Part 1 - Variations available from Śeṣaśārṅgadhara's Nyāyamuktāvalī

In this chapter, an attempt has been made to evaluate Ānandajñāna's place in the Darśana tradition as a critic of the Nyāya and Vaiśeṣika darśanas, along with his historical position especially in relation to Citsukha and Śrīharṣa. Various materials, ranging from traditional, textual to historical, have been used for the purpose of this evaluation.

Śeṣaśārṅgadhara belongs to the Nyāya and Vaiśeṣika darśanas. He is said to be the teacher of another renowned scholar named Śeṣānanta.^[1] There are multiple views about his date. One view is that he belonged to the early 15th century CE, whereas the other is that he belonged to the late 16th century CE.^[2] Another view is based on a mistaken identity of someone, whom he mentions as 'Tarkasaṅgrahakāra' in his text Nyāyamuktāvalī (Nyāyamañjarī (Jayantabhaṭṭa)), which is a commentary on Udayana's Lakṣaṇāvalī.

The Nyāyamañjarī (Jayantabhaṭṭa) published by Surendralāla Gosvāmin in 1900 and the Encyclopedia of Indian Philosophies, Volume 6, published in 1993, consider the option of this Tarkasaṅgrahakāra to be Annambhaṭṭa, which stabilises his date in the mid 16th century CE.

This Tarkasaṅgrahakāra is Ānandajñāna being referred to by the name of his text Tarkasaṅgraha (Tarkasaṅgraha (Ānandajñāna)). The purpose of Śeṣaśārṅgadhara mentioning him is to refute some of his refutations in Tarkasaṅgraha (Ānandajñāna) This at the least establishes one fact, that Ānandajñāna's Tarkasaṅgraha (Ānandajñāna) was relevant to the debate on Vaiśeṣika darśana and may have been proved to be some challenge to it, which is why Śeṣaśārṅgadhara took up the task to refute some portions of Tarkasaṅgraha (Ānandajñāna) It is worth noting that Śeṣaśārṅgadhara uses the plural form 'Tarkasaṅgrahakārāḥ', which indicates that he viewed him as an elder or honoured scholar.

In the Nyāyamañjarī (Jayantabhaṭṭa), Śeṣaśārṅgadhara has taken three of the refutations done by Ānandajñāna, namely those of ākāśa, kāla and gandha. In this manner, he indirectly provides variations in the text of Tarkasaṅgraha (Ānandajñāna) related to the said portions. Following is a comparison between the text of Tarkasaṅgraha edited by T. M. Tripathi and the one cited by Śeṣaśārṅgadhara. The source of Śeṣaśārṅgadhara's text is the book Lakṣaṇāvalī of Udayanācārya, published by Surendralāla Gosvāmin in 1900. Whereas Tripathi has used many commas, semicolons and hyphens, they have been removed here for a better comparison of excerpts of both the texts. The parentheses used by Tripathi have also been removed for the same purpose.

During the refutation of pṛthivī dravya, Ānandajñāna refutes the connection between gandha and pṛthivī, and Śeṣaśārṅgadhara in his Nyāyamañjarī (Jayantabhaṭṭa) quotes the refutation of the said connection and attempts to refute it. During the exposition of ākāśa and kāla, Śeṣaśārṅgadhara quotes a lot from Tarkasaṅgraha (Ānandajñāna), in order to refute it. There are a few other instances where Śeṣaśārṅgadhara quotes Tarkasaṅgraha (Ānandajñāna), but it is only during the exposition of the said topics that he quotes a substantial portion of Tarkasaṅgraha (Ānandajñāna) 


1. Gandha

Tarkasaṅgraha

Nyāyamuktāvalī

salilādau api tadupalabdhyā’tivyāpteḥ/ pṛthivīsaṃbandhāt anyatra tadupalabdhiḥ iti cet na niyāmakābhāvāt/ kusumādisannikarṣābhāve tadanupalabdhiniyamāt itthaṃ iti cet na salilādyavayavāsannikarṣe kusumādau api kadācittadanupalambhaniyamāt/ tatrāpi mātrayā gandhopalabdhirasti iti cet tarhi mātrayā bhūtāntarasaṃsargo’pi tatra astīti na pṛthivīmātrasya gandhavattvam/ (Tarkasaṅgraha (Ānandajñāna), p. 22)

salilādāvapi tadupalabdhyātivyāpternedaṃ lakṣaṇamiti tarkasaṅgrahakārā manyante/ tanna vicakṣaṇaparīkṣākṣamamīkṣāmahe/ pṛthivīsambandhādevānyatra tadupalabdhyupapatteḥ/ niyāmakābhāvānnaivamiti cet/ na/ kusumādisannikarṣābhāve tadanupalabdhereva niyāmakatvāt/ salilādyavayavāsannikarṣe kusumādāvapi kadācittadanupalabdhervaiparītyameva kiṃ na syāditi cet/ na/ tadānīmapi tatra gandhasyopalabhyamānatvāt/ tarhi tadānīmapi bhūtāntarasaṃsargastatrāstīti na pṛthivīmātrasya gandhavattvamiti cet/ na/ tadānīmapi tatra bhūtāntarasaṃsargo'stītyatra mānābhāvāt/ (Lakṣaṇāvalī (Udayana), p. 18)

