la mahā-nārāyaṇa-upanisadby jean varenne

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La Mahā-Nārāyaṇa-Upanisad by Jean Varenne Review by: D. Seyfort Ruegg Journal of the American Oriental Society, Vol. 82, No. 1 (Jan. - Mar., 1962), pp. 88-90 Published by: American Oriental Society Stable URL: http://www.jstor.org/stable/595997 . Accessed: 12/06/2014 20:27 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. . American Oriental Society is collaborating with JSTOR to digitize, preserve and extend access to Journal of the American Oriental Society. http://www.jstor.org This content downloaded from 185.2.32.89 on Thu, 12 Jun 2014 20:27:23 PM All use subject to JSTOR Terms and Conditions

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Page 1: La Mahā-Nārāyaṇa-Upanisadby Jean Varenne

La Mahā-Nārāyaṇa-Upanisad by Jean VarenneReview by: D. Seyfort RueggJournal of the American Oriental Society, Vol. 82, No. 1 (Jan. - Mar., 1962), pp. 88-90Published by: American Oriental SocietyStable URL: http://www.jstor.org/stable/595997 .

Accessed: 12/06/2014 20:27

Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at .http://www.jstor.org/page/info/about/policies/terms.jsp

.JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range ofcontent in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new formsof scholarship. For more information about JSTOR, please contact [email protected].

.

American Oriental Society is collaborating with JSTOR to digitize, preserve and extend access to Journal ofthe American Oriental Society.

http://www.jstor.org

This content downloaded from 185.2.32.89 on Thu, 12 Jun 2014 20:27:23 PMAll use subject to JSTOR Terms and Conditions

Page 2: La Mahā-Nārāyaṇa-Upanisadby Jean Varenne

Jot6rnal of the American Oriental Society, 82. 1(1962) Jot6rnal of the American Oriental Society, 82. 1(1962)

down by the authorities on alawkara. It looks, Dr. Hooykaas rightly observes, as if those passages in the Javanese work which impress us as enlarged, or even added, owe their amplification or even their existence to the poet's desire to present the complete number of topics. Thus the author's main conclusion, that the Javanese work was in- tended to be an exemplary kakawin both as to form and content can be subscribed to without reserve. In contending (p. 5) that the Ramayana is the prototye of the whole genre of Javanese kakawins the author seems however to be somewhat in- cautious because we do not know for certain that it was the poet of this work who introduced this literary genre into his country. In connection with the difficult problem as to how far the poem under discussion in its present shape is, or is not, likely to be the Javanese Ramayana as it was com- posed ten centuries agDr. Hooykaas is strongly inclined to defend the thesis that it is not (see, e. g., p. 39; 47; 54)-, it would be better to reserve our judgment. Perhaps a thorough com- parison of the other kakawins with the Ramayana and with the Indian theory might shed some light on this and other problems.

La Maha-Narayancl-Upantsad. Adition critique, avec une traduction francaise, une etude, des notes et, en annexe, La Pranagnihotra- Upanisad. Par JEAN VARENNE. 2 Fascicles. Pp. 145 + 155. (Publications de l'Institut de Civilisation Indienne, 11 et 13.) Paris, 1960.

The present book gives in its first fascicle an edition in Roman transliteration (but without ac- cents) and a translation of an interesting and textually not very easy work connected with the Taittirlyakas of the iKrsnayajurveda. The text itself has been available in three printed versions which show notable differences: the ' Dravida ' version (represented by the lOth chapter of the Taittiriyaranyaka), the ' Andhra ' version (the fullest, on which the present text is chiefly based), and an ' Atharvana ' version which is apparently a revised and secondary one (II, pp. 6, 8, 12); of a fourth version, the :Sarnataka known to Sayana, no edition appears to be available. 'Secondary' use has been made of Sayana's commentary in the

