धर्मकीर्ति
वास्तविक केवल वही है जिसके प्रभाव होते हैं, हर वास्तविक वस्तु केवल एक क्षण टिकती है, और उसे जानने के विश्वसनीय साधन केवल प्रत्यक्ष और अनुमान हैं।
पृष्ठभूमि
बौद्ध तार्किक और ज्ञानमीमांसक, जिन्होंने दिङ्नाग के ज्ञान-सिद्धांत को व्यवस्थित किया: केवल प्रत्यक्ष और अनुमान प्रमाण हैं; यथार्थ वह है जिसमें कारण-सामर्थ्य (अर्थक्रियाकारित्व) है, और सभी यथार्थ वस्तुएँ क्षणिक हैं।
मुख्य विचार
- दो प्रमाण
- यथार्थ के लक्षण के रूप में कारण-सामर्थ्य
- क्षणिकता
- अपोह (निषेध)
प्रभाव
जिनसे प्रभावित 1
दिङ्नाग
जिनसे प्रभावित
Dharmakirti’s Commentary on Valid Cognition (Pramanavarttika) is formally a commentary on Dignaga’s Compendium of Valid Cognition, but reworks his epistemology into a system of its own. Dharmakirti, Pramanavarttika; SEP “Dharmakīrti”
साक्ष्य: AI मसौदा
दिङ्नाग › लगभग 480–540
जिन्हें प्रभावित किया 2
शान्तरक्षित
जिन्हें प्रभावित किया
Shantarakshita’s Compendium of Principles (Tattvasangraha) applies Dharmakirti’s epistemology and theory of inference to examine and reject the doctrines of rival schools. Santaraksita, Tattvasamgraha, with Kamalasila’s Panjika; SEP “Śāntarakṣita”
साक्ष्य: AI मसौदा
शान्तरक्षित › लगभग 725–788
त्सोंगखापा
जिन्हें प्रभावित किया
Tsongkhapa integrated Dharmakirti’s epistemology into his Madhyamaka and wrote an introduction to Dharmakirti’s seven logical treatises (Gateway to the Seven Treatises). T. Jinpa, Self, Reality and Reason in Tibetan Philosophy (2002); G. B. J. Dreyfus, Recognizing Reality (1997)
साक्ष्य: AI मसौदा
त्सोंगखापा › 1357–1419
आलोचना
जिनके द्वारा आलोचित 2
अभिनवगुप्त
जिनके द्वारा आलोचित
Following Utpaladeva, Abhinavagupta argued against Dharmakirti’s Buddhist epistemology that memory and recognition presuppose one enduring, self-aware consciousness (Ishvarapratyabhijnavimarshini). Abhinavagupta, Īśvarapratyabhijñāvimarśinī I; I. Ratié, Le Soi et l’Autre, 2011
साक्ष्य: AI मसौदा
अभिनवगुप्त › लगभग 950–1016
उदयनाचार्य
जिनके द्वारा आलोचित
Udayana defended an enduring self against Dharmakirti’s school, rejecting momentariness and the denial of external objects (Atmatattvaviveka) and its arguments against God (Nyayakusumanjali). Udayana, Ātmatattvaviveka; Nyāyakusumāñjali; K. H. Potter (ed.), Encyclopedia of Indian Philosophies II, 1977
साक्ष्य: AI मसौदा
उदयनाचार्य › लगभग 950–1020
जिनकी आलोचना की 1
कुमारिल भट्ट
जिनकी आलोचना की
Dharmakirti attacked the Mimamsa doctrine of an authorless, self-valid Veda that Kumarila defended; whether he answered Kumarila himself is debated. Dharmakīrti, Pramāṇavārttika I with Svavṛtti; V. Eltschinger, Penser l’autorité des Écritures, 2007
साक्ष्य: AI मसौदा
कुमारिल भट्ट › लगभग 590–650
कृतियाँ
- लगभग 640प्रमाणवार्तिक
दिङ्नाग पर टीका जो बौद्ध ज्ञानमीमांसा की मानक कृति बनी: प्रत्यक्ष, अनुमान, और केवल क्षणिक विशिष्ट ही यथार्थ हैं।
मत
Dharmakirti systematised Dignaga’s epistemology. There are only two means of knowledge: perception, which grasps unique, momentary particulars free of concepts, and inference, which works with general concepts. What is real is what has causal efficacy; since whatever is efficacious must change at every moment, all real things are momentary. Universals are mental constructs, explained by exclusion (apoha): “cow” means “not non-cow”. Valid reasons rest on identity of nature, on causation or on non-perception. With these tools he defended rebirth and the Buddha’s authority against materialists and rejected God, an enduring self and the Mimamsa doctrine of the authorless Veda – a dispute tied to Kumarila, though who answered whom is debated.
जीवन और संदर्भ
According to later Tibetan histories, Dharmakirti was born into a Brahmin family in South India, became a Buddhist monk and studied at Nalanda, where a pupil of Dignaga taught him. These accounts are late and partly legendary. He is usually dated to the 7th century CE, about 600–660, but some scholars now place him earlier, around 550–610. His works became the standard of Buddhist epistemology in India and Tibet.
अन्य प्रमुख कृतियाँ
- Commentary on Valid Cognition (Pramanavarttika, 7th century CE)
- Ascertainment of Valid Cognition (Pramanavinishcaya, 7th century CE)
- A Drop of Reasoning (Nyayabindu, 7th century CE)
इनमें आता है
- यात्रा ‘ज्ञान क्या गिना जाए, यह कौन तय करता है?’ · 9 में से पड़ाव 2
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