A commentator in service of the empire: Sāyaṇa and the royal by Cezary Galewicz

By Cezary Galewicz

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66 From the generally shared opinion that he was close to his brother Mādhava, we may infer that his religious sympathies may have followed those of the latter and the Śŗģgeri circle of religious intellectuals. 67 As for his teachers, we know of at least three different names of gurus,68 his brother perhaps being the fourth. These were Vidyātīrtha, Śrīkaň61 See Appendix 2. D. 1387. , NARASIMHACHAR 1916: 24) and generally agree on 1315 as his birth date. 63 See p. 33 above. 64 See NARASIMHACHAR 1916: 1.

There were exceptions to this attitude represented, for instance, by the telling remarks of F. Max Müller included in the Preface to the third volume of his first edition of the RS [RSBh (M) I, p. xiii]: But it has been a still greater pleasure to me, while engaged for so many years in preparing a critical edition, not only of the text of the Rigveda, but also of its commentary by Sâyanâkârya, to observe how the conviction seems to be growing more and more general, that without this commentary an accurate and scholarlike knowledge of the Veda could never have been obtained.

The title of OERTEL 1930, Zur indischen Apologetik, which does not mention the name of Sāyaňa at all. 46 We have very few, if any, studies concerning either Sāyaňa’s predecessors, such as Skandasvāmin and Mādhavamantrin, or those who followed him, with the important exception of the seventeenth-century commentator Nīlakaňţha Caturdhara (see MINKOWSKI 2002). While some early commentarial works, like Yāska’s Nir. or Bŗhaddevatā (BŗD), attracted the attention of earlier scholars as supposedly representing a point of view closer to the Vedic material on chronological grounds, it is only recently that a commentarial genre of Bŗhaddevatā has been acknowledged and studied in its specific form (see PATTON 1996).

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