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INTRODUCTION
LXXXIX
This is from Dinnāga's Pramānasamuccaya. Cf, Bucha dhist Logic (Vol. II, p. 405) by Prof, Stcherbatsky,
Bhacanta-Bhūskarc . He is referred to in the svopajña com. (p. 6a) on Yogadratisanuccaya as one of the Munis who mentions eight constituents of yoga in a way that differs from Patanjali and Bandhu-Bhagavaddatta.
Bhartlari This name at once reminds one of the celebrated author of the Satakrıs. But here it is used for the author of Vākyapadiya, & grammarian who flourished prior to Sankarācārya. He is assigned a period of 600 A. D. to 650 A. D. I-tsing believes that he was a Bauddha at least for some time as he entered the monastery seven times, returned to the world seven times, and lived the life of a layman,
Vācaspatimiśra in liis Tattvabindu has referred to Bhartrhari as ' bāhya' while quoting a verse from the latter's Vākicipadiya. This is interpreted by some as meaning Bauddha. This argument is refuted by V. A. Ramaswami Sastri in his article “Bhartrhari & Bauddha ?" (PP. 254-257) published in * Proceedings and Transactions of the eighth Oriental Conference". Here he has tried to show that the author of the Vākyapadiya is a great monistic philosopher, and has developed sabda-monism like Patañjali. He accepts vivartavāda, and this gives him a very high place as pre-Sankara Advaitin in the history of Indian philosophy. Bhartrhari has ably elucidated Sāgana-pramāņa in Vākyapadiya. Here he says that tarka may be accepted as an accesory to āgance but it should not direct its path against agama.? Further, he has glorified the Vedas. This is considered as a direct proof of his being a nonBauddha in this article.
The opinion of Bhartrhari as recorded in Tattvasangraha (5. 1460) is that only by reason of the invariable concomittance
I For some details about this work see this intro. (pp. CI & CII). 2 A similar view is held by Sthiramali and Jinabhadra Gaại
Қашабгащада, 12
