New Sanskrit Fragments Of Pramanavinischayah First Chapter

Author(s): Ernst Steinkellner
Publisher: Ernst Steinkellner
Catalog link: https://jainqq.org/explore/269232/1

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NEW SANSKRIT-FRAGMENTS OF PRAMĀŅAVINISCAYAḤ, FIRST CHAPTER
By Ernst Steinkellner, Vienna
TILMANN VETTER has published in 1966 an edition of the Tibetan translation together with the known Sanskrit-fragments and a German translation of Dharmakirti's Pramaṇaviniścayaḥ, its first chapter on pratyakṣam1. Only two years later the long and somewhat mysteriously delayed edition of Bhāsarvajña's Nyāyabhūṣaṇam has been welcomed 2. We have known for a long time of the great importance of Bhāsarvajña's own commentary for the history of the older Nyaya from his short Nyayasaraḥ, from several later commentaries already published3, from numerous references to and quotations from the Nyayabhuṣaṇam in later Jinistic, Nyaya-Vaiseṣika and Vedantic philosophical texts and above all from a considerable number of quotations in polemical passages of Jñānaśrīmitra's and Ratnakirti's works. But the Nyayabhūṣaṇam deserves interest not only for the philosophical qualities of its author and the very personal and to some extent "heterodox" character of his Nyaya-Vaiseṣika 5, it is also an inestimable mine of
1 TILMANN VETTER, Dharmakirti's Pramaņaviniścayaḥ, 1. Kapitel: Pratyakşam; Einleitung, Text der tibetischen Übersetzung, Sanskritfragmente, deutsche Übersetzung. Öst. Ak. Phil.-hist. Kl. 250/3, Wien 1966 (abbreviated PVin I).
I have used the abbreviations of VETTER's edition. Tib. refers to the Tibetan translation.
2 Srimadācārya-Bhasarvajña-praṇītasya Nyayasarasya svopajñam vyākhyānam Nyāyabhūṣaṇam. SVĀMI YOGINDRĀNANDAḤ Şaḍdarśanaprakāśanagranthamālā 1, Vārāņasi 1968 (abbreviated NBhus).
samp.,
3 Vasudeva's Nyayasarapadapañcika (ed. by V. ABHYANKAR and C. R. DEVADHAR, Poona 1922), Apararkadeva's Nyayamuktāvali, Anandā. nubhavācārya's Nyāyakalanidhiḥ (ed. S. SUBRAHMANYA SASTRI and V. SUBRAHMANYA SASTRI, Madras 1961 Madras Gov. Or. Ser. 167).
4 Ed. by A. THAKUR, Patna 1959, 1957 = Tib. Skt. Works Ser. 5, 3. 5 Due to the fragmentary tradition we still do not know very much about the real width and possibilities of early Nyaya-thought. For practical

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information for the earlier Nyāya and Vaiseșika as well as for rival philosophical schodis6. Future research will certainly profit a great deal by taking notice of the numerous and sometimes extensive quotations from a respectable host of sources, only a part of which has been preserved. The following materials are only a limited example of the historical value of this text.
Within the Buddhist tradition of epistemology and logic Bhāsarvajña's main polemical targets are the theories of Dharmakirti and Prajñākaragupta. He knows both philosophers especially well—he seems to have used even some other commentaries on Dharmakīrti's works too-and throughout his work he refers to their teachings whenever possible. Amongst the works of Dharmakirti Bhāsarvajña quotes copiously from the Pramāņavārttikam and the Vādanyāyaḥ, a fact which has already been noted by the editor. A few sentences from the Hetubinduḥ may not necessarily have been taken directly as they do not go beyond some widely known statements. What has not been seen by the editor is that quite a few of the verses he traces back to the Pramāņavārttikam have not been quoted from that work but from the Pramāņaviniscayaḥ. This can easily be shown in most cases as Bhāsarvajña makes extensive use of the PVin quoting its verses as well as prose-passages. It will be seen from the following collection of fragments that the extent of the quotations surpasses any reasonable expectation and thereby contributes enormously to improving the textual tradition of the PVin. I shall, however, restrict myself to the quotations from the first chapter, as they form a valuable supplement to VETTER's edition?
I refrain from taking up into this collection a quantitatively ever increasing group of quotations in various philosophical texts that have not been mentioned in VETTER's edition because-as far as I can seethey do not bring any new Sanskrit text or variants. The fragments are given in their sequence within the PVin. Any wording that not only deviates from the Tibetan translation but must be considered as a product of Bhāsarvajña's intervention is not printed in italics. Bhāsarvajña usually quotes literally but sometimes he is inclined to make small changes or even free transformations without, however, shifting the sense. Omissions are marked by dots.
purposes we may, however, call those teachings „orthodox" which are in line with the extant commentaries.
6 SVĀMI YOGINDRĀNANDA has given a first compilation of the sources referred to by Bhāsarvajña in his introduction pp. 7-20.
? There are also quotations from the second chapter, which will be incorporated into an edition under preparation. There may be some from the third chapter too, but I have not yet traced any.

