Vol.64 , No.3(2016)188加藤 隆宏「『バガヴァッドギーター』II.11の解釈をめぐって」

(64)

Joumal

ofIndian

and

Buddhist

StudiesVol.64,No.3,March 2016

Interpretation

ofthe

Bhagavadgita

II.11

KATO

Takahiro

1.

Introduction

A

recently

_published

article

by

the

author

(Kat6

2014)

fbcused

on certain

difTbrences

between

the

so-called Kashmir recension of

the

Bhagavadgita-

(BhGK)

and

the

vulgate of

the

Bhagavadgita

(BhGV).

Among

these

diffbrences,

the

most characteristic

is

the

reading ofthe

Bhagavadgita

(BhG)

ll.nb,where the

latter

version above, the BhGV) reads

prop'nrva'va'ddimg

ca

bhasase,

while

the

BhGK

reads

_prdy'n-avan

na-bhibhasase.

This

difference

is

essential, since

the

readings

bhasase

and nabhibhasase convey

totally

opposite meanings.

The

word

_{przy'n'avadaiTig}

is

_problematic,

as well.

Traditional

comrnentators

have

_provided

various

interpretations

of

this

word, especially with regard

to

their

analysis of

the

compound word.

Modern

scholars also translatethis

_passage

in

various ways.

Previous studies,

both

traditional

and more contemporary}

have

fbcused

on

the

reading

_preserved

in

the

BhGVL

There

exists another

dithculty,

howeveg

that makes

matters even more complicated. The

BhGK

_provides

a unique reading ofprdy'nNavat

("like

a man with

_prcgnNa"),

different

from

the

one

in

the

BhGVL

Because

the

BhG

has

suffered

from

the transmission of contaminated

text,

textual

discrepancies

should

be

carefu1ly reconsidered. i)

This

papeg

therefore,

examines

the

_passage

in

_question

by

comparing

the exegeses of various commentators,

including

those

from

the

Kashmirian

tradition,

and adds some observations on

the

issue.

2.

Sankara's

Influence

on

Later

Commentators

and

Translators

Among

many extant cornmentaries on

the

BhG,

the

most

_popular

and

the

oldest

is

that

of

Sankara.

In

his

commentary;

Sankara

_paraphrases

the

term

preq'n-avadan

as "words

(vacanani)

of wise men

(buddhimatam)."2)

Sanlcara's

interpretation

might

be

very

influential,

because

one sees many western

translations

that

follow

Sankara,

-11os-InterpretationoftheBhagavadgita'II.11

(KATO)

(65)

interpreting

the

_phrase

as "words of wisdom;' "those of wise men," or

the

like.3)

Jacobus

Samuel

Speyer

was not satisfied with

the

predominant

interpretation

_of

przy'n-ava-dan

as

_{prty'nkavatarp}

vadan on

the

_ground

that

the

word

_projfia

could not mean a

person.

Therefore,

he

reads

_pizy'a-vadan

fbr

_{pizy'nrvavadan}

(words

ofordinary men), `)

_Otto

B6htlingk

opposed

to

Speyer's

emendation and

_proposed

the

translation

"worte

der

Vernunft"

(words

of reason), 5)

but

he

did

not clear up

Speyer's

doubt.

3,

Traditional

Interpretation

3.1.Interpretation of the

Compound

PrnjnNa-va'da-n

Many

traditional

commentators shared

Speyer's

doubt,

also wrestling with

difficulty

in

interpreting

the

word

_{przu'nnya-va-dan,}

and each

_proposing

various

interpretations.

Rarnantlja,

fbr

example,

_paraphrases

_{przijhava-dan}

as "words

based

on

_przy'n-a"

(preq'nrva-nimittavadan), 6)

According

to

him,

the

_word

_prtv'n"a

means "the

knowledge

_of

the

_nature

of

the

body

and

the

Self"

(dehatrnasvabhavaprojnNa).

RamanL!ja's

interpretation

was

accepted

by

some

later

commentators, such as

Vallabha,

Hanumat,

and others, ')

These

scholars understand

that

it

is

the

knowledge

of the nature of

the

body

and the

Self

that

gives

rise

to

these

words.

some

later

commentators

_give

a

different

interpretation.

