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12
INTRODUCTION
borrowing that word Abhranta from Dharmakirti says that Anumana like Pratyakṣa is Abhrānta. Thus he refutes the definition of Dharmakirti. According to the opinion of these two scholars, therefore, Siddhasena must have lived after Dharmakirti that is from 635 to 650 A. D.
Now let us examine this argument. It is a great mistake to suppose that the word Abhranta in the definition of Pramana or any word synonimous with that word was not known in Indian logic before Dharmakirti. Gautama in his Nyayasūtra and Vātsya yana in his commentary thereupon have used the word Avyabhicāri. It is a clear synonym of Abhrānta and is used to define direct perception-Pratyakṣa (vide Nyāyasutra 1.1.4.)
Professor P. L. Vaidya1 says that if the conception of Abhrānta will be proved to be in existence before Dinnaga he is ready to give up his argument. Fortunately the word Abhranta and its conception is found in Bauddha Logic even before Dinnaga.
Professor Tousi in the July number of the Journal of Royal Asiatic Society 1929 has written a long article on Bauddha logic prior to Dinnaga. In it the Professor has very ably shown that Bauddha logic had developed to a remarkable degree before Dinnaga and he has proved this point on the strength of Tibetan and Chinese translations of Budhistic Samskrita works. For instance, in the works Yogācāra Bhūmi Sastra and Prakaraṇāryavācā
1 Introduction to Ny. p. 19.
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