________________
46
Epistemology of Jainas
It should be stated here that Devasūri also does not follow Siddhasena for his logic. He generally follows the views of Akalanka. He accepts the Akalarka nyāya with slight variations, and introduced it in the tradition of Svetāmbaras also. This introduction consolidates further the position of Akalanka, as the father of Jaina logic.
SYĀDVĀDA RATNĀKARA
Devasūri has himself written a commentary on Pramāṇanayatattvāloka, known as Syādvādaratnākara. It is in words of Dr. S. K. Mukerji? an encyclopeadic work both in size and scope. Its treatment is lucid and elegant. It treasures not only all the developments in Jaina logic and philosophy upto the time, but also records the criticism of Jainism in other systems. His sense of collection is so keen and knowledge so profound that this only work suffices to know all the currents of Jainism, Pt. Mahendra Kumar3 writes that one need not study Mārtanda and Kumudacandra after the study of Ratnākara. They are completely covered by it.
Devasüri was a great debator. It is said that he met with Kumudacandra in a long debate on the salvation of women. This brought him the title of Vādin; and he was known as Vādideyasūri. He refutes Akalanka in his view of the invalidity of repeating cognition and Vidyānanda in his definition of pramāņa as power (labdhi).
HEMACANDRA (1089–1173) :
He was a contemporary of Devasūri. He was born two years before his birth and died three years after his death. He was an alround genious. There is no branch of learning to which he has not contributed. We can mention Pramāṇamımāmsā and two Dvātriņbikās as his works on philosophy.
1. Pramāņammāmsā. Int. 2. Prameyakamalamārtaņda Int. p. 48.
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
