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128
TULSI-PRAJNA
through the Nyāyasūtras of Gautama.
Again, he argues that a pramāna cannot be so called, if it is totally independent of prameya 'objects'. 20 If, on the other hand, a pramāna is dependent on prameya “object', how can it having no self-existence, establish the latter. This work of Nāgārjuna, which was translated into Tibetan by the Indian sage Jñā nagarbha with the Tibetan Lo-tss-ba Ka-wa.dpal-brt-Segs, subsequently was recast by the Kashmirian Pandit Jayānanda and the Lo-tsa-ba Khu mdo-sde-dpal.
Now, it may be suggested that the author of the Tarkamudgarakārika, being influenced by the said work of Nāgārjuna, composed a separate and independent treatise of twenty verses. He had composed his independent work only after the recaste of the translation of the Vigrahavyāvartanikärikä But the main differences are : (i) Nāgārjuna's work illustrates the dialectical method through
clarifying the idea of voidness (Śünyatā) and refuting the
validity of the pramānas. (ii) Nāgārjuna's sole attack in his work is on the Nyâyasūtra of
Gautama. Jayānanda, however, refutes only the validity of the pramānas and his main attack is for the famous Buddhist Logician Dharmakritti and his followers. In the first verse Jayananda mentions the name of Dharmakirtti apd (Dharmakirtteh anuyāyinah), those who believe on the two kinds of pramānas i.e. pratyakşa and anumāna.
(b) Madhyamakavatāraţikānāma : (Tg. dbu-ma No. 3870) Pek.
5271.
There are 11 section of the text. It is a volumneous work with 178 pages (61-1-1 to 24-3-6) and 1068 leafs. It is mainly a work on the Madhyamika system. The Madhyamika philosophy was so called because it avoided two extremes, i.e., advocated neither the theory of absolute reality, nor that of total unreality, or the world, but chose a middle path, inculcating that the world had only a conditional existence. The School is said to have been founded by Arya Nāgārjuna. In fact the doctrines of the school are contained in older works such as the Prajñapāramitā. The Mādhyamikākārikā by Nāgārjuna, Mülamādhyamvștti by Buddhapalita, Hastabala by Āryadeva, Mādhyamahopdayakārikā by Bhavya, Madhyamapratityasamutpada by Krşņa, madhyamikavștti and Mädhyamakāvatārakarikānāma by Candrakirtti and the present work under discussion of Jayānanda are the principal works of the Madhyamika School. The Tibetan translations of the Mülamadhyamaka-Vrttiakutobhaya of Nāgārjuna mention eight expounders of Madhyamika philosophy,
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