Continuing our Series on Indic Personalities is our next article which features both a Buddhist philosopher and a logician extraordinaire. His impact is undeniable, and the ripples of his legacy extend far outside of India, even to this day. Our next article is on the Dharmic Personality known as Dharmakeerthi.
Background
Like many ancient figures, the background of Dharmakeerthi is occluded. What is known for sure is that it was a brahmana from South India. Modern sources assert he was born in Tirumala (based on the reference to Trimalya). If so, it is likely that he was an Andhra brahmin, a theory which gains credence if one considers various folk legends that he was the nephew of another well-known Andhra Brahmin, Kumarila Bhatta. The battle between Bauddha and Vaidika logicians is well known:
“After Udyotakara the philosophical contest between the anti-vedic and pro-vedic sides of the Nyaya thought was keenly carried on by great Buddhistic logicians like Dharmakirti, Dharmottara, and Ranakirti”. [3, 17]
Despite his orthodox Vedic origins, Dharmakeerthi would take up Buddhism, and become one of its foremost champions. Indeed, he is said to bookend the Bauddha era that began with Dignaaga. Born in a time of great debate, these philosophers naturally became formidable debaters and logicians. In Dharmakeerthi’s case, he was credited with achievements even in poetry. None other than the great rhetorician Anandhavardhana commended this Buddhist with literary achievement.
Historians presently date Dharmakeerthi to the 7th centuries CE, and record that he was ordained by none other than the venerated monk Dharmapaala. Dharmakeerthi then became the student of Ishvarasena, who was a direct disciple of the ground-breaking Dinnaaga.
“Dharmakirti exhibited so subtle an understanding of Dinnaga’s texts that his teacher is reported to have conceded that the disciple understands the great master better than him. It was at the instance of Isvarasena that Dharmakirti started writing commentaries on Dinnaga’s works.” [1, 19]
In our introverted times, he is considered one of the original Indic introverts, not so much for his spiritual accomplishments, but more so for his meaningful and morose view of life. Unacclaimed and unappreciated in his own time (a frequent fate for many an Andhra brahmin…), he would achieve approbation post-humously. Commentators are so numerous, they are found in 3 categories—all the more ironic, because this Buddhist commentator is known only to have written commentaries!
In any event, he joined the constellation of academicians from Nalanda.
“History takes us back to the sixth century to remind us of one Kumargupta [Emperor Kumara Gupta] who was the first known patron of Nalanda. It, however, took the shape of a vibrant university during the reign of the legendary Harsha of Kannauj (606-647 AD). Last, it was backed by the Pala dynasty that ruled Bengal and Bihar. ” [2]
Dharmakeerthi was one such famous faculty instructor at the institution at Naalandha. Officially called the Arya Mahasanghika Vihaara, Naalandha University was vast not only in its size and infrastructure, but even in its reach and depth.
“Vasubandhu, Asanga, Silabhadra, Dharmakriti and Aryadeva were some of the eminent teachers of this institution. Even Hiuen Tsang taught here after completing his education. ” [2]
From here would launch Dharmakeerthi’s stellar career in dialectics. He would chart a polemical course that would signal the last glorious wave of Bauddha Dharma in Bhaaratavarsha. Though little else is known of his later life, his achievements in debate and literature transcend background biographical sketches.
Achievements
“It is because of philosophers like Nagarjuna, Dinnaga and Dharmakirti that Buddhist logic reached its zenith.” [1, 15]
- Composed 7 philosophical commentaries: Pramaana-vaarthika-kaarika, Pramaana-vinischaya , Nyaaya-bindhu-prakarana , Hethubindhu-prakarana , Vaadha-nyaaya-prakarana , Santhaanaanthara-siddhi-prakarana, Sambandha-parikshaavrtti.
- Highly skilled debater, logician, and professor of logic
- Praised by authoritative literary theorists like Anandhavardhana for his poetry
From surpassing his instructor Ishvarasena (something every true teacher wishes for) to mastering logic and debate, to composing supple verses of poetry, Dharmakeerthi did it all. However, it is his authorship of 7 authoritative philosophical commentaries for which he stands out the most.
“A vartika is a particular form of commentary in the tradition of Sanskrit literature which is supposed to take care of all that has been said, of that also which has not been said and which has been said incorrectly. (Uktaanuktaduruktacintavartikam).” [1, 28]
The first of these works was the Pramaana-vaarthika-kaarika. Pramaana-vaarthika was a philosophical exegesis of Dinnaaga’s Pramaana-samucchaya (a work on ascertaining epistemology). It establishes the praamaanya (authority) of Buddha’s discourses. Nevertheless, it is also a treatise on logic. It is dealt with in six chapters, many of which are titled based on logical concepts (i.e. prathyaksa apoha, etc.) A supplementary text, Vaadhanyaaya(Logic for Debate), was composed to provide an expository on the concepts of drstaanthapatiksha, apoha and jaathyuttharapareeksa. [1, 28]
The second is Pramaana-vinischaya. This was fittingly a supplement to Pramaana-vaarthika-kaarika. It focuses on proving ksaniktva (momentariness) and anumiti (inference). It then expounds upon Dinnaaga’s concept of hethuchakra. Interestingly Dharmakeerthi uses the term samyagjnaana (true knowledge) as pramaana. This is then divided into prathyaksha and anumaana.
