Strona 1 Studia Indologiczne 7 (2000) Strona 2 KOMITET REDAKCYJNY STUDIÓW INDOLOGICZNYCH Marek Mejor (redaktor naczelny) Piotr Balcerowicz (z-ca redaktora naczelnego) Monika Nowakowska Anna Trynkowska Ma³gorzata Wieliñska ADRES REDAKCJI Uniwersytet Warszawski Instytut Orientalistyczny Krakowskie Przedmieœcie 26/28 00-927 Warszawa Strona 3 On the Understanding of Other Cultures Proceedings of the International Conference on Sanskrit and Related Studies to Commemorate the Centenary of the Birth of Stanis³aw Schayer (1899–1941) Warsaw University, Poland, October 7–10, 1999 Edited by Piotr Balcerowicz & Marek Mejor ORIENTAL INSTITUTE WARSAW UNIVERSITY WARSAW 2000 Strona 4 EDITORS Piotr Balcerowicz & Marek Mejor ASSISTANT EDITOR Anna Trynkowska Oriental Institute Warsaw University Krakowskie Przedmieœcie 26/28 PL–00-927 Warsaw, Poland Copyright © 2000 by Piotr Balcerowicz & Marek Mejor All Rights Reserved Cover design / Fonts: Piotr Balcerowicz Typeset by: Piotr Balcerowicz Devanâgarî text typeset with © The AMRITA Package – A Devanâgarî Sanskrit Keyboard Program Printed by Zak³ad Graficzny Uniwersytetu Warszawskiego Zam. /00 ISSN 1232–4663 Strona 5 TABLE OF CONTENTS Table of Contents . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 Acknowledgements . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9 List of Participants . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 Programme of the Conference . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13 PROCEEDINGS PIOTR BALCEROWICZ: On the Date of the Nyâyâvatâra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17 HORST BRINKHAUS: The Mârkaòðeya-Episode in the Sanskrit Epics and Purâòas . . . . . . . . . . . . . . . 59 JOHN BROCKINGTON: The structure of the Mokša-dharma-parvan of the Mahâ-bhârata . . . . . . . . . . . 71 MARY BROCKINGTON: Jarâsaôdha and the magic mango: causes and consequences in epic and oral tales . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85 RENATA CZEKALSKA: Between Myth and Mystique: Thematic Spheres Shared by Modern Hindi Poetry and Polish Avant-garde Poetry . . . . . . . . . . . . . . . . . . . . . 95 RAHUL PETER DAS: Indra and Œiva / Rudra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105 TATIANA Y. ELIZARENKOVA: ‘Words and things’ in the Åg-veda (field–meadow–pasture) . . . . . . . . . . . . . . . 127 CEZARY GALEWICZ: Changing Canons: What did Sâyaòa think he commented upon . . . . . . . . . . . . 137 JONARDON GANERI: Rationality as a Method of Research into the Nyâya System . . . . . . . . . . . . . . . 147 MINORU HARA: Two notes on the word upanišad in the Mahâ-bhârata . . . . . . . . . . . . . . . . . . . 157 MARZENNA JAKUBCZAK: Living Liberation (jîvan-mukti) in Sâôkhya and Yoga . . . . . . . . . . . . . . . . . . . 171 JOANNA JUREWICZ: Prajâpati, the Fire and the pañcâgni-vidyâ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 181 KLAUS KARTTUNEN: ‘Sparrows in Love’—The Display and Pairing of Birds in Sanskrit Literature . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 199 SH×RYÛ KATSURA: Nâgârjuna and the Trilemma or traikâlyâsiddhi . . . . . . . . . . . . . . . . . . . . . . . . 209 Strona 6 PAOLO MAGNONE: Floodlighting the Deluge: Traditions in Comparison . . . . . . . . . . . . . . . . . . . . . 235 HALINA MARLEWICZ: Vedânta Exegesis of Taittirîyôpanišad 2.1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 247 MAREK MEJOR: Some Observations on the Date of the Yukti-dîpikâ (Apropos of a New Edition) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 257 KUNWAR NARAIN: Modern Hindi Poetry: a Look at its Medieval Past . . . . . . . . . . . . . . . . . . . . . . 293 CLAUS OETKE: The Meaning of Verse 25 of the Saôbandha-samuddeœa and its Context . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 303 HIDEYO OGAWA: Bhartåhari on pravåtti as the First kâraka . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 345 ERNST PRETS: Theories of Debate, Proof and Counter-Proof in the Early Indian Dialectical Tradition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 371 SVEN SELLMER: The Heart in the Åg-veda . