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De la convention à la conviction : Banārasīdās dans l’histoire de la pensée digambara sur l’absolu Jérôme Petit To cite this version: Jérôme Petit. De la convention à la conviction : Banārasīdās dans l’histoire de la pensée digambara sur l’absolu. Religions. Université Paris 3 Sorbonne Nouvelle, 2013. Français. tel-01112799 HAL Id: tel-01112799 https://hal.archives-ouvertes.fr/tel-01112799 Submitted on 3 Feb 2015 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. UNIVERSITE SORBONNE NOUVELLE - PARIS 3 ED 268 Langage et langues : description, théorisation, transmission UMR 7528 Mondes iranien et indien Thèse de doctorat Langues, civilisations et sociétés orientales (études indiennes) Jérôme PETIT DE LA CONVENTION À LA CONVICTION BAN ĀRAS ĪDĀS DANS L’HISTOIRE DE LA PENSÉE DIGAMBARA SUR L’ABSOLU Thèse dirigée par Nalini BALBIR Soutenue le 20 juin 2013 JURY : M. François CHENET, professeur, Université Paris-Sorbonne M. John CORT, professeur, Denison University, États-Unis M. Nicolas DEJENNE, maître de conférences, Université Sorbonne Nouvelle Mme. Françoise DELVOYE, directeur d’études, EPHE, Section des Sciences historiques et philologiques Résumé L’œuvre de Ban āras īdās (1586-1643), marchand et poète jaina actif dans la région d’Agra, s’appuie e sur la pensée du maître digambara Kundakunda (c. III s. de notre ère) pour chanter la véritable nature du soi, intrinsèquement pur, réalité suprême d’un point de vue absolu ( ni ścaya-naya ). La condition laïque de Ban āras īdās l’oblige pourtant à envisager aussi la religion d’un point de vue conventionnel ( vyavah āra-naya ), aidé en cela par des échelles de progression spirituelle ménagées e par la doctrine jaina et décrites notamment par Nemicandra ( X siècle). Il est intéressant de suivre en diachronie l’articulation entre les deux points de vue, depuis le Samayas āra , ouvrage fondateur e de Kundakunda, jusqu’à Śrīmad R ājacandra, un saint personnage de la fin du XIX siècle, en s’attardant particulièrement sur les membres du mouvement Adhy ātma dont Ban āras īdās a été l’un des plus brillants promoteurs. Mots clés : Jainisme, philosophie digambara, Kundakunda (c. IIIe siècle), Banārasīdās (1586-1643), Rājacandra (1867-1901), mouvement Adhyātma, Inde prémoderne. 2 Abstract The works of Ban āras īdās (1586-1643), a Jain merchant and poet active in the region of Agra, is largely based on the thought of the Digambara philosopher Kundakunda (c. third century). The latter invited to search for the true nature of the self seen as the only reality from an absolute point of view ( ni ścaya-naya ). The layman condition of Ban āras īdās obliged him to consider also his own religion from a conventional point of view ( vyavah āra-naya ). He was helped by his discovery of the spiritual scales prepared by the Jain doctrine and described in detail by Nemicandra (tenth century). It is rewarding to look at the articulation between the two points of view in a historical perspective, from the Samayas āra , the major work of Kundakunda, up to Śrīmad Rājacandra, a holy layman of the late nineteenth century, with a particular focus on the members of the Adhy ātma movement whose Ban āras īdās was one of the most successful instigators. Keywords : Jainism, Digambara philosophy, Kundakunda (c. third century), Banārasīdās (1586-1643), Rājacandra (1867-1901), Adhyātma movement, premodern India. 3 I Sing the progresse of a deathlesse soule John Donne (1572-1631) À mes amis Remerciements Travail solitaire s’il en est, la rédaction d’un mémoire de thèse est pourtant soutenue, attisée par l’entourage du rédacteur, sans lequel, me semble-t-il, rien ne pourrait aboutir. Il m’est donc agréable de dédier ce travail aux amis qui m’ont encouragé dans cette entreprise. Je pense particulièrement à Agnès Legueul, devenue la mère épanouie de notre fille Ida, à Bernard Condominas, qui a eu l’heureuse intuition de m’inciter à entreprendre des études universitaires, à Édith de la Héronnière, enthousiaste de la première heure, à Étienne Besse et Julien Starck, jeunes philosophes inspirés, à Samra Azarnouche, Iran Farkhondeh et Catherine Singh, fidèles des salles de lecture de la Bibliothèque nationale de France où j’ai été en poste durant toute la durée de ce travail, encouragé par mes collègues du département Sciences et techniques qui ont toujours su veiller à l’avancée d’un projet pourtant loin de leurs premières préoccupations. Une thèse est aussi un travail à quatre mains tant comptent celles du directeur, de ma directrice en l’occurrence, qui a su parfaitement trouver l’équilibre