उदयनाचार्य
संसार की व्यवस्था एक रचयिता ईश्वर को सिद्ध करती है, और एक स्थायी आत्म अस्तित्व रखता है – दोनों उन बौद्धों के विरुद्ध जिन्होंने इन्हें नकारा।
पृष्ठभूमि
न्याय के तार्किक: उनकी न्यायकुसुमाञ्जलि बौद्धों और मीमांसकों के विरुद्ध, और स्थायी आत्मा के बौद्ध निषेध के विरुद्ध, सृष्टिकर्ता ईश्वर के लिए शास्त्रीय भारतीय तर्क प्रस्तुत करती है।
मुख्य विचार
- ईश्वर के प्रमाण
- स्थायी आत्मा का बचाव
- न्याय और वैशेषिक का मेल
प्रभाव
जिनसे प्रभावित 2
कणाद
जिनसे प्रभावित
Udayana commented on Prashastapada’s exposition of Kanada’s Vaisheshika in his Kiranavali and joined its categories with Nyaya logic in one system. Udayana, Kiranavali; K. H. Potter (ed.), Encyclopedia of Indian Philosophies II (1977)
साक्ष्य: AI मसौदा
कणाद › लगभग 200–130 ईसा पूर्व
अक्षपाद गौतम
जिनसे प्रभावित
Udayana worked within the tradition of the Nyaya-sutra, writing a subcommentary on its commentaries and using its theory of inference for his proofs of God (Nyayakusumanjali). Udayana, Nyayakusumanjali; K. H. Potter (ed.), Encyclopedia of Indian Philosophies II (1977)
साक्ष्य: AI मसौदा
अक्षपाद गौतम › लगभग 120–190
जिन्हें प्रभावित किया 1
गंगेश उपाध्याय
जिन्हें प्रभावित किया
Gangesha built on Udayana’s synthesis of Nyaya and Vaisheshika and took up his proofs of God in the Tattvacintamani, the founding text of Navya-Nyaya. Gangesha, Tattvacintamani; K. H. Potter & S. Bhattacharyya (eds.), Encyclopedia of Indian Philosophies VI (1993)
साक्ष्य: AI मसौदा
गंगेश उपाध्याय › लगभग 1300–1360
आलोचना
जिनकी आलोचना की 2
कुमारिल भट्ट
जिनकी आलोचना की
Udayana argued against Kumarila’s Mimamsa that the Veda needs an author, God, and that its validity derives from its source rather than being intrinsic (Nyayakusumanjali). Udayana, Nyāyakusumāñjali; K. H. Potter (ed.), Encyclopedia of Indian Philosophies II, 1977
साक्ष्य: AI मसौदा
कुमारिल भट्ट › लगभग 590–650
धर्मकीर्ति
जिनकी आलोचना की
Udayana defended an enduring self against Dharmakirti’s school, rejecting momentariness and the denial of external objects (Atmatattvaviveka) and its arguments against God (Nyayakusumanjali). Udayana, Ātmatattvaviveka; Nyāyakusumāñjali; K. H. Potter (ed.), Encyclopedia of Indian Philosophies II, 1977
साक्ष्य: AI मसौदा
धर्मकीर्ति › लगभग 600–660
कृतियाँ
- लगभग 1000न्यायकुसुमाञ्जलि
“तर्क के फूलों की एक अंजलि”: बौद्धों, मीमांसकों और अन्य संशयवादियों के विरुद्ध ईश्वर के अस्तित्व के पक्ष में तर्कों के पाँच अध्याय।
मत
Udayana fused the realist schools of Nyaya and Vaisheshika almost into one system and defended them against the Buddhists. In the Nyayakusumanjali he gave the classical Indian arguments for God (Ishvara): the world is an effect and so needs an intelligent maker; the first combination of atoms needs a guiding mind; the conventions of language and the authority of the Veda need an original author. He thus answered the Mimamsakas, for whom the Veda needs no author and God is superfluous. In the Atmatattvaviveka he attacked the Buddhist doctrines of momentariness and no-self and defended an enduring self. Gangesha built directly on his work, which prepared Navya-Nyaya.
जीवन और संदर्भ
Udayana was a Brahmin logician from Mithila in northern Bihar, an old centre of Nyaya learning. Little is known of his life. One of his works, the Lakshanavali, bears a date corresponding to 984 CE, which places him in the late 10th century; other scholars, noting his replies to Buddhist logicians active around 1000, date him to the 11th century.
अन्य प्रमुख कृतियाँ
- Handful of Flowers of Reason (Nyayakusumanjali, late 10th or 11th century)
- Discernment of the Truth about the Self (Atmatattvaviveka, late 10th or 11th century)
- Lakshanavali (dated 984 CE)
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