down by the authorities on alawkara. It looks, Dr. Hooykaas rightly observes, as if those passages in the Javanese work which impress us as enlarged, or even added, owe their amplification or even their existence to the poet's desire to present the complete number of topics. Thus the author's main conclusion, that the Javanese work was in- tended to be an exemplary kakawin both as to form and content can be subscribed to without reserve. In contending (p. 5) that the Ramayana is the prototye of the whole genre of Javanese kakawins the author seems however to be somewhat in- cautious because we do not know for certain that it was the poet of this work who introduced this literary genre into his country. In connection with the difficult problem as to how far the poem under discussion in its present shape is, or is not, likely to be the Javanese Ramayana as it was com- posed ten centuries agDr. Hooykaas is strongly inclined to defend the thesis that it is not (see, e. g., p. 39; 47; 54)-, it would be better to reserve our judgment. Perhaps a thorough com- parison of the other kakawins with the Ramayana and with the Indian theory might shed some light on this and other problems.

La Maha-Narayancl-Upantsad. Adition critique, avec une traduction francaise, une etude, des notes et, en annexe, La Pranagnihotra- Upanisad. Par JEAN VARENNE. 2 Fascicles. Pp. 145 + 155. (Publications de l'Institut de Civilisation Indienne, 11 et 13.) Paris, 1960.

The present book gives in its first fascicle an edition in Roman transliteration (but without ac- cents) and a translation of an interesting and textually not very easy work connected with the Taittirlyakas of the iKrsnayajurveda. The text itself has been available in three printed versions which show notable differences: the ' Dravida ' version (represented by the lOth chapter of the Taittiriyaranyaka), the ' Andhra ' version (the fullest, on which the present text is chiefly based), and an ' Atharvana ' version which is apparently a revised and secondary one (II, pp. 6, 8, 12); of a fourth version, the :Sarnataka known to Sayana, no edition appears to be available. 'Secondary' use has been made of Sayana's commentary in the

In places a concept or a problem might have been dealt with more exhaustively (e.g., p. 1FfE., the questions concerning rasa and bhava). The curious differences in the division of the work into cantos are, Dr. Eooykaas contends (p. 33), not the work of the original poet. In view of some other hitherto unexplained whimsicalities I would, not- withstanding the sound arguments adduced, hesi- tate to be so positive. It is no doubt true that in this Javanese work extraordinary things and cir- cumstances need for their description extraordi- nary language (p. 37); but this phenomenon is well-known in Indian poetry, even in Vedic texts and in the Mahabharata.

There are, of course, some remarks of minor importance to be made: p. 14, D, line 14 read: "with agitated eyes"; p. 37 in the translation of Bhk. 3, 48 "seeing"9; p. 38 Buleke in his Rama- Katha: where ? Misprints are: p. 45 anustubh instead of anustubh and concensu instead of con- sensu. Is the supposition tenable that the Old- Javanese poet had studied Panini's grammar (P- 49) ?

J. GONDA UTRECET

In places a concept or a problem might have been dealt with more exhaustively (e.g., p. 1FfE., the questions concerning rasa and bhava). The curious differences in the division of the work into cantos are, Dr. Eooykaas contends (p. 33), not the work of the original poet. In view of some other hitherto unexplained whimsicalities I would, not- withstanding the sound arguments adduced, hesi- tate to be so positive. It is no doubt true that in this Javanese work extraordinary things and cir- cumstances need for their description extraordi- nary language (p. 37); but this phenomenon is well-known in Indian poetry, even in Vedic texts and in the Mahabharata.

There are, of course, some remarks of minor importance to be made: p. 14, D, line 14 read: "with agitated eyes"; p. 37 in the translation of Bhk. 3, 48 "seeing"9; p. 38 Buleke in his Rama- Katha: where ? Misprints are: p. 45 anustubh instead of anustubh and concensu instead of con- sensu. Is the supposition tenable that the Old- Javanese poet had studied Panini's grammar (P- 49) ?

