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Final Newsletter April 2006.Pdf final newsletter April 2006.qxd 30/6/06 2:53 PM Page II “One of our major misfortunes is that we have lost so much of the world’s ancient literature – in Greece, in India and elsewhere... Probably an organized search for old manuscripts in the libraries of religious institutions, monasteries and private persons would yield rich results. That, and the critical examination of these manuscripts and, where considered desirable, their publication and translation, are among the many things we have to do in India when we succeed in breaking through our shackles and can function for ourselves. Such a study is bound to throw light on many phases of Indian history and especially on the social background behind historic events and changing ideas.” Pandit Jawaharlal Nehru, The Discovery of India Editor: Neha Paliwal Design: Alpana Khare Graphic Design Cover image: Folios from Thiruvasagam, a Assistant Editor : Mrinmoy Chakraborty 19th century Tamil manuscript written by Manika Vasakar, preserved at State Archaeology Deptt., Tamil Nadu, Chennai Publisher’s details: Mission Director National Mission for Manuscripts No. 5, Dr. Rajendra Prasad Road Print: Azure Press Services New Delhi 110 001 Tel: +91 11 23383894 National Mission for Manuscripts is an Email: [email protected] undertaking of the Ministry of Tourism & Website: www.namami.nic.in Culture, Government of India. final newsletter April 2006.qxd 30/6/06 2:53 PM Page 1 From the Editor Contents The interpretative literature or commentaries as 1. Tika Parampara: The Tradition of an age-old tradition has a prominent place in Interpretation 2 Indian literature and a seminal article on tika is a Kapil Kapoor long overdue for the readers of Kriti Rakshana. In this concluding issue of the first year we have incorporated two articles on tika or 2. Institution in Focus : 7 commentaries, one in English and another in Government Oriental Manuscripts Hindi. In his article on Tika Parampara, Prof. Library and Research Centre, Chennai Kapil Kapoor has addressed various issues T. S. Sridhar & S. Soundrapandian relating to this area and analysed this enormously rich body of literature. Dr. D. K. Rana provides insights into the commentaries on Jayadeva’s 3. Palaeographical Importance of 10 Gitagovinda. Nandinagari One of the issues being addressed by NMM is Satkari Mukhopadhyaya the documentation of Indian manuscripts in collections abroad. Prof. Nalini Balbir’s interview focuses on documenting manuscripts outside 4. Engaging with Jain Manuscripts 12 India and on her on-going work relating to Jain in England manuscripts in England. Also in this issue, Sri An Interview with Prof. Nalini Balbir Satkari Mukhopadhyaya writes about the Nandinagari script, a variety of the archaic Nagari script, in which many Jain manuscripts 5. d'ehj dk laLd`r lkfgR; dks ;ksxnku 16 are found. v}Srokfnuh dkSy Besides other articles and regular columns, for the first time, we have introduced a section containing a brief report on the activities of the 6. Jh xhrxksfoUn dh Vhdk,¡ 23 Mission and of our partners around the country. fnyhi dqekj jk.kk In our section on institutions, we are focusing on the Government Oriental Manuscripts Library and Research Centre of Chennai. Dr. 7. Collection in Focus : 27 Advaitavadini Kaul reflects on Kashmir’s The Narlikar Collection of Manuscripts contribution to Sanskrit literature. In this issue Oriental Institute, Vadodara we also walk you through an outstanding Siddarth Yeshwant Wakankar personal collection of manuscripts preserved at Oriental Institute, Vadodara. 8. Quiz 9 Neha Paliwal NMM: Summary of Events iti Rakshana Kr National Mission for Manuscripts final newsletter April 2006.qxd 30/6/06 2:53 PM Page 2 Tika Parampara: The Tradition of Interpretation Kapil Kapoor India has a long, continuous and cumulative (14th-15th century AD) right down to the great tradition of commentaries on seminal intellectual moderns, Sri Aurobindo, Mahatma Gandhi, texts. Knowledge has always enjoyed a privileged Radhakrishnan, Vinoba Bhave (who all wrote status in India; the sheer amount of knowledge- commentaries on the Bhagavadgita in the literature, text of knowledge available in Sanskrit, illustrious line of Sankara and Ramanuja). The is amazing. There is (i) the availability of the existence of this continuous tradition of text, (ii) the ability to understand the text, and interpretation apart from attesting the society’s (iii) the relevance of the text. The continuous commitment to knowledge also attests the and cumulative commentary tradition or the tika freedom of mind that enables the individual to parampara ensured all the three – availability, reach a different, competing interpretation/ comprehensibility and contextual relevance of the construction. The freedom to interpret thus texts. Almost all the major intellectual texts have means a freedom to think. Above all, this been cumulatively commented upon. tradition ensures continuity of the habits of mind The commentaries take many forms from or what is called the mental culture of a bare annotation (panjika) to exhaustive and community. encyclopedic analysis (mahabhasya). What Sri K.A. Subramania Iyer says about the purpose Renewal of Texts and value of commentaries is true of The successful maintenance of texts has not been commentaries in general: simple. Various processes have been involved in "(These) …supplied the context and brought this story of loss, recovery and renewal. Many out the full implications of the main idea… texts must have been irretrievably lost. A text is (They also explain) the logical sequence (of lost when it, (i) gets dispersed and portions of topics and ideas)… (handing down the old the text become unavailable for the time being, tradition) was also one of the original motives of (ii) grows asymmetrical with new known facts those writers…they also placed the text in the and so ceases to be relevant or grows outmoded, context of the totality of philosophical systems". that is obsolete or anachronistic, and The seminal texts of knowledge over a period (iii) becomes opaque and no longer makes sense. of time tend to (i) grow opaque, and/or Tradition records the repeated loss and recovery (ii) become asymmetrical with the context, of seminal Indian texts. Even in known/written and/or (iii) their connection with the tradition of history we can observe the operation of both loss knowledge in that domain becomes incoherent. and recovery/renewal mechanisms. If the Indian intellectual texts have not become These processes deserve to be studied though ‘dead’ and are still studied in the learned, though the evidence is scarce and culture specific. With now relatively esoteric, tradition, it is because the the passage of time, we noted, the intellectual tika parampara has kept them alive and pertinent. texts tend to become opaque and be lost. When Some of India’s most brilliant minds have been a text grows asymmetrical with what it seeks to tikakaras, exegetes – Yaska (9th century BC), explain and loses its relevance and position as a iti Rakshana Sabaraswamin (1st century AD), Kumarila primary text in a given domain of knowledge, it Bhatta (6th century AD), Adi Sankara (7th may finally get dropped from people’s century AD), Sri Ramanuja (11th century AD), consciousness. But dynamic communities do not Madhavacharya (13th century AD), allow their systems of thought to die. A Kr Sayanacharya (14th century AD), Jnaneswara civilization such as India’s that puts a premium 2 National Mission for Manuscripts final newsletter April 2006.qxd 30/6/06 2:53 PM Page 3 on knowledge would strive and develop repeated creative use of their themes and techniques for maintaining its texts. Strong episodes, by re-creations, such as those by cultures resist both kinds of losses – those due to Bhasa and Banabhatta who composed works the internal factors of the text and those due to on themes, characters and episodes from the external factors – to preserve culturally these two patronymic epics. central systems of ideas. A culture may, therefore, Of all these mechanisms, commentary or tika employ one or any of the following seven text is primary for the renewal and maintenance of maintenance/renewal mechanisms to keep the texts. Panini’s Astadhyayi (7thcentury B.C.) thought alive and re-contextualised: indicates the presence of literature of (i) Commentary (tika), such as Katyayana’s commentaries, Vyakhyana (Act. IV. 3.66) and Varttika, 350 BC; Patanjali’s Mahabhasya, Patanjali in his Mahabhasya, lays down the broad 2nd century BC; Kasika, 7th century AD rudiments of the mechanics of vyakhyana or (ii) Recension (a critical revision), such as explanatory interpretation (I.I.). Commentaries Chandra Vyakarana, 4th century AD, a were written on almost all the major texts Buddhist recension of Astadhyayi that belonging to different types of literature, interestingly eschews what it believes is its vanmaya (permeated by speech). Panini has philosophically loaded technical vocabulary distinguished four classes of literature from the (iii) Redaction (a re-arrangement), such as point of view of authorship and their status as Rupamala of Vimala Saraswati, discourses of knowledge: Siddhantakaumudi of Bhatttojidiksita (16th (1) Drsta : revealed (by unknown thinkers) century AD) and Laghusiddhantakaumudi (2) Prokta : (IV. 3.101) composed by one of Varadaraja (18th century AD) different from the one who (iv) Adaptations, such as Hemasabdanusasana taught, for example Chhandas and by Hemachandracharya, 11th century AD, Brahmanas an adaptation of Panini’s grammar to (3)Upajnata : discovered/laid down by some one describe contemporary spoken Prakrits or (IV.3.115) viz. Panini’s own Samkaradev’s Assamese adaptation of Astadhyayi Valmiki Ramayana and such other (4) Kita : (IV.3.87, 116) or ordinary adaptations of 13th-14th centuries onwards compositions, for example in almost all Indian languages. akhyayikas, poetical literature, et al. (v) Translation, for example the translations of major literary and philosophical texts in Great Commentaries almost all the modern Indian languages, The oldest commentary available now is the 14th century or so onwards; Hindi Bhasya by Sabarasvamin, popularly known as paraphrase of Astadhyayi by Shri Narayana Sabarabhasya.
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