New Sanskrit Fragments Of Pramanavinischayah First Chapter

Author(s): Ernst Steinkellner
Publisher: Ernst Steinkellner
Catalog link: https://jainqq.org/explore/269726/1

Page #1

NEW SANSKRIT-FRAGMENTS OF PRAMĀŅAVINIŚCAYAH,
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 Pramāņaviniscayaḥ, its first chapter on pratyakşam". Only two years later the long and somewhat mysteriously delayed edition of Bhāsarvajña's Nyāyabhūşaņam has been welcomed.
We have known for a long time of the great importance of Bhäsarvajña's own commentary for the history of the older Nyāya from his short Nyāyasärah, from several later commentaries already published, from numerous references to and quotations from the Nyāyabhūṣaṇam in later Jinistic, Nyāya-Vaiseșika and Vedāntic philosophical texts and above all from a considerable number of quotations in polemical passages of Jñānaśrīmitra's and Ratnakirti's works. But the Nyāyabhūşaņam deserves interest not only for the philosophical qualities of its author and the very personal and to some extent "heterodox" character of his Nyāya-Vaiseșika 5, it is also an inestimable mine of
1 TILMANN VETTER, Dharmakirti's Pramăņaviniscayah, 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-Bhāsarvajña-pranītasya Nyāyasārasya svopajñam vyākhyānam Nyāyabhūşanam. SVĀMI YOGINDRĀNANDA ... samp., Şaddarganaprakāśanagranthamālā 1, Vārāṇasi 1968 (abbreviated NBhūş).
3 Vasudeva's Nyāyasärapadapañcikā (ed. by V. ABHYANKAR and C.R. DEVADHAR, Poona 1922), Aparārkadeva's Nyāyamuktavali, Anandānubhavācārya's Nyâyakalanidhih (ed. S. SUBRAHMANYA SASTRI and V. Su. BRAHMANYA SASTRI, Madras 1961 = Madras Gov. Or. Ser. 167).
• 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 Nyāya-thought. For practical

Page #2

200
ERNST STEINKELLNER
information for the earlier Nyāya and Vaišeșika as well as for rival philosophical scholis. 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 Dharmakīrti 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 frag/ments 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 see— they 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 Bhäsarvajña 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.

Page #3

New Sanskrit fragments of Pramāņaviniscayaḥ
201
PVin I 32, 1–13 = NBhūş 381, 8—13: dvividha evärthaḥ pratyakşah parokşaś ca. tatra yo jñānapratibhāsam anvayavyatirekāv ātmano 'nukārayati, sa pratyakşah. tad asādhāranam vasturūpam svalakşanam. anyas tu... 8 sākşāt svabhāvopadhānasāmarthyarahito 'yuktapratipattir eva. na canyadarśane 'nyakalpana yuktā, atiprasangät. 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 kalpanā podham abhrāntam (v. 4ab) timirāśubhramananauyānasamkşobhadyanāhitavibhramam avikalpakam jñānam pratyakşam.
PVin I 40, 6—8= NBhūş 176, 19f.:
abhilāpini pratitiḥ kalpanā (v.4bc) abhilāpasamsargayogyapratibhāsā pratitih kalpanā.
PVin I 40, 10—18 = NBhūş 178, 19—179, 1:
arthasya sāmarthyena samudbhavāt || (v. 4cd) ...9 arthasāmarthyenotpadyamānam tadrūpam evānukuryāt. na hy arthe śabdāḥ santi tadātmano vā, yena tasmin pratibhāsamāne ... 10 pratibhāseran. na cāyam arthāsamsparbīli samvedanadharmaḥ12, artheșu tanniyojanāt, tato 'rthānām apratitiprasangāt. tasmād ayam upanipatya vijñānam janayan ...13
PVin I 40, 20-42, 30 = NBhūş 179, 2—17 näpi tadbalenodiyamānam vijñānam arthāntaram anusartum yuktam 14, rasādijñānavat. sato 'pi tadātmana indriyāntarajñānotpattāv asāmarthyād atiprasangāc ca. vikalpakam tu manovijñānam. artha 15 sannidhānānapeksam vi kalpavāsanotthāpitam aniyatendriyārthagrāhi kutaścid anubhavasambandhāt saha prthag vā grhniyāt. api ca
arthopayoge 'pi punaḥ smārtam sabdānuyojanam akşadhir yady apekṣeta 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..

