In s titu t Ecole frança ise

F rança is X r l/i d'E xtrêm e -O rie nt

de P on dichéry

tRWfcT^TR" *s

The Parâkhyatantra
A Scripture of the Saiva Siddhänta

A critical edition and annotated translation

by D o m in ic G oodall

C o lle c tio n I n d o lo g ie - 98
 's

T H E PARÄKHYATANTRA
A S C R IP T U R E O F TH E ŠAIVA SIDDHÄNTA
 COLLECTION INDOLOGIE - 9 8

M v

T H E PARÂKHYATANTRA
A S C R IP T U R E O F T H E SAIVA SIDDHÄNTA

A CRITICAL EDITION AND ANNOTATED TRANSLATION

by D o m in ic G o o d a l l

IN STITU T FRANÇAIS DE PONDICHERY

ÉCOLE FRANÇAISE D ’EXTRÊM E-O RIEN T
Comité de lecture

Colette Caillat,
Membre de l’Institu t de France
François Gros,
Directeur d ’études à l’École pratique des Hautes Études, Paris
Michael Hahn,
Professeur à l’Université de M arburg
Alexis Sanderson,
Spalding Professor of E astern Religions and Ethics, All Souls College, Oxford
Raffaele Torella,
Professeur à l’Université de Rome

© In stitu t Français de Pondichéry, 2004 (ISSN 0073-8352)

© École française d ’Extrême-Orient (ISBN 2 85539-642-5)

Typeset by the author in ‘Com puter M odern’ and Velthuis’ DevanàgarT using
TEX, DTEX, and edmac (macros for the preparation of critical editions created
by John Lavagnino and Dominik Wujastyk).

Photo: Pancamukheévara, K alahasti (A ndhra Pradesh).

Cover design: N. Ravichandran (IFP).
Printed at the All India Press, Pondicherry.
 ACKNOWLEDGEMENTS

My curiosity about the Parakhya was first raised by a quotation of a

single half-line from its sixth chapter (6:14ab) by Aghora&va in his Nada-
karikavrtti, introducing which Aghoraiiva suggested that Ramakantha’s
doctrine of a subtle nada (through which all speech is intelligible) was
incompatible with Saiddhantika scripture. I was aware that a text with
the name Parakhya was transmitted in the Mysore codex which I had
found to transm it the text of the Kirana closest to that presupposed by
Ramakantha’s K iranavrtti) but I had supposed it to be likely to be a
late South Indian composition bearing the early name, as so many of the
Siddhantatantras preserved in manuscripts in the IFP in Pondicherry are,
and had not investigated it. Realising that the Parakhya appeared not to
be transm itted elsewhere, I first returned to Mysore to do so in July 1996
at the encouragement of Professor S a n d e r s o n and quickly discovered
with delight th at it was largely doctrinal and demonstrably early because
it contained the large number of verses attributed to it by Ksemaraja in
the tenth chapter of his Svacchandatantroddyota,
My enthusiasm subsided when I first made efforts to read the text
after having transcribed it. Not feeling confident of being able satisfac­
torily to interpret enough of it to attempt an edition, I announced that I
was preparing for publication an ‘annotated transcription of the surviving
chapters’ (GOODALL 1998:xli, fn. 94). My ambitions grew as I understood
more of the text, and this book is the result. This understanding grew
largely because I attem pted to teach chapters 1, 2 and 4 of the text in
Oxford and because I read parts of it with a number of people privately.
Among them I should like first to thank Dr. Harunaga I s a a c s o n for his
constant encouragement, detailed and illuminating comments, and very
many invaluable suggestions. Apart from the countless occasions on which
he has discussed parts of the text with me, he has written me a veritable
book of letters of commentary, touching on everything from punctuation
and paragraphing to the constitution and interpretation of the text and of
passages adduced in the annotation. That so many blemishes have been
vi

removed (many still remain, I am sure) is in laxge measure because of his

patient efforts.1 I thank Dr. Kei K a t a o k a for repeatedly questioning my
interpretations of a number of the most awkward passages, for his many
improving suggestions and for the extremely stimulating reading sessions
of the Parâkhya that we enjoyed, together with Dr. Harunaga ISAACSON,
in the summer of 1999. I am most grateful too to Dr. Diwakar A c h a r y a ,
the only person with whom I read through and discussed the whole text
at a single stretch (in January 2001), which was as illuminating as it was
pleasurable, as well as to Dr. Peter B i s s c h o p and Dr. Csaba D e z s o ,
who both read large parts of the book and suggested a number of im­
provements. I am grateful to Dr. Alex W a t s o n for illuminating for me a
nifaiber of passages in chapter 1, as well as to Dr. Charlotte S c h m i d , Dr.
Pascale H a a g - B e r n È d e , Dr. Godabarisha M i s h r a , Dr. Judit TÔRZSÔ K,
Dr. Eva W i l d e n , and Mme Usha C o l a s - C h a u h a n , all of whom made
suggestions (or constructively expressed disagreement) that helped me. I
thank also Dr. Somdev V a s u d e v a , without whose invaluable thesis and
without whose presence in Pondicherry in April 2001, my ‘understanding*
of the chapter on yoga would have been yet more painfully limited, and
whose alphabetic sorting program saved me weeks of labour on the pada-
index. The patient criticism of Dr. Gérard COLAS enabled me to see flaws
in the presentation of a number of arguments relating to the placing of
the Parakhya in its literary context. I thank Dr. T. G a n e s a n of the IFP
and Dr. S. A. S. S a r m a of the EFEO for comments and suggestions and
Isabelle R a t i e for her corrections to the résumé. At what seemed like the
eleventh hour, Dr. Arlo G r i f f i t h s most kindly rushed me his numerous
helpful comments on my introduction. Some of his punctilious and per­
suasively defended typographical suggestions could not be incorporated,
but he may be assured that they will influence my practice hereafter. I
should have loved to have had the precious comments of Dr. B r u n n e r ,
had not ill health prevented her from being able to read this book when
it was at last ready to be read.
Finally I should like to thank Professor S a n d e r s o n , who first taught
and encouraged me in the study of Saivism, who has been invariably
generous with his time and with his knowledge, who has put unpublished
work of his at my disposal and who has given me many useful suggestions
1Where emendations and ideas are attributed to him without reference to a letter,
this should be because they were not advanced in a letter, but there may be one or two
written communications that I have mislaid.
Acknowledgements vii

for improving the text of this tantra.

Many of these peoples* names figure in the apparatus and notes for
their conjectures and suggestions. But they also often helped me by re­
moving poor conjectures and showing me how the transmitted text could
be interpreted, and so their assistance is in many places invisible.
I am grateful to the various institutions who have allowed me to con­
sult the manuscripts used for this book: the Oriental Research Institute of
the University of Mysore; the French Institute of Pondicherry; the Gov­
ernment Oriental Manuscripts Library, Madras; the National Archives
of Kathmandu; the Bodleian Library, Oxford; the Akhila Bharatiya San­
skrit Parishad, Lucknow; the Oriented Research Institute and Manuscripts
Library, Trivandrum; the Oriental Institute, BeLroda; the Hoshiarpur
Vishveshvaranand Vedic Research Institute; the Cambridge University
Library; the Shri Ranbir Semskrit Research Institute, Jammu; and the
Nepal-German Manuscript Preservation Project.
A final word of thanks is addressed to Wolfson College, Oxford, who
welcomed me back as a Junior Research Fellow in Indology to continue
my studies after my doctoral thesis, and to the Ecole française d ’Extrême-
Orient, under whose aegis I have dedicated many months to finishing this
book.

Dominic Goodall,
Ecole française d ’Extrême-Orient,
Pondicherry, September 2004.
 CONTENTS

Acknowledgements v

Preface xiii
Explanatory remarks about the 6aiva Siddhanta and its
treatm ent in modern secondary literature . . . xiii

Introduction xxxv
The Parakhyatantra and its place in the Saiddhantika canon xxxv
Two early P arakhyatantras?............................................ xxxviii
Relative chronology..................................„ ..................... xiii
Excursus upon the Raurava and the Rau­
ravasutrasahgraha ............................................... xliv
Dates and the 6aiva can o n ........................................................ xlvi
The sources and the date of the P a ra k h y a ............................ xlviii
Excursus upon the P a u sk a ra s......................................... lii
Parallels with other Siddhantatantras ......................... liv
The lost com m entary................................................................. lviii
A r6sum£ of the t e x t ................................................................. lxii
Chapter 1. The s o u l ........................................................ lxiii
Chapter 2. The L o r d .................................................... . lxiv
Chapter 3. Scripture and the pureu n iv e r s e ................. lxvi
Chapter 4. The evolutesof primal m a t t e r .................... lxvii
Chapter 5. The cosmos...................................................... bod
Chapter 6. M a n t r a s ........................................................ lxxii
Chapter 14. Y oga.............................................................. lxxiv
Chapter 15. Liberation and the means to its attainment lxxvi
The language of the P a ra k h y a ta n tra ..................................... lxxviii
Some remarks on the treatment of metre . . . . . . . . lxxxv
X Parákhyatan ira

Does the Parakhya tell us anything new? ............................ lxxxvii

The nature of this e d itio n ......................................................... lxxxix

Sources for the constitution of the text xcv

The Mysore M a n u sc rip t............................................................ xcv
A ntecedents......................................................................... xcviii
Deviant o rth o g rap h y ......................................................... c
T ra n sc rip tio n ..................................................................... ci
C o n d itio n ............................................................................ ci
Apographs .................................................................................. cii
Transcription con ventio ns......................................................... civ
Other editorial c o n v e n tio n s...................................................... cv
Independent te s tim o n ia ............................................................ cvi

Sanskrit Text 1
Chapter One, p aéupadarthavicára......................................... 1
Chapter Two, patipadarthavicára............................................ 17
Chapter Three, vidyápadárthavicára...................................... 37
Chapter Four, yonipadárthavicara 1(karyasrstih) ................ 47
Chapter Five, yonipadarthavicara 2(bhuvanáni) ................ 71
Chapter Six, mantravicara......................................................... 95
Chapter Fourteen, y o g a ............................................................ 109
Chapter Fifteen, muktipadártha................................................ 123

Translation 135
Chapter O n e ............................................................................... 137
Chapter T w o ............................................................................... 165
Chapter T h r e e ............................................................................ 205
Chapter F o u r ............................................................................... 227
Chapter F i v e ............................................................................... 279
Chapter S i x .................................................................................. 321
Chapter F o urteen......................................................................... 347
Chapter F ifte en ............................................................................ .387

Appendix I. Quotations not found in the manuscript 411

Appendix II* Diplomatic Transcription 441

Appendix III. áataratnollekhinl adsütra 18 515

Contents xi

Appendix IV. M easurements 523

Works Consulted 529

Index of PSdas 557

General Index 623

Résumé français 663

 PREFACE

Explanatory remarks about the &aiva Siddhanta and its

treatment in modern secondary literature
In m y p refa c e t o t h e first v o lu m e o f th e Kiranavrtti ( G o o d a l l 1998), I
a llu d ed w it h a p p r o v a l t o th e sta n d tak en b y ISAACSON in t h e e ig h th o f
h is ‘S te llin g e n ’ s u b m it t e d w ith his u n p u b lish ed th e sis (*1995).

Most students of classical India must at some time be made to

acknowledge th at ‘[t]he quantity and quality of the secondary
literature in many areas of Indian studies is such that bibli­
ographical completeness has become something that is often
rather to be avoided than striven for.’

When I came to recast this book to be submitted for a degree to a Ger­

man university, I realised that such a cavalier dismissal of the secondary
literature would be unacceptable. I do not however intend to spend long
grazing in these for the most part rather barren pastures; in what fol­
lows immediately below, I intend to do no more than show why a certain
number of books purportedly about the 6aiva Siddhanta are not amply
referenced and discussed in the pages that follow.
Many indologists, if they have heard of the 6aiva Siddhanta at all,
are likely to have been encouraged to suppose it to be a uniquely Tamil­
ian, Vedanta-influenced theological school with its origins in the twelfth
century—a school that acknowedged as scripture a body of Sanskrit texts
called agamas th at prescribed the mode of worship in South Indian &aiva
temples, as well as a body of Tamil devotional hymns to 3iva, but that
was really based on a group of fourteen Tamil theological works, the
Meykantarcattirankal} almost all of which are supposed to have been writ­
ten in the thirteenth and fourteenth centuries. This is, on the whole, the
picture we find given in a number of widely disseminated general sur­
veys of ‘Hinduism’, such as, for example, B r o c k i n g t o n (1992:140-5)
xiv Parakhyatantra

and K l o s t e r m a i e r (1989:253).2 This is in fact a very distorted image,

and what is true in it applies only to a largely post-twelfth-century South
Indian development of a much older pan-Indian religious school.3
Even the more specialised survey material presents a rather confused
picture of the context of this study, namely the early (i.e. twelfth- and
pre-twelfth-century), pan-Indian &aiva Siddhanta. After finding little help
in G o n d a ’s Visnuism and Sivaism: A Comparison (1996; reprint from
1970) and nothing but extremely brief and uninvestigative summaries of
what was deemed philosophical in a small handful of randomly selected
Saiddhantika works offered by D a s g u p t a 1955,4 the bewildered indol­
2It would be unfair to place BROCKlNGTON’s rather careful compressed account of
some essential facts next to K l o s t e r m a ie r ’s treatment without at least remarking
that the two works are quite different in quality. K l o s t e r m a ie r will set down almost
any manner of thing as fact (particularly, it seems to me, if it is to the detriment of
3aivism), and most pages of his sloppy book contain something to suggest that he
is not interested in discovering truth. Thus he tells us (1989:247) that the teachings
of the ‘even now flourishing ¿aiva Siddhanta’ are ‘largely identical’ with those of the
Pa^upatas; that ‘[b]etween 700 and 1000 C.E., 3aivism appears to have been the dom­
inant religion of India, due largely to the influence of the sixty-three N a y a n m e u rs and
that the ritual taught in the ‘3aiva Agamas’ (1989:251) ‘resembles that followed by
the Vaisnavas, except for the fact that ¿aivas still observe animal— and occasionally
human—sacrifices’. A footnote accompanies the last surprising assertion, but instead
of substantiating it, it only gives information about recent editions of Saiddhantika
works published by the IFP. And to give just one more example of this sort of crass­
ness (from hundreds more to be found in this willfully misled and misleading book),
from K l o s t e r m a ie r ’s table of dates we are informed (1989:421) that the ‘[bjeginning
of the ¿aivasiddhanta' is to be dated to ca. 1250.
3It is perhaps worth drawing attention to two book s on ‘H in d u ism ’ for th e ‘general
reader’ th a t try to correct this distortion: F lood 1996:162-4 and G o o d a l l 1996.
4In this fifth volume of A H istory o f Indian Philosophy, misleadingly subtitled South­
ern Schools o f ¿aivism , D a s g u p t a has briefly summarised works that happened to lay
to hand and that might be considered all to belong to the 6aiva Siddhanta— the ¿iva-
jhanahodha (1 955:24-7), the M atahga (1955:28-9), the Pauskara (1 9 55:29-37), the
1Vatulagam a’ and i V a tulatantraIn, (1955:38-9), the TWnil Tiruvacakam of Manikka-
vScakar (1955:149-59) and the Tattvapraka^a (195 5 :1 5 9 -7 2 ) — but there is little in the
way of synthesis or useful commentary, and a number of the summaries that are offered,
including that of the only early Siddhantatantra (the M atahga), are the perfunctory
and unenthusiastic products of a man not interested in the subject. As D a s g u p t a tells
us (1955:39-4 0),
A more comprehensive account of the Agamas could easily have been
given, but that would have involved only tiresome repetition. Most of
the Agamas deal with the same sort of subjects more or less in the same
manner with some incidental variations as regards their emphasis on this
Preface xv

ogist reader in search of guidance not unnaturally turns to the Harras-

sowitz series A History of Indian Literature, in which two books are found
that cover material belonging to the early £aiva Siddhanta, the second
of them without intending to do so: Jan G o n d a ’s Medieval Religious
Literature in Sanskrit (1977) and G o u d r i a a n ’s and G u p t a ’s pioneering
Hindu Tantric and ¿akta Literature (1981). Any first attem pt at taking
stock of a large body of largely unpublished literature is likely soon to
require revision in the light of new discoveries, and so it is no criticism
to say that G o u d r i a a n ’s work could now be bettered in some areas. At
the outset G O UDRIAAN somewhat confounds the unwary by attempting
to draw a false distinction between ‘Agamas’ on the one hand—which
are typically South Indian, or at least preserved only in the South, and
which he actually wishes to exclude from his survey—and Tantras on the
other, which are typically North Indian and which he sees as his subject
(1981:7-9).5 It is true of course that the Siddhantatantras (which corre­
spond to G o u d r i a a n ’s category ‘Agamas’) can to an extent be set apart
from other &aiva tantras in that they form a coherent well-defined group
and intend to teach a single coherent body of doctrines. But, as G o u d r i ­
a a n also recognises (1981:9), they actually share a common background

with other Tantric 3aiva literature. This G o u d r i a a n later illustrates by

treating or mentioning a number of Siddhantatantras transmitted in the
North: the Ni£vasa (1981:33-6),6 the Sarvajnanottaraand the Kalottara
(1981:21 and 38-9), the Diksottara (1981:48-9), and the Paramesvara
(1981:21). But we cannot expect to find here introductory remarks about
the early 3aiva Siddhanta, for this was not G o u d r i a a n ’s subject and
he did not recognise these works to belong to it. G o n d a ’s somewhat
earlier account of the ‘$ivaite Agama Literature’, by contrast, recognises
or that subject.
[...]
There are some slight disputations with rival systems of thought, as those
of the Buddhists, Jains and the Samkhya. But all this is very slight
and may be practically ignored. There is no real contribution to any
epistemological thought. We have only the same kind of stereotyped
metaphysical dogma and the same kind of argument that leads to the
admission of a creator from the creation as of the agent from the effects.

6I have attempted to show (G oodall 1998:xxxvi-xxxix) that this distinction is

unhelpful and is not used in the primary literature.
6In this case GOUDRIAAN registers doubt about whether this is an ‘Agama* or a
‘Tantra’.
 Parakhyat&ntra

that ‘the names agama and tantra sometimes alternate’ (1977:202) and
that some tantras/agamas are found transmitted in the South and the
North (1977:165-6 and 202); but it presupposes nevertheless an unhelpful
opposition between the Northern and Southern traditions, in particular
between a Northern school of non-dualist exegesis and a Southern dualist
one, and this leads to confusion.7 G o n d a offers (1977:180-215) a num­
ber of resumes of agamas, but they belong to rather different currents of
thought,8 and relations between them are not articulated.
Recent, more specialised treatments in secondary literature of the
Saiva Siddhanta tend to be disappointingly weak, by which I mean narrow
in the range of sources consulted and poorly argued,9 or to be confined to
a very particular period and not intended to present historical develop-
7Thus, for instance, he speaks of the (Kashmirian) M atan gavrtti being an attempt
to present the M atahga as ‘advaitic’ (1977:211), and he echoes (1977:212) DASGUPTA’s
mistaken assertion that in his Tattvaprakadavrtti the South Indian Aghoraiiva has tried
to read ‘some sort of dualism though that is hardly consistent’ into Bhoja’s (Northern)
Tattvaprakada. In point of fact, as is evident to anyone who reads them, the Matanga,
the M atah gavrtti, the Tattvaprakada and the Tattvaprakadavrtti are all dualist.
8Only three of the summaries are of early Siddhantas: the Mrgendra (1977:184-5),
the Kirana (1977:185-9, where GONDA is summarising the summary of B r u n n e r 1965),
and the Rauravasutrasahgraha (1977:189-90; GONDA refers to the text as ‘Chapter I’
of the ‘Raurava-Agama’).
°To provide a complete list would be invidious, but the work of DUNUWILA (1985)
cannot here escape mention. A glance at almost every page reveals very serious inad­
equacies; in fact it is so flawed that one would be well-advised to read it, if'one con­
sults it at all, not for the wealth of dubious information it purveys, but for the small
amusement it affords the reader by concealing familiar Sanskrit expressions behind
unintentionally ludicrous translations (thus ‘Monist Pastoralism’ is code for ‘Lakull^a
Pa^upata’, ‘Fierce Mouth Sect’ for ‘Kalamukha’, while vijhanakevalas (= vijhanakalas)
masquerade as ‘Intelligence-Deconditioned Souls’). (The work is also politely censured
by GENGNACEL (1996:32), citing D a vis .)
Hardly more edifying is Guy L. B e c k ’s Sonic Theology: Hinduism and Sacred Sound
^1995), pp. 148-171 of which are devoted to ‘£aivism: Sacred Sound as the Energy of
Siva’. Here B eck recognises that Sadyojyotis through to Aghoraiiva are the ‘chief for-
mulators of 3aiva Siddhanta theology in Sanskrit’ (p. 157), and yet he quotes instead
such later authorities as Mariasusai DHAVAMONY 1971 (p. 160), who relied almost en­
tirely on later Tamil sources, K. SlVARAMAN 1973 (pp. 160-1), who appears to have
based much of what he wrote on the late Pauskarabhasya, and N. R. B h a t t (p. 153),
about whom, after quoting a somewhat speculative passage from an interview tran­
script, in which B h a t t characterises ‘the original 3aiva Agama culture’, B eck states
(ibid.): ‘Bhatt presumably drew upon his extraordinary knowledge of a large range of
published and unpublished Agama texts for this characterization.’
Preface xvii

ment,10 or, because of a current trend in Indian publishing, to be entirely

unrevised presentations of very old research, often respectable in its own
time, but now plainly long surpassed in many respects.11 Two ‘new’ works
of the latter category that have recently appeared axe N a n d i m a t h 2001,
a wide-ranging and informative thesis submitted, according to its pref­
ace, to the University of London in 1930 and now published, alas without
revision, seventy-one years later;12 and Mary L a w ’s recent translation
(2000) of Hilko Wiardo S c h o m e r u s ’ Der Çaiva-Siddhânta. Eine M ystik
Indiens. Nach den tamulischen Quellen bearbeitet und dargestellt. Since
so much about the éaiva Siddhànta has been discovered since 1912, ev­
ery paragraph of the introductory chapter of this latter work, in which
S c h o m e r u s locates in place and time the tradition he examines, cries
out for commentary;13 sadly this new translation offers not one editorial
10D a vis ’ clear and useful book on Saiddhântika ritual is, as he himself makes clear
(1991:19) intended as a synchronic account of Saiddhântika ritual ‘at the high point
of éaiva ritualism’. Nevertheless, his first chapter (‘Locating the Tradition’, 1991:3-
21) presents helpful background information about the history of the éaiva Siddhànta.
S o n i ’s philosophical study (1989) focusses fairly exclusively on the sixteenth-century
South Indian writer éivâgrayogin. G e n g n a g e l ’s study and translation of the Tattva-
prakâéavrtti (1996) naturally focusses on the twelfth-century Aghora^iva.
11 Of course I do not mean to imply that all aged secondary literature has so dated
that it has little to offer us. Moreover, many erudite annotated translations of scholars
of the nineteenth century have not been bettered since: we must be grateful to Indian
publishers for ofTering us reprints of works related to the Tamil éaiva Siddhànta by the
likes of H o is in g t o n (1853-4; reprinted in M uda liar 1979) and P o p e (1900; reprinted
1995).
l2This means, for instance, that almost every one of his utterances about the network
of relationships between early Saiddhântikas that he has industriously teased out of
inscriptions, manuscript catalogues and cross-references in Sanskrit works of the school
that had then been published (2001:79-119) can now be corrected in the light of recent
scholarship.
13Consider, for example, S c h o m e r u s ’ somewhat naïve dating of ‘the Àgaraas’
(2000:6, 8-9) to before the fifth century on the strength of their being discussed in
the Sütasamhità, which claims to be part of the Skandapurâna, of which B e n da ll
had found a manuscript in Nepal that he supposed to have been written in the sixth
century.
FYom the work of A d r ja e n s e n , B a r k e r and Is aa c so n (1994 and 1998) we know
that early Nepalese witnesses transmit a text that is entirely different from what bas
hitherto been printed as ‘the Skandapurâna' and that the Sütasamhità formed no part
of this Ur-Skanc/apurana. The Sütasarphitâ has rather the appearance of a South
Indian non-dualist work with Vedântic and éaiva/Smàrta sympathies. The date of its
composition is uncertain; H a zra implies (1940:161), that it must have been written
before 1300 ad because it has received a commentary by Mâdhavâcârya.
xviii Parakhyatantra

remark (nor does it contain so much as a translator’s note).14

Yet other recent publications whose authors and titles might lead one
to expect to find in them some treatment of the history and development
of the éaiva Siddhanta—N . R. B h a t t ’s La religion de Éiva d ’après les
sources sanskrites (2000) and R. N a g a s w a m y ’s éiva Bhakti (1989)—do
not fulfil this expectation. N . R . B h a t t has contributed much to the
study of the éaiva Siddhanta through his editions, but in this study, rich
as it is in references to primary sources, the sources are predominantly
non-tantric, and it is the mythology, iconography and public worship of
Siva that he presents rather than éaiva theologies and their history. N a ­
g a s w a m y ’s work touches on many aspects of South Indian éaivism, but

it is primarily about the thought-world of the devotee and poet Appar.

But there have in fact been considerable advances made in the study
of the early éaiva Siddhanta over the past century, principally by schol­
ars working in or with the French Institute of Pondicherry, such as
N . R . B h a t t .15 This institution has over the last fifty years amassed
a manuscript collection that is particularly rich in Saiddhântika works
and has, often in conjunction with the Pondicherry branch of the Ecole
française d ’Extrême-Orient, edited a large number of previously unpub­
lished Sanskrit works of the éaiva Siddhanta. And francophone scholars
in some way associated with this institution, notable among whom are
Dr. Hélène B r u n n e r - L a c h a u x and Professor Pierre-Sylvain F i l l i o z a t ,
have produced several richly annotated translations (sometimes with edi­
tions). The important work of these scholars is no doubt gradually perco­
lating down into other secondary and into tertiary literature; but it still
seems necessary to preface this edition with a rehearsal of clarificatory
remarks that rebut some fundamental and tenacious misconceptions in
secondary literature about the éaiva Siddhanta.
Long before the twelfth century the éaiva Siddhanta was the name of a
theological school that has only in recent centuries come to be associated
exclusively with the Tamil-speaking South. Its corpus of literature was
14It is perhaps worth mentioning in passing a book from the following year, 1913, that
is also regularly reprinted and has also inevitably dated: B h a n d a r k a r ’s Vaisnavism,
éaivism and Minor Religious System s (1995 reprint). B h a n d a r k a r ’s brief treatment
of the éaiva Siddhanta (1995:177-81) is based solely on a chapter of the doxograph-
ical Sarvadaréanasangraha and has been entirely superseded by T o r e l la 1979 and
B r u n n e r 1981.
15For a slightly fuller treatment of this bibliographical theme, see G o o d a l l 2000:205-
6, fn. 1.
Preface xix

entirely in Sanskrit: a body of scriptural texts (agama/tantra/siddhanta)

as well as a body of exegetical literature, ritual manuals (paddhati) etc.
It is striking that this literature is today found transmitted almost exclu­
sively in manuscripts from the fax South of India and in the far North, in
Kashmir and Nepal.16 But we know from the inscriptional record that the
¿aiva Siddhanta was once (in the second half of the first Christian millen­
nium) spread across much of the rest of India,17 and two of its scriptures,
10See GOODALL 1998:xl, fn. 91.
17Of course a full survey of the evidence for the spread of the ¿aiva Siddhanta (and
of other ¿aiva cults) furnished by the inscriptions is a desideratum. But that would
be beyond the scope of these introductory remarks; instead, I refer below to a handful
of inscriptions that testify to a Saiddhantika presence well before the twelfth century
from the East, West, North and South of the sub-continent.
Among the earliest inscriptional references to the ¿aiva Siddhanta, an inscription
in the Kailasanatha in KancT (Tamil Nadu) of the Pallava King Narasirpha II (also
called Rajasimha and Atyantakaraa), who reigned in the last twenty-seven years of the
seventh century, has been fairly frequently discussed (most recently by D a v is 1991:12,
F i l l i o z a t 1994:xxii-xxiii, fn. 1, and S a n d e r s o n 2002:9, fn. 6). I should just like to add
that I suspect that there is intended to be a rather more explicit punning allusion to the
King having received Saiddhantika initiation than I have seen hitherto mentioned in
print. The half-verse in question reads ( H u l t z s c h 1890:12, verse 5cd): daktiksunnari-
vargo viditabahunayah daivasiddbantamarge drTman atyantakama[b] k^atasakalamalo
dhurdbarab paiiavanam. HULTZSCH’s natural interpretation of this is (1890:13-14):
.. the illustrious Atyantakama, the chief of the Pallavas, who crushed the multitude
of his foes by his power (o r spear), whose great statesmanship was well known and who
had got rid of all impurity (by walking) on the path of ¿aiva doctrine’. The allusion to
the Saiddhantika notion of a material impurity (maia) that is the fundamental fetter
that binds souls to worldly existence and that can only be removed by initiation is
plain. But I strongly suspect that the expression daivasiddhantamarge is intended to
be a trigger that invites the reader to reconsider the sense also of the preceding two
epithets, the second of which may be taken to refer to the king attaining knowledge
of the great (i.e. true) doctrine of the ¿aiva Siddhanta (as well as alluding to another
biruda, ‘Bahunaya’, as HULTZSCH suggests (1890:14, fn. 1)), and the first might be
rendered ‘the group of whose [internal] enemies [i.e. either those of the senses or those
of the passions] was suppressed by [a descent of divine] power [in initiation]’. (For the
characterisation of initiation as divine power, see, e.g., Moksakarika 96; for the use of
the expression arivarga to refer to the senses, cf., e.g. Raghuvamda 4:60; for the use
of the same expression to refer to the passions, cf. Raghuvamia 17:45 and A rtbadastra
1.7.1.)
S a n d e r s o n (2002:8-10, fn. 6) has referred to and discussed two further seventh-
century inscriptional references to kings being initiated into the ¿aiva Siddhanta: that
of the Eastern Ganga Devendravarman in 682 a d (year 184 of the Ganga era, the
commencement of which has been established by M ir a s h i 1952; the copper-plate
grant in question has been edited by GHOSHAL (1952) and that of the Calukya king
XX Parakhyatantra

the Nisvasa and the Sarvajnanottara, axe mentioned in a Cambodian in­

scription of the tenth-century.18 Although I am not awaxe of inscriptions
Vikramaditya I of Bad ami in 660 AD (see the Amudalapadu Plates o f Vikramaditya I,
ed. S i r c a r (1962).
Still further North, in today’s Madhyapradesh, evidence of a ninth-century royal
initiation and of a lineage of Saiddhantika acaryas is provided by two tenth-century
or early eleventh-century inscriptions edited by K ielhor n (1892; El I, pp. 251-70 and
351-61) and also discussed by N and im a th (2001:85-8) and S a n d e r s o n (*1996:31-
2), among others. The initiation in question is that of a certain Avantivarman by
Purandara, referred to in verse 49 of the Bilhari Chedi inscription (El I, p. 259; but see
the text and interpretation as later corrected by K ielhor n in E l I, p. 353) and from
verses 10-13 of the Ranod (Aranipadra) inscription (El 1, p. 355). (The following two
verses record the founding of mathas by Purandara at Mattamayura and Ranapadra.)
Many inscriptions of this area from this period up to the thirteenth century mention
later acaryas with Saiddhantika initiation names: see B a n e r ji 1931, esp. pp. 110-15,
developed further by H a n d iq u i 1949:337-42 and M irashi 1950, then M irashi 1955,
esp. pp. cl-clxi, and P a tha k 1960:28ff.
Further to the North-West, the Rajor inscription of Mathanadeva of 960 AD testifies
to the presence of Saiddhantika initiates in Rajasthan (ed. K i e l h o r n 1897; E l III,
pp. 2 6 3 -7 ).
In the far West, the Karhad Plates of the Rastrakuta king Krsna III record a gift
to a Saiddhantika ascetic in 959 AD (ed. B h a n d a r k a r 1897). And the Kharepatan
Plates of Rattaraja (ed. K i e l h o r n 1897; El III, pp. 292-302) allude to the disciples of
a Saiddhantika guru called Ambhojaiambhu of the Karkaroni-santana of the Matta­
mayura lineage in the Konkan in 1008 AD (verso of plate 3). My attention was first
drawn to this inscription by N a n d im a t h (2001:88-9), who immediately thereafter refers
to the composition in 938 AD of a Naimittikakriyanusandhana by a certain Brahma-
¿ambhu (the surviving Nepalese palm-leaf manuscript is in Calcutta and is described
by Haraprasad Sh A strT 1925:1015—16) who describes himself as belonging to a lineage
of Karkaroni gurus. The suspicion is not voiced by NANDIMATH, but it seems not
impossible that the Ambhoja^ambhu of the inscription should have been the same man:
it was common practice to vary the elements of ipitiatory names with synonyms (see,
e.g., B r u n n e r 1998:xlvi), and I think it possible that am bhoja, although we expect it
to mean lotus, may have been used as a name of Brahma, as are two other words that
can be analysed to mean ‘water-born’, namely kanja (see, e.g., Parakhya 6:46) and, I
think, kaja (see MalinTvijayavarttika 252c, in which H a n n e d e r has, however, emended
kajo ’ghora iti to kajy aghora iti: see 1998:211). Also conceivable, as suggested to me
by Dr. Somdev V a s u d e v a , is that Ambhojaiambhu is an error for Ambhojaiambhu (cf.
Pauskara, derived from Puskara, as a name for Brahma). An examination of the MS
may reveal that the work is that of the Brahmaiambhu frequently cited in the paddh ati
literature that postdates the Somasambhupaddhati and that has been assumed lost (see
B r u n n e r 1998:459).
A number of these references I found with the help of D avis (1991:168, fn. 24) and
V an T roy 1974.
18S a n d e r s o n (2002:7-8, fn. 5) has drawn attention to the references to these two
texts in an inscription from the reign of the Cambodian king Rajendravarman (944-68),
Preface xxi

attesting to the existence of the 6aiva Siddhanta in Nepal, some sort of

Saiddhantika presence there from at the latest the beginning of the ninth
century can be inferred from the evidence of early Nepalese manuscripts of
Saiddhantika texts.19 Furthermore it is clear that its most prominent the­
ologians lived in Kashmir in the tenth century,20 at the same time as the
most prominent theologians of the group of tantric schools often rather
misleadingly labelled ‘Kashmir ^aivism’, and that these various tantric
groups (by which expression I intend to include the Saiva Siddhanta)
exercised influence upon each other. The central fact that characterises
these tantric cults is th at they are private cults for individuals who take a
non-Vedic initiation (dlksa) that uses non-Vedic (as well as Veda-derived)
mantras and that is the means to liberation, a liberation which consists in
being omnipotent and omniscient, in other words in realising the powers
of 3iva.
We may now cloud this picture by presenting a few more details and
thus also some complications that might seem to conflict with it. The
evidence we have for reconstructing the character of this early pan-Indian
theological school is its scriptural canon, together with its commentarial
literature (into which category we may include here manuals of ritual and
independent treatises that rehearse and synthesise what is taught in the
scriptures). Now the commentarial works are explicitly the works of his­
torical human authors whom we can place and date, often quite precisely.
where the context is the description of a certain ninth-century ¿ivacarya (thus FlNOT
1925:354-6) who had received a consecratory initiation using the mandaJa taught by
the N tfvasa and knew ‘all the samhitas, the Sarvajnanottara e tc.’ (verses 36 and 38,
F in o t 1925:359). BHATTACHARYA too (1961:49 and 72) is aware of these references and
of the existence of texts transmitted in India bearing these names, but stops short of
identifying the surviving texts as being those to which reference is made. He also records
that references in Cambodian inscriptions to a Parame^vara are to a Saiddhantika work
(1961:47-8), as indeed they may be (one of them belongs to the tenth century: that
published by C(EDfcs 1937:147-56, from the first regnal year of Jayavarman V, 968 a d );
but in this case BHATTACHARYA rather too confidently assumes them to be references
to the Matahga (1961:48, fh. 3). Since the name appears unprefixed by a further
qualifying name (e.g. Matanga-, Pau$kara-, Hamsa-, Tilaka- etc.), it is more likely to
refer, if it indeed refers to a Siddhantatantra, to the Parameivara partially preserved in
a ninth-century Nepalese manuscript in Cambridge (MS Add. 1049) and identified by
S a n d e r s o n as the original Pau§kara (see G oodall 1998:xliii and S a n d e r s o n 2002:4-
5, fn. 2).
19For details of a number of early Nepalese MSS, see G oo da ll 1998:xl-xlvii.
20For a discussion o f the tenth-century lineage of B h a tta R am ak antha II, see
G o o d a l l 1998:ix-xviii.
xxii Parakhyatantra

The tantras, however, do not present themselves as the compositions of

historical human authors, and they do not deliberately leave clues that
would allow us to locate their place in human history. Among our earliest
Saiddhántika sources we find a list of the titles of twenty-eight supposedly
principal tantras, and works with these names survive today. Thus we
have a large corpus of scriptures of uncertain date, but which we might as­
sume all to belong in a group to a period earlier than all the commentarial
literature. But when we examine these tantras and all those that claim to
be scriptures of the áaiva Siddhánta, we find them to be a very disparate
body indeed. First of all, among those that treat philosophical matters, we
find them espousing radically different positions—both dualism, in which
áiva and souls are fundamentally distinct both from each other and from
the matter which generates the universe, and non-dualism. Similarly, al­
though there is a shared terminology for the mantras, the syllables of the
mantras themselves, even the most fundamental ones, are very various.
And apart from these differences, some scriptures speak extensively or
exclusively about the worship of áiva and a áaiva pantheon in the con­
text of a South Indian public temple, whereas others make no mention
whatsoever of temple worship, and are concerned instead primarily with
prescribing practices for a community of initiates.
Just on the strength of this information a dispassionate person might
suspect that this scriptural canon was formed at different periods and in
different places; but without further information it would be difficult to
prove beyond doubt what was early and what was late and thereby to
determine a relative chronology of the Saiddhántika canon.
There are however three firm proofs that a given Siddhantatantra is
early:—

1. the existence of early Nepalese manuscripts of the work. Because

of the cool climate, MSS from Nepal survive many centuries longer
than in almost any other part of South Asia.

