阿迪-圣十字架的年代以及圣十字架作为南印度流行宗教的兴起

R. Saraswati Sainath
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引用次数: 0

摘要

阿底Śaṅkarācārya的年代一直是印度哲学中悬而未决的问题之一。人们普遍认为他生活在公元 788 年至 820 年之间,因此将他的年代定为八世纪末至九世纪初。迄今为止,研究这一问题的学者们都是通过查阅他的传记和作品来确定他的年代。但是,他们并没有将阿底Śaṅkarācārya 放在南印度宗教发展的背景下研究他的年代。他们也没有查阅过南印度的资料,尤其是塔米(Tamiḻ)典籍,以了解是否有关于他的哲学的记载。在本文中,我通过查阅塔米(Tamiḻ)文献和迄今为止较少查阅的史诗《希瓦拉哈夏》(Śivarahasya),研究了阿底Śaṅkarācārya 的年代问题。我还将他的出生日期与Śaivism 成为南印度流行宗教的时间联系起来。根据我的研究,我将Ādi Śaṅkarācārya的年代定为公元前五世纪,因此,我强调了重新注释印度教经文,尤其是《吠陀经》的重要性,因为Ādi Śaṅkarācārya是最早的注释者。
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The Date of Ādi Śaṅkarācārya and Emergence of Śaivism as a Popular Religion in South India

The date of Ādi Śaṅkarācārya has been one of the unsolved problems of Indian Philosophy. He is generally accepted to have lived from 788 to 820 CE and is thus assigned from the end of the eighth century to the beginning of the ninth century. So far scholars who have worked on this problem have consulted his hagiographies and his works to determine his date. However, they have not studied the date of Ādi Śaṅkarācārya by placing him in the context of the development of religion in South India. Nor have they consulted South Indian sources, especially Tamiḻ texts, to see if there are any references to his philosophy. In this paper, I study the problem of the date of Ādi Śaṅkarācārya by consulting Tamiḻ sources and the hitherto less consulted epic Śivarahasya. I also connect his date with the emergence of Śaivism as a popular religion in South India. Based on my study, I place Ādi Śaṅkarācārya in the fifth century BCE and as a result, I emphasize the importance of redating Hindu scriptures, especially the Vedas, as Ādi Śaṅkarācārya is the earliest commentator.

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期刊介绍: The Journal of Indian Council of Philosophical Research encourages discussions and debates on the philosophical traditions of India and contemporary philosophy in India while simultaneously continuing its dialogue with the vast wealth of mainstream and alternative Anglo-American and Continental philosophies. Yet, the special place it reserves for philosophical expatiations emanating from the subcontinent happens to be its particular area of interest. Research and interpretations pertaining to pre-modern and modern Indian textual sources across the spectrum, viewed through an innovative lens, are highly welcome. The journal is committed to dissemination of valuable knowledge to discerning readership across the world. JICPR uncompromisingly emphasises originality of thought and research in the varied philosophical traditions. It also welcomes interdisciplinary engagements with quintessential philosophical questions. From close examination of singular philosophical texts and philosophers through furnishing detailed annotated translations and/or re-readings of extant philosophical conundrums, the journal underscores comprehensiveness of argument and ingenuity of scholarship.
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