Udayana

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{{short description|Hindu logician}}
{{other uses}}
{{Use dmy dates|date=November 2016}}
{{Use Indian English|date=November 2016}}
{{Infobox religious biography
|image=
|caption=Cover page of [[Nyayakusumanjali]], a book written by Udayana, published by Asiatic Society of Bengal in 1888
| religion = [[Hinduism]]
| birth_place= Kariona, Mithila ([[Bihar]]),
India <ref>[https://books.google.co.in/books?id=zrk0AwAAQBAJ&pg=PT1265&dq=udayana+hindu+10th+century&hl=en&sa=X&ved=0ahUKEwiv3diEkP_nAhWVf30KHacrDz4Q6AEIPTAD#v=onepage&q=udayana%20hindu%2010th%20century&f=false Dalal, Roshen (2014), ''Hinduism: An Alphabetical Guide'', UK: Penguin]</ref>
}}

'''Udayana''', ([[Devanagari]]: उदयन) also known as '''Udayanācārya''' ('''Udyanacharya''', or '''Master Udayana'''), (circa 975 - 1050 CE) was an Indian philosopher and [[Indian logic|logician]] of the tenth century of the [[Nyaya]] school who attempted to devise a [[rational 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 as [[Dharmakirti|Dharmakīrti]], [[Jñanasrimitra|Jñānaśrī]] and against the Indian school of materialism [[Charvaka|(Chārvaka)]].<ref>{{Cite book|last=Dasgupta|first=Surendranath|url=https://books.google.com/books?id=PoaMFmS1_lEC|title=A History of Indian Philosophy|date=1975|publisher=Motilal Banarsidass Publ.|isbn=978-81-208-0412-8|language=en}}</ref><ref>{{Cite book|last1=Matilal|first1=Bimal Krishna|url=https://books.google.com/books?id=NzZRu12ngLAC|title=The Character of Logic in India|last2=Ganeri|first2=Jonardon|last3=Tiwari|first3=Heeraman|date=1998-01-01|publisher=SUNY Press|isbn=978-0-7914-3739-1|language=en}}</ref> He is considered to be the most important philosopher of the Nyāya tradition.<ref>{{Cite web|title=Udayana (11th century)|url=https://www.rep.routledge.com/articles/biographical/udayana-11th-century/v-1|access-date=2022-02-19|website=Routledge Encyclopedia of Philosophy|language=en}}</ref>

He worked to reconcile the views held by the two major schools of [[logic]] ([[Nyaya]] and [[Vaisheshika]]). This became the root of the [[Navya-Nyāya]] ("New [[Nyāya]]") school of the thirteenth century, established by the [[Gangesha Upadhyaya]] school of "right" reasoning, which is still recognized and followed in some regions of India today. He lived in [[Kariyan]] village in [[History of Mithila|Mithila]], near present-day [[Darbhanga]], [[Bihar]] state, [[India]].