2. the existence of early commentaries on the work. Commentaries by

Sadyojyotis, a theologian probably of the seventh century, survive
on two Siddhántatantras; but the bulk of the surviving exegetical
Saiddhántika literature of importance appears to have been written
in the tenth century in Kashmir.

3. substantial attributed quotations in the works of early commen­

Preface xxiii

taries that can still be found in the surviving version of the tantra
that bears the name to which the quotations are attributed. This
criterion is arguably less strong than the other two, since the quan­
tity of labelled quotations to make the idenfication compelling is
disputable.

Using the above criteria21 we arrive at a relatively short list of tantras

which we can assume to have been known to Saiddhantikas in the tenth
century.22 Most of the twenty-eight listed Siddhantatantras that do not
meet these criteria are never mentioned by early Saiddhantikas; a few are
quoted but the quotations are not to be found in the surviving works so
named.23
Listed S id dh an tatan tras (acc. to Kirana 10)
1 Kámika q p
2 Yogaj a
3 A cintya/ Cintya
4 K árana p
5 A jita p
6 SudTptaka/D lpta
7 Suksma
8 Sahasraka q
9 Suprabha p
10 Amáumat p
11 Vij ay a* q
12 P aram eáa MS Q
13 N iá v á s a MS Q
14 ProdgTta*
15 M ukhabimba*
16 Siddha
17 S antana

211 may add at this point that these sorts of considerations haVe relevance in other
domains of Indian literature too. The one that springs to mind is the corpus of Puranas:
there too we have what we may suppose to be relatively early lists of eighteen works;
there too there is considerable dispute about which name refers to which surviving text,
or indeed whether a number of the unambiguously named surviving texts are the same
as those in the list; there too there are rival candidates for the same name, the best
documented case, as of recently, being that of the Skandapurána (see fn. 13 on p. xvii
above.
22T h is is discussed at greater length and w ith details o f m anuscripts by G o o d a l l
( 1 9 9 8 :xxxix-xlvii).
23Some details are given by G oo dall 1998:xlv-xlvi, fn. 103.
xxiv Parakhyatantra

18 Simha*
19 Candra(b)hasa* q
20 Bhadra*
21 S v a y a m b h u v a [ s u tr a s a n g r a h a ] MS Ccc Q p
22 Virasa/VTra
23 R a u r a v a [s u tra s a n g ra h a ] Cc Q Pp
24 M akuta q p
25 K ira n a MS cCcCC Q p
26 Lalita*
27 Agneya* q
28 P a r [akhya] / S a u r a b h e y a c Q

In this table, which gives the list of twenty-eight ‘principal’ Saiddhantika

scriptures—the ten Sivabhedas and the eighteen Rudrabhedas—in the
version that we find in Kirana 10, the names in bold face axe those of
which demonstrably pre-twelfth century tantras bearing the names in
question still survive. The nine asterisked titles have, to my knowledge,
no surviving Saiddhantika works associated with them.24 The entry ‘MS’
in the column to the right of the tantras means that an early Nepalese
manuscript of the text survives. A capital ‘C’ means that a commentary
survives; a lower-case ‘c’ indicates evidence of a lost commentary.25 A
capital ‘Q’ indicates the existence of attributed quotations in the works
of early authors the text of which is to be found in the surviving tantra; a
lower-case ‘q ’ indicates the existence of attributed quotations that are not
to be found in the tantra that now bears the name in question (or for which
no Saiddhantika tantra now survives).26 Finally, a small ‘p ’ indicates
that some tantra bearing the name in question has been published; a
capitalised ‘P ’ indicates that there is evidence that the published work is
ancient.
There are, of course, complications that the table does not reflect:
ancient works corresponding to the titles Svayambhuva and the Raurava
survive, namely the Svayambhuvasutrasangraha and the Rauravasutra-
saiigraha} but some South Indian manuscripts transmit other large bodies
24We are not concerned here with non-Saiddh&ntika works that have adopted these
Saiddhantika titles: thus no account is taken of, for instance, the Vfraiaiva Candra-
jnana (which corresponds to the Candrahasa) that has recently been republished by
Vrajavallabha DvivedT.
25For details o f these see pp. lix ff below and G o o d a ll 1998:civ-cix.
26For references to these quotations, see G oo da ll 1998:xlv, fn. 103.
Preface XXV

of text with these titles, either separately or variously mixed up with the
ancient material.27
The following table presents surviving pre-twelfth-century Siddhanta-
tantras that do not figure in versions of the list of twenty-eight but present
themselves as derived from one of them. Most present themselves as
redactions of the Agneya/ Vat hula;28 but if lost unlisted tantras of which
pre-twelfth-century quotations survive were also to be tabulated (and not
just surviving ones), then claimed affiliations to the Parame^vara would
also be well represented.29

Surviving pre-twelfth-century ‘Upabhedas’

Sardhatri^ati-K alottara <= Agneya MS C Q p
Dvi^ati-Kalottara <= Agneya MS C Q
Sap taiatik a-K alo ttara <= Agneya MS Q
Jnanapanca& ka <= Agneya MS
¿atika-K5.1ottara <= Agneya MS
B rh atkalottara <= Agneya MS Q
M rgendra <= Kamika CC Q p
Mataiiga <= Parame^vara MS cC Q p
Sarvajnanottara <= Agneya MS cCc Q p
M ohacudottara <= Agneya MS c Q
M ayasangraha *=?• MS C Q

Now it goes without saying that the paucity of extant early works makes
it difficult to build a convincing picture of the early ¿aiva Siddhanta, to
decide which tantras belonged most closely together, which were marginal
and to judge how tight was the unity formed by the whole pre-tenth-
century canon. Nevertheless we may attempt a characterisation of the
surviving early texts, remaining aware, of course, that what we say is
tentative.30
27See G o o d a l l 1998:xlviii-li and, for the RauravasCItrasangraha, pp. xliv below, in
which some account is taken of the views of D a g en s and B a r a z e r - B il l o r e t (2000),
who do not accept this characterisation of the material that forms the Raurava corpus,
and who may not subscribe to the characterisation here of the rest of the canon.
28It is conceivable that one of the surviving recensions of the K alottara is in fact the
‘original’ A gneya/V athula; but see G oodall 1998:xlv-xlvi, fn. 103, quoting S a n d e r ­
so n .
29See G o o d a l l 1998:xliii, fn. 98.
30I am grateful to Dr. C ola s for urging me to caution on this and other similar
questions.
xxvi Parakhyatantra

First of all we may observe that these demonstrably early tantras,

with a single exception,31 appear to be dualist. Furthermore all the
early writers of the 3aiva Siddhanta of whom works survive—that is to
say Sadyojyotis, whom we have mentioned above, Srlkantha, Narayana-
kantha, Ramsikantha, all of whom belonged to tenth-century Kashmir,
down to Aghoraiiva and his disciples, a group of exegetes who upheld
the doctrines of the tenth-century Kashmirians in twelfth-century South
India,32—are without exception dualists. Early non-dualist works of the
school could have gone missing, but it appears likely that the old &aiva
Siddhanta was a broadly dualist school which only after the twelfth cen­
tury felt the influence of non-dualist Vedanta. The early Siddhantatantras
are not only not influenced by non-dualist Vedanta, they seem in fact to
ignore it. It is only among the tantras that cannot be demonstrated to
be early that we find works which either teach or appear to presuppose
a Vedanta-influenced non-dualism, notably the A jitagam a33 the Supra-
31 As S a n d e r s o n has pointed out (1992:291), the SarvajnOnottara is an unambigu­
ously non-dualist work that survives in an early Nepalese manuscript. For further
details about the transmission of this text see G o o d a ll 1998:xlvi and lix-lxi. I should
add to those remarks that although a small part of that same Sarvajnanottara has been
published (the chapters comprising the so-called vidyapada have been published with
a Tamil translation and commentary by Tuttukkuti Po. M uttaiya Pillai, Devakottai
1923) the doctrine of the early text should not be deduced from this published version,
since this has been deliberately and very significantly modified, most distortively by the
insertion in its first chapter of twenty verses discussing and refuting the old doctrine
that in liberation the soul becomes equal to £iva (7-26). These verses are certainly
a late interpolation since they are not found in the ancient Nepalese MS of the text
(National Archives of Kathmandu MS 1-1692, NGM PP Reel No. A 43/12, f. 49v), nor
are they discussed in Aghora&va’s twelfth-century commentary on the text, nor do they
occur in the manuscripts of the text belonging to the collection of the IFP, or indeed
in any manuscript that I have been able to consult.
32For confirmation of Aghora&va’s date, see G o o da ll 1998:xiii-xvii, fn. 24. For
details of two disciples, see G oo dall 2000:208-211.
33Particularly 2:1-27, in which, as S a n d e r s o n has pointed o ut (1992:291, fn. 42),
¿iva is represented as the supreme soul w hose form is being, consciousness, and bliss
and as the identity of everything, including individual souls. (M any of the sam e verses
occur also in a passage o f the Vatuladuddhakhya: 9:77-89, quoted in th e apparatus to
th e A jita .)
Preface xxvii

bhedâgama,34 the Yogaja and the Cintyaéâstra.35

And another clear pattern emerges: the Siddhântatantras that are
demonstrably early axe not concerned with the performance of public
worship in temples. Again it is only the tantras that we find transmitted
and known only in the Tamil-speaking South that discuss the performance
of public temple worship. The tantras that are demonstrably early are
primarily concerned with teaching a system of worship for private individ­
uals who have taken liberating initiation and with justifying this system
of worship with a theology, the salient points of which have been sum­
marised as follows:36

... (1) éiva, (2) souls, and (3) the rest of reality, mental and
material, are essentially and eternally distinct from each other.
According to this view éiva is only the efficient cause (nimitta-
kâranam) of the universe. Its material cause (upâdâna-
karanam), th at out of which it is fashioned, of which it con­
sists, and into which it dissolves, is not éiva but maya. The
latter is the single, eternal, and unconscious source of the
w For the lateness of this work, see BRUNNER 1992a:271 and 1992b:32-3. For its
non-dualism, see BRUNNER 1967:51ff. It is true that she at one point characterises its
non-dualism (p. 54) as ‘un monisme analogue à celui du TYika’, but note that we also
find her remark (p. 53):
. . . La resonance vedântine de cette déclaration, renforcée par les images
du cristal coloré par le voisinage d ’un objet, de la corde-serpent, du soleil
reflété dans des vases, est assez surprenante. Étonnante aussi la descrip­
tion du jTvan-mukta, digne de la plume d ’un disciple de éankara. Mais si
l’on pense à ces passages antérieurs où il est dit que l’atman vient de éiva,
on est bien obligé de reconnaître une certaine cohérence dans la fidélité
de notre texte à un ad vaita.. .q u ’il faudrait préciser.

MDr. T. G a n e s a n has pointed out signs of Vedàntic influence in these two unpub­
lished works in a lecture entitled ‘Approaching the Àgama’ (2004*). Among the features
that he pointed to are the following. The Yogaja’s account of dïkpà is prefaced by refer­
ences to types of éaivas (which, as BRUNNER remarks [1992b:32], appear to be referred
to otherwise only in late South Indian works) the highest of which are the Àdiéaivas, of
whom the text says (dlksâJaksana 19cd, IFP MS T. 24, p. 368): vedaved& ntatattvajnS
âdié&ivà iti sm rtâh. The Cintyaéâstra incorporates meditation upon one of the Vedàntic
mahàvàkyas (ta t tvam asi) into a description of the visualisation of Sadàéiva (18:19ff,
IFP MS T. 13, p. 82) and, as further indication of its outspoken Veda-congruence, it
includes a specific injunction to follow the Baudh&yana (or Bodhâyana) tradition for
sandhyâ rites (5:3, p. 27).
36Quoted (omitting the footnotes) from S a n d e r s o n 1992:282-5.
xxviii Parakhyatan tra

worlds and everything in them, including the bodies and fac­

ulties of each soul. To initiate a period of cosmic emanation
(srstih) áiva relies on a viceregent, the Lord Ananta (Ananta-
bhattaraka, Anantesa) to irradiate maya with his powers and
so cause it to give birth to these forms, áiva causes Ananta
to activate maya in this way in order that souls which have
not yet been released may have the means of experiencing
the fruits of their past actions and the possibility of working
toward their eventual salvation.
When áiva judges a soul to be ready for release he liberates
it into a state of omniscience and omnipotence in which it
is his equal (sivasamah, éivatulyah). Even in this state of
enlightenment and liberation each soul remains distinct from
every other and from áiva himself. There is no question of the
soul’s surrendering its separate identity by dissolution (layah)
into some form of transindividual consciousness.

Liberation cannot be achieved through mere knowledge of

reality without recourse to ritual. This is because the state
of bondage, in which the soul fails to realize its innate om­
niscience and omnipotence, is not caused by mere ignorance.
The ignorance that characterises the unliberated is the effect
of an imperceptible Impurity (malam) that acts on the soul
from outside; and this Impurity, though it is imperceptible,
is a material substance (dravyam). Because it is a substance,
only action (vyaparah) can remove it; and the only action ca­
pable of removing it is that of the rituals of the initiation and
their sequel taught by áiva in his Tantric scriptures.

After reading this characterisation of the pre-twelfth-century áaiva

Siddhánta, the reader might ask: why, if this is really a true portrait,
it is not widely accepted in our time? Why do publications of today
present the school as Tamil, philosophically non-dualist (or at any rate not
strictly dualist) and vedanticizing, largely or entirely post-12th-century,
and partly based on a group of liturgical Sanskrit tantras teaching the
mode of public worship in temples? I think that there axe a number of
factors that go some way to explaining how this distorted picture has
been reached.
Preface xxix

1. Firstly, there has been a relative neglect of Sanskritic sources in

favour of Tamil ones among those claiming allegiance to the Saiva
Siddhanta in Tamil Nadu today. If only the Tamil sources are con­
sidered, then a most distorted picture of the history of the develop­
ment of the cult is inevitable. (Ignoring the Tamil sources is, in my
view, less distortive, as I shall explain below.) The more so since
the parlous state of modern scholarship about pre-modern Tamil
literature means that few dates axe secure or even pinned down to
reliable narrow margins, and, as far as I am aware, no single critical
edition has appeared of a pre-modern Tamil text.37 The impossible
dating on slender evidence of one particular Tamil author, namely
Tirumular, the author of the Tirumantiram, to the fifth, sixth or
seventh century, gives rise to a highly implausible relative chronol­
ogy of the 3aiva Siddhanta. I would characterise the Tirumantiram
as a syncretic work of philosophical speculation that may have been
dated six or seven centuries too early. It is plain that it contains a
complex of concepts with Sanskrit labels the development of which
one can trace in Sanskrit (not Tamil) literature that must certainly
37It is perhaps not out of place to repeat here some earlier remarks on this subject
( G o o da ll 2000:214-15, fn. 38):
Since this expression is today so variously understood among indologists,
I must state what I understand by it. A critical edition is an editor’s
reconstruction of a text as he supposes it to have been at a particular time
in its transmission ( . . . ) . Although it is a hypothesis, it is made on the basis
of all evidence for the wording of the text that the editor can consult (ideally
all surviving evidence) and by an editor who has striven to understand as far
as possible the ideas of the author(s) as well as the relationships between the
sources that make up that evidence, and it is equipped with an apparatus
that reports all of that evidence that is relevant to the constitution of
the text (in some cases this means all the evidence). Such editions, as
yet all too rare, are invaluble tools for all who are interested— from any
perspective— in texts and their transmissions.
To avoid confusion, I should add that I do not mean to say that non-critical editions
cannot be useful or learned. An editor may take trouble collating, weighing the merits
o f readings, making judicious emendations and choices on the basis of discrimination
and wide reading, annotating, and so forth, and yet not provide the evidence on the
basis of which the text has been reconstructed; indeed editions of some Tamil works
are evidently works of very great learning. But it is not possible to find out from them
both what all the sources were and which source read what for every line of text. This
means that no one can attempt to understand the relationships between the sources
without reexamining all the sources.
XXX Parakhyatan tra

post-date the fifth century.38 The majority of scholars who claim

to study the áaiva Siddhánta in South India today ignore the San­
skrit sources, and those who do study them tend to study relatively
late South Indian ones: it is symptomatic of a widespread trend
that, in the recent Madras University anthology of articles Facets
o f Éaiva Siddhánta, the only one that acknowledges the early non-
South-Indian heritage of the South Indian áaiva Siddhánta appears
to be that of G a n e s a n (2000), who belongs in fact to the French
Institute.

2. The second is the circumstance that the áaiva Siddhánta appears to

have disappeared from all parts of India except the Tamil-speaking
South after the twelfth-century. That is to say that, as fax as I
am aware, no evidence has come to light of the composition of
texts after the twelfth-century and no evidence of Saiddhántika ini­
tiations having taken place from outside that area after the thir­
teenth.39 Perhaps it is wrong to characterise this as disappear­
ance; in some areas of India the old Siddhántas evidently contin­
ued being transmitted and plentifully quoted in manuals of ritual,
but along with texts of different religious outlook, and the result­
ing blend ceased to go by the name áaiva Siddhánta. Thus from
the Kashmir valley we find áaiva tantric ritual manuals that draw
largely on Siddhántas, but also on tantras that are philosophically
less determinate, such as the Svacchanda. The two works that are
sometimes characterised as serving as the foundations for the syn­
cretic brand of tantric ritual that has flourished in Kerala in recent
centuries, namely the PrayogamañjarT and the Iéánaéivagurudeva-
paddhati, both are rooted in the áaiva Siddhánta,40 but, as far as
I am aware, the ritual system based upon them is never referred to
as Saiddhántika.
38I have drawn attention to this in G o o da l l 1998:xxxvii-xxxix and G oo da ll
2000:213, fn. 27 and 28.
39In the North, Saiddhántika initiation names are found in the thirteenth-century
Dhureti plates of the Chandella king TYailokyamalla, which M ir a s h i (1955:369-74)
has edited, translated and dated to 1212 a d , and in Andhra Pradesh in numerous
inscriptions from the second quarter of the thirteenth century into the beginning of the
fourteenth: see S w a m y 1975 and T a l b o t 1987.
40In the case of the PrayogamañjarT, its being rooted in the Siddhántas is evident,
for instance, in chapter 9 (see particularly 9:1 and 9:8, but see also 1:6 and 1:29). For
a characterisation of the láanaéivagurudevapaddhati, see p. cix below.
Preface xxxi

3. The third factor is that the currents of ritual and philosophical

thinking that evolved from the old pan-Indian 6aiva Siddhanta in
the Tamil-speaking South did, unlike those in Kerala, continue to
present themselves as being ¿aiva Siddhanta. As we have seen
above, in parallel with the growth of a body of tantras in San­
skrit that, unlike the earlier Siddhantatantras, laid down the rules
of public temple worship, there also flourished a school of increas­
ingly Vedanta-influenced theological speculation whose texts were
in Tamil, the first of them allegedly from the twelfth-century.

4. The fourth is th at many of the early texts are unpublished, or

partially published, or published in a minimally edited state that
leaves them barely comprehensible,41 and much of the worthwhile
secondary literature is in French, which is a barrier for some indo-
logists.

5. The fifth factor is disinterest. The pattern of development that I

have very crudely sketched seems to me not to be very difficult to
discern, and I am not the first to believe it to be discernable (see, for
instance, the works B r u n n e r , S a n d e r s o n ); but there has been no
very strong motivation to try to discern it. In the words of Hous-
MAN, ‘the faintest of all human passions is the passion for tru th ’.42
Indian religious traditions, for obvious reasons, can sometimes ne­
glect aspects of the study of their own historical development. And
some indologists seem content to read philosophical texts as expres­
sions of coherent systems of ideas, without any consideration of their
development. Assigning dates, in so fax as it has any interest at all,
can become for them no more than an expression of pride in the
texts: the more ancient they are, the more distinguished.

An innocent might here pose the question: Why devote so much energy
to questions of the chronology of texts? Is it of interest to know that
a certain South Indian exegete composed a particular work in 1157 a d ?
By itself this fact is of course pretty much devoid of interest; but in the
context of the dates of related literature it is invaluable information. Only
when we see the chronological relationships between the works of the 6aiva
41See p. lxxxvii below.
42Prom H o u s m a n ’s preface to his edition M. Manila Astronomicon Liber Prim us
(London, 1903) as quoted in H o u s m a n 1981:43.
xxxii Parakhyatan tra

Siddhanta can we then trace the intellectual history of the school and so
its relationship to other philosophies.
Now to return to the bibliographical issue with which I started, the
principal reason why a large number of publications purportedly devoted
to or treating of the Saiva Siddhanta axe not considered here in detail is
that they treat what we may refer to as the Tamil Saiva Siddhanta, a
system that is later than and, to some extent, separable from the Saiva
Siddhanta to which our text belongs. I say ‘to some extent’ because it
is clear that the school known as the &aiva Siddhanta that developed
in the Tamil-speaking South and the eaxliest of whose theological texts
(the Meykantacattirankal) purportedly date from the twelfth century,43
is closely related—it is clear, for instance, from the large body of ter­
minology shared by its Tamil texts and by earlier Sanskrit literature.
Indeed some South Indians tell me that it is unconscionable to pretend to
write about the Saiva Siddhanta without detailed treatment of the Tamil
sources. But although the Tamil school has plainly been influenced by, in­
deed has grown out of, the once pan-Indian Sanskrit one, it is self-evident
that there can have been no influence in the other direction before at least
the twelfth-century. This book is devoted to the study of a tantra in San­
skrit written before the tenth century, and so I feel justified in excluding
from detailed treatment the Tamil school and secondary literature that
discusses that school. I have, however, consulted many Sanskrit texts
43Precise dates are commonly given for each of these fourteen ‘foundational’ treatises.
All are placed in the thirteenth and fourteenth centuries except the first two, the
Tiruvuntiyar and the TirukkaJinuppatiyar, which are assigned to 1147 and 1177 AD
respectively. One work among the fourteen, the Cankaipanirakaranam records the
occasion and the date of its composition: 1313 AD. I have not been able to discover
on what authority dates have been assigned to the other thirteen works. Nor am
I aware of these dates being investigated in recent secondary literature. PRENTISS
(1996:237, fn.20), among others, refers for her dates to D ha v am on y 1971, a much
cited work often given the epithet ‘authoritative’. D hav am on y in turn (1971:175)
refers to I r a c a m a n i k k a n a r 1958 for the date of the T iruvuntiyar (for the other twelve
unsubstantiated dates he refers to no authority). But IRACAMANIKKANAR (1958:269,
n.31) appears not to give any justification for this date. The dates of the Meykanta-
cattirahkaf appear already (without evidence being adduced) in the preface (pp. 5-7)
of the Madras edition of 1897. We should note that S. S. SURYANARAYANA S a st r i
(1930:22, fn. 31), who appears to have been rigorous in his attem pts to date the various
authors he studied relative to each other, describes 1313 a d , the date given by Umapati
in the beginning of his Cankaipanirakaranam, as ‘the only date definitely known in the
history of Tamil ¿aivism’.
Preface xxxiii

written after the twelfth century, many of whose authors had certainly
felt the influences of the Tamilian school; but I have consulted them pri­
marily to mine them for quotations of the Parakhya, in order better to
reconstruct its text.
Thus far I think I have nearly justified the exclusion of Tamil sources
from the history of the pre-twelfth-century pan-Indian Saiva Siddhanta.
But there is a body of Tamil texts arguably recognised as some sort of
‘scripture’ by some authors of the largely post-twelfth-century Tamil Saiva
Siddhanta that may date from our early period: some of the devotional
Tamil hymns by certain of the Nayanmars may be contemporaneous with
some of the earliest surviving Sanskrit Saiddhantika writings.44 Whatever
the period(s) of their composition, these hymns are not directly relevant
to us because they were not in their own time in any sense Saiddhantika
compositions; indeed it is questionable whether any clearly defined the­
ological positions can be inferred from the hymns of any of the poets.
It is as literary expressions of devotion that they were cherished by sub­
sequent Tamil thinkers and so canonised;45 the theology of the Tamil
6aiva Siddhanta was formulated rather in the Meykantacattirankal and
its commentaries.46
I may have seemed harshly dismissive of some of the secondary lit­
erature in the foregoing pages, and so I acknowledge here that I have of
course nevertheless derived much benefit from it. I am well aware that my
own work will before long (and perhaps already does) seem tiresomely de­
ficient in one respect or another to some readers. And perhaps it is worth
44 Dating these Tamil poets is a vexed business and still the subject of debate. An
impression of the complexity can be gained from leafing through, for example, R a n -
GASWa m y ’s chapter ‘Age of Nampi Arurar’ (1991:114-77 [first edition 1958]) and G ros
1982 (‘postface’ to the 1982 re-edition of K a r a v e l a n e ’s Chants d4votionne!s tamouls
de Karaikkalam m aiyar, esp. pp. 96ff) and 1984 (introduction to G opal I y e r ’s edition
of the Tevaram, esp. pp. viii ff).
45This appears to be acknowledged even by those who affirm the Tamil charac­
ter (if not actually Tamil origins) of the 3aiva Siddhanta. See, e.g., D ev a s en a p a th i
(1966:273): ‘Tevaram and Tiruvacagam , (like the Prabandam of the Alvars) consti­
tute, if we may say so, the Tamil upanisads.’ Cf. also R a n g a s w a m y ’s conclusion, after
more than a thousand pages devoted to the ‘Religion and Philosophy’ of ArOrar, that
‘[i]t has not been possibly [sic] to label him as belonging to any particular Philosophy’
(1991:1265).
46For a useful treatment of the doctrines of this Tamil 3aiva Siddhanta, see D ev a s e ­
napathi 1966.
xxxiv Parakhyatantra

stating explicitly that there is, as I have implied, some most admirable
secondary literature.47

47Particularly noteworthy are the voluminous writings of B r u n n e r , amongst which

the introduction to the third volume of her translation and study of the SomaiambhiJ-
p a d d b a ti (1977) provides a good introduction to the early 3aiva Siddhanta, and the
articles of S a n d e r s o n (1985, 1990, 1992, 1995, *1996), which all go some way towards
articulating the relationships between the early 3aiva Siddhanta and its 3aiva tantric
context, touching in some articles on particular aspects: its doctrines (1992), the role
of ritual within it (1995), and its canon (*1996).
Shortly before completing this book, I have become aware of D v iv e d I 2000, pp. 2 3 5 -
427 of which give a useful account of the principal authors and doctrines of the early
pan-Indian ¿aiva Siddhanta. I have two small reservations about this treatment. The
first is that the presentation of doctrines often takes relatively little account of historical
development, in other words, does not articulate the relationships between the texts
that give slightly conflicting accounts of particular points of doctrine or attempt to
explain or comment on those differences (see, e.g., the treatment of the transmigratory
body on p. 374), and where it is historically more sensitive, it has elsewhere been
improved upon in a number of details (contrast, e.g., the account of malaparipaka
and karmasamya on pp. 357-62 with G oo dall 1998:xxxiii-xxxvi, and 215-220). The
second is that the account of the relations between most of the authors he discusses
has also, I think, been improved on elsewhere (this is particularly so of Aghora^iva,
TYilocanaiiva,'and Sarvatmaiambhu; see G oo da ll 2000).
 INTRODUCTION

The Parakhyatantra
and its place in the Saiddhantika canon
As will be clear from the numerous testimonia that appear in the appa­
ratus to the text, the Parakhya- or Saurabheya-tantra was once a valued
authority, much quoted both by writers of the period of the early pan-
Indian 3aiva Siddhanta, i.e. up to and including Aghora&va, and also by
thinkers of various of the subsequent South Indian strands of development
that go by the name of the 6aiva Siddhanta. It is curious, therefore, that
there seems to survive only one incomplete manuscript of the text,48 trans­
mitting patalas 1-6 and 14-15. The codex in which it is written (hereafter
Mv ; I continue to use the siglum to which I assigned it for my edition of
the Kirana, GOODALL 1998) is of unique importance to our understand­
ing of the early &aiva Siddhanta because it is also the codex unicus for
much of the Rauravasutrasahgraha49 which, as I have argued in my intro­
duction to the Kiranavrtti, is the only part of the printed ftaurava early
enough to have been known to the lineage of B hatta Ramakantha II, and
it is the only manuscript known to me which transmits the complete text
of the Svayambhuvasutrasangraha with the chapters in the correct order
(i.e. that preserved in the fragmentary Nepalese palm-leaf manuscript)
and unmixed with other (later) chapters, as we find in most South Indian
48I pass over here the other manuscripts listed in Mysore catalogues, MSS B 785 and
B 811, transcripts on paper in Kannada script (see p.cii ff below). An examination of
their readings reveals them to be apographs of Mv .
49Printed as the lvidy&p5da} at the beginning and end of the first volume of N. R.
B h a t t ’s Rauravagama. A handful of South Indian manuscripts transmit up to 4:41 but
no further. M Y transmits an upodghSta and ten chapters. B h a t t was not able to use
Mv for the constitution of the text of the upodghata 1:1-4:41. (I intend soon to publish
a list of improvements to the edition of the RauravasUtrasangraha and especially to this
part of the text.)
xxxvi Parakhyatantra

manuscripts.50 (Although the Mysore edition does not make clear that
it is based on My, the errors and gaps therein show that it must be.)
Furthermore the codex’s text of the Kirana is the closest among those of
all the manuscripts known to me to the text that Ramakantha had be­
fore him—closer even than the text of the manuscripts that also transmit
Ramakantha’s commentary.
50For a fuller discussion of the extent of the Svayambhuvasutrasahgraha and of
its clumsy incorporation in South India into a larger text called Svayam bhuva see
G o o da ll 1998:xlviii-li, in particular fn. 111. (Neither of F illio zat ’s editions of the
S vayam bhu vavrtti discuss the structure or extent of the text of which it is a partial
commentary, nor does his just published article on Sadyojyotis of the same period,
beyond a sentence to the effect that the commented chapters, 1-5, appear as chapters
33-7 in some manuscripts (2001:24).)
I earlier offered no hypothesis about the relation of these texts to a Suksma­
svayam bhuva of which three pad as are cited a few times by early writers (e.g. by
Abhinavagupta in Tantraloka 15:2c-3b and by Ramakantha in the M atan gavrtti ad
vidyapada 3:23c-25b and 26:63):
y o yatrabhilased bhogan sa tatraiva niyojitah
siddhibhah mantrasam arthyat.
This verse occurs also in the South Indian Svayam buva as 40:2c-3b (IFP MS T. 39,
p. 148) and equipped with a final pada: syad atroktam avistarat. But, as V a s u d e v a
suggests (*2000:239, fn. 170),
The whole of the extremely short 40th chapter of the IFI transcript 39 is
perhaps no more than a later South Indian fabrication specifically written
to include an earlier, authoritative citation from a lost work.
Both V a s u d e v a (ibid.) and myself ( G oodall 1998:373, fn. 607) mistakenly assumed
that no other verses survived attributed to the Suksmasvayambhuva. In fact Vaktra-
¿ambhu quotes two and a half verses that he attributes to the Suksm asvayambhuva in
the M rgendrapaddhatitlka (IFP MS T. 1021, p. 127), and he plainly distinguished the
work from the Svayambhuvasutrasahgraha, for he twice mentions both works together
in lists, one of which we have quoted above on p. lix, and the other is to be found on
p. 208 of the transcript.
A further half-verse is attributed to the Suksmasvayambhuva in the appendix to the
Sarvamatopanyasa, quoted between C:52 and 53 in Appendix I, and another is quoted
in the A tm a rth apu japaddh ati, IFP MSS T. 795, p. 78, T. 323, p. 123, T. 321, p. 125,
and T. 282, p. 116. Note that B r u n n e r ’s listing (1977:698) of IFP MS T. 192 as a
manuscript transmitting the Suksm asvayambhuvagam a and Suksm asvayam bhuvavrtti
is a slip; the manuscript is a transcript of Madras GOML MS R 16797 transmitting the
first four chapters of the Svayambhuvasutrasahgraha (including the verses of chapter 4
not commented upon by Sadyojyotis) followed by Sadyojyotis’s Svayambhuvavrtti, and
its readings are reported in F illio zat ’s editions marked with the siglum ka. There is
however other evidence of there having been a Suksm asvayam bhuvavrtti: Trilocanaiiva
quotes from it in his Soma^ambhupaddhatitlka (see B r u n n e r 1977:419, n. 244e).
Introduction xxxvii

