Kevala. He gives suitable illustrations.
In the third Kāņda Siddhasena shows that the Anekāntavāda is the only ultimate reality and all exclusive statements are one sided. Then he discusses that if Guņas were different from Paryāyas, there should have been a Guņāstikanaya. He illustrates duly how the substances and their "attributes are not different. Then the three-fold characters of the substance is described. A real Jaina is never an extremist. He stands for Anekānta which should not be allowed to become Ekānta. He explains the word Samaya. He further explains the application of the Anekānta to the three-fold nature of the substance extended over three times. The Nayavāda can be manifold, and there can be different theories regarding the soul. The value of Anekānta in understanding reality is unquestioned. Every verse, in this work, is pregnant with great meaning and philosophical implication. Not only it explains the Jaina doctrines but also refutes the rival tenets.
2. NYAYĀVATĀRA---The Nyāyāvatāra is a primer of logic, the first of its kind among the Jains and quite equal to the Pramāņa-samuccaya of the Dinnāga. It cantains 32 verses and hence it is included among the Dvātrimśikās; but that it is addressed to Lod Jina does not seem proper. The second period in the progress of Jaina logic is inaugurated by the genius of Siddhasena who lays the foundation of logic among the Jainas