Bali-Prajña: International Journal of Indology and Culture, Vol. 2

178 Pages·2.425 MB·English

BÀLI-PRAJÑÀ
-
bail p�Da
INTERNATIONAL JOURNAL OF INDOLOGY AND CULTURE

Volume 2 Number 1 2013 ISSN 2301-2709
BALI SANSKRIT INSTITUTE
AND
UNIVERSITY OF MAHENDRADATTA
DENPASAR, BALI, INDONESIA
Bàli-Prajñà -
bail p�Da
BÀLI-PRAJÑÀ
-
bail p�Da

INTERNATIONAL JOURNAL OF INDOLOGY AND CULTURE

BALI SANSKRIT INSTITUTE AND UNIVERSITY OF MAHENDRADATTA
Jalan Ken Arok 10 - 12, Denpasar, Indonesia - 80115, Phone : [phone]
E-mail : [email protected]
Foreword : I Gusti Ngurah Arya Wedakarna Mahendradatta Wedastraputra
Suyasa III
Advisor : I Made Titib (Indonesia)
Chief Editor : Subash Chandra Dash (India)
Board of Editors : I Gusti Made Sutjaja (Indonesia)
Ravindra Kumar (India)
I Ketut Donder (Indonesia)
Toshihiro Wada (Japan)
San Sarin (France)
Shopana Sri Champa (Thailand)
Dongsung Huh (South Korea)
I Gede Suwantana (Indonesia)
Chief Editor
Dr. Subash Chandra Dash
Chair Professor
ICCR, University of Mahendradatta
Jl. Ken Arok No. 10 – 12 Denpasar
Telp/fax : [phone]
Director
Bali Sanskrit Institute
Jl. Beliton, No 4, Denpasar - 80115
Website : www.balisanskritinstitute.com
Email. [email protected]
[email protected]
© Bali Sanskrit Institute, University of Mahendradatta Denpasar, Bali, Indonesia
ii iii
Bàli-Prajñà -
bail p�Da
PREFACE
Thoughts are the subject matter in action and speech consolidate through the
language. Then communication becomes possible and clear in three levels i.e.
thought, action and speech.The Vedas are the exposition of this type of endeavour and
Sanskrit Language became the language of Gods. This language became the mode of
communication for Gods, Environment and people. The Vedic Science presented such
a continous flow of knowledge to the entire humanity. It borned in India and became the
property of the entire Humanity. The meaning of the Vedas hence related to Knowledge
and became the central focus of every activity. This knowledge became predominant in
Bharat (ancient name of India) and those who wanted this wisdom came to the then India
for study. The name Bharat consists of two units viz. Bhà (light or brightness) and rata
(engaged) which mean the land (country) engaged for light, brightness or knowledge.
Hence, Bharat became the Center for Knowledge of the World. That tradition is still
continuing and India is signing through its rich tradition of knowledge.
The subject matters presented through Sanskrit language are enormous. There are
sixty-four branches of study in Sanskrit covering almost all aspects of modern study.
That area of the study is called Indology. Many Journals are established throughout
the world to bring out this great stream of knowledge for the society. The dream came
true last year as we established BÀLI PRAJÑÀ an International journal to fulfill the
long felt need of the Balineese people. The word Bàli-Prajñà means ‘the wisdom of
Bali’ which was first published jointly from the Bali Sanskrit Institute and Universitas
Mahendradatta in May 2012 by the first initiative by the chief editor Prof Subash
Chandra Dash along with I Ketut Donder and I Gede Suwantana as board of editors.
As many scholars contributed papers last time for the first volume so supported this
time too by their learned papers in different branches of study. I thank them from the
core of my heart for this great support without which it would not have seen the light
of the day. The papers unfold many secrets of the rich tradition of Sanskrit treasure. I
hope that this will fulfill the demand of the world of scholars to add a new chapter in
continuity of the tradition.
I thank again to the contributors for their help in sending research papers. I thank
the rector of the University Dr. Arya Vedakarna for his constant support for publishing
the second volume. I thank Prof. I Made Titib for his advice for this volume. I thank Dr.
ii iii
Bàli-Prajñà -
bail p�Da
I Ketut Donder for his tireless effort to make the publication possible. I also place on
record my sincere thanks to the entire board of Editors for shaping the present journal.
I also thank the proprietor of Pàramità Publications Mr. I Wayan Yasa for printing this
journal. This Journal welcomes views and suggestions from the world of scholars to
make it better in the forthcoming issues and hope similar cooperation in future.
jayatu sanskåtam
2nd July 2013
Denpasar
Subash Chandra Dash
iv v
Bàli-Prajñà -
bail p�Da
FOREWORD
It gives me immense pleasure to record that the second volume of the International
journal named BÀLI PRAJÑÀ is ready for publication. This is an attempt for the
scientific investigation from this beautiful island of Bali to the field of Sanskrit language
and subjects related to the great tradition of Indology. In this volume many scholars have
