________________
Shri Mahavir Jain Aradhana Kendra
www.kobatirth.org
1 Jainendra-Mahavṛtti, I. 4. 15.
2 Ibid, I. 4. 20.
A COMPENDIUM OF
VIDYANANDA'S SATYASĀSANA-PARĪKSĀ
Dr. NATHMAL TATIA
1. Introductry
The Satyasasanaparīkṣa of Vidyananda, critically edited for the first time by Shri Gokulchandra Jain, M. A., is a critique of selected issues upheld by a number of philosophical schools of Indian philosophy. It is written by a firstrate Jaina thinker, Acarya Vidyananda, who is famous for his Aṣṭasahasri and a number of other works on Jaina philosophy and logic. The critical method of Jaina philosophy adopted by Svami Samantabhadra in his Aptamimāmsă culminated in the Aṣṭasahasri of Vidyananda through the Astasati of Akalanka. Samantabhadra's terse formulation of philosophical issues and clean exposure of the absurdities in the opponent's position gave rise to the proverb 'anu Samanta bhadram tarkikāḥ' (that is, all logical thinkers are inferior to Samantabhadra).1 His works composed in verse - were read and recited by all classes of people, young and old, and that was responsible for the proverb 'a kumārebhyo yaśaḥ Samantabhadrasya' (that is, the fame of Samantabhadra extends to include the young folk as well).2 The attacks of Samantabhadra, on Buddhist philosophy were taken note of by Dharmakirti's Commentators who quoted his views for refutation. Akalanka, in his Astasati, explains the philosophy of Samantabhadra with a special reference to the Buddhist positions, and Vidyananda, in his Aṣṭasahasri, includes also the opponents who flourished after Akalańka up to the time of Vacaspati Miśra whom he quotes and refutes in his Tattvarthaślokavärttika and the Satyasasanaparikṣa, the work under review. Akalanka's exposition is terse and brief and does not give the impression of being away from the original text. Vidyananda, however, introduces many later develop. ments and clarifies the Jaina positions in the light of these new issues.
Siddhasena Diväkara, Pūjyapāda Devanandi and Svami Samantabhadra*
Acharya Shri Kailassagarsuri Gyanmandir
3 Arcata in his Hetubindutikā, pp. 98-107, criticizes the contents of the Aptamīmāmsā, verses 71 and 72. Prajñākaragupta in his Pramanavartikabhāṣya, p. 224, appears to refer to the Aptamimāmsā verses 10 and 11. Karnakagomin in his Pramāṇavārtikatikā, p. 109, quotes the Aptamimämsä verse 11 a-b. He also appears to refer to verse 10 a-b on p. 31.
4 Page 206 where we find the expression Nyāyavārttika-tikākāra.
5 Page 2 where the introductory prayer verse of the Bhamati is quoted.
* This chronological ordor is controversial as mentioned in our General Editorial,
H. L. J, & A. N. U.
For Private And Personal Use Only