Page #4

202
ERNST STEINKELLNER
na hi samketakālabhāvinam abhilāpasāmānyam asmaratas tadyojanā sambhavati, sabdāntaravat. na cārthābhipātakrte 'satyāntare vikāre sabdaviseşe smrtir yuktā, tasyātatkytatve tannāmālégrahaņaprasangāt. tat smrtyā vyavadhānān nārthopayogo 'nantaravyāpāraphalaḥ syāt. tataś ca
yaḥ prāg ajanako buddher upayogāviseşatah |
sa paścād api syāt. ātmābhedena sāmarthgāviseşān naikasyaikatra kriyakriye sambhavataḥ.
tena syād arthāpāye 'pi netradhiḥ || (v. 6) . arthasya sākṣād buddhāv anupayogāt smrtiprabodhe copayuktatvān nāsyānu pakāriņo buddhir bhāvam apekşeta. arthābhipātakste ca buddhijanmany abhilāpasmętyantarābhāvāt.
PVin I 44, 246, 20 = NBhūş 179, 19–180, 14:
viseşanam višeşyam ca sambandham laukikim sthitim
gļhitvā sankalayyaitat tathā pratyeti nānyatha || (v.7) kimcit kenacid višiştam gļhyamānam visesanavisesyatatsambandhalokavyavasthāpratītau tatsankalanena grhyate dandyāl?divat. nānyathā, arthasambandhābhidhānavyavasthāparijñāne 'bhāvāt. jātigunakriyāvatām etan na sambhavaty eva, rūpavivekasambandhayor apratibhāsanena ghatanāyogāt, kşīrodakavad atadvedini. yatrāpi viveka prati pattir asti, tasyāpi grahanam.
sanketasmaranopāyam drętasankalanātmakam
pūrvāparaparāmaréaśūnye tac cākşuşe katham || (v. 8) na hidam iyato vyāpārāt kartum samartham, samnihitavişaya 18balenotpanne 'vicārakatvāt, vicārakatve cendriyamanojñānayor abhedaprasangat. abhede cătītānāgatavastuprabhedagrahaņāgrahaņohānūhārthabhāvāpekşānapekşādiprasangaḥ. manovijñānābhisamskrtam indriyajñānam pratyetīti cet, na, yathoktāgrāhiņas tathāpravrtty 19ayogāt, avişaye 'pravrtteh, jātyādisambandhātītaśabdavyavahārādinām indriyajñānā 20. visayatvāt. tasmān nendriyajñānam arthasamyojanām kalpanām āvisati.
vikalpotthāpitā sā ca ni 21vartetecchayā matiņi
närthasamnidhim ikşeta. (v. 9a-0) api ceyam višeşaņādivikalpotthāpitā sati pravrttāpi samagrasāmagri kasya punar 22 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 ne baci.
19 Tib. rtogs pa wrongly translates -pratipatti-. 20 -jñāna- NBhūş. 21 na NBhūş. 22 kasya punar has no equivalent in Tib.

Page #5

New Sanskrit-fragments of Pramāņaviniscayaḥ
203
pratisankhyānena 23 nivārayitum, nendriyabuddhayaḥ sāmagrīsākalye vinivartya gobuddhim aśvam api kalpayato godarsanāt. näpiyam 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.: svavişayānantaravişayasahakāriņendriyajñānena ... janitam jñānam mānasam ... pratyakşam.
PVin I 62, 7-10 = NBhūş 101, 7-102, 3:
sukhādinām svasamvedanam || (v. 19d) ... sukhādigrahaņam spastasamvedanapradarśanārtham. sarvajñānānām api svasamvedanam.
PVin I 72, 26–74, 4= NBhūş 171, 12—16:
bhāvanābalataḥ 24 spastam bhayādāv iva bhāsate
yaj jñānam avisamvādi tat pramāņam 25 akalpakam || (v. 28) yoginām api praśrutamayena jñānenārthān gļhitvā yukticintāmayena vyavasthāpya bhāvayatām tannispattau yat spastāvabhāsi jñānam tat pratyakşam. tac cāvisamvāditvāt pramāṇam, 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 căsrayasthiteh; sarpādibhrāntivan manobhrānter akşavikytāv api nivrttiprasangāt, tathākşavikāranivrttāv apy
23 80 sor brtags pas Tib. and NVV: prasankhyānena NBhūş. 24 -valata - NBhūş.
25 Tib. mnon sum would be * pratyakşam, but the explanatory prose would suggest pramānam too. Moreover the attribute akalpakam would make sense with prarhāņam but be tautological with pratyakşam.
26 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 Bhåsarvajña'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.
38 indriya- may be preferred to Tib. dban po las byun ba la. 29 Tib. has a paraphrased translation.

