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1 SIDDHASENA DIVAKARA
61
(4) There are two points in which the views of Siddhasena are strikingly different from those of Kundakunda. These are worth noting here as they attract the attention of the readers most. Kundakunda explains the meaning of the two words Swa-samaya and Parasamaya absolutely from metaphysical point of view. The meaning of Swa-samaya according to Kundakunda is one's own modifications and that of Para-samaya is modifications of Pudgalas. (Pravacana 1. 1-2 and Samayasara 1. 2). Siddhasena on the other hand, leaving aside this metaphysical point of view, explains the meaning of these two words purely from a philosophical point of view as suits his own times and his own temperament. Thus Swasamaya in his opinion means one's own doctrine (i.e. Jaina doctrine) and Parasamaya is the doctrine of others. Parasamayas are as many as the different Nayavadas. -Sanmati 3. 47-67. But the most striking point of difference, or rather improvement upon the old authors between Kundakund, Umaswati and other Jaina Acaryas on one hand and Siddhasena on the other, is this, that while in defining Dravya, according to the traditions of the holy scriptures, the Acaryas like Kundakunda, Umaswati and others make a distinction between quality (Guna) and Paryaya and thus define Dravya as that which has both Guna and Paryaya and then, accord→ ing to this definition, whenever occasion arises, these Acaryas explain Guna and Paryaya as the characteristics of Dravya and treat Dravya separately.. Now Siddhasena in his Sanmati 3. 8-15 takes an exception to these definitions and on the strength of the
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