Humanism of Haribhadra

Author(s): Christian Lindtner
Publisher: Z_Nirgranth_Aetihasik_Lekh_Samucchay_Part_1_002105.pdf and Nirgranth_Aetihasik_Lekh_Samucchay_Part_2

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Christian Lindtner
Jambù-jyoti
arising from it. From that, for example, which is mentioned first, and under which prudence and wisdom are contained, arises the duty of seeking, contemplating, and finding out truth, which is the proper and peculiar business of those virtues : for it is then, and then alone, that we justly esteem a man prudent and wise, when we find that he is able to see and discover the truth of things, and of an active, vigorous, and penetrating mind, to give an account of the reasons of them; so that it is truth that is the proper object of both these virtues, and that about which they are only concerned. The other three heads more peculiarly belong to the active life, and their business lies in procuring and keeping what is necessary for the preservation of it; as in holding up mutual love and correspondence among mankind; in an elevated greatness and strength of mind; which appears, as in getting things profitable and pleasant for ourselves and dependents, so more especially in despising and being above them. Then, as for the last, namely order, uniformity, moderation, and the like, it is plain that they belong not only to contemplation, but have also a respect to our outward actions; since from keeping of these within the bounds and limits of order and moderation, we are said to observe what is virtuous and becoming" (Thomas Cockman's 1699 translation, with slight changes).
A happy life, our ancient authorities agree, is a life of virtue and honesty. And such a life is also a life in love of truth. For further details I may refer the Latin reader to the philosophical works of Cicero, for as the Great Frederick once said die sind alle sehr gut-they are all very good!
3. This, finally, brings us back to Haribhadra. The reader will have understood that I have thought it necessary, or at least useful, to introduce this great philosopher to persuade the reader that his work is not merely of antiquarian interest, but that modern academics can indeed benefit greatly from the study of his writings. And it is as a helping hand to those that would read his Astaka (and Lokatattvanirnaya) in the original Sanskrit that this work is here offered as far as I am aware—for the first time in a modern translation. While it goes without saying that a reading of a translation will never replace the study of the original, it also seems evident that at least a brief survey of the basic ideas of the original may well serve to improve its proper understanding.