Akalanka as a Logician

Author(s): T G Kalghatgi
Publisher: Z_Pushkarmuni_Abhinandan_Granth_012012.pdf
Catalog link: https://jainqq.org/explore/250008/1

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4 00000. Akalanka-as a Logician 683 Akalanka as a Logician T. G. Kalghatgi Professor and Head of the Department of Jainalogy and Prakrit, Manas Gangotri, Mysore 6 Hui (I) Akalanka occupies a unique place in the development of Indian logic. He was one of the foremost Jaina logicians. If Kundakundacarya is to be considered as the father of Jaina logic, Akalanka cemented the foundations of Jaina logic and built a logical structure with depth and subtlety of thought. His writings are difficult to understand and even eminent logicians have expressed their profound admiration for the subtlety of thought and depth of vision in his writings. Prabhacandra, in the first part of his Nyayakumudacandra has expressed his admiration for Akalanka and said that he was fortunate to have been able to study the writings of Akalanka, although his writings are full of subtlety of thought.1 Vadirajasuri was amazed at the profoundity of thought expressed in the writings of Akalanka. It is difficult to express in our words the profoundity of thought contained in the writings of Akalankadeva. The writings of Akalanka are so difficult for understanding that 'ordinary persons like me would not be able to explain much less comment on the writings'.3 As Dharmakirti is for Buddhist logic, Akalanka is for the Jaina logic. In the Sravanabelagola inscription, it has been stated that Akalanka is the Brahaspati in the six darsanas After Acarya Pujyapada Akalankadeva has been eulogised as the sun dispelling the darkness of ignorance arising out of the perversity of thought, as the sun clears darkness and gives light.5 (II) It is difficult to give a clear picture of the life-history of Akalanka. Similarly there is controversy regarding the period in which he lived. Some have suggested that Akalanka lived in the latter part of the 8th century on the basis of the interpretation on 'Vikramanka as 'samvat', as mentioned in the verse in the Akalankacarita. He has been considered as the contemporary of Raja Dantidurga alia Krishnaraja of the Rastrakuta dynasty. The other view suggested by Sri Jugal Kishore Mukhtar fixed his date as the seventh century A. D. on the basis of the interpretation of the word Vikramarka as 'vikramasamvat'. Pandit Kailascandra Sastri is of the opinion that Akalanka's period must have been from 620 to 680 A.D. There is verse of Dhananjaya in which the Pramanasastra of Akalanka has been mentioned with respect. Acarya Jinasena has mentioned the name of Akalanka in Adipurana with reverence and gratitude. On the basis of the review of the various views about the date of Akalanka, Shri Nemichandra Sastri has suggested that Akalanka must have lived in the latter half of the seventh century.' It is as much difficult to give a coherent and authentic picture of his life-story as it is difficult to determine the age in which he lived, but one thing is certain that he must have been from the south. There is the mention in the Rajavalikathe that Akalanka was the son of Purusottama the minister of the king Subhatunga of Manykheta. In the Prasasti of the first adhyaya of Tattvartha-vartika it has been suggested that he was the son of the king Laghuhavya, although it is difficult to identify the king. There is greater evidence to consider him as the son of the minister of the king Subhatunga.10 Some interesting incidents have been described in the Kathakosa of Prabhacandra. Akalanka and Niskalanka were two brothers. When they came of age, the parents tried to pursuade them for marriage. But they refused to get married and enter into the life of "grhastha', because once when they had gone along with their parents to a muni, the parents had taken the vow of brahmacarya for the period of one week in their presence. The boys insisted that the vow once taken is always valid and it opplies to them also, although they O

