Vol.63 , No.3(2015)201天野 恭子「Maitrayani Samhita III巻1-5, Agniciti章の言語的特徴について」

The Japanese Association of Indian and Buddhist Studies

The JapaneseAssociation of Indian and Buddhist Studies

Jburnal

_oflhdian

andBuddhist

Studies

Vbl.

63,

No.

3,

March

2015

(67)

Style

and

Language

of

the

Agniciti

Chapter

in

the

Maitrayapt

Sathhitd

(III

1-5)

AMANo

Ky6ko

O.

The

Maitrdya4j

Sdthhita

(MS)

consists of

four

books,

each of

that

is

made up of _over

ten

chapters:I1-11,

II

1-13,

III

1-16,

IV

1-14.

These

chapters were composed according

to

ritual

items.

There

are chapters

that

are collections of mantras,

those

that

_{are ritual}

elu-cidations, so-called

_prose

_parts,

and

those

in

which

the

both

are compiled

together.

Some

of my recent studies

threw

a new

light

on

the

composition of

MS.

It

is

the

view

that

every chapter

has

its

own

_{peculiarities}

of style and

language,

that

could reflect

the

his-toric

layer

of

the

language

it

belongs

to.

It

also

became

clear

that

the

status of contact

to

other vedic schools

is

different

in

each chapter:

there

are

chapters

that

indicate

active ex-changes ofritual opinions with

the

]dntha-

(and

also

7bittirlya-)

school, and also chapters

where a

_phase

ofactive exchanges with other schools

is

not

fbund.

AMANo

(2011)

i)

examined

expressions refening

to

divergent

ritual opinions and

diseus-sions

in

the

_prese

chapters ofthe

booksIand

II

and revealed

the

fo11owings:

inI6

(adhana

chapter) expressions characterizing

discussions

don't

_seem

to

have

been

developed

_and

only

tdd

ahur

`they

say'

is

used;

in

I

8

(qgnihotra

chapter)

the

expressions characterizing ritual speculations,

brahmavfidiho

vadonti `the

brahman-debaters

_exchange

_question

_and

answer', mimitthsante `they

try

to

fbrm

an opinion',

tdd

divakiptatamam

`this

is

the

most suitable', were

developed;

I

6

and

I

8

don't

indicate

a

_phase

of active exchanges with other schools;

I

10

(ebturmasya

chapter)

indicates

the

active.exchange with

KS,

that

is

shown

t

by

tdn

nci _stirks),am `one

doesn't

have

to

worry about

it'

referring

to

divergent

_ritual

opin-ions

of

another

school;

II

1"

(hanD7a-is,

_ti

chapter) shows

the

sarne

_phase

to

some extent;

II

5

(hantyavasiu

chapter) uses a new

_phrase

dtho

ahur

`but

they

say

also'

which

doesn't

refer

to

variation of ritual opinions,

but

to

variation of myths.

It

is

also

_peculiar

in

II

5

that

some

statements

don't

refer

to

KS

(or

7S)

but

to

sources unknown

to

us.

(68)

Style

and

Language

of

the

Agniciti

Chapter

in

the

Mbitrdya4i

Sdthhitd

_(llI

1-5)(K.

AMANo)

fixed

_process

and as

to

covering all,

that

is

reflected

by

the

almost consequent use of

indic-ative

_present,

and

to

cite mantras

_quite

often and comprehensivelyl

in

this

chapter

the

myths

are

isolated;

the

style

and composition ofI

5

(agtryupasthdna

chapter) are similar

to

I

4,

but

the use of

hi

explaining a mantra

is

characteristic especially

in

I

5;

in

I

6

the

myth ofProjap- atiand

Agni

runs

through

the

entire chapter, so

that

it

looks

working as

_principal

axis

fbr

composition of

the

chapter, and

the

description

of ritual order

doesn't

seem

to

be

the

main

interest,

that

is

indicated

by

the

scarce use of

indicative

_present

at ritual acts.

In

that

study and also

in

this

_paper

I

am

focusing

on

the

style each chapter

has.

I

mean

by

`style'

_the

preferred

and repeated use of an expression, a word, a sentence construction

or a way

to

compose a

_passage

which

is

used although

it

is

possible

to

choose another one.

It

can

be

identified

as

feature

the

author of

the

text

_portion

has

and can also

be

a clue

to

know

the

influence

of an author on others.

