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II]
JÑANA AND DARSANA
79
commenting on Jinadāsagani-Mahattara's Curni1 on Nandi Sūtra 22, says that Acārya Siddhasena and others were the upholders of simultaneous occurrence of jñāna and darśana, that Jinabhadraganikṣamāśramaņa and others were the upholders of the alternate occurrence of these, and that the old Acaryas upheld non-difference of jñāna and darśana.2 It is difficult to ascertain from the available Jaina literature as to who this Siddhasena and the old Acaryas were whom Haribhadra refers to. Siddhasena Divakara, as we have seen, supported the position of non-difference and so cannot be regarded as referred to by Haribhadra as the upholder of simultaneity of both. Besides, we do not know of any old Acaryas who were the supporters of nondifference between jñāna and darśana. Again in his commentary on the Sanmatitarkaprakarana (II. 10), Abhayadevasūri mentions Jinabhadra as the supporter of alternate succession, and Mallavādin as the supporter of simultaneity. This Mallavadin also is not known to us. The commentator Malayagiri, however, follows Haribhadra in assigning the positions to different authors. This problem of identification of Haribhadra's Siddhasena and Abhayadeva's Mallavädin has been thoroughly discussed by the great savant Pandit Sukhlalji in Jñanabindu-paricaya the introductory portion (pp. 54-62) of his excellent edition of Yasovijaya's Jñānabindu and we refer to that for fuller information.
In Yasovijaya we find the last Jaina logician who supported the position of Siddhasena Divākara at great length and practically wrote a commentary on almost the whole of the second Kanda of his Sanmatitarka-prakarana, which deals with the problem. Yasovijaya refers to the statement of Haribhadra or Malayagiri that Acarya Siddhasena was the supporter of simultaneity, and says that here only the prima facie position of Siddhasena is referred to." He supplements the arguments of Siddhasena Divakara and strongly supports his position. But what is most striking is the tone of comprehensive reconciliation of conflicting views with which he winds up the discussion. He says: 'Mallavadin
1 The Curni quotes gathãs from the Viseṣaṇavati of Jinabhadra already referred to by us. Haribhadra has commented upon these gathās in his Nandisutravṛtti.
2 kecana Siddhasenācāryadayaḥ bhananti, kim? yugapad ekasminn eva kāle jānāti paśyati ca, kah? kevali, na tvanyaḥ, niyaman niyamena, anye Jinabhadragani-kṣamāśramaṇa-prabhṛtayaḥ ekantaritaṁ jānāti paśyati ce 'ty evam icchanti .... anye tu Vṛddhācārya na naiva visvak pṛthak taddarśanam icchanti-NSüVr, p. 52.
3 See Malayagiri's Nandivṛtti, p. 134.
4 See JBP, pp. 33-47
5 yattu yugapadupayogavāditvam Siddhasenācāryāṇāṁ Nandivṛttāv uktaṁ tad abhyupagamavādābhiprāyeņa...kramākramopayogadvaya-paryanuyogānantaram eva svapakṣasya Sanmatau udbhāvitatvad iti draṣṭavyam-JBP, p. 33.
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