Dharmottar Pradip

SR No.: 004317
Original Sutra Author: N/A
Author: Dalsukh Malvania
Publisher: Kashiprasad Jayswal Anushilan Samstha
Publication Year: 1956
Total Pages: 380
Language: Sanskrit, Hindi
Classification: Book_Devnagari
File Size: 7 MB

Page 37

xxii INTRODUCTION the term abbranta is meant to exclude illusory knowledge such as that of the taimirika person, suffering from eye defects; whereas the term kalpanapodha is meant to exclude inference. The term abhranta should not be meant to exclude that bhranti also which is due to alambana according to Yogachara. Otherwise the Yogachara view would be disregarded. As the Nyaya-bindu has been composed from the standpoint of both the Yogachara and the Sautrantika, we cannot suggest any explanation inconsistent with the view of either. Both of them believe that wherever there is avisamvada, the knowledge is abbranta and hence valid. One may ask : if by abhranta the avisamvadi is meant, then inference is also avi samvadi. Then what is the point of differentiation between the two ? The answer is : Inference is, no doubt, avisamvadi, but it is not kalpanapodha. Therefore, the term kalpanapodha is meant to exclude: inference.1 In the opinion of the author of the Tatparyanibandhanatippana, Dharmottara has refuted the above-mentioned view by explaining the word abbranta thus: "'Not an illusion' (abbranta) means not contradicted (aviparyasta) by that (underlying) essence of reality which possesses efficiency". The author of the Tippana here sets forth a purvapaksha : If the explanation given by Dharmottara is correct, there is no possibility of a compromise between the Yogachara and the Sautrantika, since the Yogachara does not recognise any knowledge to be aviparyasta in regard to external objects. The reply to this objection is as follows: there is as a matter of fact no necessity of the term abbranta in the definition of pratyaksha. But then the Purvapakshin would say: If the term abhranta is not necessary, how would knowledge like dvichandradijnana (knowledge of the double-moon be excluded ? The reply would be as follows: Dvichandradi knowledge would be excluded by the term avi samvadi included in the definition of pramana in general. Thus there is a possibility of a compromise with the Yogachara. * What is the significance of the term abbranta in the system of the Sautrantika? Some Acharyas hold that the author has 1 Tatparyanibandhava, p. 19. 2 Buddhist Logic, vol. II, p. 16.