J. GONDA UTRECET

present work (p. 26 ), and the existence of a dtpika and of a vivarana is noted. The vivarana, though claiming to be based on the Dravida ver- sion and on Sayana, not only reflects a dif3Serent order of mantras but is also characterised by sev- eral notable ommissions of important parts of the IJpanisad (p. 66 ) . It is remarkable that the MNU did not find much favour with the great Vedantic commentators, and neither Sankara nor RamanuJa wrote a commentary on it. In his edi- tion M. Varenne includes both references to the Vedic sources of the numerous mantras (follow- ing on R. Zlimmermann's Queen) and an appa- ratus noting variants from the printed editions. The second fascicle contains besides indexes, etc., a study of the contents of the MNU as well as of some of the more important terms; the author for example retains for rta the translation ' ordre ' (p. 30), considering that this word still provides the best rendering of the term.

Despite the lack of interest evinced by the Vedantic commentators in it, the MNU is im- portant both from the point of view of its form and composition and from that of its teaching.

present work (p. 26 ), and the existence of a dtpika and of a vivarana is noted. The vivarana, though claiming to be based on the Dravida ver- sion and on Sayana, not only reflects a dif3Serent order of mantras but is also characterised by sev- eral notable ommissions of important parts of the IJpanisad (p. 66 ) . It is remarkable that the MNU did not find much favour with the great Vedantic commentators, and neither Sankara nor RamanuJa wrote a commentary on it. In his edi- tion M. Varenne includes both references to the Vedic sources of the numerous mantras (follow- ing on R. Zlimmermann's Queen) and an appa- ratus noting variants from the printed editions. The second fascicle contains besides indexes, etc., a study of the contents of the MNU as well as of some of the more important terms; the author for example retains for rta the translation ' ordre ' (p. 30), considering that this word still provides the best rendering of the term.

Despite the lack of interest evinced by the Vedantic commentators in it, the MNU is im- portant both from the point of view of its form and composition and from that of its teaching.

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Page 3: La Mahā-Nārāyaṇa-Upanisadby Jean Varenne

Reviews of Books 89

Varenne points out the somewhat heterogeneous nature of the text which consists of ritual elements and mantras drawn from a wide area of the Vedic literature (p. 7, etc.) as well as of an introductory cosmogonic poem dedicated to Prajapati, of a long poem (omitted by the vtvaran!) to Atma-Nara yana whose seat is in the cavern of the heart, etc. But at the same time Varenne rightly emphasizes the fundamental unity of the text (pp. 9, 25f.). The MNt;T is in fact characterised by the fact that it contains series of mantras without, however, clearly indicating their ritual application and doctrinal connexions (c£. p. 40, f.), except briefly at the end. In order to clarify their significance (p. 64-S, etc.), Varenne assembles passages rang- ing from the Brhaddranyakopanvad to the Pra- nagnihotropan?>sad dealing with the sacrifice to the vital breaths (pranagnq>hotra) in an appendix which is not the least valuable part of the present work; he also points to connesions with the Matsya- and Sauparna-Puranas (pp. 19, 35) and, as regards samnyasa, with the Manusmrti (pp. 44- 46). While calling attention to the possibility of holding the practices and doctrines taught by the MNU and the allied te2ats to be heterodox (p. 45), he rejects such an extreme interpretation (pp. 46, 54, 99). Varenne also points out diflCerences (pp. 7, 46, etc.) as well as similarities (pp. 34, 6l, etc.) with other Uparkisads such as the Avetasvatara.

The teaching of the MNU is concerned then both with renunciation (samnyasa) arld with the mental and interior sacrifice, the agnihotra (or battn-offering, p. 72) to the vital breaths, includ- ing recitation in a low voice (japa, p. 56), etc.; the Upanisad is thus a kind of mantrapatha or 'breviary' for the use of ascetics concerned with the sacrifice in and to the Self (atmayajin) (p. 65) .

