Les noms védiques de Viṣṇu, dans l'Anuvyākhyāna de Madhva (Brahma-Sūtra I, 1, adhikaraṇa 2à 12) by Suzanne SiauveReview by: Jaan PuhvelJournal of the American Oriental Society, Vol. 81, No. 4 (Sep. - Dec., 1961), pp. 435-436Published by: American Oriental SocietyStable URL: http://www.jstor.org/stable/595696 .

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Revieu)s of Books Revieu)s of Books 435 435

been long since out of print. In 1951 it was joined on the shelves of those interested in the subject by another authoritative work, P. V. Sane's 3rd re- vised edition of the Sahityadarpana, with its 423- page introductory "H:istory of Sanskrit Poetics" (reviewed in the JOURNAL, LXXII, 129-30 ) . Now we have a complete revision of De's work.

Its original plan is kept of a first volume pre- senting and discussing the sources and their chro- nology, and a second volume expounding the systems and theories in their development from treatise to treatise. In spite of some unavoidable overlapping and repetition, the plan is a good one. The chronological discussion is so long and in- volved and has to include so much attention to many essential unimportant commentators and minor authors, that separation of this part of the work from the presentations of the views of the major authors and schools is essential for clarity.

The original work was so mature and good that revision was undertaken, not by complete rewrit- ing, but by rewriting only where it was necessary, e. g., to take account of new material on Bharata and his commentators in vol. I, chapter 2, and by addition of new sections when new material was available, e. g. on Rajanaka Tilaka (vol. I, pp.

Les rLorns vediques de Vqosnu, dans I'Anuryakhyana de AIadhra (Brahrna-Sutra 1, >, adhikarana 2 a 12). Texte avec traduction et notes par SUZANNE SIAUVE. ( Publications de L'Insti- tut Frangais d'Indologie No. 14.) Pp. ix, 101. Pondichery: INSTITUT FRANQAIS D'INDOLO- GIE, 1959.

Abbreviated titles are sometimes misleading. If a vedisant reads the letters on the spine of the present volume, his thoughts turn to urugaya-, qlrqlkrarna-, evayavan-, and similar epithets of the Vedic Visn. u. If he explores further, he will instead find himself immersed in a philosophical treatise on Vaisnava dvaita-vedanta. Mlle. Siauve here continues her praiseworthy efforts to render more accessible to Western scholars the works of Madhva, the great 13th century founder of the dvaita or dualist movement in Yedantist thought. For her object she has chosen the Anuvyakhyana (' Supplementary Exposition '), one of Madhva's commentaries on Badarayana-Vyasa's Brahma-

been long since out of print. In 1951 it was joined on the shelves of those interested in the subject by another authoritative work, P. V. Sane's 3rd re- vised edition of the Sahityadarpana, with its 423- page introductory "H:istory of Sanskrit Poetics" (reviewed in the JOURNAL, LXXII, 129-30 ) . Now we have a complete revision of De's work.

Its original plan is kept of a first volume pre- senting and discussing the sources and their chro- nology, and a second volume expounding the systems and theories in their development from treatise to treatise. In spite of some unavoidable overlapping and repetition, the plan is a good one. The chronological discussion is so long and in- volved and has to include so much attention to many essential unimportant commentators and minor authors, that separation of this part of the work from the presentations of the views of the major authors and schools is essential for clarity.

The original work was so mature and good that revision was undertaken, not by complete rewrit- ing, but by rewriting only where it was necessary, e. g., to take account of new material on Bharata and his commentators in vol. I, chapter 2, and by addition of new sections when new material was available, e. g. on Rajanaka Tilaka (vol. I, pp.

Les rLorns vediques de Vqosnu, dans I'Anuryakhyana de AIadhra (Brahrna-Sutra 1, >, adhikarana 2 a 12). Texte avec traduction et notes par SUZANNE SIAUVE. ( Publications de L'Insti- tut Frangais d'Indologie No. 14.) Pp. ix, 101. Pondichery: INSTITUT FRANQAIS D'INDOLO- GIE, 1959.