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PVin I 32, 1–13 = NBhūş 381, 8–13: dvividha evārthaḥ pratyakṣaḥ parokşaś ca. tatra yo jñānapratibhāsam anvayavyatirekāv ātiano 'nukārayati, sa pratyakṣaḥ, tad asādhāraṇam vasturūpam svalakṣaṇam. anyas tu ... 8 sākṣāt svabhāvopadhānasāmarthyarahito 'yukta pratipattir eva. na cânyadarśane 'nyakalpanā yuktā, atiprasangāt. tasya nāntariyakatayā syāt. sa hi pratibaddhasvabhāvo yathāvidhasiddhas tathāvidhasannidhānam sūcayati. sāmānyena ca svasambandhino ’rthasya pratipattir anumānam iti dva eva pramāne, anyathā pratipattyayogāt.
PVin I 40,2—5 = NBhūş 177, 4; 178, 3f.:
pratyakşam kalpanāpodham abhrāntam (v. 4abl) timirāśubhramananauyānasamkşobhādyanāhitavibhramam avikalpakam jñānam pratyakşam.
PVin I 40, 6–8 = NBhūş 176, 19f.:
abhilāpini pratitiḥ kalpanā (v. 4|bel) abhilāpasamsargayogyapratibhāsā pratitiḥ kalpanā.
PVin I 40, 10—18 = NBhūş 178, 19—179, 1:
tarthasya sāmarthyena samudbhavät || (v. 4|cd) ...9 arthasāmarthyenotpadyamānam tadrūpam evānukuryāt. na hy arthe śabdāḥ santi tadātmano vā, yena tasmin pratibhāsamāne ...10 pratibhāseran. na cāyam arthāsamsparsi 11 samvedanadharmaḥ12, artheşu tanniyojanät, tato ’rthānām apratitiprasangāt. tasmād ayam upanipatya vijñānam janayan ...13
PVin I 40, 20–42, 30 = NBhūş 179, 2—17 nāpi tadbalenodiyamānam vijñānam arthāntaram anusartum yuktam 14, rasādijñānavat. sato 'pi tadātmana indriyāntarajñānotpattāv asāmarthyād atiprasangāc car vikalpakam tu manovijñānam. artha 15 sannidhānānapeksam vikalpavāsanotthāpitam aniyatendriyārthagrāhi kutaścid anubhavasambandhāt saha pệthag vā gļhniyāt. api ca
arthopayoge 'pi punaḥ smārtam sabdānuyojanam akşadhir yady apekşeta so 'rtho vyavahito bhavet || (v.5) 8 buddhau NVTT, Tib. 9 tad dhy SVT. 10 te 'pi SVT. 11 -sparsa- NBhūş. 12 -dharma NBhūş. 13 Bhāsarvajña concludes the sentence in his own words. 14 Tib. rjes su cbran ba ma yin te. 15 Tib. don gyi nus pa would be *arthabala-.