The 'metaritualism ' of the MNU is in harmony with its marked aranyaka character. And Varenne is certainly right in noting (p. 56) that symbolic and interior rites were 'not unknown to the early Buddhists.' The example quoted of Samadhiraja- sutra, b. 1l, is however perhaps not altogether clear, at least in its Gilgit version adopted by N. Dutt in his edition. Dutt's text reads. .. sattvartha nirvtnnu kusamskrtatah / ranyarnxkhah, sapta padani prakrame ayanz tatah punyavts?sta bhoti. The word ranya ( ? ) used here is not clear, though it reappears elsewhere (e. g., v. 8, evidently with the meaning 'forest,' Tib. dgon pa). ITsually ranya means (conflict,' etc.; Varenne's interpreta- tion ' forest ' however fits the Nepalese version

(followed by the Tibetan translators: dgon par blfas {e) aranyabhim7zkhah. The difficulty lies ill the fact that no form rarLya 'forest' has hitherto been listed in the Dictionaries, including Edger- ton's BHS Dict;. (but see zd., s. v. aranya).l This has been mentioned here in view of the existence of another Buddhist term describing the saint, viz., ararivtharin. This word, which is also of interest in clarifying the notions connected with aranyaka, appears to represent a convergence of the mean- ings of arana (< r-) 'distant' and a-rana (<ran-) 'without conflict, animosity' or 'with- out passion.' The Buddhist commentators also attribute to this expression the meaning ' dwelling in solitude ' along with several other meanings. (Professor L. iElenou [JA 1939, p. 368-69] as- sumes a Buddhist Sanskrit semantic reversal from a basic meaning ' joy '; but an e2atension from the secondary meaning 'conflict' is also possible.)

The religious practices taught in the MNTJ are normally carried out in the third and fourth stages of life; but a later text like the Pranagnihotro- panisad does not seem to restrict them exclusively to these stages (p. 101). Indeed, the term ara- nyaka--usually translated '!orest (book),' etc. (Varenne translates 'forestier' pp. 6, 72, etc.)- is in fact derived from the word arana 'distant.' The practices in question are perhaps (secret' and secluded chiefly in the etymological sense (se- cretus) of being both withdrawn and at the same time intimate and interior (referring for exsCrnple to the Embryo (garbha, MNtJ § I, etc.) within the inner recess of the heart, where Prajapati is

l Though it is not listed ill Edgerton's Buddhist :Elybrid Sanskrit Dictionary, the form ranya = aranya ; forest, etc. is attested along with the expression ranga- viveAcacarl in the Prajnaparomitaratnagunasamcayapa- tha 21. 4 and 7 (ed. E. Obermiller Bibl. Buddhica XXIX 1937). It thus appears that the obscure ranyarnukha of the Gilgit version gives way without any change of meaning to the more easily understandable aranyabhs- mukha.

The expressioll rsm. gavivekacari of the Prajnaparamita text along with the phrase vaseta rQ/nye.sqh vivekakamah of the Samddhirajasutra (5.8), is of particular interest in the present context inasmuch as it emphasises that the purpose of the forest life which was thus enjoined was both psychic and physical withdrawal (compare also the Buddhist kdya°, vag° and citta-viveka ) . While it is possible that it is the Buddhist literature in par- ticular that stresses this point, such a purpose may have also been familiar to the Brahman Aranyaka; and if this is the case, the emphasis was less on secrecy in any general sense and more on the psycho-physical sig- nificance of withdrawal.

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Page 4: La Mahā-Nārāyaṇa-Upanisadby Jean Varenne

9o 9o Journal of the American Ori/ental Society, 82#1f1962) Journal of the American Ori/ental Society, 82#1f1962)

to be found). The expression ya evam vedxb which occurs in the parallel texts (pp. 53-54) may thus refer to an exaet-an at the same time direct and intimately immediate realisation of the truth rather than to a strietly speaking s initiatory ' one. And the figure of H:iranyagarbha-Prajapati-Nara- yana represents then an immanent aspeet of the absolute loeated in the 'heart.' At the same time, as Varenne remarks, there exists eonnexions with bhakti (v. pp. 47 f., St f. ) . It may be addea that, in the Narayanlya seetion of the Mahabharata (12), Narayana is elosely linked with the bhakt1, movement.