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684 thI puSkaramuni abhinandana grantha : SaSThama khaNDa were very young at the time when the parents took the vrata in the presence of the muni. The two brothers remained unmarried and devoted themselves to the sudy of sastras. They joined the Buddhist Academy for the study of the Buddhist Nyaya, as Buddhism was in the ascendent stage at that time. Akalanka was a brilliant boy and was well-versed in the Jain philosophy. The two brothers had joined the Buddhist Academy in the guise of Buddhist scholars, as otherwise they would not have been admitted. But once, when the teacher was explaining the Saptabbangi nyaya of the Jainas, the lesson was not correctly taught. After the teacher left the class Akalanka quietly corrected the lesson. Later, the teacher got suspicious that the pupil who corrected the lesson must be a Jaina. The life of the two brothers was in danger due to the unhealthy and phanatic rivalry of Buddhists towards Jainas. They ran for life. But unfortunately Niskalanka was caught and killed by the guards of the king. It was destined that Akalanka was to escape for the sake of the promotion of learning and the advancement of logic and metaphysics. Another interesting incident in his life has been narrated in which it was stated that Akalanka defeated the Buddbist scholars in the court of Himasitala of Kalinga in logical and metaphysical discussions with the help of Yaksini Kusmandini. The Buddhist scholar was being assisted by the deity (goddess) Tara.11 Apart from the story contents in the incident, the narration has to be looked at from an historical perspective. From the analysis of the narration it is clear that there was academic and sectional rivalry between the Buddhist and the Jaina sections of society for social and spiritual superemacy. It is also clear that the tantrik and the ritualistic aspects of religion had come to stay. The deities were invented and invoked for the sake of gaining superiority over one another. 'Para-spiritual' ritualistic practices became important in society-may be for the sake of retaining the supremacy of one's religion or for establishing faith in the 'para-spiritual' practices so that the common man would be satisfied. (IU) We now consider the work of Akalanka in the field of logic and metapyhsics with special reference to the Jaina system of thought. Akalanka's contribution to the study of Jaina logic and philosophy is immense. His works may be studied from two points of view :-(a) his original works, and (b) his commentaries on the works of other great Acaryas. (a) His original works are : 1. Laghiyastraya with the notes. 2. Nyayaviniscaya with notes. 3. Siddhiviniscaya with notes. 4. Pramanasamgraha with notes. (b) Some the commentaries that he wrote, we may mention : 1. Tattvarthvartika-sabhasya. 2. Asfasati-devagamavstti. Laghiyastraya is primarily a logical treatise with certain explanations of the epistemological implications of the logical concepts like naya and niksepa. The logical and epistemological critique of the theory of pramana in the light of the Jaina analysis of the pramanas is a special contribution of Akalanka in this work. Laghiyastraya is a critique of knowledge. It gives critical analysis of the problem of knowledge in the light of logical and epistemological implications. It has three parts: (1) Prat ana pravesa, (2) Nyaya pravesa and (3) Niksepa pravesa. Pramana pravesa has four sections : (0) pratyaksa pariccheda, (ii) Visaya pariccheda, (iii) paroksa pariccheda and (iv) Agama pariccheda. In the Njayakumudacandra, commentary on Laghiyastraya, Prabbacandra has mentioned the seven sections in the Laghiyastraya on the basis of the two-fold distinction in the Pravacana pravesa. Akalanka has also written a short treatise on the Laghiyasiraya which is primarily in the form of added noted to the work and not an independent work.