Anandatirtha

(Madhva)

and

KeSavakaSrniribhatta,

fbr

example,

diluted

the meaning of

the

word

_prty'nnya.

They

took

the word

_prop'n"a

in

_{a somewhat negative sense,}

interpreting

it

_as "being

brought

_about

by

his

own

idea"

or "manifesting

his

own cleverness." 8}

As

an example,

Aajuna,

though

being

_possessed

ofpizu'n"_¢

_grieves

fbr

those who should not

be

_grieved

fbr,

This

attitude

is

contradictory according to the

later

commentators, _{who suggest}

that

his

_{words are}

therefore

based

not on

the

true

_projfia,

but

on

his

own

thought.

Another

interpretation

is

that

of

Madhusadana,

who analyzes the cornpound

przv'n-'ava-da

in

a unique mannen

Madhusadana

interprets

the

word _as

_prxuJnNanam

_avadan,

and

_paraphrases

it

as

_pix!J'n"air

vaktum anucitan s'abdan

(words

that are not suitable

fbr

wise men). 9]

Madhusadana

must

have

noticed

the

contradictory content

between

_pada

a and

_pada

b,

and

tried

to

resolve

the

contradiction

by

introducing

an unusual

interpretation

of

the

compound.

Even

in

this

case,

howeveq

there remains

doubt

that

the

word

_przv'nNa

could mean "a _{wise man,"}

(66)

InterpretationoftheBhagcnradgita-II.11

(KAT6)

explanatory words

in

between

in

a variety of ways, which

_gives

the

impression

that

these commentators also

had

difficulty

in

interpreting

the

present

passage,

and

these

different

ways of

_glossing

are merely a

later

invention

and

do

not necessarily express

the

original meaning of

the

compound word.

3.2.Interpretation ofthe

Word

Viida

Despite these

differences

with respect to the

interpretation

of

the

word

_prag'nNa

in

the

compound

_pnv'n-avada,

most of

the

commentaries agree that the word va-da could

be

paraphrased

as vacana or s'abda.

It

is

important

that

some commentators

identified

the

source ofprag`n-a-vdidawith

the

_passages

in

the

BhG.

According

to

Bhaskara,

fbr

example,

the

word

_{prty'n'avada,}

which

is

shown

in

the

_plural

form,

does

not mean a

_general

concept, such as "words of wise men,"

but

refers to the actual statements of

Aojuna,

such as

fbund

in

the

BhG

I.3s,

I.44,

and

II.s.

iO)

3.3.

Prc!inNa-

in

the

Polemics

with

Buddhism

It

has

been

often

discussed

that

the

BhG

adopted some

Buddhist

ideas,'i)

one of which

is

the

concept

_prcy'n'd

Recentl>e Lindtner

(1995,

209) argued

that

"the

term

_{przvJn'"avada}

surely means `the school, or

the

doctrine

of

_pnzJ'nnya,'

i.e,,

MahayAna

Buddhism."

In

response to Lindtner's suggestion,

Przernyslaw

Szczurek

clarified the

link

between

the

concept of

_prcy'n-a

and

_pafifia

in

Pali

Buddhism,

and

tried

to

understand

the

term

prcv'n-a

in

an assumed context of

the

BhG's

_polemics

with

Buddhism.

These argurnents are well

fbrtified

and worth consideration. The term and concept ofprty'n-a

fbund

in

early

_parts

of

the

BhG

i2)might

be

borrowed

frorn

Buddhist

idea

ofprzyJnNa

(or

_pafifia)

paramita-,

yet

it

is

uncertain whether

_pny'nNa

could

be

used

in

that

sense. As Szczurek also recognized,

there

are no traditionalcommentators who

_glossed

that

the

term

_pnv"n-a-

in

the second

chapter ofthe

BhG

refers

to

the

Buddhist

idea

ofpn[v'n-a.

In

addition,

there

is

diMculty

in

understanding

the

_plural

word vadan

in

the

sense of "the school or

the

doctrine."

