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 42

History and Sources
bhadra and the same is known as Gandhahasti-Mahābhāsya, after the title of its author. Sarvārthasiddhi is commented upon by Akalanka, the great logician. His work known as Rājavārtika stands as a monumental work in the history of Jaina thought. It is a unique contribution. After Akalanka we come to Vidyānanda, the author of ślokavārtika. Though based on the Tattvārtha Slokavārtika is more related with the Tarkaschool. Vidyānanda has no parallel in the minuteness of discussions. While establishing the Jaina conception, logically he criticises the other systems also, which is not usual with the Agama-school.
Other commentaries : The Tattvārthasūtra contains a commentary of Srutasāgara also, which has recently come out. The commentary of Malayagiri would have been a valuable contribution; but, it exists in references only. The names of Yogendradeva, Yogadeva, Laksmi-deva, Abhayanandin, etc. also are mentioned as the commentators of Tattvārtha. Some of them are in Kannada.
• Independent Works : Apart from Umāsvāti, Kunda kunda occupies the first place as an author of independent works related with the Āgama-school. He is said to have written eighty-four Prābhṛtas, ten Bhaktis, a Țikā on Satkhandagama and many other works. Mülācāra also is attributed to him. His Rayaņasāra and Bārasa-Aņuvekkhā are related with religious duties and ethical reflections respectively. His Niyamasāra, Pañcāstikāyasaṁgraha, Samayasāra and Pravacanasāra are valuable contribution to philosopy. They are widely read by the Digambaras. He has contributed some new topics to the theory of knowledge. Pravacanasāra, Bodhapāhuđa and Srutabhakti are mainly related with the subject. Siddhasena, though accepted by Svetāmbaras as the father of Jaina logic, excercised a great influence on the Agamic thought; particularly on the conception of knowledge. His Sanmati-tarka and certain Dvātriņšikās give a new interpretation to the theory of know1. Pravacapasāra Int. p. 24.
мацпада.