recherché entre la souplesse et la fermeté, l’enthousiasme et la discipline, le suivi et la liberté. À Nalini Balbir va toute ma reconnaissance. En Inde, au début de ce travail, les libraires et les bibliothécaires ont joué un rôle central dans la constitution de mon corpus. À Mumbai, Manish Modi a pu me procurer une copie de l’édition de l’ Ardhakath ānaka de son aïeul N āth ūrām Prem ī. Par l’intermédiaire de Nalini Balbir, j’ai pu aussi mettre la main sur son édition du Ban āras īvil āsa . La librairie Biblia Impex a réussi à me dénicher, sur le haut d’une étagère de l’entrepôt d’Ansari Road à Delhi, l’avant-dernier exemplaire de Half a Tale de Mukund Lath. À Ahmedabad, au L. D. Institute of Indology, Karshanbhai Venkar a mis toutes ses compétences de bibliothécaire pour trouver l’édition du Samayas āra-nāṭaka avec une traduction en gujarati et le directeur de l’Institut, M. Jitendra B. Shah, m’a permis de photocopier des documents difficiles à trouver ailleurs. L’Unité Mixte de Recherche « Mondes iranien et indien » a apporté une aide financière pour la publication d’ Histoire à demi , la traduction française de l’autobiographie de Ban āras īdās à la base de ce travail, et m’a permis de présenter les résultats de mes recherches à la quatrième édition du colloque des jeunes chercheurs en études indiennes (IIGRS) à Édimbourg en septembre 2012. Et comme un sujet de recherche n’est jamais totalement nouveau, les discussions que j’ai pu avoir avec mes aînés en jainologie, Johannes Bronkhorst, Paul Dundas, Peter Flügel, Jayandra Soni, et les échanges que j’ai entretenus avec John Cort dont les centres d’intérêt sont si proches des miens, ont été toujours instructifs et formateurs, profitables en tout cas à mon propre cheminement. J’espère donc que ce modeste travail saura trouver leur intérêt. 5 Sommaire INTRODUCTION ............................................................................................................................................................ 9 PREMIÈRE PARTIE – LE SAMAYAS ĀRA DE KUNDAKUNDA ........................................................................... 13 1. DÉFINITION DU SOI ................................................................................................................................................. 20 1.1 Chapitre 1 : Le soi (j īva) ................................................................................................................................... 22 1.2 Chapitre 2 : Le non-soi (aj īva) ......................................................................................................................... 31 2. LA MÉCANIQUE DU KARMAN .................................................................................................................................... 37 2.1 Chapitre 3 : Agents causals et conséquences karmiques (kart ā-karman) ........................................................ 38 2.2 Chapitre 4 : Karman favorables et karman défavorables (pu ṇya-pāpa) .......................................................... 53 3. LE CHEMIN DE LA DÉLIVRANCE ................................................................................................................................ 57 3.1 Chapitre 5 : L’influx karmique ( āsrava) ........................................................................................................... 58 3.2 Chapitre 6 : L’arrêt du flot karmique (sa ṃvara) .............................................................................................. 62 3.3 Chapitre 7 : L’élimination du karman (nirjar ā) ............................................................................................... 63 3.4 Chapitre 8 : L’asservissement karmique (bandha) ........................................................................................... 71 3.5 Chapitre 9 : La délivrance (mok ṣa) .................................................................................................................. 81 4. ÉLOGE DE LA CONNAISSANCE ................................................................................................................................... 84 4.1 Chapitre 10 : La connaissance entièrement pure (sarva-vi śuddha-jñāna) ....................................................... 85 PARTIE 2 – BAN ĀRAS ĪDĀS À LA CROISÉE DES CHEMINS ........................................................................... 105 1. LECTURE DU SAMAYAS ĀRA ......................................................................................................................................
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