Foreign travelers(A D 1300-1600)

This study consists of three main parts. Part I contains introductory matter and a presentation of the manuscript material which contains stories about Kavikumāra, one of the Buddha’s earlier lives, and a rough classification of the material. Part II contains editions and translations of some of the texts containing this story and in addition one text which is the source of a part of one text. Part III contains summaries and analyses of the main texts. Part I begins with a characterization of the avadāna literature genre followed by definitions of some terms used and a characterization of the texts treated in this study. All the known texts containing a story about Kavikumāra and their manuscript sources are enumerated. In Part II editions of some of the texts mentioned in Part I are found. Different types of editions and the relations of those types with my editions are treated. The characteristics of some of the manuscripts are described. The edition of the Tibetan translation of a part of the Sanghabhedavastu of the Mūlasarvāstivādavinaya is used as a check on Gnoli’s edition of the Sanskrit text, which is translated. The central part of this study is the synoptic editions of chapter 26 of Kalpadrumāvadānamālā and a prose paraphrase of the text and their translations. Critical editions of two more Tibetan texts and a diplomatic edition of two Sanskrit texts are also given. In Part III summaries of and comparisons between three of the main texts containing stories about Kavikumāra are made. The structure of the text in Kalpadrumāvadānamālā is described and the sources for the different parts are indicated. This text has been chosen for analysis because it is the earliest text which incorporates all the parts which are found in later texts containing the story. The relations of an extremely fragmentary text with the other texts are treated. A comparison of the stories about Kavikumāra and the Hero Story is made. The conclusion summarizes the main findings.

This dissertation is divided into two parts. The first is a critical study of the Dravyasamuddeśa, a chapter from the Vākyapadīya of Bhartṛhari, a 5th-century Sanskrit philosopher of language. It also deals with the 10th-century commentary of Helārāja, which was highly influential in shaping the interpretation of the text by later authors. Although the Vākyapadīya is a treatise on Sanskrit grammar, and this particular chapter purports to deal with the grammatical category of dravya, in the Dravyasamuddeśa, Bhartṛhari is mostly concerned with establishing a non-dual theory of reality. Helārāja, five centuries later, defends this theory and attempts to re-interpret other schools of thought, namely Buddhism and Sāṃkhya, in its terms. The second part of the dissertation is a critical edition and annotated translation of the Dravyasamuddeśa and the commentary. It also describes the making of the edition - for this project, an open source software package was developed to automatically collate diplomatic transcriptions of manuscript witnesses in order to generate an apparatus variorum. The resulting apparatus forms part of an interactive, online digital edition of the text, from which the printed edition is generated.

This thesis contains a critical edition, translation and study of the Amanaska, which is a medieval Sanskrit yoga text of one hundred and ninety-eight verses in two chapters (adhyāya). Seventy-five manuscripts have been consulted for this edition and thirty-two were selected for the full collation on the basis of stemmatic analysis on a sample collation of all the manuscripts. The critical apparatus contains references to parallel verses in other works and the notes to the translation provide further information on the content, terminology and obscure passages of the text by citing other Sanskrit works, in particular, earlier Tantras and medieval yoga texts, as well as a Nepalese commentary on the Amanaska. The first part of the Introduction contains a summary of the text and an examination of the colophons of all the available manuscripts in order to establish the proper titles of the text and each of the chapters. Unlike previous editors, I have adopted the title Amanaska because it is found in the great majority of manuscript colophons. The title of previous printed editions, Amanaskayoga, appears to derive from nineteenth-century manuscript catalogues. The authorship of the text has been discussed in light of the claim made in recent Indian scholarship that it was written by Gorakṣanātha, the pupil of Matysendranātha. I conclude that the author is unknown. Discrepancies between the chapters, in particular, various incongruities in content and differences in the limits of dating, strongly suggest that both chapters were originally composed as separate works. Unlike previous editions, this one is based on the north-Indian recension. There is evidence that the north-Indian recension has preserved a more coherent version of the first chapter. The additional verses of the south-Indian recension have been edited and included separately in appendix A. The first part of the Introduction also includes fourteen sections on the content of the Amanaska. The first six of these sections are on absorption (laya), the practice of eliminating reality levels (tattva) and Layayoga, and the following sections cover yogic powers (siddhi), Śāmbhavī Mudrā, the term amanaska and the Amanaska's known sources for verses on the no-mind state. The final section called, 'Amanaska: the Effortless Leap to Liberation' examines the salient teachings of the Amanaska in light of previous ascetic, yogic and tantric traditions, in an attempt to answer questions about whom its intended audience may have been and its place within India's history of yoga. The first part of the Introduction concludes with a discussion of yoga texts which have been either directly or indirectly influenced by the Amanaska. Seeing that many of these texts have not been critically edited or translated, I have discussed their date of composition and their content in addition to the material that derives from the Amanaska. The second part of the Introduction provides essential details on the seventy-four manuscripts consulted for this edition, brief comments on the shortcomings of the previous printed editions and an explanation of the editing methodology. The recensions of the text are discussed in this section as well as my editorial policy. The critical edition and translation of the Amanaska are presented together. Each Sanskrit verse is followed by the translation and its critical apparatus is at the bottom of the page. The endnotes to each verse are located at the end of its respective chapter. Appendices B-E include four stemmatic diagrams along with brief descriptions of each hyparchetype, a list of symbols and abbreviations and an outline of the conventions used in the critical apparatus.