2. Ākāśa

Tarkasaṅgraha	Nyāyamuktāvalī
dharmyasiddhau kuto dharmastatsiddhe'sau vṛthā katham/ asiddheranyataḥ siddherutpattyādeśca sambhavāt// siddhe hi dharmiṇi devadattādau vidvattvādiḥ taddharmo vyapadiśyate/ tathā ca prakṛte'pi tadrūpe siddhe śabdaḥ tasya dharmo vaktavyaḥ tadrūpasya anyataḥ siddhau vyartho dharmopanyāsaḥ/ na cānyat tasyāsti sādhakam/ (Tarkasaṅgraha (Ānandajñāna), pp. 44-45)	dharmasiddhau kuto dharmastatsiddhau sa vṛthā katham/ asiddheranyataḥ siddherutpattyādeśca sambhavāt// siddhe hi devadattādau dharmiṇi vidvattvādistaddharmo vyapadiśyate tathā prakṛte'pi siddhe hyākāśasvarūpe śabdastasya dharmo vaktavyaḥ tadrūpasyānyatarasiddhau ca vyartho dharmopanyāsaḥ na cānyat tatsādhakam asti/ (Lakṣaṇāvalī (Udayana), p. 38)
śabdasya svātantrye kvacidāśritatvavyāghātāt hetvasiddheśca pāratantrye'pi parasya ākāśāt arthāntaratve prakṛtalakṣaṇasya ativyāpakatvāt vyaktaṃ itaretarāśrayatvam/ na ca guṇatvaṃ śabdasya iti vakṣyate/ śabdavataśca śabdavattve svāśrayatvam/ tadrahitasya tadvattve viruddhatā/ (Tarkasaṅgraha (Ānandajñāna), p. 45)	śabdasya svātantrye kvacidāśritatvavyāghāto hetvasiddhiśca pāratantrye'pi parasyākāśāderarthāntaratve prakṛtalakṣaṇātivyāpakatvamākāśatve vyaktaṃ parasparāśrayatvaṃ na ca guṇatvaṃ śabasyeti vakṣyate/ śabdavataśca śabdavattve svāśrayaṃ tadrahitasya śabdavattve viruddhatvamiti yatkiñcidetaditi/ (Lakṣaṇāvalī (Udayana), pp. 38-39)

