Re: [INDOLOGY] Nārāyaṇagarta and Kayyaṭa Kashmiri pandits

Mon Feb 10 07:56:13 UTC 2014

Dear Professor Bhattacharya,

thank you for bringing up the interesting case of the dubious textual
quality of the Kashmirian Paippalāda-Saṃhitā.

The genesis of this copy can - as in the case just discussed of Muslim
obsequies couched in the language of the Gods - again not be looked at in
isolation, but requires to take Kashmir's previous transition to Islam and
the newly provided cultural context for Vedic and Sanskrit learning into
consideration. Here again, the post-Kalhaṇian Taraṅgiṇīs, Śrīvara in
particular, are marked representatives of an innovative Sanskrit
interaction with Islamic rule at Persophone courts and at the same time
constitute an invaluable source of reliable historical information.

Just for the records, I take the liberty of attaching a paper on the
history of the Atharvaveda copy:

Three Bhaṭṭas, Two Sulṭāns, and the Kashmirian Atharvaveda. In: The
Atharvaveda and its Paippalādaśākhā. Historical and Philological Papers on
a Vedic Tradition. Ed. by Arlo Griffiths and Annette Schmiedchen.
[Geisteskultur
Indiens. Texte und Studien.11. = Studia Indologica Universitatis Halensis.]
Aachen 2007: 329–353.

Kindly regarding,
Walter Slaje

-----------------------------
Prof. Dr. Walter Slaje
Hermann-Löns-Str. 1
D-99425 Weimar
Deutschland

Ego ex animi mei sententia spondeo ac polliceor
studia humanitatis impigro labore culturum et provecturum
non sordidi lucri causa nec ad vanam captandam gloriam,
sed quo magis veritas propagetur et lux eius, qua salus
humani generis continetur, clarius effulgeat.
Vindobonae, die XXI. mensis Novembris MCMLXXXIII.

2014-02-10 4:37 GMT+01:00 Dipak Durgamohan Bhattacharya <
dipak.d2004 at gmail.com>:

