Tarkarahasya And Vadarahasya

Author(s): Gurdrun Buhnemann
Publisher: Gurdrun Buhnemann
Catalog link: https://jainqq.org/explore/269585/1

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TARKARAHASYA AND VADARAHASYA By Gudrun Buhnemann, Poona Recently ACHARYA PARAMANANDAN SHASTRI has edited the Tarkarahasya', a compendium of Buddhist logic, with the help of one manuscript photographed by Rahula Sankrtyayana in Tibet, which is now preserved in the archives of the Bihar Research Society, Patna. This text is available in film-negatives and some parts of it (fol. 41 a-52 b, 58) are also in glass-negative form, along with the titles "Vadarahasya", six folios of an unidentified Nyayatika and at collection of texts by Sankaranandana". The manuscript is written. in Proto-Maithili, and is quite legible, although some folios are slightly `damaged. There are five chapters, the last one being incomplete: (1) Svaparapramanasamkhyanyayanirnaya p. 1-32 (2) Svaparapratyaksalaksananyayanirnaya p. 33-44 (3) Pratyaksaprabhedasvaparanyayanirnaya p. 45-63 (4) Visayadinyayanirnaya p. 64-74 (5) incomplete p. 75-111 As the colophon is missing, the author of the Tarkarahasya is not known to us. SHASTRI, judging by the many quotations from Santaraksita's Tattvasamgraha, infers that its author is Santaraksita's disciple Kamalasila (740-795, A. D.). An examination of these quotations, however, reveals that almost all of them are taken from non-Buddhist sources being quoted in purvapaksa-parts of the Tattvasamgraha. Furthermore later authors like Dharmottara (c. 750-810 A. D.) and Tarkarahasya, ed. by ACHARYA PARAMANANDAN SHASTRI. (= Tibetan Sanskrit Works Series XX). Patna 1979. 2 Cf. JBORS 21/1 (1935) 42, No. XXXVII. 3. 170 and JBORS 23/1 (1937) 55, No. 26. 3 Cf. JBORS 23/1 (1937) 56, No. 37. 4 + Cf. JBORS 23/1 (1937) 55, No. 28. 5 Cf. G. BUHNEMANN, Identifizierung von Sanskrittexten Sankaranandanas. WZKS 24 (1980) 191-198. Cf. Introduction p. XXXIII. 7 E. FRAUWALLNER (Landmarks in the History of Indian Logic. WZKS 5 [1961] 125-148, p. 147 Kleine Schriften, hrsg. von G. OBERHAMMER und E. STEINKELLNER. [Glasenapp-Stiftung Bd. 22]. Wiesbaden 1982, p. 869) ob

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186 GUDRUN BUHNEMANN Prajnakaragupta (9th cent. A. D.)8 are quoted. Jnanasrimitra (first half of the 11th cent. A.D.), who is called Mitrapada here, is quoted three times: 1) TR 47, 18-19: mitra padas ca paravyaparavaranam ity ahuh / (This quotation is so far unidentified) 2) TR 60, 13-14: mitrapadaih svaprakasam asamanyam vijnanam iti sammatam / = J 358, 15 (Advaitabinduprakarana) 3) TR 95, 16-18: mitramatam punah anupala(bdha)ta svabhavasyapara | svabhavanupalabdhir evaparasyapara bhavati karananupalabdhir vyapakanu palabdhis cetyadiprakara / a) note that the manuscript reads: evaparasya pratisedhyasyapara Cf. J 188, 12-14: api ca anu palabdhih svasyaparasyapara karanavyapakayoh svabhavanu palabdhir eva / a parasya karyasya vyapyasya vapara karananu palabdhir vyapakanupalabdhis cocyate | (Anupalabdhirahasya) For these reasons it is not possible to accept Kamalasila's authorship for the Tarkarahasya. In referring to the folios the editor did not make use of the numbers clearly written in the manuscript, but gave the number of the glassplate and the number of the folio on it: (P4B/2) = plate 4B, folio 2; (P2A/%) = plate 2A, folio 6, when counted from the bottom to the top (the folios on this plate have been arranged that way), folio 4, when counted from the top to the bottom. While neglecting the original folio numbers it escaped his notice that they indicate a lacuna in the manuscript at two places: 1) (P5B/3) = (39 b) is followed on p. 83, 8 by (P5A/4) = (41 a), thus one folio is missing. The editor did not succeed in constituting a continous text here: 84, 7: tatah samananam bhavah samanyam ity anyarupavyavittam eva (P5A/4) (vi?) paritadisanka na karya / Read: tatah samananam bhavah samanyam ity anyarupavyavrttam eva (lacuna) (41 a) paritanvayadisanka na karya / 2) On p. 109, 12 fol. (P6B/7) = (52 b) is followed by (P6A/8) = (58 a), thus five folios are missing: p. 109, 11: na samanyaks ( sr?)ayaviruddham tatsambaddham? (P6A/8) na Read: na samanyaks ( sr?) ayaviruddham tatsambaddham (lacuna) (58 a) na / serves that Dharmottara is not referred to by santaraksita and Kamalasila, and is therefore later than they. 8 Cf. Tarkarahasya 57,8 = PVBh 375 c etc.