In

this

viewpoint,

this

_paper

is

intended

to

consider

the

style of every of

the

_prose

chap-ters

the

entire

MS

contains and

to

deal

with

the

appearances especially

that

can

tell

some-thing

about where

the

_agniciti

chapter

(III

1-5)

is

(historically)

located

in

the

entire

MS.

The

subjects of

the

_prose

chapters to

be

examined are

the

fbllowing:

I4

ynjamanabrahmanam

IIII

15

agayupasthdnam

III2

I6

bcVranam

III3

agnicitibrahma4a

I7

punarddhdnam

III4

I8

agnihotrabthhmanam

III5

I9

caturhotarah

III6

I10

cfiturmtisya4i

III7

I11

vby'apqyah

III8

adhvara-napt

trayauapa

vidhih.

II1II

2II

3II

4II

5

kbnryd

is.

_tayak

haayah

pagavah

III

9III

10IV1IV

2IV

3IV

4IV

5IV

6IV

7IV

8

purodaSabrihma4am

gonamikahprapathakah

}

rip'asilyabrtzhmarpam

acihvaranapa

trayduapt

vidhih.

-The Japanese Association of Indian and Buddhist Studies

The JapaneseAssociation of Indian and Buddhist Studies

Style

and

Language

of

the

Agniciti

Chapter

in

the

Adlaitrdya4i

Sbthhita-

(III

1-5)

(K,

AMANo)

(69)

1.

Mantra

_Citation

Ritual

elucidation

is

intended

to

describe

ritual

acts and

items,

and

one

ofthem

is

mantra recitation.

Mantras

are cited

in

ritual

elucidations, and

their

meanings _{and effects are}

ex-plained.

Mantra

explanation appears

in

some chapters as

the

main subject of ritual

descrip-tion,

but

it

doesn't

in

some chapters.

I

assume

that

this

comes

from

the

historic

layer

where

each chapter was composed.

At

first,

the

number ofcited mantrcis

in

every chapter

is

brought

_up:

I4

I5

I6

I7

I8

I9

I10

I11

II1-4II5

63

90

22

6

28

10

15

15

32

1

III1-5III6-10IV1

IV2

IV3"

IV5-8

234

305

167

50

71

114

We

can recognize

that

the

chapters

in

III

and

IV

have

large

_{numbers ofmantra} citatiens

unlike

the

chapters

I

6-II

5

which

have

_quite

small numbers.

I

4

and

I

5

contain relatively

large

numbers of mantras.

There

are

different

backgrounds

why each chapter contains

many or

few

mantra _eitations,

but

it

is

here

notable

that

the chapters

in

III

and

IV

_give

im-portance

to

mantra citation and explanation

and

I

4

and

I

5

have

this

tendency

to

some

ex-tent.

Next,

how

to

cite

the

mantras

in

the

context _{of explanation will}

be

_examined.

It

_can

be

divided

reughly

in

two

types,

namely

to

accompany

a ritualact with a mantra,

fbr

_example

I4,6(1):53,16-17

I:sdthy`y'n"cipatirtz"is.d=]

iti

a''amano _a'amanabha

dm

ra=Snati `The

sacrificer eats

the

ortion

for

sacrificer

[sa

in

:] "the

lord

ofsacrifice with wish,"' and

to

cite a mantra without accompaning a ritual act,

fbr

example

I

5,5

(2c)

_:73,15-16

l-]h6ta

ycij'iFtho

acthvarefs. _v

idyoj

ijL/

`

[He

_{sa s}

f

The

mantra reads:] C`the

hotr

_priest

who

_praises

best

and

is

to

ask

to

come

to

the

rituals."' 3)

In

the

fbllowing

_table

the

_number of mantras

cited without a ritual act

and

its

rate

in

the

allmantra citations are

_presented,

reflecting

to

which extent each chapter

has

the

tendency

or

the

style

to

intend

to

cite many mantrclls or

to

_give

importance

to

mantra citation.

(70)

Style

and

Language

oftheAgnieiti

Chapter

in

the

MZiitrdya4i

Sbthhita

(III

1-5)

(K.

AMANo)

I4

I5

I6

I7

I8

I9

I10

J11

II1-4II5

3657C/o68760/o4180/o2330/o5180/oo

747"/o533e/.2269O/oo

IIIl-5IJT6-10IVl

IV2

IV3-

IV5-8

167710/o 22273O/o

145s7e/o

1632O/,

4158C/o

66580/o

The

result

tells

that

I

5,

III

1-5,

III

6-10

and

IV

1

have

the stronger

tendency

to

cite mantras without a ritual act.

