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प्रमाणवार्तिकम्- Pramanavarttikam of Acharya Dharmakirti with his own Commentary of Acharya Manorathanandi

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प्रमाणवार्तिकम्- Pramanavarttikam of Acharya Dharmakirti with his own Commentary of Acharya Manorathanandi

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Specifications

	Publisher: D. K. Printworld Pvt. Ltd.
	Author Dharmakirti
	Language: Sanskrit Text with Hindi Translation
	Pages: 1273
	Cover: HARDCOVER
	9x7 inch
	Weight 2.18 kg
	Edition: 2022
	ISBN: 9788124611463
	HCC766

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Book Description

पुस्तक परिचय भारतवर्षीय दर्शन परम्परा में अनेक सम्प्रदाय, पद्धतियां, चिन्तन मार्ग और साधना के आयाम हैं। वे सभी पद्धतियाँ मुख्यतः तीन ग्रन्थों पर आधारित हैं। जिनमें कुमारिल भट्ट का श्लोकवार्तिक, धर्मकीर्ति का प्रमाणवार्तिक, तथा ग‌ङ्गेश उपाध्याय का तत्वचिन्तामणि हैं। वे तीन ग्रन्थ आज तक की भारतीय दर्शन परम्परा के प्रतिनिधि ग्रन्ध हैं और तीन मागों के रूप में स्थापित हैं। हम कुछ भी चिन्तन, लेखन या विचार करते हैं तो वे इन तीनों में से किसी एक मार्ग में स्वतः ही चले आते हैं। धर्मकोर्ति का यह प्रमाणवात्र्तिक ग्रन्थ अत्यन्त कठिन होने से इस ग्रन्थ का अब तक किसी भी भाषा में पूर्ण रूप से अनुवाद नहीं हो पाया है। इसके कुछ श्लोक अंग्रेजी में अनुदित हैं तो कुछ हिन्दी, फ्रेंच, जर्मन और नेपाली में भी अनुदित हुए हैं। किन्तु अब तक पूर्ण ग्रन्थ का और इसकी किसी भी टीका का पूर्ण अनुवाद न होना इसकी भाषा का कठिन होना, विचारों का गूढ़ होना तथा अत्यन्त दुरुह प्रकरणों का होना ही कारण रहा है। कुछ विदेशी विद्वान् इसका अंग्रेजी में अनुवाद करने के लिए भी लगे हुए हैं किन्तु बीसों वर्षों के बाद भी वे इसे पूरा नहीं कर सके हैं। अतः यह हिन्दी अनुवाद अपने आप में प्रथम पूर्ण अनुवाद और सम्पादन है। प्रस्तुत ग्रन्थ में पाँच प्रकरण हैं 1. प्रमाण सिद्धि परिच्छेद, मनोरधनन्दी के साथ; 2. प्रत्यक्ष परिच्छेद, मनोरथनन्दी के साथ 3. स्वार्थानुमान परिच्छेद, स्वोपज्ञवृत्ति सहित (जो कि धर्मकीर्ति की अपनी ही वृत्ति है); 4. स्वार्थानुमान परिच्छेद, मनोरथनन्दी के साथ; और 5. परार्थानुमान परिच्छेद, मनोरथनन्दी के साथ। इस ग्रन्थ में प्रथम बार समग्र प्रमाणवार्तिक का उपस्थापन किया गया है। इस में स्वयं धर्मकीर्ति की स्वोपज्ञवृत्ति स्वार्थानुमान परिच्छेद में वर्णित है जिसका अनुवाद सहित उपस्थापन पाँचवें परिच्छेद के रूप में रखा गया है।

लेखक परिचय प्रो० काशीनाथ न्यौपाने संस्कृत वाङ्मय के अप्रतिम साधक विद्वान् हैं। काशी की पाण्डित्य परम्परा एवं स्वामी योगीन्द्रानन्द के सान्निध्य में इन्होंने पूर्वमीमांसा, वेदान्त, न्याय, व्याकरण, बौद्धदर्शन, बौद्धतन्त्र एवं पालि-प्राकृत भाषा का गहन अध्ययन किया है। मीमांसा पदार्थविज्ञानम्, मीमांसातर्कभाषा, मीमांसानयभूषणम्, बौद्ध दर्शनभूमिः, बौद्धप्रमाणशास्त्रम् एवं सौत्रान्तिकदर्शनम् इनकी मौलिक कृतियाँ हैं। बौद्धतन्त्रवाङ्‌मय में वज्रयोग साधना, बौद्धागमरहस्यम्, लाहिड़ीक्रियायोग संहिता जैसे दुर्लभ ग्रन्थों के प्रस्तोता डॉ० न्यौपाने ने हेवज्रतन्त्रम् श्रीकालचक्रतन्त्रम् और श्रीगुह्यसमाजतन्त्रम् आदि का हिन्दी अनुवाद भी प्रस्तुत किया है। डॉ० न्यौपाने सम्प्रति नेपाल संस्कृत विश्वविद्यालय, काठमाण्डू में बौद्ध दर्शन के प्रोफेसर हैं और पूर्व में इन्होंने विश्वविद्यालय के रिसर्च डायरेक्टर का दायित्व भी सम्भाला है। अमेरिका, चीन, यूरोप के अनेक विश्वविद्यालयों ने इन्हें अतिथि अध्यापक के रूप में आमन्त्रित कर इनकी विद्वता का सदुपयोग किंया है।