3. Kāla

Tarkasaṅgraha	Nyāyamuktāvalī
paratvādidhiyāṃ bhāvādanyatrāpi na tadgatiḥ / viśeṣaṇasya cāyogānna yuktā kālakalpanā // paratvādipratyayanimittaḥ kālaḥ iti tāvat ayuktaṃ diśi vyabhicārāt tatpratyayanimittatvasya tatrāpi svīkārāt/ tatkṛtaparatvādivyabhicāroktaparatvādipratyayani mittatvena viśeṣaṇīyaṃ iti cet na dharmādau vyabhicārasya sattvāt dravyaṃ iti viśeṣaṇe īśvare vyabhicāratādavasthyāt asādhāraṇatve nimittasya viśeṣaṇe’pi tasya tathātve sarvotpattimannimittatvābhyupagamabhaṅgāt tasyaiva atra nimittatve ca adṛṣṭādeḥ tannimittatvāṅgīkāravirodhāt/ (Tarkasaṅgraha (Ānandajñāna), p. 47)	paratvādidhiyāṃ bhāvādanyatrāpi na tadgatiḥ/ viśeṣaṇasya cāyogānna yuktā kālakalpanā// paratvāparatvapratyayanimittaṃ kāla ityayuktam/ diśi vyabhicārāt/ tatkṛtaparatvādivyatiriktaparatvādipratyayanimitt atvasya vivakṣitatvānnaivamiti cet/ na/ dharmādau vyabhicārāt/ dravyatve satīti cet/ īśvare vyabhicārāt/ nimittāsādhāraṇyasya vivakṣitatvānnaivamiti cet/ na/ yadi tatraiva tasya tathātvaṃ sarvotpattimannimittatvābhyupagamavirodhaḥ tasyaiva tasya nimittatve cādṛṣṭādestannimittatvābhyupagamavirodha iti/ (Lakṣaṇāvalī (Udayana), p. 40)
yaugapadyādibuddhīnāṃ na ca kālanimittatā/ paryāyatvādidoṣācca tatkṛṣṭiranibandhanā// yaugapadyāyaugapadyacirakṣiprapratyayānāṃ anyatamaṃ nimittaṃ kālaḥ ityapi na tatrāpi yathoktanyāyasya tulyatvāt adṛṣṭāderapi yaugapadyādipratyayeṣu nimittatvāviśeṣāt asādhāraṇasya ca nirastatvāt/ kiñca teṣāṃ ekārthatvaṃ anekārthatvaṃ vā na ādyaḥ; lakṣaṇabhedāyogāt, vyavahāravirodhācca/ na dvitīyaḥ lakṣaṇānāṃ pratyekaṃ avyāpteḥ eteṣāṃ ca kālātiriktārthatve tallakṣaṇatvāyogāt kālārthatve ca yaugapadyādiśabdānāṃ paryāyatvāpātāt tadbhedārthatve ca tanmātralakṣaṇasya vaktavyatvāt/ (Tarkasaṅgraha (Ānandajñāna), pp. 47-48)	yaugapadyādibuddhīnāṃ na ca kālanimittatā/ paryāyatvādidoṣatvācca tatklṛptiranibandhanā// yaugapadyādipratyayānāmanyatamaṃ nimittaṃ kāla ityapi na uktayukteratrāpi samānatvāt/ kiṃ caiteṣāmekārthatvamanekārthatvaṃ vā/ nādyaḥ/ lakṣaṇabhedāyogād vyavahāravirodhācca/ na dvitīyaḥ/ lakṣaṇānāṃ pratyekamavyāpteḥ eteṣāṃ ca kālātiriktārthatve tallakṣaṇatvāyogāt kālārthatve ca paryāyatvāpātāt/ tadbhedārthatve ca tanmātralakṣaṇasya vaktavyatvāditi/ (Lakṣaṇāvalī (Udayana), p. 41)
vikalpānāmayuktatvādayuktatvādviśeṣaṇaṃ / yato na kalpyaṃ kalpeta kathamasyānumeyatā // kimete samavāyitvena asamavāyitvena nimittatvena vā kālaṃ anumāpayeyuḥ/ na ādyaḥ tasya anātmatvāt/ na dvitīyaḥ tasya dravyatvāt/ tṛtīye’pi viparyatvenāpapatvena vā nimittatvaṃ na ādyaḥ nityānumeyasya asmadaindriyakavyavasāyāviṣayatvāt/ na dvitīyaḥ adṛṣṭādivyatiriktakālāsiddhiprasaṅgāt asādhāraṇatvaviśeṣaṇasya dūṣitatvāt/ (Tarkasaṅgraha (Ānandajñāna), p. 48)	vikalpānāmayuktatvādayuktatvādviśeṣaṇam/ yato na kalpyaṃ kalpeta kathamasyānumeyatā// na tāvat samavāyitvenānumāpakatvam/ anātmatvāt/ nāsamavāyitvena tasya dravyatvāt/ nimittatvapakṣe'pi na viṣayatayā nityānumeyatvenaindriyakavyavasāyaviṣayatvāy ogāt/ nāpyaviṣayatayā adṛṣṭātiriktakālāsiddhiprasaṅgādityāhuḥ/ (Lakṣaṇāvalī (Udayana), p. 43)

Śeṣānanta, who is also said to be the son of Śeṣaśārṅgadhara, in his commentary called Padārthacandrikā on Saptapadārthī of Śivāditya, mentions a pūrvapakṣa which seems to be based on Ānandajñāna's Tarkasaṅgraha (Ānandajñāna) The following example is from the discussion on prāgabhāva in both the said texts.


Tarkasaṅgraha	Padārthacandrikā
kiṃ tasya anāditvam prāgabhāvapratiyogitvarāhityaṃ iti cet na prāgabhāve lilakṣayiṣite tannirūpaṇena tatsiddhau tatsiddhiḥ iti svāśrayatvaprasaṅgāt/ antavattvaṃ ca pradhvaṃsapratiyogitvam/ (Tarkasaṅgraha (Ānandajñāna), pp. 128-129)	nanvanāditvaṃ prāgabhāvāpratiyogitvamevetyātmāśrayaḥ/... sāntatvaṃ ca dhvaṃsapratiyogitvam/ (Saptapadārthī (Śivāditya), p. 126)

On pradhvaṃsābhāva, the following similarity is seen.

Tarkasaṅgraha	Padārthacandrikā
tadanantatvaṃ ca pradhvaṃsāpratiyogitvam/ tathā pradhvaṃsenaiva pradhvaṃsaṃ nurūpayataḥ ślāghanīyaprajñasya kutaḥ śvāśrayatvaṃ na avatarati/ (Tarkasaṅgraha (Ānandajñāna), p. 129)	tenānto dhvaṃsa evetyātmāśrayaśaṅkā'navakāśā (Saptapadārthī (Śivāditya), p. 127)

 

Footnotes and references:

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[1]:

Encyclopedia of Indian Philosophies, Vol. VI, p. 382

[2]:

Encyclopedia of Indian Philosophies, Vol. VI, p. 382