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 385 FRANCESCO SFERRA: Sanskrit Manuscripts and Photos of Sanskrit Manuscripts in the Giuseppe Tucci’s Collection. A Preliminary Report . . . . . . . . . . . . . . . . . . . . . 399 Appendix I. Giuseppe Tucci’s Collection: Index of Works . . . . . . . . . . . . . . . . 411 Appendix II. A Facsimile of Œakyaœrîmitra’s Sarva-œuddhi-viœuddhi . . . . . . . . 417 Appendix III. A Facsimile of Jitâri’s Sahôpalambha-prakaraòa . . . . . . . . . . . . 425 LIDIA SUDYKA: What does the Bhaþþi-kâvya teach? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 451 SATYA VRAT SHASTRI: Subhâšitas in the Purâòas—a Cultural Perspective . . . . . . . . . . . . . . . . . . . . . . 463 DANUTA STASIK: Sâket: Maithilîœaraò Gupta’s Version of Râm-kathâ . . . . . . . . . . . . . . . . . . . . . 473 ANNA TRYNKOWSKA: The Structure and Function of the First Sarga of Mâgha’s Œiœupâla-vadha . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 481 ALBRECHT WEZLER: Some Remarks on the 135th Adhikaraòa of the ‘Kauþilîya’ Artha-œâstra Entitled ‘Policy towards Saôghas’ . . . . . . . . . . . . . . . . . . . . . . . 491 Strona 7 ACKNOWLEDGEMENTS The International Conference on Sanskrit and Related Studies to Commemorate the Centenary of the Birth of Stanis³aw Schayer (1899–1941) was held under the auspices of Rector Magnificus of Warsaw University, Professor Piotr Wêgleñski. Warsaw University, Frederic Chopin Academy of Music and the Nusantara Gallery of Asian and Pacific Art offered their facilities at the disposal of the conference organisers. Financial help was received from Citibank Poland, Kasa im. J. Mianowskiego, Ministry of Education, Warsaw University and M/S ALLcom Sp. z.o.o. (Gdynia). Special thanks are due to Mr. Vijay Tyagi and T&T Julida Co. not only for his financial support but also for his friendly co-operation. Without their financial involvement, which we greatly appreciate, the conference would not have been possible. We wish to extend our thanks to Professor W³odzimierz Siwiñski (former Rector Magnificus of Warsaw University), Professor Jan Madey (Deputy Rector of Warsaw University) as well as to Mr. Tomasz Str¹czek (Director of the Museum of Warsaw University, Kazimierzowski Palace) for their kind assistance. We would like to express here our thanks to Mr. Maharaj Krishan Kaw (Secretary of Ministry of Human Resource Development, Department of Education, Government of India, New Delhi) and the Government of India for their encouragement and warm words expressed in the ‘Message to the International Conference on Sanskrit and Related Studies,’ read at the Official Opening Ceremony of the Conference. The major cultural event accompanying the Conference was the concert of the compositions of Constantin Regamey, Polish Folk Music and North Indian Classical Music. It was organised in close co-operation with Frederic Chopin Academy of Music (Warsaw), under the joint auspices of Rector Magnificus of Warsaw University, Professor Piotr Wêgleñski, Rector Magnificus of the Frederic Chopin Academy of Music, Professor Ryszard Zimak, HE Ambassador of India in Poland, Nalin Surie, and the Indian Council for Cultural Relations in New Delhi. We would like to thank HE Ambassador of India in Poland, Nalin Surie, for his personal engagement. The concert would not have been possible without the financial support received from the Foundation Pro Helvetia Wschód / Zachód, Zürich (Kraków), and without the massive organisational effort of Mr. Marek Bykowski, Administrative Director of the Frederic Chopin Academy of Music, without the inspiring voice and committal of Professor Barbara Halska, as well as without the advisory backing from Professor Dr. Roman Lasocki, Deputy Rector of the Frederic Chopin Academy of Music. We are greatly indebted to them. Thanks are further due to all those colleagues and students from the Oriental Institute of Warsaw University, who spared no effort to make the conference and its accompanying cultural events successful. In this context we feel specially obliged to Ms. Monika Nowakowska for her immense