It is true that quotations from the text axe not especially common in
the works of Saiddhantikas up to and including Aghorasiva—Ramakantha
quotes it by name only once (ad Matahgavidyapada 12:25—27b, pp. 347-
8), Narayanakantha only twice (ad Mrgendravidyapada 2:7, p. 58 and
ad Mrgendravidyapada 11:11, p. 231), and thus Aghorasiva too, who in
his works on doctrine rarely quotes an authority that has not previously
been quoted by these important forbears, refers to it infrequently (ad
Nadakarika 12, Bhogakarika lOOc-lOlb (untraced in M Y), and without
attribution ad Tattvatrayanirnaya 6, Tattvapraka£a25, 44-5, Ratnatraya-
parlksa 30ab and Ratnatrayaparlksa 180c-182b).
Is it conceivable that the text’s being taught by Prakasa rather than by
a form of Siva himself diminished the authoritativeness of the PareLkhya in
the eyes of some? A passage from Ksemaraja’s Svacchandatantroddyota
(ad 10:516c-517b quoted in fn. 604 on p. 309 below) suggests this, but it
seems likely that Ksemaraja takes such a position there merely because
he wishes to find a reason for upholding a teaching of the Svacchanda
against assertions of the Mrgendra and the Parakhya. Judging from the
number and range of its quotations, particularly in South Indian works,
the Mrgendra’s importance in the Saiddhantika exegetical tradition seems
to have been huge in spite of its being a redaction by Indra rather than
diva’s words.
Whatever be the reason for their relative paucity, these few early
Saiddhantika attestations, taken together with the very substantial quo­
tations that appear in the tenth chapter of Ksemaraja’s Svacchanda­
tantroddyota, serve to prove that this Parakhya is an early work.
Thus it may join the tiny list of surviving demonstrably early listed
Siddhantas51—the Kirana, the Ni£vasa, the Rauravasutrasahgraha, the
Svayambhuvasutrasahgraha, the [Pa uskara- ]Par am es vara.52 For although
it does not figure in the standardized South Indian list that Bhatt tabu­
lates in his introduction to the first volume of the Raurava, it appears at
the end of a number of early versions of the list of twenty-eight primary
scriptures, namely those of the Parame^vara, the SnkanthTya, the Kirana,
51 For a reasoned account of which Saiddhantika scriptures we may assume to have
predated the Kashmirian thinkers of the lineage of Ramakantha II whose works helped
to shape the school’s theology see G oo da ll 1998:xxxix-xlvii.
52Som e m ight include here th e non-eclectic recensions of the K a lottara on th e grounds
that they are redactions of the scripture listed as the V athula/V atula (see GOODALL
1998:xlv-xlvi, fn. 103, qu otin g S a n d e r s o n ).
xxxviii Parakhyatantra

and that which prefaces the Jnanapanca^ika recension of the Kalottara.53

T w o e a r ly P a r a k h y a t a n tr a s ?
Our Parakhya does not, however, appear to be the same as that quoted
in the Brhatkalottara.54 Professor S a n d e r s o n has kindly furnished me
with his preliminary edition (*1996b) of the ¿ivabhedapatala and the
tantrotpattivyakhyapatala55 which purport to give the mula- or adi-sutras
of the twenty-eight root scriptures. The Parakhya is last on the list, and
its sutra, and a brief commentary thereon, read as follows (verses 92-5b,
f. 55r , lines 2-5):
athavyaktam mahalihgam purusatltavacakam
j nan am sivatmakam suksmam sarvavijhap tikaran am
adisutram idam jheyam saurabheye parahvaye
athavyaktamahalihgaproktya tattvam gunatmakam56
tatha ¿ivatmakoktya tu ¿ivam eva pad am smrtam
tasya vacyasya ye mantra vacakah saktirupinah
ata etatpadenoktam purusatltavacakam

This sutra appears nowhere in what My transmits of the Parakhya and,

although it is possible that it occurred in one of the chapters that was
not copied, this is unlikely, firstly because adisutras, as the name tells us,
occur at or towards the beginning of a work and we seem to have what
must have been intended to be the beginning of our Parakhya preserved
53See G o o d a l l 1998:402-17 for a tabulation of these lists, together with rudimentary
editions of the lists that are drawn from unpublished sources. The list which prefaces
the Jnanapancatfika I treated as belonging to the JnanapahcaJika in GOODALL 1998:412,
but Dr. A c h arya has pointed out to me that in other manuscripts them the one I
consulted, a division is clearly marked between the account of the canon and the first
speech of Karttikeya, which in fact marks the beginning of the Jhanapahca^ika. All
the verses of this prefatory section from the seventh verse up to and including the one
before the true beginning of the tantra are to be found in the Pratisthalaksanasarasa-
muccaya as 2:107-29, which is in fact the list I referred to in G o o d a l l 1998:417, fn.
149, but had been unable to see.
54This section of the Brhatkalottara has been discussed at greater length in G oo da l l
( 1998:414-17). I repeat here a certain am ount of that inform ation since it is relevant
to the Parakhya.
55Brhatkalottara, National Archives of Kathmandu 1-89, NGM PP Reel No. B 24/59,
lK a lo tta ra \ ff.47v-5 5 r.
56gunatmakam ] em. SANDERSON; gunatmakam smrtam MS
Introduction xxxix

in My , and secondly that beginning contains a plausible mulasutra (1:4

or 1:5 or both).57 It is possible then that the Brhatkalottara knew an­
other Parakhya, and this is suggested by another passage in the same
tantrotpattivyakhyapatala in which divisions of the twenty-eight funda­
mental scriptures are listed (verses 16-30b, f. 51r , line 6-52r , line 1). In
the last half-verse of this passage the Parakhya is said to be twofold:
saurabheyam (e m . SANDERSON; °bhedam MS) parakhyam ca
dvividham ca parahvayam
This last half-verse may mean then that the redactor (s) of the Brhat­
kalottara knew of two parts of a Parakhya or of two independent works,
one known as the Saurabheya and the other as the Parakhya. The adi­
sutra it quotes must then be assumed to belong to the one not preserved
in My . As a source of information about the canon the Brhatkalottara
must, however, be used with caution: very little of the material in these
patalas can be verified (only the adisutras of the Rauravasutrasangraha,
the Kirana, and the Svayambhuvasutrasahgraha can be found in surviving
works) and some of the information does not fit as neatly as might be
hoped.58 Furthermore the solution is not entirely satisfactory because
Saurabheya seems elsewhere to be used as an alternative name for our
Parakhya (see p.cviii).
If we axe to make sense of what the Brhatkalottara tells us, we might
assume that what My transmits is the upabheda of the Parakhya that
the Brhatkalottara calls Saurabheya, since that name Saurabheya can be
argued to be appropriate to it, as we shall see below,59 and thus both
names can be used of it. The lost work from which the untraced adi­
sutra is quoted might then be the upabheda of the Parakhya which the
Brhatkalottara actually calls Parakhya.
As for the appropriateness of the name Saurabheya, I quote S a n d e r ­
s o n ’s suggestion (G OO DALL 1998:lxv, fn. 156):

57It is clear that an adisutra need not be a unit of thirty-two syllables: Ramakan^ha
takes Kirana 1:1 lc —12d to be the ac/isufcraof that work (Kirana 1:13, which is identified
as the adisutra in the B rhatkalottara (f. 54 v, lines 3-4) Raraakan^ha refers to as a prati-
jhasutrantaram ), and for the Vijaya the Brhatkalottara identifies just two p a d as as the
adisutra (f.52v, line 2).
58See, e.g., th e inform ation ab ou t the subdivision o f the Ni£vasa qu oted in GOODALL
1998:416.
59We can assume that the reading saurabhedarp is a slip, although this too could be
appropriate, since the teacher of the tantra is the sun.
xl Parakhyatantra

The interlocutors of the Parâkhya axe Prakgtéa (the sun) and

a certain Pratoda, who can be identified with Vasistha,60
because this information is given when a passage from the
Parâkhya is quoted in Taksakavarta’s digest (f.40u, line 15):
pratodo bhagavân vasistha u vâ ca This connection with
Vasistha may explain the Parâkhya’s other name: since
Vasistha is closely associated in mythology with Surabhi,
the ‘cow of plenty’ produced at the churning of the ocean,
Professor S a n d e r s o n proposes (in a letter of 2.ix.96) that
Saurabheya means ‘taught to Saurabha’, Saurabha denoting
Vasistha.
The same passage of Taksakavarta’s Nityâdisangrahâbhidhânapaddhati
identifies Prakâia as the sun, introducing his first speech with prakâéo
bhagavân sürya uvâca, and this identification is confirmed by the speaker
indication before 4:40 in Mr ’s text. I give below a translation of Taksaka­
varta’s quotation, which is to be found as A :l-8 in Appendix I.
The venerable Pratoda, [that is to say] Vasistha spoke:
Earlier [you taught that] the five brahmamantras are arranged
as limbs and subsidiary limbs [of Sadaiiva]. W hat is the point
of these supposititious limbs that you call ‘heart’, etc.? (1)
Prakasa, the Lord the sun, spoke:
These limbs being said to be limbs belongs to a teaching that
is couched in figurative language (upacâravidhisthitam). For
even those [mantras] that we call armour and sword [viz. the
KAVACA and the ASTRA] are here [spoken of figuratively as]
limbs. And those two are not [in fact] limbs; they become
[spoken of figuratively as] limbs because they are occasioned
by [real] limbs. (2-3b)
The HRDAYA is put o n like a protective cloth for the protection
of the heart; the élRAS is something wrapped about the head
as a protection for the head; the CÜLIKÂ is a protection for the
head; and the k a n k a n a is a protection for the body. (3c-4)
^ T h ere are precious few instances of verse-filling vocatives in Prakàtéa’s speeches
that could confirm this identification. Pratoda is once addressed with mune 4:166b
and in ¿>ataratnasarigraha 61, said in the commentary to be from the Parâkhya but
not traced in Mv (see Appendix I.L:128), the address m unisattam a is used. One might
also regard the final word of Appendix I.G:93d as a vocative and accept that it once
formed part of our text.
Introduction xli

Once he has grasped the weapons, the mantra-practitioner is

fearsome, like a soldier; he cannot be vanquished by lower
creatures; [he is] like [the bird] Tarksya among snakes. (5)
This fashioning of his ‘limbs’ [is performed] in the same way
as the fashioning of his body [with the brahm am an tras]. A
making firm [of this body] of the sadhakay which is produced
with(?) pride/conviction, is then to be accomplished. Hav­
ing become ¿iva internally and externally, as 6iva he should
worship &iva. (6)
P ratoda spoke:
Since we see [in worldly interaction] that the relation between
one who honours and one who is honoured is like [the rela­
tionship] of an inferior and a superior, if he has become ¿iva
and is then literally ¿iva, how can he be a worshipper? (7)
Prakaia spoke:
The Lord is in a palace atop the pure path; to reach Him is to
become equal to Him. Without becoming equal to Him, the
[aspirant] cannot worship Him. For we observe [in the world]
that amity, which results in the [desired] fruit, [takes place]
between those of like qualities. (8)

The passage quoted in Taksakavarta’s digest does not overlap with the
parts of the text that Mv transmits; but its style and subject matter
are certainly characteristic of My ’s Parakhya, and Mv omits chapters 7-
13, so we may suppose that the passage belonged to one of these. The
same may apply to the numerous quotations, relating principally to ritual,
which cannot be located in My,s text. As we know from 6:81, ritual was
to be treated in the now missing section of text that once followed the
sixth chapter.
Now there is in fact other evidence for the existence of more than one
Parakhya: the twelfth-century JhanaratnavalT of Jnana^ambhu (see p. cx
below) quotes a number of verses on the theme of prayadcitta which it
attributes to a Parasarnhita (Appendix I.D:59-77). This label by itself is
of course not enough to show that he was quoting a different text from our
Parakhya (Ksemaraja’s quotations regularly use the label par ay am, which
could be an ellipsis of either parasamhitayam or of parasamhitayam, and
Tryambaka^ambhu’s quotation of 4:167 is prefaced by the latter); but the
quotation here follows immediately on from another quotation treating
xlii Parakhyatantra

the same theme attributed to the ParOkhya (Appendix I.D:56-8). The

first quotation is a brief account that, while not distinctively characteristic
of our Parakhya, would not seem obviously out of place in it; the quotation
attributed to the Parasamhita, however, is a relatively prolix account that
is, I think, not typical of our text. It is possible, then, that it is this lost
Parasamhita that is the Brhatkalottara's second Parakhya. And it should
be borne in mind that some of the untraced quotations in Appendix I may
belong to this lost source.
One further work should be mentioned that is confused with M Y's
Parakhya, and that is the (Maha-)Karavlramahayaga, a work belonging to
the Kalikulakrama listed under what is supposed to be an alternative title,
Paratantragamay in the New Catalogus Catalogorum (Vol. XI, p. 201).
It is clear that the names alone are the source of the confusion. The
two manuscripts listed under this head that are recorded as listed in the
Mysore catalogue of 1922 are of our Saiddhantika Parakhya (see p. cii
below) and the rest61 do not transmit our text.

R elativ e chronology
I suggested in the introduction to the Kiranavrtti that the lists of
Siddhantas might reflect their chronology. I thought of withdrawing this
afterwards, because there seemed to be no reason why this should have
been so (the redactors would surely not have intended to construct lists
that reflected the order of composition). But here, once again, the rel­
atively 4modern’ flavour of the Parakhya, which is last in every list in
which it appears, supports the idea. (But of course we must not forget
the possibility that the Parakhya that is listed is not the text transmitted
in Mv , but the other work of the same name known to the redactor of the
Brhatkalottara.) If the lists grew as the tantras got written, then they
might unintentionally have come to reflect roughly the order of their com­
position. A relative chronology of these is extremely difficult to establish,
since the redactors of scripture try not to leave clues, and there is little
external evidence. In my introduction to the Kiranavrtti I grouped possi­
ble kinds of internal evidence under the following heads: cross-references;
61 MSS 5953, 5954, 5955, and 6822 of the Collections of the Royal Asiatic Society of
Bengal, described by Haraprasada S hastr I in Volume VIII, Part I of their catalogue
(1939:142-7 and 874), as well as Cambridge University Library MS Add. 1477 and
India Office Library MS 2590.
Introduction xliii

discrepant lists of the principles (tattva) with which the universe is struc­
tured; the structure of the tantras; oddities of doctrine; peculiarities of
language; positioning within the traditional lists of twenty-eight. We
have mentioned the last of these, and the first gives us no help with the
Parakhya. The evidence of peculiarities of language has to be used with
care: in the case of the Kirana it now seems clear to me that the passages
which contain most ai^a forms are those giving injunctions and describ­
ing rituals, for it is in these that the redactor reveals his difficulties with
constructing correct optatives (forms such as hunet are common) and his
failure to distinguish when to use lyap and when ktva. In the philo­
sophical portion of the Kirana relatively few ai^a usages occur. Of the
Parakhya only the doctrinal portions are transmitted and these only in
one manuscript. W ith this caveat stated, it is fair to observe that its
Sanskrit seems in some respects ‘purer’ and is metrically more ambitious
(each chapter ends with a verse Hot- in anustubh), but see the discussion
of the Parakhya's language and metre below.
The use of developed terminology of the 3aiva Siddhanta I have also
advanced as a criterion for the relative dating of the Parakhya ( G o o d a l l
2001a:331), but this can be extremely treacherous. The term pancakrtyaf
a term common in commentatorial works for the ancient group of diva’s
five cosmic functions (assumed by commentators to be listed in Raurava-
sutrasahgraha l:15ab), but not, I think, attested in other early Siddhantas
with the exception of the (also relatively late) Mrgendravidyapada (3:8d),
is to be found in Parakhya 2:123d. Remarking on this in G o o d a l l 2001a,
I alluded also to the mention of praiayakalas in Parakhya 4:20f as being
perhaps the earliest instance of the use of the term in a Siddhantata-
ntra (2001a:331). In fact we find it in verse 4 of the fragment of what is
probably the Ur-Pauskara quoted in the JhanaratnavaH and reproduced
on p.liii below. Thus it is perhaps that text, rather than the Malinl-
vijayottara (as suggested by S a n d e r s o n , quoted by G o o d a l l 1998:184-
5, fh. 71), that was the source of the Saiddhantika classification of akala
souls into pralayakala and vijhanakala.
In its list of the constitutive principles of the universe the Parakhya
is the closest of the demonstrably early tantras to the canonical post-
scriptural Saiva Siddhanta of the exegetes, for from the bhuvanapatala
(chapter 5) it is clear that its tatfcvakrama is exactly that of the Tat-
xliv Parakhya tan tra

tvaprakâéa,62 but for the omission of sakti. (Since siva and áakti are
ontologically indivisible, it is not clear to me whether this omission need
be regarded as a significant deviation from the Tattvaprakasa's list.) In
this and in other matters of doctrine the Parakhya, like the Kirana and
the later, still more àâstric Mataùga and Mrgendra, is evidently trying
to present and defend a reasoned, consistent world view. P ratoda’s ques­
tions, like those of Garuda and Matanga, insistently probe possible doubts
and inconsistencies and are not, as those of other interlocutors sometimes
seem, the perfunctory requests for knowledge periodically required by the
genre.
We may conclude that the Parakhya is probably the latest or one of the
latest of the surviving listed pre-tenth-century tantras of the Saiddhântika
canon.

E xcursus upon th e Raurava and th e R auravasütrasañgraha

One further observation should be added to this discussion. Since my
discussion of the Saiddhântika canon appeared in the introduction to the
first volume of the Kiranavrtti, one book has been published in this series
that implicitly challenges the stratification I have proposed, and that
is the translation of the Raurava by D a g e n s and B a r a z e r - B i l l o r e t
(2000). They are not of the view that the Rauravasütrasañgraha is the
only part of the text sufficiently early to have been known to Kashmirian
exegetes of the tenth century, and since this bears on my stratification, but
I intend instead to leave a detailed examination of their argumentation to
a later publication. Briefly, my own position is that the many quotations
attributed to the Raurava in the works of early Saiddhântika authors (i.e.
up to and including the twelfth-century Aghorasiva and his immediate
disciples) that are to be traced to the Rauravasütrasañgraha demonstrate
that the Rauravasütrasañgraha was the early Raurava known to those
authors. These same early authors do not quote from the corpus that has
been published as the ‘kriyâpàda’ of the Raurava,63 and this suggests that
62T h e Bhoja who authored this work is, as G e n g n a g e l argues (1996:21), probably
to be placed in between RâmakanÇha and Aghoraáiva.
630 n e chapter of the ‘kriyâpâda\ 58, contains material from Rauravasütrasañgraha. 8,
and that material is cited; but chapter 58 is cooked together out of quotations attributed
to the Raurava, and the overlapping material derives, I believe, from the Raurava­
sütrasañgraha. D a g e n s and B a r a z e r - B il l o r e t imagined that they had found an
independent quotation that confirmed the antiquity of the version found in chapter 58
Introduction xlv

the early authors did not know that corpus. The arguments of DAGENS
and B a r a z e r - B i l l o r e t (2000) for proving the relative lateness of the
Rauravasütrasangraha and the relative antiquity of the lkriyâpâda’ of the
Haurava seem to me to amount to a collection of conflicting strategies
for explaining away the evidence of the many quotations attributed to
the Ha tira va that we find in the Rauravasütrasangraha. They argue, for
instance, (2000:xiv) that the quotations must be from an earlier Haurava,
since they are labelled Haurava and not Rauravasütrasangraha (this is
in fact an exaggeration), and yet on p.xvi they acknowledge that the
many quotations we find from the Rauravasütrasangraha show that, by
claiming to be scripture at second or third remove, the Rauravasütra­
sangraha was not unsuccessful in attaining recogition. Later (2000:xlii)
we find them suggesting that the Rauravasütrasangraha was a ‘memento’
of the Haurava sufficiently close to its original for subsequent authors
to get confused about what they were quoting. Later still we find the
claim (p. 1) th at the honour in which the exegetes of the tradition held the
Raurava they quote shows that they could not actually have been quoting
from so meagre and disorganised a work as the Rauravasütrasangraha, in
which the quoted lines happen to occur but which is not their source. To
me D a g e n s and B a r a z e r - B il l o r e t make the impression of battling
against rather than using each piece of textual evidence that might have
helped them to build up a coherent account of the genesis of the Raurava
‘corpus’. And they have not discussed the earliest and most important
evidence: the testimony of Sadyojyotis, the earliest Saiddhântika exegete
of whom works survive. For D a g e n s and B a r a z e r - B i l l o r e t it seems
that ail that was really great about the Ur-Raurava that has survived are
its name and reputation (2000:1):
... quant à sa réputation passée elle est attestée moins par les
citations dont on a parlé que par les innombrables signes que
ce texte a été (très certainement à plusieurs reprises) adapté,
mis au goût du jour et du heu, pour demeurer une référence
incontestable.
Now there may indeed once have been an Ur-Raurava that is now irre­
trievably lost. But we do not have the evidence to prove whether or not
(2000:xxviii, fn. 50), but they failed to realise that the quotation in question is in fact
not independent but one of the quotations that is a principad source for chapter 58 of
the edition.
xlvi Parakhyatantra

such a thing existed. W hat the evidence of substantial early attributed

quotations from the Rauravasutrasangraha and the absence of such quo­
tations from the 'kriyapada1 allow us to conclude is that the earliest now
surviving Raurava is almost certainly the body of chapters transmitted
to us of the Rauravasutrasangraha.

* _
D ates and the Saiva Tantric canon
... Concerning the chronology of the early scriptural sources
of Tantric 6aivism we can do little more than assert for most
of the texts known to us that they predate the citations that
appear in the works of the earliest datable commentators, that
is to say, in works of the tenth to early eleventh centuries from
Kashmir or Malava, and for a few of them, that they go back at
least to the early ninth century since they survive in Nepalese
manuscripts of that d a te ...
Going back further than this we lose sight of titles and can
only establish that Tantric 3aiva texts of certain familiar kinds
must have been present and that these or some of these were
probably works among those that were current later. Thus I
propose that a scriptural corpus of the kind we find later in
the Saiddhantika. scriptures must have been in existence by
the beginning of the seventh century. There survive inscrip­
tions recording the Saiddhantika £aiva initiation of three ma­
jor kings during the second half of that century, and during
its first half the Buddhist philosopher DharmakTrti (c. 600-
660) goes to the trouble of attacking the Tantric practice of
initiation as the means to liberation. These facts reveal that
Tantric &aivism of this relatively public and strongly soterio-
logical variety was not merely present in the seventh century
but well established. And this implies the existence of Tantric
3aiva scriptures.64

After his magisterial treatment of the earliest diverse pieces of external

evidence th at pin down the ‘limits before which Tantric &aiva literature
can be seen to have existed’65 S a n d e r s o n observes (2002:14-15):
^ S a n d e r s o n 2002:2-11 [footnotes om itted].
65SANDERSON 2002:14.
Introduction xlvii

For evidence of what it postdates, we must look to the texts

themselves. Since they have been composed as scripture, that
is to say, as transmissions of a timeless revelation, they are
less than generous in this respect. Their redactors seem to
have been careful to avoid references to historical persons and
events that would undermine faith by implying a terminus
post quern; and the device of prophecy, which would have al­
lowed reference to the past without this consequence, is rare in
this predominantly prescriptive literature. So one is reduced
to trying to get the better of the redactors by identifying ele­
ments in their texts which they probably considered timeless
facts but whose introduction can nonetheless be dated, if only
approximately.

One such element that S a n d e r s o n goes on to mention and that we find

in the Parakhya is the use of notions of Greek astrology, in particular
the listing of the planets in the order of their lordship of the weekdays
(Parakhya 5:115-27), since ‘[tjexts with these elements can hardly be
earlier than the fourth century a d ’ ( S a n d e r s o n 2002:15-16).
V a s u d e v a ’s illuminating discussion of the nadiphantakrama
(*2000:xli-lxii) ingeniously makes use of another kind of datable evidence
that might once have appeared timeless: the graphemes of a particular
script. He here convincingly demonstrates (particularly *2000:lviii-lxii)
that the nOdiphantakrama is not an arbitrary sequence of characters but
one that makes sense if derived from an arrangement of the characters of
‘the Kusana and early Gupta version of the BrahmT alphabet’ such that
they make up the body-parts of the goddess Malinl.66 V a s u d e v a is of
course aware that this does not enable us to date any particular TYika
text to between the second and fifth centuries (*2000:lx).
Such ingenuity is not required to date the Parakhya, which we can be
certain does not belong to such an early phase of Saiddhantika literature,
for we can plainly discern the influence upon it of thinkers of the seventh
century. It is worth remarking that the author of the Parakhya seems
60t[I]n the TVika’s Nadiphantakrama the written shape of each grapheme taken singly
was identified as resembling a certain bodily limb or organ; taken together the whole
syllabary represented the anthropomorphic body of the alphabet deity. When listed
in the conventional head-to-toes order of the nyasa-rite a particular rearrangement of
the alphabet is arrived at, and this is the sequence beginning with NA and ending with
p h a . ’ (V a su d ev a *2000:lxi-lxii).
xlviii Parakhya tan tra

not to have been particularly careful in suppressing altogether references

to historical personages if they seemed ancient enough. In his account
of the conventionality of language he alludes to metrical terms in order
to make the point that they are conventions rather than eternal givens
(6:47). In other words, he implicitly admits that the terms would be
incomprehensible to someone not familiar with the work of Pingala, and
this point is made explicitly in the Sabasabhasya, on which, directly or
indirectly, he is almost certainly drawing at this point. The same passage
refers to the muni who codified grammar (6:48), and this can surely only
be Panini. (His position that the Vedas are not authorless, a corollary of
the position that language is conventional, means that they too are not
beyond time, but they are perhaps beyond historical time.) In short, the
author of the Parakhya appears not to have wished to disguise altogether
that the Parakhya, at least in this redaction, had a place in human history.

The sources and the date of the Parakhya

Like the Mrgendra and the Matahga, and unlike most other surviving
early Siddhantas (Ni£vasa, Paramesvara, Kirana, Sardhatrisatikalottara,
Sarvajhanottara, etc.), the Parakhya treats theological and philosophical
problems in great detail, is thematically tightly structured, and is written
(in part) in what aspires to be the style of philosophical karikas.
Although I have not recognised a very large number of close verbal
echoes of ¿astric texts outside the &aiva tradition, the Parakhya very fre­
quently reproduces the arguments of such texts. It is plain that the earli­
est Siddhantas (the Nisvasa, the Rauravasutrasahgraha, and the Svayam-
bhuvasutrasahgraha) borrow much of their fundamental ontology from
Sahkhya thinkers. Now the Parakhya, of course, inherits this ontology
and draws on Sahkhya sources;67 but it evidently belongs to a later (or
at least conceptually later) phase, in which Saiddhantikas were at pains
to bring some of their doctrines into line with certain developments in
Gastric thought that we can trace to the writings of quite different rivals:
Mlmamsakas, Vedantins, Vaisesikas, and Naiyayikas. I have earlier as­
fl7Sarikhya ideas pervade the entire text, but for some particular instances see foot­
notes 141, 144 and 328 on pp. 180, 182 and 235 below, and compare 4:4-5 with
Sahkhyakarika 7, 4:70-1 with Sahkhyakarika 12, 4:107-8 with Sahkhyakarika 38, and
4:125 with Sankhyakarika 27. Notice also the echo of YogasUtra 1.23 in Parakhya
14:12c.
Introduction xlix

serted ( G o o d a l l 2001a:332) that Dharmaklrti’s insistence on the sadhya

and sadhana in formal argument being necessarily connected (avinabhava-
niyama), i.e. related by karyakaranabhava or by svabhava, was probably
the ultimate source for the pronouncement in Parakhya 2:6. This now
seems to me impossible, as I will later explain (see fn. 103 on p. 167 be­
low);68 but we do find an echo of Dharmaklrti in Parakhya 6:49cd, which
recalls and may be based on Pramanavarttika l:320ab.
The influence of Mlmamsaka thought is in evidence in almost all the
Parakhya’s philosophical discussions. We have referred above to one pas­
sage based directly or indirectly on the Sabarabhasya. I suspect that there
are a number of conscious echoes specifically of Kumarila’s discussions,
but this is often difficult to prove.
I have earlier argued (GOODALL 2001a:332-3) that such an echo is to
be found in the Parakhya’s treatment of the proof of the existence of a
creator god.

The Kirana's naive presentation of the argument by which

the Lord is inferred from his effect, the universe,69 shows no
awareness of Kumarila’s objection that if the Lord’s creativ­
ity is to be compared with the potter’s, then the Lord should
be perishable and have other such undesirable qualities of the
potter.70 Ramakantha, of course, is aware of Kumarila’s ar­
gument, which he quotes ad loc., and his response is that each
craftsman is omniscient and omnipotent within his own sphere
of action.71 Now the same line of response is implicit in the
general rule formulated in Parakhya 2:29-30b:
68Cf. M atangavidyapada 3:9abc, quoted in fn. 103 on p. 167 below. SANDERSON
(2002:16) has pointed o u t a couple o f other echoes of non-6aiva Gastric te x ts in the
Matanga: Sankbyakarika 62 is paraphrased in vidyapada 6:63c-64b and D ign aga’s
definition o f pratyaksa (pratyaksam kaJpanapodham) given in the pratyaksapariccbeda
of the Pramanasamuccaya is alluded to in M atahgayogapada 4 :15c-16a (a nirde^yam
asandigdbam kaJpanapodbagocaram/ pratyaksam ).
69Kirana 3:12: stbularp vicitrakam karyam nanyatha ghatavad b h a vet/ asti betur
atab ka^cit. karma cen, na hy acetanam.
70¿Jokavarttikay sambandhak$epaparihara 79-80.
71 K iran avrtti 3 :12.26-7 and 30—1: na ca viruddho hetuh . . . d rsta n te'h i g b atS-
dav ayam betuh svasadhye svakaryasar vajfiat vasarvakartrtvaJaksanenvaratvena vya-
ptab siddbo yatas tasyam^enapi vaikaJyena ghatadar^anad avinaJitvenapi kumbbaka-
ratmano n itya tva t tasyaiva ca kartftvat.
1 Parakhyatantra

nimittam Tgvarakhyam tad yad drstam saha-

karanam
upadanam ca yat suksmam sarvakaryesu samhitam
karananam trayam tena sarvakaryesu samhitam72

And the point is reiterated in Parakhya 2:63-4b:

sadhanahgaphalaih sardham vetti sarvam idam tatah

yatha tantvadikrt karta visayTkrtya tani sah
tasmin pravartate karye tad vat tasmin par ah ¿ivah.

Some such echoes may be more apparent than real, but one verse con­
tains what I think really must be an allusion to Kumarila. Consider the
following objection of Pratoda (Parakhya 3:38):

tathyam yac codanavakyam agnihotradivacakam

tasya jhanasamutpattau napramanyam tridha sthitam.

True statements of Vedic injunction (tathyam yac codanar

vakyam) that teach such things as the Agnihotra are not non-
authoritative in [any of the] three ways [in which something
may be non-authoritative] (tasya ... napramanyam tridha
sthitam ) when understanding [of them] arises (Jhanasamut­
pattau).

Now these three are listed in 3lokavarttika, codanasutra 54ab:

apramanyam tridha bhinnam mithyatvajhanasamgayaih. It is true that
Kumarila is basing himself on a discussion in the £abarabhasya ad
Mimamsasutra 1.1.4a ( F r a u w a l l n e r 1968:26), but here P ratoda’s dis­
tinctive formulation echoes that of Kumarila.
Other echoes of Kumarila can, I think, be discerned when Prakaia
refutes vivartavada (1:44) and when the Parakhya adverts to the problem
of the circularity of God and his scripture proclaiming each other (2:71c-
72b); and MTmamsa seems even to have influenced the choice of topics:
much of chapter 3 (3:23ff) is devoted to an incongruous (for a Saiva tantra)
72‘The instigating cause is that which is called the ‘lord’; that which is seen [such as
the stick, wheel, etc.] is the auxiliary cause; that which is the material cause is matter.
This triad of causes is involved in all effects and can therefore be inferred for every
effect.* I have followed here the readings and interpretation of the ¿ataratnollekhinTad
¿ataratnasangraha 15 ( = Parakhya 2:29); but see annotation ad loc.
Introduction li

discussion of whether the apauruseyatva of Vedic revelation can be proved

by any of the six pramánas.
We find also echoes of philosophical tags from other disciplines. A
catchy half-line of the Brahmabindüpanisat is to be found in Parákhya
1:42; a much used Carvaka half-fine intended to question the validity of
anumána occurs as Parákhya 2:10cd (though here it appears to be used
inappropriately to reject arthápatti as a pramána while retaining anu-
mana); well-known Mimamsaka tags Eire to be found in Parákhya 2:12
and 6:14.73
In many passages, of course, we find what must already have been
philosophical clichés by the time of the composition of the ParaJehya, and
so we cannot say that the texts in which they first occurred were direct
sources for the redaction of the tantra: notable are the stock discussions of
sphota in 6:9ff, of the connection between word and meaning (éabdártha-
sambandha) in 6:17ff, of the apauruseyatva of Vedic revelation in 3:23ff, of
the Cárvákas in l:17ff, of ksanabhañgaváda in l:28ff. Another difficulty
in dating the Parákhya by attempting to identifying its literary sources
and thereby to establish its position in the history of philosophy should
be at least alluded to here. The Parákhya may treat some philosophical
themes but it is not a work of philosophy and we cannot therefore expect
it to give a well-rounded and up-to-date reflection of contemporary Indian
thought in the course of defending its own theology.
V a s u d e v a (*2000:176) has identified a Vaiáesika allusion in Parákhya
14:95 whose formulation may be an echo not of the Vaiáesikasütra but
of Candrananda’s vrtti thereon (see fn. 836 on p. 380 below). If this is
indeed an allusion to Candrananda, then this may one day be a piece of
evidence that could be used further to pin down the date of composition of
the Parákhya. But the period in which Candrananda wrote is not known.
I s a a c s o n (*1995:140-1) reviews the evidence adduced to date and places
him between c. 600 AD (on the strength of his reference to Uddyotakara)
and the tenth century (on the strength of what are probably borrowings
in Helaraja’s commentary on the VákyapadTya).
Among other tantras, as we have observed, the closest in style and
tone appear to be the Mrgendra, the Matañga and the South Indian
Pauskara. My view that the Pauskara postdates Ramakantha I have ex­
pressed before ( G o o d a l l 1998:xfiii-xlv and again G o o d a l l 2001a:329).
730 th e r non-tantric clichés include 6:44ab, 6:47ab, 14:63cd, and 14:89a.
In Parakhyatantra

Furthermore I have argued ( G o o d a l l 2001a:329-30) that for the por­

tions that the Pauskara shares with the Parákhya it is the Pauskara that
was the borrower; indeed it is not improbable, as I have there suggested,
that the eighth chapter of the Pauskara (in which all the shared portions
are to be found) is entirely an interpolation. One freshly discovered piece
of evidence for its date is worth recording here, since it will be useful to
us below in another context.

