Siddhi Vinischay Tika Part 01

SR No.: 004038
Original Sutra Author: N/A
Author: Anantviryacharya
Publisher: Bharatiya Gyanpith
Publication Year: 1944
Total Pages: 686
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 15 MB

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INTRODUCTION those words and further, the definition of sadhana and doșa was such that the problem was not solved efficiently. The insurmountable difficulties were awaiting the final solution and this was briliantly solved by Akalanka.
Akalarkal clearly says that if one is able to establish his own pakşa,2 it is jaya for him and defeat for the other, it is needless to state that according to Akalanka, the establishment of one's own theory is possible only by means of right reasoning. This constitutes the essential device in debates 3
8. Agama : Before discussing the validity of agama, it is necessary to know the views about the nature of sabda according to the Jains. In Jaina āgamas,4 the śabda has been established as having material nature (pudgala). Acārya Akalarika has given arguments in favour of this theory and on the analogy of shadow and sunshine has firmly established the material nature of words and rejected the theory of the Naiyāyikas that the šabda is the quality of the sky. Further he has vehemently criticised the eternity of the word accepted by the Mimāṁsakas, and has also criticised the sphoța theory of Vaiyākaranas.? For the Jains, unlike the Mimāṁsakas, the scriptures are the collection of the preachings of the Tirthankaras. So it was necessary for Akalanka to refute the Vedic tradition of apauruscyatva8 and to establish the origin of the agamas. Akalanka has rejected the validity of the āgamas established on the strength of apauruşeyatva ; and, affirmed the validity of the agama on the strength of the virtues of the speaker.' Thus, the scriptures of the Jains take the place of śruti and further, the scope of the agama-pramāna is expanded when he says that anyone knowing and describing a thing as such becomes Apta.10 So, not only the Tirthankaras but an ordinary person can be an āpta in a limited sphere. Further a lively discussion on the meaning of words and the relation of words and the meaning is found in Akalankas works, especially in Sv. Akalanka has refuted in this connection the apoha of the Buddhlst and other theories.
1 SV, V. 1, 2. 2 taduktm-svapakşasiddhirekasya nigraho'nyasya vādinah-Astasahasri, p. 87. 8 Vide Hindi Intro. p. and Jaina Darşana p. 372ff. * Uttaradhyayma-Sūtra, XXVIII, 12. 13; TSu. V. 24. 5 SVT, IX. 24. & SV, VI. 24.
SV. VI. 5f. 8 SV VII, 28. 29.
ibid, VII. 30. 10 Astašati, and Asfasahasri, p. 236; Vide Hindi Intro. p. 126 ff.