अन्धपरम्परान्यायः

अन्धपरम्परान्यायः

अ. कश्चन अन्धः एकं कार्य करोति अपरः अन्धः तदेव करोति । अन्यः तस्य अनुकरणं करोति । एवं सर्वे अन्धाः अनुकरणं कुर्वन्ति ।द्रष्टव्यम् – अनादित्वेऽपि अन्धपरम्परान्यायेन अप्रतिष्ठैव अनवस्था व्यवहारलोपिनी स्यात् नाभिप्रायसिद्धिः ॥ (सा.२४)

आ. यदा कापि दशा स्थिरा न भवति, दशाम् अनुसृत्य दशा भवति । तर्हि काचित् अनन्ता परम्परा जायते । एतम् अनवस्थाप्रसङ्गं वदन्ति । एतादृशपरिस्थितौ अपि अस्य न्यायस्य प्रयोगः भवति । अयम् अनवस्थान्याय इति पूर्वम् उल्लिखितः ।

andha-paramparā-nyāyaḥ

The analogy of a continuous series of blind men. It would seem to be in this sense that Śaṅkarācārya uses it in his Brahmasūtrabhāṣya 2. 2. 30, 37. The passages stand thus:”anāditve’pyandhaparamparānyāyenāpratiṣṭhaivānavasthā vyavahāralopinī syānnābhiprāyasiddhiḥ”. “vartamānakālavadatīteṣvapikālevitaretarāśrayadoṣāviśeṣādandhaparamparānyāyāpatteḥ” .. In his rendering of the former passage, Dr. Thibaut has overlooked the maxim, but the latter he translates as follows: “For in past time as well as in the present, mutual interdependence of the two took place, so that the beginningless series is like an endless chain of blind men leading other blind men.” I should add that, in the former case, Śaṅkara is arguing against the Buddhist theory of a beginningless series of mental impressions, and, in the latter, against the Sāṅkhya notion of a similar chain of human actions and divine interpositions. Dr. Thibaut’s explanation of the analogy is quite in accord with that of Dr. Garbe in his rendering of the Sankhyasūtra iii. 81 “itarathāndhaparamparā” “Else there would be a tradition (comparable to a row ) of blind men [leading each other ].”

In the opening part of the Padamañjarī we find the expression andhaparamparāprasaṅga used with reference to testimony received through a series of blind men, and therefore of doubtful value. It is part of an interesting discussion regarding different forms of a word, why some are considered correct and others not. “tatra ye sādhavaste śāstreṇānuśiṣyante’sādhubhyo viviktāḥ prakṛtipratyayavibhāgena jñāpyanta ime sādhava iti . kathaṃ punaridamācāryeṇa pāṇinināvagatamete sādhava iti . āpiśalena pūrvavyākaraṇena . āpiśalinā tarhi kenāvagatam . tataḥ pūrveṇa vyākaraṇena . yadyevamandhaparamparāprasaṅgaḥ. tadyathā śuklaṃ kṣīramityandhenokte kenedamavagatamiti pṛṣṭo yadāndhāntaraṃ mūlaṃ nirdiśati so’pyandhāntaraṃ tadā naitadvacaḥ śauklaye pramāṇaṃ bhavati tādṛgetat” .
That the nyāya is in very general use will be apparent from the following additional references. Tantravārtika, Pancapādikā, Bhāmatī, Nyāyamañjarī.

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