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Die Koloniale Restauration Des Dharmaśāstra

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Die Koloniale Restauration Des Dharmaśāstra Die koloniale Restauration des Dharmaśāstra Das Obligationenrecht in Sarvoru Śarmans Vivādasārārṇava. Edition, kommentierte Übersetzung und Studie der Kapitel ṛṇādānanirūpaṇa und upanidhyādinirūpaṇa Inauguraldissertation zur Erlangung der Doktorwürde der Philosophischen Fakultät der Universität Heidelberg vorgelegt von Simon Cubelic Erstgutachter: Prof. Dr. Axel Michaels Zweitgutachter: Prof. Dr. Jörg Gengnagel Inhaltsverzeichnis Inhaltsverzeichnis iii Vorwort vii Allgemeines Abkürzungsverzeichnis ix Studie 1 Einleitung 3 i. Fragestellung 3 ii. Kernthese und Aufbau 6 iii. Vivādasārārṇava und die Kodifizierung des hinduistischen Zivilrechts 11 iv. Autor und Werk 17 v. Forschungsstand 23 1. Vivādasārārṇava und die Dharmanibandha-Literatur 29 1.1 Überblick 29 1.2 Dharmanibandha-Literatur: Geschichte und Definition 30 Einführung 30 Gattungsgenese 31 Textpragmatik 35 Ideologischer Gehalt 41 Formale Gestaltung 45 Versuch einer Definition 48 1.3 Vivādasārārṇava als Dharmanibandha 49 Erstes Beispiel: Thematische Gliederung des Kapitels zur Nichtbegleichung von Schulden (ṛṇādāna) 50 Zweites Beispiel: Zitierpraxis und Regelharmonisierung 51 Drittes Beispiel: Dialogizität und Intertextualität 54 1.4 Der kompilatorische Charakter des Vivādasārārṇava 58 Viertes Beispiel: Textvergleich ViCa und VS 63 Fünftes Beispiel: Textvergleich Mit und VS 63 Kompilation und koloniale Textproduktion 64 2. Vivādasārārṇava und der Dharmaśāstra-Diskurs 67 2.1. Überblick 67 2.2 Vivādasārārṇava als Spiegel dharmaśāstrischer Ideologeme 68 Theologisch-soteriologische Elemente 68 Rechtsrelativismus 78 Śāstrischer Idealismus 84 Indozentrismus 86 2.3 Zusammenfassung 89 3. Vivādasārārṇava im Kontext frühneuzeitlicher und kolonialer Wissensproduktion 93 3.1 Überblick 93 3.2 Vivādasārārṇava im Kontext des frühneuzeitlichen Dharmaśāstra 98 3.3 Vivādasārārṇava im Kontext kolonialer Rechtsparadigmen 103 3.4 Vivādasārārṇava und das „Brahman Raj“ 115 4. Zusammenfassung 121 Edition und Übersetzung 125 Einführung in die Edition 127 Textzeugen 127 Abhängigkeit der Handschriften 128 Hinweise zu Edition und Übersetzung 131 Editorische Abkürzungen 133 Text und Übersetzung 135 Einleitung 135 i. Maṅgalācaraṇa – Maṅgala-Verse 135 ii. Rājadaṇḍa – Die königliche Strafgewalt 136 iii. Parimāṇa – Maßeinheiten 140 iv. Vyavahārapada – Rechtstitel 143 1. Ṛṇādānanirūpaṇa – Untersuchung über das Empfangen von Schulden 145 1.1 Ṛṇādānapada – Der Begriff „Empfangen von Schulden“ 145 1.2 Vṛddhivyavasthā – Regeln für Zinsen 153 1.3 Vṛddhiniṣedhavyavasthā – Regeln für Zinsverbote 165 1.4 Ādhi – Pfand 179 1.5 Pratibhūvyavasthā – Regeln für Bürgen 199 1.6 Ṛṇadānavyavasthā – Regeln für die Schuldbegleichung 208 1.7 Ṛṇodgrāhaṇavyavasthā – Regeln für die Schuldbeitreibung 237 iv 2. Upanidhyādinirūpaṇa – Untersuchung über Deposita usw. 249 2.1 Nikṣepa – Deposita 249 2.2 Krītānuśaya – Rückgängigmachen eines Kaufes 264 2.3 Vikrīyāsaṃpradāna – Nichtherausgabe einer Ware nach dem Verkauf 270 2.4 Asvāmivikraya – Verkauf ohne Eigentumsrecht 277 Bibliographie 291 Sanskrit-Texte 291 Wörterbücher und Handschriftenkataloge 