By Wu Cheng'en
Monkey depicts the adventures of Prince Tripitaka, a tender Buddhist priest on a deadly pilgrimage to India to retrieve sacred scriptures observed via his 3 unruly disciples: the grasping pig creature Pipsy, the river monster Sandy - and Monkey. Hatched from a stone egg and given the secrets and techniques of heaven and earth, the irrepressible trickster Monkey can journey at the clouds, turn into invisible and rework into different shapes - talents that turn out very precious while the 4 travelers arise opposed to the dragons, bandits, demons and evil wizards that threaten to avoid them of their quest. Wu Ch’êng-ên wrote Monkey within the mid-sixteenth century, including his personal targeted sort to an historical chinese language legend, and in so doing created a stunning mix of nonsense with profundity, slapstick comedy with religious knowledge.
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Extra info for Monkey (Penguin Classics)
115), and (substitution of) ay (for the resulting Vrddhi-vowel ai, by P. 78) would have taken place, for (these two substitutions are, on this assumption,) antaranga. This (Bhattoji) expresses in the words: samprasaranam tadasrayam ca But it should not erroneously be thought that this is a Paribhasa. " There may be a difference between what Nagesa says here and what he says in the P$. Here both nau and samscanoh seem to be considered as ending in a visayasaptaml, whereas in the p£ only samscanoh may be intended to be such.
Cf. K. p. ) Reading this passage, I see no way of avoiding the conclusion that here Antarangatva is assigned to operations on the basis of meaning. This is, in itself, not alarming. We simply conclude from it that, whereas BPi does not permit meanings as causes, BP2 does. That meanings are not allowed to be causes in the realm of BPi we had learned long ago (above, p. 5); that BP2 has no such scruples, we learn now. In the uniform interpretation of the BP that Kielhorn presents, on the other hand, the presence of two passages, one of which excludes meanings from the range of causes, and another which expressly admits them, must be viewed as nothing less than a contradiction.
Before we attempt to tackle this problem, we note that Sesadrisudhl, who - as can be gathered from K. V. Abhyankar's introduction to the PSin his Pafibhasabhdskara attacked Nagesa wherever he could, "in a bitter language which almost shows the bad taste of the author" (p. 32) was puzzled by the same question as we are. , the BP) is indicated (by uth in P. 132), provided that, in (the derivation of) visvauhah, (substitution of) Samprasarana (u for v of vdh in visva-vdh-nvi-sas) is bahirariga, but (substitution of) Guna (o for u in the following stage visva-uh-nvisas) antarahga.