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Tarkarahasya and Vadarahasya 187 At both places it is therefore impossible to have a continous reading and sequence of arguments. Thus to avoid confusion, the present article includes an appendix, in which the original folio numbers are provided in correspondence to SHASTRI's glass-plate numbers. Certain refinements are necessary in the critical apparatus of SHASTRI's edition. One example may be shown here: in the discussion of yogic perception (yogipratyaksa) the proof of the omniscient being (sarvajna) is treated and the term sarvasarvajna / sarvasarvavedin / sarvasarvavid is mentioned p. 61, 6. 12; 63, 10 in contrast to svalpavid. In some texts of the later period of Buddhist logic, like Jnanasrimitra's Yoginirnayaprakarana and Ratnakirti's Sarvajnasiddhi, the term sarvasarvajna ('the one who knows each and everything') is used to contrast with upayuktasarvajna ('one who knows what is appropriate for salvation')'. Unaware of the use of this technical term, SHASTRI has emended the text here to read simply sarvajna. The Vadarahasya is an unedited manuscript of the same collection, consisting of 42 folios (7-10 lines each) written in Proto-Bengali style. It is available in film-negatives, while the folios 23-42 are also preserved in glass-negative form. The plates have been labelled by the photographer as: IA, IB (= 8 fol., no. 1-8) 2A, 2B (= 8 fol., no. 9-16) 3A, 3B (= 8 fol., no. 17-24) 4A, 4B (= 10 fol., no. 25-34) 5A, 5B (= 9 fol., no. 34-42; no. 34 has been photographed twice). Compared to the Tarkarahasya the Vadarahasya is difficult to decipher, as the photographs are out of focus in many places. The two texts were found in different locations: the Tarkarahasya at Zalu monastery and the Vadarahasya at Nor monastery in Tibet. The Vadarahasya consists of three chapters, of which the third is incomplete. The beginning of the text on fol. 1 b is out of focus; however, in the first line the name of the Nyaya teacher Udayana and in the second line the name of the Buddhist logician Jnanasrimitra can be deciphered. The end of the first chapter is found on fol. 13 b', but not much can be read here because of the poor quality of the photograph: . For the two kinds of omniscient beings cf. G. BUHNEMANN, Der allwissende Buddha. Ein Beweis und seine Probleme. Ratnakirtis Sarvajnasiddhi kommentiert und ubersetzt. Wien 1980, p. IX.

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188 GUDRUN BUHNEMANN ... udaya 'nanirakarane vadarahasye ... nyayanirnayah // 206 (?) // prathamah / Then follows the second chapter, beginning with vyatireka ... It ends on fol. 26 b': (it)i udayananirakarane vadarahasye vyatirekarthata(adita? )vadinyayanirnayo dvitiyah // 406 // The third chapter begins on fol. 27 a': ihapohe pratyuhavyuho vyudasyate/ The end of this chapter and the colophon of this work are missing. Neither the original number of chapters in this text nor the identity of its author is clearly indicated within the body of the text. But from the legible passages we come to know that this prose text deals with jati ('false objection to an argument') and nigrahasthana ('wrong understanding or non understanding of the object under discussion'), a topic, which Udayana has treated in his Nyayaparisista, and refutes Udayana's attacks. It seems to be the only currently extant Buddhist reply to Udayana's arguments. Both texts were written in the final stages of Indian Buddhism: the Tarkarahasya quotes Jnanasrimitra, who we know was attacked by Udayana 10, and who might have been Udayana's elder contemporary, but it does not seem to quote Udayana. The Vadarahasya criticizes Udayana and might therefore have been written later than the Tarkarahasya. Both works show a similarity in their titles and division into chapters which are called nyayanirnaya. A closer study of both works will show whether they can be attributed to the same author, or whether one of them has been written as an imitation of the other. Unfortunately, the poor condition of the negatives of the Vadarahasya would make a good critical edition of the text impossible. One can only hope that more complete manuscripts or at least helpful fragments will be discovered elsewhere. 10 The date of Udayana is a matter of controversy. Cf. G. CHEMPARATHY, An Indian Rational Theology. Introduction to Udayana's Nyayakusumanjali. Vienna 1972, pp. 19-21. Note that Udayana criticizes Jnanasrimitra in his Atmatattvaviveka and Nyayavartikatatparya parisuddhi (cf. A. THAKUR, Jnanasrimitranibandhavali. Patna 1959, pp. 32 ff.), and further note that he uses allusions to Ratnakirti's Citradvaitaprakasavada (cf. D. C. BHATTACHARYA, History of Navya-Nyaya in Mithila. Darbhanga 1958, p. 18).

