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

印度文化的特点是有巨大的力量，可以包含各种不同的元素。这种包容性的倾向在强调逻辑思维和多元化世界观的Nyaya哲学著作中也可以看出。在这一背景下的重要思想家之一是尼亚亚(9世纪下半叶)的诗人、哲学家贾扬塔。中心研究主题是调查他在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，尽管J强烈否认任何反吠陀宗教的合法性，但他为什么提到这些观点而没有反驳它们。我试探性的回答是，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不会完全令人信服，而他不想太教条和保守。(2)在J‘S对《吠陀》的辩护中，“大阿甘纳的认可”的概念发挥了重要作用，尽管“大阿甘纳”一词的含义应该得到澄清。G.Chenparthy断言，在NM中，该术语的模棱两可仍然存在，强调数量方面(“许多人”)。我已经证明，J似乎只在质的意义上理解了“mahAjana”(“伟大的或受人尊敬的人”)。(3)为了将来的研究扩展，我翻译了ZlokavArttika中发现svataHprAmanya理论早期阶段的CodanA部分的大部分。(4)作为重建早期Nyaya逻辑体系的一小步，我研究了相关材料，看看liGgparAmarza的概念是否或如何与Nyaya的五元三段论中对upanaya含义的解释联系在一起。此外，还对“六塔卡”(SaTrarkI)在NM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.