The Nyayavatara, erroneously ascribed by tradition to Siddhasena Divakara, was either the first or one of the first serious Jaina treatises on epistemology. Its author enters polemics with other - mostly Buddhist - epistemological schools and endeavours to establish a Jaina epistemological tradition of its own. Despite its importance, the work is rather secondary in the sense that it relies, for the most part, on the Buddhist logical legacy. The first extant commentary is the Nyayavatara-vivrti of Siddharsigani. Its significance is often underestimated, for its author was responsible for the subsequent development of Jaina epistemological thought to a much larger degree than it has so far been recognised. He refers to major philosophical schools of his times, e.g. to Sautrantika, Yogacara, Sunya-vada, Samkhya, Mimamsa, Nyaya, Vaisesika, Advaita-vedanta, the materialists, etc. The gloss (Tippana) of Devabhadra is in addition a useful source of quotations. (Franz Steiner 2001)

An attempt to determine the meaning and contents of the notion of dravya and distinguish between the two concepts of guna and paryaya. Cursorily also discusses notions of realtivity, continuity, divisibilty and negation. It presents an analytical account and a critical estimation of the methods of knowledge with an investigation into the nature and the logical evolution of the theory of manifoldness (anekantavada). The work has aimed throughout at a comparative treatment of the problems. Effort has been made to avoid strained and far-fetched comparisons and contrasts and to treat criticisms and controversies in a constructive spirit.

On the problems of epistemology as depicted in the Jaina canonical literature; a study.

Nathmal Tatia, one of the leading Jaina scholars of our time, provides us with the first systematic and in-depth study of the great problems dealt with in Jaina philosophy. It begins with the basic Jaina worldview of non-absolutism (anekanta-vada), and deals next with Jaina epistemology.Three major topics are then studied in great detail, with full reference to the Jaina scriptures. These are: the problem of avidya in the various Indian schools; the Jaina doctrine of karman; and Jaina yoga. This latter includes an important study of Haribhadra's comparative studies in yoga. Tatia hashere given us a first-rate advanced level study of Jaina philosophy.

The work is based on literary, epigraphic and foreign accounts. It is critical, informative and intelligible. The reader would find it interesting as well as instructive.