E xcursus upon th e Pauskaras

It may be recalled that the famous twelfth-century commentator Aghora-
siva appears to be the first author to have cited a number of distinctive
verses belonging to the South Indian Pauskara, but that he never gives a
labelled quotation from the text (GOODALL 1998:xliv, fn. 10174). Aghora-
siva’s not labelling these quotations, I have suggested, might be accounted
for if we assumed that he was uncomfortably aware of two Pauskaras,
and that his predecessors quoted from the other alone. This still seems
to me a not implausible hypothesis, and indeed we find that Aghoraáiva’s
contemporary Jñánasambhu, a South Indian, but living in Benares (see
p. cx below), does not quote from the newer Pauskara but only from the
older one. One of his quotations is of especial interest in part because,
unlike most other fragments of the old Pauskara that have come to light,
it overlaps with a teaching found in the new Pauskara (JñauaratnavalTy
Madras GOML MS R 14466, p. 254, IFP MS T.231, p.281-2):75
74To the list given there of unlabelled quotations from the Pauskara in the works
of Aghoraáiva should be added the quotation of Pauskara l:91c-92b in the ftafcna-
trayollekhim ad 263-4 (also quoted without attribution by Aghoraáiva’s disciple TYi-
locanaáiva in his Siddhantasamuccaya, IFP MS T. 284, p. 134).
75As B r u n n e r has indicated (1981:139-40) the first verse alone of this passage is
cited, evidently from the JñanaratnávalT (since it is followed there by itySdiná pra-
kárántaram jñánaratnávalyádau prasiddham ), at the end of the áaiva section of the
Sarvadeuráanasañgraha (p. 189). It is also cited with attribution to the Pauskara by
Ramakantha in his Sárdhatriáatikálottaravrtti ad 1:3.
Introduction liii

tathá pauskare ca
patir vidyá tathávidya paáuh pásáá ca kár an am
tannivrttáv iti proktáh76 padártháh s a t samásatah77 1
šivah s a d a siv a s tv Tšah saha tadbhuvanádibhih
jňeyah patipadártbo ’sau. mantramantrešalaksaná78 2
šaktir79 vidyá ca bhuvanair vidyákhyaš ca praklrtitah80
máyátattvam avidyákbyah karmabhávaih sabhauvanaih81 3
sarvesám átmanám82 ceba vijňánákalasamjňinám
pralayákalasamjňánám83 sakalánám tathaiva ca 4
pasutvamalasamyogát padárthah pašusamjňitah
prtbivyádikálánto yo máylyah pášasaúgrahah 5
saha sadbbutabhuvanair máyágarbbádhikáribhih84
padárthah p á s a sa m jňeyo85 vijňeyah šivayogibhih 6
tannivrtteh káranákhyah padárthah paramah šivah
dlksákarmasvarupo yarn muktyupáyah praklrtitah 7. iti
Now this is recognisably the same list of padárthas that we find in the
newer Pauskara (1:8-14), but one of the accounts is plainly a reformula­
tion of the other. Indeed B h a t t (upodgháta to the first volume of the
Matahga, p. xlvii) refers to the existence of quotations of the first half-line
supposing it to be simply a variant of l:8cd of the printed Pauskara. Its
relationship with the list of the Mataňga (vidyápáda 2:14-21) is also un­
mistakable, and we may assume that it is to be explained because all three
texts (the Mataňga, the printed Pauskara, and the Pauskara quoted by
Jňánasambhu) see themselves as redactions of the Paramesvara division
of scripture.86
76proktáh ] conj.; proktam R 14466; prokta T. 231
77padarthah sat samásatah ] conj. (cf. new Pauskara 1:9b); padártháh sa£
samánasah -f (tah)-f R 14466; padártha sat samánatah T. 231
78olaksaná ) conj.; °laksanah R 14466, T. 231
70šaktir j conj.; šakti R 14466, T. 231
80praklrtitah ] conj.; praklrtitah/ áaktipadárthah R 14466, T. 231 (I assume this
áaktipadárthah to be an inserted explanatory label.)
8lsabhauvanaih ] conj.; sahovanaih R 14466, T. 231
82átmanám ) conj.; átmanaá R 14466, T. 231
83pralayákalasamjňánám ] conj.; pralayákalasamvijňánam R 14466, T. 231 (un-
metrical)
84máyágarbhádhikáribhih ) conj.; máyágavátikáribhih R 14466, T. 231 (unmetrical)
85pááasamjňeyo ] em.; pááasamjňeyah R 14466, T. 231
86For what may be another such indication, see 3:56ab and the apparatus and anno­
tation thereto.
liv Parakhyatantra

Parallels w ith other Siddhantatantras

Other than the verses incorporated from the Parakhya into the eighth
chapter of the Pauskara, I am not aware of shared verses between the
two texts. Nor are there many padas shared between the Parakhya and
what is arguably the next closest (in spirit) of the Siddhantatantras, the
Matahga, and such as there are tend to be tantric cliches (Matahgavidya-
pada 17:189d « Parakhya 2:21d, Matahgavidyapada 4:55d = Parakhya
2:122d, Matahgavidyapada 3:20a = Parakhya 3:56a,87 Matahgavidyapada
23:85b = Parakhya 5:6b, Matahgavidyapada 7:44a = Parakhya 6:27a).
Although similar in their subject matter, the Parakhya and the Matahga
are not particularly similar in style. The much longer Matahga tends to be
more prolix, filled out with frequent vocatives and expressions whose only
purpose is to pad out the verse. Observe, for instance, that there are more
than a dozen half-verses in the vidyapada of the Matahga that end with na
samsayah , asarn¿ayah or natra samsayah,88 and note the very large num­
ber of padas filled out with mune or mahamune or munipuhgava. There
is but a single vocative addressing Pratoda in the transm itted chapters
of the Parakhya (4:166b)89 and there are no lines ending in any of the
formulae using the word samsaya. Nor are the particles tu, hi and ca
used in loose profusion to fill out the verses. Another padding ploy much
used in the Matahga is that of compounds ending in an otiose -atman
or -antaratman90 or simply tacking on mahatmanam or mahatmanah as
an additional qualifier.91 In the Parakhya we find comparable otiose uses
of atman only in 3:63d and 15:20d, and one instance of mahatmana (in
3:60d) which might be held to be otiose or nearly so.
The treatment of one particular topic, the story of the division by
Ananta of mantras at creation related in Parakhya 3:57ff, may have
been based on the treatment found in Matahgavidyapada 7; but it is
87See annotation ad loc.
886:14d, 6:31d, 6:40, 8:45b, 10:28d, 13:29d, 15:13d, 17:62b, 24:14d, 24:34d, 26:73d.
89See also fn. 60 on p. xl above.
90E.g. M atahgavidyapada 1:11b, 2:10b, 4:32d, 4:41b, 7:9b, 8:68d, 11:17b, 13:32d,
17:40b, 17:47b, 17:77a, 17:90d, 17:153b, 25:58d, 26:64d, yogapada 3:15d, etc.
91E.g. M atahgavidyapada 1:27b, 1:28b, 2 :lld , 3:25d, 4:4b, 4:52b, 5:11b, 6:4b, 7:21d,
7:37d, 16:8d, 16:28b, 17:20d, 17:48b, 17:75b, 17:97d, 17:127b, 17:186b, 22:13d, 23:44d,
23:59d, 23:72d, 25:ld, 25:42b, 26:45d, etc. This usage is not linguistically remarkable—
it is common outside tantric literature too— but it is often used here only to pad the
metre.
Introduction lv

not impossible that both were drawing on the same source or on related
sources. And it is possible that Parákhya 4:27-28b (now corrupt) and
Mataúgavidyápáda 9:28 go back to a common source. The puzzling treat­
ment of perception in Parákhya 4:32-4 contains the term dvara apparently
as a term for the three internal organs, which is an oddity that I have
elsewhere observed only in the Matañga (see annotation ad loc.)
I have noticed three half-verses that are shared with the Sváyambhuva­
sütrasangraha: l:80ab = Sváyambhuvasütrasangraha 2:13cd, 4:41ab ~
Sváyambhuvasütrasangraha 2:17ab, and Appendix I.G:94cd = Sváyam-
bbuvasütrasañgraha 10:3ab; and it seems possible to me that l:52cd is a
conscious echo of Sváyambhuvasütrasangraha 2:4. A handful of clichés are
shared with the Rauravasütrasañgraha: 2:92ab « Rauravasütrasañgraha
10:32cd; 2:121b = Rauravasütrasangraha l:15d; 2:123ab « Rauravasütra­
sangraha l:14ab and 2:12ab; 5:144d = Rauravasütrasañgraha 3:13b (as
transmitted in Mv).
The only substantial passage that is almost certainly based on a par­
ticular Siddhantatantra that I have been able to identify is in the con­
cluding portion of Parákhya 4 (4:151ff). Here numerous verses echo in
their formulation the treatment of the same ideas in the Kirana, The
Kirana’s treatment is distinctive and the Parákhya's reformulation would
be extremely difficult to interpret without the Kirana’s account to lay
beside it. Parákhya 2:102-4 may be a reformulation of Kirana 5:3-6b,
but a rather distant one. Another echo, of Kirana 6:1-4, is discernible
in verses attributed to the Parákhya in the Mrgendrapaddhatitlká Ap­
pendix I, C:50-l. But in this case this could equally be an echo of a pair
of verses ascribed to the Raurava which Vaktraáambhu quotes in the same
context.92
The Mrgendra (in vidyápáda 2:12-14) and the Parákhya (in 1:42-50)
appear to be the only early Siddhántas to devote attention to the refu­
92The quotation, on p. 189 of IFP MS T. 1021, is as follows:
árTmadraurave ’pi
na áarTrasya sam skáro na samyogavibhágayoh
na cotpattivinááábhyám nápi já te r vidhTyate
cetanasyápi áuddhasya ksetrajñasya áarTrinah
jñasvabh ávátm ano ’kartus tasya sarpskára i$yate.
The last line is corrected to the reading in Kiranavftti 1:23.12-13, where the second of
these verses is quoted (with attribution to the Raurava) by Raraakantha. In T. 1021 it
reads jñ ü bh átm ano karturpsta saqiskára i?yate.
lvi Parakhyatan tra

tation of a philosophical Vedanta.93 I have presented and discussed both

passages elsewhere ( G o o d a l l forthcoming A ), and suggested tentatively
that, since the undated early Saiddhantika writer Sadyojyotis appears to
have been aware only of a Vedantic parinamavada,94 it is conceivable th at
03The Sarvajhanottara, aa is well known (see, e.g., S a n d e r s o n 1992:291), is excep­
tional among the early Siddhantas for upholding rather than refuting a non-dualist
position, but its non-dualism does not seem to me to be distinctively Vedantic. In his
(in almost every other detail inaccurate) preface to the Adyar edition, KUNJUNNI R aja
helpfully points out (p. vi) what is likely to be an instance of borrowing from what is
usually accepted to be a Vedantic source. Sarvajhanottara 111-12 (Tanjore edition
[Er]; 2:51-2 in Devakottai edition [Ed]; 99-100 in Adyar edition [E*]; Nepalese MS
f. 52r, lines 4-5 [Ni]; IFP MS 47818, p. 44) read as follows:
gh atasam vrtam akSAam nTyamane yatha ghate
gh ato nTyati nakaAam tadvaj jTvo nabhopamah
bhinne kumbhe yathakaAam akaAatvarp prapadyate
vjbhinne prakrte dehe tathatm a paramatmani.

• ghatasamvrtam akaiam ] 47818 Er; ghatasamvrtam akaiam N x;

ghatasamvrta akaio E^E* • nlyati nakaiam ] Nr, nayati nakasam
47818; nlyeta nakaiam Er; nlyata naka^ah E 0 ; nlyeta nakaiah E*
• nabhopamah ) 47818 E rE ^ E *; nabhopama Nx • bhinne kumbhe
yathakaAam ] 47818 bhinnakumbhayathakaiam Ni; bhinne kumbhe
yathakaiah Ed; chinne kumbhe yathakaiah E A
[There are three aiAa usages here: akaAa is treated as a neuter noun,
nabhas as an -a stem, and N i’s nlyati is a passive with the final vowel
changed from an e to give the regular cadence of the pathya.]

Compare these verses with those of Gaudapada’s AgamaAastra, which might have in­
spired them (M andukyakarika 3:3-4):
atm a hy akaAavaj jTvair ghatakaAair ivoditab
ghatadivac ca sam ghatair ja ta v etan nidarAanam
ghatadisu praJTnesu ghatakaAadayo yatha
akaAe sampraiTyante tadvaj jiv a ihatmani.
In B h ATTACHARYA’s edition (p. 50) he quotes the first of our verses (in the form given by
E r) as being verse 3 of the TYipuratapanyupanisat. It occurs also (with some variation)
as 32:62c-63b of the NiAvasakarika, IFP MSS T. 17, p. 232 and T. 127, p. 286.
But the source on which the Sarvajnanottara (and the NiAvasakarika) drew may not
have been a Vedantic one. LlNDTNER (1989:vifa], referring to Q v a r n s t r o m 1989:109)
mentions that the ghatakaAadrstanta can in fact be traced back further, to the Buddhist
A ryasatyad vaya vatarasu tra.
94First noted by S a n d e r s o n (1985a:210, note 41), who formulated the observation
cautiously, speaking only of Sadyojyotis’s ‘emphasis on transformationism’ in the Para-
moksanirasakarika being something that ‘suggests his relative antiquity’.
Introduction lvii

both the Parakhya and the Mrgendra post-date him.95 This now seems
to me to have been premature, for I was assuming that in both tantras a
developed Vedantic vivartavada was what was being discussed, and this
is not actually clear in the case of the Mrgendra, which makes essentially
three claims about the non-dualism that it attacks that need not entail
that that non-dualism is a form of vivartavada. The claims are:96 that
non-dualism is devoid of external proof, that, since there is only one soul,
experience must be unitary, and that, given this view, true liberation
95I did not in that article discuss the evident influence of Vedanta upon the Pauskara
on the grounds that that text did not belong to the ‘early’ canon, which is to say the
group of tantras known to the Kashmirian tenth-century exegetes. It is worth just
remarking in passing that that text’s response to Ved&ntic ideas is more detailed and
more sophisticated than that of either the Mrgendra or the Parakhya, Particularly
noteworthy in this regard is its discussion beginning with 3:11:
prapahco ’yam pram atradibhedatm a naksagocarah
yatah pratyaksam art h an am vidhatr na nisedhakam.
The verse is surely an allusion to Mandanamtera’s B rahm asiddbi, the Thrkakantfa of
which famously begins: ahur vidhatr pratyaksam na ni$edhr vipadcitah.
This heightened awareness of Vedantic ideas (which we find addressed elsewhere in
the text too, for instance in 4:74ff) is exactly what we would expect to find in the
Pauskara when we recall that the evidence of quotations (which are to be found in the
works of authors from the Tamil-speaking South from the middle of the twelfth century
onwards) and of the distribution of manuscripts that transmit the work (all Southern)
unequivocally suggests that it post-dated Ramakan^ha and belonged to a South Indian
milieu.
96M fgendravidyapada 2:12-14:
vedantesv eka evatm a cidacidvyaktilaksitah
prat ijhamat ram evedam nidcayah kimnibandhanah
atha pram an am ta tra tm a pram eyatvam prapadyate
yatraitad ubhayam tafcra catustayam api sthitam
advaitahanir evam syan nispramanakatanyatha
bhogasamyavimoksau ca yau nestav atmavadibhih.
‘In the ¿astras of the Vedanta there is only one soul, known through its manifestations,
which are sentient and insentient. This is no more than mere assertion. W hat is the
basis of this certainty? If you say that there is some valid means of knowing it [viz.
scripture], then the soul must be the object of the valid knowledge. If you accept
this pair [of means of knowing and object of knowledge], then all four [i.e. pramOna,
pram eya} pramatf, and pramifci] are proven to exist. [And] thus that would be the
end of non-dualism; either that, or it must be without valid means of knowledge. And
there would also result [the faults] that all must share the same experience and that
liberation would be impossible, both which faults are not accepted by any who maintain
the existence of the soul.’
lviii Parakhyatantra

must be impossible. In the case of the Parakhya, however, I think it is

some form of vivarfcavada that is attacked, but the attack itself does not
help me to determine more precisely what form of Vedanta might be tar­
geted and it is furthermore reminiscent of a passage in the tflokavarttika
(see 1:44 and annotation ad loc.), which means that this passage may
after all not have as much bearing on the dating of the Parakhya as I had
supposed.
Nevertheless, it seems to me probable that the Parakhya is among the
latest (if not itself the latest) of the demonstrably early (i.e. pre-tenth-
century because known to the Kashmirian commentators of the lineage
of Ramakantha II) listed Siddhantas to survive.
The earliest quotations from the Parakhya are probably those of
Narayanakantha, whom we may date (very approximately) to c. 925-
975 on the basis of the tentative dating of his son Ramakantha II to
c. 950-1000 (for which see G o o d a l l 1998:xiii-xviii, quoting evidence
given by B r u n n e r , S a n d e r s o n and T o r e l l a ), and thus it must have
been written before the tenth century. SANDERSON (2002:5-6, fn. 3) has
pointed out that it is conceivable that the Parakhya was alluded to in c.
830 AD in Ratnakara’s Haravijaya, in verses 6:79-170 of which the seasons
praise Siva in the terms of Saiddhantikas. In 6:147 an allusion is made
to five padarthas, which the commentator Alaka elucidates by quoting
Rauravasutrasahgraha 4:48; but, as SANDERSON observes, the other sur­
viving early Siddhanta that has five padarthas is the Parakhya (see 1:5),
and the possibility cannot be excluded that it was the Parakhya that
Ratnakara had in mind.
We may conclude that the Parakhya may have been composed in the
eighth or ninth century AD.

The lost commentary

A handful of references and two quotations inform us that there was an
ancient commentary on the Parakhya. About the author of that com­
mentary we know only that he predated Aghorasiva, who flourished in
the middle of the twelfth century (see G o o d a l l 1998:xiii-xvii, fn. 2 4 ) .
Evidence of first-hand knowledge of the commentary is found only in
the works of Aghorasiva and of Aghorasiva’s immediate disciples Vaktra-
Introduction lix

sambhu and Trilocanaiiva97 (the only later quotations I am aware of are

quotations of the same portions to which Aghoraiiva and his disciples
refer). The largest fragment quoted is a discussion of the sambandhas,
a classification of types of transmission of a scripture in accordance with
the rank of its transmitters. The theme is alluded to at the beginning of
Parakhya 3, on which this may therefore be commentary, but it may have
belonged to a sequence of opening verses (Kriyakramadyotika p.4):98

. .. tatra pare ad ayah, apare devamuniprabhrtayah, parapare

anantadayah. tatha samakhyatam srimatparakhyavrttau

guravo bahavas tv atra paraparavibhedatah

codakadivibhedena tatha gurvadibhedatah
Tdah sada^ivah ¿anto guravah parama matah
ekam eva param tattvam svecchaya tu tridha sthi-
tarn
anantah ¿ r lg a ^ coma skando visnur vidhis tu sat
parapare ’pare deva munayo nrguruttamah.

The Parakhya's transmitters fall into the last and lowest group. For the
only other quotation known to me attributed to the commentary on the
Parakhya see Appendix I.L:130 and its context.
Vaktra^ambhu actually does not quote from the commentary on the
Parakhya, but includes it, as Professor S a n d e r s o n has pointed out to
me, in an interesting list of tantras on which there are commentaries, then
of uncommented tantras, then of paddhatis (IFP MS T. 1021, p. I ll ) :

api ca sadyojyotihprabhrtibhir" mahadbhir acaryair vya-

khyatesu ¿rim adra uravasvayam bh uvamrgen drakiran apara-
97For evidence of these both being Aghoraiiva’s immediate disciples see G o o d a l l
2000:208-11. I there referred to Vaktraiambhu with the name N a ^ a g u r u , but, as
Professor Alexis S a n d e r s o n has pointed out to me (letter of 23.V.2002), because of
the fragmentary transmission of the concluding verses it is not certain whether this is
a name or part of an epithet. Vaktra^ambhu, however, a synonym of Tatpuru$a&va,
was evidently his initiatory name. We could therefore call him Thtpurusa&va (after all,
Aghora&va sometimes gives his own name in the less common variant form BahurQpa-
¿ambhu: see G o o d a l l 1998:xv), but I have chosen to retain the only form in which
the name is attested.
08The quoted block of verses appears, shortened and rearranged, as 3:69-70 of the
¿alvagamaparibha^amanjarT (see D a g e n s ’ 1979:117, note 169).
" sad yojyotih0 ) em.; sadyojyoti0 T. 1021.
lx Parakhyatan tra

khyamatahgasuksmasvayambhuvadvisatisardhatri^aticatuh-
satikasarvajnanottaramoha^urottaresu, avyakrtesu100 ¿rlma-
t trayod a£a£atikani£vasadis u, ¿rim atsom asam bhu brahm asa-
mbhubhojarajavarunadivadyair101 viracitesu paddbatisu ca,
tattadvysUcbyanesu ca, , . 102
As an aside it is perhaps worth spelling out to which commentaries
on tantras he alludes. On the Raurava they axe presumably Sadyo-
jyotis’s Rauravavrttis, that is to say the Bhogakarika, Moksakarika, and
Paramoksanirasakarika, Sadyojyotis’s lost Sarvagamapramanya and lost
commentary on the Mudraprakarana,103 as well as the anonymous lost
Rauravavarttika (if it was still known in twelfth-century South India),
which was probably a work of Brhaspatipada.104 On the Svayambhuva-
sutrasahgraha they axe the Svayambhuvavrtti and the Tattvatrayanir-
100avyakrtesu ] conj. SANDERSON; vivyakrte§u T. 1021.
101obhojarajavaruna° ] conj. S a n d e r s o n ; °bhojarajarvaruna° T. 1021.
102ca ] conj.; om. T. 1021.
103For a reasoned account of what lies behind this assumption see G o o da l l 1998:xx-
xxvi. I there argued (p .xxv and fn. 57) that the lost M antravarttika of Sadyojyotis
might have formed part of this body of exegetical works on the Rauravasutrasangraha
on the basis of a quotation of a verse and a half in Vidyakantha II’s Bhavacudamani
prefaced with the attribution uktam ca rurusamhitamantravfirttike. I had failed to
notice that the quoted unit is in fact to be found in the Rauravasutrasangraha itself
as verses 6-7b of what the edition calls the tenth chapter. Presumably the label is
appropriate because that particular chapter of the Rauravasutrasangraha is in part a
commentary on the VYOMAVYAPIN mantra. There is thus in fact no strong evidence
that the M antravarttika was part of a commentary on the Rauravasutrasangraha, but
we may recall that Ramakantha may be implying it to have been a continuation of
the Paramoksanirasakarika in his Paramokfanirasakarikavrtti ad verse 3 (GOODALL
1998:xxvi).
104T h is is th e plausible suggestion of D v iv ed T (1983:70 and 63), for which the principal
evid en ce is the identifications offered by Jayaratha of two allusions in the Tantraloka.
1.) The label ity etad gurubhir gTtam drTmadrauravaAasane that appears in ThntraJoka
8:101cd is identified by Jayaratha as referring to a work of Brhaspatipada.
2.) In Tantraloka 8:345ab we read: uktam ca gurubhir ittham ¿i vat an v ad yes u ¿asanesv
etat. Jayaratha’s Tantralokaviveka thereon reads adi^abdad ruruvarttikadi; ta d evaha.
There then follow a series of verses of the Tantraloka in arya (8:345c-355b) which we
may assume to be a quotation from the ¿>ivatanuiastra. Briefly, these outline a notion
of mahapralaya in which the Vidye^varas attain liberation one after the other. This
is contrasted with the position of the Rauravasutrasangraha, for Jayaratha quotes (in
the Thntralokaviveka ad 8:345c-353b) a verse that the editors of the Rauravasutrasah-
graha conjecture may have belonged in between Rauravasutrasangraha 4:21 and 4:22,
although it is in fact Rauravasutrasangraha 2:13 in the form in which it appears in MS
B 776, the apograph of Mv :
Introduction lxi

naya of Sadyojyotis with their subcommentaries, the lost Svayambhuva-

vrttitippanaka of Narayanakantha,105 and the Tattvatrayanirnayavrtti
of Aghorasiva, as well as the lost Svayambhuvoddyota of Ramakantha.
But it is possible th at those particular comment axial works of Narayana­
kantha and Ramakantha were not accessible to Vaktra^ambhu (I know
of no South Indian allusions to them), and Ramakantha’s Tattvatraya-
nirnayavivrti I do not include here because I assume that Vaktrasambhu
did not know of it, since his guru Aghorasiva evidently did not.106 For
the Mrgendra, aside from the well known Mrgendravrtti and Mrgendra-
vrttidlpika, we may count the Mrgendrapaddbati of AghoraSiva,107 on
which Vaktrasambhu’s work is a commentary. On the Kirana we may as­
sume that Vaktraiambhu knew Ramakantha’s Kiranavrtti, but he quotes
also from another vrtti which he attributes to a certain Bhutikantha
ananfcoparame te?am m ahatam cakravartinam
vihitam sarvakartftvam karanam paramam p ad am.
This is interpreted to refer to the simultaneous liberation in mahSpraJaya of all the
Vidye^varas. Returning to Thntraloka 8:345ab and Jayaratha’s remark thereon, it
seems possible that it is to be interpreted as follows: ‘And this has been taught as
follows by a venerable teacher in the Sivatanu&isfcra and in others [of his works]:... \
Jayaratha’s remark then might be identifying the R auravavarttika as another of Brhas-
patipada’s works. This hypothesis receives support from two parallel discussions of
which D vivedT was unaware in 1983. The first is in Ramakantha’s commentary on
the T attvatrayanirnaya (hitherto unmentioned, as far as I am aware, in the secondary
literature), the T kttvatrayanirnayavivrti, to the sole surviving MS of which Dr. Kei
K ataoka has kindly drawn my attention. Here (f. 107r) Ramakantha distinguishes
the two views as being those of, among others, the author of the R auravavarttika (kai£
cid rauravavarttikakarSdibhih. . . ) and that of Sadyojyotis: tat tv ayuktam , yugapan-
m uktteruter iti dar^itain rauravavrttau guruna. proktaip hi raurave. .. [there follows a
quotation of 2:13, the same verse as Jayaratha quotes]. The passage of the R auravavrtti
to which Ramakantha here refers is probably Moksakarika 93:
am i rucfras tu suk$m adya mantra£ ca iivatu lyatam
sanantah svadhikarante ya n ti muktim hareranat.
In the commentary thereon we find the second passage that supports D vivedF s hy­
pothesis, a quotation of three half-lines from the passage of the R auravavarttika to
which Jayaratha must have been referring in his ThntriUokaviveka ad 8:345ab.
105See G oodall 1998 :x .
106Aghoraiiva, who elsewhere follows Ramakantha so closely, makes no reference to
the work, not even in his own Tattvatrayanirnayavrtti, comments on readings of a
number of the verses of the text that are different from those commented upon by
Ramakantha and differs in his interpretations.
107See GOODALL 2000:209-10 for a brief treatm ent o f the question o f th e authorship
o f this text.
Ixii Parakhyatantra

(IFP MS T. 1021, pp. 208-9). This might be the same work as the
Brhatkiranoddyota referred to by Jnana^ambhu, one of the gurus of his
contemporary and co-pupil TVilocanaiiva (JnanaratnavalT, Madras GOML
MS R 14898, pp. 44 and 186) and quoted in the Atm& thapujapaddhati
(IFP MSS T. 795, p. 78, T. 323, p. 125, T. 321, p. 127, and T. 282, p. 116).
On the Matanga Vaktraiambhu may have known only the M atangavrtti
of Ramakantha, for I know of no references to the lost commentary of
Vyakhyaniguru other than that in Sivadrsti 3:14. We have no evidence
for the authorship of the lost commentaries on the Parakhya and the
Suksmasvayambhuva (see fn. 50 on p.xxxvi above).
Commentaries by Aghoraiiva survive on the Dvigatikalottara and the
Sarvajnanottara (the Dvidatikalottaravrtti and the Sarvajnanottaravrtti),
and we know from Vaktraiambhu’s opening verses108 that Aghora&va
composed a commentary (now lost) on the Catuhiatikakalottara (referred
to by Vaktraiambhu above as the Catuhsatika), and from the same verses,
as well as from one of Aghoraiiva’s concluding verses to his Dvisati-
kalottaravrtti ,109 that he composed another now lost commentary on the
Mohacudottara. Vaktra^ambhu may also have been aware of an older,
lost commentary on the Sarvajnanottara from which Ramakantha quotes
in his Sardhatriiatikalottaravrtti ad 22:8—9b.

A resume of the text

Verse 1:5 provides a programme for the treatment of topics in the tantra.
Thereafter the first chapter discusses the soul, refuting conceptions of
other schools, notably that of Bauddhas and, exceptionally, of Advaita.
Chapters 2 and 3 deal with the Lord and with the upper reaches of the
universe comprehended within vidya. Chapters 4 and 5 present the evo­
lution of m ay a and the cosmos within it. Chapter 6 discusses nada at
some length. Chapters 7-13 have not been transmitted, and it is clear
that these, at least in part, related to ritual prescriptions and the like:
as we have observed above (p.xli), we can assume this to have been so
on the basis of 6:81.110 Chapter 14 discusses yoga, and finally chapter
15 investigates the role of the four lsadhanas) of jhana, Jcriya, carya and
108These are quoted by G oodall 2000:210, fn. 18.
109Quoted by G oodall 1998:xv, fn. 24.
110The scribe of My has copied almost exclusively what relates to doctrine and to
yoga: see p. xcvii below.
Introduction lxiii

yoga vis k vis diksa. As I have argued elsewhere ( G o o d a l l 1998:lxiv-

lxv), it is not clear whether or not the Parakhya was divided into sections
of text named after these padas. It seems unlikely, for the final colophon
does not mention a pada to which the final chapter belongs, nor does it
plainly fit any one of them. But as I have there pointed out, the frag­
mentary penultimate verse of chapter 6 (6:81) shows that the author of
the Parakhya either recognised the word pada to refer to such divisions
of a text (and not just, as in other early sources, to four basic topics with
which a tantra deals) or used it unselfconsciously in a way that allowed it
to be so interpreted. B r u n n e r (1992a) has demonstrated that the divi­
sion of Saiddhantika scriptures into four parts bearing the names of these
padas is neither common nor early; but it is clear that the terminology
itself—as the Parakhya and the Kirana (e.g. in 1:13), as well as other
non-Saiddhantika works, tell us—is early.111

C hapter 1. T h e soul
Pratoda sees Praka^a in an etframa on the Ganges and asks for teaching,
which Praka^a, after venerating ¿iva, begins to give (1-2).
The tantra is described. Its five topics (padarthas) of the bound soul
(paiu), the Lord (f^vara), scripture/knowledge (vidya), the womb (yoni),
and liberation (mtikfci) are listed (3-5) and then briefly characterised (6-
10).
A (transmissionally corrupt) discussion of techniques of exegesis follows
(11-14).
Verse 15 gives a list of attributes of the soul, and this serves as an agenda
for the remainder of the first chapter.112
Pratoda advances the materialist Carvaka’s refutation of the existence of
the soul (16-17 and 21), which Praka^a refutes (18-20 and 22-7).
Pratoda attacks the notion of the self from a Buddhist position that all
things are momentary (28 and 30); Praka^a refutes this on the basis of
the evidence of memory (29 and 31-5).
The all-pervasiveness of the soul is attacked and then defended (36-9).
Vedantic non-dualism is advanced (40, 42, and 45) and rejected (42, 43-4,
46-50).
111 For further details see G oodall 1998:lviii-lxv and 182-4, fn. 69.
112See fn. 21 on p. 143 below.
lxiv Parakhyatantra

Pratoda advances the position that the soul should be free of defilements
(51), which Prakaia answers with a demonstration of the logical need for
a category of innate impurity (maia), distinct from passion (raga) or from
the retributive force of past actions (karman) (52-60).
Pratoda advances the view that the soul is essentially insentient, but has
awareness when linked with a body and senses (61), and this Prakaia
counters with the position that the stimulus provided by the body and
instruments of the senses only works because of the power of sentiency
that belongs to the soul (62-71).
Pratoda questions the view that /carman is the cause of the diversity of
the universe (72) and Praka^a refutes it (74-80).
Pratoda argues that agency belongs to the body rather than to the soul
(81 and 85) and Praka^a responds by defending the position that the soul
is responsible for his karman (82-92) and that the Lord ensures that the
proper karman is linked to each soul (93-4).
Summary verse (95).

C hapter 2. T he Lord
This begins with a list of attributes of the Lord that gives us an agenda
for the chapter (1).
That the universe is really an effect, of which the Lord is a cause, is called
into question and defended (2-11).
In the course of this defence, circumstantial inference (arthapatti) appears
to be rejected, or rejected as an independent means of knowledge (9-10).
The Mlmamsaka position that the universe was never not as it now is is
advanced, and it is mooted that karman might be the cause of the universe
( 12).
Prakaia responds to both arguments (13-14 and 15-19), insisting that a
sentient cause is required and that karman is not sentient.
Pratoda poses the Buddhist dilemma that the activity of creation can
neither have taken place all at a single moment nor gradually (20-1).
Prakaia’s reply reiterates the inescapability of the existence of causes for
the production of effects, asserts that the Lord’s activity of creation is
both simultaneous and gradual, and states that all effects are produced
by a combination of causes of three types: instigating causes, material
causes, auxiliary causes (22-30).
Introduction lxv

The possibility of producing effects without resort to instruments is ques­

tioned (31) and justified by comparison with the sun and moon (32-4).
The Lord’s power of action is said to be his ‘instrument’ and this, although
one, is known by many names, in accordance with the functions it performs
(35-42).
Nine powers (¿aktis) whose names are drawn from the Vedic VAMADEVA
mantra are enumerated, together with the form of the Lord by whom
they are controlled, and afFective etymologies (nirvacana) of their names
are given (43-61).
The Lord is omniscient because he creates everything (62-65b).
The ‘supportlessness’ of His power of knowledge does not prevent its oper­
ation, just as the supportlessness of wind does not prevent it from shaking
branches (65c-67b).
Just so is the soul’s condition in liberation, as is taught in the last part of
the Veda (vedanta): consciousness characterised by powers of knowledge
and action (67c-71b).
There is no fault of circularity in scripture being that which teaches us
about the Lord and the Lord being the one who teaches us scripture (71c-
73).
What is revealed by one means of knowledge (pramana) does not need to
be revealed by another (74-75b).
One cannot argue for the non-existence of something on the grounds that
one does not perceive it by direct perception (prafcyaksa) (75c-76).
The Lord’s existence is thus proved; conventional usage (rudhi) determines
that the name I^vara designates him (77-82).
His body is made up of the five Vedic brahmamantras (83-85b).
I^vara’s being sakala (equipped with powers/divisions) is not to be un­
derstood in the same way as the bound soul’s being sakala (linked to the
evolutes of primal matter); without His form He could not be worshipped
and so liberation could not be attained (85c-88).
AfFective etymologies (nirvacana) are given of the names of each of the
brahmamantras (89-95b).
The supreme Siva is the same as the Lord who resides in a body; the Lord
is both sa-kala and niskala (transcendent/devoid of divisions); He is the
cause of creation, maintenance, destruction and grace (96-7).
When He is sa-kala, He is called ‘engaged in office’ (adhikarin); he
teaches the Rudras and others their duties; but the categorisation of the
lxvi P&rakhyatantra

Lord as ‘engaged in office’ (adhikarin), ‘engaged in experience/enjoyment’

(bhogin), and ‘in resorption’ (iayin) is not ultimately real (98-99b).
diva’s bestowing His grace depends on the transmission of His scripture
(iastra) from acarya to pupil (99c-101b).
A descent of divine power (&aktipata) comes upon a person, who then
seeks a guru; this comes about as a result of the person’s suitability and
not because of diva’s being partial (101c-113).
It is for the sake of bestowing grace that &iva sets creation from primal
matter (maya) in motion; for this He awakens the mantras and the eight
officiants known as Vidye^varas (114-17).
The VidyeSvaras’ names are given and analysed by nirvacana; themselves
free from the stain of primal matter (maya), they administer the lower
universe (118-121).
They are equal in power of action to the Lord, but they are subject to
Him and perform their duties according to His bidding, these being the
five cosmic functions (pancakrtya) of creation, maintenance, destruction,
grace and occlusion (122-4).
Pratoda asks what need there is of these functionaries if &iva is creator
and whether it is right to speak of diva’s power if it is they who perform
these duties (125).
Pratoda responds that it would tarnish diva’s glory if He were to act
Himself, hence the others are employed (126-128d).
The discussion of the Lord (i^varatattva) is thus concluded and reference
is made to the subject of the next chapter (128e-129).