Udayana wrote a sub-gloss on [[Vāchaspati Misra|Vachaspati Misra]]'s work called the Nyaya-vaartika-taatparya-tiikaa-parishuddhi.<ref>[https://books.google.co.in/books?id=JZWdEymxyp4C&pg=PA57&dq=Udayana+hindu+philosopher&hl=en&sa=X&ved=2ahUKEwi9gYO1mYDoAhWDjeYKHSJ8CU84ChDoATAFegQIARAo#v=snippet&q=Udayana&f=false Subodh, Kapoor (2002), ''Companion Encyclopaedia of Hindu Philosophy: An Exposition of the Principle [sic] Religio-philosophical Systems and an Examination of Different Schools of Thought''. Genesis Publishing]</ref> 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.<ref>[https://books.google.co.in/books?id=TKTzCAAAQBAJ&pg=PA8&dq=Udayana+hindu+philosopher&hl=en&sa=X&ved=0ahUKEwiLzYXql4DoAhXW_XMBHR-gC_IQ6AEIQDAD#v=onepage&q=Udayana%20hindu%20philosopher&f=false Tachikawa, M. (2012), ''The Structure of the World in Udayana’s Realism: A Study of the Lakṣaṇāvalī and theKiraṇāvalī''. Springer]</ref><ref>[https://books.google.co.in/books?id=0lG85RD9YZoC&pg=PA146&dq=Udayana+10th&hl=en&sa=X&ved=2ahUKEwiE2qzMloDoAhWUwTgGHRafB1o4ChDoATAGegQIARAl#v=onepage&q=Udayana%2010th&f=false Vidyabhushana S.C. (1988). ''A History of Indian Logic: Ancient, Mediaeval and Modern Schools''. Motilal Banarsidass.]</ref> All his known works are thought to have been preserved, attesting to the importance given to him in Indian philosophy.<ref>{{cite book |last1=Potter |first1=Karl |last2=Bhattacharya |first2=Sibajiban |title=The Encyclopedia of Indian Philosophies, Vol.2 |date=1970 |publisher=Motilal Banarsidass |location=Delhi |page=521 |isbn=9788120803091 |url=https://books.google.com/books?id=Bo0FeYVcOmUC |access-date=8 July 2020}}</ref>

== Early life ==
It is accepted by most scholars now that he was from [[Mithila (region)|Mithila]], [[Bihar]]. Scholars are almost unanimous in declaring Udayana to be one of the greatest of Indian philosophers. In the [[Nyaya vaisesika|Nyāya-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, [[Gangesha Upadhyaya|Gaṇgeśa Upādhyāya]], the 14th century Indian philosopher and mathematician who established the [[Navya-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 the [[Nyaya vaisesika|Nyāya-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.<ref>{{Cite book|last=Madhavacharya (Vidyaranya Swami)|first=E. B. Cowell|url=https://archive.org/details/Sarva-Darsana-Samgraha.by.Madhavacharya-Vidyaranya.tr.by.E.B.Cowell|title=Sarva-Darsana-Samgraha by Madhavacharya (Vidyaranya Swami) - tr by E.B.Cowell|date=1882|others=Sabyasachi Mishra|language=English}}</ref>

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.<ref name=":0" />

==Nyayakusumanjali and the existence of God==
Udayana's ''[[Nyayakusumanjali]]'' gave the following nine arguments to prove the existence of a creative God.<ref name=csharma>Sharma, C. (1997). ''A Critical Survey of Indian Philosophy'', Delhi: Motilal Banarsidass, {{ISBN|81-208-0365-5}}, pp.209-10</ref><ref>[https://books.google.co.in/books?id=asxruhA1DRgC&pg=PA128&dq=Udayana+hindu+philosopher&hl=en&sa=X&ved=0ahUKEwiLzYXql4DoAhXW_XMBHR-gC_IQ6AEIVzAG#v=onepage&q=Nyayakusumanjali&f=false Mohanty, J.N. & Gupta, Bina (2000). ''Classical Indian Philosophy'', Rowman and Littlefield]</ref><ref>[https://books.google.co.in/books?id=4HVDAAAAYAAJ&q=Udayana+hindu+philosopher&dq=Udayana+hindu+philosopher&hl=en&sa=X&ved=2ahUKEwiSgvqsm4DoAhXiX3wKHQ8bCkc4FBDoATAIegQIARA9 Majumdar, A.K. (1977). ''Concise History of Ancient India: Hinduism: society, religion & philosophy'']</ref>

