Applied Philosophy of Anekanta

SR No.: 006966
Original Sutra Author: N/A
Author: Shashiprajna Samni
Publisher: Jain Vishva Bharati Institute
Publication Year: 2012
Total Pages: 220
Language: English
Classification: Book_English
File Size: 18 MB

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independent text entitled "Nayacakra". In this text, it is said that by defeating Buddhism in a dispute, Logician Mallavādin reestablished the Jaina faith. Jinabhadra Gani (7th or gth cent. A.D.) is called as a great authority on the sacred literature of the Jaina-s.His text, Viseșāvasyaka Bhāsya is considered as the encyclopedia of the Jaina views'. He almost followed the definition of anekānta as accepted by the Siddhasena.Here comes to an end the period of establishment of anekānta. 1.3 Jain Logic of the Period of Pramāna Vyavasthā (8th cent. - 17th cent. A.D.)
In the Pramāna age, the Jain ācārya-s acted as security guards in developing the earlier 'ācārya-s' view regarding anekānta. In this period of the eighth century A.D., again we come to the two great exponents of Jaina philosophy, who tried to spread the Jain principles far and wide and thereby contributed much to the upliftment of the Jain religion. They are Ācārya Haribhadra (705-755 A.D.) and Akalamka (720-780 A.D.). They were most celebrated writers on Jain logic. Akalamka is called 'the crest gem in the circle of all logicians'. He wrote a commentary on Tattvārtha Sūtra named Tattvārtharājvārtika, while Haribhadra (7th cent. A.D.) is described as having protected the words of the arhat like a mother, by his 1400 works. Logic had gained a very important place during this era. Haribhadra and Akalamka devoted themselves to the study of Jain logic, they entered into the wide discussion with their opponents and thereby, they carried the Jain mission. Acārya Haribhadra wrote a book, "Anekānta Jaya Patakā' for overcoming refutations made against anekānta by the non-Jain scholars. Acārya Akalamka wrote a commentary on Āpta Mīmāṁsā named Astasahasrī, in which, he gave logical solutions to the Buddhist and other philosophical schools.
It is for the first time that we came across a very minute and scholarly description of the doctrine of syādvāda. The
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