The Introduction to the Khaṇḍanakhaṇḍakhādya: Translation and Commentary

Abstract

The Khaṇḍanakhaṇḍakhādya is essentially a philosophical debate set to Writing.¹ The pratijñā or proposition is stated on p. 130 (Sam), namely that all definitions are illogical, and the bulk of the text to p. 750 is devoted to its proof. The pages preceding 130 thus fall outside the main framework of the text; however, they constitute a necessary introduction to it.² There had long raged a controversy between the Naiyāyikas-Mīmāiṃsakas-Jains on the one hand and the Buddhist-Vedāntins on the other. The first group maintained that the latter in their refusal to admit the existence of means of valid knowledge, logical fallacies, etc. involved themselves in an impossible Situation and were no more than fools - for if proof, the means of proof, what is to be proved and the prover himself do not exist, who does what with what? Their very primary assumptions thus make them ineligible to enter any serious discussion.³ As Śri Harṣa will hereafter involve himself in a lengthy debate, he must first meet these objections. He does so by forcefully restating the contentions of the Mādhyamika Buddhist, with the conclusion that what is necessary for discussion is not so much the existence of the pramāṇas, etc. as a knowledge of their existence. This is a fact well recognized by the Naiyāyika himself (Kusumāñjali, p. 131). Sri Harṣa’s method throughout this section is to reduce his opponent’s arguments to absurdity, and force him to admit that the very objections he raises indicatethat he holds the opposite position. A detailed comparison of Sri Harṣa’s Solution with that of his Buddhist predecessors may be found in the commentaries on his text and their notes.