Jaina Epistemology

SR No.: 006738
Original Sutra Author: N/A
Author: Indra Chandra Shastri
Publisher: Parshwanath Vidyapith
Publication Year: 1990
Total Pages: 516
Language: English
Classification: Book_English
File Size: 21 MB

Page 226

The Division of Knowledge
201
(5) The fifth stage is the contribution of Siddhasena Divākara. He probably flourished in the beginning of sixth century. He has introduced revolutionary changes in the Jaina tradition, which were never before thought of. They appear to the logical intellect but, annoyed the devotional mind. This is why, Divākara remained neglected for a long period of one thousand years. No body cared to consider his theories sympathetically. It was, Yaśovijaya Upadhyāya, in the 18th century A. D. whose love for reason compelled him not only to discuss the views of Siddhasena but also support them logically.
Siddhasena introduced his new theories on the following four topics :
(1) The unity between Mati and Sruta (2) Unity between Avadhi and Manaḥparyaya (3) Unity of Kevala jñāna and Kevala darsana (4) Unity between Jñāna and darśana (faith).
Siddhasena threw a new light on the above mentioned four problems. The orthodox followers of Āgamic tradition could not appreciate his views. Some of them openly opposed him while others remained indifferent. Jinabhadra opposed him strongly, but his opposition was confined to the topic of unity between kevala jñāna and kevala darśana. No body cared to consider the other topics until Yaśovijaya took them in his Jñānabindu. Siddhasena has discussed these topics in ‘Niścaya dvātrimśikā' and 'Sanmati Prakaraña'.
(6) The sixth stage begins with Jinabhadra. The speciality of this stage lies in supporting the Agamic views on the logical ground. Jinabhadra in his VBh. discusses all the topics touched by his predecessors and deals with them logically. He adopted logic for the sake of discussion only. Regarding the theoretical conceptions he did not go beyond the Āgamic tradition. Pūjyapāda, Devanandin and Akalanka also supported the Agamic theories on the basis of logic. It is the speciality of this stage. The Tattvārtha recognized sense-cognition as