engagement. Last but not least, we are obliged to our colleague Ms. Anna Trynkowska, who helped in the editorial work over the present volume of the Proceedings. The Editors Strona 8 Strona 9 PREFACE The International Conference on Sanskrit and Related Studies to Commemorate the Centenary of the Birth of Stanis³aw Schayer (8.05.1899–1.12.1941), held at Warsaw University, between October 7–10, 1999, was one of the major events in the history of Oriental Studies in Warsaw. The year 1999 was specifically chosen by the organisers in order to commemorate the person and scholarly oeuvre of Stanis³aw Schayer, the eminent Polish Sanskritist and Buddhologist, the founder of the Oriental Institute of Warsaw University. Under his guidance, the Oriental Institute in Warsaw soon became a centre of advanced studies on Buddhism, and it was not long before such scholars as Ludwik Skurzak, Arnold Kunst and Constantin Regamey graduated from it. It was likewise Schayer who introduced the study of modern Indian languages (e.g. Hindi, Bengali) to the Department of Indology and was the founder and editor of Polski Biuletyn Orientalistyczny (the Polish Bulletin of Oriental Studies). The tradition of Indian studies initiated by Stanis³aw Schayer is now being continued at the Department of South Asian Studies, where both classical and modern languages (Sanskrit, Pali, Hindi, Bengali, Tamil) are studied. Studia Indologiczne (Journal of Indological Studies) has been published annually since 1994, and the Section of Buddhist Studies was subsequently established in 1997. The motto of the Conference ‘On the Understanding of Other Cultures’ was borrowed from the title of Stanis³aw Schayer’s last paper, published initially in Polish in 1939 and translated into English in 1999 specially for the occasion of the Conference. The motto aptly delineates the character of the Conference and its scientific objectives. To justify the title of the International Conference on Sanskrit and Related Studies, merely Sanskrit is mentioned there explicitly in accordance with the maxim: EkÂâsâMbâiNzâdâœarâne'NysâMbâiNzâSmâòâÒaâmµ . Accordingly, it is supposed to be merely a reminder that it is but one of a broad spectre of languages which are instrumental for a scholar in gaining an insight into normative assumptions and cultural heterogeneity of Indian society. Related Studies represented at the Conference comprise all the disciplines that are vital to the understanding of the profusion of approaches to reality in India, and incorporate the study of ancient and modern philosophy, literature, religiosity, rationalistic attitudes, axiology, intercultural exchange of ideas, language as communicative groundwork, concepts of personality and society, etc . The importance of Indian and Oriental studies—stated jointly, in keeping with the maxim of ‘the cattle and bulls’: gobâlîvâdrâNyay: —has become more fundamental, in Strona 10 10 ON THE UNDERSTANDING OF OTHER CULTURES—PREFACE the era of rapid globalisation, than customarily recognised. It is the competence to comprehend manifold cultural phenomena and traditions, none of which are taken to be absolute or privileged, as well as the incentive to pursue basic human cognitive instinct and interpretative faculty, that lie at the core of the humanities. The editors hope that the contributions to Proceedings of the Conference will deepen our understanding of cultural heritage of the Indian Subcontinent and of the whole region inspired directly or indirectly by Indian culture, values, rational and religious concepts. The issues discussed in the papers pertain to various aspects of Indian poetry and poetics, ranging from Sanskrit kâvya (Klaus Karttunen, Lidia Sudyka, Anna Trynkowska) to modern Hindi poetry (Renata Czekalska, Kunwar Narain, Danuta Stasik). Analysis of personalities of personages of the Vedic pantheon is juxtaposed with comparative approach to Indian mythology (Rahul Peter Das, Paolo Magnone). Examination of different historical and textual layers of Vedic exegesis (Tatiana Y. Elizarenkova, Cezary Galewicz, Joanna Jurewicz, Sven Sellmer) is