Ludwig Alsdorfs Studies In Arya

Author(s): Klaus Bruhn
Publisher: Klaus Bruhn

Page 15

34
K. Bruhn
Chapter 28,1-36: MOKKHAMAGGAGAI
A. pp. 48-57: ALSDORF Ét: 77-78. This chapter deals with the tetrad of jñāna (28,4-13), darśana (28,14-31), cäritra (28,32-33), and tapas (28,34). The tetrad is midway between an old triad (members one to three only) and a pentad (virya added as the fifth member). The general term for the chain is mokşamarga (see OHIRA Ta: 55-56, 104-05). Refer to SCHUBRING DO for jñāna (§ 73), darśana/samyaktva (§§ 82, 169, 176, 187), fivefold caritra (§ 177), and tapas (S$ 178-179). The mokṣamarga is the sole subject of Mac. V (see OKUDA Di; table of contents on pp. 17-20). Part of the exposition of darśana (i.e. darśana/ samyaktva) is the samyaktvâticara pentad (five negativa: sankhä, kankhā...), which occurs in Uvās. (HOERNLE UV: § 44), Bhag. (OHIRA Bh: § 496), and AvSú (JĀS 15: § 65 on p. 350), and which was later transformed into a positive octad (Utt. 28,31). See also SCHUBRING Do: § 88 on kankha-mohanijja. The object of darśana are the nine or seven tartva.s. See Utt. 28,14-15; SCHUBRING Do: § 169 and OHIRA Ta: 55. The darśana concept has also been included in the twelvefold tapas (e.g. Māc. V 168-69: sub-sub-division of tapas). A later element of the darśana exposition are the ten ruci.s. See Utt. 28, 16.18-27; LEUMANN Au: p. 43; DELEU Vi: 293; and SCHUBRING Do: $$ 169, 180 (the ruci.s are mostly a sub-sub-division of tapas). At some point in time, the mokşamarga was equated with ärādhana (Mar.2).
A. shows in his treatment of darsana (pp. 49-55) that the original darśana verses (two sloka.s: 28,14-15) have been enlarged, mainly by a verse sequence on the ten ruci.s (eleven äryä.s: 28,16.18-27; read "eleven" on pp. 49 and 54!). However, the ruci chain is part of a longer verse sequence (28,16-31: 16 äryä.s), and this is not restricted to Utt. We actually have "14 Aryas [28,16- 19. (20). 21-28. 31] common to Utt. 28 and Pann[av]." (p. 54; JAS 9,1: § 110). A. pays special attention to 28,31, one of those verses in the sequence which is not concerned with the ten ruci.s but describes the "positive octad" (p. 53). In connection with 28,31, ALSDORF discusses also the ācāra pentad (= mokṣamarga). The verse 28,17 is "of dubious origin" (pp. 54, 50-51).
There are likewise secondary verses in the exposition of jñāna which precedes that of darsana (28,4-13). All these verses are sloka.s, but the majority of them are secondary (pp. 55-56). By contrast, there are no secondary verses for caritra (28, 32-33; äryä and sloka) and tapas (28,34; śloka). When the insertions are eliminated, only eleven or thirteen original sloka.s remain (pp. 55-56). This is a number similar to that of other tracts in Utt. (p. 56).
Here as elsewhere A. derives more general observations from his findings (pp. 56-57). He calls the miniature tracts "memorial treatises" and the verses "versus memoriales." In other words, the verses do not present a primitive form of the dogmatic discourse but a genre sui generis which must be supplemented by "oral expla
Ludwig Alsdorf's Studies in the Arya
35
nations of the guru" (see also ALSDORF Ét: 78-79 on Utt. 30). It seems that A. had in mind an analogy between the early form of dogmatic tracts and the skeleton components of the akhyāna genre. He therefore feels (slight modification of Ét: 78), that, theoretically, the solitary verse on tapas would have been appropriate even without the following Chapter 30 on the same subject.
Although A. has missed a few doctrinal details, his text on Chapter 28 contains several observations of considerable dogmatic interest and could form the basis for further studies in the relevant terms. It is especially darśana which calls for closer examination on account of its ambiguities. A. observes on p. 49: "We have thus two totally different treatments of damsana side by side: two Ślokas defining its synonym sammatta as belief in the teaching of the nine "ethical fundamentals", and thirteen [correct: eleven] Aryas propounding the doctrine of the ten rucis." See in connection with darśana also JACOBI Ta: 301, GLASENAPP Jn (in the German edition p. 177, fn.), pp. 28-29 supra on the darśanavaraṇīya karman, OHIRA Bh: § 261-63, and especially OETJENS Si (pp. 194-203). The term darśana (samyaktva, śraddha) is an interesting instance of semantic disorder (no one-to-one relation). In such a case it is not sufficient to examine the individual terms under the aspect of historical semantic change. Rather it is necessary to study the entire configuration, and also the general impact of semantic irregularities on the dogmatic corpus. A comparison of the analyses of Utt. 26 and Utt. 28 (synopses vs. semantics) shows at any rate that the seemingly homogeneous material of the seven Utt. chapters actually presents problems of more than one type.
BIBLIOGRAPHY. (1) 10 ruci.s in Thana. Thāna quotes 26,16 ("dasavidhe sarāga-sammaddamsane"), and Abhayadeva adds the verses 26,18-27. See fol. 477a-478b and JĀS 3: § 751. (ii) Parallels to the "positive octad": VyaBha 64, NiBhā 23, JīKaBhā 1037, and CaPrä 7 equal Utt. 28,31 (nissankiya); AvNi 1575a.b equals Utt. 28,31a.b. See for the other references ALSDORF Ut (and OKUDA Di, verse V 4). (iii) The eight so-called aticara-gāthā.s (pp. 53-54) describe the acara pentad and play an important part in ritual. The term "aticăra-gāthā.s" ("aticăra" instead of "acăra") is unexplained. See LEUMANN Üb: 2b, lines 72-73, DCM 1948: nos. 1185-90; TRIPATHI Ca: Ser.No.52, and OKUDA DI: 90. The gathã.s 2-8 are found in DasavNi and Utt. (see LEUMANN et al. for further details). - (iv) Varia. OKUDA Di: 150-51 (ajña) and 110-11 (uvavūhaṇa [ALSDORF Ut: p. 54, fn. 1]); OETJENS Śi: 210-14 (ājñā-ruci) and 223-31 (darśana, vicikitsa); JOSHI Fa: 40-42 (darśana and śraddha).- Utt. 28, 17: Mac. V 6 (bhūd atthena) = Samayasira 15. (v) Fivefold căritra: A. demonstrates on p. 55 (read after vs. 33 "five [!] kinds of caritra") that the couplet 28,32-33 was the product of partial transformation of sloka.s into ārya.s. Refer for 28,32 to CaBha 3 and see for caritra scholasticism OHIRA Ta: 104