Szczurek

(2008,

222)

_gave

examples of compound words

that

have

the word vctda as

their

latter

hal

£ These words are actually employed

in

singular. According to

B6htlingk's

reference

(1902,

209)

to

some

instances

in

his

PW)

ii)

the

_plural

fbrrn

of va-da

as a

latter

half

of a compound word

is

employed

in

the

sense of "words."

Most

traditional

commentators also

_paraphrase

it

as vacanani or s'abda'n

(words,

statements,

etc.),and

have

_paid

no special attention

to

this

_problem.

Itseems that

the

word

_przy'n-a

does

not

have

a special meaning

here,

as

Szczurek

(2008,

217)

hirnself

noticed,

but

-1108-InterpretationoftheBhagavadgita-II.11

(KAT6)

(67)

ratheg simply

denotes

"intellect"

in

a very

_general

sense, or

knowledge

of

the

Self

(atman).

In

any case,

this

_point

is

worth noting,

though

there

is

no

better

solution

for

the

moment,

4,

Interpretation

of

Kaslmirian

Authors

To

this

_point,

this

_paper

has

discussed

_problems

regarding the readings and

interpretations

of

the

verse containing

the

_phrase

"`przy'nNa-va-daTTig ca

bhasase."

This

reading, as amatter of

fact,

is

of

the

BhGY

and

the

so-called

Kashmir

recension of

the

Bhagavadgita

has

different

reading:

_projn-avan

nabhibhasase

("you

do

not

talk

like

wise

men'i).

This

reading was

first

reported

by

Schrader

(1930,

13-14) who also recognized

an

issue

with the reading

found

in

the

BhGv.

Schrader

drew

the conclusion

that

`Lthe

reading of

K

(BhGK)

is

that

of original

GitA,"

on the

_ground

that

there

is

no

_persuasive

reason

to

support

the

_phrase

_{prcv'nnya-vadaipS}

ca

bhasase

in

the

BhGV]

and also

because

"the

reading of K

is

_quite

natural and unobjectionable."

On

the

BhGK,

there

are commentaries

by

Anandavardhana

and

Raja'naka

Ramakarptha,i")

both

of which

interpret

_prq)'n-avat

as

buddhiman

iva.

According

to Rajanaka, Aojuna

does

not

talk

like

wise men,

because

he

is

not

_possessed

of

the

knowledge

that

discriminates

the

body

from

its

_possesser,

i.e.,

dtman.ii)

In

other words,

his

buddhi

(=

_projn'a)

is

not complete.

This

idea

has

a connection

to

the

sthitaprcy'nlta

discussion

in

the

last

_part

of the BhG II. The commentators understand

that

Aijuna's

unwise

behavior

described

in

_pada

a stems

from

his

incomplete

buddhi.

If

one

fo11ows

the

reading of

the

BhGK

and these

interpretations

of the commentators, one

is

not troubled with the

dicaculty

that

the

contents of

_pada

a and

_pada

b

contradict each other, which

is

a

_problem

in

the

interpretation

of

the

BhGVL

s.

Concluding

Remarks

ln sum, there

is

no

definitive

answer regarding which of

the

two

recensions was

the

original, or closer to the original, reading. what

has

become

clear

is

that

the

reading of

the BhGK seems to

be

more natural

than

that

of

the

BhGXL

Commentators

of

the

BhGV

such as

Sahkara

had

tried

to

interpret

the

text

in

amore

_persuasive

manneg which

is

in

part

successfu1,

but

not completely satisfactory.

C68)

InterpretationoftheBhagavadghaII.11

(KATO)

have

arisen, a scribe or an editor could

have

incorrectly

construed

the

word

prcy'nNavadan,

and corrected

it

to

_{proj'nnyavat.}

At

the same

time,

the

fact

that

the

reading of

prlb'n"avat

in

the

BhGK

is

easier

to

understand would

teach

the

possibility

of

later

improvement

of

the

readings

to

resolve

the

contradictory remarks

fbund

between

_pada

a and

_pada

b.

In

this

case,

however,

the

explanation of why

the

corrector employed the

relatjve]y rare word abhibhasase

for

bhasase

is

missing.

As

far

as the

_present

_passage

is

concerned, there

is,

unfortunately, not a

definite

solution.