Not only does the translation of Upanisadie texts in general pose many diffieulties, but in this partieular text some passages appear to be unsatis- faetorily transmitted; and Varenne has aeeord- ingly made eonjeetures noted in his apparatus. In his §430 (whieh is found in only one version), however, he simply emends the text, though he states that he does this 'without great eonvietion ' (p. 23). The Anandasrama edition, p. 87S, reads: tilan juEorni sarasamj sap6stan 2 gandhara rnarna citte ramjantu ssaha. The word gandharcl is ob- seure and Varenne prints gclndha7can whieh gives an easier sense. Gandhara is however said to be eonneeted with the (also obseure ) word gandharva

2Stc; not saptstam as in Varenne's apparatus (which he emends to sqzpistan).

A Criticcll Pali Dictionary. Begun by V. TRENCE- NER. Vol. II, eontinuing the work of DINES ANDERSEN and HELMER SMITH. Faseiele I: a-adikappika. Pp. viii + (Bibliographieal ad- ditions) ivt + 56. Copenhagen: THE ROYAL DANISH ACADEMY OF SCIENCES AND LE111ESS ( Commissioner: E JNAR AIUNESGA A RD ), 19 60.

In 1948, the first volume of this monumental and admirable work of seholarship (first faseiele issued in 1924) was brought to a eonelusion by Helmer Smith of Uppsala. In 1944 Eans l]:en- driksen had become co-editor, and after 1951 (when he became Professor of Indology in Copen- hagen) he assumed the chief direction of work on the dictionary, on account of Smith's failing health. A year after Smith's death in 1956, Hen- driksen found that he could no longer spare the

to be found). The expression ya evam vedxb which occurs in the parallel texts (pp. 53-54) may thus refer to an exaet-an at the same time direct and intimately immediate realisation of the truth rather than to a strietly speaking s initiatory ' one. And the figure of H:iranyagarbha-Prajapati-Nara- yana represents then an immanent aspeet of the absolute loeated in the 'heart.' At the same time, as Varenne remarks, there exists eonnexions with bhakti (v. pp. 47 f., St f. ) . It may be addea that, in the Narayanlya seetion of the Mahabharata (12), Narayana is elosely linked with the bhakt1, movement.

Not only does the translation of Upanisadie texts in general pose many diffieulties, but in this partieular text some passages appear to be unsatis- faetorily transmitted; and Varenne has aeeord- ingly made eonjeetures noted in his apparatus. In his §430 (whieh is found in only one version), however, he simply emends the text, though he states that he does this 'without great eonvietion ' (p. 23). The Anandasrama edition, p. 87S, reads: tilan juEorni sarasamj sap6stan 2 gandhara rnarna citte ramjantu ssaha. The word gandharcl is ob- seure and Varenne prints gclndha7can whieh gives an easier sense. Gandhara is however said to be eonneeted with the (also obseure ) word gandharva

2Stc; not saptstam as in Varenne's apparatus (which he emends to sqzpistan).

A Criticcll Pali Dictionary. Begun by V. TRENCE- NER. Vol. II, eontinuing the work of DINES ANDERSEN and HELMER SMITH. Faseiele I: a-adikappika. Pp. viii + (Bibliographieal ad- ditions) ivt + 56. Copenhagen: THE ROYAL DANISH ACADEMY OF SCIENCES AND LE111ESS ( Commissioner: E JNAR AIUNESGA A RD ), 19 60.