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+++ Akalanka-as a Logician Jainism presents a many-folded approach to the understanding of the nature of reality. The Anekanta outlook is the very basis of the Jaina view of life. And Samyag-Jnana (right knowledge) is the essential characteristic of the soul. It is also the prerogative of the soul. Knowledge and the source of knowledge could be considered from two aspects: (a) pratyaksa (direct knowledge) and (b) paroksa (indirect knowledge.) Pratyaksa Jnana is the knowledge that the soul gets directly without the help of sense organs, as the sense organs are impediments to the attainment of perfect knowledge. However, with a view to accommodating the traditional views of other systems of Indian thought, knowledge gained directly by the soul without the help of the sense organs was termed as Mukhya pratyaksa, and sense experience was considered as Samvyavahara pratyaksa. Akalanka has given an exhaustive and critical analysis of the two types of pratyaksas. He has also given critical exposition of the ontological problems of permanence and change, unity and diversity and the one and the many. Dravyarthikanaya leads to the unity and paryayarthikanaya presents the distinctions. The Jaina view of reality is comprehensive. Reality cannot be considered as mere unity nor mere diversity. It is unity and diversity. It is equally diversified. Similarly it is both eternal and non-eternal-eternal if looked at from the synthetic point of view, and non-eternal from the practical point of view (vyavaharanaya). Akalanka gives a critical exposition of the various forms of knowledge, like mati, smrti, samjna and cinta. In the latter half of Laghtyastraya Akalanka has discussed the logical and epistemological implications of pramana and naya along with the fallacies involved therein. Nayabhasa has been critically examined. In this part, he has considered the presentation of the nature of reality given by the other Indian systems of thought from the different nayas. And to assert the exclusive truth of the expression of reality from a particular point of view is to be dogmatic. It is ekanta. For the Absolutist, assertion of reality as One. The Buddhist gives emphasis on the changing nature of reality as fundamental considered from the point of view of moments. Both give partial views of truth, not the whole truth. But to insist on the exclusive and the full truth for these presentations would be dogmatism and ekanta. The Logical positivists and the school of Analytic philosophy give the view of reality from point of view of linguistic analysis (sabdanaya). But it is not the whole truth. Akalanka, in his Laghiyastraya, has given an exhaustive and critical account of the logical and epistemological problems concerning the nature of reality in the light of his discussions of the problems in other schools of Indian philosophy. 685 In the Niksepa Visaya Akalanka has discussed the problem regarding the nature and function of niksepa. One can strive for self-realisation through the understanding of the fundamental principles of Jainism by means of pramana, naya and niksepa. One can also understand the nature of jivadravya through the comprehension of the many facts of a thing. Akalanka has made subtle distinction between the assertion of the many facets of a thing and the assertion regarding the nature of a thing from a particular point of view. The former predication is the pramanavakya while the latter is the nayavakya. The pramanavakya is the comprehensive predication of the nature of a thing as for example the statement 'Syadjiva eva' presents the predication of the Jivadravya. It is called 'sakaladesa' predication. Nayavakya presents the predication of a facet of the nature of Jivadravya, for example from a particular point of view. 'Syadastijivah' is predication of this types which is called Vikaladesa predication. Such distinction is the special feature of the analysis of logical and epistemological concepts made by Akalanka. Again, Akalanka gives a critical study of the logical and epistemological problems with special reference to the concepts in other Indian systems. In the works Nyayaviniscaya, Pramanasamgraha and Siddhiviniscava the Nyayaviniscyaya has three sections and problem of pratyaksa, anumana and sabda have been thoroughly discussed. Akalanka has refuted the Buddhist, Samkhya and Yoga theories of the characteristics of pratyaksa. While discussing the theory of inference he has given a comparative picture of the nature of anumana and the consequent implications of the validity or the fallacies thereon in the light of the criticism of the theories of inference in other schools of thought. In the third part of the Nyayaviniscya he has elucidated the O O O

