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The Humanism of Haribhadra
219
also found in Vyāsa's commentary to Yogasūtra 1.48. (In Buddhism and in Vedānta, of course, the same distinction is to be found.) If we translate prajña, buddhi, mati or dhi with reason, ratio, and if we keep in mind that the ultimate meaning of reason has to do with the realization of dharma, then it is clear that philosophy always has a moral or a religious background.
It would be superfluous to mention that all other classical darśanas constantly emphasize the need of reason (buddhi, prajñā, mati, dhi, etc.) as the instrument that brings about tattvajñāna. (A statistical investigation would undoubtedly show that these synonyms for reason are most frequently employed in the instrumental case.)
It should be clear in our minds that dharma has to do with itikartavyatā, our duties : it tells us what to do, and what not to do. The knowledge of dharma, therefore, is direct, and thus dharma is not a direct object of anumāna or any other pramāņa, with the possible exception ofyogipratyaksa (which is, however, only a pramāņa figuratively speaking, for in action the distinction between means and goals of knowledge are obliterated). In other words, dharma tells us what to do, it has to do with values, whereas a pramāna has to do with “facts”, it is a means of deciding what is and what is not. We can speak of dharmajñāna, but it would be odd to say that we possess dharmapramāna. We cannot “hold” an activity in our hands, so to speak : scimus, qvia facimus.
Scientific statements must never be contradicted by perception or inference. Also, dry logic, suskatarka, or bad logic-kutarka-may lead us astray (YDS 86-152). Spiritual liberation presupposes true science. It is a knowledge that cannot be communicated, but it is also a knowledge that cannot be contradicted. It transcends reason without being in conflict with reason. Dharma, therefore, is also a matter of wisdom, not merely of dry erudition.
It is in this sense (to avoid "scientific religion” or “religious science" ) I here suggest that we may speak of the humanism of Haribhadra. At the root of true humanism we find a deep desire for clarity and purity.
Why this is so, is in itself a scientific question sui juris. It is, perhaps, only in the light of modern biology that we can hope for an answer to this difficult question—if ever.
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