There

are stillmany other

instances

in

the

BhG

where

the

texts

cited

by

commentators

have

variations and the meaning of the sentence

is

not very clean It

is

necessary

to

_pay

more attention

to

the

variants of

the

BhG,

especially

in

comparison

with

those

ofthe

Kashmir

recension, and

deal

with

thern

more carefu11y

Notes

1) See Kat6 2014

fbr

the variant readings

in

BhG II.11.

(Kat6

2014,82,Corrigendum to82.5-6:

prdy'nNavan

for

przy'n-avan.)

2) BhGSbh, 35.

(S'rimadbhagavadgita

with theBhjisJa

by

S'n'matS'arkkaraca-rya,ed, Kaginatha

gastri

Agase,

AnandaSrama

SanskritSeries34

[Poona:

Anandagrama,

lsg7])

3) Here, one can note some examples,

Wilkins

(1785,

35):

Thou

_grievest

fbr

those who are unworthy to

be

lamented,

whilst thysentiments are those of the wise rnen. Telang

(1882,

43-44):

you

have

_grieved

for

thosewho

deserve

no

_grieC

and

_you

talkwords of wisdom. Garbe

(1905,

73):

Du

klagtest

um

die,

welche nicht

beklagen

sind,und redest

[doch]

versttindige Worte. Deussen

(1906,

39):Du

beklagst

solche, welche nicht zu

beklagen

sind,wenn auch

deine

Reden verstandig

sein m6gen. Tsoji(lgso,4s):

ikCtec

<

e:fEL

6

tS'6ga)

jt

Nt>C:watt

tp

.

Lth>L'(rirtVtrwxxcoEsc

("nagop

igEee)

eta

6.

Zaehner

(lg6g,

4g):You sorrow

for

men who

do

not need _your sorrow

and

lyet]

speak words that

[in

_part]are wise, Buitenen

(1981,

7s):You sorrow over rrien

_you

shoutd not

be

sorry

for,

andyet

_you

speak tosage issues.

4)

5peyer

1902,12s;Du trauertest um

die,

welche nicht zu

betrauern

sind, und

du

sprichst wie

die

Leutereden.

(Yeu

_grieve

for

thosewho are not to

be

_grieved

for

and

_you

speak as

_people

do.)

s)

Richard

Garbe

and

Paul

Deussen interpretedtheword as `'verstljndig"

(sensiblelplausible),

which isin

line

with B6htlingk'stranslation

(B6htlingk

lgo2,2og).Tstlj'jNaoshir6agrees with their interpretation.

(See.

n, 3above.)

6) BhGRbh, s3.

(Ramantija's

BhaEya

on BhG. Veddntdcarya

S'nJverikatanathak.rtatatparya-candn'hak}tyatikdsamvalitas'n'madra-ma-nnja-caryctviracitabhdEyasahitd

Sn-mad

Bhagavadgita-,

ed.

Sankara-Sastri

Rathganatha,

Anandagrarna

SanskritSeriesg2

[Poona:

Anandagrama,

1923])

7) BhGVbh, s2.

(luttvadipikd

of Vallabhacarya. In BhGu, The Bhagavadgfta-with Eleven

Commentaries,ed.

Sdstri

Gajanata

Sambhu

Sadhale

[Bombay:

The GtijaratiPrinting

Press,

193s])

BhGPbh, 81.

(Pais'a-cabhasia

of Hanumat. In BhGll.) BhGVDbh, 80.

(T;atparyacandrikdi

of Vedanta

-1110-InterpretationoftheBhagc[vadgitaII.11

(KATO)

(69)

DeSika.InBhG 11,)

8)

BhGMbh,

8o

(DvaitabhaEya

ofMadhva

[Anandatntha].

InBhG 11.);BhGKbh, 72.

(1icittvaprakds'ika

qf

Kesiavakdsmin'bhatta-caiya.

In

Srirnadbhagavadgita

includingEightCommentaries,ed.

_Jivarama

Sastri

IBombay:

The GLljaratiPrintingPress,1912])

9) BhGGD, 35:tvar!isvayarn

_prty'n-o

'pi san _prcgnNa'namavadi-tn _prqjfiairvaktum anucitan s'abda'm.s'ca

"katharn

bhtsmam

aharp sarpk}rya"

(BhG

II.4)ityadin

bhasase

vadasi.