We

see now an example

from

III

1

:

III

1,5:6,1-7

fapaJ'm

_pt:sthdm

asi=J

ity

aha=;

opaith

lp,

attit

pgrslhdm.

pgesthtinaivdinatp.ns.'(hdm

f

J

akar.

fyc5nir

agntiU

iti.

_yc5nirva- esD 'gntir,

_ytit

_{puskartrpar4cipa.}

naJbhir v`fdhakah. sclyonir evd

sdnabhih, sdmbhriyate.

[divti

mdtraya varin,

ti

_prathasva

=J

Lt.

_anclyor

'evdinan

mtitrayft varin.d

prathayati.

tstirma

ca stho vdrma ca sthit7

iti

kt:sulZj'indtp

ca

puskaraparrpdrp

ca stifitsigedti

--

.

imti

eva-rsma etdd

dydvEipgethivi

sdthst.rn.

ati.

Iuydcasvati

sdinvasetha"tmj

ij/i.

nd vd 'etdpt manusya-'

ydntum

arhanty.

ablrytim

evdinam

_{pdrigt'hnati.4)}

"[The

priest]

says: "you

are

the

back

ofwater",

fbr

that

(the

lotus

leaD

is

the

back

ofwater.

He

has

made the

back

of

it

with

the

back.

[The

fbllowing

reads:] `fAgni's

birth

place."

This

lotus

leaL

this

is

Agni's

birth

place.

A

reed

is

navel.

[The

both]

are

brought

together with mother's

body

and navel.

[The

next reads:] "Expand

by

heaven's

length,

its

breadth."

He

makes

it

expand

by

length

and

breadth

of these

both

[heaven

and earth].

He

spreads

the

skin ofblack

[antelope]

and

the

lotus

leaf

tegether.

In

thisway,

he

spreads these

both

heaven

and earth

together

fbr

him

(Agni)

.

[The

next reads:] "Stay

[you

both]

together,

covering

over

[all]!".

The

mankind can not restrain this

(Agni).

He

holds

ofhim with these

both

[heaven

and earth] , enclosing

him.'

In

this

example, we recognize

the

simple construction

that

mantra and explanation are

heaped

up.

This

is

the

style seen

in

the

above mentioned chapters where many mantras are cited without

ritual

acts.

_apa-'tp

_p.rs.

_ghdm

asi

y6nir

agner

builds

a mantra, a sentence, S) and

is

cited

dividedly.

This

way

to

cite a mantra

is

often seen

in

III

1-5,

but

fbund

only

in

I

5

among

the

first

halfofMS.

2.

hi

Sentence

Explaining

Mantra

The

use ofhi sentence

to

explain a mantra, as seen

in

III

1,5

above,

is

fbund

only

in

ceF

tain

chapters.

In

the

fbllowing

table,

it

is

shown

in

which chapter

this

use efhi i'sattested and

fbr

which rate of allmantra citations

the

examples

fbr

this

use

account:

-1164-The Japanese Association of Indian and Buddhist Studies

The JapaneseAssociation of Indian and Buddhist Studies

Style

and

Language

oftheAgniciti

Chapter

in

the

Mbit,dyani

Sb,nhitn

(III

I-5)

(K,

AMANo)

(71)

I4

I5

I6

I7

I8

I9

I10

I11

II1-4II5

230/o

19210/oo

o

o

0

170/o

o

260/o

o

IIII-5III6-10IV1

IV2

IV3-

IV5-8

1880/o

5117%

420/o

o

7loo/o

12110/o

The

result

_tells

_that

I

5

_and

III

6-1O

have

_the

most

frequent

use of

hi

sentence explaining mantra and

III

1-5,

IV

3-4

and

5-8

have

this

use

to

some extent.

r

3.

_ydid

a-ha

.

. .

fri

Citing

Mantra

ydd

sentence

is

used

to

topicalize

a ritual act.6)

The

use

ofydd

sentence

to

topicalize

a

mantra

is

fbund

in

III

1-5

and certain chapters,

for

example:

III

1,3:4,5-8

raordra-'vdipasidvo. 'gni,ztcb'6.yddrudedtpasitin

tini,yacyagnim,

cinvitd, rudrO

r

t

r

r

Sfin

abhimanukak

_syjd.

