Udayana | |
|---|---|
 Udayanacharya Statue at Udayanacharya Mandir in Kariyan village ofSamastipur district in the Mithila region of Bihar | |
| Personal life | |
| Born | 975 A.D. |
| Died | 1050 A.D. |
| Main interest(s) | Nyaya Shastra |
| Notable idea(s) | Existence of God by Logic |
| Notable work(s) | Nyayakusumanjali |
| Occupation | Philosopher and Teacher |
| Religious life | |
| Religion | Hinduism |
| Creed | Nyaya School of Indian Philosophy |
Udayana, (Devanagari: उदयन) also known asUdayanācārya (Udyanacharya, orMaster Udayana), (circa 975 - 1050 CE[2]) was an Indian philosopher andlogician of the tenth century of theNyaya school who attempted to devise arational theology to prove the existence of God using logic and counter the attack on the existence of God at the hands of Buddhist philosophers such asDharmakīrti,Jñānaśrī and against the Indian school of materialism(Chārvaka).[3][4] He is considered to be the most important philosopher of the Nyāya tradition.[5]
He worked to reconcile the views held by the two major schools oflogic (Nyaya andVaisheshika). This became the root of theNavya-Nyāya ("NewNyāya") school of the thirteenth century, established by theGangesha Upadhyaya school of "right" reasoning, which is still recognized and followed in some regions of India today. He lived inKariyan village inMithila, near present-dayDarbhanga,Bihar state,India.
Udayana wrote a sub-gloss onVachaspati Misra's work called the Nyaya-vaartika-taatparya-tiikaa-parishuddhi.[6] He wrote several other works such as the Kusumanjali, Atma-tattva-viveka, Kiranaavali and Nyaya-parishishhta (also called Bodha siddhi or Bodha shuddhi).
He is given credit by Naiyāyikas for having demolished in a final fashion the claims of the Buddhist logicians.[7] All his known works are thought to have been preserved, attesting to the importance given to him in Indian philosophy.[8]
It is accepted by most scholars now that he was fromMithila,Bihar. In theNyāya-Vaiśeṣika school itself, to which he belongs, he occupies a singular position of authority and renown. Flourishing at the period of transition from the Older Nyāya to the New (Navya-Nyāya), he shines as an unrivalled master of the former and an inspiring herald of the latter. For example,Gaṇgeśa Upādhyāya, the 14th century Indian philosopher and mathematician who established theNavya-Nyāya school refers to Udayana as "Acāryaḥ" (lit. Master/Teacher). D. C. Bhattacharya observes: "From the 12th century onwards he [= Udayana] was looked upon as the greatest exponent of theNyāya-Vaiśeṣika doctrines and was the greatest target of all scholars of the opposing camps".
One Indian writer of the 14th century, Mādhavacharya, the author of the Sarvadarsanasamgraha, speaks of him not only as"one whose fame had spread everywhere" (viśvavikhyātakīrtih), but also as "one who has seen the opposite shore of the ocean of the principles of logic" (nyāyanayapārāvārapāradṛk), an epithet which shows his fame as a logician.[9]
The controversy about Udayana's lifetime seemed to have been settled by the discovery of the Lakṣaṇāvalī, the concluding verse of which states that it was written in Saka era 906 (984—985 CE). Hence, he was active as a philosopher from the late 10th century to the beginning of the 11th century.[10]
Udayana's work represents a synthesis ofontological andepistemological theories, combining theVaisheshika system of categories (padarthas) with the Nyaya doctrine ofpramanas (means of knowledge).[11]
Udayana's philosophy is heavily influenced by the Vaisesika school, which organizes the world into several ontological categories. These include:[11]Substance (Dravya): The foundational entities that support qualities and actions.Quality (Guna): Attributes that are in substances.Action (Karma): The motion or activity of substances.Generality (Samanya): The common essence shared by multiple instances of a substance.Particularity (Vishesha): The unique characteristics that differentiate individual instances.Inherence (Samavaya): The relation that binds qualities and actions to substances.Non-existence (Abhava): The recognition of absence or non-being as a category.
Udayana's integration of the Nyaya theory of pramanas with the Vaisesika ontology was crucial. The Nyaya school identifies four primary pramanas:Perception (Pratyaksha): Direct sensory experience.Inference (Anumana): Deductive reasoning from observed facts.Comparison (Upamana): Knowledge gained through analogy.Testimony (Shabda): Reliance on authoritative verbal communication.
Udayana was particularly concerned with the formulation of precise definitions (Lakshana) to delineate each category within his system. He aimed to establish clear boundaries for each concept, which he believed was essential for maintaining logical consistency and clarity in philosophical discourse.[11]
Udayana distinguished philosophy from spiritual or religious practices by emphasizing its foundation in logical reasoning and epistemology. This approach contrasts with other Indian philosophical traditions that often intertwine metaphysical inquiries with spiritual goals like moksha (liberation).[11]
Udayana's synthesis represents a significant moment in the history of Indian philosophy, marking the convergence of two major schools into a unified system that would dominate Indian philosophical discourse for centuries. His work is characterized by a rigorous analytical approach, emphasizing the importance of clear conceptual distinctions and logical analysis in the pursuit of truth.[11]
Udayana'sNyayakusumanjali gave the following nine arguments to prove the existence of a creative God.[12][13][14]
Seven works have been ascribed to Udayana. The following are the titles of the works in the chronological order in which they are believed to have been composed.[10]
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