Medhatithi On Samanyato Drstam

SR No.: 269450
Original Sutra Author: N/A
Author: Albrecht Wezler
Publisher: Albrecht Wezler
Total Pages: 19
Language: English
Classification: Article
File Size: 2 MB

Page 11

MEDHĀTITHI ON SAMĀNYATO DRSTAM (ANUMĀNAM]
149
indeed not a case with regard to which one will consider a meaning related to that of the technical term tarka (i.e. generic term of the prajñāgunas üha and apoha).
3.5. The verse M. 2.1178 by itself clearly shows that the expression hetuśāstrao cannot but have been used pejoratively. And as is to be expected, Me. indeed explains it as nāstikaśāstram bauddhacārvākādiśāstram yatra vedo 'dharmāyeti punaḥ punar udghusyate,79 tādrśam tarkam āśritya yo 'vajñām kuryāt śrutau smrtau ca / (1 72.12–14).
It is not only because he subsequently uses also the synonym tarkaśāstra that one is reminded of his Bhāsya on M.12.106; for in the second part of it Me. reports the interpretation of “others” (anye tu vyācaksate I 484.17) according to whom “what is denoted by 'tarkena' [of M. 2.106] are texts/works of which reasoning forms the main subject and which aim at setting forth the ordinary worldly means of cognition (such as] works on Nyāya, Vaiseșika and Lokāyata" (tarkeneti tarkapradhānā granthā laukikapramānanirūpanaparā nyāyavaiseșikalokāyatikā ucyante) (II 484.17). But he immediately afterwards adds the clarification that "among these, those which are inconsistent with the Veda, [i.e.) the texts/works of the Bauddhas, Lokāyatikas, Nirgranthas, etc. are rejected; they are inconsistent with the Veda 80 [since] in them the Veda is not recognized as a valid means of cognition and authority, while it is recognized by Kapila, Kanāda [and Aksapāda]” (tatra vedaviruddhāni bauddhalokāyatikanairgranthādīni paryudasyante / tāni vedaviruddhāni / na tatra pramāṇam vedah / kapilakanādakriya8l mavirathātānigrahāntādişu hi sabdah pramānam) (II 484.18-20) and that "these [latter] śāstras should be carefully listened to [and studied)" (... atas tāni śāstrāņi śrotavyānīti ca)82 (II 484.22). Not surprisingly, for Me., too, the ultimate criterion for deciding whether a philosophical tradition at all deserves a Brahmin's attention is its acceptance or otherwise of the prāmānya of the Veda, or of sabda as a valid means of cognition. The expression tarka, however, applied to śāstras of either class, is in itself no guarantee for their 'orthodoxy' or else 'heterodoxy'.
3.6. In a passage of the Bhāsya (on M. 2.6) touched upon by me elsewhere83 Me. explains, and in some detail at that, why it cannot be maintained that Manu and the other Smrtikāras perceived the dharmas:84 indriyair arthānām sannikarse yaj jñānam tat pratyakşam / na ca dharmasyendriyaih sannikarsah sambhavati tasya (i.e. dharmasya)