Satyashasana Pariksha

SR No.: 001567
Original Sutra Author: Vidyanandi
Author: Gokulchandra Jain
Publisher: Bharatiya Gyanpith
Publication Year: 1964
Total Pages: 164
Language: Hindi, Sanskrit
Classification: Book_Devnagari & Philosophy
File Size: 11 MB

Page 14

A COMPENDIUM OF VIDYANANDA'S SATYASĀSANA-PARĪKSĀ
Dr. NATHNAL TATIA
1. Introductry The Satyaśāsanaparikşā of Vidyananda, critically edited for the first time by Shri Gokulchandra Jain, M. A., is a critique of selected issues upheld by a number of philosophical schools of Indian philosophy. It is written by a firstrate Jaina thinker, Ācārya Vidyānanda, who is famous for his Astasahasri and a number of other works on Jaina philosophy and logic. The critical inethod of Jaina philosophy adopted by Svāmi Samantabhadra in his Aptamināmsă culininated in the Aştasahasri of Vidyānanda through the Astašati of Akalanka. Samantabhadra's terse formulation of philosophical issues and clean exposure of the absurdities in the opponent's position gave rise to the proverb 'anu Samanta bhadram tárkikāli' (that is, all logical thinkers are inferior to Samantabhadra). 1 His works - composed in verse – were read and recited by all classes of people, young and old, and that was responsible for the proverb 'a kumārebhyo yasalı Samantabhacirasya' (that is, the fame of Samantabhadra extends to include the young folk as well).2 The attacks of Samantabhadra on Buddhist philosophy were taken note of by Dharmakirti's Commentators 3 who quoted his views for refutation. Akalanka, in his Astašati, explains the philosophy of Samantabhadra with a special reference to the Buddhist positions, and Vidyānanda, in his Astasahasri, includes also the opponents who flourished after Akalanka up to the time of Vācaspati Miśra whom he quotes and refutes in his Tattvārthaślukivárttika 4 and the Satyasásanapariksā,5 the work under review. Akalanka's exposition is terse and brief and does not give the impression of being away from the original text. Vidyānanda, however, introduces many later developments and clarifies the Jaina positions in the light of these new issues.
Siddhasena Divākara, Pujyapāda Devanandi and Svämi Samantabhadra*
1 Jainendra-Mahāurtti, I. 4. 15. 2 Ibid, I. 4. 20. 3 Arcata in his Hetubindutikā, pp. 98-107, criticizes the contents of the Aptamimūmsāverses 71 and 72. Prajñākaragupta in his Pramānavārtikabhāsya, p. 224, appears to refer to the Aptamimāmsā verses 10 and 11. Karņakagomin in his Pramanavārtikatikā, p. 109, quotes the Aptamimāmsā versc 11 a-b. He
also appears to refer to verse 10 a-b on p. 31. 4 Page 206 where we find the expression Nyāyavārttika-tikākāra. 5 Page 2 where the introductory prayer verse of the Bhāmati is quoted. This chronological ordor is controversial as mentioned in our General Editorial,
H. L. J. & A. N. U.