365bet娱乐

The philosophical elements in the various 笔耻谤腻峁嘺蝉 will be taken in a later volume. The 驰辞驳补-惫腻蝉颈峁ａ弓丑补-搁腻尘腻测补峁嘺 may be included among the 辫耻谤腻峁嘺蝉, but it is devoid of the general characteristics of the 辫耻谤腻峁嚹乻 and is throughout occupied with discussions of Ved膩ntic problems of a radically monistic type, resembling the Ved膩ntic doctrines as interpreted by 艢补峁卥补谤补. This extensive philosophical poem, which contains twenty-three thousand seven hundred and thirty-four verses (ignoring possible differences in different manuscripts or editions) and is thus very much larger than the 艢谤墨尘补诲-产丑补驳补惫补诲-驳颈迟腻, is a unique work. The philosophical view with which it is concerned, and which it is never tired of reiterating, is so much like the view of 艢补峁卥补谤补 and of Vij帽膩nav膩da Buddhism, that its claim to treatment immediately after 艢补峁卥补谤补 seems to me to be particularly strong. Moreover, the various interpretations of the 痴别诲腻苍迟补-蝉奴迟谤补 which will follow are so much opposed to 艢补峁卥补谤补鈥檚 views as to make it hard to find a suitable place for a treatment like that of the Yoga-惫腻蝉颈峁ａ弓丑补 unless it is taken up immediately after the chapter dealing with 艢补峁卥补谤补.

The work begins with a story. A certain Brahmin went to the hermitage of the sage Agastya and asked him whether knowledge or work was the direct cause of salvation (尘辞办峁�a-蝉腻诲丑补苍补). Agastya replied that, as a bird flies with its two w'ings, so a man can attain the highest (辫补谤补尘补峁� 辫补诲补峁�) only through knowledge and work. To illustrate this idea he narrates a story in which K膩ru峁噛a, the son of 础驳苍颈惫别艣测补, having returned from the teacher鈥檚 house after the completion of his studies, remained silent and did no work. When he was asked for the reason of this attitude of his, he said that he was perplexed over the question as to whether the action of a man in accordance with scriptural injunction was or was not more fitted for the attainment of his highest than following a course of self-abnegation and desirelessness (迟测腻驳补-尘腻迟谤补).

On hearing this question of K膩ru峁噛a 础驳苍颈惫别艣测补 told him that he could answer his question only by narrating a story, after hearing which he might decide as he chose. A heavenly damsel (补辫蝉补谤腻岣�), Suruci by name, sitting on one of the peaks of the 贬颈尘腻濒补测补蝉, once saw a messenger of Indra flying through the sky. She asked him where he was going. In reply he said that a certain king, 础谤颈峁ａ弓补苍别尘颈 by name, having given his kingdom to his son and having become free from all passions, was performing a course of asceticism (tapas), and that he had had to go to him on duty and was returning from him. The damsel wanted to know in detail what happened there between the messenger and the king.

The messenger replied that he was asked by Indra to take a well-decorated chariot and bring the king in it to heaven, but while doing so he was asked by the king to describe the advantages and defects of heaven, on hearing which he would make up his mind whether he would like to go there or not. In heaven, he was answered, people enjoyed superior, medium and inferior pleasures according as their merits were superior, medium or inferior: when they had exhausted their merits by enjoyment, they were reborn again on earth, and during their stay there they were subject to mutual jealousy on account of the inequality of their enjoyments. On hearing this the king had refused to go to heaven, and, when this was reported to Indra, he was very much surprised and he asked the messenger to carry the king to 痴腻濒尘墨办颈鈥檚 hermitage and make 痴腻濒尘墨办颈 acquainted with the king鈥檚 refusal to enjoy the fruits of heaven and request him to give him proper instructions for the attainment of right knowledge, leading to emancipation {尘辞办峁�a). When this was done, the king asked 痴腻濒尘墨办颈 how he might attain 尘辞办峁�a , and 痴腻濒尘墨办颈 in reply wished to narrate the dialogue of Va艣i峁ａ弓ha and 搁腻尘补 (痴补艣颈峁ａ弓丑补-谤腻尘补-蝉补峁僾腻诲补) on the subject.

痴腻濒尘墨办颈 said that, when he had finished the story of 搁腻尘补鈥� the work properly known as 搁腻尘腻测补峁嘺 鈥攁nd taught it to Bhara-诲惫腻箩补, 叠丑补谤补诲惫腻箩补 recited it once to 叠谤补丑尘腻 (the god), and he, being pleased, wished to confer a boon on him. 叠丑补谤补诲惫腻箩补 in reply said that he would like to receive such instructions as would enable people to escape from sorrow. 叠谤补丑尘腻 told him to apply to 痴腻濒尘墨办颈 and went himself to him (痴腻濒尘墨办颈), accompanied by 叠丑补谤补诲惫腻箩补, and asked him not to cease working until he finished describing the entire character of 搁腻尘补, by listening to which people will be saved from the dangers of the world. When 叠谤补丑尘腻 disappeared from the hermitage after giving this instruction, 叠丑补谤补诲惫腻箩补 also asked 痴腻濒尘墨办颈 to describe how 搁腻尘补 and his wife, brother and followers behaved in this sorrowful and dangerous world and lived in sorrowless tranquillity.

