Table Of Content

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 : +62 361 434827 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 : +62 361 434 827 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