10th century Prakrit text with Sanskrit commentaries on Jaina philosophy and doctrines.

Classical verse work on Jain logic and metaphysics.

Classical work on Jain philosophy; includes a Hindi supercommentary by Jayasundaravijaya.

Sanskrit text, with Gujarati translation and commentary on Jaina philosophy and doctrines.

10th century Prakrit text with Sanskrit commentaries on Jaina philosophy and doctrines.

Sanskrit text with commentary on Jaina logic.

On Jaina logic; Sanskrit text and Gujarati explanation.

On Jaina philosophy and doctrines; Prakrit text with Hindi translation; includes introduction in English and Hindi.

10th century Prakrit text with Sanskrit commentaries on Jaina philosophy and doctrines.

Classical Sanskrit text with commentaries on Jaina philosophy and doctrines.

Study of Jaina logic and philosophy with reference to Tattvabodhavidhāyinī of Abhayadeva, 10th century, commentary on Sammatitarkaprakaraṇa of Siddhasena Divakara.

Two eight-century Jaina contemporaries, a Śvetāmbara philosopher Siddhasena Mahāmati and a Digambara Akalaṅka Bhaṭṭa revolutionised Jaina epistemology, by radically transforming basic epistemological concepts, which had been based on canonical tradition. The paper presents a brief historical outline of the developments of basic epistemological concepts in Jaina philolosophy such as the cognitive criterion and logical faculties as well as their fourteen typological models which serve as the backdrop of important innovations in epistemology introduced by Siddhasena, Pātrasvāmin and Akalaṅka. An (...) important contribution of these Jaina thinkers was to economize Indian logic and the rules of inference, first, by devising only one kind of logical reason called ‘inexplicability otherwise’, based on the single inseparable connection of the proving property with the inferable property, and, second, by limiting the necessary number of the members of the proof formula merely to two. These two innovations were related to the thinkers’ intention to devise a logic which would not primarily be based on empirical verification but its structural patterns would be valid irrespective of external observation. Further, the paper focuses on the nature of the epistemological shifts which Siddhasena and Akalaṅka introduced independently of each other and on the question how Siddhasena’s and Akalaṅka’s ideas were partly anchored in Buddhist concepts of the pramāṇa school of Diṅnāga and Dharmakīrti. With the Buddhist background, Siddhasena sought to define the criteria essential to distinguish true from false cognitions and to provide a novel classification of the pramāṇas. He can further be accredited with formulating the first Jaina descriptive definition of the cognitive criterion. The final section of the paper explains how Akalaṅka applies novel epistemological ideas, first, to construct realistic ontology and objectivity of both the external world and the cognising subject, and, secondly, to combat fundamental Buddhist concepts such as idealism and momentariness. (shrink)

Study of Sanmatitarkaprakaraṇa of Siddhasena Divākara, classical work on Jaina philosophy and doctrines; includes text.

In Jaina philosophy, pramāṇa is accepted as a definitive knowledge of an object and knowledge itself. There are many treatises on Jaina pramāṇa-śāstra which include epistemology and logic according to Jainism. Since Siddhasena’s Nyāyāvatra more than forty texts and commentaries are available on this subject. Five types of knowledge i.e. matijñāna (knowledge through sense organs and mind), śrutajñāna (scriptural of verbal knowledge), avadhijñāna (clairvoyance), manaḥparyayajñāna (knowing the modes of others’ minds) and kevaljñāna (knowledge of all substances and modes) as (...) mentioned in the canonical literature are the basis of the development of Jaina pramāṇa-śāstra. Contributions of Bhaṭṭa Akalaṅka (720–780), Vidyānanda (775–840), Ananatavirya (950–990), Vādiraj (1025), Abhayadevasuri (10th century), Prabhācandra (980–1065), Vādi devasśūri (1086–1169, Hemacandra (1088–1173), Dharmabushaṇa (15th century), Yaśovijaya (18th century) are very important in the development of Jaina pramāṇa-śāstra, the Tattvārthasūtra and its commentarial literature has also a significant role in developing the Jaina pramāṇa-śāstra. This development has three aspects-conceptual, analytical and logical. The Tattvārthasūtra is the first text which established the classification of knowledge as two types of pramāṇa – pratyakṣa (perception) and parokṣa (indirect pramāṇa). An intensive discussion on Jaina epistemology or pramāṇa-śāstra is seen in the commentarial literature of the Tattvārthasūtra. (shrink)

Verse and prose commentaries, with text, on Nyāyāvatārasūtra, verse treatise on Jain logic, by Siddhasena Divākara.