Exploring an encounter between logical thinking and religious tolerance in India : Jayanta Bha TTa's reference to the sarvAgamaprAmANya-vAda

印度文化的特点是具有巨大的力量，可以包容各种各样的异质因素。这种包容主义的倾向在强调逻辑思维和多元世界观的尼阿耶哲学著作中也有体现。在这方面的重要思想家是贾扬塔（=J），NyAya（世纪后半叶）的诗人哲学家。中心研究课题是调查他的NyAyamaJjarI（=NM）中提到的观点，即所有宗教传统都是真实的（sarvAgamaprAmANya-vAda）。主要结果如下。（1）学者们想知道为什么J提到这些观点而不反驳他们，尽管他强烈否认任何反吠陀宗教的有效性。我的初步回答是，J可能意识到他为正统印度教辩护的论点对反吠陀的人来说并不完全令人信服，而他不想过于教条和保守。（2）在J对《吠陀经》的证成中，“mahAjana的赞同”的概念起着重要的作用，但“mahAjana”一词的含义应予以澄清。G. Chenparathy断言，在NM中，这个术语的模糊性持续存在，数量方面（“很多人”）被强调。我已经表明，J似乎只在质的意义上理解“mahAjana”（“伟大或受人尊敬的人”），就其明确的意义而言。（3）为了进一步扩展目前的研究，我翻译了ZlokavArttika的codanA部分的大部分，其中发现了svataHprAmanya理论的早期阶段。(4)As作为重建尼阿耶早期逻辑体系的一小步，我检查了相关材料，以了解liGgaparAmarza的概念是否或如何与尼阿耶五元三段论中upanaya的意义解释相联系。此外，还对NM中“六塔”（SaTrarkI）的确切含义进行了详细的研究。

Indian culture has been marked by the tremendous power to include a great variety of heterogeneous elements. This tendency of inclusivism is also discernible in the writings of NyAya Philosophy in which logical thinking and pluralistic world view are stressed. Among important thinkers in this context is Jayanta (=J), a poet philosopher of NyAya (the latter half of the ninth century). The central research topic is to investigate the views referred to in his NyAyamaJjarI (=NM), that all religious traditions are authentic (sarvAgamaprAmANya-vAda). The main results are as follows.(1)Scholars have wondered why J refers to those views without refuting them in spite of his strong denial of the validity of any anti-Vedic religion. My tentative answer is that J was probably aware that his arguments for the justification of the orthodox Hindu religions would not be fully convincing to anti-Vedic people, whereas he did not want to be too dogmatic and conservative.(2)The concept of "the approval by mahAjana" plays an important role in J' s justification of the Vedas, though the meaning of the word "mahAjana" should be clarified. G. Chenparathy asserts that in NM the ambiguity of that term persisted, the quantitative aspect ("a great many people") being stressed. I have shown that J seems to understand the "mahAjana" in the qualitative sense only ("great or respectable people") as far as the explicit meaning is concerned.(3)For a future extension of the present research, I have translated the substantial portion of the codanA-section of the ZlokavArttika in which the early stage of the svataHprAmANya-theory is found.(4)As a tiny step toward reconstruction of the early NyAya system of logic, I examined the relevant materials to see whether or how the concept of liGgaparAmarza is linked with the explanation of the meaning of upanaya in the NyAya's five-membered syllogism. Moreover, the detailed study was made of the precise meaning of the "six tarkas" (SaTrarkI) in NM.