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Philologischer Kommentar Zur Kritischen Edition Des Moks.Op¯Aya

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Philologischer Kommentar Zur Kritischen Edition Des Moks.Op¯Aya Philologischer Kommentar zur kritischen Edition des Moks.opaya¯ iv. Sthitiprakaran. a bearbeitet von Martin Straube Stand: 23. Januar 2012 purv¯ aparavic¯ ar¯ arh¯ a¯ ´semus.¯ı kva gata¯ tava ? (iv.26.2) Vorwort Der vorliegende Kommentar ist philologischer Natur. Er soll in Form eines Stellenkom- mentars Rechenschaft geben über die Kriterien für die Entscheidungsfindung bei der Textkonstitution und diese absichern sowie Hinweise zur Syntax und Grammatik, zum Kontext, zu Parallelen innerhalb und außerhalb des Moks.opaya¯ und weiterführender Literatur in übersichtlicher Form zur Verfügung stellen. Mit dem Symbol K erfolgt ein Verweis auf einen Eintrag innerhalb des philologi- schen Kommentars. Textpassagen aus dem Moks.opaya¯ werden im Falle der Prakaran. as i–iv in der Form des edierten Textes zitiert, wobei auf die Angabe von Lesarten im allgemeinen verzichtet wird. Die bislang erst teilweise (v) bzw. noch nicht edierten (vi) Prakaran. as v und vi liegen in Abschriften einzelner Handschriften vor, die zum Teil durch Kollationen anderer Handschriften ergänzt sind. Dementsprechend handelt es sich bei Zitaten aus diesen Teilen des Moks.opaya¯ stets um vorläufig und unsicher erstellte Texte. Zitaten und Belegstellen aus dem vi. Prakaran. a wurden an Stellen, an denen dies hilfreich schien, die entsprechende Stellenangaben des Yoga- vasi¯ s.t.ha (Pan. s´¯ikar 1937) hinzugefügt; hierbei wird der „Purv¯ ardha“¯ mit vi und der „Uttarardha“¯ mit vii gezählt. Deutsche Wiedergaben bereits edierter Passagen des Moks.opaya¯ stammen zumeist aus der die kritische Edition begleitenden Übersetzung von Dr. Roland Steiner und sind in diesem Fall mit „R. S.“ bezeichnet; alle nicht gekennzeichneten Übersetzungen stammen vom Autor des vorliegenden Kommentars. 1. Sarga 1.1 Zur unterschiedlich überlieferten Schnittstelle zwischen Utpatti-Prakaran. a und Sthiti-Prakaran. a vgl. Stephan 2005, p. 84 f. Zu der stereotypen Einleitungsstro- phe vgl. Slaje 1994, p. 187 ff., und Hanneder 2006, p. 18 ff. 1.2a j¯ıvab¯ıjam. ] Zugrunde liegt die botanische Metapher des Samens, der immer neue, aber eben gattungsgleiche bzw. wesensidentische Samen aus sich hervorbringt, die ihrerseits wieder weitere aus sich erzeugen. Vgl. iii.140.60 (mit MT. iv ad 18.60), wo ebenfalls das in der folgenden Str. 3 verwendete Bild vom Scheinstamm der Bana- nenpflanze (rambha)¯ angeführt wird (zu dem Bild vgl. K 17.24): j¯ıvantar¯ jayate¯ j¯ıvas tasyantar¯ api j¯ıvakah. sarvatra rambhadalavaj¯ j¯ıvab¯ıjam. praj¯ıvati (iii.140.60) sowie vi.40.5, wo ebenfalls der in der folgenden Str. 3 genannte Begriff cidghana fällt: alok¯ alokam¯ amalam analokyam¯ alokajam ab¯ıjam. j¯ıvab¯ıjaugham. cidghanam. vimalam. viduh. (vi.40.5) 1.2b sthiram ] v. l. sthitam. Als Prädikatsnomen zu brahma ist sthiram vorzu- ziehen, insofern es zusätzlich zur räumlichen Allgegenwart des brahman (sarvatra) dessen zeitliche Allgegenwart (sthiram) zum Ausdruck bringt. 1.2d j¯ıvo ’sty anekadha¯ ] Der Nom. Sg. j¯ıvo wird hier zur Bezeichnung eines Gattungsbegriffs (jati)¯ gebraucht; vgl. die oben (K 1.2a) zitierte Parallele in Str. 3: j¯ıvantar¯ j¯ıvajatayah¯ . 