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Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c6.s5.t12: Debates between Buddhists and Naiyāyikas

Vāda in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c6.s5.t12

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English

Debates between Buddhists and Naiyāyikas

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In his *Pramāṇasamuccaya*, Diṅnāga had presented a refutation of *Nyāyasūtra* of Gautama together with the *bhāṣya* on it by Vātsyāyana. Udyotakara came in support of the traditional Nyāya system and in his *Nyāyavārttika*, he gave a strong rebuttal to Diṅnāga. Dharmakīrti took up the position of Diṅnāga to give a rejoinder to Udyotakara in this work.

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It is Diṅnāga who posed a real challenge to these systems. His illustrious predecessor, Nāgārjuna was an arguer par excellence. The philosophers of the rival schools, however, could possibly ignore Nāgārjuna, it was not possible to ignore Diṅnāga or to avoid a tacit or a spoken confrontation with him. Diṅnāga also set the rules of the game. The challenges posited by Diṅnāga also led them to reconsider the scheme of their categorizations and postulations as well. Diṅnāga also criticized Bhartṛhari’s philosophy of Śabdabrahmavāda in his *Traikālyaparīkṣā*.

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Dharmakīrti came in the line of disciples of Diṅnāga. His *Pramāṇavārtika* occupies a pivotal position in the debate between the Gautamīyas and Buddhist logicians. With rare brilliance and insight, he exhibited so subtle an understanding of Diṅnāga’s texts that his teacher is reported to have conceded his superior understanding. It was at the instance of Īśvarasena, his *guru*, that Dharmakīrti started writing commentaries on Diṅnāga’s works.

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Haribhadrasūrin calls Dharmakīrti as “Vādimukhya” (the chief debater). From other accounts about the life and deeds of Dharmakīrti, we learn that he was given the titles like *vādivṛṣabha* (a bull amongst the debaters), *vādipuṅgava* (best of the debaters), etc.¹²⁰ In the mythological accounts of the life and deeds of Dharmakīrti, the Tibetan traditions record that he combated with the two great apostles of orthodox philosophies (Kumārila and Śaṅkara) on the public platforms and emerged victorious. This is historically impossible. Such stories must have been fabricated out of a wishful thinking and also out of appreciation for Dharmakīrti’s talents in logic — suggesting that had Dharmakīrti been alive when Kumārila and Śaṅkara dominated the scene, he might have humbled them by his arguments.

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Stories of Dharmakīrti’s contemptuous behaviour and sneering nature became current owing to his remaining undaunted and unwavering on philosophical positions. He did not hesitate to criticize his teacher Īśvarasena and to express his disagreement even with great Diṅnāga whom he emulates. Similarly, he attacked the views of his senior contemporaries like Udyotakara, Bhartṛhari and Kumārila also, who were much respected philosophers of their times.

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In fact, the history of intellectual debate between the orthodox schools of Indian philosophy on one hand and the schools of Buddhist philosophy on the other is unique in world philosophy. It presents one of the finest examples of intellectual refinement through *vāda*. As both the sides sharpened their weapons for attacking their adversaries, they enriched their own systems of thought and tools of analysis.

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The fierceness of these debates led to an intensive study of rival schools.

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As a result, Kumārila and Śaṅkara displayed an extraordinary knowledge of Buddhist philosophy. Mādhava in his *Śaṅkaradigvijaya* informs that Kumārila accepted initiation in Buddhism in order to study the texts of Buddhist philosophy. He was found out on the occasion when tears started rolling from his eyes hearing the eulogy of *tathāgata* on his demolition of Vedic system.¹²¹ Pt. Baldeva Upadhyaya believes that this teacher was the famous Ācārya Dharmapāla.¹²² Dharmapāla taught at Nālandā during CE 530-61.¹²³

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D.N. Shastri says:

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The story of protracted conflict between the realist school and the Diṅnāga school in which the Nyāya-Vaiśeṣika is the chief combatant on the orthodox side is one of the most fascinating chapters of Indian philosophy. The conflict lasted some six hundred years from fifth century CE to the eleventh.¹²⁴

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