enriched by reflection on Sanskrit epics and Purâòas (Horst Brinkhaus, John Brockington, Mary Brockington, Satya Vrat Shastri). Insightful pursuance of various semantic developments (Minoru Hara), combined with Bhartåhari’s philosophy of language and complexities and paradoxes embedded in phraseology (Claus Oetke, Hideyo Ogawa) are interwoven with the question of rationality and philosophic discourse as reflected in Indian dialectical tradition (Jonardon Ganeri, Sh÷ryû Katsura, Ernst Prets) and in the Vedântic hermeneutics (Halina Marlewicz). Historical and social considerations of the concept of democracy and the so-called ‘republics’ in ancient India (Albrecht Wezler) are further particularised in the problem of individual freedom against the soteriological background (Marzenna Jakubczak). A report on Giuseppe Tucci’s collection of Sanskrit manuscripts (Francesco Sferra), accompanied by two facsimile manuscript samples, raises the question of the importance of the preservation of intellectual heritage of the humankind. Two papers deal with the problem of dating Sanskrit philosophical treatises (Piotr Balcerowicz, Marek Mejor). It is also our ambition that the present volume should one way or another contribute to a wider acknowledgement of the importance and relevance of the research on the diversity of Indian culture for the better understanding of Occidental intellectual legacy as well, and vice versa. Hopefully, also the reader will find the Proceedings rewarding: œaaS^âfÂâlâÔ pRâyo‚Ââiòâ . The Editors Strona 11 — ‘On the Understanding of Other Cultures’ — the International Conference on Sanskrit and Related Studies to Commemorate the Centenary of the Birth of Stanis³aw Schayer (1899-1941) HONORARY COMMITTEE Nalin Surie (HE Ambassador of India in Poland), S. B. Atugoda (HE Ambassador of Sri Lanka), Andrzej Wawrzyniak (HE Honorary General Consul of Sri Lanka in Poland, Director of Museum of Asia and Pacific), Satya Vrat Shastri (Delhi University), Wies³aw Kotañski (Warsaw University), Shirish Apte (President of Citibank Poland). ORGANISING COMMITTEE M. Krzysztof BYRSKI (Honorary President), Marek MEJOR (President), Piotr BALCEROWICZ (Secretary), Danuta STASIK, Agata BAREJA-STARZYÑSKA. SPONSORS AND SUPPORTERS Embassy of India in Poland, Warsaw; Citibank Poland; Kasa im. J. Mianowskiego; Pro Helvetia Wschód/Zachód, Zürich (Kraków); Mr. Vijay Tyagi, T&T Julida; Ministerstwo Edukacji Narodowej; M/S ALLcom Sp. z.o.o. (Gdynia); Polish Radio, Programme 2. LIST OF PARTICIPANTS 1.Piotr BALCEROWICZ, Warsaw Univ. 21.Joanna KUSIO, Warsaw Univ. 2.Horst BRINKHAUS, Univ. of Kiel 22.Paolo MAGNONE, Catholic Univ. of Milan 3.John BROCKINGTON, Univ. of Edinburgh 23.Halina MARLEWICZ, Jagiellonian U. (Kraków) 4.Mary BROCKINGTON, Univ. of Edinburgh 24.Marek MEJOR, Warsaw Univ. 5.Renata CZEKALSKA, Jagiellonian U. (Kraków) 25.Iwona MILEWSKA, Jagiellonian Univ. 6.Rahul Peter DAS, Univ. of Halle-Wittenberg 26.Kunwar NARAIN, New Delhi 7.Tatiana Y. ELIZARENKOVA, Moscow 27.Claus OETKE, Stockholm Univ. 8.Cezary GALEWICZ, Jagiellonian Univ. (Kraków) 28.Hideyo OGAWA, Hiroshima Univ. 9.Jonardon GANERI, Nottingham Univ. 29.Ole Holten PIND, Crit. Pâli Dict., Copenhagen 10.Michael HAHN, Univ. of Marburg 30.Ernst PRETS, Austrian Academy of Sciences 11.Minoru HARA, ICABS / IIBS (Tokyo) 31.Olle QVARNSTRÖM, Univ. of Lund 12.Harunaga ISAACSON, Univ. of Hamburg 32.Sven SELLMER, Univ. of Kiel 13.Krzysztof JAKUBCZAK, Jagiellonian U. (Kraków) 33.Sergei D. SEREBRIANY, Moscow State U. 14.Marzenna JAKUBCZAK, Jagiellonian U. (Kraków) 34.Francesco SFERRA, Univ. of Naples 15.Joanna JUREWICZ, Warsaw Univ. 35.Satya Vrat SHASTRI, Univ. of Delhi 16.Klaus KARTTUNEN, Univ. of Helsinki 36.Danuta STASIK, Warsaw Univ. 17.Sh÷ryû KATSURA, Hiroshima Univ. 37.Lidia SUDYKA, Jagiellonian Univ. (Kraków) 18.Birgit KELLNER, Univ. of Vienna 38.Anna TRYNKOWSKA, Warsaw Univ. 19.Agnieszka KUCZKIEWICZ-FRAŒ, Jagiellonian U. 39.Albrecht WEZLER, Univ. of Hamburg 20.Marta KUDELSKA, Jagiellonian Univ. 40.Maciej ZIÊBA, Catholic Univ. of Lublin Strona 12 Strona 13 PROGRAMME OF THE CONFERENCE WEDNESDAY, 6th