आचार्य अकलंकदेव और उनका नय-विवेचन
By विद्यावाचस्पति डॉ. श्रीरंजनसूरिदेव
Summary
Acharya Akalankadeva, a prominent figure in Jain Nyaya philosophy from the 7th-8th century CE, is recognized as a master of logic and the six philosophical systems. His primary objective in composing scriptures was to defeat one-sided doctrines, particularly those of Buddhists. He enriched the tradition of dialectical victory established by Acharya Samantabhadra. His life story is preserved in various Jain texts, including the 'Gadyakathakosha' by Prabhachandra, the 'Aradhanakathakosha' by Brahmanemidatta, and the Kannada work 'Rajavalikathe' by Devachandra, along with inscriptions like the 'Mallishena Prashasti' and the Shravanabelagola inscription. A consolidated study of these sources is available in Acharya Nemichandra Shastri's work. According to these records, Akalankadeva was born in Manyakheta, the capital of the Rashtrakuta kings, as the eldest son of the minister Purushottama. An alternative account in 'Rajavalikathe' states he was the son of Jinadasa and Jinamati from Kanchi. A notable story describes a debate in the court of King Himashitala of Kalinga, where Buddhist scholars challenged Jain scholars, with the loser to be crushed in an oil press. Akalankadeva, guided by the goddess Kushmandini to present his questions indirectly, emerged victorious. He also defeated Buddhist scholars in the court of Rashtrakuta king Sahasatunga. His contemporary, Vidyanandaji, the commentator of 'Ashtasahasri', honored him with the title 'Sakalatarkikachakrachudamani'. Akalankadeva authored four original works with auto-commentaries: 'Laghiyastraya', 'Nyayavinishchaya', 'Siddhivinishchaya', and 'Pramanasangraha'. He also wrote two commentary texts: 'T
Conclusion
This analysis of Ācārya Akalaṅkadeva’s *Naya-praveśa* reveals that his systematic delineation of *naya* (standpoints) and *durnaya* (fallacious standpoints) is not merely a taxonomic exercise but a rigorous epistemological safeguard. By grounding valid knowledge in *sāpekṣatā* (relativity) and condemning *nirapekṣatā* (absolutism) as the root of error, Akalaṅka provides a practical tool for resolving philosophical conflict without nihilism. The document’s detailed refutation of Buddhist momentariness and other absolutist views demonstrates that the *anekānta* framework, when properly applied, can critique opposing systems while preserving their partial truths. The outcome is a sophisticated model for intellectual pluralism: truth is neither monolithic nor arbitrary but emerges from the disciplined coordination of multiple perspectives. This has enduring implications for contemporary debates on