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the first time, is Cakradhara. In the introductory verses he has given some information about his personal history. He is a son of Sankara. And his teacher's name is Saśārkadhara. He seems to be a saiva because in several verses occurring at the beginning of some of the annikas he offers his respectful salutation to Lord Siva. Again, his pleading for the pramanya of saiva Āgamas is also very forceful. It may be noted, however, that at one place he salutes Vişnu also. Regarding his teacher Śaśānkadhara he tells us that he composed a commentary (vivarana) on the Višvarūpatīkā by Visvarüpa who, in the opinion of Prof. Anantalal Thakur, must have been a close associate of Jayanta. Cakradhara is most probably a Kashmirian. Against this some one might produce the evidence of bis having quoted four verses from the Siddhiviniscaya of Akalanka (8th century A. D.) who belonged to Manyakheţa in the South. But this evidence loses all its force if we bear in mind that Kashmirian Bhatļanārāyaṇakantha's Vitti on the Mrgendratantra, which is composed in the 10th or 11th century A. D., refers to Akalanka and his granthatritayal. As the so manuscript belongs to c. 13th century of the Vikrama Era our author must have flourished between 10th and 12th centuries of that Era,
Jayanta and his Nyāyamañjari The present commentary is invaluable because it is the only extant commentary on Jayanta's famous Nyāyamañjari. Hence it will not be out of place if we say something about Jayanta and his Nyāyamañjari.
Jayanta flourished in the reign of King Sankaravarman (885-902 A. D.). Jayanta in his Manjari refers to this king with respect. He describes him as dharmatattvajna' because he suppressed and uprooted the pervert practice of Nīlā mbaravrata. From his Agamadambara we know that he definitely belonged to the court of King Sankaravarman. Jayanta's son Abhinanda who has written the Kādambarīkathāsāra tells us that Jayanta's great grandfather was a minister of Lalitāditya (750 A. D.). Jayanta, being four generations removed from Lalitāditya, could not possibly have lived much later than 950 A. D. While explaining the verse -rajña tu' etc. occurring in the Nyayamanjarī Cakradhara informs us that by the order of Sankaravarman Jayanta stayed for many years in Kbasadeśa. This is really an important piece of information. At one place Udayana in his Parisuddhi remarks that the the author of Tātparyaļīkā intends in the passage to refute the view of Old Logician' Jayanta and others. This suggests Jayanta's priority to Vacaspati. At least he should be a senior contemporary of Vacaspati who has given vasu-anka-vasu (898) vatsara of an unspecified era as the date of 1. agarheat way 3766#fagylay... | Mrgendratantra, Kashmir Series,
No.L, 1930 A. D. 2. Kashi Ed., p. 248,
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