A Note on Ratnagotravibhāga I.52 + Bhagavadgītā XIII.32

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A Note on Ratnagotravibhāga I.52 = Bhagavadgītā XIII.32

Article

Citation:	Gokhale, Vasudeva Vishnunath. "A Note on Ratnagotravibhāga I.52 = Bhagavadgītā XIII.32." In Studies in Indology and Buddhology: Presented in Honour of Professor Susumu Yamaguchi on the Occasion of His Sixtieth Birthday, edited by Gadjin Nagao, 90–91. Kyoto: Hozokan, 1955.

The problem concerning the exact relationship between Buddhism and the early Vedānta has by no means been yet solved. In the Foreword to his edition of The Ratnagotravibhāga Mahāyanottaratantraśāstra ( Patna, 1950), Johnston has pointed out the close parallelism existing between the Tathāgatagarbha theory, propounded therein at great length, and the ātman theories of the Gauḍapādakārikā and other Vedantic works (p. xii). In this connection, I may call special attention to the stanza : Ratna. I. 52, whose identification with Bhagavadgītā XIII. 32, perhaps yet unnoticed, may throw some additional light on the subject. This stanza in Ratna. (p. 42) runs as follows:

yathā sarvagataṃ saukṣmyād ākāśaṃ nopalipyate /

sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate // (I. 52)

Here the first line is identical with the uniform version of the Bhagavadgītā (Bh. G.); the second line, however, contains a significant variant, which deserves to be closely examined. Instead of sattve tathāyam (Johnston's ed.) in Ratna., the Bh. G. reads dehe tathātma ( according to the critical text, accepted by the B.O.R.I., Poona, 1945).

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 |AuthorPage=Gokhale, V.
 |PubDate=1955
-|ArticleContent=&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;The problem concerning the exact relationship between Buddhism and the early Vedānta has by no means been yet solved. In the Foreword to his edition of ''The Ratnagotravibhāga Mahāyanottaratantraśāstra'' ( Patna, 1950), Johnston has pointed out the close parallelism existing between the ''Tathāgatagarbha'' theory, propounded therein at great length, and the ''ātman'' theories of the Gauḍapādakārikā and other Vedantic works (p. xii). In this connection, I may call special attention to the stanza : Ratna. I. 52, whose identification with Bhagavadgītā XIII. 32, perhaps yet unnoticed, may throw some additional light on the subject. This stanza in Ratna. (p. 42) runs as follows:<br>
+|ArticleContent=The problem concerning the exact relationship between Buddhism and the early Vedānta has by no means been yet solved. In the Foreword to his edition of ''The Ratnagotravibhāga Mahāyanottaratantraśāstra'' ( Patna, 1950), Johnston has pointed out the close parallelism existing between the ''Tathāgatagarbha'' theory, propounded therein at great length, and the ''ātman'' theories of the Gauḍapādakārikā and other Vedantic works (p. xii). In this connection, I may call special attention to the stanza : Ratna. I. 52, whose identification with Bhagavadgītā XIII. 32, perhaps yet unnoticed, may throw some additional light on the subject. This stanza in Ratna. (p. 42) runs as follows:<br>
 ::yathā sarvagataṃ saukṣmyād ākāśaṃ nopalipyate /
-sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate // (I. 52)<br>
+::sarvatrāvasthitaḥ sattve tathāyaṃ nopalipyate // (I. 52)<br>
 &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;Here the first line is identical with the uniform version of the Bhagavadgītā (Bh. G.); the second line, however, contains a significant variant, which deserves to be closely examined. Instead of ''sattve tathāyam'' (Johnston's ed.) in Ratna., the Bh. G. reads ''dehe tathātma'' ( according to the critical text, accepted by the B.O.R.I., Poona, 1945).
 }}