Ancient Indian Colonies in the Far East (Vol. I: Champa; Vol. II: Suvarnadvipa) v2.c20.s7.t2: II. Old-Javanese with Sanskrit original
Ancient Indian Colonies in the Far East (Vol. I: Champā; Vol. II: Suvarṇadvīpa) v2.c20.s7.t2
- Language
- English
II. Old-Javanese with Sanskrit original
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1. Bhuvana-Kośa.⁴ It appears to be an Old-Javanese translation of a Sanskrit work, the Sanskrit verses being followed by translation in Old-Javanese prose. It is called Jñāna-Siddhānta-Śāstram and is described as Parama-rahasya or an esoteric text.
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⁴ Goris, pp. 75, 94-98 ; Cat. I. Vol. II. p. 261.
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The framework of the text is formed by the dialogue between Śiva and Muni Bhārgava about ‘Nirvāṇa’ or final emancipation. It deals with cosmogony and metaphysics, betraying clear influences of the Purāṇas, specially Agni-purāṇa, in the case of the former, and Vedānta philosophy in the case of the latter. It also deals with the twelve tattvas, after the Sāṃkhya and the Yoga philosophy of India, and a great part of it is devoted to Tāntrik mysticism.
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The ultimate reality is called Parama Brahma, Mahāsūkṣma, and Śānta-parama-nirmala. The Mahāyogī, or great ascetic, burns his sins by his asceticism as fire burns a tree, and then attains nirvāṇa by the realisation that his soul is identical with Śiva. This is undoubtedly a Vedāntic doctrine.
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2. Bhuvana-Saṃkṣepa¹—It is an Old-Javanese translation of a Sanskrit work with a number of the original Sanskrit ślokas interspersed in the text.
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¹ Goris, pp. 94-98 ; Cat. I. Vol. II, p. 261-3.
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It lays down the Paramatattva or the great mystery of Śūnyavāda i.e. the great void. Mokṣa or final emancipation consists in a negation of all things and ideas. Thus we read:—
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न भूर्मिर्न जलम् व्यापिः न तेजो न च मारुतः।
न सूर्यचन्द्र सर्वेपि नाकाशं नान्तरं भवेत्॥
न बुद्धिः न मनंकारः न विष्णु न ब्रह्म ईश्वरं।
न निष्टे न मध्योत्तमः न मिव दैवता पुनः॥
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Then follows the Bhuvana-Saṃkṣepa proper, in the form of instructions given by Śiva to Umā and Kumāra. The ultimate reality is described as Niṣkala from which originated mātra, nādānta, nāda, vindu, candra, viśra, tryakṣara, Brahma etc. Then follows an account of the Sapta-dvīpa (seven continents), Sapta-parvala (seven mountain ranges), Sapta Samudra (seven seas), and Saptatīrtha (seven sacred rivers).
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We are next told that the fundamental elements of the body correspond to the pañca-mahā-bhūta (flesh=earth, blood=water etc.). Then the five prāṇas (prāṇa, apāna, samāna, udāna, vyāna) are located in different parts of the body. Then the three tattvas (ahaṃkāra, mana and buddhi) are identified with Brahmā, Viṣṇu and Śiva, and the three guṇas (sattva, rajas and tama) with three aspects of Śiva viz: Mahādeva, Rudra and Śaṃkara.
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3. Tattva Saṅ Hyang Mahājñāna¹—It is a philosophical dissertation between Bhaṭāra Guru (Śiva) and Kumāra, written in Sanskrit verses followed by Old-Javanese translation and commentary. One of its verses runs as follows:—
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¹ Goris, pp. 98-101 ; Cat. 1. Vol. II, pp. 272-3.
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आपुस देवी दिजातीनां ऋषीनां दिवि देवतः।
शिलाकान्तश्च लोकानां मुनीनां आत्म देवतः॥
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The Old-Javanese commentary says that it describes the adhikāra (proper sphere of the religious activity) of the different groups. The Brāhmaṇas perform rituals and ceremony in the holy water, the ṛṣis look to the gods of heaven, and the munis or ascetics look to the ātmā or realisation of the soul. The common people, on the other hand, believes in stone and streams and in images and temples.
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4. Bṛhaspati-tattva²—It is an Old-Javanese work interspersed with Sanskrit ślokas. It enumerates the different religious sects and then discusses Karma-Vaśana (actions in this life and their consequences hereafter), and refers to the famous parable of the blind men and the elephant to indicate the incomplete nature of the different conceptions about God. It then refers to a number of philosophical doctrines viz: the tattvas (pradhāna, triguṇa, buddhi, ahaṃkāra, indriya, pañca-mahābhūta); aṣṭeśvarya (aṇimā etc. or dharma, jñāna, etc.); the tripramāṇa (pratyakṣa, anumāna, and āgama);
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² Goris, pp. 101-107.
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the aṣṭasiddhi (dāna, adhyayana, śabda, tarka, suhṛdam with the three adhyātmika siddhi viz., adhyātmika, ādidevika, and ādibhotika duḥkha); the pañca-tanmātra, the pañca-mahā-bhūta, the ṣaḍrasa etc., etc.
Cites (1)
- Agnipurāṇa — Vyāsa, Sanskrit