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na hi samketakālabhāvinam abhilāpasāmānyam asmaratas tadyojanā sambhavati, šabdāntaravat. na cârthābhi pātakşte 'saty āntare vikāre sabdaviseşe smrtir yuktā, tasyātatkytatve tannāmāl@grahaņaprasangāt. tat smrtyā vyavadhānān nārthopayogo 'nantaravyāpāraphalaḥ syāt. tataś ca
yaḥ prāg ajanako buddher upayogāvišeşataḥ
sa paścād api syāt ātmābhedena sāmarthyāviseşān naikasyaikatra kriyākriye sambhavataḥ.
tena syād arthāpāye 'pi netradhiḥ || (v.6) arthasya sākşād buddhāv anupayogāt smrtiprabodhe copayuktatvān nāsyānupakārino buddhir bhāvam apekṣeta. arthābhipātakşte ca buddhijanmany abhilāpasmrtyantarābhāvāt.
PVin I 44, 2—46, 20 = NBhūş 179, 19—180, 14:
višeşanam visesyam ca sambandham laukikim sthitim
gļhitvā sankalayyaitat tathā pratyeti nānyathā || (v.7) kimcit kenacid visistam grhyamāņam viseşanavišesyatatsambandhalokavyavasthāpratitau tatsankalanena grhyate dandyāl?divat. nânyathā, arthasambandhābhidhānavyavasthāparijñāne 'bhāvāt. jātigunakriyāvatām etan na sambhavaty eva, rūpavivekasambandhayor apratibhāsanena ghatanāyogāt, kşirodakavad atadvedini. yatrāpi vivekapratipattir asti, tasyāpi grahanam.
sanketasmaraṇopāyam dřstasankalanātmakam
pārvāparaparāmaršaśūnye tac cākşuşe katham || (v. 8) na hidam iyato vyāpārāt kartum samartham, samnihitavişaya 18bale. notpanne 'vicārakatvāt, vicārakatve cendriyamanojñānayor abhedaprasangāt. abhede cătitānāgatavastuprabhedagrahaņāgrahaņohānūhārthabhavāpekşāna pekṣādiprasangaḥ. manovijñānābhisamskrtam indriyajñānam pratyetīti cet, na, yathoktāgrāhinas tathāpravrtty®ayogāt, avişaye 'pravịtteḥ, jātyādisambandhātitasabdavyavahārādinām indriyajñānā 20. vişayatvāt. tasmān nendriyajñānam arthasamyojanām kalpanām āvisati.
vikalpotthāpitā să ca ni alvartetecchayā matiḥ
nārthasamnidhim ikşeta. (v. 9a-c) api ceyam viseşaņādivikalpotthāpitā sati pravrttāpi samagrasāmagrī kasya punar22 icchayā nivarteta tadanyavikalpavat. sakyante hi kalpanāḥ
16 -nāma- NBhūş. 17 dandā. NBhūş.
18 The variant of the pratika yul ñe baci (Dh 65 b 6) thus is to be prefered to Tib. yul gyi don ñe baci.
19 Tib. rtoge pa wrongly translates -pratipatti20 jñāna- NBhūş. 21 na NBhūş. 22 kasya punar has no equivalent in Tib.

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pratisankhyānena 23 nivārayitum, nendriyabuddhayaḥ. Sāmagrīsākalye vinivartya gobuddhim aśvam api kalpayato godarśanāt. nāpīyam arthasamnidhim ikşeta, na hi gavādivikalpo 'rthasamnidhāv eva bhavati.
PVin I 60, 1-4: The definition of the mānasam pratyakşam is freely rendered in NBhuş 101, 6f.: svavişayānantaravişayasahakāriñendriyajñānena ... janitam jñānam mānasam ... pratyakşam.
PVin I 62, 7–10 = NBhūş 101, 7-102, 3:
sukhādinām svasamvedanam || (v. 19d) ... sukhādigrahanam spastasamvedanapradarsanārtham. sarvajñānānām api svasamvedanam.
PVin I 72, 2674,4 = NBhūş 171, 12–16:
bhāvanābalataḥ 24 spaştam bhayādāv iva bhāsate
yaj jñānam avisamvādi tat pramānam 25 akalpakam || (v. 28) yoginām api praśrutamayena jñānenārthān gļhitvā yukticintāmayena vyavasthāpya bhāvayatām tannispattau yat spastāvabhāsi jñānam tat pratyakşam. tac cāvisamvāditvāt pramānam, spastābhatvād avikalpakam, bhayādāv iva 26
PVin I 74, 24f. (v. 32 ab) = NBhūş 178, 627.
PVin I 76, 26–78, 9 = NBhūş 177, 5f.; 8—11; 12; 13: naiva dvicandrādibhrāntir indriyajā ity eke. tan na, indriya 28 bhāvābhāvānurodhasya tattvaprayojakatvāt 29 tasyehāpi tulyatvāt; indriyavikāre ca vikārāt, tannibandhanatvāc cāśrayasthiteh; sarpādibhrāntivan manobhrānter akşavikytāv api nivrttiprasangät, tathā kşavikäranivrttāv apy
23 80 sor brtage pas Tib. and NVV: prasankhyānena NBhūş. 24 -valata- NBhūş.
36 Tib. mron sum would be *pratyakşam, but the explanatory prose would suggest pramānam too. Moreover the attribute akalpakam would make sense with pramāņam but be tautological with pratyakşam.
28 The Tibetan translation differs from yat spastāvabhāsi in construction, although not in content. I cannot decide whether Bhāsarvajña's or the translation's construction should be preferred. The more lucid unfolding of the thought in Bhāsarvajña's version may be a reason for considering it as being closer to the original.
27 The verse has been quoted from PVin, for Bhāsarvajña continues with the words tathānyatrāpy uktam and then starts quoting from the Pramāņavārttikam.
28 indriya- may be preferred to Tib. dban po las byun ba la. 29 Tib. has a paraphrased translation.