C hapter 3. Scripture and th e pure universe

The opening verse giving the agenda defines vidya as scripture, under
which head it promises a discussion of the transmission and the authori­
tativeness of scripture, and mantras (1).
6iva ‘awakens’ Ananta and the other Vidye&varas at the beginning of cre­
ation; these in turn ‘awaken’ Gauta and others, who in turn ‘awaken’
Bhava and others, and knowledge then passes to VTrabhadra, Ume&Lna,
the gods, sages (2-6).
Pratoda questions how the formless supreme 3iva can create scripture and
why it is necessary that he should if Ananta and others are ‘awakeners’
(7-8).
Introduction Ixvii

Prakaáa’s response (9— 21) mentions the condensed redactions of knowledge

that are known in this world (15—16) and gives an affective etymology
(nirvacana) of the word vaktra, ‘mouth’, from which knowledge issues
(17-18).
Pratoda takes the position of a Mlmamsaka, questioning the authoritar
tiveness of Šaiva scripture on the grounds that it is authored (pauruseya)
and asserting that the Veda is authoritative on the grounds that it is
without author (apauruseya) (22).
Prakaáa takes each of the six valid means of knowledge accepted by
Mlmamsakas and shows that none of them proves the Veda to be au-
thorless (23-37).
Pratoda’s question in response appears to allude to Kumarila’s three cri­
teria for non-authoritativeness, asserting that none of them applies to the
Veda (38-9).
Prakaáa replies that one of them, doubt, is applicable; he then questions
the Mlmaipsaka notion that a means of knowledge is authoritative of itself
(svatahpramanya), and asserts that the use of language, like the use of a
lamp, depends upon an agent (40-5).
The passage that follows, which is unfortunately corrupt and badly dam­
aged, treats of the authoritativeness of Šaiva revelation, which in spite of
differences within it, all derives ultimately from Šiva (46-56).
The genesis of the seven crores of mantras, their sense of revulsion towards
the created universe and their division by Ananta into two equal groups
(of officiants and of fully liberated souls) is related (57-72).
Prakaáa gives an account of which of the principal mantras arise out of
which parts of Šiva’s ‘body’ (73-7).
A nirvacana of vidyá. in the sense of mantra is given (78) and the final
verse sums up the topic of mantras and refers forward to the topic of the
following chapter: ‘the womb’ (yoni) (79).

C hapter 4. T h e evolu tes of primal m atter

The opening verse gives a list of epithets of primal matter (rnaya) that are
justified in the course of the discussion of the chapter: subtle, perduring,
formless, all-pervading, the abode of sentient entities, shaken by the Lord,
producing the effects that are the constitutive principles (tafctva) of the
universe of our experience, ranging from that of limited power to act (kalá)
lxviii Parakhyatantra

to earth,113 etc. (1-2).

Pratoda questions whether primal matter (maya) is the material cause of
the universe and observes that it is beyond our senses (3).
Prakaia lists factors that prevent our perceiving entities that exist and
concludes that maya’s extreme subtlety prevents us from perceiving it
but that it is known from scripture and reasoning (4-7).
He lists the tattvas, starting from the bottom (8-10), and argues for the ne­
cessity of there being a perduring material cause that produced them, con­
cluding that scripture teaches us that that cause is primal matter (maya)
(11-16).
It is all-pervading, formless and the cause from which effects proceed and
into which they are resorbed (17-20b).
A class of inert souls known as Pralayakalas are trapped in it in phases of
resorption of the universe, and for their embodiment the Lord stimulates
primal matter (maya) into action to produce her effects (20c-23).
The first of these is the principle of limited power to act (kala), which
effects a partial revelation of the soul’s power of consciousness (24-9).
From this evolves the principle of limited power to know (vidya), the
necessity of which is justified by way of a discussion of the process of
perception involving the sense faculties (indriyas) thought sufficient for
the process by Sankhya thinkers (39-6).
The tattva of passion (raga) is added as the third of the three central
cuirasses (kahcukas)yit is distinguished from the disposition of the intellect
(buddhi) known as ‘lack of dispassion’ (ava/ragya), and it is explained to
have a positive and a negative form (raga and viraga), the latter being
distinguished from true dispassion, which is the absence of both (37-44).
To these are added the cuirasses (kancukas) of time (45-50) and binding
fate (niyati), which ensure that the results of a particular soul’s past
actions accrue to that same soul (51).
The existence of binding fate (niyati) is questioned on the grounds that
its function could be performed by iearman itself (52), and then reasserted
(53-4).
Its power acts upon the tattva of the person (purusa-tattva), which is
located above secondary matter (prakrti)114 and which is the locus of the
113T hat is to say the five-fold cuirass (kahcuka) that equips the bound soul for em­
bodiment in the worlds in maya, followed by the twenty-five tattvas of the Sankhyas.
114The translation is not ideal: historically it is the material cause of Sankhya thinkers,
Introduction lxix

group of eight worlds called the yogastaka (55-7).

FYom the principle of limited power to act (kala) evolves secondary matter
(prakrti); etymologies are offered of its names (58-60).
Pratoda asks about the need for postulating kala and the other tattvas
above secondary matter (prakrti), since the effects of prakrti would be
enough to account for bondage (61).
Praka^a responds with arguments for prakrti being an effect and therefore
depending on a cause (62-6).
The Lord links souls to these effects (67-8).
The tattva of the three constitutive strands of existence (viz. the gunas
of rajas, sattva and tamas) evolves from secondary matter (avyakta: the
unmanifest), its existence as a tattva is defended and its functions are
touched upon (69-73).
From this evolves the intellect (buddhi), which has the eight properties
of rectitude (dharma)f knowledge (jhana), dispassion (vairagya), control
(aiivarya) and the opposites of these; the predominance of one or other
of these is due to the predominance or otherwise of certain of the gunas
(74-5).
The ten moral injunctions and restrictions (yamas and niyamas) are enu­
merated (without these labels) as proceeding from rectitude (dharma)
(76-8).
Knowledge (Jnana), which proceeds from different causes and applies to
different domains (adhyatma, adhibhuta and adhicfaiva), gives rise to dis­
passion (vairagya), which in turn motivates a man to engage in yoga and to
win thereby the eight yogic powers of being able to render oneself minute
(animan), etc. (79-83).
The results of a preponderance of the guna of darkness/occlusion (rajas)
and therefore of non-rectitude (adharma) are touched upon (84-6), then
of lack of dispassion (anai^varya) (87-9).
The last verse of Prakaia’s speech mentions that the intellect (buddhi) is
responsible for determinative thought (adhyavasaya) (90).
Pratoda suggests that the soul must be insentient if all these properties
reside really in the intellect (buddhi) (91).
Praka^a explains that they are figuratively described as properties of the
buddhi and that the buddhi enables perception in that it takes on the
which is arguably rendered functionless by the ¿aiva addition of primal matter (mayS)
at a higher level of the universe.
lxx Parakhyatantra

form of external objects (92-3).

The tattva of self-appropriation (ahankara) arises from the intellect (bud-
dhi). It is of three kinds: Taijasa, Vaikrta and Bhutadi. The first gives
rise to the five faculties of sense, the second to the five of action and the
third to the five subtle elements (94-6b).
The function of each faculty is presented (96c-106b).
The subtle elements (of hearing, touch, sight, taste, and smell) that have
arisen from Bhutadi give rise to the five gross elements (106c-108).
Ether is characterised (109-114b).
Air, including the vital breaths, is characterised (114-117b).
Fire and its places in the body are treated (118-20).
Water and earth and their functions in the body are treated (121-2).
A summary is given of this creation from the principle of self-appropriation
(ahankara), in the course of which it is mentioned that the mind (manas)
belongs to both the Taijasa and Vaikrta groups (123-8).
Pratoda suggests that the gross elements might be the fundamental causes
rather than the grossest effects and questions the position that the faculties
arise from ahankara (129).
Praka^a refutes this objection and demonstrates the involvement of ahari-
kara in the use of each of the faculties (130-3).
Pratoda asserts that the material cause should inhere in its effects like
threads in a cloth (134).
Praka^a responds by asserting that primal matter (maya) is a subtle,
partless cause that does not inhere in its effects. He counters the possible
objection that this subtle power that is maya is unknowable by assert­
ing that it is inferred from its effects much in the way that the atoms
postulated by Naiyayikas are (135-8).
A Buddhist objection is raised and refuted to the effect that the existence
of the external object cannot be known independently from the knowledge
of the external object and that therefore one need not posit the existence
of anything other than that knowledge (139-48).
In the remainder of the chapter the collection of effects of primal matter
(maya) is said to make up the subtle transmigratory body (149-51); the
shaking of maya (to generate creation) is said to be partial, not total,
since this would otherwise destroy her (152-3); maya is the locus of great
variety and of deluded souls (154-7).
Introduction lxxi

Pratoda asks whether innate impurity (mala) is primal matter (maya), or

an effect thereof, or a property of the soul (158).
Praka^a rejects each suggestion, explaining that it enjoys vicariously a
place on the ladder of constitutive principles of the universe (tattva) in
that it is inseparable from the bound soul (who occupies the position of
purusatattva: see 55-7 above) (159-165b).
Separation from innate impurity (mala) is impossible, but its power is
blocked and thereby the soul realises his ¿iva-hood; all this is possible
when he has been connected to the evolutes of primal matter (maya)
(165c-170).
Conclusion, at the end of which the worlds, which are the subject of the
following chapter, are mentioned (171-2).

C hapter 5. T h e cosm os
The contents of the chapter are listed (1).
The thickness of the shell of the cosmic egg in the tattva of earth
(brahmanda) is said to be ten thousand yojanas, and the yojana is defined
(2-4).
Kalagnirudra and his world are located a hundred crores of yojanas above
the shell at the base (5-10).
Above that are the hells; thirty-two (groups of?) hells are named and
aetiologies for their names are given (11—32b).
Altogether they are said to be 140115 and their measurements are given
(32c-34b).
Ninety lakh yojanas above them is the world of Kusmanda, who presides
over the hells (34c^l0b).
Nine lakh yojanas above that are the seven subterranean paradises
(patalas), which are listed, given etymologies (nirvacanas) and assigned
each a Daitya, a Naga and a Raksasa, presumably to serve as regents for
the three parts into which each is divided (40c-52).
Above these is the world of Hataka, who presides over them (53-60).
And above that is our world bhuh, whose seven continents and seven
oceans are listed (61-63b).
ll5The number could be interpreted otherwise; though not explicit on the point, the
text appears to be following the model according to which the first twenty-nine hells
are fourfold and the last three eightfold.
lxxii Parakhyatantra

Among these continents, JambudvTpa’s central mountain Meru, its nine

divisions, which are bounded by mountains, are described and their names
explained with aetiological myths (63c-93).
The surrounding concentric bands of oceans and continents are described
and their names analysed, until we reach the ring-shaped boundary that
is the Lokaloka mountain (94-109b).
Beyond that is the ocean called Garbhoda, then darkness, then the shell
of the cosmic egg (brahmanda) (109c-lllb).
The overall dimensions of this world are given and it is stated that only
here is the accumulation of past action (karman) possible (lllc-113).
Above it is the world known as Bhuvarloka, in which are the sun and the
planets of the weekdays and the planets Rahu and Ketu; above these the
stars, the seven rsis, and the pole star (114-29).
Above are the worlds of Svarloka, Maharloka, Janaloka, Tapoloka, and
Satyaloka, where Brahma resides (130-138b).
Four crores above him is Visnu and six crores above him is Sankara, and
above him the shell of the cosmic egg (brahmanda) (138c-140).
Ten Rudras who bear the brahmanda are listed (141-4).
There follows a list of the Rudras who rule over each of the tattvas from
that of water up to that of primal matter (maya) (145-155b).
Above maya, in the pure universe, &ambara is placed in the principle of
pure knowledge (vidyatattva), Ananta in i^varatattva, Brahma in sada-
£ivatattva, and beyond him there is the supreme Siva (155c-161).
Conclusion (162).

C hapter 6. M antras
The opening verse lists as the topics of the chapter: the raising of mantras,
the origin of the phonemes (aksara/varna), the connection of words and
sentences with meaning, the definition and the convention (?) of mantras
and their particular fruits (1).
At the time of creation the Lord causes the phonemes to become manifest
from ‘the drop’ (bindu) (2). Once shaken, the subtle material cause bindu
produces the syllabary (¿abdaradi) in two groups: vowels and consonants
(3-5).
They are the effects, the Lord is the instigating cause, bindu the material
cause, human effort is an auxiliary cause; with them language, which is
the basis for worldly interaction, is possible (6-8).
Introduction lxxiii

Pratoda suggests that the phonemes make manifest a power sphota that
is responsible for conveying meaning (9).
Praka^a responds by asking whether this sphota is the same as or different
from the phonemes, and then showing that the two alternatives are to be
rejected: meaning is conveyed by the final phoneme in conjunction with
a trace left by the utterance of the preceding phonemes, and thus the
phonemes themselves enable worldly interaction (10-16).
The nature of the relation between language and meaning is questioned
(17); Prakaia discounts various types of relation, states that the relation­
ship is one of something that causes to understand and that which is to
be understood, and asserts that an artificial convention is required to link
them (18-24).
The question of whether this creation of convention was gradual or all-at-
once is raised (25), and Praka^a responds that it was created at once by
God’s will, and that the Lord was similarly the creator of the conventions
that link mantras to their meanings (26-8).
Using the terminology of grammar, the principal parts of the fundamental
mantra of the cult (¿iva) are identified (29-31).
The brahmamantras, ahgamantras and the mantras of the VidyeSvaras
are raised (32-4).
The mantra-endings (jati) are enumerated and their functions explained,
and OM (pranava) is mentioned as the jati that belongs at the beginning
of a mantra (35-7).
Thus power is said to reside in the beginning, middle and end of a mantra,
in vowels, clusters of consonants, words and sentences (38-9).
Pratoda asks whether mantras, since they are made up of language, can
be ‘correct’ and ‘incorrect’ (40).
Prakaia suggests the futility of supposing a grammar of mantras and
points out that both go, the ‘correct’ word for a cow, and gavi, an ‘incor­
rect’ one, convey their meaning (41-3).
How, asks Praka^a, can words convey meaning unless they are governed
by grammar (44)?
Praka^a illustrates the arbitrary conventionality of language, including
examples of metrical termini used by metricians, in order to show that
human sages have contributed conventions, and he concludes that mantras
are similarly governed by conventions forged by 3iva (45-50).
lxxiv Parakhyatantra

Pratoda observes that mantras are just words articulated by the parts of
the mouth, just like other words (51).
Prakaia replies that stones and gems both share the common property of
being stones, but only the latter category has special powers, and so too
it is with ordinary words and mantras, whose power we can observe in
the world when they are used to introduce or quell fever, destroy snakes
(naga) or spirits (bhufca), etc. (52-6).
An affective etymology (nirvacana) of mantra is offered, and the discussion
is concluded with an assertion that the relation of them with their meaning
is forged by 6iva (57-8).
Pratoda introduces the Mimamsaka notion that deities are no more than
words, and this is rejected by Praka^a (59-64).
Pratoda wonders whether the deity is formless or corporeal: if formless,
he cannot be what makes a sacrifice produce results; if corporeal, he could
not simultaneously be present at many sacrifices (65-6).
Prakaia resolves this dilemma by asserting that the deity may take on
embodiments at will and that it is he who is the factor who produces the
fruit of the sacrifice and not the ritual act itself (67-75).
As to the objection that the deity cannot be known since he is unseen,
Praka^a replies that the Mlmamsaka’s heaven is also invisible, and he
concludes that the ritual act is ‘of the Lord’ (aiivarf kriya)t and that
mantras are to be used in various rites (76-9).
In the last three verses, it is asserted that the vidyapada, with its four
topics (padartha)—that is to say the first four of the list given in 1:5—has
been taught as it was taught by 3iva to Prakaia, and the treatment of
the last padartha, that of liberation, is announced: Prakaia states that
he will now teach rituals (80-2).

C hapter 14. Yoga

The contents of the chapter are listed (1).
Suitable places for the practice of yoga are described (2) and the ideal
state of mind (3).
A small number of postures are listed and described (4-7), one of which the
yogin should adopt, folding his hands in his lap with their palms upwards,
spreading out his chest, half-closing his eyes, and focussing them on the
tip of his nose (8-9).
Introduction lxxv

Six necessary auxiliaries of yoga (yoganga) are listed (pratyahara, dhyana,

pranayama, dharana, fcar/ca, samadhi) (10) and briefly described (11-17).
Stretching the breath (pranayama) is to be practised to conquer the five
breaths (prana, apana, saman a, udana, and vyana), which are given ety­
mologies (nirvacana) (18-25).
Breath-exercising techniques of ‘filling’ (puraka), ‘retaining’ (kumbhaka),
and ‘expulsion’ (recaka) are described (26-31).
Having thus conquered the breaths, the yogin should practise the five
fixations (dharana) of the five elements (32-3).
That of earth is described (34-5), as well as the results of practising it
(36ab), then that of water (36c-40b), that of fire (40c-43b), that of wind
(43c-46), and that of ether (47-49b).
With a hundred udghatas conquest of the fixations (dharana) is achieved
(49cd).
An udghata (a timed retention of the breath such that, in the early stages
of self-asphyxiation, the sensation is produced of a spontaneous upward
surge of vital energy) is defined (50).
Having achieved conquest of the fixations (dharanfis), the yogin should
practise yoga, for which his body is his base (51-2).
The variety of vessels in the body is mentioned and their function of
transporting chyle about the body is adverted to (53-57b).
Eight principal vessels named after the directions and intermediate direc­
tions and reaching to the extremities of the petals of the heart’s lotus are
listed, and it is stated that the soul, by moving into one of these, takes on
the nature of its presiding deity (57c-61).
Pratoda asks how the all-pervading soul can move (62), and Prakaia ex­
plains that ‘movement’ is used in a figurative sense: what is meant is
‘revelation of knowledge’ (62-8).
Prana and JTva appear to be given here as terms for (respectively in-going
and out-going?) breath, without which a body is declared dead (69).
The left and right channels (mentioned without their usual labels ida and
pihgaia) are given as two principal channels above the heart and associatd
with the moon and the sun respectively; the central channel is in some
way associated with both (70-1).
An account of the utterance of a mantra (mantroccara) is given, passing
from the heart (homologised with Brahma), through the throat (Visnu),
the palate (Rudra), between the brows (I^vara), to the tip of the nose
lxxvi Parakhyatan tra

(SadaSiva), and these are further homologised with the five kalas that
correspond to five tranches of the ladder of tattvas (72-7).
Each of these deities is said to be a name of the supreme deity, and their
names are etymologised by nirvacana (78-80).
The H AM SA-m antra (81-2).
‘Movement’ upwards, urged by the necessary auxiliary of yoga ‘discrimi­
nation’ (tarka), and the attainment of the meditative state of awareness
(samadhi) (83-5).
The nature of the supreme tattva is discussed (86-90), on attaining which
the soul enjoys mastery over the eight yogic powers (91-4).
The meaning of the term yoga is discussed (95-7).
Yogins possess supernatural powers which they should use to inspire faith
in others (98-104).
Yogic suicide (105-7).
Conclusion (108).

C hapter 15. Liberation and th e m eans to its attain m en t

Contents verse (1).
Knowledge (jnana), rites (kriya), religious observances (carya) and yoga
have been taught as a group of means necessarily preceded by initiation
(dlksa) (2).
Pratoda asks which of these is really a means to liberation (3), to which
Praka^a replies that each of them is a necessary auxiliary (ariga) to initi­
ation (diksa), since they depend on dlksa as their basis (4).
He gives a brief description of each and restates this position, concluding
with an etymology (nirvacana) of dlksa (5-10).
Pratoda asks again which of jnana, kriya, carya and yoga brings about
liberation after initiation (dlksa) has first bestowed entitlement to follow
them (11).
Praka^a explains that samayadlksa, a preliminary initiation for neophytes,
confers the entitlement to follow them, but that that preliminary initiation
does not purge the soul of the fruits of past actions (/carman) that it is
to experience in other worlds (in the way that salvific initiation (dlksa)
does), and therefore it is full dlksa that is salvific (12-14b).
None of the other means is sufficient by itself, for they are all dependent
on each other; the initiating acarya knows them all (14c-19).
Introduction lxxvii

Jhana and kriya are for ensuring continued memory, and therefore prac­
tice, of the 6aiva cult (20-1).
Pratoda asks why this ‘memory’ is not enough to accomplish liberation
( 22 ).
Praka^a explains that it is the assemblage of all the factors (samagri) that
brings about the goal, and that this can be of two types: ‘independent’
(nirape/csa), i.e. salvific initiation alone, without dependence on subse­
quent religious practice, and ‘dependent’ (sape/csa), i.e. salvific initiation
dependent for its effect on the subsequent observance of the four means
(24-6).
If there is ‘independent’ initiation (nirapeksa dlksa), then are observances
of celibacy (brahraacarya) and the like pointless, asks Pratoda (27).
Prakaia reveals that the observance of social religion is to ensure that
6aivas are not looked down upon; it has no other particular benefit, but
is honoured rather as the caste-hierarchy must be respected (28-30).
The removal of the obligation to perform post-initiatory observances (i.e.
‘independent’ initiation) only confers liberation on those incapable of the
subsequent observances, such as children (31).
How can it be determined that children have received diva’s grace (¿akti-
pata)? And how then can they receive initiation (dlksa) (32)?
Their grace they gain indirectly, which is to say they are brought by others
to be initiated (33-5).
Pratoda asks whether someone is likely to be reborn if they once had adhi-
kara (he does not make explicit whether he means adhikara in the sense
of eligibility for dlksa or eligibility, through dlksa, for the post-iniatory
means) (36).
Praka^a replies that when dlksa has been correctly performed liberation
will come about (37-38b).
If dlksa were not performed then the soul in question would become a
Rudra and attain full liberation subsequently (38c-39b).
Following any one of the subsequent means after initiation leads to liber­
ation (39c-41).
Pratoda asks how any one can by itself produce initiation (42), and Prar
ka^a responds that using all together is effortless, but that using only one,
though requiring effort, is possible; in time blissful liberation will result
(42-5).
lxxviii Parakhyatantra

Pratoda observes that others hold liberation to be an absence (46), a

position which Praka^a rejects; in liberation one should attain the qualities
of the Lord (47-50).
Pratoda advances a Paiupata position that the qualities of the Lord are
transferred into the soul (51), and Pratoda rejects this on the grounds
that the qualities of the Lord could not then be entirely in the soul or in
the Lord (52-6).
Pratoda suggests that the absence of k&rm&n is held by some to bring
about liberation (57), and Pratoda rejects this on the grounds that this
does not account for the supreme bliss that should characterise liberation
(58-60).
Pratoda advances another Pa^upata position: that the qualities of the
Lord arise in the adept (61), and this too Pratoda rejects, concluding that
liberation is the revelation (abhivyakti) of the qualities of the Lord which
were innately present in the soul, these qualities being characterised as
true rectitude (saddharma), true knowledge (sajjhana), true dispassion
(sadvairagya) and true control/sovereignty (sadatfvarya), in other words,
as transcendent ektypes of the first four of the eight properties of the
intellect (buddhidharmas) (62-7).
The liberated soul is further qualified (68-71).
Conclusion, in which Praka^a recounts that he received this scripture
(¿astra) from Parvatlpati, who received it from Dlpte^a (72-3).

The language of the Parakhyatantra

In my brief account of ai£a language in the introduction to the first vol­
ume of the Kiranavrtti (GOODALL 1998:1xv-1xx) I unaccountably made
no reference to the lengthy treatment of the language of the Kubjika-
matatantra in the editors’ introduction ( G o u d r i a a n and SCHOTERMAN
1988:44-109). Mention should now also be made of the substantial and
impressive discussion of the language and metre of the SiddhayogeivarT-
matatantra by Judit T o r z s o k (*1999:xxvi-lxix). T o r z s o k opens her
discussion (*1999:xxvi) with the following gentle reproof.

The irregular forms are called AiSa—characteristic of the lan­

guage of Lord &iva (lia)—following Ksemaraja’s usage of this
word in his commentary on the Svacchandatantra. While one
may hesitate to agree with Ksemaraja that these must be
Introduction lxxix

hallmarks of divine style, they perhaps should not be consid­

ered simply ‘erroneous forms that would make a learned man
blench’, or ‘grotesque solecisms’ either.116 This is a language
with its own rules, whose basis is Sanskrit but which shows
influence from Prakrit and Apabhramsa. Although Sanskrit
is a convenient point of comparison to describe what can be
called Aisa, it does not mean that Aisa is simply ‘erroneous
Sanskrit1—just as pidgin language is not erroneous English
or French, even if it may best be described in comparison to
English or French.

This seems to me to be truer of the Siddhayoge^varunatatantra than it

is of some Siddhantatantras, since that text’s language is much further
removed from the language of other roughly contemporaneous texts con­
sidered to be written in ‘good’ Sanskrit. The Parakhya, however, with its
discussion of other theological doctrines in what aspires to be the style of
philosophical karikas, is attempting to place itself within the mainstream
of Sanskritic philosophical debate and, I think, to write ‘good’ Sanskrit.
Of course this ‘karika style’ is not consistently maintained, and percep­
tions of style can seem arbitrarily subjective and largely influenced by
subject matter. The treatm ent (in chapter 5) of cosmology, for instance,
would not seem out of place in any Purana (though an observant reader
might notice the total absence of interjected vocatives and the relatively
small quantity of other verse-padding material), whereas the discussion
of the connection between word and meaning in the beginning of chapter
6 might in most. But the following seem to me features that suggest the
style of philosophical karikas: dense compression of ideas in certain pas­
sages (e.g. 6:14ab); awkward enjambements, i.e. having the syntactical
units spill out beyond the boundaries of the metrical ones (e.g. 2:107cd-
108a, 4:24-5, 4:140-1, 5:90-1, 6:3-4, 6:27-8, 6:62-3, 14:101-2); paucity
of metrical padding (see discussion on p. liv above); frequent allusions to
the doctrines of other schools (see p.xlviii ff above); the fact that, with
the exception of chapter 5, the entire text takes the form of a debate;
and the carefully organised and well sign-posted presentation of themes
throughout the text.
The morphology of classical Sanskrit is relatively well defined because
of the importance given to morphology in the grammatical tradition, but,
1^Expressions quoted from GOODALL 1998:lxvi, fh. 158.
lxxx Parakhyatantra

as TÓRZSÓK observes (*1999:xxvi), ‘the rules of the syntax and lexicon

show much more flexibility’. While it may be more generally regular in
its morphology than the earliest of the Siddhántatantras, the author of
the Parakhya displays a number of what strike me as irregularities in
his syntax and compound formation. I list below a number of stylistic
peculiarities.
overuse of hanging relative pronouns:117 1:2a, 1:8, l:36cd, 1:37, l:52ab,
1:64a, 2:86cd, 2:100d, 4:75b, 4:109a, 4:110c, 4:120b, 4:123c, 5:33a,
6:29, 6:31a, 6:40ab, 14:16cd, 15:64, Appendix I.A:2ab and 7ab.
clumsy use of anaphoric pronouns (i.e. pronouns with no clear refer­
ent, or referring back to distant words or to words tucked away in
compounds): 1:31, 1:43, 1:50, 1:69 (see note ad loc.), 2:40c, 4:21c,
4:23a.
a special instance of the last mentioned peculiarity is the repeated use of
asmin by itself (where we would rather expect iha or afcra) to mean
‘in this ¿astra’: l:50d, 2:10b, 2:19c, 2:28c, 2:44c, 2:61c, 2:66a, 2:80c,
3:5c, 3:6a, 3:67b, 4:90c, 15:33d, 15:40a.
a further special instance of this peculiarity is the tendency to use forms
of the masculine pronoun to refer to the soul even when no words
for the soul are nearby, e.g. in 1:84b, 4:56a. (Many examples of this
could be cited.)
anacoluthon of various kinds: 1:12-13 (vina used once with accusative
and then supplied with a series of nouns one of which is in the in­
strumental), 1:61 (in the first half of which a tatpurusa compound
containing caitanya occurs, and in the second the word must be sup­
plied in the nominative case, even though no pronoun represents it),
3:4 (sudden change of construction in a series of parallel statements
such that ellipsis of a neuter subject must be assumed), 3:5cd (sin­
gular in a relative clause and plural in the correlative); 2:25a and
14:61e (attraction of genitive pronoun to the case of a noun with
which it is in construction).
l l ? SPEYER observes (1886:350) that the correlative pronoun is often om itted when
th e relative clause follows the correlative, and he m entions (1886:349) th at it m ay be
o m itted w hen th e relative clause precedes the correlative (of such an om ission he gives
no exam ple), bu t it seem s to m e th at the om ission o f correlatives in the P arakhya is
much more frequent than is normal.
Introduction lxxxi

ablative for instrumental (expressing the nimittakarana): l:92d, 4:121b.

clumsy transferred epithets: 2:37ab.

somewhat too frequent use of compounds ending in -ga where a genitive

(or other case ending) would be more normal: 1:13d, l:41d, l:68d,
2:28d, 2:45d, 2:53d, 2:55b, 2:72b, 2:102c, 3:25d, 3:26d, 3:29b, 3:35b,
3:48d, 3:49d(?), 4:33a, 4:38d, 4:44b, 4:49a, 4:83c, 4:99d, 4:136c,
5:68a, 5:92d, 5 :llld , 5:117d, 5:134c, 5:153a, 5:156d, 6:35b, 14:11a,
14:15b, 14:28b, 14:33b, 14:45d, 14:48b, 14:57d, 14:71a, 14:75b,
14:75c, 14:75d, 14:78a, 14:81d, 14:89b, 14:90c, 15:19a, 15:46d, Ap­
pendix I.A:6d, Appendix I.B:10b.

a predilection also for compounds ending in -anuga: 2:55d, 2:56d, 2:61d,

2:112d, 3:26b, 3:35b, 4:105b, 14:38d.

also not infrequent are words ending in -ja: 1:3b, l:17e, l:39d, 1:52b,
2:14d, 2:26b, 2:41a, 2:103b, 3:74c, 3:75b, 4:53b, 4:66d, 4:82a, 4:82d,
4:91f, 4:103b, 4:133c, 5:35d, 5:140d, 5:162c, 15:59d, 6:13d, 6:14a.
Such compounds should perhaps be classed together as manifesta­
tions of a general tendency of the author of the ParOkhya to employ
short tags of one or two-syllables, usually to get the sense of dif­
ferent case-endings without spoiling the metre. Apart from -ga
and -ja, the use of -ka in this sort of way seems to occur (e.g.
1:89b, 3:44d, 4:66b, 5:14d, 5:150a, 14:87c);118 -uttha is not un­
common (1:3a, 1:43c, 2:49c, 3:76c, 4:82c, 4:133d, 15:10a); -akhya
is much used (1:7c, l:8d, 1:47b, 1:80a, 2:15b, 2:19c, 2:29a, 2:35d,
2:36b, 3:62b, 4:15b, 4:92e, 4:115b, 4:124c, 4:154b, 5:12a, 5:12c,
5:13a, 5:13b, 5:16a, 5:41a, 5:41c, 5:42c, 5:45a, 5:45c, 5:47a, 5:48c,
5:72c, 5:78a, 5:86a, 5:90b, 5:101a, 5:133c, 5:143a, 5:145a, 5:145d,
5:146d, 5:147a (twice), 5:147d, 5:148b, 5:149b, 5:149c, 5:151a,
5:151c, 5:152b, 5:152c, 5:155d, 6:19c, 6:20c, 6:31b, 14:13d, 14:21c,
14:69a, 15:2cd (thrice), 15:31c, 15:44d, 15:64b, Appendix I.A:2c,
Appendix I.B:15a),119 and there are an extremely (and, I think,
118And it is relatively liberally used as a metre-filling bahuvrTh/-marker (e.g. 1:22a,
1:66b, 2:15d, 2:35d, 2:39d, 2:71b, 2:94b, 4:14ab, 4:29f, 4:46d, 4:80d, 4:125d, 4:134d,
4:149b, 4:162b, 5:2d, 5:44b, 5:82d, 5:84b, 5:111b, 5:145d, 5:146b, 5:152b, 6:7b, 14:34d,
14:36b, 14:73d, 15:7c, 15:17c) and as an otiose syllable-filler in names and some nouns
(see below under morphological peculiarities).
ll9 Other forms derived from the root y/khya are also frequent.
lxxxii Parakhyatantra

unusually) large number of words ending in -tah (a list seems un­

necessary). Such a tendency can of course not be said to be typical
only of the author of the Parakhya.

non- bahuvrThi compounds inflected as though they were bahuvfihis:

l:32d, 3:1b, 4:1b, 4:2b, 4:2c, 4:34d, 4:93d, 6:8b, 6:45b, 14:20d,
14:37d, 15:19d. Observe that seven instances are of compounds
ending in a^raya, samsraya or samairaya (l:32d, 4:1b, 4:2b, 4:93d,
14:20d, 14:37d, 14:58d) and all but one of the rest120 concern com­
parable verbal nouns formed with krt suffixes. Perhaps they could
instead be grouped under the rubric of verbal nouns used as adjec­
tives at the end of tatpurusa compounds.

‘split’ or incomplete compounds: 2:73b (dosas tv itaretarah), 6:18a

(karyakarano yogah), 6:19a (sadhyasadhano yogah),121 6:31b
(¿ivakhyam mantralaksanam122).

tautologous compounds to fill the metre: 1:52b, 4:103b (compounds end­

ing in -nimittaja), 15:34c (taddvarayogatah).

a dvandva compound apparently followed by a ca or a va connecting its

two members: 4:102a, Appendix I.B:28c.123

the suffix -tah apparently used as though it were -fcvat or -tvena: 3:40d,
4:8d, 4:69d, 5:85c, 15:50d(?). Apart from these rather strained uses
of tasii, the suffix is, as we have remarked above, extremely fre­
quently used in its commonly accepted senses.

aha with past-tense meaning: 1:2c, l:18d.124

120The final member of the compound in 4:34d is gocara,
121 These last two could perhaps be included under the above heading.
122The required sense is that of £ivakhyam antralaksanam , but that would infringe the
metre.
123A sim ilar case is noted by T o r z s o k (*1999:xlvii) in Siddhayoge£varTm atatantra
8 :8 :
sutrayen m antfalarp divyaip sarvasiddh iphalod ay am
caturastakaram vapi . . .