1.3a cidghanaikaghanatmatv¯ aj¯ ] Das Kompositum kann verschieden gedeutet werden. Der vorliegenden Übersetzung liegt folgende Analyse zugrunde: „Weil [sie] dem Wesen nach (-atmatv¯ at)¯ ausschließlich (-ghana-) eins (-eka-) mit der Geistmasse (cidghana-) sind“. Versteht man das erste ghana in cidghana- ebenfalls i. S. v. „voll von, ganz, nichts als, lauter“, ist zu übersetzen: „Weil sie wesentlich (-atmatv¯ at)¯ völlig (-eka-) aus reinem (-ghana-) Geist (cit-) bestehen“, was ebenfalls darauf hinausliefe, daß die j¯ıvas „von gleicher Art, gleichen Ursprungs“ wie die cit sind. Deutet man ghana in beiden Fällen als „kompakt“, kommt man zu folgender Übersetzung: „Weil sie wesentlich kompakt (-ghana-) [und] eins mit der [kompakten] Geistmasse (cidghana-) [sind]“; auch diese Interpretation würde sehr genau zu dem Bild von den Würmern passen: Sie sind einerseits „Individuen“ („wesentlich kompakt“), andererseits aber aus und in einem anderen, mit ihm insofern identischen „Individuum“ entstanden („eins mit der Geistmasse“). – Bhask.¯ erklärt: cidghanena ekam kevalam 0 ghanah. atm¯ a¯ yasya 0 sah. 0 tasya bhava¯ h. cidghanaikatmatvam¯ 0 tasmat¯ hetoh. 0 (MT. iv ad 19.2) Zu dem Begriff cidghana: Vgl. Hanneder 2006, p. 191 ff.; außerdem zu cidghana in Verbindung mit eka/aikya vi.43.55: purn¯ . enduneva purn¯ . ena bhavyam¯ . ´samasamatvis.a¯ svacchena cidghanaikena jñenapy¯ upalarupin¯ . a¯ (vi.43.55) d: upalarupin¯ . a¯ S´1, S´5 : -dharmin. a¯ S´3 Philologischer Kommentar zum Sthitiprakaran. a 4 Sowohl upala als auch das Nomen ghana können Verdichtungen bzw. Kompaktheit konnotieren. Zu vergleichen ist auch der Begriff vijñanaghana¯ i. S. v. buddhistisch vijñanam¯ atra¯ ; hierzu Slaje 2007, p. 139 f. 1.3c kadal¯ıdalavat ] Die Abwesenheit eines festen Kernes, also eines eigentli- chen Stammes in dem lediglich aus ineinander geschobenen Blättern bestehenden Scheinstamm der Banane verdeutlicht im Vergleich den leeren, d. h. substratlosen Geistraum (cidak¯ a´sa)¯ als letzten Ursprung; vgl. auch K 1.2a. Zu dem nicht nur im Moks.opaya¯ häufig gebrauchten Bild vgl. auch K 17.24. 1.3d k¯ıt.a¯ iva narodare ] Es liegt die Ansicht zugrunde, daß sich Würmer im Bauch eines anderen Lebewesens – hier eines Menschen – aus dem Substrat ihres Wirtes entwickeln; sie sind also insofern mit ihm wesensidentisch. Als eigene Indivi- duen sind sie jedoch gleichtzeitig von ihm verschieden. Vgl. auch das in der folgenden Strophe verwendete Bild. 1.4b kalkasvedad¯ ] „aus Dreck und Schweiß“, ein kollektives Dvandva-Kompo- situm (samah¯ aradvandva)¯ . Der Vergleich hebt auf die bekannte Tatsache ab, daß warme und feuchte Orte bzw. Körperstellen Brutstätten für „Ungeziefer“ bilden, die ohne erkennbare Ursache hervorzukommen scheinen. Über die genaue Entstehungs- ursache war man sich nicht im klaren. Dieses Bild eines „grundlosen Hervorquellens“ aus einem Ursprung wird auf die Entstehung der j¯ıvas übertragen. 1.4c tattannama¯ ] Das Kompositum bezieht sich attributiv auf kham („leerer [Geist-]Raum“) der als „Brutstätte“ die Individualseelen (j¯ıva) „ausbrütet“. Die in einigen Hss. überlieferte Schreibung tam. tam. nama¯ könnte darauf hinweisen, daß der Ausdruck hier nicht als Kompositum aufgefaßt wurde. 