The third is Hethubindhu. “HB is one of the most important contributions to Indian logic“. [1, 32] It elaborates on Dharmakeerthi’s theory of inference (svaarthaanumaana, or subjective inference). It also invalidates the legitimacy of Savikalpaka prathyaksha (Judgemental perception). Unsurprisingly, there is no extant Sanskrit manuscript of this treatise, and what comes down to us is through Tibetan source. Following that is the fourth, Nyaaya-bindhu-prakaranam, literally meaning ‘Drop of Reasoning’. It is generally contracted to Nyaayabindhu.
The fifth, Vaadhanyaaya, has already been mentioned in passing, but to reiterate, it evaluates various nigrahasthaanas for vaadhin (disputant) and prathivaadhin (counterarguer). Other compositions such as Santhaanaanthara-siddhi (Proof of Other continuums), and Sambandha-parikshaavrtti (Analysis of Relations) are more philosophical in nature. These in particular afford us with a view of Dharmikeerthi’s perception of the mind-stream (so to speak). He describes it as beginning-less as well as sequentially temporal, resulting in no true endings or beginnings. [1, 34]
In summation, while all seven of these works are technically considered commentaries, the following has also been asserted: “Dharmakirti presents most of his ideas in the guise of commentary on Dinnaga’s works, but he substantially adds to Dinnaga’s theories, going beyond what was presented by his predecessor.” [1, 27] It is said that ideas such as the proof for The Buddha’s authority and resolving the dilemma over language being as fallible as inference, are innovations of this scholar.
Moving on to the realm of poetry, it is imperative to recognise that none other than Anandhavardhana recognised this philosopher-poet. “Anandhavardhana has a great regard for Dharmakirti as a poet and philosopher.” [1, 86]
Indeed, Anandhavardhana himself compares the evolution of his conception of Dhvani (resonance) with the defining of prathyaksha by Bauddha’s like Dharmakeerthi. [1, 89]
“The reason for one of the greatest masters of literary theory in Sanskrit paying so much attention to Dharmakirti’s poetry lies not only in the fact that Dharmakirti’s stanzas offer a feast of suggested meanings, and they also reveal a rare combination of philosophy and poetic muse.” [1, 88]
His bouts of self-pity notwithstanding, the copious volumes of Dharmakeerthi’s literary production have stood the test of time. This lovelorn lord of logic produced love-poetry as well, and is often compared with none other than Bhartrhari, the famed grammarian, litterateur, and auteur of the ancient Sathakathrayi. But this logician of late antiquity had little truck with grammar-nazis, and even lamented the intrusiveness of grammarians (vayakaaras) in every realm, bemoaning the all-pervarding presence of Paanini.
“Dharmakirthi holds grammar as redundant for study and comprehension of language, and challenges the view of Patanjali, thus anticipating modern theories of linguistics.” [1, 111]
In the end, the achievements of this personality speak for themselves. He was a pivotal figure of Buddhist logic at a pivotal time in Indic Civilization.
“Dharmakirti is one of the most profound and outstanding philosophers in the tradition of Indian Buddhism. His name has become almost synonymous to Buddhist logic.” [1, vii]
Legacy
“Dharmakirti is regarded as one of the six ornaments of Jambudvipa in Tibetan tradition. Chronologically, he is the last amongst them – his five great predecessors that are counted as ornaments are – Nagarjuna, Aryadeva and Asanga-forming the first trio and Vasubandhu as well as Dinnaga forming the second trio with Dharmakirti” [1, 18]
Despite being born into an orthodox brahmin family, Dharmakeerthi (true to his name) critiqued and inveighed against caste pride (something all too common today). He was a philosopher, logician, and poet of rare sentiment. “The feelings of love and disenchantment from it have been expressed with a rare intensity and fervor in Dharmakirti’s poems.” [1, 25] Here is a sample:
Sangama-viraha-vikalpe varamiha viraho na sanga-masthasyaah |
sange saiva thatthaikaa tribhuvanam-api thanmayam virahe || Skm.929
Between the options of union and separation
Separation from her is more to be preferred
And not the union;
In union, just she – the only one-
is in company,
In separation
All the three worlds are pervaded by her. [1, 92]
But, Dharmakeerthi’s prism for Dharma was very different from those of us who espouse the orthodox Vaidika Dharma. His criticism is indeed biting, but being of orthodox brahmin background himself, he found himself in a position to criticise those to whom he was related:
“From parvakarin comes the term parvabrahmana which Dharmakirti has used for a greedy Brahmin demanding more fees after having free food in sraddha ritual. Dharmakirti has equated his opponents- the orthodox naiyayikas to this parvabrahmana in the context of their insistence on the inclusion of pratijna (statement) int he pancavayavavakya (five-fold statement)” [1, 24]
An unfortunate characterisation, but perhaps indicative of the general decline in Dharma affecting all classes. This has been echoed elsewhere by Guru Naanak Dev. Regardless, in giving the astika response, it is imperative that we not get distracted, and instead, we should seek to zero-in on the gravamen of the argument. And it is here, his societal leanings aside, that Dharmakeerthi excels.
