IVAN ANDRIJANI\u0106
Zagreb University\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 iandrij@m.ffzg.hr<\/p>\n\n\n\n
TRACING EARLY VED\u0100NTA IN THE MOK\u1e62ADHARMAPARVAN<\/p>\n\n\n\n
By “Ved\u0101nta” I do not mean the Upani\u1e63ads themselves, but the classical philosophical tradition that emerged after the corpus of the older Upani\u1e63ads had reached its canonical form and was effectively closed to further interpolation and redaction. Once the major Upani\u1e63ads had been stabilized and have gained authority, the process of interpreting and systematizing their doctrines began, eventually culminating in the composition of the Brahma-s\u016btra<\/em>s and the later commentarial traditions. This paper explores whether the Mok\u1e63adharmaparvan preserves evidence of such intellectual activity that would later develop into what came to be known as Ved\u0101nta. The presentation first examines the terminology associated with early Ved\u0101nta. While modern scholarship (e.g. Nakamura, Fitzgerald, Brockington [who notes an exception in the Kumbhakonam edition, 12.*566]) generally assumes that the term ved\u0101nta<\/em> in the Mah\u0101bh\u0101rata<\/em> refers simply to the Upani\u1e63ads, the Mok\u1e63adharmaparvan<\/em> also contains several expressions that may point to an emerging exegetical tradition. These include ved\u0101ra\u1e47yaka<\/em> (12,336.76; 12,337.1) alongside references to other systems of thought, upani\u1e63ad<\/em>–pari\u015be\u1e63a<\/em> (12,306.16, 33), possibly meaning a \u201csupplement to the Upani\u1e63ads\u201d, and references to vipra<\/em>s devoted to the study of the Upani\u1e63ads (12,336.5), suggesting the existence of learned specialists engaged in their interpretation. The main part of the paper analyses a number of dialogues in the Mok\u1e63adharmaparvan<\/em> that exhibit distinctly Upani\u1e63adic and proto-Ved\u0101ntic ideas (Discourse on Adhy\u0101tma 12,187; \u015auka\u2019s questioning Vy\u0101sa 12,224\u2013247). Particular attention will be paid to the dialogue between Manu and B\u1e5bhaspati (12,194\u2013199), which not only develops a monistic conception of Brahman but also discusses the relationship between knowledge (j\u00f1\u0101na<\/em>) and ritual action (karman<\/em>), a theme that would become central to classical Ved\u0101nta. The paper will also examine MBh 12.306.27ff., where the Gandharva Vi\u015bv\u0101vasu becomes versed in the knowledge of Ved\u0101nta (ved\u0101ntaj\u00f1\u0101nakovida<\/em>) after receiving answers from Y\u0101j\u00f1avalkya to twenty-four questions concerning the Vedas and a further question on \u0101nv\u012bk\u1e63ik\u012b<\/em>. These and other passages suggest that the Mok\u1e63adharmaparvan<\/em> may preserve evidence for an early phase in the formation of Ved\u0101ntic thought, situated between the composition of the principal Upani\u1e63ads and the emergence of the classical Ved\u0101nta schools.<\/p>\n","protected":false},"excerpt":{"rendered":" IVAN ANDRIJANI\u0106Zagreb University\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 iandrij@m.ffzg.hr TRACING EARLY VED\u0100NTA IN THE MOK\u1e62ADHARMAPARVAN By “Ved\u0101nta” I do not mean the Upani\u1e63ads themselves, but the classical philosophical tradition that emerged after the corpus of the older Upani\u1e63ads had reached its canonical form and was effectively closed to further interpolation and redaction. Once the major Upani\u1e63ads had been stabilized and […]<\/p>\n","protected":false},"author":2,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-2114","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/dicsep.org\/index.php?rest_route=\/wp\/v2\/pages\/2114","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/dicsep.org\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/dicsep.org\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/dicsep.org\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/dicsep.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2114"}],"version-history":[{"count":1,"href":"https:\/\/dicsep.org\/index.php?rest_route=\/wp\/v2\/pages\/2114\/revisions"}],"predecessor-version":[{"id":2115,"href":"https:\/\/dicsep.org\/index.php?rest_route=\/wp\/v2\/pages\/2114\/revisions\/2115"}],"wp:attachment":[{"href":"https:\/\/dicsep.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2114"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}