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9. KAȚANDI Jayanta himself refers to Kağandı. In the printed text of Nyāyamanjari iastead of "katandi' “kapatri' is printed. Nayacakravrtti refers to the Katandațīkā. The Anargharāghavanātaka tells us that the author of the Katandi is Rāvana. Kiraņāvalibhāskara, Brahmasūtrašānkarabhāşya-Ratnaprabhavyakhyā aod Prakaļārthavivarana refer to Rāvaṇabhāşya. Hence there has arisen a doubt in the minds of scholars as to whether or not the Kasandıçīka is identical with Rāvaṇabhāşya. Cakradhara removes this doubt by clearly stating that the Katandi is nothing but a particular Vajśeșikabbāşya (katandı vaiseşikabhaşyaviseşaḥ). Moreover, as Jayanta refers to the Kağandı its author should belong to a period anterior to 900 A. D.
Cakradhara has referred to and quoted many known authors and works. A glance at Appendix iii on p. 262 will make readers realise the truth of this statement. I cannot but refer to one point. No non-Jaina work has quoted from, or referred to, the Siddhiviniscaya of Akalanka. But this commentary of Cakradhara quotes 4 kārikas from it and what is more important is that Cakradhara explains them in his own words (pp. 213-215). This Siddhiviniscaya is lost to us. But late Dr. Pt. Mahendra Kumpar Jain has restored it from Anastavīrya's commentary thereon. The four kārikas quoted by Cakradhara exactly tally word for word with the restored kārikas. This proves the restoration of karikas to be authentic and almost identical with the original ones.
About the present edition Cakradhara first gives a pratika and then explains the phrase, sentence, paragraph or verse concerned. The pratikas are printed here in bold types, Whenever these pratikas themselves are parts of quotations which Jayanta has taken from other works, we have tried to trace their sources which are mentioned in foot-notes. Again, we have given in foot-notes pertinent similar passages in other works for the elucidation of the point oceurring in the commentary or simply for the sake of comparison. At times, we have pointed out in foot-notes the difference of readings. Moreover, at some places we have given our own conments in foot-notes. We have done all this in order to be of help to readers in understanding the text of the Nyāyamañjarigranthibhanga and also that of the Nyāyaman jari. In paragraphing we have followed the printed text of the Nyāyaman jars published in the Kashi Sanskrit Series (No. 106). At the top of every page we have given nos, of the Kashi edition and the Viziangaram edition to help the readers in finding out the original textual portion.
Important readings yielded by the Granthibhaiga The present commentary can help us to some extent in correcting the printed text of the Nyāyamañjari or in preparing its critical edition. The
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