Jnanasrimitra And His Work

Here's a comprehensive summary of the provided Jain text about Jñānaśrīmitra and his work:

This document, titled "Jñānaśrīmitra And His Works" by Prof. Anantlal Thakur, explores the significant but historically underappreciated contributions of the Buddhist philosopher Jñānaśrīmitra to Indian logic. The text highlights the intense rivalry and parallel development between Buddhist and Brahmanical logic systems, driven by their differing philosophical outlooks (idealism vs. realism). This intellectual combat fostered a rich body of literature, with each scholar defending their predecessors and refuting opponents.

The author notes a significant gap in the known history of Buddhist philosophy between Vācaspatimiśra and Udayana. He posits that the Buddhist views criticized by Udayana were not present in earlier Buddhist philosophy, suggesting the existence of an important, yet unknown, Buddhist logician. Tibetan sources reveal that Jñānaśrīmitra (from Gauda) was such a figure. He held a prominent position at Vikramasilā, being the second Mahāstambha among its gatekeepers. He even advised the great Ātiśa on esoteric matters before his departure to Tibet and received recognition from Naropant.

Jñānaśrīmitra's work Kāryakāraṇabhāvasiddhi is preserved in Tibetan translation. He is also identified as a disciple of Ācārya Dharmapāla of Suvarṇadvīpa. Sanskrit works also reference and quote his writings, with Vādi Devasūri attributing an Apohaprakaraṇa to him. His works were recognized until their disappearance from India after the 15th century AD, with Śaṅkaramiśra quoting him extensively.

The rediscovery of Jñānaśrīmitra's works, thanks to Mahāpaṇḍita Rāhula Sānkrityāyana's pilgrimages to Tibet, has shed light on his criticisms of Vācaspatimiśra and the inspirations for Udayana's works. A significant collection of Jñānaśrīmitra's works, preserved in the Bihar Research Society, Patna, includes titles like:

• Kṣaṇabhangādhyāya
• Vyāpticarcā
• Bhedābhedaparīkṣā
• Anupalabdhirahasya
• Sarvāsabdābhāvacarcā
• Apohaprakaraṇa
• Īśvaravāda (with three sections)
• Kāryakāraṇabhāvasiddhi
• Yoginirṇayaprakaraṇa
• Advaitabinduprakaraṇa
• Sākārasiddhiśāstra
• Sākārasaṁgrahasūtra

Several of these works are explicitly attributed to Jñānaśrīmitra, with others being identified through references or manuscript details. The author also mentions other works or sections like Vyāptigrahassamarthanaprastāva, Apohaprastāva, Trikapancakacinta, Sthānanirūpaṇa, Tattvacinta, and Sarvajñasiddhi.

Jñānaśrīmitra's works cover a broad philosophical spectrum, with a particular focus on significant contemporary topics such as Kṣaṇabhanga (momentariness), Sākāravāda (theory of representation), and Īśvaravāda (theism). His writing style is noted for its engaging nature, blending profound philosophical discussions with humor and mastery of language. Some works are in verse, including Sākārasaṁgrahasūtra, which begins with a nāndīśloka reminiscent of Bhaṭṭanārāyaṇa's Veṇīsaṁhāra.

These rediscovered works provide invaluable insights into the intellectual richness of the Vikramasilā monastery and the study of Mahāyāna Buddhism. Jñānaśrīmitra cites numerous Mahāyāna Buddhist authors, including Maitreyanāthapāda, Nāgārjuna, Āsaṅga, Vasubandhu, Dignāga, and Dharmakīrti, and also important Buddhist texts like Hetubindu and Pramāṇavārtika. He specifically discusses the views of Kumāranātha (Yuvarāja), whom he places among the great Ācāryas of the Vijñānavāda school alongside Dignāga. He also brings "Aryamañjuśrīkumārabūta," previously considered semi-mythological, into the historical realm.

Jñānaśrīmitra's philosophical affiliation is with the school of Āryamaitreyanāthapāda, further developed by Vasubandhu, Dignāga, and Dharmakīrti. He belonged to the religious school initiated by Prajñākaragupta, the author of the Pramāṇavārtikabhāṣya.

As a logician, Jñānaśrīmitra engaged with prominent Nyāya scholars like Śaṅkara, Bhāsarvajña, Trilocana, and Vācaspatimiśra I, whom he considered pillars of Brahmanical culture and sought to refute. He also criticized the views of Vittoka and Śatānanda regarding the theory of God. His engagement with Mimāṁsakas like Kumārila and Kāśikākāra is also noted. The author observes a lack of reference to Jain philosophers, suggesting Jñānaśrīmitra might not have written his contemplated Anekāntacinta to refute Jain non-absolutism.

Jñānaśrīmitra's influence extended across Brahmanical, Buddhist, and Jain logic. In Brahmanical circles, Udayana's Ātmatattvaviveka (also known as Baudhādhikāra) and Nyāyavārtikatātparyapariśuddhi directly engage with and refute Jñānaśrīmitra's arguments from Kṣaṇabhangādhyāya and Sākārasiddhiśāstra. Gangesa quotes his Kṣaṇabhangādhyāya, and Śaṅkaramiśra extensively quotes his works. Madhavācārya utilized the Kṣaṇabhangādhyāya in his Sarvadarśanasaṁgraha.

Among Buddhists, Ratnakirti summarized several of Jñānaśrīmitra's works in his own. Moksākara also cites Jñānaśrīmitra as an authority. In Jainism, Vādi Deva quotes him multiple times, specifically referencing his Apohaprakaraṇa. The text also distinguishes him from Jñānaśrībhadra of Kashmir. While his commentaries on Dharmakīrti's works are unknown, his extensive defense of Dharmakīrti and Prajñākaragupta's views, particularly on the refutation of God, solidifies his importance.