_ydid

a-ha:

fruch'cisya

_ga-n,

_apatyan

mayobhtir

ehi

=J

iti,

_{rudrdd va-'etdtpasitin}

nir:ydcyagnim. cinute. `The

cattle

belongs

_to

Rudua.

Rudra

is

Agni.

If

[the

sacrificer] may

_pile

his

fire

altar,not

having

asked

the

cattle

back

from

Rudra,

Rudra

may

intend

to

hurt

his

cattle.

If

he

says:"Come

out

from

Rudra's

_generalship,

_getting

up

_your

nerve!",

he

_piles

his

fire

altar after

ing

asked

his

cattle

back

from

Rudha

in

this

way.'

The

fbllowing

tal)le

represents

how

_ydd

a-'ha

.

.

.

iti

1

_ydd

.

.

.

ity

dha

is

attested:

I4

I5

I6

I7

I8

I9

I10

I11

II1-4II5

3

2

_o

_o

₁

_o

_o

_o

_o

_o

III1-5III6-lOIV1

IV2

IV3-

IV5-8

13

34

6

o

o

4

The

result

tells

that

the

use ofydd

dha...

tri

is

_peculiar

in

III

6-10,

to

some extent alse

in

III

l-5,

in

addition

to

these

few

examples are

fbund

inI4,

5,

8

and

IV

1,

5-8.

4.

a's'is.am eva`s'a-ste

as

Effbct

of

Mantra

Recitation

dsis.

am eva`Sdste `he offers

his

wish'

is

attested

in

III

_1-5

and some certain chapters.

In

the

fo11owing

table

we _see

the

distribution

of

this

sentence, and

it

is

interesting

that

the

dis-tribution

ofthis

lexical

appearance

is

similar

to

that

ofthe

styIes

ofmantra

citation,namely

(72)

Style

and

Language

ofthe

Agniciti

Chapter

in

the

Adlaitrdya4i

Sathhita

(III

1-5)

(K.

imANo)

wish'

is

shown:

I4

I5

I6

I7

I8

I9

I10

I11

II1-4II5

1

5

o

o

o

o

o

o

o

o

III1-5III6-lOIV1

IV2

IV3g

IV5-8

2

5

6

o

e

1

5.

a'tha

=

eFd-/eta'-

+

Ritual

Item

dtha

= _esd-letd-

introduces

a

description

about a rimal

item,

fbr

example

III

2,6

g!{/LlgiEdhaisa

r r

pdiruso

hiraaydyo.

. .

dthaita-'ni

sarpanamtini. . .

dthaitdi

snicau.

.

.

dthaisa-

svayamdtrrprpa-=

.

.

.

4!tllgLs{ihaisa

_{vamabh.ld ch7i,o,ojur.}

. .

}haite

retahsicau.

The

use ofthis

idiom

is

very much

preferred

in

III

1-5.

In

its

distribution

we see a

different

_phase

from

the

results of

the

other examinations above, namely

that

III

1-5

has

this

peculiar

use common with

I

1O

and

I

11.

In

the

other

cases we recognize common styles

in

III

1-5

and

I

4-5

as well as

the

chapters

from

III

and

IV

(except

IV

2)

.

I4

I5

I6

I7

I8

I9

I10

I11

IIlg

II5

o

o

o

o

o

o

8

4

1

o

III1-5III6-10IV1

IV2

IV3"

IV5-8

36

2

o

o

10

5

6.

Conclusion

From

these

examinations

it

fo11ows

that

the

tendency

to

give

importance

to

mantra cita-tion and explanation

became

striking

from

the

book

III

on.

Along

the

same

lines,

the

way

to

cite a mantra without a ritual act,

the

use

of

hi

sentence

to

explain a mantra and

the

ad-verbial

_phrase

_ydd

a-'ha . . .

iti

citing a mantra are more or

less

increasingly

attested

there

in

contrast

to

the

books

I

and

II.

It

can

be

explained

from

the

new

_policy

to

cite

mantms as

many as

_possible

and also

to

cite

them

_part

by

_part

to

explain asminutely as

possible.

The

manner according

to

mantras

the

boeks

III

and

IV

show

is

seen

inI5

(andI4).

Also

the

distribution

of

the

fbrmulaic

sentence

dsis.

am eva-'Sdste represents

this

relationship.