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686 zrI puSkaramuni abhinandana grantha : SaSThama khaNDa Jaina theory of Agama-pramana and refuted the 'apauruseyatva' of Agamas as propounded by the Mimamsakas. He has also discussed the nature of moksa and other metaphysical problems as the fringe of the logical and epistemological discussions which are the primary problems of the book. Pramanasargraha is a study of the epistemological problems of mati, sruta, smsti pratyabhijna, tarka and the other fallacies involved in logical and psychological process of thinking. For instance, the fallacies like, asiddha, viruddha, vada and jati bave been analysed. The theories of causation as arising out of the discussions of the logical problems have been presented. There is again a discussion of the naya and niksepa as a corrolary of the total discussion. Siddhivinecaya has twelve parts. It gives a critical study of the same problems of logical and epistemological concepts like naya, pramana, pratyksa, pratyabhijna, smsti, jalpa and other logical concepts. In the logical discussion of the pramanas, the question of pratyabhijna to be considered as pramana by the Jainas has been discussed. Upamana is to be included in the 'Sadrsya pratyabhijna' (recognition on the basis of similarities). Certain metaphysical problems concerning the nature of bondage of the soul to karmic particles which are material in nature and the possibility of presenting a coherent view of this problem has been critically studied. The Siddhiviniscaya is a comprehensive and critical treatise on logic and metaphysics, although the emphasis is primarily on the discussion of logical and epistemological problems. Akalanka by his three works on logic has established himself as the undisputed master of logic and the relentless critic of the inadequacies in the theories of other schools of Indian thought. ly Now we come to his two important commentaries which have brought him fame as philosophical commentator. The Tattvarthavarttika-sabhasya and the Astasati have thrown greater light on the subtleties of thought as expressed in the Tattvarthasutra of Umaswami and the Aptamimamsa of Samantabbadra. Tattvarthavarttika-sabhasya is a unique work which synthesises the explanatory notes in the form of varttika and the commentaries on the sutras of the Tattvarthasutra of Umaswami. The work is based on the Sarvarthasiddhi of Pujyapada. On the basis of the presentational statements of Sarvarthasiddhi Akalanka has formulated the explanatory notes and has commented elaborately on these explanatory notes. It is, in fact, a compendium of Sarvarthasiddhi. And it would be easier to understand the intricacies of the discussions in the Tattrarthavarttika-sabhasya only when we have a thorough understanding of the Sarvarthasiddhi. Tattvarthavarttika has ten parts based on the ten chapters of the Tattvarthasutra. The cardinal note of this work is the confidence of the author to present solutions of all the problems in the light of the Anekanta attitude, specially in discussing the metaphysical problems. 13 In discussing the metaphysical problems raised in the Tattvarthasutra and in the Sarvarthasiddhi, several contemporary philosophers of the age have been referred to such the Akriyavadins, Ajnanavadins, Vinayavadins and the Kriyavadins. Cosmological problems like the structure of the Universe have been elaborately presented. Here we are reminded of the exhaustive presentation of the constitution of the Universe as presented in the Tiloyapannatti. Akalanka has shown his masterly ability as a logician and a critic in the Tattvarthavarttika. Aptamimamsa of Acarya Samantabhadra is a scholarly exposition of Anekantdarsana. And Astasati presents a critique and an enthusiastic exposition of the assertions of Acarya Samantabhadra in the Aptamimamsa. The Astasati is so called because it contains 800 slokas. This work presents a critique of the several philosophical theories like Dvait-advaita, Sasvataasasvata, Daiva-purusartha and Papa-punya and many other views. Vigorous presentation of the anekanta view is the cardinal note of this work.14 OO