presented their papers for publication and I feel very happy to welcome their support
to publish this journal from the Bali Sanskrit Institute and Universitas Mahendradatta,
Denpasar, Bali, Indonesia. It is possible due to the strong and continuous effort by
the Chief Editor Prof. Subash Chandra Dash, ICCR Chair Professor in Sanskrit at the
University who took so much initiative from beginning to get many papers from the
scholars from different countries for publication. I also appreciate the help of Prof. Dr. I
Made Titib as the advisor to this Journal. I also would like to thank the board of Editors
for their support. I also deeply acknowledge the tireless effort given by Dr. I Ketut
Donder and Dr. I Gede Suwantana for assisting to the Chief Editor. Finally, I thank the
proprietor of Pàramita Publication Mr. I Wayan Yasa for undertaking the publication
work in time.
I hope BÀLI PRAJÑÀ will fulfill the strong felt need of the researchers of Bali
to cherish their commitments and dedication for the people of Bali and open up new
dimensions and create a database in the field of Indological research in future. Again
I sincerely thank and congratulate Prof. Subash Chandra Dash and his team of Editors
for this great success.
30th June 2013
Denpasar
I Gusti Ngurah Arya Wedakarna Mahendradatta Wedastraputra Suyasa III
Rector of Mahendradatta University, Denpasar, Bali
iv v
Bàli-Prajñà -
bail p�Da
vi vii
Bàli-Prajñà -
bail p�Da
LIST OF CONTENTS
PREFACE .............................................................................................................. iii
FOREWORD ......................................................................................................... v
LIST OF CONTENTS ........................................................................................... vii
TOSHIHIRO WADA and SUBASH C. DASH
An Introduction to the Nañvàdakàrìkà of Udayana .......................................... 1
SUBASH C. DASH
A Quest For Spiritual Science ........................................................................... 7
SADANANDA DAS
Pràóasùkta of The Atharvaveda (Xi. 4): A Cosmological Approach ................ 16
ANIRBAN DASH
Bhatåhari on Apabhra÷úa ................................................................................. 30
SHOUN HINO.
Inquiry into the Brahman
- To Establish the Impersonal Principle, the Brahman ..................................... 36
CHHOM KUNTHEA
Interaction between Sanskrit and Khmer Double-Language inscriptions
from Ancient Cambodia with special reference to K. 235 ................................ 47
SUDIP CHAKRAVORTTI
Vidyāsāgara’s Role in Making Sanskrit Grammar Easier ................................ 58
IDA BAGUS PUTU SUAMBA
Balinese Lontar: Its Philosophical Background and its Ritual Performance .... 65
DIPANKAR LAMA
Guru Padmasambhava Path Maker of Buddhism In Sikkim ............................ 72
RAVINDRA KUMAR
Gandhian Non-Violence in Current Perspectives.............................................. 75
vi vii
Bàli-Prajñà -
bail p�Da
SAN SARIN
Samudramanthana: Calculation Ascertained ................................................... 88
BANAMALI BISWAL
The Concept of Word, Meaning and Their Relationship in Sanskrit Grammar 98
IDA AYU TARY PUSPA
Úakti in Puràóa : A Study of Gender ................................................................ 117
I KETUT DONDER
Tri Hita Karaóa: A Communication form of Universal Brotherhood
(Perspective of Balinese Tradition and Concept of Hindu Religion) ................ 136
SHANTIPRIYA DEVI
Treatment of Values in Yoga Philosophy .......................................................... 151
TIWI ETIKA
A Brief Sketch of The Historical Development of The Sàýkhya Philosophy . 158
ABOUT SENDING THE RESEARCH PAPER ............................................... 168
ABOUT THE BOARD OF EDITORS ............................................................... 169
viii 1
Bàli-Prajñà -
bail p�Da
AN INTRODUCTION TO
THE NAÑVÀDAKÀRÌKÀ OF UDAYANA
Toshihiro Wada and Subash C. Dash
I. INTRODUCTION
India has a long tradition of writing manuscripts in different scripts. The materials for
recording such texts were used as per the convenience of their availability. The north Indian
tradition of writing manuscripts was dependent on birchbark and paper. The eastern Indian
tradition mostly used palm-leaf and paper. The western Indian tradition devoted itself to
its writing patterns largely based on paper. The southern India used palm-leaf as the source
material for writing different texts. The manuscripts were preserved in a traditional manner
by applying ancient method of preservation. The temples, maths, pàthaúalàs, gurukulas,
paóðits, priests, and villages continued the tradition of writing, copying, and preserving of the
manuscripts since time immemorial. The kings, the sultans, the administrative officials of the
