Reference To Maga In Tibetan Translation Of Tarkajvala

Here's a comprehensive summary of the provided Jain text, "A Reference to Maga in the Tibetan Translation of the Tarkajvālā" by Shinjo Kawasaki:

This academic paper by Shinjo Kawasaki focuses on a significant reference to "Maga" (likely referring to ancient Persians or Zoroastrians) found in the Tibetan translation of Bhavya's (also known as Bhāvaviveka) Tarkajvālā (TJ), an auto-commentary on his Madhyamaka-hrdaya-karika (MHK). The MHK, a work from the 5th century, is a valuable source for understanding religious schools in India during that period, particularly its ninth chapter which discusses doctrinal differences between Mimāmsakas and Buddhists.

The core of the paper revolves around a verse in MHK (IX, 31) which criticizes the Vedas for teaching "unmoral deeds such as harming of living things and drinking of wine," likening them to "the book of Maga." The TJ, accessible only through its Tibetan translation, elaborates on this by describing the "Maga" as followers of a "perverted belief" or vrata, living in "barbarian lands" (Persians and others). The TJ then lists several "teachings" attributed to Maga:

• Harm to Earth and Killing of Ants: It's considered moral to harm the earth and kill ants, implying a disregard for small creatures.
• Heavenly Attainment through Sacrifice: Killing bulls and piling their horns is presented as a means to reach heaven. Similarly, burning the heart of beasts and using its smoke is believed to lead to birth in the highest heavenly dwelling.
• Incestuous Marriage: The TJ states that all women are comparable to inanimate objects (millstones, flowers, food, etc.) and thus, it is not improper to have sexual intercourse with one's mother, sisters, or daughters.

The author notes that these "doctrines of Maga" share many points with the teachings attributed to the Vedas in the MHK and TJ. The Vedas are criticized for:

• Himsā (Harming): Despite being condemned elsewhere, Vedic teachings on harming others are presented as not constituting a sin, especially for those from other lands.
• Animal Sacrifice: Specific Vedic practices mentioned include collecting honey, slaying bulls, consecrating men, horses, bulls, or sheep to death in fire, and suffering them by heat in the center of a fire. The Asvamedha (horse sacrifice) is described as involving tormenting horses with needles.
• Incestuous Marriage: The bull-observances (go-vrata) are cited, where a Brahmin might drink water like a bull, eat grass like a bull, and engage in sexual relations with his mother, aunts, and offspring, believing this leads to worldly dominion.

Kawasaki then draws parallels between these descriptions and historical knowledge of ancient Persian practices, citing Herodotus:

• Killing of Ants: Herodotus notes the Magi's tendency to kill ants and snakes.
• Drinking of Wine: Herodotus mentions the Persians' fondness for and large consumption of wine.
• Animal Sacrifice (Bull-Slaying): Herodotus hints at animal sacrifice, and the paper connects this to Mithraism and Zoroastrianism, referencing the soul of the ox crying out against violence.
• Incestuous Marriage: The paper acknowledges references to "illicit love" or Khvêtûk-das in Zoroastrian literature, although modern Parsis attempt to distance themselves from it.

The paper further highlights that Bhavya is not the only Buddhist writer to describe these Persian customs. Vasubandhu's Abhidharmakośa-bhāṣya also refers to Persian practices like mercy killing of aged parents and sexual relations with mothers and daughters, even quoting a similar sentiment about women being like shared public objects. The Abhidharma-mahavibhasa-śāstra is also mentioned as having a similar account, referring to Mlecchas called Maga Sibu.

Kawasaki posits that Bhavya likely acquired his knowledge about Maga from an Abhidharma work. He also points out that Buddhist understanding of Maga, similar to Herodotus', reflects survivals of older cults and primitive conceptions that Zoroaster himself tried to eradicate. The paper briefly touches upon the historical presence of a "Mag-brāhmaṇa" community in Punjab who preserved ancient Iranian worships, suggesting a potential source of information for Buddhists in India. However, there's no mention of sun-worship in relation to Maga in the TJ or Abhidharma works.

A final question raised is the existence of "the book of Maga (maga-śāstra)." While the Abhidharmakośa-bhāṣya doesn't explicitly mention such a book, the Abhidharma-mahāvibhasa contains a phrase that could be interpreted as "Maga who have this kind of opinion and this kind of book," leaving the exact nature of the maga-śāstra unknown due to the loss of its original texts.

In conclusion, Kawasaki emphasizes the remarkable observation by Bhavya about the similarities between the teachings of ancient Persian Maga and Vedic religion, noting this shared characteristic between two of the most easterly branches of the Aryan race.