1.5d -upasana-¯ ] Es liegt nahe, upasana¯p hier – entsprechend dem schon in den Upanis.aden belegten Gebrauch von upa- as¯ – als geistigen Akt des sich intensiv und ausschließlich einer Sache Widmens zu verstehen. Dieser geistige „Verehrungsakt“ läuft darauf hinaus, daß man etwas als etwas Gewisses verehrt, d. h. es als solches „kennt, weiß, versteht“. Vgl. auch K 1.6. 1.6a–b yaks.ayajo ] Der Ausdruck yaks.ayaj, „den yaks.as opfernd“, dürfte – an- ders als das lexikalisierte devayaj – eine analogische Ad-hoc-Bildung sein. In wört- licher Bedeutung genommen, könnte es sich um konkrete Opfergaben an yaks.as handeln. Im übertragenen Sinne wäre es wie upasana¯ (K 1.5.) ein geistiger Akt der Hingabe an die genannte Wesensklasse mit dem nach Auffassung des Moks.opaya¯ un- vermeidlich eintretenden Resultat einer (geistigen) Transformation unter begleitender Selbstidentifizierung mit dem neuen Bewußtseinsinhalt. 1.6c brahmayajo ] Wohl in Anlehnung an brahmayajña gebildet. 1.7 Anspielung auf das Bhargavop¯ akhy¯ ana¯ (Utpatti-Prakaran. a, Sarga 127–138). Die Erzählung ist angelehnt an die bekannte Legende von Sukra,´ dem Sohn des Bhr.gu; vgl. PE s. v. „Sukra´ (Sukr´ ac¯ arya)¯ I“ (p. 760 ff.). 1.8a -aparimlan¯ a¯ ] „nicht verunreinigt“ – Bhask.:¯ aparimlan¯ a¯ [=] tavat¯ kalus¯ .yam agata¯ (MT. iv ad 19.7). Zu dieser Bedeutung von (pari)mlana¯ vgl. K 3.2c. 1.11a jagrac¯ cet ks.an. adr.s.t.am. ] v. l. -dr.s.t.as. Das Nomen jagrat¯ „Wachen, Wachzustand“ wird nach derzeitiger Beleglage im Moks.opaya¯ stets als Neutrum ver- wendet. Die Wbb. verzeichnen hingegen einhellig ein maskulines Genus; Stellenbelege gibt allerdings nur das pw (Vedantas¯ ara¯ in Böhtlingk 1877), und aus ihnen geht 23. Januar 2012 Philologischer Kommentar zum Sthitiprakaran. a 5 das Genus von jagrat¯ n i c h t hervor, so daß es letztlich unklar bleibt, woher Böht- lingks Angabe eines maskulinen Genus stammt. Zumindest für den Moks.opaya¯ ist daher von einem Neutrum jagrat¯ auszugehen, so daß die an der vorliegenden Stelle überlieferte v. l. ks.an. adr.s.t.as wohl ein grammatischer Lapsus ist. Nicht auszuschließen ist allerdings ein bei anderen Autoren schwankender Genusgebrauch. Zu jagrat¯ als Neutrum vgl. u. a. MU iii.22.6; iii.42.23; iii.57.47; iii.117.14, 15, 16; iii.117.20, 21; iv.1.10; iv.1.13; iv.1.33. Auch A¯ s´. 3.30 bezeugt ein neutrales Genus. 1.14d anga˙ tat ] v. l. angavat˙ . Die Partikel anga˙ betont entweder (wie eva) ein vorangehendes Wort, oder sie wird als Interjektion gebraucht (so MT. ). Die v. l. angavat˙ „wie ein Körper/Glied“ wurde vielleicht assoziativ durch ´sar¯ıre in Pada¯ a hervorgerufen, möglicherweise auch mit Blick auf ange˙ s.u in 1.16a. Dieser Lesart läßt sich im Zusammenhang der Strophe kein rechter Sinn abgewinnen. 1.18a tatsthiratvat¯ tathaivatha¯ ] v. ll. tatsthiratvat¯ tayaivatha,¯ tatsthiratvapta-¯ yaivatha¯ , tatsthiratvaptayen¯ atha¯ . Die edierte Lesung tathaiva („genau so“) beschreibt eine (subjektiv) nach außen projizierte, mit der inneren formgleiche Wahrnehmung. Der Instr. der v. l. taya¯ bezieht sich laut MT. auf sam. vid „[wahrnehmendes] Bewußt- sein“ (16b), welches mit sa¯ (16c und 17a) anaphorisch aufgenommen wird. Das ließe sich mit „wegen seiner Beständigkeit wird dieser Zustand von diesem
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