<p>The present dissertation is a translation and analysis of the chapter on <i>anumāna</i> in Vallabha’s <i>Nyāyalīlāvatī,</i> based on certain theoretical considerations on cross-cultural translation and the understanding of tradition. Adopting a non-essentialized and non-historicist conceptualization of the Nyāya-Vaiśeṣika/Navya-nyāya tradition, the work focuses on a reading of the <i>anumāna</i> chapter that is particularized and individualized. It further argues for a plurality of interpretative stances within the academic field of Nyāya-Vaiśeṣika/Navya-nyāya studies, on the grounds that the dominant stance has narrowed the scope of research. With reference to post-colonial theory, this dominant stance is understood in terms of a certain strategy called “mimetic translation”.</p><p>The study of the <i>anumāna</i> chapter consists of three main interpretational sections: translation, comments, and analysis. The translation and comments focus on understanding issues internal to the <i>Nyāyalīlāvatī. </i>The analysis focuses on a contextual interpretation insofar as the text is understood through reading other texts within the Nyāya-Vaiśeṣika/Navya-nyāya discourse. The analysis is further grounded in a concept of intertextuality in that it identifies themes, examples, and arguments appearing in other texts within the discourse. The analysis also identifies and discusses Cārvāka and Mīmāṁsaka arguments within the <i>anumāna</i> chapter.</p><p>Two important themes are discerned in the interpretation of the <i>anumāna</i> chapter: first, a differentiation between the apprehension of <i>vyāpti</i> and the warranting of this relation so as to make the apprehension suitable for a process of knowledge; second, that the sequential arrangement of the subject matter of the sections within the chapter, <i>vyāptigraha</i>, <i>upādhi</i>, <i>tarka</i>, and <i>parāmar</i>śa, reflects the process of coming to inferential knowledge.</p><p>The present work is a contribution to the understanding of the post-Udayana and pre-Gaṅgeśa Nyāya-Vaiśeṣika/Navya-nyāya discourse on inferential knowledge and it is written in the hope of provoking more research on that particular period and discourse in the history of Indian philosophies.</p>

The present dissertation is a translation and analysis of the chapter on anumāna in Vallabha’s Nyāyalīlāvatī, based on certain theoretical considerations on cross-cultural translation and the understanding of tradition. Adopting a non-essentialized and non-historicist conceptualization of the Nyāya-Vaiśeṣika/Navya-nyāya tradition, the work focuses on a reading of the anumāna chapter that is particularized and individualized. It further argues for a plurality of interpretative stances within the academic field of Nyāya-Vaiśeṣika/Navya-nyāya studies, on the grounds that the dominant stance has narrowed the scope of research. With reference to post-colonial theory, this dominant stance is understood in terms of a certain strategy called “mimetic translation”. The study of the anumāna chapter consists of three main interpretational sections: translation, comments, and analysis. The translation and comments focus on understanding issues internal to the Nyāyalīlāvatī. The analysis focuses on a contextual interpretation insofar as the text is understood through reading other texts within the Nyāya-Vaiśeṣika/Navya-nyāya discourse. The analysis is further grounded in a concept of intertextuality in that it identifies themes, examples, and arguments appearing in other texts within the discourse. The analysis also identifies and discusses Cārvāka and Mīmāṁsaka arguments within the anumāna chapter. Two important themes are discerned in the interpretation of the anumāna chapter: first, a differentiation between the apprehension of vyāpti and the warranting of this relation so as to make the apprehension suitable for a process of knowledge; second, that the sequential arrangement of the subject matter of the sections within the chapter, vyāptigraha, upādhi, tarka, and parāmarśa, reflects the process of coming to inferential knowledge. The present work is a contribution to the understanding of the post-Udayana and pre-Gaṅgeśa Nyāya-Vaiśeṣika/Navya-nyāya discourse on inferential knowledge and it is written in the hope of provoking more research on that particular period and discourse in the history of Indian philosophies.