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Tarkarahasya and Vadarahasya LIST OF FOLIO NUMBERS IN THE MANUSCRIPT OF THE TARKARAHASYA AS CORRESPONDING TO THE NUMBERS GIVEN IN SHASTRI'S EDITION p. p. p. p. p. 1 P/B/1 = lb P/A/1 = 2 a P/B/2 = 2 b = 3 a 3 b = 4 a = 4 b 2346 D p. 15 p. 16 P. 17 p. 18 p. 19 p. 20 p. 21 p. 22 p. 23 P. 24 p. 25 p. 26 p. 27 p. 28 p. 29. PA/2 p. 7 p. 8 p. 9 p. 11 p. 12 P. 13 P/B/6 p. 30 p. 32 p. 34 PB/3 (for P/A/6) P/B/7 P/A/7 P/B/8 P/A/8 P/B/9 P2A/9 p. 35 P/A/3 P/B/4 P/A/4 P/B/5 P/A/5 P/B/6 P2B/1/9 P2A/2/8 P2B/2/8 P2A/3/7 P2B/3/7 P2A/ P2B4/6 P2A5/5 P2B5/5 P2A/ P2B/ P2A/ P2B P2A/2/8 P2B/2/8 = = = 7b = = = 8 a 8 b 9 a 9 b 10 a* 10 b 11 a 11 b = 12 a 12 b = 5 a 5 b = 6 a 6 b 7 a = 13 a = 13 b 14 a = 14 b = 15 a 15 b 16 a = 16 b = 17 a 17 b p. 36 p. 37 p. 38 p. 39 p. 40 p. 41 P. 42 p. 44 P. 45 p. 46 p. 47 P. 48 p. 49 50 51 52 p. p. p. p. 53 p. p. p. aaaaaaaaa p. p. p. p. p. p. p. p. p. 5688232 P3A/6 P3B/6 P3A/7 P3B/7 P3A/8 54 P3B/1 (for P3B/8) 55 P3A/9 56 P3B/9 P4A/1 P4B/1 P4A/2 P4B/2 57 59 60 64 = 18 a P2A/1/9 P2B/1/9 18 b P3A/1 = 19 a P3/B/1 19 b = P3A/2 P3B/2 P3A/3 P3B/3 66 P3A/4 P3B/4 P3A/5 P3B/5 P4A/3 P4B/3 P4A/4 65 P4B/4 P4A/5/5 = 20 a 20 b 21 a 21 b 22 a 22 b 23 a = 23 b 24 a 24 b 25 a 25 b 26 a = 26 b = = = = == = == 27 a = 27 b = 28 a 28 b 29 a 29 b 30 a 30 b without number, 31 a?** = 189 = = without number, 31 b? 33 a! = * On plate 2 the folios have been arranged from bottom to top. ** These folios are not in proper order and might have been confused because they do not have numbers. They have been rearranged by SHASTRI.

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190 GUDRUN BUHNEMANN p. 67 p. 68 p. 69 P4B/5/6 P4A/6/7 P4B/6/8 = 43 a = 43 b = 44 a - 44 b = 45 a = 45 b P4A/6/5 O OOO 71 p. 72 73 74 = 46 a = 46 b = 47 a = 47 b = 48 a = 48 b = 49 a = 33 b! = 34 a = without number, 32 a? = without number, 32 b? 34 b = 35 a 35 b = 36 a = 36 b 37 a = 37 b = 38 a = 38 b = 39 a = 39 b = 41 a = 41 b = 42 a = 42 b p. 88 P5A/6 p. 89 P5B/6 90 P5A/7 p. 91 P5B/7 p. 92 P5A/8 p. 93. P7B/8 (for P5B/8) p. 94 P6A/1 p. 95 P6B/1 p. 96 P6A/2 p. 97 P6B/2 p. 98 P6A/3 p. 99 P6B/3 p. 100 P6A/4 p. 101 POB/4 p. 103 P6A/5 p. 104 P6B/5 p. 105 P6A/6 p. 106 POB/6 p. 107 P6A/7 p. 108 POB/7 p. 109 P6A/8 p. 110 P6B/8 1 p. 76 p. 77 d = 49 b 1 P4B/7 P4A/8 P4B/8 P4A/9 P4B/9 P5A/1 P5B/1 P5A/2 P5B/2 P5A/3 P5B/3 P5A/4 P5B/4 P5A/5 P5B/5 p. 79 A A e e e e e e e e e e a d 1 p. 82 1 50 b = 51 a = 51 b = 52 a = 52 b p. 86 p. 87 OOONN d 2 = 58 b JBORS PVBh Abbreviations Jnanasrimitranibandhavali, ed. A. THAKUR. Patna 1959 Journal of the Bihar and Orissa Research Society, Patna Pramanavartikabhasyam or Vartikalankarah of Prajnakaragupta. Being a commentary on Dharmakirti's Pramanavartikam, ed. R. SANKKTYAYANA. Patna 1953 Tarkarahasya Wiener Zeitschrift fur die Kunde Sudasiens, Wien TR WZKS