'SRI VENKATESWARA UNIVERSÏTYORIENTALJOURNAL-Volume : XXXVII January Decembér 1994 Pbrts : 1 & 2ISSN0081 -3007SRI VENKATESWARA UNn^RSITYORIENTAL JOURNALVolumeXXXVII : 1994^^ÊèmMORIENTAL RESEARCH II^STITUTESRIVENKATESW^ARAUNIVERSITY-TIRUPATI 517502Oriental JournalSri Veîikateswara Uîiîversitypublished byVol. 37, Pts. 1 & 2, 1994. Edited andOrientalDr. M. Srimannarayana Murti, Professer & Director,1997.Research Institute, Sri Venkateswara University, Tirupati,« 3907ISSN 0081The responsibility for the facts statedy opinionsor entirely thatexpressed conclusions resLched^ isOrientalof the Ruthors of tbe axticleSj and theResearch Instituie accepts no responsibility for thexn*Rs. 50=00PriceCopies can be had of:The LîbrarîanSri Venkateswara University LibraryTIRUPATI-517 502IndiaLaser typeset in the S.V.U, Oriental Research InstitutePrinted at L.V. Graphics, Tirupati-517501CONTENTS- 1Stûpa Vedic aad BuddhisticSadasbiv A. Dange9State System in Ancient CambodîaLokesb Chandra and Sudaxsbana Devi Singhal- Advaita 17The Brhadâranyakopanisad Its Place iny. Swaminatban'27TamburuJD. SaÉyanarayana35the Inscriptions of ÀndhradesaSanakrit inSastryF,V. ParabrahmaSankara 49Vivarta in Bhartrhari andThe Concept ofSatya Pal Narang61in the Vâlmiki RâniâyanaGreen RévolutionSrixnannarayana MnrtiM.81of Sri Nârâyana GuriiThe Intégral HunaanîsmV.C. Narayana DasTraditionÀgamas and the IndigenousThe Srîvaisnava91of South IndiaK.K.A. ...
'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