291 Kolonialgeschichtliche Quellen 292 Sekundärliteratur, Texteditionen und Übersetzungen 293 v Vorwort Die vorliegende Arbeit stellt eine geringfügig überarbeitete Fassung meiner im Wintersemester 2016/17 unter dem Titel „Die koloniale Restauration des Dharmaśāstra: Das Obligationenrecht in Sarvoru Śarmans Vivādasārārṇava“ von der Philosophischen Fakultät der Universität Heidelberg angenommenen Dissertationsschrift dar. Mein besonderer Dank gilt meinem Doktorvater Prof. Dr. Axel Michaels, der mich nicht nur in das Studium des Dharmaśāstra eingeführt, sondern mich in meinem Promotionsvorhaben und weit darüber hinaus stets in jeder erdenklichen Weise persönlich wie fachlich unterstützt und in meinen Forschungsinteressen bestärkt hat. Für die vielen wertvollen Impulse, die ich von ihm über die Jahre erhalten, und das Vertrauen, das er mir entgegengebracht hat, bin ich sehr dankbar. Des Weiteren gebührt mein Dank meinem Zweitgutachter Prof. Dr. Jörg Gengnagel, der die Arbeit über ihren gesamten Entstehungszeitraum hindurch mit Interesse begleitet und durch konstruktive Kritik bereichert hat. Danken möchte ich ferner Prof. Gérard Colas, Rajan Khatiwoda und Dr. Burkhard Quessel, die mir bei der Beschaffung der Handschriften behilflich waren. Prof. Rosane Rocher hat bereit- willig ihr umfassendes Wissen zur Textgeschichte der kolonialen Dharmaśāstra-Werke mit mir geteilt, wofür ich ihr sehr dankbar bin. Prof. Shrikant S. Bahulkar, Prof. Ujjwala Jha, Dr. Anagha Joshi, Prof. Bhim Prasad Kandel, Rajan Khatiwoda, Prof. Pramod Ganesh Lalye, Dr. Anand Mishra, Dr. Mudagamuwe Maithrimurthi, Dr. Maria Schetelich und Ramhari Timalsina waren freundlicherweise bereit, einzelne Textpassagen oder terminologische Fragen mit mir zu diskutieren. Dr. Milinda Banerjee verdanke ich wichtige Literaturhinweise zur kolonialen Rechtsgeschichte in Ostindien. Quoc-Bao Do und besonders Dr. des. Liudmila Olalde haben mich tatkräftig beim Formatieren und Korrekturlesen der Arbeit unterstützt. Dafür danke ich ihnen allen herzlich. Für alle verbliebenen Mängel trage selbstverständlich ich allein die Verantwortung. Schließlich möchte ich der Studienstiftung des deutschen Volkes danken, die das Dissertations- vorhaben großzügig durch ein Stipendium förderte, dem Exzellenzcluster „Asien und Europa im globalen Kontext“ der Universität Heidelberg, der für die thematische Ausrichtung der Arbeit ein geradezu ideales Arbeitsumfeld bot, und schließlich der Heidelberger Akademie der Wissenschaften, welche die vorliegende Arbeit 2018 mit dem Walter-Witzenmann-Preis auszeichnete. Erst nach Fertigstellung des Manuskripts wurde mir die kürzlich erschienene Studie von Christopher T. Fleming (2020) zu Theorien des Eigentums und Erbrechts in den hinduistischen Rechtsschulen im frühneuzeitlichen und kolonialen Südasien bekannt, die für die vorliegende Arbeit äußerst relevant erscheint. Leider konnte diese Publikation nicht mehr berücksichtigt werden. Allgemeines Abkürzungsverzeichnis Für vollständige Literaturangaben siehe Bibliographie. A Handschrift I.O. 1505/3145b AP Apte, Practical Sanskrit-English Dictionary (Apte 1890) AR Allgemeine Regel AŚ Arthaśāstra AusR Ausnahmeregel B Handschrift GOMLM Nr. 3202 BSm Bṛhaspatismṛti DBh Dāyabhāga DhK Dharmakośa Digest Colebrooke, A