Abbreviated titles are sometimes misleading. If a vedisant reads the letters on the spine of the present volume, his thoughts turn to urugaya-, qlrqlkrarna-, evayavan-, and similar epithets of the Vedic Visn. u. If he explores further, he will instead find himself immersed in a philosophical treatise on Vaisnava dvaita-vedanta. Mlle. Siauve here continues her praiseworthy efforts to render more accessible to Western scholars the works of Madhva, the great 13th century founder of the dvaita or dualist movement in Yedantist thought. For her object she has chosen the Anuvyakhyana (' Supplementary Exposition '), one of Madhva's commentaries on Badarayana-Vyasa's Brahma-

76-7) and on the writer on poetics in the Visnu- dharmottara-purana (vol. I, pp. 95-T ) . The bibli- ography has been brought up to date by references in the footnotes and in the sectional bibliographies. Full attention has been paid to Kane's and others' works. The first volume has, it seems, required and received much more revision than the second. One feature of this revision of the first volume has been a regrouping of the numerous small sections into a smaller number of unified chapters (30 has been reduced to 10). Occasionally there has been tacit correction of the author's earlier views. E. g., ' :Suntala, also called :Suntaka ' of the lst edition, now appears (vol. I, p. 127) as Suntaka, with no mention of the earlier preferred alternative.

It is good to have this latest definitive work representing the author's profound knowledge of Sanskrit poetics. We owe him gratitude for hav- ing made the book available once more-and must of course in this connection mention the publisher also, whose enterprise in republishing so much of Dr. De's valuable work (and in so e2rcellent a physical shape) is commendable.

M. B. E1WENEAU UNIVERSITY OF CALIFORNIA, BERKELEY

Sutra, the canonical basis of all Vedantic esegesis. In her earlier work (La voie vers la connatssance de Dieu lBrah7na-Jzjnasa] selon l'Llnuryakhyana de Madhva [Pondichery, 1957]; reviewed by 1i. iE[. Potter above, 79 [1959] 134) Mlle. Siauve edited and translated the first 88 slokas of }Iadhva's work, which are a commentary on Brahma-Sutra I. 1.1. (athato brah7najijnasa), and then projected this textual microcosm into a full-blown analysis of Madhvaic thought. Elere she carries on her translation-edition of this appendi2r to Madhva's central Brahma-Sutra-Bhasya, attaching to the Sanskrit text relevant parts from the Nyaya Sudha, the commentary on top of commentary by Madhva's disciple Jayatlrtha, and providing the translation with ample notes of her own. The edited part covers Madhva's commentary on the balance of the first pada (I. I. 2-I. I. 31), thus cor- responding to pp. 235-269 of S. Radhakrishnan's new commented edition of the Brahma-Sutra (London, 1960).

If Jayatlrtha's work is Madhvaism's Summa

76-7) and on the writer on poetics in the Visnu- dharmottara-purana (vol. I, pp. 95-T ) . The bibli- ography has been brought up to date by references in the footnotes and in the sectional bibliographies. Full attention has been paid to Kane's and others' works. The first volume has, it seems, required and received much more revision than the second. One feature of this revision of the first volume has been a regrouping of the numerous small sections into a smaller number of unified chapters (30 has been reduced to 10). Occasionally there has been tacit correction of the author's earlier views. E. g., ' :Suntala, also called :Suntaka ' of the lst edition, now appears (vol. I, p. 127) as Suntaka, with no mention of the earlier preferred alternative.

It is good to have this latest definitive work representing the author's profound knowledge of Sanskrit poetics. We owe him gratitude for hav- ing made the book available once more-and must of course in this connection mention the publisher also, whose enterprise in republishing so much of Dr. De's valuable work (and in so e2rcellent a physical shape) is commendable.

M. B. E1WENEAU UNIVERSITY OF CALIFORNIA, BERKELEY

Sutra, the canonical basis of all Vedantic esegesis. In her earlier work (La voie vers la connatssance de Dieu lBrah7na-Jzjnasa] selon l'Llnuryakhyana de Madhva [Pondichery, 1957]; reviewed by 1i. iE[. Potter above, 79 [1959] 134) Mlle. Siauve edited and translated the first 88 slokas of }Iadhva's work, which are a commentary on Brahma-Sutra I. 1.1. (athato brah7najijnasa), and then projected this textual microcosm into a full-blown analysis of Madhvaic thought. Elere she carries on her translation-edition of this appendi2r to Madhva's central Brahma-Sutra-Bhasya, attaching to the Sanskrit text relevant parts from the Nyaya Sudha, the commentary on top of commentary by Madhva's disciple Jayatlrtha, and providing the translation with ample notes of her own. The edited part covers Madhva's commentary on the balance of the first pada (I. I. 2-I. I. 31), thus cor- responding to pp. 235-269 of S. Radhakrishnan's new commented edition of the Brahma-Sutra (London, 1960).