(GUdharthadipika.

In

Sn'madbhagavadgfta-

sin-madhusiidanasarasvatrvimcitaya

Gtidharthadipikaklryaya_vyakPtyayasameta, ed.

KaSinatha

gastri

AgZSe,

Anandagrama

SanskritSeries4s

[Poona:

Anandagrama,

1901])

lo) BhGBhbh, 42.

(Bhagavadds'ctyanusarapa

ofBhdskara,

ed. Subhadra

Jha

[Varanasi:

Parljata

Press,

1965]);

BhGRbh,

53;

BhGGD,

35;

BhGNbh,

82-83.

(Bha-ratabhavadipa

qfNrtakaptha.InBhG 11.) 11) Tsojj1950,31-32,Zaehner1969,10-11,

12) Szczurek's

discussion

is

based

on the argurnent ofJeii6

(1979,

1986) who, inthe course of study, examined thetextual

layers

ofthe BhG.

13) PW:

Sanskrit-VVOrterbuch,

von Otte B6htlingk und Rudolph Roth, 7 vols.

(St.

Petersburg:

KaiserlichenAkademie

der

Wissenschaften,1855-187s).

14) BhG(KAv),29,

(Sn-rnadbhagavadgita

with theJfianakarmasamuccaya Commentary ofAnanda

fvardha-na], ed, Shripad Krishna Belvalkar

[Poona:

Bilvakurlj'a

Publishing

House,

1941]);

BhG(KR),

28.

(Sn'madbhagavadgita

with Sarvatobhadraof Rajanaka Ramakarptha,ed. T.R.Chintamani

[Madras:

UniversityofMadras,1941]).

15) BhG(KR),28. References

Bodewitz,

H,NAL20o4. "Notes

on theSecend Book of theGita."InGedenkschriftJ,VSC

deJong,

ed. H.WL

Bodewitz and Minoru Hara, ls-26.Tokyo:InternationalInstitute

fbr

Buddhist studies of the

InternationalCollege

for

Advanced BuddhistStudies.

B6htlingk,Otto.Igo2. `tBhagavadgita

2,n." Zeitschrtft

der

DeutschenMorgentandischenGesellschaft56: 209.

Deussen,Paul.Ig06,VierPhilosophische11exte

des

Maha-bharatam.Leipzig:Brockhaus.

Garbe,

Richard.1905.DieBhagavadgita.Leipzig:H.HaesselVerlag.

Jeli6,

Mislav,1979. "The

FirstYoga Layer in the Bhagavadgita."In

_pt.

1 of Ludwik Sternback

felicitationVOIume, ed.J. P.Sinha,545-ss7. Lucknow: AkhilaBharatiyaSanskrit

Parishad.

.1986.`tTextual

Layersofthe Bhagavadgitaas TracesofIndian

Cultural

History."

In

Sanskrit

and WbrldCulture:Proceedingsofthe fourthWbrldSanskritConference

ofthe

InternationalAssociation

qfSanskritStudies,Weiman May 23=30, 1979,ed. Woligang Morgenroth, 628-638.Berlin:Akademie

Verlag.

Kat6 Takahiro.2014,`tA

Note on the Kashmirian Recension of the

Bhagavadgita:

Gita

Passages

Quoted

inBhaskara'sGitabha-syaand Brahmasatrabha-sya."JndogakuBukkyogaku

kenkya

EP

R{I}E

na

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80-86.

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Lindtner,Christian,199s,"Lokasarpgraha,

Buddhism and

buddhiyoga

in the Gita."In Modern

EvaluationoftheMaha-bha-rata:ProfiR.K.Sharma FelicitationVblume,ed. SatyaPalNarang,1gg-220.

Delhi:Nag Publishers,

Schrader,Otto.1930,The Kashmir Recension

ofthe

Bhagavadgita'.Stuttgart:Kohlhammer.

Speyer,

_Jacobus

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Keywords Bhagavadgita,KashmirRecension,pry'fia-vada

(Assistant

ProfessoBThe Universityof Tokyo,Dr.Phil.)