royal kingdoms patronized the above tradition for continuity and considered that as their sacred
duty respecting towards the Vedic and úàstric traditions. As a result, we get many manuscript
centers, museums, and individual collections of the rich manuscript heritage which almost
spread out all over India and outside too.
The Vedic tradition was handed down to the disciples in an oral manner, and the disciples
again continued the same process to the next generation. There was no strict discipline of
maintaining the writing tradition in the beginning when the Vedic religion was in its foundation.
Later on when the rituals were performed, there was a need for easy reference for which the
applicative formulae needed a method of recording those for systematization. This method
was adopted to record the tradition in a small manner of writing small treatises for definite
and accurate practices. This probably helped the performers keep in record the formulae of the
ritual practices into a strict discipline of continuing ritualistic tradition.
The kings employed also many officers to keep the records of their daily events and
economical expenditures for smooth governance. They many a times managed those officers
to record some of the religious scriptures and multiplied in numbers in order to donate to the
neibouring kingdom as a special gift in different historical occasions and ceremonies. Hence,
we get similar type of texts in multiplication in different collections of royal patronage and
museums all over India. In king’s palace religious debates and exposition of theories were
conducted frequently, and the paóðits, àcàryas, úàstrins, and disciples took part in exchanging
intellectual dialogues in a regular manner. In such occasions, new texts, commentaries, and
literary creations were exposed and freely debated upon. By this method many such texts were
known to the intellectuals and later on multiplied and also were gifted by kings to the paóðits
viii 1
Bàli-Prajñà -
bail p�Da
and priests of another kingdom. The texts were taken seriously and again multiplied in their own
kingdom and sometimes followed the above process of popularizing the textual tradition. One
such popular method was the puràóic and úàstric tradition. Other traditions were also adopted
like writing new kàvyas and presenting the same to the kings and paóðits in the gatherings of
the intellectuals, i.e., vidvatsabhàs. This method contributed much to the ongoing Sanskrit,
Pàli, and Pràkåt traditions in India.
II. DISCUSSION
2.1 Nañvàdakàrikà MSS
While searching for manuscripts on philosophical treatises in Orissa State Museum,
Bhubaneswar, India, Subash Dash came across with the single palm-leaf manuscript of the
Nañvàdakàrikà of Udayana (mentioned in the printed Catalogue published by Orissa State
Museum [Mahàpàtra: 1960]: No. Dar-64: folio 99a line 1 through folio 100b line 2). This text
presents the exposition of the meaning of the negative particle nañ, which stands for the bound
particles a- and an-, and the free particle na.
It was surprising for him to see the title in the name of Udayana. He immediately
consulted with the authorities to make available him the above manuscript as soon as possible
and asked them to permit working on it. They kindly accepted Dash’s request, and thus he
could start reading it. He searched other catalogues in Orissa to find similar manuscripts of the
same author but could not find it. He also consulted other important manuscript collections in
Pune, Chennai, Baroda, Jodhpur, Kolkata, Varàóasì, etc. to find at least another manuscript of
the same text. However, there was no availability of such a manuscript. It is unfortunate too that
he has not yet found a single commentary on the Nañvàdakàrikà.
The above number of manuscript bundle contains not only the Nañvàdakàrikà but also
other texts. Dash extracted his required portion for editing and further study: folio 99a through
folio100b. The text is inscribed in old Oriya script. The text is a complete one from start to
finish without any break, and directly starts with “úrìá” and ends with “iti úrì-udayanàcàrya-
praóìtà nañ-vàda-kàrikà samàptà”. In the year of 2008 December Dash suggested Toshihiro
Wada, the co-author of the present book, to collaborate with this project, and then we started
working on it.
2.2 The Text
The text runs into sixty kàrikàs and discusses about the nature and function of the
negative particle nàñ in application. There is a long tradition of memorizing texts in verse
form which is named kàrikàs. Take for example, the Sà÷khyakàrikà is a versified form of
the Sà÷khyasùtras of Kapila. The Sà÷khyasùtras were somehow lost to the students, and the
same content is presented in kàrikà-form by Ìúvarakåûóa, then the commentaries of Vyàsa,
2 3