S.V.U. ORIENTAL JOURNAL VOL:-37 PART:-1&2

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'SRI VENKATESWARA UNIVERSÏTY ORIENTAL JOURNAL -Volume : XXXVII January Decembér 1994 Pbrts : 1 & 2ISSN0081 -3007 SRI VENKATESWARA UNn^RSITY ORIENTAL JOURNAL VolumeXXXVII : 1994 ^^ÊèmM ORIENTAL RESEARCH II^STITUTE SRIVENKATESW^ARAUNIVERSITY -TIRUPATI 517502Oriental JournalSri Veîikateswara Uîiîversity published byVol. 37, Pts. 1 & 2, 1994. Edited and OrientalDr. M. Srimannarayana Murti, Professer & Director, 1997.Research Institute, Sri Venkateswara University, Tirupati, « 3907ISSN 0081 The responsibility for the facts statedy opinions or entirely thatexpressed conclusions resLched^ is Orientalof the Ruthors of tbe axticleSj and the Research Instituie accepts no responsibility for thexn* Rs. 50=00Price Copies can be had of: The Lîbrarîan Sri Venkateswara University Library TIRUPATI-517 502 India Laser typeset in the S.V.U, Oriental Research Institute Printed at L.V. Graphics, Tirupati-517501CONTENTS - 1Stûpa Vedic aad Buddhistic Sadasbiv A. Dange 9State System in Ancient Cambodîa Lokesb Chandra and Sudaxsbana Devi Singhal - Advaita 17The Brhadâranyakopanisad Its Place in y. Swaminatban '27Tamburu JD. SaÉyanarayana 35the Inscriptions of ÀndhradesaSanakrit in SastryF,V. Parabrahma Sankara 49Vivarta in Bhartrhari andThe Concept of Satya Pal Narang 61in the Vâlmiki RâniâyanaGreen Révolution Srixnannarayana MnrtiM. 81of Sri Nârâyana GuriiThe Intégral Hunaanîsm V.C. Narayana Das TraditionÀgamas and the IndigenousThe Srîvaisnava 91of South India K.K.A. Venkatacbari 111Instruments in Nâtyasâstraand MusicalMusic RajeutdranC 117Concept of AlasiikâxaPanditarâja Jagannâtha's K.y, Rag^havacharya125Meghaduta ; Reintarpreted Sat-ya Vra^t NS. Ramauuja. Tatachatya 15RBVIEWS X H. V. Stietencron (ed): Epie &nd PureLi^ic Bibîîogr&phy Biswajiath Banerjee: Kîng Sûdraka ând Hîs Draina. D. Diptîvilasa: Lotus (în thougbtj îegend and culture) S. Ranganath: Post Indépendance DootaK&vyas S. Contribution oi Women ta Post Indépendance Sanskrit Literature G.N. Bhat: Vedic Nîghantu R. Thangaswami Sarma: Mimaxnsaxnanj&ri (skt)SADASHIV A. DANGE - BUDDHISTICSTUPA VEDIC AND As the évidence stands, the word stûpa has been associated mostly with the Buddhistic structure of a peculizir type, in the stûpapost-Buddhistic period. It is also well known, that the word was not restricted to the fanerai mounds even in the Buddhistic context. Some stupas came to ofbe built even on the belongings the dead arhat, or even with nothing inside. It is proposed by some scholars that the Buddhistic stupas were the resuit of imita- tion of the Vedic funeral mounds.-^ The same is the opinion about the caiiya, the différence being only structural rather than concep- tual. Though, as mentioned above, wasit pointed out that the stûpa was an imitation of the Vedic funeral mound, it is necessary to go into the détails, which hâve not been worked out by schol- ars. It is âlso said that the stûpa was the direct descendant of moundsthe sepulchraJ ofthe Turanians, because the Hindus never but burned their dead, and hence, therehuried, was no tumuli in the latter practice.^ The similaiity between the Buddhistic stûpa was, fiirther, said to be that the Tliranian moimd was based on the practice of the tent-burial and the hut-burial.^ However, evén the questionif one tolérâtes this suggestion, is, why was the Bud- dhistic stûpa called stûpa? It is aJso suggested, that the stûpa has Persian affinities. It is proposed that the Persians migrated to the Puajab (India), and further still to M^^adha, which was inhabited indication is, that the Licchâvisby the Vrâtyas.'* The were (influ- Vrâtyas and imitated theenced by?) the Turanian custom; or, that2 S.V.U. Oriental Journal, voL XXXVII the Licchavis barrowed the ciisfcom of the Turanians through the influencedVratyaSj and the BuddMstic cuistom of the stupa was the Licchavis. This is a rather spacîous argument; and, in theby absence ofa solid proofofthe Tiiranîan remains ofthat period, it is to accept it. About the of the Persian influencediffîcult suggestion the sarne is true; and that the Hindus never buried their dead is ofincomplète when Hindnanèxampie observation ofa time (1876) practices do not seem- to hâve been fuUy known by the author.