In 1948, the first volume of this monumental and admirable work of seholarship (first faseiele issued in 1924) was brought to a eonelusion by Helmer Smith of Uppsala. In 1944 Eans l]:en- driksen had become co-editor, and after 1951 (when he became Professor of Indology in Copen- hagen) he assumed the chief direction of work on the dictionary, on account of Smith's failing health. A year after Smith's death in 1956, Hen- driksen found that he could no longer spare the

(cf. Grassmann, Worterbuch; Monier-Williams quotes both words as meaning a ssara, no doubt a secondary meaning). And the Brahmanas fur- nish equivalences such as mano (or vato, yajno, agnir, prano) gandharvah. Moreover the gloss in the ASS ed. gandharah: pararnatrnan is interest- ing and might be of importance if its origin were certain. In any case, there appears to be no really cogent reason, palaeographical or otherwise, for emending thus a tectio diff oilior for which neither corroboration nor variants are available from other ver.sions of the text.3

An even fuller treatment of some of the doc- trines and of their implications to which the author refers would have been most welcome. But for the important materials that )1. Varenne has brought together and studied in this book (which unfortunately contains a number of missprints) students of the Upanis. ads will be very grateful to him.

D. SEYFORT RUEGG PARIS, FRANCE

(cf. Grassmann, Worterbuch; Monier-Williams quotes both words as meaning a ssara, no doubt a secondary meaning). And the Brahmanas fur- nish equivalences such as mano (or vato, yajno, agnir, prano) gandharvah. Moreover the gloss in the ASS ed. gandharah: pararnatrnan is interest- ing and might be of importance if its origin were certain. In any case, there appears to be no really cogent reason, palaeographical or otherwise, for emending thus a tectio diff oilior for which neither corroboration nor variants are available from other ver.sions of the text.3

An even fuller treatment of some of the doc- trines and of their implications to which the author refers would have been most welcome. But for the important materials that )1. Varenne has brought together and studied in this book (which unfortunately contains a number of missprints) students of the Upanis. ads will be very grateful to him.

D. SEYFORT RUEGG PARIS, FRANCE

3 The Commentary appears to take gandhara as gandha- + -ara- ( ?): gandha qzttamadehasaqzrabSyam asyasttti yand haras. . . . The occurrence of gand hara in Chandoggop. 6. 14. 1-2 does not seem to clarify the meaning here.

Prof. Suryakanta, Siddhessar Varma Vol. (I [1950], p. 172-74 ) suggests gandharavo.

time to edit the dietionary alone, and resigned. With his resignation he submitted to the Danish Aeademy "a detailed aeeount of the state of the work and . . . a seheme for [its] future resumption . . . on an international basis."

This plan was approved, and has now happily been put into effect. A subvention has been granted by UNESCO; finaneial help has also been received from two Danish foundations, and moral support from several international academie or- ganizations. Two GLerman academies (Mainz and Ileidelberg) and the Czechoslovak Aeademy have been instrumental in securing eompetent seholars to join the professional stafE, either working at their homes, or by temporarily joining the workers in Copenhagen.

The " Administrative Committee " whieh is now in charge of the Dictionary, appointed by the Danish Academy, eonsists of L. L. Hammerieh,

3 The Commentary appears to take gandhara as gandha- + -ara- ( ?): gandha qzttamadehasaqzrabSyam asyasttti yand haras. . . . The occurrence of gand hara in Chandoggop. 6. 14. 1-2 does not seem to clarify the meaning here.

Prof. Suryakanta, Siddhessar Varma Vol. (I [1950], p. 172-74 ) suggests gandharavo.

time to edit the dietionary alone, and resigned. With his resignation he submitted to the Danish Aeademy "a detailed aeeount of the state of the work and . . . a seheme for [its] future resumption . . . on an international basis."

This plan was approved, and has now happily been put into effect. A subvention has been granted by UNESCO; finaneial help has also been received from two Danish foundations, and moral support from several international academie or- ganizations. Two GLerman academies (Mainz and Ileidelberg) and the Czechoslovak Aeademy have been instrumental in securing eompetent seholars to join the professional stafE, either working at their homes, or by temporarily joining the workers in Copenhagen.

The " Administrative Committee " whieh is now in charge of the Dictionary, appointed by the Danish Academy, eonsists of L. L. Hammerieh,

This content downloaded from 185.2.32.89 on Thu, 12 Jun 2014 20:27:23 PMAll use subject to JSTOR Terms and Conditions