Digest of Hindu Law on Contracts and Successions (Colebrooke 1801a) DSm Dakṣasmṛti DV Daṇḍaviveka EIC East India Company ER Ergänzungsregel GauDhSū Gautamadharmasūtra GauMi Haradatta, Gautamamitākṣarā GOMLM Government Oriental Manuscript Library Madras HSm Hārītasmṛti I.O. India Office Library IOM Institute of Oriental Manuscripts of the Russian Academy of Sciences K Handschrift 6435 in Oppert (1885: 376) KSm Kātyāyanasmṛti KV Kāśikāvṛtti M Handschrift 8.I.9 (Adyar Library) Mbh Mahābhāṣya MDh Mānavadharmaśāstra Med Medātithi, Manubhāṣya Mit Mitākṣarā MW Monier-Williams, Sanskrit-English Dictionary (Monier-Williams 1872) Nir Yāska, Nirukta NSm Nāradasmṛti NSm Mā Nāradasmṛti Mātṛkā Nyāsa Kāśikāvivaraṇapañcikā P Handschrift Ms. Ind. IV, 6, Ind. 106 (IOM) Pāṇini Aṣṭādhyāyī PSm Parāśarasmṛti PW Böhtlingk, Sanskrit-Wörterbuch in kürzerer Fassung (Böhtlingk 1879) Die koloniale Restauration des Dharmaśāstra SED Wilson, A Dictionary in Sanskrit and English (H. H. Wilson 1832) Skt. Sanskrit SR Sonderregel SSm Saṃvartasmṛti TS Taittirīyasaṃhitā VaDhSū Vasiṣṭhadharmasūtra ViBh Vivādabhaṅgārṇava ViCa Vivādacandra ViCi Vivādacintāmaṇi ViDh Viṣṇudharmaśāstra ViRa Vivādaratnākara ViSe Vivādārṇavasetu VP Vākyapadīya VS Vivādasārārṇava VyCi Vyavahāracintāmaṇi VyK Vyavahārakāṇḍa des Kṛtyakalpataru VySm Vyāsasmṛti YDh Yājñavalkyadharmaśāstra x Studie Einleitung i. Fragestellung Recht als imaginierter normativer Kern westlicher Zivilisation ist ein integraler Bestandteil neuzeitlicher okzidentaler Selbstvergewisserungs- und Überlegenheitsdiskurse, die sich zumeist vor der Folie des vermeintlich rechtlosen und despotischen Anderen herausbilden. Während Indienreisende des siebzehnten und achtzehnten Jahrhunderts noch mit Hochachtung von der Nahbarkeit der dortigen Justizverwaltung sprachen (Flüchter 2012: 153ff.), urteilte G. W. F. Hegel keine hundert Jahre später über Indien, dass dort „der willkürlichste, schlechteste, entehrendste Despotismus“ zu Hause sei, da dieser „ohne irgendeinen Grundsatz, ohne Regel der Sittlichkeit und der Religiosität“ auskomme (Hegel 1988: 369). Auch für Max Weber offenbart sich der Sonderweg okzidentaler Rationalisierung im Vergleich mit dem defizitären Charakter außereuropäischer Rechtstraditionen: Für eine rationale Rechtslehre fehlen anderwärts trotz aller Ansätze in Indien (Mimamsa-Schule), trotz umfassender Kodifikationen besonders in Vorderasien und trotz aller indischen und sonstigen Rechtsbücher, die streng juristischen Schemata und Denkformen des römischen und des daran geschulten okzidentalen Rechtes. (Weber 1988 [1920]: 2) Das Narrativ des Westens als Ursprungsort des Rechts setzt sich bis zum heutigen Tag fort, wenn etwa der Historiker H. A. Winkler zum Auftakt seiner monumentalen Geschichte des Westens die „Herrschaft des Rechts […] zum Kernbestand dessen, was wir als das normative Projekt des Westens oder die westliche Wertegemeinschaft bezeichnen können“ (Winkler 2015: 21) zählt.1 Gilt also: ex oriente lux, ex occidente ius? Die rechtsgeschichtliche Aufarbeitung des Kolonialismus in Südasien wirft ein anderes Licht auf die zivilisatorischen Errungenschaften des westlichen Projekts der Verrechtlichung der Welt. Der vermeintlich rechtsfreie orientalische
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