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Akalanka--as a Logician EUR50 (IV) The style of Akalanka is thoughtful, cryptic and difficult to understand. He is more concerned with the analysis, critical study and with the presentation of the subtleties of thought than with the flourish of language. Yet his writings are not bereft flourish and we find subtle and meaningful satire against the writings of other schools of thought. The writings of Akalanka have been an important landmark in the development of logic and metaphysics. His works have contributed to the effective presentation of the development of Jaina logic and metaphysics, in the perspective of the problem in other systems of Indian thought. Anekanta is the foundational principle on Jainism. It permeates the very texture of Jaina thought and life. In the context of the present day development of logic and linguistic analysis as metaphysical theory, it would be necessary to study the contributions of Akalanka afresh in the light of the modern developments in logic. Akalanka showed the catholicity of outlook in understanding the problems of other views of thought as expressed in the controversies in the Indian systems of philosophy. Without entering into the controversy regarding the original intention of the author in the verse given below, we might with confidence say that Akalanka did express the magnanimity of thought and catho. licity of outlook Yo visvam vedavedyam janana jala nidherbhanginah paradsva Pourvaparya viruddham vacanamanupsmam niskalankam yadiyam 11 Tam vande sadhuvandyam salalagunanidhim dhvastadosadvisantam Buddham va Vardhamanam Satadalanilayam Kesavam va Sivam va 11 Notes and References 1. Nyayak umudacandra IV Adhyaya. "Trailokyodaravartivastuvisayajnanaprabbavedyayo, dusprapopyakalanka devasaranihi praptotra punyodayat Svabhyastasca vivecitasca satasah sonantaviryoktito Bhuyanme nayanitidattamanasatadbodhasiddhipadah 11" 2. Nyayaviniscayavivarana of Vadirajasuri "Gudhamarthamakalanka vangmayagadha bhuminihitam tadarhimam Vyanjayatyamalamanantaviryavak dipavartiranicam pade pade 11" 3. Ibid. :............ "Bhuyobhedanayavagahana devasya yadvangmayam Kastadvistarato vivicya vaditum mandam prabhrmadrsaha 11" 4. Nemicandra Shastri : Tirthankara Mahavira aur Unaki Acarya Parampara (Jaina Vidvat Parisad 1974.) Vol. II. pp. 300. "Saftarkesvakalanka devavibhudhah saksadayam bhutale." quoted from Jaina Silalekha Samgraha, Part. I. Vo. 47. 5. Jaina Silalekha Sangraha : inscription 108. as quoted by Nemicandra Shastri : "Tatah param Sastravidam muninamagresarobudakalankasurihi Mithyandhakkarasthagitakhilarthaba prakasita yasya vacomayukhehe" 6. Akalanka Carita mentioned as A.D. 778. "Vikramarkasakabdiyasatasaptapramajusi Kale Akalankayatino Bauddhairvado mahanbhut " 7. Dhananjaya Namamala as quoted by Nemicandra Shastri in his Tirthankara Mahavira aur Unaki Acarya Parampara p. 305. "Pramanamakalankasya Pujyapadasya laksanam Dhananjaya kavehe kavya Ratnatrayamapascimam!" 8. Jinasena : Adipurana (Bharatiya Jnanapeetha) 1/53. "Bhattakalankasripalapatrakesarinam gunaba | Vidusam hrdayarudba harayantetimirmalaha "

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688 zrI puSkaramuni abhinandana grantha : SaSThama khaNDa 9. Nemicandra Shastri : Tirthankara Mahavira aur Unaki Acarya Parampara. Vol II. p 306. 10. Tattvarthavarttikaprasasti. "Jiyacciramakalnakabrahma Laghuhavvanrpativaratanayah Anavaratanikhilajananutavidhah prasastjanahrdah " Also see Aradhanakathakosa. 11. Rajavalikathe 12. Nyayakumudacandra, part I, of Prabhacandra 13. Tattvarthavartika (Bharatiya Jnanapeetha) 1, 6-7. 14. Astasati (Bharatiya Jaina Siddhanta Prakashan Samiti Kashi) 1914, Karika. 109. . "Yatsat tatsarvamanekantatmakam vastutattvam sarvatha tadarthakriyakaritvat Na kincitdekantam vastutattvam sarvatha tadarthakriyasambhavat 11 Nasti sadekantaha sarvavyaparavirodhaprasangat asadekantavaditi Vidhina pratisedhena va vastutattvam nyamyate 11" - VOOO--------------------------- ------ -------- It is human effort which leads to liberation. Though no action takes place in seclusion and human beings are also affected by circu. mstances and environments, yet the main factor, however remains human effort. Here we accept the existence of freedom of will over circumstances. The reality is that that no object can interfere with the working of another object, whether animate or inanimate. So the self, accordingly is the agent of its own actions and modifications. Thus the acceptance of the freedom of will glorifies the human $ efforts. o-------- -0---- - --0---------------------------- -------- 0- h