Book Reviews

Author(s): J W De Jong
Publisher: J W De Jong

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REVIEWS
taken into account the interpretations found in Jha's translation. ChUBh 327.5-6: yad api bijopamarde 'rkuro jāyamano drsto 'bhāvād eveti tad apy abhyupagamaviruddham tesām. P. 190: "Wenn sie behaupten, dass man den Schössling erst entstehen sieht, nachdem das Saatkorn zerstört ist, so ist ihre Folgerung trotzdem falsch, dass er aus blossem Nichtsein
entsteht." Jha (p. 300): "It is true that the sprout is seen to appear only after the seed has been destroyed. But even this instance would not be compatible with the doctrine that 'it is from Negation alone that things are produced'." The expression abhyupagamaviruddha has also been wrongly translated in 327.9-10: atha tad asty avayavavyatiriktam vastubhūtam tathā ca saty a bh yupagamavirodhaḥ. P. 191: "Und wenn es sich so verhält, dass es ein von den Teilen verschiedenes, existierendes Ding gibt, dann ist ihre Behauptung widersprüchlich." Jha (p. 300): "if there is such a positive entity apart from the constituents, - then this goes against their doctrine (that there is no positive entity)."
In the following passage na tv etad asti, 'but this is not the case', has been misunderstood. P. 328.14-16: yady abhāvād eva ghata utpadyeta ghatárthinā mrtpindo nopādīyeta/ abhāva sabdabuddhyanuvrttiś ca ghatādau prasajyeta na tv etad asty ato näsataḥ sadutpattih. P. 191: "Wenn das Tongefäss aus dem Nichtseienden hervorginge, dann brauchte einer, der ein Tongefäss haben wollte, keinen Tonklumpen. Ausserdem folgte daraus ein Fortbestehen des Wortes und der Begriffsvorstellung von etwas Nichtvorhandenem mit Bezug auf das Tongefäss usw., nicht jedoch die Vorstellung] “Dieses existiert", deshalb entsteht das Seiende nicht aus dem Nichtseienden." Jha (p. 301): "If the jar were to be produced out of Negation, then it would not be necessary for the man desirous of making a jar to seek for Clay. It would be possible too, in that case, for the jar and other objects to be conceived and spoken of as . negations (non-entities). But neither of these two contingencies happens. Hence, we conclude that it is not true that 'Being is produced from Non-Being'."
In the second passage of the Chāndogyopanişadbhāşya the opponent (the Vrttikāra according to Anandagiri) claims that everybody can become a brahmasamstha by fulfilling the condition of resting in Brahman. According to him brahmasamstha is a word of which the meaning is clearly expressed by the word itself, whereas the meaning of words with a conventional meaning (rūdhiša bda), such as yava and varāha, is known only by convention. P. 116.9-11: na ca yavavarähädisabdavad brahmasamsthaśabdah parivrăjake rūdhah/brahmani samsthitinimittam upādaya pravṛttatvat/na hi ruļhisabda nimittam upādadate/sarvesam ca brahmani sthitir upapadyate. P. 199: "Ausserdem hat der Ausdruck "brahmasamstha" nicht wie die Wörter "yava", "varāha" usw. eine nicht aus der Etymologie ableitbare Bedeutung, die auf den Wandermönch [begrenzt wäre), weil es gebraucht wird, wenn die Bedingung eines Aufgehens im brahman gegeben ist; denn Wörter mit einer aus der Etymologie ableitbaren Bedeutung bedürfen keiner zusätzlichen Erklärung. Und das Ruhen im brahman ist (im Prinzip) für alle möglich." Jha (p. 106): "nor is the connotation of the term 'resting firmly in Brāhman' rigidly restricted by convention to the Wandering Mendicant only; like such ordinary words as 'Barley, Boar' and the like; as its use is based entirely upon the fact of 'resting in Brahman' (which is what it literally connotes); while words that have their use dependent entirely upon convention do not have their use dependent upon any such connotation of the term, (etymologically). Then again, it is possible for all men to 'rest in Brahman'." However, Sankara maintains that the term brahmasamstha is to be restricted to the paramahamsa, cf. p. 122.16-17: tathehāpi brahmasamsthaśabdo nivsttasarvakarmatatsādhanaparivrāļekavisaye 'tyāśramini paramahamsakhye vrtta iha bhavitum arhati. Sankara points out that it is not sufficient to live in a house in order to become a grhastha, but that one only becomes a grhastha by entering the stage (aśrama) of gļhastha. A word like gȚhastha has both an etymological and a conventional meaning. The technical term for such a word is yogarūdha, cf. L. Renou, Terminologie grammaticale du Sanskrit, II (Paris, 1942), p. 64: "yogarūdha mot "dont le sens est traditionnel (ou conventionnel, v. rūdhi), tout en ayant une connexion (étymologique régulière)", ex. pankaja-lotus", dérivé de parka + ja né dans la vase"."P. 1 22.11-16: yat punar uktam rúdhisabda (ed. rūdhaśabda) nimittam nopädadata iti/ tan na/grhasthataksaparivrăjakadisabdadarśanät/grhasthitipärivrajya