124This usage can be found in good classical authors too; see for instance GOODALL
2001b for its occurrence in the works of Kalidasa.
Introduction lxxxiii

present active participles used as main verbs: 2:59c, 4:22b, and perhaps
14:82d.

double sandhi: 4:21c, 4:67d, 5:52c, 5:93d, 5:96d(?), 5:132b, 6:79a, 14:50c,
14:57c, Appendix I.B:30c.

irregular sandhi of the masculine nominative pronoun sab: 5:87c.

sandhi applied when endings should be pragrhya: 15:16a, 15:20c, Ap­

pendix I.A:2d-3a, Appendix I.B:12c.

hiatus within a páda:125 in 1:71c, 3:5a,126 3:69b, 4:52b.

treatment of vocalic r as equivalent to ri or ru (excluding instances of

hiatus): 4:101b, 5:15a, 5:20b, 5:132c, 14:98a (and perhaps also in
4:105d).127 A special case is 5:129b, rsayo rsubhávanáb, which is
different from the above-mentioned instances of hiatus in that the
final form of the first word has been modified as though the second
began with r followed by a vowel. Such a treatment of the vocalic
r as though it were a combination of a consonant and a vowel is
common enough in some Puránas: see, e.g., A d r i a e n s e n , B a r k e r ,
and I s a a c s o n 1998:27-8.

the locative of the singular used for the locative of the dual: 2:110d
(bodbábodhe).

plural for dual: 5:4a.

neuter for masculine: 4:83c (utkarsam) 5:95d (udanvat), 14:94d (nija-

dharmam).128
125Hiatus between two pádas, such as we find, for instance, between 2:61c and d,
14:22a and b, 14:104a and b, etc., seems not to be especially common in this text, but
it is in any case so common in epic, puranic and tantric literature that it seems hardly
worth recording here as a peculiarity.
12(5These first two are instances of hiatus where the second word begins with a vocalic
r. Since hiatus inside a páda is not a common feature of the style of this text, this
suggests that in the redactor’s pronunciation (and therefore usage) the vocalic f had
the phonetic value of ri or ru. There are a number of other indications that this was
so, for which see next entry.
I27There are a number of indications that for the scribe too, and not just for the
redactor, vocalic f was so treated, e.g., his writing krddhah (for kruddhah) in 5:123a.
128In this last instance, as well as in 4:83c, the neuter ending appears to be the result
lxxxiv Parakhyatantra

masculine for neuter: l:79e (cetah).

simplex for causative: 6:21b and 6:61d (both instances of pratyeti).

occasional pleonasms: 5:62b, 5:139b.

The following are morphological peculiarities:

svakya with the sense, perhaps slightly intensified, of the possessive ad­
jective sva.129

abbreviations of certain nominal forms: 3:3c (gaufca for gautama?), 14:4d

(cara for carana, perhaps to fit the m etre),'15:lld (adhikarika for
adhikarakarika?).

meaningless extension of some nouns (particularly names) to pad the

metre with -ka: 5:5d, 5:14d, 5:48d, 5:68c, 5:69a, 5:112b, 5:118a,
5:147d, 5:148b, 14:4d, 14:7b, 14:73d.130

irregularly formed past-participles: perhaps 14:12d and 14:90b (anusan-

dhita), and perhaps 14:22d (chindita).

feminine stem in -I replaced by a stem in -ya: 5:15c (vaitaranya).

feminine stem in -i replaced by a stem in -T to suit the metre: 6:69c

(ahutT).

the genitive patyuh mistakenly ‘regularised’ to pateh: 14:97c.

the genitive plural of murdhan mistakenly ‘regularised’ to murdhanam:

2:89b (ex conj.).

Stems in final -s are occasionally treated as stems in -a/-a when at the

beginning of a compound: 4:89a, 5:133d, 5:134b.

Stem in final -is treated as a stem in -i to fit the metre: 5:35d

(udbhu tanalajarci bhih).
of attraction to the gender of aidvarya, the word to which both expressions stand in
apposition.
129See £n. 396 on p. 258 below.
l30This last, an instance of taiu-/ca, finds parallel in a number of other tantric works,
e.g., Nidvasamukha 4:52 (f. 16v), Nidvasa guhyasutra 1:133 (f. 44v), Svacchanda 4:365,
5:75, 7:38, 10:1172, 15:25, K ubjikam ata 17:75, 25:93, and Tantraloka 32:26.
Introduction lxxxv

Accusative for nominative in the masculine plural of stems in n and nt:

6:6b, 15:73.

One further observation on my use of the expression ‘ai^a language’ is

worth making. A comparison of the above list with the accounts referred
to above of deviant usages in the Kirana, Sardhatri^atikalottara, Siddha-
yoge¿va^Tmata, and the KubjikOmata seems to me to reveal rather sur­
prisingly little that is common to all those texts. We can observe in all of
them a tendency (of very varying strength) to transform non-vocalic nom­
inal stems into vocalic ones, particularly when this is metrically required,
and a tendency to irregularities of sandhi (hiatus and double sandhi); but
beyond this, each list tables largely idiosyncracies peculiar to each text.
Even confusion over lyap and k tva, which one might expect to be uni­
versally shared, appears not to be a common feature of the Parakbya,131
Certainly the Parakhya, in the form it has been transmitted to us, cannot
be said to have been written in a distinct language whose basis is Sanskrit.
Welcome light on arsa (and therefore also aiia) usage is shed by a
grammar of epic Sanskrit that has just appeared: O b e r l i e s 2 0 0 3 .

Som e rem arks on th e treatm en t of m etre

The Parakhya ends each chapter with a verse in a different metre: chapters
1 and 6 are concluded with an upajati, 2 and 14 with a vasantatilaka, 3
with a maliru, and 4, 5 and 15 each with a £ardulavikrldita. But in
respect of its anustubh it is almost as remarkably bland as the Kirana
or the Svayambhuvasutrasahgraha, both of which, as I have observed
( G o o d a l l 1998:lxxi), not only restrict themselves to the anustubh but
scarcely deviate from the pathya. The occasional vipulas are these:

n a-vipu la 1:18a, 1:60c, 2:76e, 5:35c, 5:104c, 15:65c, and Appendix I,

verses B:40c, C:54a, and L:126c.

ra -vip u la 6:19d and 6:20d (identical padas, both missing a caesura after
the fourth syllable).
131A single instance is to be found in the chapters transmitted by Mv (15:60c) and
one is to be found in Appendix I.L: 132a, but see also the apparatus ad loc. But I
should add the caveat that we possess only fragments of the parts of the text most
likely to contain plentiful absolutives, namely the parts giving ritual instructions.
lxxxvi Parakhyatantra

m a -vip u la 1:66c, 2:111a (ex conj. and with the wrong preamble), 3:56a,
5:95c, 14:10c, Appendix I, verses E:79a (with no caesura after the
fifth syllable), E:87c, and K:115a.

Even including the verses in Appendix I, not quite one percent of the
half-lines have vipuJas. Without the verses in Appendix I the percentage
is yet lower.
A number of ‘errors’ with the pathya occur when a short vowel in the
fifth syllable is followed by a conjunct in which the second consonant is
a semivowel: 5:4c, 5:44a, 5:76c, 5:124a. These could therefore be treated
as ma-vipulas, irregular because they sure not preceded by a ra-preamble.
But I regard them rather as instances of the pathya in which the weak
conjunct at the beginning of the sixth syllable was not felt to strengthen
the fifth. Of course conjuncts with semi-vowels do strengthen the syllables
they precede; indeed, as we have seen above (see p. lxxxiii), it is clear that
even a consonant followed by a vocalic r was felt in a number of cases to
be sufficient metrically to strengthen the preceding syllable. But what I
am suggesting is that they were felt not necessarily to do so. Occasionally
we find conjuncts with semi-vowels being similarly treated as weak in the
cadence of the even pada too: l:71d, 3:lld, 5:109d, 6:48b, 6:68d.
Two even-numbered padas might originally have been faulty for being
entirely iambic: 5:136ef (ex conj.] see fn. 613 on p. 312) and 4:86b (see
fn. 391 on p. 257).
There are a couple of instances where metrical constraints have been
entirely abandoned, both to be explained as the result of having to in­
corporate metrically awkward names: 2:43c, 14:91. Verse 1:14a is hy­
permetrical, but it belongs to a class of hypermetrical padas that is not
uncommon in aisa and arsa language: we must treat its two initial short
syllables as having the value of a single long.132 In 5:58a the hypermetry
is the result of a conjecture, but one that seems not implausible (see fn.
541 on p. 294). In the text as constituted there are few metrical solecisms
in the even padas, and such as there are can for the most part, as we
have seen, be ‘justified’. Since these give the cadence, they are the most
inflexible part of the verse. In only a small handful of instances (l:51cd,
2:38ab, 3:65ab, 15:41ab, Appendix I.B:16cd and 17ab) does a word awk­
132See GOODALL (quoting T o k u n a g a ) 1998:lvii, fn. 132. A weak intervening conso­
nant, such as a nasal or (as in our instances) a sem ivowel perhaps helps the collapse of
two syllables into one.
Introduction lxxxvii

wardly bridge an odd and an even pada. In two instances the author
(unless these are transmissional errors) has awkwardly split compounds
in order to avoid a bad even pada (2:35 and 6:31b).
The author of the Parakhya was not, we may conclude, a skilled han­
dler of metre. He may have been very slightly more ambitious than the
authors of the Kirana and Svayambhuvasutrasangraha) but his verses in
longer metres, unless the transmission has badly distorted them, are far
from being smooth compositions. Perhaps their lack of clarity is in part to
be explained by their being in each case densely packed summary verses.

Does the Parakhya tell us anything new?

The rediscovery of a large part of the Parakhya made possible by this
edition does not provide us with a lot of new or surprising doctrines,
and it should not radically change our picture of the old pan-Indian San-
skritic 6aiva Siddhanta. It could be said, in other words, to be just
another scriptural formulation of a body of views that we find (with one
or two variations here and there) in a number of published works. But
we should take note that it is one more document of the period before
the appearance of what seems to have been the most significant body
of Saiddhantika exegesis in the history of the school, namely the writ­
ings of the tenth-century Kashmirian lineage of Ramakantha II. It joins,
therefore, a very small corpus of published pre-tenth-century Saiddhantika
writings: the Rauravasutrasahgraha) the Svayambhuvasutrasahgraha, the
Sardhatrisatikalottara, the Kirana, the Sarvajnanottara, the Matariga,
the Mrgendra, and the surviving writings of Sadyojyotis. Among the
scriptures of this already modest list, the Ra uravas u trasahgrah a is badly
transmitted and, I believe, incomplete;133 the greater part of both
the Svayambhuvasutrasahgraha and the Kirana is, I maintain, uninter­
pretable as presented to us by their South Indian editions;134 and of
the Sarvajnanottara only a very small portion has been published, and
in the only easily accessible edition of that small portion (that of the
133See p. xcvii below.
134The incomprehensibility of the Devako^tai edition of the Kirana (Ei>) is plentifully
illustrated in this volume: see footnotes 143, 726, 732, 755, 781, 846, and 904 on
pp. 181, 347, 351, 358, 364, 383, and 402. Fewer illustrations are given of difficulties in
the South Indian edition of the Svayambhuvasutrasahgraha, but see footnotes 522 and
743 on pp. 290 and 355. Vasudeva (*2000) draws attention to and repairs a number.
lxxxviii Parakhyatantra

Adyar Library) its text is marred by large distortive interpolations,135

non-sensical omissions,136 and passages that deviate very widely from all
the manuscripts I have consulted.137 The corpus of published early scrip­
tures is thus small indeed, and the addition to it of the Parakhya makes
a considerable difference, if only in bulk. And even if it treats many of
the same themes as other texts, naturally it has different emphases. Thus
it devotes more attention than the other early published scriptures to
theories about language, mantras and scripture, and to the relative im­
portance of dlksa and the four pad as. The Parakhya’s fourteenth chapter
is a welcome addition to the small collection of works on early 6aiva yoga.
B r u n n e r , in her article on the subject (1994), was obliged to rely (among
the early Saiddhantika sources) on the in some respects unusual account
of the Mrgendra, the uninterpretably corrupt account of the Devakottai
edition of the Kirana, and the difficult treatments of the Matanga and the
Sardhafcri^atiJcalottara, the latter given piecemeal in a number of chap­
ters.138
In one respect this volume is quite new: it contains the first translation
of an early Siddhantatantra into English. The only complete translations
of early Siddhantatantras are those into French of the Mrgendra ( H u l i n
1980 and B r u n n e r 1985) and the Rauravasutrasahgraha ( D a g e n s and
B a r a z e r - B i l l o r e t 2000), the latter being, in my opinion, of limited
use because of the poor state of the text they followed. Of the Svayam-
bhuvasutrasangraha only the first three and a bit chapters, out of twenty-
three, have been translated into French and English ( F i l l i o z a t 1991a
and 1994), and of the Kirana the first twelve, out of sixty-four, have been
translated into Italian ( V i v a n t i 1975), and the first seven into English
( G o o d a l l 1996 and 1998).
A word about the arbitrariness of the annotation. The criticism may
be raised that in some places I have quoted a great deal of tangentially
relevant matter, and in others barely anything at all. The charge is unan­
swerable. All annotation is likely to be arbitrary to a certain extent, and
of course I have followed up some things that interested me and not others.
1350 n e of th ese forms the su bject of G oo dall forthcom ing B.
1360 n e is referred to in fn. 838 on p. 381.
137See footnotes 332 and 348 on pp. 238 and 245 below.
138I cannot pretend fully to have understood the Parakhya’s treatment of the topic,
but I have had the enormous advantage of having Dr. Somdev V a s u d e v a ’s work (*2000)
to draw on.
Introduction lxxxix

I have on the whole tried to quote most from the most closely related texts
whenever I found in them matter that helped me to contextualise and to
interpret what I found in the Parakhya. In other words, I have intention­
ally referred most to the early Siddhantas, and among those particularly
the Mrgendra, Matahga, and Kiranay which I judge to be closest in spirit
to the Parakhya,139 and then to exegetical Saiddhantika literature, par­
ticularly when it contained quotations of passages of the Parakhya and
commented on them. Relevant passages from texts of other schools of
thought have been quoted less frequently.
It may be unfashionable to comment unfavourably on the literary
quality of something one edits, particularly when it does not belong to
one’s own culture, but I think some remark on the subject belongs to a
characterisation of the text. It is not, in my view, a work of beauty. It
is, as we have seen, less prolix than the Matangay and yet this does not
render it as neat and clear as the Mrgendra, nor indeed any clearer than
the Matanga. It is less lively than the Kirana and considerably less lively
than the Ni^vasa. Metrically it is, as we have also seen, indifferent; indeed
it seems to me that it does not in its use of metre, diction or any means
aspire to be poetry. I t’s author’s aim was a systematic presentation and
justification of the principal doctrines of the 6aiva Siddhanta in unadorned
verse.

The nature of this edition

Browsing in A. E. H ousm an’s classical papers is an absorbing diversion
for someone who aspires to edit ancient texts, but it is not without its
stings. I recently came across the following and was uncomfortably re­
minded of my text and translation of the Parakhya:

Here then, between poets capable of much and copyists capa-

ble of anything, is a promising field for the exercise of tact and
caution; a prudent editor will be slow to emend the text and
slow to defend it, and his page will bristle with the obelus.
But alas, it is not for specimens of tact and caution that one
resorts to the editors of the Culex; it is rather to fill one’s
139I should reiterate that this ‘closeness’ may be illusory, given that so few early
Siddhantatantras are accessible to us. Perhaps they should not really form a group;
but given what survives, they seem to.
xc Parakhyatantra

bosom with sheaves of improbable corrections and impossible

explanations.140

Fortunately, since this is, as far as I am aware, the first edition of the
Parákhya, I can reassure myself with the reflection that, by reporting as
accurately as I can what all the sources for the text read and offering as
many suggestions for improvement as occur to me and to others to whom
I have shown the text, I am at least recording what is preserved by what
appear to be the last, fast-decaying witnesses of the Parakhya) and am
improving at least some parts of it for future readers.
And HOUSMAN offers this further consolation:

Some ancient authors have descended to modern times in one

MS. only, or in a few MSS. derived immediately or with little
interval from one ... Others there are whose text, though in
the main reposing bn a single copy, can be corrected here
and there from others, inferior indeed, but still independent
and indispensable ... There is a third class whose text comes
down from a remote original through separate channels“, and
is preserved by MSS. of unlike character but like fidelity, each
serving in its turn to correct the faults of others...
If I had no judgment, and I knew it, and were nevertheless
immutably resolved to edit a classic, I would single out my
victim from the first of these three classes: that would be best
for the victim and best for me. Authors surviving in a solitary
MS. are by far the easiest to edit, because their editor is re­
lieved from one of the most exacting offices of criticism, from
the balancing of evidence and the choice of variants. They are
the easiest, and for a fool they are the safest. One field at
least for the display of folly is denied him: others are open,
and in defending, correcting, and explaining the written text
he may yet aspire to make a scarecrow of the author and a
byword of himself; but with no variants to afford him scope
for choice and judgment he cannot exhibit his impotence to
judge and choose.141
140FYom H ousman’s “Remarks on the ‘Culex’ ”, The Classical R eview XVI (1902),
p. 339, as quoted in HOUSMAN 1981:95.
u l FYom H ousman’s preface to his edition M. Manilii Astronomicon Liber Primus
(London, 1903) as quoted in HOUSMAN 1981:34-5.
Introduction xci

There is so much that is noteworthy and quotable that strikes the reader
in H o u s m a n ’s papers, and now that I have started it is difficult to stop,
but I will restrict myself to just one more quotation, not because it is pithy
and amusing, but because it illustrates something that must powerfully
strike students of every branch of Sanskrit literature:

The Pithoeanus was first applied to the recension of Juvenal

in 1585 by its godfather Petrus Pithoeus. His text, founded on
this MS., served in 1613 as a model to Rigaltius, and Rigaltius
served as a model to editors of Juvenal for near two hun­
dred years. From 1800 onward, when P had long disappeared,
Ruperti first, and then Achaintre and Heinrich, produced re­
censions founded on inferior MSS. But in the middle of the
century the Pithoeanus was rediscovered in Montpellier and
was restored to its pride of place by Otto Jahn and K. F. Her­
mann; and in the series of modern editions, Jahn’s of 1851,
Hermann’s of 1854, Jahn’s of 1868, Buechler’s of 1886 and
1893, the text of Juvenal has drawn nearer and nearer to the
text of P.142

Across centuries, generations of scholars, building upon each others’

achievements, have gradually worked towards re-constructing many clas­
sical Greek and Latin texts. In India, commentarial literature written
from early times up to the present day has played its role in securing and
rendering interpretable some Sanskrit texts. But it is only in recent times
that editions of Sanskrit works based upon exhaustive collations of the
sources have begun to appear, and it is evident that, although it is fash­
ionable to question the fruits of such endeavours for some texts,143 there
is much to be gained from critical editions in every branch of Sanskrit
literature.
With this first edition of the Parâkhya I have attempted to repair the
text as much as possible, but I am aware that much of the text is lost,
much is uninterpretably corrupt, much is suspect, and much that has not
142FYom H o u s m a n ’8 preface to his edition D. Iunii Iuvenalis Saturae (London, 1905)
as quoted (w ith subseq uent corrections incorporated) in HOUSMAN 1981:54.
143Asserting the futility of attempting critical editions of Purâpas in particular is
perhaps no longer the dernier cri, but it is still not passé: see, for example, INDEN
2000, in particular the appendix, entitled ‘Authorism and Contextualism, Empiricism
and Idealism in the Study of Puranas*.
xcii Parakhyatantra

aroused my suspicions may not be in the state its author intended.144

I am also aware that it is unlikely that generations of text-critics will
follow who will gradually work at improving the text, winning nearer and
nearer to its original state. And there axe few passable editions of the
surviving texts most closely related to the Parakhya; indeed many have
not been printed at all. Although I have tried to read related literature,
reading much of it inevitably involves editing it. There is, I have no doubt,
much surviving material that I have missed and that I might profitably
have adduced to repair and elucidate passages in the Parakhya. I could
therefore allow further years to pass in the study of related material before
daring to publish. But publishing now means that one further source for
the intellectual history of £aivism is made available to other students and
editors of this body of literature.
Comparing the one surviving MS that transmits the Parakhya with
the wealth of sources that transmit other Siddhantatantras, for example
the Kirana, should make us mindful of another reason for being sceptical
of, indeed inevitably dissatisfied with, the text offered in this edition. In
the case of the Kirana we can plausibly divide the surviving MSS into
three groups. It seems likely to me that the Nepalese sources are the
most ‘sincere’, which is to say that they appear not to have transmitted a
lot of deliberate modifications, and such deviations as there are from the
text as it was first composed seem likely in the main to be the result of
accident, of ‘innocent’ error. The MSS My and R* reflect the tex,t as it
was transmitted to and by the tenth-century Kashmirian exegete Rama-
kantha II (in both cases, but certainly in the case of R^, this may have
been a South Indian text modified in accordance with the commentary): a
slightly polished up Kashmirian text, from which a number of awkward­
nesses had been removed by circumlocution. The other South Indian
manuscripts transmit a text that has in places also been ‘improved upon’
in the interests of clarity—again not, it seems, with a view to modifying
its doctrines (see GOODALL:1998:369-70, fn. 6 0 4 ) —and which has here
and there suffered conflation with the other groups. Using these groups
144In the introduction to my edition of the K iranavrtti I very briefly defended the
practice of conjectural emendation (G oodall 1998:cxiv); here I assume that no such
defence is necessary, because I imagine that it will be clear to all who attempt to read
the text as it has been transmitted by Mv that it must be corrected if we make the
minimal assumption that the text once made sense. But it is of course not only where
it cannot be construed or cannot be plausibly construed that the text may be at fault.
Introduction xciii

and the surviving commentaries we can often infer what is likely to have
been the original wording of a particular verse, and that is often very
different from what we find in the Mysore codex My .
Now in the case of the Parakhya we have only one source, the same
Mysore codex My , and that tells us almost all we can know about the
transmission. Quotations attributed to the Parakhya reveal deviations,
but these, as we can discover from comparable quotations in the same
works of other more reliably transmitted texts, are not likely all to be
reliable. But it is not improbable that the Parakhya} like the Kirana}
should have been transmitted with enormous variation, and that what we
have preserved today is a corrupt and damaged exemplar of one version
among several of the text. For it should not be supposed that the enor­
mously varied transmission of the Kirana is exceptional in this genre of
literature. We have plentiful evidence (in the form of surviving Nepalese
MSS) for the text of the SeLrdhatriáatikálottara that reveals that it too
was transmitted with huge variation, a great deal of which is not reflected
in the editions published to date.145 Even for the Matanga a considerable
amount of significant variation is not reflected in the apparatus: apart
from the numerous surviving South Indian MSS not used for the IFP
edition,146 Nepalese MSS have not been consulted at all for the first vol­
ume, and yet the one Nepalese palm-leaf MS that has been consulted
for the second volume (using a not wholly accurate transcript, IFP MS
T. 970, reported with the siglum ‘ca’) could improve on the text offered
in the first volume in many places.147 For much of the second volume
no Kashmirian source gives testimony, and yet a catalogued áarada MS
survives in the BORI (MS No. 235 of 1883-84) which, unlike the other
áaradá sources, covers the commentary for the beginning of the text and,
alone among all the sources, covers the commentary for almost all of the
yogapáda (the end of chapter 6 and the beginning of chapter 7 are miss­
ing) and for the beginning of the caryápada. It also contains portions of
the commentary on the kriyápáda for which B h a t t had no source. The
145Some indication of this was given in G oo dall 1998:bcvi—Ixviii; for further evidence
see, for example, the short quotation with (minimal) apparatus in fn. 793 on p. 368
below.
146A few o f th ese are referred to by G oo dall 1998 :1x x x , lxxxii and xcvii.
147The original manuscript is MS 5-688 in the National Archives, Kathmandu:
NGM PP Reel No. A 4 3 /2 .
xciv Parakhya tan tra

manuscript is in some disorder,148 but it gives a much more complete text

of Ramakantha’s commentary than any which B hatt actually used.149
It is not improbable then that MY might represent but a single strand
of a multifarious transmission, perhaps a version close to that once trans­
mitted by the lost classical commentary, just as My,s version of what it
transmits of the Kirana is close to the text presupposed by Ramakantha’s
Kiraiiavrtti.

148It contains 253 folios divided up as follows: 101 folios labelled ff. 119-219; 18 un­
numbered; 48 numbered ff. 1-18; 86 numbered ff. 1-86. The commentary on the yoga-
pad a (from which I have cited in the annotation to chapter 14) is covered on ff. 44r-8 3 v
of the last sequence of pagination.
149S ANDERSON (1995b:565) mentions the omission of this source in his review, as
well as of two other catalogued sources in North India that I have not seen: Sahitya
Samsthana, Rajasthana Vidyapltha, Udaipur, Accession Nos. 205 and 334. In a letter
of 27.ix.1997, Professor S a n d e r s o n drew my attention to the existence of another
Kashmirian MS in a collection recently acquired by the Staatsbibliothek in Berlin: it
is part of a Sammelhandschrift, at that time labelled KA 1436, part of which has been
consulted for its text of the MalinTvijayottara and described by VASUDEVA (*2001:xiii).
 SOURCES FOR THE CONSTITUTION OF THE TEXT

The Mysore Manuscript

The principal source for the text is University of Mysore, Oriental Re­
search Institute MS P 2 5 8 / 9 (i.e. MS P 258, ff. 27r- 3 5 v). The last digit of
the shelf-mark is intended to indicate the place of the text in the codex,
but the Parakhya appears to be the eighth and not the ninth. This codex’s
text of the Parakhya is listed by M a l l e d e v a r u ( 1 9 8 7 :6 6 -7 ), as are most,
but not all, of the other works in the codex elsewhere in the same vol­
ume. The following account is a modified version of my description of
the codex in the introduction to volume 1 of the Kiranavrtti (G o o d A L L
1998: lxxxix-xci):

Palm-leaf (talipot). Nandinagari. Folios of 2 \ ” x \ '2 \ ir with

eighteen lines to a side. The leaves were numbered (perhaps
at the time of writing) in Kannada numerals in the left mar­
gins of each recto and later in Arabic numerals in the spaces
round the string holes. I have followed the latter. The first
verse of the text of the Kirana (f. 35VI121) directly follows the
colophon to the Paiakhya (for which this is the codex uni-
cus) on f. 35v (labelled 35B), line 11. The penultimate folio
of the Kirana was placed after f. 70 of the codex, was no­
ticed by the second numerator to belong earlier, and was la­
belled 39B. [...] The whole codex is beautifully written in
a very small, neat hand and makes an old impression. The
Parakhya is preceded in the same codex by the Tattvapra-
kadavrtti (ff. 1—5r ); the Prayogasara (ff. 5v-9 r ); Rauravasutra-
sangraha [for chapters 5 to 10 and for half of chapter 4 of which
this is the codex unicus] (ff. 9r I6l-12r l15l); Svayambhuvasutra-
sahgraha [for which this is the only South Indian manuscript
known to me in which all twenty-three chapters appear in the
xcvi Parakhya t an tra

correct order and unmixed with other material] (ff. 12r I15l-
18v(161); Sardhatrisatikalottara (ff. 18-22r ); Kalajnana (f. 22v);
and the Mrgendrottara [= Mrgendra] (ff. 23r-27r [the text on
f. 23 does not follow on from that on f. 22]). The Parakhya is
followed in the same codex by the chapters 1-11 and 58-9 (the
last two being numbered 59 and 60 respectively) of the Kirana
(ff. 35u-39v); by the Pauskara (ff. 39v-48); Goraksaviracita-
prabodha (ff. 48-50r ) and YogadTpika (ff. 52r-53r ). On f. 54v
appears the colophon iti ¿rlmahadevaviracite astamgayogah
kartikeyasamvadah muktisopanaJastram samaptam. Then
follows the first adhikara of Abhinavagupta’s ¡¿varapratyabhi-
jnakarikavimar&m (ff. 54u-71r ). The last colophon of that
work is that of the seventh ahnika. F. 71v is blank. I could not
identify what text the last folios, 72-76r , transmit. I noticed
only one colophon-like phrase: iti jainasamayanirakaranam
(f. 72r l13l). The same codex was used for its text of the latter
chapters of the Rauravasutrasahgraha (not for the first three
and half) and cursorily described in B h a t t ’s edition of the
Raurava (p.xviii and p. 174). It was not used by F i l l i o z a t
for his edition of the Svayam bhuvasu trasangraha. The bulk
of Mr ’s readings of the Kirana probably coincide more nearly
with the conjectured text of Ramakantha than those of any
other independent manuscript of the mula. The text of the
two patalas it transmits of the yogapada is written without
break after that of the vidyapada.
The work called Kaiajnana transmitted on f. 22u, of which only the first
five and a half chapters are given, is an unpublished hundred-verse re­
cension of the Kalottara that is also transmitted in Nepal,150 but is un­
mentioned in B h a t t ’s list of known recensions.151 Although the text
lc0It is transmitted, for example, immediately following the recension in fifty verses,
the JnOnapanca£ikii, on ff. 4V- 9 V (in the first foliation) of NAK MS 5-4632, NGM PP
Reel No. B 118/7. As I have observed (G o o dall 1998: xc, fn. 184), the names Kalajnana
and K alottara are used interchangeably in the colophons of the Nepalese manuscripts
of the non-eclectic recensions. Here too in M v the name Kalajnana occurs in the
colophons of chapters 3-5, but K alottara in that of chapter 2 (f. 22v^ ) .
161 B h a t t ’s list, given on p. xlviii of his upodghata to his edition of the Sardhatriiati-
JcSiofctara, omits also the Jnanapancadika (mentioned in the previous footnote) and the
SardhaJatika recension, which is transmitted on ff. 1V- 6 V (in the second foliation) of
NAK MS 5-4632, NGM PP Reel N o.B 118/7.
Sources for the constitution of the text xcvii

breaks off in the middle, no folio appears to be missing: the Roman and
the Kannada foliations (the latter only partially visible here) tally for the
preceding and following folios, and some blank space has been left at the
end of the last line of f. 22v, as though to indicate that the remainder of
the text had been missing also in the scribe’s exemplar. The text of the
Mrgendrottara (=Mrgendra) begins straight away at the top of f. 23r . It
ends (with the colophon iti ¿rlmrgendrottare yogapadah samaptah) at the
end of line 15 of f. 27r . The manuscript in fact transmits only the viciya-
pada and the yogapada. The kriyapada and caryapada are not given.
Thus for a number of texts—the Mrgendra, the Kirana, the ParsLkhya,
and probably the Rauravasutrasangraha—the scribe has omitted chap­
ters. In each case he appears to have retained the parts that focus on
doctrine and yoga and to have omitted ritual prescriptions. From the
Kirana) as we have seen, he has copied only chapters 1-11, in other words
all of what Ramakantha treats as the vidyapada with the exception of
the twelfth chapter, and 58-9, the two chapters that treat yoga. Of the
ParHkhya, the first six chapters and the last two (chapters 14 and 15) have
been selected. I have suggested before ( G o o d a l l 1998:xl, fn. 92) that
My ’s text of the Rauravasutrasangraha may be incomplete, but I failed
to mention some evidence that bears upon this assumption: B h a t t ’s ap­
paratus records that the chapters numbered 7-10 in the edition are not
so numbered in the manuscript: three are not numbered at all, and the
eighth he reports as being numbered 10 in M Y. In fact even the eighth
chapter does not appear to be numbered in Mr .152 Since, as we have
seen, the scribe of Mv has omitted chapters of other tantras copied in
the same codex, it is possible that he might have done the same when
transmitting the Rauravasutrasangraha. As with the Kirana, Mrgendra,
and Parakhya, he may well deliberately have dropped passages that were
not of interest to him.
Since I have been able to find no other manuscript of the Parakhya,
excepting its apographs, which will be described below, and since My
is therefore our only source (directly or indirectly) for almost all of the
text, some more remarks about its script and scribal practices are called
for than I offered in the introduction to the Kiranavrtti. Unlike in some
152The colophon to the seventh chapter of Mysore MS B 776, the partial apograph
of M v that covers the Rauravasutrasangraha, ends with dharanapatalo da^ah, which
has been corrected to dharanapatalah (f. 38u), and this is perhaps the source of the
confusion.
xcviii Parakhyatantra

styles of South Indian NandinagarT, a medial short i is notated as in Deva-

nagarl, that is to say it does not lack the vertical bar that precedes the
letter to which it is attached (contrast, e.g., RN in which the Kiranavrtti
is transmitted). This bar in Mr , however, is often hooked slightly to the
right towards its bottom. I mention this detail because it explains why
I can sometimes with some confidence transcribe a medial i (rather than
a medial a, o or au belonging to the preceding aksara) in portions where
the tops of the aksaras are invisible.
The scribe’s convention for an initial r appears to have a form that
could be interpreted as rr (or perhaps he consistently wrote rr, even where
initial r is required).153 The reader should therefore bear in mind that
wherever I have transcribed r, this could be interpreted as rr, and vice
versa. The scribe invariably writes jh for jjh , a habit comparable to that
of many other scribes of always writing either cha or ccha, regardless of
which is required. The scribe has marked corrections variously: a single
aksara is cancelled by a superscript dot (not a small circle, as is used
for an anusvara or to make up a visarga); a long portion of text can be
deleted by being enclosed in round brackets or encircled154 and, in some
cases, also drawn through with a horizontal fine; part of an aksara (e.g.
the r of a pra) can be deleted by dense scribbling over it. It appears that
all the corrections have been executed by the scribe himself.

A n teced en ts
There are a number of indications that there may have been at some
point in the transmission of the text down to M Y an intermediary in
Grantha script: the confusion of ha and bha (in l:28d, 4:77a, 4:83a,
4:102a, 4:164b?, 5:28c, 5:92a, 6:69c, 14:10a); the occasional confusion of
Jcr and ku (in 3:28c, 5:37c);155 the confusion of va and pa (e.g. in 2:105b,
2:115c, 4:47d, 4:104d, 4:107c, 4:118d, 4:120d, 4:152b, 5:14d, 5:27c, 5:44a,
5:95d, 5:109b, 5:114c, 5:149a, 6:36b, 6:43d, 14:27d, 14:37b, 14:58b, 14:98d,
15:1c, 15:27d, 15:37b); the confusion of dha and ya (e.g. in 4:166b and
5:137d); the confusion of ta and na in 4:54c; the confusion of ca and pa
153Occasionally, as in 3:5a, 5:129b and 5:134c, B has actually transcribed rr.
154This is the practice referred to in NaisadhTyacarita 1:11.
155There are various styles of writing both of these in Grantha (see GOODALL and
Vasudeva, forthcoming), and a graph that in one Grantha hand represents a ku may
in another represent a kr (and vice versa).
Sources for the constitution of the text xcix

in 4:120a; the confusion of ta and ka in l:17f, 4:92f and 5:145d; the con­
fusion of pa and ba in 1:32a and 5:124c; the confusion of rtha and rdha
in 4:67c; and the confusion of ndha (consistently represented by mdha
in Mv) and ddha (in 1:12b, 2:5a, 2:57d,156 4:14d, 4:31a, 4:48a, 4:149c,
4:156c, 4:165c, 4:170d, 14:21a, and 14:23c). These are all confusions that
are palaeographically possible when copying from a Grantha exemplar.
The confusion between pa and ba and that between rtha and rdha could
also be the result of failure to distinguish voiced and unvoiced stops (par­
ticularly when they are medial) in Tamilian pronunciation.157 To the
category of phonetic mistakes possible for Tamil-speakers (i.e. those who
principally use G rantha script) belong the occasional confusions between
ka and ga, e.g. in 4:46b158 and 14:53b, between t and d (in 5:27b), be­
tween t and d (in 2:115d),159 between pa and bha (in 5:91a), and between
tth and ddh (in 4:133d), (these four being examples of confusion between
voiced and unvoiced stops of the same varga), as well as instances of con­
fusion between aspirated and unaspirated stops of the same varga, e.g.
da for dha in 4:82a, 15:10c, and perhaps 5:18d. The writing of iyasa for
yiyasa in 4:59c would also be a mistake typical of a Tamil-speaker, since
an initial palatal vowel is commonly pronounced prefaced by a y ; but this
Southern tendency is not exclusive to Tamil speakers.
There are also confusions in MY that, though they might result from
copying a Grantha exemplar, are also possible results of copying from
other scripts: the confusion of ca and va in 4:65c.
And there are also occasional confusions that are not likely to have
resulted from a Grantha exemplar but that might suggest an intermediary
in an early Northern script or 6arada or in the script of M Y itself: con­
fusion between pa and ya (4:44a, 6:36b); ta and bha (4:4d, 4:21d, 4:32a,
4:106b); confusion of nna with tra in 15:22d. Apart from these, there are
of course plenty of errors that do not suggest the existence of intermedi­
156In this instance (of m ad dh an at for man than a) ntha was probably first mistaken for
ndha.
157I do not mean to imply that we must assume, as some do in similar cases, that the
Parakhya must have been dictated at some point in the transmission that reached My .
Phonetic similarities obviously colour the way we write down unspoken thoughts: are
there English-speakers who have never written ‘there’ for ‘their’, or ‘hear’ for ‘here’?
lft8Emending ga to ka in this instance may not be strictly necessary. But note that it
is possible that one or two of the relatively large number of compounds ending in -ga
elsewhere (see p. lxxxi above) were originally compounds ending in -ka.
159This instance belongs to a special category: see fn. 206 on p. 200 below.
c Parakhyatantra

aries in any particular script, a number of which will have had nothing
to do with confusion about the shapes of letters or with local vagaries in
pronunciation.