Foreword PROFESSOR Kashinath Nyaupane has made a successful attempt at translating the large and difficult work of Dharmakīrti, the Pramāņavärttika. Translating such a work is an arduous task; it demands not only enormous scholarship on the part of the translator but also great determination and application of mind besides sustained effort for years. This translation will immensely benefit a large number of teachers and advanced students of Buddhism. Its success qualifies the work to be treated as a great tribute of Prof. Nyaupane to his Guruji, Swami Yogīndrānandajī, an extraordinary scholar whose example and teaching must have inspired Prof. Nyaupane to undertake such a difficult task and to complete it successfully. This work of translation of Prof. Kashinath also reminds one of another work, Vaibhāsikadarśana which is largely a translation, in Bengali, of Vasubandhu's Abhidharmakoşa, by Pandit Ananta Kumar Tarkatirtha, a great scholar and Naiyāyika of Bengal of twentieth century. In this work Pandit Tarkatīrtha raised the doubt if there could be a proper definition of pramāņa as such in Buddhism. Incidentally Panditji offered in his book in question the most original suggestion as to how this doubt could be resolved.

Preface IN THE July of 1984, I had, for the first time, the fortune of meeting my guru. As I was wandering through desperate circumstances and a desolate state of mind, an occurrence, unforeseen and unlike anything else, had presented to me a new path for it was not without divine providence that, in one of Varanasi's innumerous alleys, in a house that was a bit shabby from the outside but prosperous on the inside I found myself standing in front of him, in order to receive his auspicious sight and audience. No sooner had I saluted him with reverence when he uttered my name, and asked, "Why are you so anxious?" He then instructed me to be seated in a cushion beside him and said, with a gentle voice, "I have been waiting for you all these years". He was ninety-six years old at that time. Thereupon I studied with him for ten years. Even today, as I think of how those ten years passed, I am filled with wonder. My troubles and little sorrows had all come to an end. I had come to be mentally and economically stable. All scarcity and poverty had gone away. I had found a new life. I was filled with energy. Swāmījī first guided me through the Mimamsā Śābarabhāşya, and then gradually along the Nyayabhāşya, Brahmāsūtra-Sankarabhāşya, Bhāmatī, as well as Advaita Siddhi, Khandanakhandakhadya, Tattvopaplavasimha and other texts. Later, he also oversaw my study of Buddhist and Jaina philosophies. And once I had completed the study of the Ślokavärttika, he started the lessons of the Pramanavarttika with me, while also giving me the opportunity to study various other texts. During that period, some inspiration, unknown to me, led him to start translating the Pramāņavärttika along with the Värttikālaṁkāra commentary of Prajñākara Gupta. Each day, after we had studied for a while, he would dictate the translation extempore, and I would scribble them onto a notebook - thus we went on, steadily, for a long time. One day, he told me to translate them, so thereupon I would bring some pages of my own translation to him each day, and he would attentively listen to me reciting off the pages. And naturally, he would often amend me. Slowly, Swāmīji passed the entire work on to me, and I started regularly working on the book on my own. The first volume was published. By that time, Swamiji's mind had already transcended the studies of śāstra, and was rather occupied in solitary contemplation. The entire book, along with the copyright licence, was thus handed over to Shri Vitthal Bhai of Chowkhamba Vidya Bhavan. With only the trade in mind, Vitthal Bhai published even the incomplete second part, taking no notice of editing or proofreading: we can still see how mutilated the volume really is. Nevertheless, I continued my work on the main text and the Varttikālaṁkāra commentary and completed the translation. But Vitthal Bhai did not desire to publish my completed work, which remains safe with me. I hope to be able to edit and publish it in the future.

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