Jaina World of Non Living

SR No.: 001658
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2000
Total Pages: 306
Language: English
Classification: Book_English, Philosophy, Tattvartha Sutra, Tattvartha Sutra, & Tattvarth
File Size: 17 MB

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The Jaina world of Non-living
It seems it is after these eventful Buddhist studies that he was Jinistically initiated and became the pontif of the regional group of monks of Sudhapur. During this period, he participated in many famous debates in Kānci (Tamilnadu), Kalinga (Orissa, in the court of the king Himshitala) and Andhra (in the court of the king Sāhastunga) countries and defeated the Buddhists at every place and glorified the Jaina faith.
Besides debates, his memorable task has been his authentic compositions- his authorship of logical texts. He has two types of compositions- (i) original (4) and (ii) commentaries (2). There are two commentaries - one on Tattvartha Sūtra named as Raja-Vārtika (which is the subject of this work) and the other on Apta-mimansa (Critique of the Attained) of Samantabhadra known as Așta-Sati (Eight-Centad). He has four original treatises - (i) Nyaya Viniscaya (Ascertainment of Logic, 480 verses in 3 chapters) (ii) Siddhi-Viniscaya (Ascertainment of Validity, 12 chapters) (iii) Pramāņa Sangraha (Anthology of Cognitions and (iv) Laghiyas-traya (A Short Triplet, 3 chapters, 78 verses) containing logistic treatment about organs of cognition, standpoints and positings. They have autocommentaries also, His contribution to the field of Jaina logic may be cited in terms of (1) improved and better definition of the organ of valid cognition over Umāsvāti and Siddhasena (2) strengthening the concept of two-fold knowability of objects- (a) logically-amenable and (b) logically-non-amenable postulated by earlier scholars (3) re-affirming the two-fold (sense-based, deficient and efficient or non-sense-based) concept of perceptional cognition and modifying its definition in terms of ‘immediate-cum-lucid' (visada) (4) establishment of six -fold organs of valid cognition (Pramāņas) by refuting other systems in this regard (5) applications of polyviewism to explain the resultant of organs of valid cognitions (6) the scientific concept of relative validity of organs of cognitions and (7) non-acceptance of the practice of casuistry, censure, wrangling and cavil etc. for a good scripture-based debate and many others.
The scholastic achievement of Akalanka springs forth from the texts of noted scholars like Dharmkirti (Buddhist) and his predecessors, Kumarila (Mīmānsaka) and Udyotkara (Nyāya) who either preceded him or were his contemporary. He has depth in his descriptions and meanings along with satirical remarks for the opponents.
We do not find other details about his activities during his life time. Of course, his scholastic works and debates must have consumed most of his time besides his pontifical duties and observance of monkal practices. We do also not have any mention of his teacher-taught lineage. Nyayacharya does not seem to agree to the hearsay about his brother -
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