Nyayavatara and Nayakarnika

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

Page 95

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and establishes the doctrine of Anekanta. The Nyāyāvatura has brought down Nyaya for the Jainas. It is considered to be earlier than the Nyayapravesa of Dinnaga and the Nyayabindu of Dharmakirti. According to Umasvati the path of salvation is possible through the knowledge of Pramana and Naya and for these stand the Sanmati-tarka and the Nyāyāvatāra.
The Nyāyāvatāra difines Pramāņa in details. Siddhasena could not have borrowed a verse of Samantabhadra. He discusses the verbal testimony and gives the exposition of Anumana in detail. His observations on the Dṛṣṭānta are significant. He explains the various fallacies and states in conclusion the Anekanta and Nayas. Santyācārya has written the Varttika on it and Siddharṣi's commentary is a great tribute to its value.
Siddhasena and his Works
3. STUTIS The first 5 Dvatrimśikās are prayers of Lord Mahāvīra. On the first 4 there is a commentary of Vijayalāvaṇyasuri. The 5th is of great poetic charm. The 11th Dva is an eulogy of king Vikramaditya. The 5th is called Stuti-dvā. Siddhasena is said to have prayed to Pārsvanatha or Vṛṣabha by 32 Dva.s which began with the verse Svayambhu. These are translated here with occasional observations here and there. Then follows the translation-exposition of Dva.s 1, 2, 3, 4, 5 and 11. Here and there doctrinal differences are discussed and the views of some others are reviewed.
4. VADA-It is difficult to trace the origin of Vada, but jijñāsā seems to have been at the basis of it. Questions have been raised right from the Vedic times. The Jaina Nirgranthas concentrated themselves more on the religious practices. The age of Mahavira, however, was full of controversies. When learned Brahmins were converted to Jainism, they infused the fresh spirit of dialectics in Sanskrit and Siddhasena is a pioneer. These debates had their objectives, varieties and the rules of their conduct, the specimens of which arc illustrated from Buddhist and other sources. The Dva No. 7 is named as Vādopaniṣad. Here Siddhasena explains how the disputation is set, how one should know about the adversary, how favourable considerations should be secured etc. He gives certain warning to the debators and sheds light on the nature of assemblies. He gives instances about one's behaviour there. And some of his descriptions