October, 1999 9:00–22:00 Registration, Get-together THURDSAY, 7th October, 1999 9:00 Official Opening Ceremony of the Conference (Senate Hall, Kazimierzowski Palace, Warsaw University) 10:30 Opening of the Photo Exhibition: India—holy people, holy places, photographs by Ryszard Czajkowski (Kazimierzowski Palace, Museum of Warsaw University) 11:30–12:45 Session I: Chairperson—Klaus Karttunen Satya Vrat Shastri: ‘Subhâšitas in the Purâòas—a Cultural Perspective’ Horst Brinkhaus: ‘The Mârkaòðeya Episode in the Sanskrit Epics and Purâòas’ John Brockington: ‘The Structure of the Mokša-dharma-parvan of the Mahâ- bhârata’ 14:30–16:10 Session II: Chairperson—John J. Brockington Joanna Kusio: ‘The Interpretation of the Tamil Phrase muttu aãattal’ Paolo Magnone: ‘Floodlighting the Deluge: Traditions in Comparison’ Krzysztof Jakubczak: ‘The Problem of the Magical Language in Nâgârjuna’s Philosophy’ Iwona Milewska: ‘Sanskrit—To know—To teach’ 16:30–17:45 Session III: Chairperson—Mary Brockington Marzenna Jakubczak: ‘Living Liberation (jîvan-mukti) in Sâôkhya and Yoga’ Maciej St. Ziêba: ‘Arguments for the Existence of God (îœvara) in the Yoga-sûtra- bhâšya-vivaraòa of Œaókara-Bhagavatpâda’ Marta Kudelska: ‘Social Roles and Models of Liberation’ 19:00–22:45 Concert at the Frederic Chopin Academy of Music: CONSTANTIN REGAMEY: Cinq Etudes pour Voix de Femme et Piano Quintette pour clarinette, basson, violon, violoncelle et piano Ensemble Regamey: Olga Szwajgier (soprano), Piotr Janowski (violin), Pawe³ Wybraniec (clarinet), Leszek Wachnik (fagot), Andrzej Wróbel (violoncello), Barbara Halska (piano) POLISH FOLK MUSIC: Kapela ze Wsi Warszawa (the Warsaw Village Band) NORTH INDIAN CLASSICAL MUSIC (Sâraógî Recital): Râga Paþadîpa Râga Puriyâ Dânaœrî Râga Miœra Tilaka Kamoda Râga Mânda Râga Miœra Ghara Ustâd Ghulâm Sabîr Khân (sâraógî), Fateh Ali (sitâr), Amân Ali (tablâ) Strona 14 14 ON THE UNDERSTANDING OF OTHER CULTURES—PROGRAMME FRIDAY: 8th October, 1999 9:00–10:15 Session IV: Chairperson—Horst Brinkhaus Klaus Karttunen: ‘Sparrows in Love’ Lidia Sudyka: ‘Bhaþþi—a Grammarian, a Poetician or … ?’ Anna Trynkowska: ‘Resolving a Saôœaya: An Analysis of the First Sarga of Mâgha’s Œiœupâla-vadha’ 10:30–11:45 Session V: Chairperson—Ole Holten Pind Minoru Hara: ‘Hindu Concept of Anger: krodha and manyu’ Danuta Stasik: ‘Sâket: Maithilîœaraò Gupta’s Version of Râm-kathâ’ Renata Czekalska: ‘Between Myth and Mystique: Thematic Spheres Shared by Modern Hindi Poetry and Polish Avant-Garde Poetry’ 12:00–12:50 Session VI: Chairperson—Michael Hahn Halina Marlewicz: ‘Some Exegetical Methods in Viœišþâdvaita’ Harunaga Isaacson: ‘On the Fifteenth sarga of Bhâravi’s Kirâtârjunîya’ 14:30–16:10 Session VII: Chairperson—Minoru Hara Hideyo Ogawa: ‘Bhartåhari on pravåtti as the First kâraka’ Claus Oetke: ‘The Interpretation of Kârikâ 25 of the Sambandha-samuddeœa of the Vâkya-padîya’ Sh÷ryû Katsura: ‘Nâgârjuna and Traikâlyâsiddhi’ Birgit Kellner: ‘Revisiting Incompatibility: Dharmakîrti and his Followers on Virodha’ 16:30–17:45 Session VIII: Chairperson—Rahul Peter Das Sven Sellmer: ‘The Heart in the Åg-veda’ Joanna Jurewicz: ‘Prajâpati, the Fire and the Pañcâgni-vidyâ’ SATURDAY: 9th October, 1999 9:00–10:15 Session IX: Chairperson—Albrecht Wezler Tatiana Y. Elizarenkova: ‘Words and Things in the Åg-veda (field–meadow– pasture)’ Rahul Peter Das: ‘Vedic Indra and Œiva / Rudra’ Cezary Galewicz: ‘Changing Canons: What did Sâyaòa think he commented upon’ 10:30–11:45 Session X: Chairperson—Sergei D. Serebriany Mary Brockington: ‘Jarâsaôdha and the Magic Mango: Causes and Consequences in Epic and Oral Tales’ Kunwar Narain: ‘Modern Hindi Poetry: a Look at its Medieval Past’ Agnieszka Kuczkiewicz-Fraœ: ‘Turkic in India and its Elements in Hindi’ Strona 15 ON THE UNDERSTANDING OF OTHER CULTURES—PROGRAMME 15 12:00–12:50 Session XI: Chairperson—Satya Vrat Shastri Albrecht Wezler: ‘Some Remarks on the 135th Adhikaraòa of the “Kauþilîya” Artha-œâstra Entitled “Policy towards Saôghas”’ Francesco Sferra: ‘Sanskrit Manuscripts and Photos of Sanskrit Manuscripts in Giuseppe Tucci’s Collection. A