D evian t orthography
By comparison with other South Indian manuscripts that I have studied,
this codex appears to be the work of a remarkably careful and accurate
scribe with remarkably careful and accurate exemplars before him. Many
of my emendations to the text are no more than corrections of what
the scribe would probably have regarded as possible orthographies rather
than as errors: for example, he not uncommonly omits a visarga before
a ks, sy, sv and other initial sibilants in ligature with semi-vowels or
nasals—a practice so common among South Indian scribes that it should
indeed perhaps be classed as a variant orthography,160 along with the
permitted omission of the visarga before an initial sibilant in ligature with
an unvoiced stop (cf. G o o d a l l 1998:236, fn. 228). It is possible that a
certain confusion about whether or not omitting the visarga before other
unvoiced stops in ligature with semi-vowels is permissible may account
for occasional instances where a visarga is omitted before, e.g., a pra,
or, as it seems, erroneously supplied before one.161 Another relatively
common and easily detected error is the degemination of what should
be doubled consonants when in ligature with semi-vowels or nasals (e.g.
l:15d, 2:114a, 4:4b, 4:33c, 4:51a, 4:60d, 4:64a, 4:65a, 4:66b, 4:66c, 4:79b,
4:95b, 4:114cd, 4:124a, 5:4b, 5:9b, 5:24b, 5:57c, 5:111c, 6:22b, 14:94d) or
of doubled consonants after a long vowel, e.g. in 2:34b, 2:111c, 2:113a,
4:65d, 4:85a, 4:102c, 4:126d, 6:17c, 14:2d, 14:5a, 15:15b.162 Instances of
the first of these types of degemination have been corrected silently in
the case of certain words, since degemination of this kind would probably
also have been regarded as acceptable orthography by the scribe. By
this I mean that he would have regarded both budhya and buddhya as
possible orthographies (though the first is arguably not), just as he would
have seen no difference between smaryate and smaryyate (which really are
160e.g. in 2:103c, 2:119b, 3:18c, 3:64a, 4:38c, 4:92f, 4:126cd, 4:133ab, 5:26a, 5:50b,
5:83a, 5:88e, 5:119a, 5:130a, 5:149b, 5:162c, 6:3a, 6:15c, 6:22a, 6:36a, 6:40c, 14:18b,
15:10b, 15:64b.
16le.g. 2:119c, 3:26d, 4:20f, 4:140a, 5:28b, 5:108a.
162Many of these concern the past-participle ujjhita at the end of a compound.
Sources for the constitution of the text ci

both correct orthographies). But I have not silently corrected instances of

degemination at the juncture of two words in a compound. By this I mean
that the correction, for example, of digrahaih in 5:11 Id to diggrahaih is
signalled in the apparatus.

Transcription
I transcribed by hand Mr ’s text of the Paiakhya from the original in the
summer of 1996, and returned to Mysore to collate my typed up tran­
scriptions against the manuscript in autumn 1997 (when fever prevented
me) and again for a week in September 1998, but unexpected holidays
meant that I had time only to collate chapters 2-6 and 14 against M Y
and chapters 14 and 15 against M Y's partied apograph MS B 811. I re­
turned in October 1999 and checked chapters 1 and 15 against Mv , and
again in October 2001 to read the other partial apograph, MS B 785,
as well as to check various other small points throughout the text about
which I had suspicions. Some errors will, of course, still not have been
eradicated.

C ondition
The leaves of the codex are strung through their right-hand string-holes
only. All Mv’s leaves of the ParOkhya were correctly ordered and correctly
situated in the codex when I first transcribed the text in 1996, but ff. 27
and 35 were broken in two by a vertical break through the centre of the
left-hand string hole and f. 31 was broken in two by a vertical break about
1.5cm to the left of its centre. When I collated my transcriptions against
the manuscript in 1998 I found the broken pieces not attached by the
string were scattered (together with a number of other fragments now
broken off from other leaves) through the codex. The leaves transmitting
the Parakhya (ff. 27-35) were still internally correctly ordered in 1998,
but these leaves had been removed and replaced in the codex in such a
way th at f. 27 was now next to f. 36 and f. 35 next to f. 26. In one or two
places (parts of) some more aksaras had been lost at the edges of leaves.
cii Parakhyatantra

Apographs
MS B 811 (catalogued by M a l l e d e v a r u 1987:66 and Appendix I, p. 92)
is an apograph of M Y covering only chapters 14 and 15 of the Parakhya.
It is clearly by the same hand and copied on to the same sort of pa­
per as other partial transcripts of M1', such as those of the Prayoga-
sara, Rauravasutrasahgraha and Svayambhuvasutrasangraha (B 776) and
of the Kirana (B 812).163 Like these, MS B 811 is written in a florid
K a n n a d a hand with a black fountain pen on paper water-marked ‘GOV­
ERNMENT OF MYSORE’. Corrections have been made in copper-beech-
coloured ink. MS B 811 comprises a single signature of 5 sheets (i.e.
10 folios of 19.5cm x 16cm) bound in pale blue buckram. On f. l r in
the right-hand margin is written in the copper-beech ink ‘16.5.07’, mean­
ing presumably that it was copied on 16th May 1907 AD. A stamp on
the cover reads ‘ORIENTAL RESEARCH INSTITUTE MYSORE FILMED ’
Over the dots is written ‘FN 1093’. As in K2 the colophons have been am­
plified with obeisances to Rama and Krsna. The first speaker indication
of chapter 14 (prakasa uvaca) is preceded in MS B 811 by the following
( f . r l 1- 2)):
/ / snramacan d raya namah — / / ¿ubham astu i n / / atha
parakhye yogapadah/ / srikrspaya namah/ /
Another apograph, clearly by the same hand, covers the first six chapters
of the text: MS B 785. It appears to have been written on the three days
before MS B 811, for the recto of its first folio has been dated ‘y|.5.07\
Corrections have been executed in pale red. Bracketed numeration has
been added by a later hand—perhaps that of one of the editors of the
£aivaparibhasa, for see p. cxx below—in blue ink for the first thirty-six
verses, as have occasional conjectured modifications. MS B 785 was once
bound in black buckram (the binding has disintegrated) in four signatures,
also of five sheets, and its text begins on f. 151r and ends on f. 189r . On
the cover it has been noted that it has been filmed (Film No. 2306). The
beginning of the tantra is preceded by the following:
paragamah ¿nsambasadasivaya nam ah// ¿ubham a stu //
srir a s tu // s ri// atha parakhyatantre +vidyapadah+
prarabhyate// sri// s n // +jhanapadah prarabhyate-h
163MS B 812, the apograph of My ’s text of the Kirana , is assigned the siglum Ka and
described in the introduction to volume 1 of the Kiranavrtti ( G o o d a ll 1998:xci).
Sources for the constitution of the text ciii

I should perhaps have described MS B 785 before MS B 811, but I only

saw it in October 2001. The existence of MS B 785 is not recorded
in the same volume ( M a l l e d e v a r u 1987) of the descriptive catalogue
as that in which My and B are recorded (the volume which purports
to deal with agama) but appears under the title Paragamah in a later
volume that purports to deal with tantra ( R a j a g o p a l a c h a r 1990:298-9
and Appendix, p p .334-5).164 In case others should be interested in the
valuable testimony of My , it is worth recording the three other partial
transcripts of which I am aware: MS B 783, a transcription of My,s text
of the Sardhatri^atikalottara; MS B 784 of the Mrgendra; and MS B 813
of the South Indian Pauskara.
Although they are apographs of My , MSS B 785 and B 811 have nev­
ertheless been collated not only for the few extra lines and aksaras they
preserve that have since been worn away at the edges of the leaves in
My , but for the whole text. It has been most useful to have somebody
else’s transcription of the early MS, since its dense, miniature hand is
often difficult to read. Reading it with confidence from various photo­
graphic reproductions (the Oriental Institute of the University of Mysore
twice kindly gave me permission to attem pt to photograph My) proved
so unsatisfactory that, as I have related, I instead made frequent trips
to Mysore to verify my transcription. Deviations in B’s transcription
from my own have frequently alerted me to errors, ambiguities and prob­
lems. But recording throughout the apparatus what the apographs read
seemed unnecessary. For the most part B differs from My only in acciden­
tal copying errors and details of orthography (homorganic nasals almost
consistently replace anusvaras), and its readings axe only relevant to the
constitution of the text where My is illegible, or where the scribe of B
has consciously written something different from My in order to emend.
Since he does not mark his emendations, we cannot be certain where his
deviations are willed and where accidental. My policy, therefore, has been
to report B’s readings in the apparatus to the edition only where My is
1641 had long assumed that the two manuscripts in Mysore listed in the N ew Cata-
¡ogus Catalogorum (Vol. XI, p. 201) under the heading Paratantragama must be M y
and the partial apograph MS B 811; but I have recently (June 2001) been able to
examine the Mysore catalogue there referred to (Catalogue o f Sanskrit M anuscripts in
the Government Oriental L ibrary, Mysore, 1922, p. 599) and find this is not the case.
That catalogue does not appear anywhere to record the existence of M y , and the two
manuscripts it lists of the Parakhya are MS B 811 and MS B 785.
civ Parakhya t an tra

damaged and where it seems possible to me that B has deliberately dif­

fered. But in the apparatus to the unedited transcription of M Y I have
recorded B’s readings throughout: thus a reader who so wishes may gain
an impression of its faithfulness to its exemplar and of the kinds of errors
to which it is prone.165 Even in this apparatus, however, I have sup­
pressed mention of most instances where the scribe miscopied and then
corrected himself immediately (here the corrections are in black), as well
as of most instances where he miscopied and corrected himself later, pre­
sumably while checking his text against that of Mv (here the corrections
are in copper-beech red). Nor have I recorded instances where B has,
for example, pañca for My ’s pamca, or karyam for My ’s karyyam, or
other such purely orthographic variants. Suffice it to say that, apart from
consistently preferring to write homorganic nasals where M Y has the anu-
svára, B generally degeminates consonants in ligature with semi-vowels
that MY has geminated, and frequently alters a visarga before a sibilant
to the sibilant in question.

Transcription conventions
The above should explain why I decided that it was not worth supply­
ing images of the leaves of M Y with this edition; I have opted instead to
give a diplomatic transcription of the whole, as well as an edition with
a critical apparatus incorporating the readings of testimonia. The diplo­
matic transcription I have tried to keep as faithful as possible, deviating
from the original only in supplying verse numeration enclosed in double
d andas. (In the manuscript itself there is no verse numeration and each
half-verse—with very occasional exceptions—is concluded with a single
danda.) I have marked the line changes of the manuscript with line num­
bers in roman numerals enclosed in round brackets. Strings of aksaras
of which the tops have been severed I have printed widely spaced and I
have put an entry in the apparatus to draw attention to their tops be­
ing missing. Gaps left by the scribe I have marked with a U. Where
the gap is large, I have often marked the number of syllables for which
165Occasionaily it confuses between bha and ta, and between éra and sa, for exam­
ple. Some instances of medial and final e are marked long (Kannada, unlike Sanskrit,
distinguishes long and short e), a point without significance in itself but that perhaps
goes some way to explaining the occasional confusions between i and T (which are
distinguished from one another in the same fashion in Kannada script).
Sources for the constitution o f the text cv

space has been left. Thus a gap left for six missing syllables is notated
thus: <U[-6-]U’. Portions that are illegible or broken away have been in­
dicated by a triple dash (—). Where I wished to indicate the number
of syllables missing, I have added the number in square brackets: thus
*— [-6-]—’ indicates that six syllables are broken off or illegible. Letters
that are enclosed between plus-signs (+ ... +) are letters that were added
subsequently, sometimes in between lines or in a margin. ‘X’s are used
to bracket text that has been written and then in some way cancelled
(X...X).

Other editorial conventions

The apparatus is divided into three registers. On a page where all three
registers axe present, the uppermost register records testimonia and par­
allels; the middle register records lacunae or passages where the tops of
aksaras are damaged in the manuscript; and the bottom register records
the variants. The apparatus is fully positive. Each entry is preceded by
the verse number and pada letter (a, b, c and d indicate padas 1, 2, 3,
and 4 respectively). There follows the lemma, printed exactly as it is
printed in the textus receptus) then a lemma sign: ]. After this appears
the siglum (or sigla) of the source (or sources) that transmits the tex­
tus receptus} then the variants, separated from what precedes them and
from each other by semi-colons, and each marked with the sigla of the
sources that transmit them. A siglum with superscript ac (ante correc-
tionem) marks the reading of a manuscript before correction (e.g. MVac);
a siglum with a superscript pc (post correctionem) marks the reading of
a manuscript after correction (e.g. B^). When a reading is unmetrical,
this is recorded after the siglum of the source that transmits it.
No key is given for the abbreviations used in the bottom register of
apparatus for the titles of the texts from which testimonia are drawn,
for they have all been formed in the same way from the initial syllables
of the principal parts of the names: thus SvaU stands for Svacchanda-
tantroddyota, JhaRa for JhanaratnavalTy SiDT for Siddhantadlpika, etc.
(A glance above at the register that records the testimonia should clear
up any possible doubt.)
Repairs to the text about which I feel rather little doubt, typically
small and obvious corrections of common scribal errors, are marked em.
cvi Parakhyatantra

(emendation); bolder conjectures are marked conj. (conjecture). The dif­

ference is of course subjective. It could be argued that in a fully positive
apparatus there should be no need to signal where I have proposed im­
provements to the text, but these labels do make it less easy for the reader
to overlook the fact that all transmitted readings have been rejected and
they enable me to give some indication of how confident I feel about each
conjectural restitution. The suggested conjectures of others that have
been accepted are attributed; conjectures that I have considered and not
accepted (whether my own or those of others) are occasionally referred to
in the annotation to the translation, but they are not recorded in the ap­
paratus. Double angled brackets in the textus receptus (<£... ^ >) enclose
^ee* diagnostic conjectures, that is to say conjectures made where the
transmission is lacunose and that are therefore based rather on diagnosis
of what the context appears to require than on transmitted aksaras.
The verse numeration is to some extent arbitrary: for the most part
the text is summarily divided up into four-pada units. Occasionally con­
siderations of sense led me to introduce some six-pada verse; reflection at
the last stages of editing often prompted me to introduce others, but I
resisted doing so because the required alterations would have cost hours
of extra work (changing the numeration of whole chapters in the edition,
diplomatic transcription, pádarindex and translation) and increased the
risk of further errors: the effort and risk seemed not commensurate with
the gain.

Independent testimonia
Some remarks must be made about the use of testimonia. The eight
chapters that Mv transmits comprise 1839 half-verses;166 for 357 of these
(a little less than one fifth) testimonia, in the form of quotations and
borrowings in other works, have been traced. For tracing these, my start­
ing point was the Luptágamasangraha of Gopinath K a v i r a j a (1970) and
Vrajavallabha D v i v e d T (1983). The card-index held in the French Insti­
tute of Pondicherry167 enabled me to locate many more in some published
1MIncluding the five not actually transmitted in Mv but that are found in testimonia
and have been judged to fit into Mv ,s text, namely 4:101cd, 4:105cd, and 5:78c-79.
167This useful tool, compiled over many years principally by Messrs. R. S ubramaniam
and S ambandhan of the IFP, contains an index of topics (principally relating to kriya),
a half-verse index of a wide range of tantric works, and a small index of quotations in
Sources for the constitution o f the text cvii

South Indian works, and Professor S a n d e r s o n kindly referred me to yet

others. The remainder, perhaps a half of those identified, I have come
across gradually over the last few years. There are doubtless more to be
found.
Almost all the quotations of portions of the text can be regarded as
independent testimonies to its wording, since they have been transmitted
independently in texts with entirely different transmissions! histories. It
should be noted, however, that there is one exception: quotations in the
áaivaparibhása derive from the edition prepared in Mysore, where the
editors evidently made use of M Y or of MS B 785 (see p.cxx below).
Many of the South Indian texts in which I have located quotations from
the Parakhya are sadly themselves so poorly transmitted that their value
as testimonia is not great. The editions of the ÉataratnollekhihTand Iáana-
áivagurudevapaddhati, for example, are often garbled and evidently rest
on poor manuscript evidence. But many other texts (e.g. the Siddhántar
samuccaya, the Éivajñánasiddhisvapaksadrstántasangraha, the works of
Jñanaprakááa, etc.) are yet worse served in th at they have never been
edited.
A large number of the later (typically sixteenth* and seventeenth-
century) Saiddhántika works are not just very poorly transmitted, they
provide no meaningful context for most of their quotations, since they
take the form of strings of quotations, often with no interconnecting
material. Into this category fall the Nanavaranavilakkattarumpatavi-
vekain, the *Diksádaráa) the *éivajñánasiddhisvapaksadrstántaseriigraha,
the *éivágamádimáhátinyasaúgraha, the ÉaivagamaparibhásámañjarT,
the *áaivasiddhántasañgraha> the Sakalágamasárasangraha, and the áiva-
yogaratna.168
Constraints of time and energy have held me back from the vast task
of looking at all the manuscripts accessible to me of all the texts from
which I draw testimonia. I know this to be a deficiency; but since the
task would really be huge, I hope I shall be forgiven.
Apart from quotations, there is one other important source of testimo-
predominantly South Indian Saiddhantika works arranged by the title of the work to
which they are attributed.
168The composite character of this text appears not to have been noticed by its editor
and translator Tara Michael. A cursory search enabled me to find just less than a
half of the verses that make up its first and principal section in other sources, among
which the Sarva jñá no ttara and the D evíkálottara appear to be the most quoted.
cviii Parakhyatantra

nia: the eighth chapter of the South Indian Pauskara, half of which is, I
believe, drawn from the Parakhya. This has to be used with some caution,
because its redactor appears to have introduced clarificatory modifications
here and there; but it is of immense use because two commentaries of it
survive: the Pauskarabhasya of Umapati and the unpublished Pauskara-
vrtti of Jnanaprakasa, of the last part of which I have made a prelim­
inary edition using the three transcripts in the IFP and a manuscript
from Hoshiarpur. In the annotations to my translation I have quoted
extensively from these two works, and other commentarial material that
expounds verses in the ParOkhya.
Highly valued both for their help in constituting the text and for
the proof they afford of the relative antiquity of the text axe the quota­
tions in tenth-century Kashmirian works: Ksemaraja in his Svaccharida-
tantroddyota quotes seventy-four half-verses from the Parakhya which
are to be found in My,s text of chapter 5; HamaJcantha quotes 4:45c-46b
in his M atangavrtti ad vidyapeida 12:25-27b, pp. 347-8; and Narayana-
kantha quotes 4:35ab ad Mrgendravidyapada 11:11, p. 281 and quotes
4:19abc169 ad Mrgendra 2:7, p. 59. The last of these is significant because
Narayanakantha there attributes the quotation to the Saurabheya, which
is said, e.g., in Kirana 10:27d, to be an alternative name for the Parakhya.
(Only one other exegete, Ksemaraja [ad Netratantra 13:12ab], uses this
name,170 but in this instance the verse quoted is not to be found in what
M Y transmits.)
I give below a complete list of the works in which quotations from the
Parakhya have been traced to date. Unless otherwise stated all quotations
axe attributed. Verses that appear in Appendix I sire attributed to the
Parakhya1but not found in the text that M Y transmits. For ease of refer­
ence these verses have been roughly grouped by theme and consecutively
numbered. Thus Appendix I is broken up as follows:

A: 1-8 on the brahmamantras

B:9-40 on snana
C:41-55 on caste and diksa
D:56-77 on prayadcitta
E:78-88 on creation and dissolution
169In the Devakottai edition (p. 67) four padas are given.
170I discount the instance in the SarvadeLi^anasangraha (p. 189), since that is evidently
part of a block lifted from the passage of the M rgendravrtti just referred to.
Sources for the constitution o f the text cix

F:89-91 on mudras
G:92-4 on gurus
H:95-110 on miscellaneous matters of ritual
J: 111-14 on pranayama
K:115-20 on karman
L: 121-47 miscellaneous
M :l-3 misattributions to the Parakhya171

Asterisked works are unpublished to date. Of some of the less well-known

of the works I have made a few remarks about dating, provenance, and
transmission.

* A tm a rth a p u ja p a d d h a ti probably by the sixteenth-century author

Vedajnana II (IFP MSS T.282, T.321, T.323, T.371 T.795): Ap­
pendix I, verses B:12, 16-17, B:22-4, B:26-27b, 30ab, B:37, B:38-
40, H:110, L:132-4. As D a g e n s * brief account of the text reveals
(1979:7-9), the attribution and the transmission of the work are not
unproblematic. The various transcripts deviate from one another
enormously; in very many places quotations found in one transcript
are not in the others.

l£ a n a£ iv ag u ru d e v ap ad d h ati oflsana&va: l:5cd, 1:15, 4:14, 4:15cd and

Appendix I, verses G:93, H:99, H:108, L:127. This is an eclec­
tic, literary £aiva ‘manual’ of ritual (it is styled Tantrapaddhati
in 1.1:1) written principally in verse (in a range of metres) that
quotes plentifully from a wide range of sources but predominantly
from early Siddhantatantras and related Saiddhantika works. The
date and place of its composition are disputed; but it is transmit­
ted solely in Kerala, as are certain of the works it quotes (e.g. the
Prayogamanjari and a NarayanTya), and so may well have been com­
posed there.172 Its author quotes from the works of Soma^ambhu,
Ramakantha, Bhoja, and Narayanakantha, but not from the influ­
ential Saiddhantika writings of the 12th-century South Indian ex-
egete Aghorasiva, and from this we might be led to conclude that
171 Of course many of the other verses in this appendix may have been misattributed,
but these three quotations have clearly been mistakenly ascribed.
l72The quotation (which I have not traced) ascribed to I&inagurudeva in Ananta-
¿ambhu’s commentary on the last verse of the yogapada of the Siddhantasarava/i (verse
125, BGOML X IX .1, p. 74) may be a non-Keralan quotation from this paddhati.
ex Parakhyatan ira

he could not have written much later than that Aghorasiva; but
he does refer to some Siddhântas of which Aghorasiva seems igno­
rant and of which the versions known to survive today appear to
be relatively late South Indian redactions (e.g. Karana, Ajita). For
further discussion of the author and his work, see U n n i 1987. The
transmission of the text is evidently poor, for much in the edition
(of T. G a n a p a t i S a s t r i ) is uninterpretably corrupt.

* K ira n a v iv rti of TVyambakasambhu (IFP T. 1102 and EFP 47658):

4:24cd, 4:165. This unpublished commentary on the Kirana (surviv­
ing only on chapters 1-6) is of uncertain date and provenance. As I
have pointed out in my brief characterisation of this text ( G o o d a l l
1998:cvii-cix), its author was late enough to know and quote from
Ksemaraja’s Svacchandatantroddyota, but appears to have been
ignorant of many important Saiddhântika writings (including, re­
markably, those of Râmakantha II). The work is not well transmit­
ted. This TtyambakaSambhu is certainly not to be identified with
the late twelfth-century TYilocanaSiva who wrote the Somaéambhu-
paddhatitïkày among other works.173

K riy â k ra m a d y o tik à of Aghorasiva. Appendix I.C:53. The text in

question is that published with Nirmalamani’s commentary, the
Prabhâvyâkhya. Suspicion about the authorship of the various
other texts published as parts of the Kriyâkramadyotikà by the
South Indian Archaka Association has been expressed by G o o d a l l
1998:xiii-xvii, fn. 24, and independently by I s h i m a t s u 2000:236.

* K riy à k ra m a d y o tik â v y à k h y à of SadaSiva (IFP MS T. 962, pp. 1-56

[third numeration]): Appendix I.F:89-91.

* J n â n a ra tn à v a Iï of Jnànasambhu (the author of the Éivapüjâstava) as

transmitted in IFP T. 231 and Madras GOML MS R 14898, some of
whose quotations are shared with a manuscript also purporting to
transmit the Jnânaratnâvalï but that appears to be a manual based
upon it: IFP T. 106, pp. 13—60:174 2:84c-85b, Appendix I, verses
B:9-20, B:22-25, D:56-77, L:132-4. This text is a large manual,
173Fbr a reasoned discussion of which works did belong and which may have belonged
to th a t TYilocanaSiva’s œuvre, see G oo da ll 2000:208-14.
l74See G o o d a ll 2000:209, fn. 11.
Sources for the constitution o f the text cxi

rich in quotations, by a South Indian brahmin living in Benares175

who was, along with the celebrated twelfth-century Saiddhántika
Aghorasiva, a guru of Trilocanaáiva,176 and who therefore also be­
longed to the twelfth century. Although of great interest, the text
is, as B r u n n e r has pointed out (ibid.), poorly transmitted. But
now that further sources have come to light some scholar may feel
encouraged to respond to B r u n n e r ’s exhortation (1998:lvi) to edit
it. The uncatalogued manuscript in the GOML in Madras is in
fact very closely related to the previously known manuscript IFP
MS T. 231: the IFP transcript is evidently an apograph of it and
bears, without explanation, its library number (R 14898) on itú
cover. Shortly before going to press, I became aware of another cor­
rupt but much less closely related source in the Oriental Research
Institute in Mysore: MS P. 3801, a palm-leaf manuscript in a cur­
sive Nandinagan hand that is not easy to decipher. This preserves
more of the beginning of the work.177 An editor would also derivé
much help from testimonia, for the text is very often borrowed from
and quoted in later paddhati literature.178

N á n á v a ra n a v ila k k a tta ru m p á ta v iv é k a m of Velliyambalavánasuvá-

mikal: l:73c-75b, 2:lab, 2:2-3b, 2:29 (attributed to Nisvasa),
2:64c-65b, 2:71c-73b, 4:86-7, 4:95c-96b, 4:97ab, 4:98ab, 4:99ab,
4:100ab, 5:67cd, and Appendix I, verses E:78-81, E:82, E:83-4,
175S ee G o o d a l l 2000:212, fh. 22 (referring to information provided by Professor
S a n d e r s o n ).
l76See G o o da ll 2000:209-11. For confirmation of the long-known twelfth-century
dating of Aghoraáiva see G oo da ll 1998:xiii-xvii.
177Another hitherto unmentioned source is IFP RE 39946, a palm-leaf MS in Grantha
script. This deviates very considerably from the Mysore MS in the portions I have
checked.
178The relation of this text to the apparently lost BálajñánaratnávalT (or BaJaratna-
vaU), to which we find references in the same literature (e.g. ¿ivadíksávidhivyákhyána
T. 542, pp. 41, 43) is uncertain. The two works are mentioned together in a versified
list of p a ddh atis at the beginning of the Á tm árthapüjápaddhati in such a way as to
imply that they were by different authors (T. 323, p. 2):
Jdptá jñánaáivena tatra guruná árljñánaratnávalT
jñánákhyádimaáañkarena ca kr ta sa bálasatnavalT
anyah somaáivena sadhu racitah satkaim akandakramo
’p y uttuñgena áivena paddh atir iyam namánukülá krtá.
• racitah sa t0 ] conj.; racitá sat° MS.
cxii Parakhyatan tra

E:87-8, L:126, L:129. This is a voluminous Saiddhantika work in

Tamil, full of Sanskrit and Tamil quotations, that comments on
the Nanavaranavifakkam (a work that is in turn in some sense
a commentary on the Civananacittiyar) of Kuruhanacampanta-
paramacariyar, the sixteenth-century founder of the $aiva matha
of Dharmapuram (Tanjore district).179 According to the intro­
duction (p. 15), Velliyambalavanasuvamikal took ¿ivadiksa and
¿aivasannyasa under the fourth head of the same matha, and took
jhanadiksa under the fifth.180

T a ttv a tra y a n irn a y a v rtti of AghoraSiva: 2:42ab (without attribution),

2:99ab (without attribution).

T a ttv a p ra k a ia v r tti of Aghora&va: 2:99ab (without attribution),

6:6ab.

T a n tra lo k a of Abhinavagupta: Appendix I.L:125. The apparent absence

of quotations of the text in the Tantralokaviveka (and of an iden­
tification here of Abhinavagupta’s quotation) suggests to me that
Jayaratha may not have had access to the Parakhya.

D lk sad ar^ a of Vedajnana II (IFP MSS T. 76, T. 153, T. 279): Appendix

I, verses C:41-44b, 45-8, 54-5, G:94, H:103 and 104. This is char­
acterised by B r u n n e r (1977:liii) as
l79Publications of the Dharmapuram Adhlnam often Include a ‘short life of Guru-
gnanasambandha’ (e.g. M u d a u a r 1976:xxi-xxiv) in which a late sixteenth-century
date is proposed (p. xxiii):
An inscription of Krishna Maharaya Ayyan, King of Tfenjore and daugh­
ter’s son of Krishnadeva Raya during the times of Sadasiva Maharaya ap­
pointed Tiruvarur Gnanaprakasa Pandaram as the Superintendent of the
DEVADANAS OF s ik k i , v a d a k u d i , od a c h er i etc. This order bears a date
equal to 1561 AD. A stanza in the MAZHUVADI PURANA written by Ka-
malai Gnanaprakasa records the date of the composition as Salivahana
Saka 1488 (equal to 1566 a d ). These two authorities prove that Gurugnana-
sambandha lived about 390 years ago (in the second half of the sixteenth
century).

180It is evident that the conception of initiation here is not the classical one, nor is
the hierarchy of initiations classical. For the movement away from an indispensable
salvific ritual of initiation as the central point of the ¿aiva Siddhanta, see G o o da ll
forthcoming B, in which Umapati’s treatment of the topic is briefly discussed, and see
also D e v a s e n a p a t h i 1966:238ff.
Sources for the constitution o f the text cxiii

un assemblage de citations d ’origines diverses, groupées

en chapitres logiquement ordonnés, mais liées entre elles
par un commentaire insignifiant. L’ouvrage aurait pu
être très précieux pour les nombreux extraits qu’il donne
de textes totalement ou partiellement perdu, s’il n ’était
désespérément corrompu, et ceci dans tous les mss. qu’on
en connaît.

D agens (1979:6-14) has discussed the œuvre of Vedajnàna II and

of his guru, Vedajnàna I, and established that they both lived in
the sixteenth century, the latter having died in 1563 or 1564. The
transmission of the work is indeed (pace DAGENS 1979:9) atrocious.

N â d a k â rik â v rtti of Aghoraéiva: 6:14ab.

* N ity â d is a n g ra h â b h id h â n a p a d d h a ti of Taksakavarta (éàradà MS:

Bodleian MS Stein Or.d.43): Appendix I.A :l-8.181 This is a ‘man­
ual’ of éaiva (not exclusively Saiddhàntika) ritual from the Kashmir
valley preserved in only one Kashmirian manuscript. It contains
many lengthy quotations from a wide range of tantras.

N e tro d d y o ta of Ksemaràja: Appendix I.L:124.

P a u sk a râ g a m a (none attributed, all in chapter 8): 2:83-86b, 3:7, 3:9-

10, 6:5c-ll (differently ordered), 6:13c-19, 6:22-3, 6:28c-29b. For
the lateness of this (probably South Indian) tantra, see G o o d a l l
1998:xliii-xlv. All its borrowings from the Parâkhya are in its
eighth and final chapter, which (this and other) evidence suggests
may be a secondary interpolation (see fn. 654 on p. 326, drawn
from G o o d a l l 2001a:330). In a number of cases the two commen­
taries (the unpublished Pauskaravrtti of the Ceylonese Jnànapra-
kâ^a [IFP MSS T. 110, T. 180, and T. 188, Hoshiarpur MS 4385] and
the Pauskarabhâsya of Umàpati [not the fourteenth-century author
of Tamil Saiddhàntika works, for see C o l a s - C h a u h a n 2002:305-6)
support different readings. Such differences have been recorded in
my apparatus.
181I am grateful to Professor S a n d e r s o n (letter o f 2.lx.l996) for drawing m y a tten tio n
to this passage.
cxiv Parakbyatantra

* P ra tis th a v id h i of a Candrasekharabhattaraka (IFP MS T. 370,

pp. 246-302): Appendix I, verses C:41-44b and C:45. It may
not be right to refer to this section of IFP MS T. 370 as a
Pratisthavidhi. The reason for doing so is that after a colophon
to the antyestividbi of Aghoraiiva’s Kriyakramadyotika on p. 246,
there follows more manual material, full of quotations, in which
the first colophon appears to be that on pp. 299-300, which
reads: iti ¿rTmatkamalalayapuranivasicandrasekbarabbattaraka-
£isya-tannamadharina agbora^ivade^ikakriyamaparTtim avalambya
pratistbavidhi[h] krtah.

P ra b h a v y a k h y a of Nirmalamani (a commentary on Aghorasiva’s

Kriyakramadyotika): 2:78abc, 14:78ab, and Appendix I, verses
A:8b, B:16c-17b, B:32-6, C:44c-f, C:49, H:96-8, H:110, L:130.

* B h av acu d am an i of Vidyakantha II (Kashmirian NagarT MS: Jammu

MS 5291): ’Appendix I, verses H:107, L:121-2, L:135-8. This
is a commentary by Ramakantha IPs pupil on a pratisthatantra
called the Mayasahgraha. For further remarks about this work see
G o o d a l l 1998:xi-xiii. The sole surviving manuscript is full of cor­
ruption.

B h o g a k a rik a v rtti of Aghora&va: Appendix I.L:123.

M a ta n g a v rtti of Ramakantha: 4:45c-46b.

* M rg en d rap ad d h a titT k a of Vaktraiambhu (IFP T. 1021): Appendix I,

verses A:8a-d, C:41, C:50-l, H:100. This is a commentary on a pad-
dhati attributed to Aghoraiiva that bases itself on the Mrgendra.
I know of only one source for the text, and it is far from be­
ing free of error. Along with Trilocana&va (see below s.v. Soma-
¿ambhupaddhatitTka), Vaktrasambhu appears to have been a pupil
of Aghora&va and so to have belonged to the late twelfth century.182

M r g e n d ra v rtti of Narayanakantha: 4:19abc, 4:35ab and Appendix I,

verses H:105, H:106.
182See G o o d a l l 2000:209-10, but for the author’s name see also fh. 97 on p. lix above.
Fbr a brief characterisation of the text see B r u n n e r 1985:xxiv.
Sources for the constitution of the text cxv

M rg en d rav rttid T p ik a of Aghoraiiva: l:56d, 2:29-30d, 2:42ab, 2:43c-

44c, 2:79a, 2:99ab (without attribution), 4:79ab, 4:81ab, 4:112ab,
5:67cd, 5:155d, Appendix I.C:54ab (without attribution).

R atn atray o llek h in T of Aghoraiiva: 2:99ab (twice without attribution).