If Jayatlrtha's work is Madhvaism's Summa

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436 436 Journal of the Arnerican Orient;al Society, 81.4(1961) Journal of the Arnerican Orient;al Society, 81.4(1961)

ludes to Madhva's ever-recurring proposition that all Vedic Aruti (Samhita, Brahmana, lTpanisad), and also non-recalcitrant SmOrti, deals e:xclusively with the infinite qualities of Narayana-Visnu as SaguUa Brahman, that every single word refers solely to him. Thus there is a surfeit of epistemo- logical accessibility substituted for the transcen- dental aloofness of Alamkara's maya-hidden Brah- man. Madhva endeavors to make e:xplicit this sarvanamata of Visnu by every dialectical, exege- tic, etymological, and polemic resource at his com- mand, too often with the result that Jayatlrtha and Mlle. Siauve alike are forced to surpass them- selves in order to distil good sense and a deep feeling for the accessible yet autonomous su- premacy of Madhva's godhead out of a string of compressed elliptic enigmas. Yet no amount of obscurity can dim Madhva's importance as a serious philosopher and a brilliant diagrlostician of worm-eaten syllogisms. We hope that Mlle. Siauve will be able to continue her valuable work, in the tradition of Helmuth von Glasenapp's MadEva's Philosophie des Vtshnql-Glaubens (Bonn und Leipzig, 1923).

JAAN PUHVEL

UNIYERSITY OF CALIFORNIAT LOS ANGELES

of the spine, the text constitutes virtually a cata- log of the important names and terms o£ Indian mythology. It concludes with cosmological lists. For the study of the manuscript, including con- jectures on text readings, Dr. Nowotny has utilized the IJpanisads, especially the minor Yoga Upa- nisads. She translates the text on pages 23 to 32, describes the pictures on pages 12 to 1S, and in- terprets the mystical doctrne on pages 33 to 65-

Her work gives the impression of an intense efort intelligently conducted that in a fairly short time resulted in a successful editing and translat- ing of the test and in a preliminary modest elucidation of the mystical ideas. Dr. Nowotny makes available a gem among treatises devoted to Indian mythology and Upanisadic mysticism. Someone else now, and she herself in subsequent years, may interpret this work more meaningfully. For this type of material yields to scholarship and still resists the understanding. This is not to say that the present reviewer would fare any better on

ludes to Madhva's ever-recurring proposition that all Vedic Aruti (Samhita, Brahmana, lTpanisad), and also non-recalcitrant SmOrti, deals e:xclusively with the infinite qualities of Narayana-Visnu as SaguUa Brahman, that every single word refers solely to him. Thus there is a surfeit of epistemo- logical accessibility substituted for the transcen- dental aloofness of Alamkara's maya-hidden Brah- man. Madhva endeavors to make e:xplicit this sarvanamata of Visnu by every dialectical, exege- tic, etymological, and polemic resource at his com- mand, too often with the result that Jayatlrtha and Mlle. Siauve alike are forced to surpass them- selves in order to distil good sense and a deep feeling for the accessible yet autonomous su- premacy of Madhva's godhead out of a string of compressed elliptic enigmas. Yet no amount of obscurity can dim Madhva's importance as a serious philosopher and a brilliant diagrlostician of worm-eaten syllogisms. We hope that Mlle. Siauve will be able to continue her valuable work, in the tradition of Helmuth von Glasenapp's MadEva's Philosophie des Vtshnql-Glaubens (Bonn und Leipzig, 1923).

JAAN PUHVEL

UNIYERSITY OF CALIFORNIAT LOS ANGELES

of the spine, the text constitutes virtually a cata- log of the important names and terms o£ Indian mythology. It concludes with cosmological lists. For the study of the manuscript, including con- jectures on text readings, Dr. Nowotny has utilized the IJpanisads, especially the minor Yoga Upa- nisads. She translates the text on pages 23 to 32, describes the pictures on pages 12 to 1S, and in- terprets the mystical doctrne on pages 33 to 65-

Her work gives the impression of an intense efort intelligently conducted that in a fairly short time resulted in a successful editing and translat- ing of the test and in a preliminary modest elucidation of the mystical ideas. Dr. Nowotny makes available a gem among treatises devoted to Indian mythology and Upanisadic mysticism. Someone else now, and she herself in subsequent years, may interpret this work more meaningfully. For this type of material yields to scholarship and still resists the understanding. This is not to say that the present reviewer would fare any better on