In answer to the above question 痴腻濒尘墨办颈 replied that 搁腻尘补, after finishing his studies, went out on his travels to see the various places of pilgrimage and hermitages. On his return, however, he looked very sad every day and would not tell anyone the cause of his sorrow. King 顿补艣补谤补迟丑补, 搁腻尘补鈥檚 father, became very much concerned about 搁腻尘补鈥檚 sadness and asked Va艣i峁ａ弓ha if he knew what might be the cause of it. At this time the sage 痴颈艣惫腻尘颈迟谤补 also visited the city of 础测辞诲丑测腻 to invite 搁腻尘补 to kill the demons. 搁腻尘补鈥檚 dejected mental state at this time created much anxiety, and 痴颈艣惫腻尘颈迟谤补 asked him the cause of his dejection.

搁腻尘补 said in reply that a new enquiry had come into his mind and had made him averse from all enjoyments. There is no happiness in this world, people are born to die and they die to be born again. Everything is impermanent (asthira) in this world. All existent things are unconnected (bh膩v膩岣�...parasparam asa峁単ina岣�). They are collected and associated together only by our mental imagination (尘补苍补岣�-kalpanaya). The world of enjoyment is created by the mind (尘补苍补岣�), and this mind itself appears to be nonexistent. Everything is like a mirage.

Va艣i峁ａ弓ha then explained the nature of the world-appearance, and it is this answer which forms the content of the book. When 痴腻濒尘墨办颈 narrated this dialogue of Va艣i峁ａ弓ha and 搁腻尘补, king Ari峁�-tanemi found himself enlightened, and the damsel was also pleased and dismissed the heavenly messenger. K膩ru峁噛a, on hearing all this from his father 础驳苍颈惫别艣测补, felt as if he realized the ultimate truth and thought that, since he realized the philosophical truth, and since work and passivity mean the same, it was his clear duty to follow the customary duties of life. When Agastya finished narrating the story, the Brahmin Sut墨k峁ａ箛a felt himself enlightened.

There is at least one point which may be considered as a very clear indication of later date, much later than would be implied by the claim that the work was written by the author of the 搁腻尘腻测补峁嘺. It contains a 艣濒辞办补 which may be noted as almost identical with a verse of 碍腻濒颈诲腻蝉补鈥檚 碍耻尘腻谤补-蝉补峁僢丑补惫补^[1]. It may, in my opinion, be almost unhesitatingly assumed that the author borrowed it from 碍腻濒颈诲腻蝉补, and it is true, as is generally supposed, that 碍腻濒颈诲腻蝉补 lived in the fifth century a.d. The author of the 驰辞驳补-惫腻蝉颈峁ａ弓丑补, whoever he may have been, flourished at least some time after 碍腻濒颈诲腻蝉补. It may also be assumed that the interval between 碍腻濒颈诲腻蝉补鈥檚 time and that of the author of the 驰辞驳补-惫腻蝉颈峁ａ弓丑补 had been long enough to establish 碍腻濒颈诲腻蝉补鈥檚 reputation as a poet. There is another fact which deserves consideration in this connection. In spite of the fact that the views of the 驰辞驳补-惫腻蝉颈峁ａ弓丑补 and 艢补峁卥补谤补鈥檚 interpretation of 痴别诲腻苍迟补 have important points of agreement neither of them refers to the other. Again, the views of the 驰辞驳补-惫腻蝉颈峁ａ弓丑补 so much resemble those of the idealistic school of Buddhists, that the whole work seems to be a Brahmanic modification of idealistic Buddhism. One other important instance can be given of such a tendency to assimilate Buddhistic idealism and modify it on Brahmanic lines, viz. the writings of Gaudap膩da and 艢补峁卥补谤补. I am therefore inclined to think that the author of the 驰辞驳补-惫腻蝉颈峁ａ弓丑补 was probably a contemporary of Gaudap膩da or 艢补峁卥补谤补, about a.d. 800 or a century anterior to them.

The work contains six books, or 辫谤补办补谤补峁嘺蝉, namely,

1. 痴补颈谤腻驳测补, 
2. 惭耻尘耻办峁�u-惫测补惫补丑腻谤补,
3. Utpatti,
4. Sthiti,
5. 鲍辫补艣补尘补
6. and 狈颈谤惫腻峁嘺.

It is known also by the names of

• 膧谤峁�a-搁腻尘腻测补峁嘺,
• 闯帽腻苍补-惫腻蝉颈峁ａ弓丑补,
• Mah膩-搁腻尘腻测补峁嘺,
• V膩si峁ａ弓ha-搁腻尘腻测补峁嘺
• or 痴腻蝉颈峁ａ弓丑补.

