Book Title: Pramanas And Language Dispute Between Dinnaga Dharmakirti And Akalanka
Author(s): Piotr Balcerowicz
Publisher: Piotr Balcerowicz
View full book text
________________
352
PIOTR BALCEROWICZ
Model 1 underwent various modifications. One of them was to introduce the division into cognitions that are distinct, having definite contents (sākāra = jñāna), and indistinct, not having any definite contents (anākāra = darśana, 'vision').4
All these historical remarks are necessary to understand Akalanka's intention underlying the problematic verse. It will also be vital to bear in mind that Akalanka penned the Royal commentary (RVār) on Umāsvāmin's Tattvārtha-sūtra, which represented the above Model 1. As the author to the most fundamental Jaina text, which has been considered the paramount exposition of Jaina doctrine until today, Akalanka not only knew the above scheme but also accepted it, at least declaratively. What it practically meant was that he had to avoid any open contradictions with the tradition he glossed.
Around the 7th and 8th centuries some radical changes were introduced into Jaina systematics, which were subsequently endorsed by Akalanka. The 'culprits' were Pātrasvāmin, the author of the lost Trilaksana-kadarthana, Siddhasena Mahāmati, the author of the Nyāyâvatāra (NA),"s and the fundamental shift was directly compelled by certain Buddhist ideas and new epistemological concepts introduced by Dinnāga and Dharmakirti.
14 Cf. the following Canonical model (AnD): pramāna: (1) jñāna: (1) pratyakşa: (a) indriya-pratyakșa (śrotra, cakşus, ghrāna, jihvā, sparsa), (b) no-indriya-pratyaksa: (avadhi, manah-paryāya, kevala), (2) anumāna: (a) pūrvavat, (b) sesavat, (c) sādharmya, (3) aupamya (...), (4) agama [...], (II) darśana: (1) cakşur-darśana, (2) acaksurdarśana, avadhi-darśana, kevala-darśana; see AņD 435-471 (p. 173-179): [435] se kim tam jiva-guna-ppamāne? ... tam jahā - nāna-guna-ppamāne damsana-guna-ppamāne caritta-guna-ppamāne. [436] se kim tam nāna-guna-ppamāne? ... tam jahā - paccakkhe anumāne ovamme āgame. [437) se kim tam paccakkhe? ... tam jahā - imdiya-paccakkhe, noimdiya-paccakkhe ya. [438] se kim tam imdiya-paccakkhe? ... tam jahā – soiṁdiya-paccakkhe cakkhur-imdiya-paccakkhe ghānimdiya-paccakkhe jibbhimdiyapaccakkhe phāsimdiya-paccakkhe. se tam imdiya-paccakkhe. [439] se kim tam noiṁdiya-paccakkhe? ... tam jahā - ohi-nāna-paccakkhe manapajjava-nāna-paccakkhe kevala-nāna-paccakkhe. se tam noimdiya-paccakkhe. se tam paccakkhe. [440] se kim tam anumāne? ... tam jaha - puvvam sesavam dittha-sāhammavam...[471] se kim tam daṁsana-guna-ppamāņe? ... tam jahā - cakkhu-damsana-guna-ppamāne acakkhudaṁsana-guna-ppamāne ohi-darsana-guna-ppamāne kevala daṁsana-guna-ppamāne ceva. cakkhu-darsane cakkhu-damsanissa ghada-pada-kada-raghādievsu davvesu, acakkhu-daṁsane acakkhu-damsanissa āya-bhāve, ohidamsanam-daṁsanissa davvadavvehim savva-paijavehi ya. se tam daṁsana-guna-ppamāne.
15 Since the author of the Nyāyāvatāra is different from Siddhasena Divākara, the author of the Sammati-tarka-prakarana, it is advisable to refer to the former as Siddhasena Mahāmati, see: Balcerowicz (2001b).