Page #6

204
ERNST STEINKELLNER
anivrttiprasangāt. tasmād indriyajam apy etad bhrānter 30 apratyakşam. ata eva ... vikalpavargāt prthak 31 timiropalakṣitam viplavam pratyakşā. bhāsam āha.
PVin I 78, 16—80, 17 = NBhūş 46, 15—47, 12: .
arthena ghatayaty enām na hi muktvārtharūpatām
tasmāt prameyādhigateḥ pramānam meyarūpatā || (v. 34) na hi kriyāyāḥ sādhanam ity eva sarvam sarvasyāḥ sādhanam, kin tu yā yataḥ prasiddhim upayāti. tatrānubhavamātrena sadęśātmano jñānasya sarvatra karmani tenātmanā bhavitavyam, yenāsyedam iti pratikarma vibhajyate. anātmabhūtas cāsyendriyārthasannikarşādişu hetuşu vidyamāno 'pi bhedo bhinne karmany abhinnātmano na 32 bhedena niyāmakah, kriyanibandhatvāt karanatvasya, tadaviseşe tasyā api viseşāsiddheḥ 33 sato 'pi vā višeşasya 34 tadanangatayā kāranatvāt 35. tasmād yato 'syātmabhedād asyeyam adhigatir ity ayam asyāḥ karmaṇi niyamaḥ, tat sādhanam. na ceyam arthaghațanā arthasārūpyād anyato jñānasya sambhavati. na hi pațumandatādibhiḥ 36 svabhedair bhedakam apindriyādy arthenaitad 37 ghatayati, tatra pratyāsattinibandhanābhāvāt. asty anubhavavišeşo'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. 35 a b)
PVin I 80, 18—27 (vv. 35cd_37) = NBhūş 49, 15—1940.
PVin I 84, 1886,9 = NBhūs 104, 8—1641
30 Tib. ckhrul pa cdi ni dban po las skyes kyan would be equivalent to *indriyajāpy sa 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 patumandaksādibhih NBhūş 47, 8; but cf. 48, 26 and Tib. 37 Tib. de Itar would be *evam. 38 Tib. don dan odra ba las would be *arthasārūpyāt.
39 bhāvāh 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

Page #7

New Sanskrit fragments of Pramāņaviniscayaḥ
205
na tävad eko 'vayavi 42, tathā sati tasya 43 pānyādi 44 kampe sarvakampaprāpteḥ, akampe vā calācalayoḥ prthaksiddhiprasangät, vastrodakavat. ekasya cavarane sarvasyāvaranaprasangāt, abhedāt. na vākasyacid āvaraṇam ity avikalam drøyeta. avayavasyāvaranam nāvayavina iti cet 45, ardhāvarane 'py anāvrtatvāt prāg ivāsya darśanaprasangaḥ. avayavadarsanadvāreņa taddarsanād adrstāvayavasya tasyāpratipattir iti cet, na, sarvathāpratipattiprasangāt 46. sarvāvayavānām 47 drastum asakyatvāt, ...48 katipayāvayavadarśane tu 49 avayavi 50darśane tadvad 51 alpā 52. vayavadarśane 'pi sthūlopalambhaprasangaḥ53. rakte caikasminn avayave
tātparyaţikā (Calcutta Sanskrit Series XVIII, Calcutta 1936. Abbreviated NVTT). These parallel passages of the NVTT are interwoven in a pūrvapaksah (NVTT 473, 23474, 21), that sets out with a formal proof against
VTT). These parallel passages of the NVTT are interwoven in a purvaIpaksah NVTT 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 pūrvapaksah, 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 Bhäsarvajña.
42 Tib. yul rags pa would be *sthūlavisayam 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 Bhäsarvajña.
44 No Sanskrit equivalent for Tib. gcig (*.eka.). 45 iti cet NVTT 474, 12 und Tib. (ze na): ity abhyupagame 'pi NBhūş.
46 avayavadarsanadvärenāvayavidaréanam ity asminn api pakse sarvathāvayavino prati patti prasangah NBhūş. Here Bhāsarvajña seems to have made some transformations. The original sentence can be reconstructed with the help of NVTT 474, 15f. (avayavadarśanadvärenävayavidarsanād adrstāvayavasyāvayavino 'prati pattir iti cet, na.) and Tib. (Tib. would be equivalent to *avayavadvārena 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 NBhüß this sentence is a reason for the preceeding 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.
50 No Tib. equivalent for avayavi.. 51 Tib. de bžin du: yadvad NBhūş. 62 Tib. cun zad gcig, alpa- NVTT 474, 19: atra- NBhūş.
53 Tib. rage pa mthon bar gyur ro, 8thūlopalambhaprasangah NVTT 474, 19: tathabhūtasyaiva darsanaprasangah NBhūş.

Page #8
206 ERNST STEINKELLNER yady avayavi raktah, tadanyavayavastho 'pi rakta eva drsyeta. 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 'by 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 tarhi 56. 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 samvedanam asiddhasattakam asatkalpam katham anyasya sadhakam syat. tatrapi samvedanantaranvesane 'navastha syat. tatha ca na kasyacid arthasya siddhir iti 60 andhamukam jagat syat. kvacin nistha. bhyupagame ca svayam atmanam visayakaram yugapad upalabhata iti tadanye 'pi tatha bhavantu, visesahetvabhavat. tat siddhah sahopalambhah. 54 The last sentence has been rewritten by Bhasarvajna. 65 Cf. TBV 364, 13: evam NBhus. 66 Tib. has ... gyi / con kyan.... 57 No Tib. equivalent for tad-. 58 Tib. has only thams cad. 59 Tib. tha snad mi dmigs 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.