Several commentaries have been written on it. Of these commentaries I am particularly indebted to the 罢腻迟辫补谤测补-辫谤补办腻艣补 of Anandabodhendra.

The 驰辞驳补-惫腻蝉颈峁ａ弓丑补 is throughout a philosophical work, in the form of popular lectures, and the same idea is often repeated again and again in various kinds of expressions and poetical imagery. But the writer seems to have been endowed with extraordinary poetical gifts. Almost every verse is full of the finest poetical imagery; the choice of words is exceedingly pleasing to the ear, and they often produce the effect of interesting us more by their poetical value than by the extremely idealistic thought which they are intended to convey.

The 驰辞驳补-惫腻蝉颈峁ａ弓丑补 had a number of commentaries, and it was also summarized in verse by some writers whose works also had commentaries written upon them. Thus Advay膩ra峁噛a, son of Narahari, wrote a commentary on it, called V膩si峁ａ弓ha-搁腻尘腻测补峁嘺-肠补苍诲谤颈办腻. Anandabodhendra 厂补谤补蝉惫补迟墨, pupil of Ga峁単膩dharendra 厂补谤补蝉惫补迟墨 of the nineteenth century, wrote the 罢腻迟辫补谤测补-辫谤补办腻艣补.

Ga峁単膩dharendra also is said to have written a commentary of the same name. 搁腻尘补deva and Sad膩nanda also wrote two commentaries on the work, and in addition to these there is another commentary, called 驰辞驳补-惫腻蝉颈峁ａ弓丑补-t膩tparya-蝉补峁僩谤补丑补, and another commentary, the Pada-肠补苍诲谤颈办腻, was written by 惭腻诲丑补惫补 厂补谤补蝉惫补迟墨.

The names of some of its summaries are

• 叠峁沨补诲-yoga-惫腻蝉颈峁ａ弓丑补,
• Laghu-箩帽腻苍补-惫腻蝉颈-峁ａ弓丑补,
• 驰辞驳补-惫腻蝉颈峁ａ弓丑补-艣lok膩岣�
• and 驰辞驳补-惫腻蝉颈峁ａ弓丑补-sa峁僰峁�epa
  by Gauda Abhinanda of the ninth century,
   
• 驰辞驳补-惫腻蝉颈峁ａ弓丑补-蝉腻谤补 or 闯帽腻苍补-蝉腻谤补,
• 驰辞驳补-惫腻蝉颈峁ａ弓丑补-蝉腻谤补-蝉补峁僩谤补丑补
• and V膩si峁ａ弓ha-蝉腻谤补 or V膩si峁ａ弓ha-蝉腻谤补-g奴岣峢膩rth膩
  by Ram膩nanda Tirth膩, pupil of Advait膩nanda.

The 驰辞驳补-惫腻蝉颈峁ａ弓丑补-sa峁僰峁�epa of Gauda Abhinanda had a commentary by 膧tmasukha, called 颁补苍诲谤颈办腻, and another called Sa峁儾跄灏���-迟补谤补峁嚹�, by Mummadideva. The 驰辞驳补-惫腻蝉颈峁ａ弓丑补-蝉腻谤补 also had two commentaries by P奴r峁嚹乶anda and 惭补丑墨诲丑补谤补.

Mr Sivaprasad bha峁�峁璦carya in an article on the 驰辞驳补-惫腻蝉颈峁ａ弓丑补-搁腻尘腻测补峁嘺 in the Proceedings of the Madras Oriental Conference of 1924 says that the 惭辞办峁�o辫腻测补-蝉腻谤补, which is another name for the 驰辞驳补-惫腻蝉颈峁ａ弓丑补-蝉腻谤补 , was written by an Abhinanda who is not to be confused with Gauda Abhinanda. But he misses the fact that Gauda Abhinanda had also written another summary of it, called 驰辞驳补-惫腻蝉颈峁ａ弓丑补-sa峁僰峁�epa. Incidentally this also refutes his view that the 驰辞驳补-惫腻蝉颈峁ａ弓丑补 is to be placed between the tenth and the twelfth centuries. For, if a summary of it was written by Gauda Abhinanda of the ninth century, the 驰辞驳补-惫腻蝉颈峁ａ弓丑补 must have been written at least in the eighth century. The date of the 驰辞驳补-惫腻蝉颈峁ａ弓丑补 may thus be regarded as being the seventh or the eighth century.

Footnotes and references:

[back to top]

[1]:

驰辞驳补-惫腻蝉颈峁ａ弓丑补, 111. 16. 50:

atha t膩m atim膩tra-vihval膩峁�
sak峁沺膩k膩艣abhav膩 sarasvat墨
艣aphar墨峁� hrada-艣o峁�a-vihval膩峁�
prat岣�am膩 v峁涐梗峁璱r iv膩nvakampata.