“Even though a very serious philosopher and debater, Dharmakirti does exhibit a rare sense of subtle humour, when he chides his opponents-specially the orthodox naiyayikas. He then uses some of the finest proverbial expressions for mockery and satire.” [1, 22]
Interestingly enough, this lion among debaters considered Chaarvaakas to be his foremost foes. Indeed, it was very much a tripartite (some would say quadratite if one includes Jinas) struggle between Bauddhas, Vaidikas, and Chaarvaakas. To ignore this period and the consequential dialectical conflict between atheistic materialism, agnostic spiritualism, and theistic spiritualism, attests to a limited and infantile understanding of history. The great Dharmakeerthi took on Chaarvaakas with rare relish, rather than skulk about shirking from duty by saluting such “chaarvaakachaaryas”. He believed it was his Dharma to uplift mankind, and so he did.
“As a rejoinder to carvakas, Dharmakirti gives arguments to prove that buddhi is not a subtratum of body, therefore it does not p[e]rish with the dissolution of the body, and therefore it is possible for Buddha to maintain the continuity of the practice of others and for the search into the means to remove this suffering, which leads to the investigation into the causes of suffering and discovery of the four noble truths.” [1, 29]
Even the Jinas are not left uncovered (please pardon the pun…). “In refutation to the Jaina’s view of anekaanta, Dharmakirti says that the acceptance of this view would lead to anarchy as all things would appear to be of positive and negative nature simultaneously.” [1, 41]
Finally, he was a severe critic of the envious and hatred-filled nature of knowledgeable men (apt for many of the sarcastic backbiters of (of lesser quality) today). He provided, as it were, light into the prism of Acharya Vishnusarman and his adage on knowledge and its impact on fools. Dharmakeerthi further elaborated:
Praayah praakrtha-sakthiraprathibala-prajno janah kevalam
Naanarthyeva subhaashithaih parigatho vidhveshtyapeershyaamalaih |
Thenaayam na paropakaara ithi naschinthaapi chethaschiram
Sooktha-abhyaasa-vivardhatha-vyasana-mithyathraanu-bandha-sprham || PV-2
“Men are mostly addicted to platitudes, they do not bother for finesse. Not only this, they are also full of hatred and the filth of envy. But I also do not care to write for their benefit. My heart has gained fulfilment by composing this work, because through it, my love for profound and long meditation over every well-spoken word has been gratified.” [1, 85]
The legacy of of Dharmakeerthi, therefore, is one that runs the gamut, and in a sense, touches almost every saampradhaaya. In effect, it is one that that centrally focuses on the purpose of a philosopher (pramaanavith) to begin with—to seek out the truth to end the suffering of our fellow man.
Asantho naabhyaarthyaah suhrdh api na yaachyasthahnu-dhanah
priyaa vrtthirnyaaryyaa charitha-masubhange’pya-malinam |
Vipadhyucchaih stheyam padha-manuvidheyam cha mahathaam
sathaam kenohishtam vishama-masidhaaraa vrathamidham || SRK-1213
No begging before persons who are ignoble
No begging before friends as they are impoverished
An endearing and yet upright conduct is to be maintained
And the character should not be maligned even at the cost of one’s own life,
A firmness is to be maintained in calamities,
And also the footsteps of noble [ones] are to be followed
Who has taught this very difficult way of life
To the noble ones? [1, 98]
References:
- Tripathi, Radhavallabh. Makers of Indian Literature: Dharmakirti. New Delhi: Sahitya Akademi. 2019
- “The Legacy of Wisdom”. Daily Pioneer. https://www.dailypioneer.com/2013/sunday-edition/the-legacy-of-wisdom.html
- Virupakshananda, Swami. Tarka Samgraha. Mylapore: Sri Ramakrishna Math. 2015