Preliminary Report’ 14:30–16:10 Session XII: Chairperson—Claus Oetke Michael Hahn: ‘Buddhist Hymns as a Literary Genre: Carpaþi’s Loka-nâtha-stotra and its Repercussions’ Ole Holten Pind: ‘Remarks on the Use of the Pâli Vocatives bhikkhave / bhikkhavo and its Implications for the Interpretation of the Ordination Formula etha bhikkhavo’ Sergei D. Serebriany: ‘The Lotus Sûtra: a Challenge to Sanskritists’ Marek Mejor: ‘Some Observations on the Date of the Yukti-dîpikâ’ 16:30–17:30 Session XIII: Chairperson—Sh÷ryû Katsura Olle Qvarnström: ‘Loosing One’s Mind and Becoming Enlightened. Some Remarks on the Concept of Yoga in Œvetâmbara Jainism’ Piotr Balcerowicz: ‘On the Date of the Nyâyâvatâra’ 17:30–18:15 Final Session: Honorary Chairperson—M. Krzysztof Byrski Closing speech: Satya Vrat Shastri 20:00 Vernissage at the Nusantara Asia and Pacific Gallery: The Exhibition Glory of the Himalayas—paintings (oil on canvas) by Manjula Chaturvedi (Benares) Opening speech: Andrzej Wawrzyniak (Director of Museum of Asia and Pacific, HE Honorary General Consul of Sri Lanka in Poland). Honorary guests: S. B. Atugoda, HE Ambassador of Sri Lanka, and T. Kulasena, chargé d’affaires of Sri Lanka, a representative of Indian Embassy in Poland. SUNDAY: 10th October, 1999 9:00–15:30 Excursion to ¯elazowa Wola: Mansion and the Birthplace of Frédéric Chopin Piano recital (Mazurkas, Preludes and Polonaise by Frédéric Chopin) Strona 16 Strona 17 On the Date of the Nyâyâvatâra PIOTR BALCEROWICZ The Nyâyâvatâra, a work in thirty-two verses—and hence also called Dvâtriôœikâ—ascribed by tradition to Siddhasena Divâkara, is deemed to open a new era in the history of Jaina epistemology. It is mostly in the realm of Jaina epistemic pursuits that the Dvâtriôœikâ might claim the status of an innovative or prototypical work. When we, however, consider the development of logic and epistemology in India on a larger scale, the work seems to lose its flavour of originality and novelty. The problem of the exact dating of the Nyâyâvatâra1 should be solved independently, irrespective of whether the work can be accurately ascribed to a Siddhasena (Divâkara?), the celebrated author of a series of Dvâtriôœikâs, to a Siddhasena (Divâkara?), the author of the Sanmati-tarka-prakaraòa or to some other Siddhasena (?). Just to mention in passing, several features of the Nyâyâvatâra and the Sanmati-tarka-prakaraòa evince a discrepant attitude towards the Jaina Canon and tradition of both works, different choice of vocabulary, which was not necessitated by the use of different languages (Sanskrit and Prakrit), and the notions and ideas they use are likewise at variance. Accordingly, it seems to me that both works must have apparently been written by two different people. 2 1 The most comprehensive bibliographic survey of publications on Siddhasena Divâkara is furnished by UPADHYE (1971) in his ‘Introduction’ (pp. xi-xxvii) and ‘Bibliographic Survey’ (pp. *3-*72). A few more publications have been published since the review: MOOKERJEE (1971), DHAKY (1981–82), GRANOFF (1989–1990), DHAKY (1990), DHAKY (1995) and WAYMAN (1996). 2 The question has been discussed at length in BALCEROWICZ (forthcoming). A detailed comparison of the contents, style and philosophical background of Siddhasena Divâkara’s Nyâyâvatâra and Siddhasena *Mahâmati’s Saômati-tarka-prakaraòa (vide infra p. 47 f.), brings me to the conclusion that these two works were written by two different persons. Following the findings presented in BALCEROWICZ (forthcoming), esp. in view of the lack of any hint that the author of STP. knew of Diónâga, I would maintain that STP. must have been composed slightly before or circa 500 C.E. On the Understanding of Other Cultures — Proceedings, pp. 17–57. Copyright © 2000 by Piotr Balcerowicz & Marek Mejor (eds.) Strona 18 18 PIOTR BALCEROWICZ On subsequent pages I shall try to establish the chronology of the Nyâyâvatâra and its correlation to other, mostly Buddhist, works. There is a variance of opinions regarding the date of Siddhasena as the author of the Nyâyâvatâra and the date of the Nyâyâvatâra, and these fall in four groups: (1) Siddhasena was pre-Diónâgan3, (2) Siddhasena flourished soon after Diónâga and before Dharmakîrti4, (3) Siddhasena belongs to a post-Dharmakîrtian tradition5, whereas (4) some hold that his date is still an open question 6. The first to notice some chronological dependence of NA was JACOBI (1926: iii), who observed that ‘To about the same time [i.e. Œaka-year 598 = 677 C.E.