[4][5] Among the most popular of his works, the Kalyan Mandir Stotra is a Sanskrit hymn dedicated to the 23rd Tirthankara Parshvanatha.

However, when he lost a debate to Acharya Vruddhavadisuri, he accepted initiation into the Jain sangha.

King Vikramaditya requested Siddhasenadivākarasuri not to sleep in front of the Linga and should start worshipping him, Siddhasenadivākarasuri replied to the king's request stating that the Linga would not be able to handle his devotion and bhakti, thus he then started to praise the lord by residing his composition "The Kalyan Mandir Stotra" as he reached the 11th verse, the sky rumbled, the temple bells started ringing and the Linga opened thus emerging the idol of Avanti Parshwanath from within.

[20] According to Jeffery Long, Siddhasena divides the seven classical Jain nayas (standpoints, viewpoints) into two categories: "those which affirm the substantiality of existence (dravyāstikanayas)[21] and those which affirm the impermanent, changing aspects of existence (paryāyāstikanayas).

"[1] This view sees the best account of reality as one which includes permanence and impermanence, identity and difference in a complex set of contradictory relations.

[1] He then goes on to correlate each of the nayas with the positions of Indian philosophical schools, showing how each view is not only partial but also one sided.