> 10 2 14
>
> With greetings to all!
>
> The dialogue reminds me of a linguistic phenomenon that I had tried to
> guess, wrongly or rightly, from a wrong reading in the Kashmir ms of the
> Paippalāda-Saṃhitā of the AV. In 12.19.2 the AVP reads *śraddhemaṃ brahma
> juṣatām…*. The Kashmir ms reads *bhraddhemañ juṣatāṃ…* This was the only
> confusion between *śra *and *bhra *that I had noted in the Kashmir ms. My
> guess at that time was that the *bhra* had come via a *tra*. The source
> of the *tra*, I had guessed, was a noted early tendency to replace an
> initial s- by  t- in the South. The AVP had sometimes remained in the
> South.
>
> Later I had to consider the similarity between *śra *and *bhra* in 16thcentury Śārada. Still I do not think that that satisfactorily solves the
> problem.
>
> Best
>
> DB
>
>
> On Sun, Feb 9, 2014 at 11:45 PM, Ashok Aklujkar <ashok.aklujkar at gmail.com>wrote:
>
>> Dear Walter,
>>
>> Many thanks for the additional information (especially reference to p. 56
>> of your book on Sharada script) and observations.
>>
>> As I stated in my post of yesterday, I accept your main point that "rbha"
>> and "rta" could be confused.
>>
>> By now, I have been given enough evidence to think of "rbha" --> "rta" as
>> a more likely corruption In the case of the Devii;sataka commentary
>> pu.spikaa than the "rga" --> "rta" corruption that I had initially
>> suggested. Attestation of 'naaraaya.na-garbha" in another manuscript and
>> the suggestion of the evidence collected from the Einoo-edited book to the
>> effect that there indeed were names ending -garbha (albeit only in the
>> Tantrik tradition and probably only as pen-names or post-initiation names)
>> further removed my resistance to the "rta" --> "rbha" emendation.
>>
>> In an earlier stage of my thinking, I would have liked to get an
>> *explicit* statement from S. Kaul on the confusability of "rta" and "rbha",
>> but such a statement is no longer necessary. That he suggests through his
>> employment of "mislection" that copyists misread "bhuu-garta" as
>> "bhuu-garbha" and may, therefore, be thought of as having in front of them
>> a writing that could be understood either way -- as  "rta" or as "rbha" --
>> is now sufficient in view of the evidence coming from other quarters.
>>
>> About the (reverse) "rbha" --> "rta" emendation in verse 2.209 of
>> ;Sriivara's Raaja-tara:ngi.nii, we should start another thread or discuss
>> the matter when we meet next. You probably are as short of time as I am at
>> present. I leave the choice to you.
>>
>> With best wishes,
>>
>> ashok
>>
>>
>> On 2014-02-09, at 1:12 AM, Walter Slaje wrote:
>>
>> Dear Ashok,
>>
>> On page 56 of my booklet (with the original akṣaras reproduced from a
>> Śāradā manuscript) you can check this possibility for yourself, the
>> difference being that a halfcircle below the mātrā is open to the left
>> (rta) or closed (rbha). This applies of course to actual handwriting only,
>> but not to the abstracted shapes of Śāradā akṣaras, which is why I did not
>> categorize such forms under the heading of "Semi-homographe Akṣaras" (pp.
>> 43 ff), where you therefore might have looked in vain.
>>
>> 2) > Srikanth Kaul' himself does not specify that he has emended the
>> text the way he has because "rbha" could be a miscopying of "rta".
>>
>> I have quoted Kaul's editorial note verbatim, and he writes indeed:
>> " (*mislec[tion] for Śār. rtā*)". Kaul considered rbha a Śāradā
>> mislection for an original -rta and emended his text accordingly.
>>
>> 3) > Sriivara describes an unceremonious funeral, one in which a body
>> brought in a coffin and covered with a single sheet is simply dumped into a
>> space that exists in/on the ground, although it is the body of a royal
>> person
>>
>> Actually, Śrīvara here solemnly describes a royal funeral in accordance
>> with Muslim rites. This is the context of the stanza quoted by me:
>>
>> Ḥasan, Sulṭān Zayn's grandson and heir to his deceased father, buries his
>> father Sulṭān Ḥaydar Šāh (who unfortunately died of excessive alcoholism).
>>
>> Regrettably, vocabulary and modes of expression of the largely ignored
>> post-Kalhaṇian Rājataraṅgiṇīs are nowhere recorded in our standard
>> dictionaries.
>>
>>
>> 4) > In such a context, "bhuu-garta" conveying the idea of a 'ditch' or
>> 'trench' seems more appropriate than "bhuu-garbha" (which would connote
>> greater depth).
>>
>>
>> From the actual context as given above a different picture emerges. The
>> new Sulṭān would hardly have dumped his father into a ditch, for he was publicly
>> buried at the royal cemetery in Śrīnagar.
>>
>> Śrīvara was a poet and expressed himself as such a one. That he had
>> indeed a "womb of the earth" in mind when composing his stanza can be seen
>> from a telling parallel, where he depicts Zayn's burial as an eyewitness,
>> at the occasion of which he had been present as well:
>>
>> *yatra suptā ivaikatra bhānti pūrve mahībhujaḥ |*
>>
>> *bhartṛpremṇā dharaṇy eva nihitā hṛdayāntare* || Zayna-T. 1.7.227 ||
>> "There, [where] the Earth had taken them inside for love of her [royal]
>> husbands, the previous Sulṭāns appeared to be asleep [together] in the same
>> place."
>>
>>
>> That is the way a cremation-accustomed Hindu poet conceived of the
>> strange impression interments left on his mind, when the earth, who is
>> supposed to have always only one husband (ruler) at a time, takes them all
>> together inside herself (hṛdayāntare = bhu-garbhe), where they now seem to
>> sleep comfortably side by side.
>>
>> I am sorry that I had not clarified the full context in my earlier mail
>> and so unintentionally caused some confusion. I just wanted to be brief
>> in pointing out the theoretical possibility that -rbha might have been
>> misread for -rta, and that an early mislection of that sort may have easily
>> survived in copies made from such an exemplar.
>>
>>
>>
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>>
>
>

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