—P.B.] belongs Siddhasenadivâkara whom Haribhadra quotes; for he uses, no doubt Dharmakîrti1, though he does not name him.’ There are two points, according to him, that justify such a conclusion: (1) Siddhasena (NA.5) applies the term abhrânta—and Dharmakîrti was the first to use it in his definition of pratyakša, thus improving upon Diónâga’s definition7—to both pratyakša and anumâna; (2) Siddhasena (NA.118) ‘extends the distinction of svârtha and parârtha, which properly applies to anumâna only, to pratyakša also, ibidem 12 f. Apparently, he thought to improve on Dharmakîrti by a wholesome generalisation of nice distinctions!’ (JACOBI (1926: iii, n. 1)). VAIDYA (1928: xviii-xx) elaborates upon JACOBI’s laconic remarks. (3) He further brings up one more important point: ‘…verses 6 and 7 above of Nyâyâvatâra unmistakably presuppose Dharmakîrti and the later phase of the Yogâcâra school, as, without them, it is difficult for us to explain why Siddhasena Divâkara is required to these views and emphatically declare: sâkÂâlâpRâitâwasâSyâ wRaNtâTvaisâiÏâtâ: SföÂþâmµ| pRâmaÒaâÔ SvaNyâinâ{aaiyâ ÝâyâisâÏO pRâisâZyâit⪠7ª ’ (p. xx). 3 E.g. SUKHLAL (1945/a) and SUKHLAL (1945/b), H. R. Kâpadîâ (AJP., ‘Introduction’, Vol. II, pp. 98 ff.), KRAUSE (1948), DAVE (1962), SUKHLAL–DOSHI (1928), WILLIAMS (1963: 19), MATILAL (1985: 241). 4 E.g. Malvania (NASV., ‘Introduction’, pp. 141 f.) and QVARNSTRÖM (1999: 178). 5 E.g. JACOBI (1926), VAIDYA (1928), MUKTHAR (1948), V.P. Johrapurkar (‘Introduction’ to VTP., pp. 41 ff.). 6 UPADHYE (1971: xxv). 7 PS.1.C,k3c-d: pratyakšaô kalpanâpoðhaô nâma-jâty-âdy-asaôyuktam, and NB.1.4: tatra pratyakšaô kalpanâpoðham abhrântam, respectively. 8 Not NA.12, as VAIDYA (1928: xviii, line 16) has it. Strona 19 ON THE DATE OF THE NYÂYÂVATÂRA 19 On my part, I would only add that also NA.31 (pramâtâ svânya-nirbhâsî) must have been inspired by similar thoughts as NA.7. The first argument is sound. Admittedly, the idea of abhrântatva of perception was latent in pre-Dharmakîrti’s literature9, but Dharmakîrti was the first to use the term.10 If we were to take this latency of abhrântatva as a serious counter- 9 The term bhrânta (bhrânti) itself is attested in the pre-Dharmakîrtian literature, for instance in MAVBh.1.4; SacAcBh.(2).2 and in several places of MSA. and Comm. thereon (11.13a, 11.15, 11.17, 11.24–26, Comm. ad 10.2 and ad 11.27). In all such passages, however, the term bhrânti does not occur in the context of pramâòa, still less of valid perception (pratyakša), in the first place. The term refers either to a general error based on the perceiving of subject–object duality in the world (dvaya-bhrânti), and is synonymous to mâyâ (in MSA.), or to the nature of the cognised object (MAVBh.1.4). The latter rests on a rather subtle difference: erroneous is not the cognition as such (the emphasis on the inner, cognitive aspect, viz. erroneous correspondence of an act of cognition), but the way an object is constituted in the cognition (the emphasis on the ‘outer’, ‘objective’ side). In none of these texts where we come across the term bhrânti is the idea of cognitively valid procedures (pramâòa) discussed; at the most, it points to an antithesis of a general, soteriologically relevant outlook of a person, viz. citta-bhrânti / bhrântaô cittaô / kšipta-cittaô (SacAcBh.(2).2). This is confirmed by the application of the past passive participle to people MSA.11.18 (loko hy abhrântaÿ), as loci of bhrânta-citta. To sum up, none of the occurrences of the term (a)bhrânta in Yogâcâra works seems to have been an inspiration for Siddhasena. 