Lokananda

[Roland Steiner]

<color><param>0100,0100,0100</param>On 25 Apr 00, at 11:45, Swaminathan Madhuresan wrote:


<italic><color><param>7F00,0000,0000</param>> A reference, a friend gave me is: Ratna Hadurukande [read:

> Handurukande], Manicudavadana, being a translation and edition, and

> Lokananda: a transliteration and synopsis. Luzac, 1967. 

</italic></color>See the review article by Michael Hahn: "Some Remarks 
Concering an Edition of the Tibetan Translation of the Drama 
Lokaananda by Candragomin", Indo-Iranian Journal 13 (1972), 
pp. 104-112.


<italic><color><param>7F00,0000,0000</param>> and later Tibetan sources saying Candragomin went to Potalaka to

> recover Sanskrit grammar.

</italic></color>_Historically_  hardly reliable. The Tibetan Historian Taaranatha 
(17th cent.!) is largely dependent on the colophons at the end of 
Tibetan translations; see Mark Tatz, "The Life of Candragomin 
in Tibetan Historical Tradition". The connection with Mount 
Potalaka probably stems from a text (Tibetan Tripitaka, Peking 
ed., No. 3542) which is wrongly attributed to Candragomin (= 
Carpa.ti´s Avalokite"svarastotra, oral communication by Michael 
Hahn, to be published in the proceedings of a conference).

<italic><color><param>7F00,0000,0000</param> 

> Dr. Palaniappan's article on the parvata in VP 2.486 and its

> relation to potiyil, the center of Dakshinamurti cult.

</italic></color>As you will know, the interpretation of VP 2.485-7 is 
controversial, to say the least. In my opinion it is not even sure 
whether we must assume that Candragomin personally has been 
in the South (considering the well-attested variant reading 
caandra- instead of candra-; cf. the analogous formulation: 
paatanjali"si.syebhyo 485a, "the disciples of Paatanjali" [not: 
Patanjali, cf. VP 2.482], caandraacaaryabhir 486d, "teachers of 
the Caandra [grammar]"; cf. Steiner, Untersuchungen zu 
Har.sadevas Naagaananda und zum indischen Schaupiel, 
Swisttal-Odendorf 1997 (Indica et Tibetica. 31.), pp. 32-33, n. 4 
(with further references to the relevant articles by Ashok 
Aklujkar, Johannes Bronkhorst and Thomas Oberlies).

<italic><color><param>7F00,0000,0000</param> 

> The scanty pieces on Malaya in L. are intriguing,

</italic></color>Why? The relevant stanza only contains an enumeration of 
various mountains in a question. The scene of the Lokaananda is 
not laid in the Malayas, but in the Hi-malayas ;-)


<italic><color><param>7F00,0000,0000</param>> and did Harsha in his Nagananda expand the incidents happening in

> Malaya much further?

</italic></color>"Expand"? The Naagaananda is a dramatization of the legend of 
Jiimuutvaahana which was told in the B.rhatkathaa (see F.D.K. 
Bosch: "De legende van Jiimuutavaahana in de Sanskrit-
Literatuur". Leiden 1914; Maho Shibazaki: "Jiimuutavaahana 
monogatari - B.rhatkathaa kei denshô wo chûshin ni" ("The 
legend of Jiimuutavaahana - focal point [of the paper]: The 
transmission of the B.rhatkathaa"), Bukkyo Bunka or Journal of 
Buddhist Culture 35 (Academic Series 9), published by the 
Young Buddhist Association of the University of Tokyo, 1996, 
pp. 79-97). The legend is laid in the Malaya mountains  

already in the B.rhatkathaa. To say it clearly: "The incidents 
happening in the Malaya" in the Naagaananda are completely 
unrelated to the mentioning of the Malayas in Lokaananda V.5.


With kind regards,

Roland Steiner
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