The

use of

dtha

= _{esd-letdi- shows,}

however,

another relationship, narnely

between

III

1-5

and

I

1O-1

1.

From

these

remarks one may say

that

the

agniciti chapter and other chapters

-1166-The Japanese Association of Indian and Buddhist Studies

The JapaneseAssociation of Indian and Buddhist Studies

Style

and

Language

ofthe

Agniciti

Chapter

in

the

imitrdya4i

Sathhita

(III

1-5)

(K,

AMANo)

(73)

in

III

and

IV

could

fo11ow

the

styles ofI and

II

by

choice, especially often ofI

4-5,

also of

I

1O-11

in

a

few

case.

<Estimation

ofthe results obtained

from

the

examinations

1-s>7)

I4I5I6I7I8I9IIOIllII1-II5III1-SIII6-10IVIIV2IV3"IV5-8

loo

@@@

ooo

o@

o o

@@@

ooo 2o@ o o

o@o

oo

3oo o

_o@o

_o

4o@

o@@

o

5

oO

o

@o

oo

@

many exarnples, strong tendency;

O

tendency tosome extent; O few examples

1

)

Kyoko

AMANo,

"Indication

of

Divergent

Ritual

Opinions

in

the

Maitriyapt

SathhitE"

(5th

Inter-national

Vedic

Wbrkshop,

Bucharest,

September

₂₀₁

₁₎

,

in

ledic

Shkhds:

Past,

Present,

Flettune,

ed.

Jan

E.

M.

HouBEN,

Julieta

RoTARu,

and

Michael

WiTzEL

(fomhcoming).

2

)

AMANo

KyOko

Xn

as{!",

"Maitrayapt

_Sathhiti

ni okeru

_gengos6

no

kaimei

o rnezashite"

MaitrEyapt

Samhita

t:

ts

eJ

k

Ege.

nc

op

ee

ng

lt

E

t8

L

v(

,

presentation

at

1orh

conference ofAssociation of

the

Study

fbr

the

History

ofIndian

Thought,

Kyoto,

Decernber

2012="Zur

Klarung

der

Sprachschichten

in

der

Maitrayapi

Sathhita",

.lournal

ofindological

Studies

26

(forthcoming).

3)

See

NisHiMuRA

Naoko

ptN

tiI

,

Hbboku

toshikikztsagari

tuvat

MSIU

D

(Sendai:

T6heku

Daigaku

Shuppankai,

2006),

45;

AMANo

(2012)

,

g3,

4.

4

)

The

text

is

from

Leepold

voN

ScHRoEDER,

MZiitrdya4i

SZirphitd:

Die

SZimhita

der

Mkeitrdya4lya-silikhb

(Leipz;g:

Verlag

der

Deutschen

Morgenlandischen

Gesellschaft,

1881!1883/1885/1886;

repr.,

Wiesbaden:

Franz

Steiner

Verlag,

1970119711197211972)

and

g.

D.

Sth-v4LEKAR,

Tojurvedya

Aclaitrdyaei-Stzmhitd

(l941-1942).

The

editions

_give

the

readings evdinapa

ma-'-trdya

and vd _{ettinmanttsyd}

_to

_the

_portions

_corrected

by

_me

(with'

)

_.

_{n and}

_pt

_can

be

_mistaken

befbre

_m.

vd etdn me

is

analogy

to

va'r'etdd standing

_quite

frequent

in

sentences explaining effbcts ofritual acts where etdd means `in

this

way'

(see

K.

AMANo,

Mbitrdyapt

Sltrkhita

HI

[Bremen:

Hempen

Verlag,

2009],

11

and

71).

Our

passage

nd vd 'etdm manusyai ..

is

not

that

type of sentence.

5)

This

mantra stands

in

II

_7,3:76,16

in

the mantra collection

fbr

_agniciti.

6)

See

AMANo

(2009),

113-l25.

7

₎

From

this

table

we also notice

that

I

6-9

and

II

1-5

have

hardly

common tendencies with

the

chapters

in

III

and

IV

according

to

the

_peints

examined.

In

AMANo

(2011),

g5

and

(2012),

g3.6.2,

I

made my

inference

clear that

I

6

and

I

8

can

be

old chapters and that

II

5

shows new

features

ofthe

language

other chapters

don't

have.

To

reveal

the

historic

layers

oflanguage

in

MS

further

ex-aminations

in

the

line

ofthese studies

have

to

be

attempted.