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anivrttiprasangāt. tasmād indriyajam apy etad bhrānter 30 apratyakşam. ata eva ... vikalpavargāt prthak 31 timiropalakṣitam viplavam pratyakşābhāsam āha.
PVin I 78, 16—80, 17 = NBhū$ 46, 15—47, 12: .
arthena ghatayaty enām na hi muktvārtharūpatām
tasmāt prameyādhigateh pramānam meyarūpatā || (v. 34) na hi kriyāyāḥ sādhanam ity eva sarvam sarvasyāḥ sādhanam, kin tu yā yataḥ prasiddhim upayāti. tatrānubhavamätrena sadşśātmano jñānasya sarvatra karmaṇi tenātmanā bhavitavyam, yenāsyedam iti pratikarma vibhajyate. anātmabhūtas cāsyendriyārthasannikarşādişu, hetuşu vidyamāno 'pi bhedo bhinne karmany abhinnātmano na 32 bhedena niyāmakaḥ, kriyānibandhatvāt karanatvasya, tadaviseşe tasyā api viseşāsiddheḥ 33 sato 'pi vā višeşasya 34 tadanangatayākāraṇatvāt 35. tasmād yato 'syātmabhedād asyeyam adhigatir ity ayam asyāḥ karmani niyamaḥ, tat sādhanam. na ceyam arthaghatanā arthasārūpyād anyato jñānasya sambhavati. na hi patumandatādibhiḥ 36 svabhedair bhedakam apindriyādy arthenaitad 37 ghatayati, tatra pratyāsattinibandhanābhāvāt. asty anubhavaviśeso 'rthakrto yata iyam pratitir na sārūpyād 38 iti cet, atha kim idānim sato 'pi rūpam na nirdiśyate. nedam idantayā sakyam vyapadestum. anirūpitenāyam ātmanā bhāvān vyavasthāpayatidam asyedam neti suvyavasthitā bhāvāḥ 39
tasmāt prameyādhigateḥ sādhanam meyarūpatā | (v. 35ab)
PVin I 80, 18—27 (vv. 35cd_37) = NBhūş 49, 15—1940.
PVin I 84, 18–86, 9 = NBhūş 104, 841641
30 Tib. Ckhrul pa cdi ni dban po las skyes kyan would be equivalent to *indriyajāpy sā bhrāntir ..., but NBhūş has the lectio difficilior.
31 Tib. rnam par bcad has no equivalent in Sanskrit. 32 No equivalent for Tib. ses pa. 38 -siddhe NBhūş, but cf. 48, 19. 34 višeşasya has no equivalent in Tib. and is very probably a gloss. 35 Tib. deci byed pa ma yin paci phyir. 36 patumandākṣādibhiḥ NBhūş 47, 8; but cf. 48, 26 and Tib. 37 Tib. de Itar would be *evam. 38 Tib. don dan cdra ba las would be *arthasärūpyāt.
39 bhāvāḥ without equivalent in Tib., where the sentence is a bit shortened.
40 These verses too are apparently quoted from PVin, not from PV, for they are the immediate continuation of the quotation above.
41 For the discovery of this fragment I am much obliged to Dr. OTTO GROHMA who thereby aroused my curiosity to search for other fragments. He has also called my attention to the parallel passages of the Nyāyavārtika