*''Kāryāt'' (lit. "from effect"): The world is an effect, all effects have efficient cause, hence the world must have an efficient cause. That efficient cause is God.<ref name=csharma/>
*''Āyojanāt'' (lit., from combination): Atoms are inactive. To form a substance, they must combine. To combine, they must move. Nothing moves without intelligence and a source of motion. Since we perceive substance, some intelligent source must have moved the inactive atoms. That intelligent source is God.<ref name=csharma/>
*''Dhŗtyādéḥ'' (lit., from support): Something sustains this world. Something destroys this world. Unintelligent ''Adrsta'' (unseen principles of nature) cannot do this. We must infer that something intelligent is behind it. That is God.<ref name=csharma/>
*''Padāt'' (lit., from word): Each word has meaning and represents an object. This representational power of words has a cause. That cause is God.
*''Pratyayataḥ'' (lit, from faith): [[Vedas]] are infallible. Human beings are fallible. Infallible Vedas cannot have been authored by fallible human beings. Someone authored the infallible Vedas. That author is God.<ref name=csharma/>
*''Shrutéḥ'' (lit., from scriptures): The infallible Vedas testify to the existence of God. Thus God exists.<ref name=csharma/>
*''Vākyāt'' (lit., from precepts): Vedas deal with moral laws, the rights and the wrongs. These are divine. Divine injunctions and prohibitions can only come from a divine creator of laws. That divine creator is God.<ref name=csharma/>
*''Samkhyāviśeşāt'' (lit., from the specialty of numbers): By rules of perception, only the number "one" can ever be directly perceived. All numbers other than one are inferences and concepts created by consciousness. When man is born, his mind is incapable of inferences and concepts. He develops consciousness as he develops. The consciousness development is self-evident and proven because of man's ability with perfect numerical conception. This ability to conceive numerically perfect concepts must depend on something. That something is divine consciousness. So God must exist.<ref name=csharma/>
*''Adŗşţāt'' (lit., from the unforeseen): Everybody reaps the fruits of his own actions. Merits and demerits accrue from his own actions. An [[Karma|unseen power]] keeps a balance sheet of the merit and demerit. But since this unseen power is unintelligent, it needs intelligent guidance to work. That intelligent guide is God.<ref name=csharma/>

==Other works by Udayana==
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.<ref name=":0">{{cite book|last1=George Chemparathy|title=An Indian rational Theology: Introduction to Udayana's Nyakusumanjali|date=1972|publisher=Indologisches Institut der Universität Wien, Sammlung De Nobili|location=Druck: Ernst Becvar, A-1130 Wien|pages=19–25}}</ref>

*''Lakṣaṇamālā'': This is a short manual giving very clear definitions and the main divisions of the sixteen categories of the Nyaya and the six categories of the Vaisesika system.
*''Lakṣaṇāvalī'': This work resembles the Laksanamala in form, purpose and method of treatment. It differs from the latter in that it deals exclusively with the Vaisesika categories and their subdivisions.
*''Atmatattvaviveka'': This is an independent work in four chapters of varying lengths. Each of these chapters is devoted to refute different theories put forward to establish the non-existence of a permanent soul (atma) such as conceived by the Nyäya-Vaisesikas.
*''Nyāyakusumañjali'': (See outline above)
*''Nyāyapariṣista'': This deals exclusively with the Jatis and Nigrahasthanas, which form the subject matter of the fifth chapter of the Nyayasutras.
*''Nyāyavarttikatātparyapariśuddhi'': This is an elaborate commentary on the Nyäyavarttikatätparyatika of Vacaspatimisra.
*''Kiraṇāvalī'': This is a commentary on the Padarthadharmasamgraha of Prasastapada.

==References==
{{reflist}}

==External links==
* [http://faculty.washington.edu/kpotter/ckeyt/txt3.htm Bibliography of Udayana's works, Item 560], Karl Potter, University of Washington
* [https://archive.org/search.php?query=Udayana Works by Udayana at Internet Archive]

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[[Category:10th-century Indian philosophers]]
[[Category:Hindu philosophers and theologians]]
[[Category:Indian logicians]]
[[Category:Nyaya]]
[[Category:Philosophers of Mithila]]
[[Category:Philosophers of religion]]
[[Category:Set theorists]]
[[Category:Year of birth missing]]
[[Category:Year of death missing]]

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Udayana