Theologica, the Anuvyakhyana constitutes its Refutatio Omnium Haeresium. Needless to say, Madhva has no patience with Sarhkhya-Yoga dualism, Carvaka materialism, Buddhist nihilism, Jaina relativism, VaLsesika-Nyaya atomism, Pur- vamlmansa pluralism, or other denizens of Ma- dhava's Sarvadarsanasarrbyraha. But none of these concern him as much as alleged aberrations within Vedanta itself. To him, Samkara's advaita with its Nirguna Brahman is practically the Buddhist smunya masquerading in Yedantic garb. The ex- treme Advaitins throve on apophatic paradoses and negativistic subtleties concerning the inefa- bility and unknowability of Brahman, while flling countless tomes with information on their findings. It is not surprising that a relatively common- sensical, bhakti-oriented philosopher-theologian like Madhva contrives withering logical stings with which to prick their maya-filled balloons. Previous critics of Samkara like Bhaskara had anticipated certain aspects of Madhva's comments, and so had his fellow-Visnuite Ramanuja, whose viststadvaita treatise VedErthasaregraha we now have in J. A. B. van Buitenen's critical edition and translation (Poona, 1956). Indeed, it is the Vaisnava character which Mlle. Siauve finds strik- ing in the work under review. The very title al-

Eine durch Miniaturen er1Suterte Doctrz¢e 1nys- ttca aus Srinagar. By FAUSTA NOWOTQNY. (Indo-Iranian Monographs, Volume III.) Pp. 67; 3 illustrations. 's-Gravenhage: MOUTON & CO., 1958.

Dr. Nowotny has based this work on an illumi- nated manuscript in five sections (illustration No. 1) from the Schlagintweit brothers' collection belonging to the Museum fur Vvlkerkunde in Munich. Illustrations No. 2 and 3 are of minor relevance: they depict Visnu in the boar incarna- tion and a sandal in the form of a fish.

The pictures take up about half the space in the illuminated manuscript, so the Sanskrit test when translated occupies only pages 16 throupgh 22. However, the original test is abbreviated to the point where it reduces almost to lists of words, and this is a treacherous bit of material to edit. In the course of describing twelve ca7cras located in centers from the crown of the head to the base

Theologica, the Anuvyakhyana constitutes its Refutatio Omnium Haeresium. Needless to say, Madhva has no patience with Sarhkhya-Yoga dualism, Carvaka materialism, Buddhist nihilism, Jaina relativism, VaLsesika-Nyaya atomism, Pur- vamlmansa pluralism, or other denizens of Ma- dhava's Sarvadarsanasarrbyraha. But none of these concern him as much as alleged aberrations within Vedanta itself. To him, Samkara's advaita with its Nirguna Brahman is practically the Buddhist smunya masquerading in Yedantic garb. The ex- treme Advaitins throve on apophatic paradoses and negativistic subtleties concerning the inefa- bility and unknowability of Brahman, while flling countless tomes with information on their findings. It is not surprising that a relatively common- sensical, bhakti-oriented philosopher-theologian like Madhva contrives withering logical stings with which to prick their maya-filled balloons. Previous critics of Samkara like Bhaskara had anticipated certain aspects of Madhva's comments, and so had his fellow-Visnuite Ramanuja, whose viststadvaita treatise VedErthasaregraha we now have in J. A. B. van Buitenen's critical edition and translation (Poona, 1956). Indeed, it is the Vaisnava character which Mlle. Siauve finds strik- ing in the work under review. The very title al-

Eine durch Miniaturen er1Suterte Doctrz¢e 1nys- ttca aus Srinagar. By FAUSTA NOWOTQNY. (Indo-Iranian Monographs, Volume III.) Pp. 67; 3 illustrations. 's-Gravenhage: MOUTON & CO., 1958.

Dr. Nowotny has based this work on an illumi- nated manuscript in five sections (illustration No. 1) from the Schlagintweit brothers' collection belonging to the Museum fur Vvlkerkunde in Munich. Illustrations No. 2 and 3 are of minor relevance: they depict Visnu in the boar incarna- tion and a sandal in the form of a fish.

The pictures take up about half the space in the illuminated manuscript, so the Sanskrit test when translated occupies only pages 16 throupgh 22. However, the original test is abbreviated to the point where it reduces almost to lists of words, and this is a treacherous bit of material to edit. In the course of describing twelve ca7cras located in centers from the crown of the head to the base

This content downloaded from 195.78.108.185 on Mon, 16 Jun 2014 09:26:18 AMAll use subject to JSTOR Terms and Conditions