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na tävad eko 'vayavi 42, tathā sati tasya 43 pānyādi 44 kampe sarvakampa. prāpteḥ, akampe vä сalācalayoḥ prthaksiddhiprasangät, vastrodakavat. ekasya cavarane sarvasyāvaranaprasangät, abhedāt. na vä kasyacid āvaranam ity avikalam dršyeta. avayavasyāvaranam nāvayavina iti cet 45, ardhāvarane 'py anāvrtatvāt prāg ivāsya darsanaprasangaḥ. avayavadarśanadvārena taddarsanād adsstāvayavasya tasyāpratipattir iti cet, na, sarvathāpratipattiprasangāt 46 sarvāvayavānām 47 draßtum asakyatvät, ...48 katipayāvayavadarśane tu 49 avayavi 50darśane tadvad 51 alpā 52. vayavadarsane 'pi sthūlopalambhaprasangah 53. rakte caikasminn avayave
nasarvo (*.lity abranno
tātparyaţikā (Calcutta Sanskrit Series XVIII, Calcutta 1936. Abbreviated NVTT). These parallel passages of the NVTT are interwoven in a pūrvapakṣaḥ (NVTT 473, 23474, 21), that sets out with a formal proof against MVTT). These parallel passages of the NVTT are interwovon-in-t pārvahpaksah (NVIT-473, 23474, 21), that sets out with a formal proof against the existence of complex reals and in developing the argument uses the three reasons of Dharmakirti as given in the PVin. It would be natural to think of Dharmottara's Tikā as the source of this pūrvapakṣaḥ, but the relevant passage (Peking edition, Tshad-ma, Dse, f. 167 a 2 ff.) shows a different text. Vācaspati may, however, have changed and shortened the text to give just the gist of the argument. I cannot decide this question, but the few sentences and words from the PVin interspersed in this text are of great help in correcting the fragment as presented by Bhāsarvajña.
42 Tib. yul rags pa would be *sthūlavişayam and there is no Sanskrit equivalent for Tib. snan ba yan.
43 No Tib. equivalent for tathā sati tasya. The whole introductory part seems to be slightly changed by Bhāsarvajña.
44 No Sanskrit equivalent for Tib. gcig (*-eka-). 45 iti cet NVTT 474, 12 und Tib. (ze na): ity abhyupagame 'pi NBhūş.
46 avayavadarśanadvāreņāvayavidarsanam ity asminn api pakse sarvathāvayavino 'pratipattiprasangaḥ NBhūş. Here Bhāsarvajña seems to have made some transformations. The original sentence can be reconstructed with the help of NVTT 474, 15f. (avayavadarśanadvāreņāvayavidarśanād adrştāvayavasyāvayavino 'pratipattir iti cet, na.) and Tib. (Tib. would be equivalent to'*avayavadvāreņa in the beginning and gives as a reason for the answer additionally tha dad pa med pas).
47 No Sanskrit equivalent for Tib. kyan and cig car.
48 In the NBhūş this sentence is a reason for the proceeding one. According to Tib. it is part of a new argument, whose main part (thams cad kyi tshe cdi mi mthon bar thal lo) would be without any equivalent in the NBhūş.
49 Tib. mthon ba na yan (Ergänzung nach Dh 168b 1), -darsane tu NVTT 474, 19: -darsanād NBhūş.
60 No Tib. equivalent for avayavi-. 51 Tib. de bzin du: yadvad NBhūş. 62 Tib. cun zad gcig, alpa- NVTT 474, 19: atra- NBhūş.
53 Tib. rags pa mthon bar Cgyur ro, sthūlopalambhaprasanga) NVTT 474, 19: tathābhūtasyaiva darśanaprasangaḥ NBhūş.

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206 ERNST STEINKELLNER yady avayavi raktah, tadanyavayavastho 'pi rakta eva droyeta. no cet, tada sarvavayavarage 'py avayavy arakta evopalabhyeta 54. PVin I 94, 17--25 = NBhus 107, 7-108, 3 api ca sahopalambhaniyamad abhedo nilataddhiyoh | (v. 55 a b) na hi bhinnavabhasitve 'py arthantaram eva 55 rupam nilasyanubhavat, tayoh sahopalambhaniyamat, dvicandradivat. na hy anayor ekanupalambhe 'nyopalambho 'sti na caitat svabhavabhede yuktam, pratibandhakaranabhavat. PVin I 96, 10---17 = NBhus 108, 549 apratyaksopalambhasya narthadsstih prasidhyati || (v. 55cd) na hi visayasattaya visayopalambhah. kim tarhi56. tadupalambhasattaya. sa capramaniki na sattanibandhanams tad 57 vyavaharan anurunaddhi. tada prasiddhau visayasyapy aprasiddhir iti sadvyavaharo 58 cchedah syat. na hi 59 sad apy anupalabhyamanam sad iti vyavahartum sakyate 59. PVin I 96, 23--98,5 = NBhus 108, 10-14 atha arthasamvedanam anyena samvedanena samvedyate, tad api sanvedanam asiddhasattakam asatkalpam katham anyasya sadhakam syat. tatrapi samvedanantaranvesane 'navastha syat. tatha ca na kasyacid arthasya siddhir iti60 andhamukam jagat syat. kvacin nisthabhyupagame ca svayam atmanam visayakaram yugapad upalabhata iti tadanye 'pi tatha bhavantu, visesahetvabhavat. tat siddhah sahopalambhah. 54 The last sentence has been rewritten by Bhasarvajna. 55 Cf. TBV 364, 13: evam NBhus. 56 Tib. has ... gyi / con kyan .... 57 No Tib. equivalent for tad58 Tib. has only thams cad. 59 Tib. tha snad mi dnigs paci phyir. 60 Bhasarvajna has rewritten the first part of the fragment and even made some glosses in the first sentence with a view to making it more lucid.