^ The Bnddhîstic stupa, is of tT?vo types: One -with the square the other with the round base. Both thèse types sho*wbsise and a rounded or elongated top, surmounted by the harxmkëi or the châtra,. The châtraor the harœiicâ, however, cannot be taken as the intégral part of theoriginal séîïj>a, The essential séûpa-structure has to be taken as either arounded top or as an elongated one, over a square or a rounded base. If we try to get some due firom the elongated top stupa, of Svayambhûnâtha in Népal, y^e might say that the top formed the head superimposed by a conic helmet; the square frame just below it serves for the face of the Buddha. The antiquity of the beliefcannot be determined with certainty; but, it must be said that it îs very old^. Itappears that stûpa. îs mentioned, for the first time, in the Vinaya texts, The Chhabbaggiya nuns are hâvesaid to made a stupa, over the remains of their leader,'^ TheBuddha hîmselfmentions thûpathe andrecommends it for the Tathâgata, the Arhat, and the Paccekabuddha, the structure being over the remainsofthedead (sarira-stCIpa). In this context he says, that thèse personsdeserve the stupBasdoesa kîng^ indicating thereby that the construction ofthe stûpa was not for an ordinary person, but for one ofhigh rank includinga respectable mendîcant.® veryA ticklish problem présents itself ifone traces the source of the ptactîce and the name tbnpa, There îs no doubt that the word tbiSpa. has its orîgîn in the Vedîc word stupa. However, the Vedîc évidence hardly supports the eqitation of stnpa with any fnneral mound. The point deserves close study. It îs said état Varuna, the king,*established the stîipa in the form ofa *tree' în the bottomless void ={Rgveda RV. 1.24.7: vBMnsya. stûpajn). This is the earliest concept of the world trc^e, a véritable axis mumdî; but the *tree' is not an ordinary one- Its shoots spread dow^nwards, whîle its root"StûpB Vedic SLud Buddhistic 3 is îip, This is aiso naturally grown tree; because,not a Varuna is said to hâve placed ït Sâyana,(da.da.te; and dhâjrayati}. It should be noted, that the Katha^upanisad (11*3.1) and the Bh&gavadgitM (XV.1) which borrow the same îmagery replace the word stupa. with asvattba^ which, nnlike the former (i.e. stûpa) is the iianie of a tree. The stûpa is not indicative of 'tree' as such, though in the expression vanasyastûpam the former word would indicate ^wood*. The primary meaning of stûpa is 'collection' (fr. ^styaf); and, in this case, 'an arrangement in the form of a tree'. However, this 'tree' has its stipporting bottom (budbxta) np in the sky, The later texts, mentioned above^ the word budbna tochange mûla (root- source). If one fixes his attention on the Vedic image alone, the stûpa of Varuna would hâve a rounded bottom up. From it the streaks of light {ketavah} would shoot down (nicinâh syub). Thèse of light were changed to 'branches' in the later texts, as they changed the stûpato the asvattha tree. In the original (Vedic) image, the budbna is the sun~dîsk, or the curved canopy of the sky; and the stûpa is the mass (collection) of light-rays.that shoot from it and reach the earth. There is another place in RV where Agni is described as ariîsa-s^ûpa (III.29.3), where the stûpa is sought to be difFerentiated from the the fire-god,deity, and appears to indicate the tuft of hair, helmet,or in the form of fiâmes. This gets support from the name Hiranyastûpa, where also the word stûpa occurs as the second member of the compound. The biranyastûpa would mean 'one having the stûpa of gold'. Hiranyastûpa was the seer ofRV X.149 (see esp. verse and5) was from the family of Angîras. The word stûpa hère would indicate a helmet, or a cap^ or even the bunch of haïr tied a knotin on the ïiead. This would give a twofold image ofstûpa: (i) elongated mass (cf. stûpa of Varuna) with a separate budiina; (ii) a canopy-like, or hair- knot-like rounded top (as we see in the case of the hair of the Buddha). The latter gets support where stûpa is the word used for the upper back portion of the head, aJong with the knot of hair tied up (Tkiééiriya-jbrajbmana III.3.6.5; Pancavhnsa-brëJtïraana XIII.4.4). At the Pancaviiusa-brahmana noted above, there îs a graphie suggestion for stupabeing the rounded upper portionofthe head. In the context of a ritual, it is said, as an explanation, that the horns are more pointed than the stûpa and the commentâtor, Sâyana, explains: ^stûpa is the central portion between the horns" (stûpah sTÛgayor madhyah sajpbito desah). This îs in the case ofS,V.U. Orlentid Journal, voL XXXVII4 it wouldtlie actual head. Ey extension to a cover on tlie head, that a rounded belrri'et ïs the stûpa; or, any rounded cover,mean woiiîd be stupa.. This is one aspect. But, i?v*lieîi the lireor a canopy is said to be ar^jsa-stiïpa, as noted above, or at anotlier place Agni invoked to tonrli the top ofheaven with his stûpar-s (BV VII.2,1:is sânu stûpadh)^ theupa, sprsa. divyam séôpa-s are the formation of tapering fiâmes that rise upwards. In the iirst case (the stûpa,the Varuna) the Buddhist stûpsLwith the rounded dôme answered;of is onein the second the that is conic. How are we to explain the fact^ that, though the ^notû. stûpa, is Rgveda^ an