दिङ्नाग
केवल प्रत्यक्ष और अनुमान वास्तविक ज्ञान देते हैं – और शब्द वस्तुओं को सीधे नाम नहीं देते बल्कि यह बहिष्कृत करके काम करते हैं कि वस्तु क्या नहीं है।
पृष्ठभूमि
बौद्ध तर्क और ज्ञानमीमांसा (प्रमाण) की परंपरा की स्थापना की: ज्ञान के केवल दो साधन हैं, प्रत्यक्ष और अनुमान, और शब्द उन वस्तुओं का निषेध करके अर्थ देते हैं जिन पर वे लागू नहीं होते (अपोह)।
मुख्य विचार
- प्रमाण-सिद्धांत
- अपोह (निषेध द्वारा अर्थ)
प्रभाव
जिनसे प्रभावित 2
वसुबन्धु
जिनसे प्रभावित ✓
Tradition makes Dignaga a pupil of Vasubandhu; his Investigation of the Object continues Vasubandhu’s argument in the Twenty Verses against external objects. D. Duckworth et al., Dignaga’s Investigation of the Percept (2016); SEP “Vasubandhu”
साक्ष्य: Wikidata में भी · Wikidata
वसुबन्धु › लगभग 350–430
भर्तृहरि
जिनसे प्रभावित
Dignaga reworked verses of Bhartrhari’s Vakyapadiya in his Examination of the Three Times and engaged his philosophy of language in developing the theory of exclusion (apoha). E. Frauwallner, “Dignaga, sein Werk und seine Entwicklung”, WZKSO 3 (1959); R. P. Hayes, Dignaga on the Interpretation of Signs (1988)
साक्ष्य: AI मसौदा
भर्तृहरि › लगभग 450–510
जिन्हें प्रभावित किया 2
धर्मकीर्ति
जिन्हें प्रभावित किया
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
धर्मकीर्ति › लगभग 600–660
बिमल कृष्ण माटीलाल
जिन्हें प्रभावित किया
Matilal reconstructed Dignaga’s theory of meaning as exclusion (apoha) and his account of perception with the tools of analytic philosophy (Epistemology, Logic, and Grammar, 1971; Perception, 1986). B. K. Matilal, Epistemology, Logic, and Grammar in Indian Philosophical Analysis (1971); Perception (1986)
साक्ष्य: AI मसौदा
बिमल कृष्ण माटीलाल › 1935–1991
आलोचना
जिनके द्वारा आलोचित 2
कुमारिल भट्ट
जिनके द्वारा आलोचित
Kumarila rejected Dignaga’s apoha theory, word meaning as exclusion of others, and his account of perception (Shlokavarttika, Apohavada and Pratyaksha chapters). Kumārila, Ślokavārttika; J. Taber, A Hindu Critique of Buddhist Epistemology, 2005
साक्ष्य: AI मसौदा
कुमारिल भट्ट › लगभग 590–650
चंद्रकीर्ति
जिनके द्वारा आलोचित
Chandrakirti rejected Dignaga’s epistemology – perception free of concepts and two kinds of object – accepting the means of knowledge only conventionally (Prasannapada I). Candrakīrti, Prasannapadā I; D. Arnold, Buddhists, Brahmins, and Belief, 2005
साक्ष्य: AI मसौदा
चंद्रकीर्ति › लगभग 600–650
जिनकी आलोचना की 1
अक्षपाद गौतम
जिनकी आलोचना की
Dignaga accepted only perception and inference as means of knowledge, against the Nyaya-sutra’s four, and criticised its definition of perception (Pramanasamuccaya I–II). Dignāga, Pramāṇasamuccaya I–II; M. Hattori, Dignāga, On Perception, 1968
साक्ष्य: AI मसौदा
अक्षपाद गौतम › लगभग 120–190
कृतियाँ
- लगभग 520प्रमाणसमुच्चय
प्रमाण के साधनों का संग्रह: प्रत्यक्ष और अनुमान।
मत
Dignaga put Buddhist philosophy on a rigorous epistemological footing. He recognised only two valid means of knowledge (pramana): perception, which grasps unique, momentary particulars free of concepts, and inference, which works with general concepts. Concepts, he argued, do not name real universals but work by exclusion (apoha): “cow” means whatever is not non-cow. He also reformed Indian logic with his “wheel of reasons”, a systematic theory of valid and invalid inferences. Through Dharmakirti his work set the agenda for centuries of debate between Buddhist, Hindu and Jain philosophers.
जीवन और संदर्भ
Dignaga was a Buddhist logician from southern India, probably active around 500 CE. Tradition makes him a pupil of Vasubandhu and connects him with the great monastic university of Nalanda. Most of his works survive only in Tibetan and Chinese translations. He founded the Buddhist school of epistemology that Dharmakirti later carried forward.
अन्य प्रमुख कृतियाँ
- Investigation of the Object (Ālambanaparīkṣā, c. 500 CE)
- Compendium of Valid Cognition (Pramāṇasamuccaya, c. 520 CE)
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