10 An interpretation of non-erroneousness (abhrântatva) is offered by Dharmottara in NBÞ.3.2: abhrântam artha-kriyâ-kšame vastu-rûpe ’viparyastam ucyate. artha-kriyâ- kšamaô ca vastu-rûpaô sanniveœôpâdhi-varòâtmakam. tatra yan na bhrâmyati tad abhrântam. Thus, there are two pivotal aspects of abhrântatva, the lack of contrariety (aviparyastatva) and its reference to a thing capable of efficient action (artha-kriyâ- kšama-vastu). The first element, viz. the lack of contrariety, or correspondence to facts, may be taken to have been preconceived in the idea of avyabhicâritva in the non- Buddhist literature as early as NS.1.1.4 (indriyârtha-sannikaršôtpannaô jñânam avyapadeœyam avyabhicâri vyavasâyâtmakaô pratyakšam) and NBh. ad loc. (yad atasmin tad iti tad vyabhicâri, yat tu tasmin tad iti tad avyabhicâri pratyakšam iti). This tendency can be also observed in Jaina sources, e.g. in TBh.1.32 (p. 30.6, p. 31.1–2): jñâna-viparyayo ’jñânam iti … mithyâ-darœana-parigrahâd viparîta-grâhakatvam etešâô (= viparyayânâm). tasmâd ajñânâni bhavanti. See also PVin.I(1).4 (p. 40, n. 1). However, the second element artha-kriyâ-samartha, the capability to execute efficient action, is Dharmakîrti’s innovation, see PV.1.3: pramâòam avisaôvâdi jñânam artha- kriyâ-sthitiÿ / avisaôvâdanam œâbde ’py abhiprâya-nivedanât // , as well as PV.2.3: artha-kriyâ-samarthaô yat tad atra paramârtha-sat / anyat saôvåti-sat proktaô te sva- sâmânya-lakšaòe // . Cf. also HATTORI (1968: 14): ‘The concept of “artha-kriyâ” is Strona 20 20 PIOTR BALCEROWICZ argument—which seems totally unconvincing to me—it would imply that Siddhasena chose the term abhrânta intuitively and applied it indiscriminately to both pratyakša and anumâna, as if he had adumbrated that Dharmakîrti would once qualify perception as a non-erroneous cognition and inference as erroneous. Coincidentally, his way of expression would tally with the actual term used by Dharmakîrti, who would follow him! Whereas I completely agree with JACOBI–VAIDYA’s first argument, their second argument is not entirely convincing to me. Indeed, we cannot understand the idea of svârtha-vâkya and parârtha-vâkya (NA.10) as well as svârtha-pratyakša and parârtha-pratyakša (NA.11) without Diónâga’s and Dharmakîrti’s well-known division of svârthânumâna and parârthânumâna. It should suffice to remind the reader of NB.2.1–2: /1/ anumânaô dvividhâ. /2/ svârthaô parârthaô ca. and of NB.3.1–2: /1/ tri-rûpa-liógâkhyânaô parârthânumânam. /2/ kâraòe kâryôpacârât. There can be no doubt, in my opinion, that the idea of vâkyasya parârthatvaô necessarily presuposses the idea of vâkyasya svârthatvaô, and that both these concepts—expressed in NA.10 ff.: parârthaô mânam âkhyâtaô vâkyaô—could only have been developed in the context of svârtha-° and parârthânumâna. However, the idea of svârtha-pratyakša and svârthânumâna / parârthânumâna— central for JACOBI–VAIDYA’s reasoning—which is a prerequisite for Siddhasena to establish the thesis of parârtha-pratyakša, predates Dharmakîrti and is found also in the saógraha-œloka (iti œâstrârtha-saógrahaÿ) of Nyâya-praveœa of Diónâga’s disciple, Œaókarasvâmin 11. unfamiliar to Dignâga, but it is an important criterion for the distinguishing of “sva- lakšaòa” from “sâmânya-lakšaòa” in Dharmakîrti’s system of thought.’, HATTORI (1968: 79 § 1.14) and FRANCO (1987: 445 n. 203), esp.: ‘the concept of arthakriyâ does not appear anywhere in Dignâga’s writings.’ On the other hand, Dharmakîrti’s definition does go back to the usage of the term bhrânta in the Yogâcâra school; his novelty was to mould it to the demands of his pramâòa theory. We should remember about his idea that anumâna is bhrânta (cf. PVin.II(1).2.6–7, p. 24.6–7: de ma yin la der ÿdzin phyir || ÿkhrul kyaó ÿbrel phyir tshad ma ñid || = atasmiôs tad-graho bhrântir api sambandhataÿ pramâ // ), which is a proper point of reference here, not the nature of citta / vijñâna. 11 sâdhanaô dûšaòaô cÎva sâbhâsaô para-saôvide / pratyakšam anumânaô ca sâbhâsaô tv âtma-saôvide // . As for a possible objection that the verse might be later, at least the commentator Haribhadra takes it to be a genuine part of the original work (NP.(1). p. 9.12 ff.): …ity âdâv eva œlokaÿ, etc.