Nirgrantha-2

SR No.: 522702
Original Sutra Author: N/A
Author: M A Dhaky, Jitendra B Shah
Publisher: Shardaben Chimanbhai Educational Research Centre
Publication Year: 1996
Total Pages: 326
Language: English, Hindi, Gujarati
Classification: Magazine, India_Nirgrantha, & India
File Size: 14 MB

Page 42

THE DATE OF VIDYĀNANDA : LITERARY AND EPIGRAPHICAL
EVIDENCE
M. A. Dhaky Vidyānanda, and Māņikyanandi (of the Parīkņāmukha fame), the pontiffs of the Southern Church, alongwith Siddharşi (active c. A. D. 880-920)' of the Northern Church, belong to the last batch of the great epistemologists within the ambit of the Brhad-Nirgrantha tradition. Vidyānanda's known works, some of which are famous, are the Tattvārtha-śloka-vārttika?, the Astasahasri', the Yuktyanuśāsanālankāra", the Vidyānanda-mahodaya', the Apta-parīksā, the Pramāna-pariksā', the Patra-parīksā, the satyaśāsana-pariksa', and the Śrīpura-Pārsvanātha-stotra. The writers of this century had for long been placing him between the last quarter of the eighth and the first quarter of the ninth century A. D. and thus to the pre-medieval times. While late K. B. Pathak is one of the earliest to situate him in c. A. D. 816, but without producing much supporting evidence, it was Darbarilal Kothiya who collected much of the vital evidence which had bearing on the issue and presented it in his "Introduction" in Hindi to Vidyānanda's Āpta-pariksā where he almost convincingly fixed his date to c. A. D. 775-84011 Kothiya's main points (which incidentally includes, according to his method of investigation, an observation that Vidyānanda did not anywhere refute Vācaspati Miśra, the famous mid 9th century scholiast and commentator of the works belonging to various darśanas) had been summarized by Gokul Chandra Jain in his “Introduction" in Hindi to the Satyaśāsan[a] Pariksā, pp. 29-31. Nathmal Tatiya, in his prefatory paper, "A compendium of Vidyānanda's Satyaśāsana-parīksā” to the Satyaśāsan[a] Pariksă edited by Jain, had, however, pointed out that Vidyānanda, in the Satyaśāsana-parīksā, had in point of fact quoted an inaugural verse from the Bhāmati-tīkā on the Nyāya-värttika of Udyotakara (c. 6th-7th cent. A. D.) as cited by Vācaspati Miśra, and also had drawn attention to a reference by Vidyānanda to Miśra himself at another place there as "Nyāyavārttikakāra”12 Seemingly based on the indicators in Tatiya's prefatory, Jain, in his aforementioned “Introduction," cited the relevant verse and the phrase from Vidyānanda, which went against Kothiya's assertion that Vidyānanda did not refute Vācaspati Miśra13. Vidyānanda, on this showing, has to be placed some time after A. D. 850. Since the style of writing of Vidyānanda (as of Siddharşi's) and also the phrasing, choice of words, as well as approach betray the colour and flavour of medievalism, further doubts arise about his so far conceded early date. In point of fact, the suspicion is well-founded as will now be shown. For determining Vidyānanda's more precise date, a re-engraved copy in c. mid 12th century of an earlier inscription of ś.s.993/A. D. 1071-1072 from Gāvarvād (medieval Gāvarivāda) in Karnataka 14 is very helpful. In this inscription, the donee is a Digambara Jaina divine Tribhuvanacandra whose hagiological history is given, and therein Vidyānanda finds a mention as a confrére of Māņikyanandi. (See the Table appended at the paper's end.)