V arn a^ ra m ac an d rik a: Appendix I, verses B:21, C.41-2, C:49, G:92,

This is a manual about adhikara largely consisting of quotations
and composed c. 1600 AD (see Tamil introduction, p. 38) by Tiru-
Ambalade&kendra, the seventh head of Dharmapuradhma, a Saiva
matha in Tanjore district.

SataratnollekhinT : 1:29, 1:35,1:37-9,1:43-4, l:49c-50b, l:58cd, l:59cd,

l:60cd, l:68c-69, l:77c-79b, l:86-88b, l:90c-91b, l:91c-92b, 2:25-
26b, 2:29, 2:70-71b, 6:3ab, 6:6c-7b, 15:4cd, 15:5cd, 15:6c-9b. This
is an anonymous commentary on the Sataratnasangraha (q.v.).183
As I have pointed out ( G o o d a l l 1998:xxxi-xxxii, fn. 72), the au­
thor has without acknowledgement borrowed liberally from other
Saiddhantika writings. His opening verses suggest that he wrote
in Chidambaram, and he quotes plentifully from a number of late
South Indian Siddhantatantras. The text of the commentary in the
Tanjore edition (see p. iii of its Sanskrit preface) is entirely based
upon the Calcutta one, and its deviations are therefore not reported
in my apparatus.

S a ta r a tn a s a n g r a h a of ‘Umapati’: 1:1, 2:2-3b, 2:29, 2:78. This is an

anthology of verses culled principally from Siddhantatantras at­
tributed to an Umapati, who is not uncommonly assumed to have
been the author of the Pauskarabhasya, as well as of certain of the
Tamil Meykantacattirankal, including the Cankarpanirakaranam, a
work which dates itself to 1313 AD. The identification of these three
Umapatis as one man seems to me impossible. The verses herein
are attributed by the work’s commentator, and labels of attribution,
which sometimes differ from those offered by the commentary, are
183For no reason that I can determine, a number of scholars have identified the com­
piler of the ¿ataratnasangraha with its commentator: S iv a r am an (1973:37); D a g e n s
(1979:41); BRUNNER (1981:122, fn. 107 and 1998:xlix); D avis (1991:92) and SMITH
(1996, passim). The anonymous commentator twice distinguishes himself from the
compiler in the first two pages. T h ir u g n a n a s a m b a n d h a n (1973:xix-xx) and B h a t t
(1996:71) have recognised that they are different people.
cxvi Parakhyatantra

also found in MSS of the work that do not transmit the commen­
tary; but it is possible that the compiler did not himself identify
his sources. Proving beyond doubt that the &ataratnasahgraha was
not compiled by either the author of the Cankazpanirakaranam or of
the Pauskarabhasya is impossible, for the ¿ataratnasangraha con­
sists entirely of verse quotations from £aiva works. But it can, I
think, be demonstrated that the Sataratnasangraha is extremely
unlikely to have been compiled by either of them, because both the
range of sources drawn on as well as the range and character of
ideas to which the anthology gives prominence would be untypical
of either of them.
Fourteen sutras that occur in a seventeenth-century Tamil trans­
lation of this work (the Catamanimalai) are not in the Calcutta
edition.184 These have been traced in a manuscript (of the Sanskrit
work) in the Tiruvavatuturai Matha by T h i r u g n a n a s a m b a n d -
HAN (1973:xx-xxi and 113-18), and have accordingly been added,
in an appendix, to the Tanjore edition of 1976. They are also to
be found in other manuscripts of the work, e.g., IFP MSS T. 112
and T. 804. Among these we find: Parakhya l:92c-94d (see also
Appendix I.M:1).
These are the sources that I can determine for the Sataratna-
saiigraha:

Svayambhuvasutrasahgraha 1:1-2 (1-2), 2:1 (19), 2:8

184 The Calcutta edition with the ¿ataratnollekhinT prints a garbled version of Svayam-
bhuvasutrasarigraha 1:10 as siifcra No. 39; but a footnote explains that the second half
is not in the MSS, and has only been inferred from the commentary that follows. The
same note explains that the commentary on sutras 37 and 38 is missing (pUrvokta-
mrgendrasutradvayasya vyakhya matrkayam nopaJabhyate). FYom the Tamil transla­
tion (the Cafcaman/ma/ai) of Turaimahgalam £ivapraka3a-SvAmikal that is printed as
an appendix to the edition (m uiaonly) of T h i r u g n a n a s a m b a n d h a n (1973), it is clear
that more than just this passage of commentary has dropped out. FYom the 2nd half
of 39 through verse 52 in the Tamil version is not represented in the Calcutta edition.
The 39th verse of the Calcutta edition (of which, as we have seen, the second half
has been supplied by the editor, and of which the first pada looks as if it belongs to the
tail-end of a passage of prose) is therefore to be expunged. The verses that are missing
in the Calcutta edition and supplied in T h i r u g n a n a s a m b a n d h a n ’s appendix have
here been numbered 40a, 40b, etc., following the numeration in that appendix. I have
not been able to trace a source that preserves the missing parts of the commentary.
Sources for the constitution of the text cxvii

(26), 1:5 (34), 1:6 (35), 2:4 (36), 1:9 (40h), 1:10 (40o185),
1:11-15 (40-4), 1:18 (63), 2:24 (68), 1:19 (73), 2:26 (79),
2:25 (86);
Mrgendravidyapada 1:23 (4), l:l-3 b (9-10), 3:4c-5b (12),
2:2 (17), 4:15 (18), 7:8 (20), 7:11-12 (21-2), 9:2 (27), 10:1
(29), 8:3c-5 (31-3), 2:5-6 (37-8), 7:2 (40a), 12:32c-33f
(40e-f), 5:1 (45), 5:4-5b (46-7), 10:3 (55), 7:5 (63), 5:16
(67); Mrgendrakriyapada 3:41 (11);
Parakhya 1:3 (5), 2:78 (8), 2:29 (15), 2:lc-3b (16), 1:15
(18a), l:92c-94 (40i-k), l:91c-92b (56), l:90c-91b (57);
Matangavidyapada 3:9 (6), 4:45-8 (48-52), 4:58c-59
(69c-70); Matahgakriyapada 2:3ab (69ab), 7:40 (72);
Svacchanda 10.1263c-1264d (24);
Kirana 3:10 (13), 3:26cd (28), 2:2-4 (40b-d), 2:7 (40g),
5:6c-7b (59), 4:13cd and variant from 4:20 (60), 2:31c-
32b (87), 6:20 (88), 6:19 (89);
Sardhatridatikalottara 23:5 (76);
Sarvajnanottara, adhvaprakarana 204 [last verse], IFP MS
T. 334, p. 76 (54);
Ni^vasakarika, jnanakanda 32.81c-82b, IFP MS T. 17A,
p. 236 and IFP MS T. 127, p. 270 (74), jnanakanda 33,
IFP MS T. 127, p. 283 (77 and 81), jnanakanda 26, IFP
MS T. 127, p. 257 (85), jnanakanda 61, penultimate verse,
IFP MS T. 127, p .493 and IFP MS T. 150, p. 31 (91);
DevikaJottara 18 (80);
Moksakarika 111 (75).

The following I have not been able to trace:

Devyamata (3, 71, 90);186 Vidvasarottara (7, 23, 30);

Mrgendra (14); Sarvajnanottara (54); Nidvasakarika (58,
65-6); Parakhya (61—2); Kalottara (73); unknown (26
[similar to Ratnatrayaparlksa 72], 401 [similar to Ratna-
,8SThis verse is omitted by T h ir u c n a n a s a m b a n d h a n 1973 but included in IFP MS
T . 112 (p. 567).
l8 iProfessor S a n d e r so n tells me that this is another name for the Nidv&sapratisfhS-
tantra that is transmitted in a few old palm-leaf MSS preserved in Nepal, e.g. NAK
MS 5-446 (N GM PP, Reel No. A 41/13) and MS 1-279 (NGM PP, Reel Noe. A 41/1 5
and A 42/1).
cxviii Parakhyatantra

trayapariksa 82c—83b], 40m [similar to RatnatrayaparTksa

84c-85b], 40n, 78, 82-4).

As far as one can judge from his selection, the theology of the com­
piler seems to have been that of the classical Šaiva Siddhánta. A
very heavy emphasis is placed on the path to moksa consisting of
šaktipáta and diksa, and this theme occupies verses 45 to 73. None
of these verses expresses the doctrines of the author of the Pauskara-
bhásya, nor are there verses drawn from some of the scriptures which
one would most expect the Pauskarabhásya to cite. There axe none,
for instance, from the Pauskara itself, and the non-dualist Sarva-
jñánottara, upon which the author of the Pauskarabhásya heavily
relies to support his position, is represented by a single verse assert­
ing the indispensability of díksá for attaining liberation (áataratna-
saňgraha 54). As for the Umapati accredited with authorship of a
number of the Tamil Meykantacáttiraňkal, he too is, I think, un­
likely to have compiled this anthology, since his positions too on the
liberated state and how it is reached seem incompatible with the the­
ology the Sataratnasaňgraha appears to support. B h a t t (1996:70),
who actually suggests that the ascription of the Šataratnasaňgraha
to the same Umapati who wrote the Pauskarabhásya is improbable,
on the grounds that the conceptions of the liberated state in the
two works axe discrepant,187 suggests, however, that the Sataratna­
saňgraha is closely parallel to the centum of Tamil verses attributed
to Umapati called the Tiruvarutpayan. He observes that the themes
of both works are treated in the same order and he goes so fax as
to suggest correspondences between groups of verses in each work
(1996:72):
Sataratnasaňgraha Tiruvarutpayan
7-17 1-10
18 11-20
19-33 21-30
34-70 31-70'
71-8 71-90
79-91 91-100
This correspondence of themes, which I do not in any case find
187Tiruvarutpayan (74-5) characterises the liberated state as neither non-dual nor
dual.
Sources for the constitution o f the text cxix

particularly close, is, I think, the coincidental result of the author

of each work indepently choosing to treat first the familiar Šaiva
topics of patij pašu and then pááa, and then following this exposition
with a discussion of liberation and the means to attain it. But the
manner of the treatm ent of these themes seems to me not in the
least similar: diksa, for instance, which appears in 7 sutras of the
Šataratnasaúgraha} is not mentioned once in the Tiruvarutpayau.
á iv a jň a n a b o d h a v rtti of Jňánaprakááa: 1:43-4. This is a short San­
skrit commentary on the Šivajňánabodhasutra by the Ceylonese
Jňanaprakaáa of ŠálivátT (in Jaffna).
Š iv a jň á n a b o d h a sa ň g ra h a b h á sy a of Šivágrayogin: l:94a-d, 2:2-3b.
This is Šivágrayogin^ shorter Sanskrit commentary on the Šiva-
jňánabodhasutra.
Š iv a jň á n a b o d h o p a n y á sa of Vedajňána II, also known as Nigamajňána-
deáika: 2:78abc (without attribution). This is a short sixteenth-
century Sanskrit commentary on the Sivajňanabodhasutra currently
being re-edited and translated by Dr. T. G a n e s a n of the French
Institute of Pondicherry.
* Š iv ajň án asid d h isv ap ak sad rst& n tasan g rah a of Vedajňána II, also
known as Nigamajňánadeiika (IFP T. 317, pp. 968-1118, and IFP
MS T. 533, pp. 197-224, which is incomplete and has only a few of
the quotations listed below): 1:15, 1:39, l:73c-75b, l:82ab, l:83ab,
l:92c-93b, l:93c-94d, 2:lab, 2:2ab, 2:3, 2:15cd, 2:29, 2:70-71b, 2:96,
4:35ab, 4:96c-97b, 4:98ab, 4:99ab, 4:100ab, 4:101ab, 4:101c-102b,
4:103ab, 4:104-5, Appendix I verses E:83-6, K:115-20, L:126, L:129,
L:139-45. This is an anthology of verses culled from Siddhánta-
tantras and from Saiddhántika works compiled to provide corrob­
orative authorities for the statements of the svapaksa section of
Arulnandťs Tamil commentary (the Civaňanacittiyár) on the Šiva-
jSanabodhasutra. For Vedajňána IPs sixteenth-century date and
oeuvre, see D AG ENS 1979:6-14.
’•‘ŠivadTksSvidhivyákhySna (IFP MS T. 542): Appendix I.A:3c-5. An
anonymous commentary on a Šivadíksávidhi.
*Š ivapQ jápad dhativyS kh yána (IFP MS T. 962, 1st and 2nd paginar
tion): 14:78ab, and Appendix I, verses A:8b, H:95, L:130.
cxx Parakhyatantra

S*ivapuj5stavavyakhya: 2:44-60, 6:6ab, 15:69, Appendix I, verses

H:96-8, H: 101-2. This is an.anonymous commentary transmitted
in a number of South Indian manuscripts (e.g. IFP MS T. 962, 3rd
pagination) on the ¿ivapujastava of Jnanaiambhu, the author of the
*JnanaratnavaK(q.v. above). Although the commentator’s name is
not known, he identifies himself as the great-great-grandson of the
TYilocana&va who wrote the SiddhantasaravaH (q.v.).188

£ iv a y o g a ra tn a of Jnanaprakasa: 2:70c-71b (unattributed), 15:69.*

SivayogasSira of Jnanaprakasa: 2:70c-71b, Appendix I.L:146.

* & iv agam 5 dim ahatm y asan grah a of Jnanaprakasa (IFP MSS T. 281,
T. 372, T. 1059): Appendix I.C:41-2, C:54-5, G:92. This is a ni-
bandha of quotations from Siddhantatantras and other Saiddhantika
material compiled by the Ceylonese Jnanaprakasa. The transmis­
sion of the work is not good. The quotations attributed to the
Parakhya found in one source are not always to be found in the
others.

&iv&grabh5sya of 6ivagrayogin: l:94a-d and Appendix I.C:43c-44b.

This is Sivagrayogin’s long Sanskrit commentary on the ^ivajnana-
bodhasutra. 6ivagrayogin has been shown, on the basis of informa-
tion given in the opening verses of his i>aivasannyasapaddhati, to
have written in the sixteenth century.189

& aivaparibh3s5 of &ivagrayogin: 1:15, 1:19-20, 1:22-3, 1:29, 1:31-5,

l:94a-d, 2:70, 6:6ab (without attribution), 14:78-79b, and Ap­
pendix I.C:43c-44f. This is an independent prose work character­
ising 6ivagrayogin’s £aiva Siddhanta. Unless otherwise specified, I
refer always to the Mysore edition, which was the sole source of
the Madras edition. The fact that the Mysore editors give verse
numeration for the quotations from the early part of chapter 1 of
the Parakhya (e.g. on pp. 44 and 47) shows that they had access to
an independent text of the work. The readings and the lacuna they
report on p. 53 for the quotation of Parakhya 1:29-35 and that they
188See G o o d a l l 2000:212.
l8®This was observed by S. A n av a ra ta vina y ak am P illai in his introduction to
the CivaneiippirakScam (1936, pp. vii-viii) and later (apparently independently) by
R. R a m a s a s t r i (1950, pp. 9-12 of the bhumika to his edition of the £ aivaparibhasa).
Sources for the constitution o f the text cxxi

attribute to a manuscript in Mysore (atra hastalikhitaparakhyapu-

stake) show that the manuscript they had before them was M Y or
the apograph MS B 785. I suspect the latter, since I suspect that
one of the editors was responsible for adding the verse numeration
and the occasional conjectured modifications in blue ink to the text
of MS B 785 (see p. cii above). The quotations in this work are thus
not wholly independent of My .

& aiv asan n y asap ad d h ati of 6ivagrayogin: Appendix I, verses B:21,

B:39-40, L:131.

* 3 a iv a sid d h a n ta sa n g ra h a (IFP MS T.46): Appendix I, verses B: 22c-

23b, B:26-31, B:37, J : l l l —14. This is a p a d d h a timade up of quo­
tations of (predominantly late) scriptures and of other paddhatis.

& aivagam aparibhas§m anjarT of Vedajnana II: 1:5, Appendix I.L:126.

S ak alag am a (sa ra)sa n g rah a: Appendix I.B:16c-17. This is a South In­

dian Saiddhantika anthology of quotations culled from (principally
late) Siddhantatantras and paddhatis relating to temple worship.
The work is transmitted (as are a few other works of the same
and similar titles) in a number of South Indian manuscripts (e.g.
IFP T. 199, 246, 351, and 374) and has been published by the South
Indian Archaka Association (Madras, 1974).

* S a rv a jn a n o tta ra v rtti of Aghora&va (Girantha MS: IFP 47818):

l:5cd, 1:15c, 1:43-4, 2:42ab (without attribution). For remarks on
the transmission of this work see G o o d a l l 1998:lxi.

* S arv am ato p an y a sa’s a p p e n d ix IFP MSS T. 284, pp. 1-23 and 23-
30 (and T.801, p. 1-23, disregarded because it is copied from
the same source as T.284): 15:2, 15:4-8, 15:9ab, 15:10, 15:14,
and Appendix I, verses C:52 and C:54-5. The Sarvamatopanyasa
is a doxographical work in ¿lokas that covers a handful of ri­
val doctrines, concluding with the ¿aivamata. After its simple
colophon (iti sarvamatopanyasah sampurnah) there follows an ap­
pendix of confusingly labelled quotations, among which a few are
from Parakhya 15. This is concluded, on p. 30, with the fol­
lowing pair of verses: iti sarvamatasthanam uktva siddhantam
adit ah/ padcad aghora^isyena sarvatmadam bh un a maya/ / iaivanam
cxxii Parakhyatan tra

samayasthanam 4aivasiddhantadlpika/ sada£ivapadasthena cittena

samudTrita/ / iti ¿am. There then follows the familiar (because pub­
lished, albeit with the title Siddhantaprakstfika) SiddhantadTpika of
Sarvatma^ambhu, which is either the text referred to in the verse
just quoted, or a quite different work that merely happens to fol­
low and happens also to be called SiddhantadTpika and to be by a
Sarvatmaiambhu. This seemed to me a remote possibility before
(see G o o d a l l 2000:208, fn. 8), and I now think that it can def­
initely be excluded because of the evidence of a fragmentary and
disordered text of the Sarvamatopanyasa that is transmitted in an
uncatalogued MS in the GOML in Madras: MS R 16820 (pp. 14-
16 of 2nd pagination, pp. 1-8 of 2nd pagination, and pp. 1—i2 of
3rd pagination). This MS has not been mentioned hitherto because
it does not have the quotations from the Parakhya; but it does
have the beginning of an appendix tagged on after the final verse of
the Sarvamatopanyasa, and in the beginning of this appendix there
is an explicitly labelled reference to an identifiable statement in
the SiddhantadTpika of Sarvatmaiambhu.190 It therefore now seems
probable to me that the quotations of the Parakhya belong to a pas­
sage interpolated by someone other than Sarvatmaiambhu between
the Sarvamatopanyasa and the SiddhantadTpikay which were once
strung together by Sarvatma^ambhu when he added his Siddhanta­
dTpika to an already existing Sarvamatopanyasa. The above quoted
verses leave open the possibilities that the latter was a composition
of his own or of his guru’s or of someone else. The presentation of
different views in the Sarvamatopanyasa is relatively sophisticated
in comparison with that of the SiddhantadTpika, and this consider­
ation makes the first possibility seem least likely.

*S iddhantadIpik& of Madhyarjuna (IFP MSS T. 112 and T. 284): 2:44,

2:90cd. This is a catechistic prose work with plentiful quota­
tions from late South Indian Siddhantatantras (e.g. from the A jita,
Aiakuta, Santana, and Vatllla¿uddhakhya)y which a final verse as­
cribes to an abbot of a matha in Tiruvitaimarutur (the Sanskrit
name of which is Madhyarjuna). The author also quotes (without
l *°Cf. p. 32 (of D v iv e d F s edition) with the following (from p. 10 of 3rd pagina­
tion of the MS): atha sarvStmaiambbuviracitayam siddbantadTpikayam paAupatamate
£ n a < v a > m a ia n nasti----
Sources for the constitution o f the text cxxiii

always identifying the source he is quoting) the Siddhantasamuccaya

of Trilocana&va.
* S id d h an ta3 ik h am an i of Jnanapraka^a (Grantha MS: IFP 10871):
Appendix I.A:8a-d. This is an independent prose work by the Cey­
lonese author of the Pauskaravrtti presenting the tenets of the &aiva
Siddhanta.
* S id d h an tasam u c cay a of Trilocanaiiva (IFP T. 284, pp. 127-74,
IFP T. 206, pp. 57-111, Madras GOML MS R 14394, and GOML
MS R 16820, pp. 1-14 in last sequence of numeration): 1:15, 2:1,
2:25-26b, 2:42ab (without attribution), 2:79a, 2:99ab (without at­
tribution), 3:74-6, 4:69, 5:153cd, 6:3ab, 6:5c-6d, 6:26-29b, 6:60-4,
6:67-68b, and Appendix I.C:43c-44f. This text, still in line with
the old 3aiva Siddhanta, is a useful source of quotations, many
of which, since they are not all part of a common stock of verses
found cited in many works, this author seems himself to have chosen
(unlike the compilers of, for example, the £>ivajhanasiddhisvapsiksa-
drstantasangraha and the Nanavaranavilakkattarumpatavivekam,
whose shared errors—e.g. in their quotations from the beginning
of Parakhya 2—suggest that they may not have selected their quo­
tations independently). The other sources he cites are all early:
old Siddhantas (predominantly Mrgendra, Matanga, Kirana, Sarva-
jnanottara, Parakhya, Svayambhuvasutrasahgraha, Rauravasutra-
sahgraha, Mohadurottara [e.g. on p. 143]), and works such as that
of Somaiambhu (e.g. on p. 174) and those of the Astaprakarana.
His conclusion (T. 284, p. 174) tells us that he was the head of a
matha in Sitaranya (a Sanskrit translation of the Tamil toponym
Tiruvenkatu). He may also have been the author of the Siddhanta-
saravaU and of the commentary on the Soma^ambhupaddhati (q.v.
below).191 Sadly this work is badly transmitted.
S id d h a n ta sa ra v a llv y a k h y a of Anantaiambhu: l:93c-94d, 14:78-80,
Appendix I.L:132-4 and H:104. This is a commentary on TYilocana-
¿iva’s SiddhantasaravaU, a Saiddhantika ‘manual’ (though, like the
Tantraloka and the I£anaiivagurudevapaddhati} it is actually a lit­
er ary work and not simply a handbook of instructions), of which
there are numerous South Indian manuscripts.
19lSee G oodall 2000:213-14.
cxxiv Parakbyatantra

S id d h a n ta s ü tra v rtti of Sadaáivaáivácárya: l:93c-94d, 14:78-79b, and

Appendix I, verses C:44c-f. This is a short Sanskrit commentary
on the éivajñánabodhasñtra.

*S o m aáam bhupaddhatitT ká of Trilocanaáiva (IFP T. 170, described

by BRU N N E R 1998:li—lii, and GOML MS R 14735): 2:1c, 2:42ab
(without attribution), 2:99ab (without attribution), 3:68c, 14:78ab,
15:10c-f, and Appendix I, verses A:8b, H:95, L:130. Judging from
their shared range of quotations, both this commentary on the
Somaéambhupaddbati and the Siddbantasamuccaya may be the
work of the same author. TVilocanaáiva probably belongs to the late
twelfth century, for he appears to have been a disciple of Aghioraáiva
and of Jñanaáambhu, the author of the JñánaratnávalT and of the
¿ivapüjástava.192

S v a c c h a n d a ta n tro d d y o ta of Ksemaraja: 5:16c-18b, 5:19-31d, 5:38a-

d, 5:42ab, 5:44ab, 5:45cd, 5:47ab, 5:48cd, 5:50ab, 5:51c-f, 5:66b,
5:71-72b, 5:73, 5:74c-75, 5:77, 5:79-82a, 5:82c-84, 5:85cd, 5:86c-
88b, 5:89ab, 5:89d-90b, 5:108, 5:134ab, 5:135ab.193
I cannot conclude this discussion of quotations attributed to the Parákhya
without an apologetic remark about my treatment of the quotations from
portions of the text not transmitted by My and so relegated to Appendix I.
They are presented, in most cases, without translation or explanatory
annotation, and it is certainly true that much more work could have
been done on them. H o u s m a n ’s remarks on Lucilius reinforced my lazy
reluctance to continue puzzling over them:194
The truth is that the difficulties of the text of Lucilius are for
the most part inexplicable and its corruptions for the most
part irremediable. What more than anything else enables the
critic and commentator of an ancient author to correct mis­
takes and to elucidate obscurities is their context; and a frag­
ment has no context. An editor of Lucilius or Ennius or Nonius
or the Reliquiae scaenicae, unless he is grievously self-deluded,
192See G o o d a l l 2000:208-11.
iy3I have here clubbed together consecutively numbered verses; K^emaraja has not
necessarily quoted them together in these blocks.
194FYom H o u s m a n ’s ‘L uciliana’, The Classical Q uarterly I (1907), as qu oted in HOUS-
MAN 1981:103.
Sources for the constitution o f the text cxxv

must know that the greater number of his corrections, and of

his explanations also, are false. There is a simple test, if he
cares to use it. The bulk of Lucilius’ fragments is preserved
to us by Nonius only: take Nonius’ citations of an author
whose works survive, try to explain or emend them, and then
compare your efforts with the author’s text.

I have not attempted the kind of test HOUSMAN describes, although it

could certainly be tried using citations in, for instance, the *Diksadar4a.
But the bitter-sweet discovery of part of B (Mysore MS B 785) at a point
when I thought that I had nearly finished my edition gave me a taste of
the experience he speaks of: only occasionally had I correctly inferred the
sense of the small fragments missing from the tops of folios in My th at I
subsequently found to be transmitted in B (e.g. in 5:131d-132a), and not
one of the restitutions proposed by myself or by friends—stylistically plau­
sible as the restitutions seemed—was confirmed with the discovery of the
apograph. In other words, even when equipped with the context, patching
together the sense and wording of damaged passages of the Parakhya has
proved not to be straightforward; raising the stakes by removing the con­
text must make it yet more difficult. The following edition and annotated
translation of the chapters of the Parakhya transmitted by Mv may seem
to some a monument of incaution, but I am not so recklessly incautious
as to plunge myself into the task of elucidating all its fragments as well,
at least not for the moment.
TEXT
 II < H |< o ¿ ( H I

II m : T C rT : II * II

3T^: ^ R d F T $TFT ScTt?*: 5 fW : TFTII ? II

'FTTT ^TcTT 5TT f f |r *P ^ F f N W T I

t^ rsp fT : w FFT T T : II R II

5 H *ld r^ < n i*fic « r ^ f i i c h ^ h i

m R u iih ^ ' f t t j W ^ p j ^ ^ r i i 3 ii

HUfwrgfwfHTTPS' «j^dlH lfed: TFTII * II

[ W 'TTrvt: ]

H d l4 '-I 9 'b R r S T T f F F T 5TT^ H CI T-d cl I

T$p: sm fhrd- f^rar *frf^ fw rf^ T fF F rrii * n

3 . ^ T R ^ c T f ^ g w t c 'T I
m P < u i ih ^ * 913" f g ^ N r p r ^ N m ; quoted in ¿ataratnasangraba as verse 5, p. 12.
5. 'R 1 W
Mdl»Wy<fc < H P ^ |} Ms.A (unm etrical)) I
T ^ g W ta rt f ^ r r i
0 SfT(T" Mss.B,C )cTVT T9" TTTVt: f l y i l R d l : I SaivapeuibhasamanjarT 5:10-
11b, p. 203.
Scd. T^f: J m f r r f r fr ^ r r T tfT ^fw ft^T f^T T r I ifo" ’sfTTcTTT^I Kanaiivaguru-
d evapad dbati Vol. 3, p. 21. Quoted also (prefaced by sftTcTTT^" SfT ) in Aghoraiiva’s
S arvajn an ottaravrtti ad ‘vidyapada’ 2:4-5, IFP 47818 p. 56.

1 a. 5RTT7T) Ji t W 5 T f W T T T : II II SHiFT M y
3 b. H ^ T ° ] ¿aRaSan ; T iT -
5T° Mv 5 a. f*T^T ] M y ; ¿aiPaBhaMan 5 b. MClf-dcl ] Mv ; 'APtcl
¿aiPaBhaMan 5 c. T5J": STTTft’BTt ] My , SaJnaVf, I&GuDePa; T ^ W n B T t
¿aiPaBhaM&n
 W I
T ^ r^ rr fW tf: W W *h 'T^cT: II VII

f ’STTW : q^TVf S f lt i r f w ^ ^ T T P T ^ : II \S II

^ r r v n fr sfM^iTT9" f ^ U ^ r : » ( mo I STT: ll c; ||

*TT ^ ¿ H k 4 MNIU||HlcHJfH <: I

dc*l4*>i|l*-HM Iffi W f f T 41fH*i$l4i: II \ II

W H ^ r^ N lJ l: ^ rR W T T f^ ^ r: I
* IN lO ^tTT^CT^: *T g fw ? riw : II *o n

SZTT^T M<idl+il < < |r» ?raU | r f < H : II ^ II

<TT f w T d c d P 'T ’H-HI’HI-MI^( h J i H I

d l+ Jd ^TW s r f t I ^ rtth ^ ||

rTOTT T f|4lM IM ktA |I^K ' R M W I

5 q rw w ^ " P n f tw f r ^ i ^ n i R ^ n ?* n
t^ rw r]

s ^ r f f f r sq-rfr f M w : s ^t t : i

6 b. c T rT r^ tp T ^ 'T T r] conj. Isaacson; My 7 a. Mlt*i*~|T>14“-

« * i ^ : ] B ; —(-5-)—g ^ T “ My 7 b .^ t } conj. ; ^ 1 ^ » My
10 a. ° f * i||lf i4 |: ] em .; « f w ^ t T T My 11 c. T ] conj. Isaacson ; T -
^TVTt* U Mv ; •qiqql + 5"+ B (insertion in blue ink) 12 b. 0 )
conj. Isaacson ; ° MY 13 ab. rTOTT T q ^ l^ K : -
*FT ) conj. ; TOTT T H*ftTTVfa>arRnT ^TT^TT Mv 13 d. TfOTTTT: f q q t ^ l l : )
conj.; T frm T T T t-q q I^ Mv 15 a. ^ r n f t ) My , £aRaSan , SiSa , ¡ZaiPaBhS,
6 iPuStaVyS ; ¿¡JnaSvaDrSah
JHOT: Htn:

vr>n*jsrci1 f r f r ^ r : ^•‘d <,: M ^: II yn. II

W M J « n h < jd l ^ n f t g f w ^ r r ^ r f ^ r : t i

y«M*l TJ 2 T F T rl^iiTi(«^«>4fd^nr>dlH II II

[T ra t^ w rrfrm r : ]

^ |c T f ^ T T t " S T M W r « $ T T T » T tW : I

ilH liV H H T f ^ T S « r e r r r : <T3p II *vs II

r r w ^ Z : W MJNIH 5RTST: H 'H ltffa iT I

5TT^ ^ T fT T II II

^JcTRT « * ¿ « 1 ^ S f r % ^P T T «T W rW : I

J T fx R T T 5 J ^ s f r T il II

15 sfrtTFTTT^" T
%^T^fT S*m(1 scrpff f a f w : flddl STT: |
fq<t>*i'fxn»j*5ai iVifV'T^i: ^ T T : T5J": I Siddhantasam uccaya of Trilocanaiiva,
IFP MS T. 206, p. 90; ¿aivaparibhagO, (Mysore) p. 44; ¿ivapOjastavavyiikhya p. 15
(introduced by H <. I<?*)); ¿¡vajnanasiddhisvapak$adr$tantasangraha, IFP T. 317, p. 1140.
Also quoted (prefaced by parakhye ca) in a corrupt form in l£§Jia£ivagurudevapaddhati,
Vol. 3, p. 22. It also appears as the 18th sQtra of the £ ataratnasangraha. The second
half alone is quoted by Aghora&va in his Sarvajnanottaravrtti ad vidyapada 1:20, IFP
47818 p. 41.
1 9 - 2 0 , 2 2 - 3 . IJrTT SlfdMlPsd : • • “[Pau 4:61c-71b]” • • •
iJcTRT s f T %5PTTamTFTrT: I ST^TRT sfr T I
T ^Rfr S « h r^ *Tt sfa^ cT t S -M ^ d d : I 3TcfT S fcH -H : ^ Id ffM d ^ 'jfTcT:
I
?zr drc^Tf««M^PTr i 'r f t w m f ^ w m f a f w 1
15 c. ° ] ¿aR aSan , SiSa, ¿aiP aB h a, SaJn&Vr, ¿¡PQ StaVyS, ¿¡JnaSva-
DrSan; x ?Tx Wirt ° Mv 15 d. Ptifd\r$i t ] ¿a R a S a n ,SiSa, ¿aiP aB ba,
SaJn&Vf, ¿¡PO StaV ya, ¿¡JnaSvaD^San; f + f d d : My IT b.
?T: ] conj. ; f<f Dil SLl'J1ill JIH: Mv (unm etrical); f a f t r e t j f T qtTTtT: B 17 c. JTT-
U N M U | ] em . ; « |U |N H 0 ^ My 17 f. S « IW T : ] con j.; S^tWTCTd’: My
18 a. H T O | > T x ? x W T My 18 c. t5T^ftRFTT%irTtf ] conj. ;
FTT%W My
Y

^TcfT S * r ^ : JJH H fV H H ^TTcT: ^ W W : II R ° II

STcftS" v i q M I

T fF * T T W rTT 7 r!T % W W : 5 » fw I

^ d « $ l d : 'T f r W T f ^ t W : II ^ II

s^ rsr i

fU T d lH 4 lH i« t .N W d N ^ I

T f w m f ^ t ^ J T *TT P ifatfT < JW <JW II ^ II

3 F ^ W * fr d l H d W T iT W F T fr I

* ft S f w F m t f ^ f d $1 IH f w ^ d IW (d 4 d d j l II

d c fl ^ M I <1 cH 5TFT ^ T v f t w f W c T : I

»TT^f S ^ T ^ P x T tc F ^ " T T R l f ^ l l RY ||

T d c d > l4 J p ic 4 d 5PFT I

W ^ P i W N P i H ^ H I d fafdR y^H II ^ II

o z r ^ m ^ - ^ tr% - ^ R p sn r: i
^ H ^ ^ r d > + l« T T *TVT i j c n f r I* c T d t l l ^ II

cT ^ W T ^ T T fd ' I
FTdt cTT H T F j f ^ r : I

a^ q f vt q t ^ t r ^ w t ncrm fr i n t sfFF^Tcri* Pr?r ^Rrrer-

f^tcT^T I ¿aivaparibhafO, (Mysore) pp. 45-7.

20 a. °TT^t <*l$) ] My ; iT^* ¿aiPaBha; U jjt ¿aiPaBha(vJ) 20

c. ] My , ¿aiPaBha; ^ H l-rffd ¿aiPaBha(vI) 22
a. qir<4l ° ] ¿aiPaBha; ^Iril ° My 22 d. *JV^~ ] ¿aiPaB ha; ^pf:
My 2 3 a. 3 T ^ W ] conj.; 3T W ^ T My ; aT^TT *JT ¿aiPaBha 2 3 c. ]
My ; ¿aiPaBha 23 c. F ff^ T R * ] My ; ^ f d ^ t d ¿aiPaBhS 2 4 c. H r f t )
conj. Isaacson; HdT My 2 4 cd . ° ] conj.; 0 My 25 b. ]
conj.; J T : My 25 c. °«iNl*J‘0 ] conj. Isaacson; My 25 d. fqf*l -
f% ^ T ) e n \.; f ^ T f W T My 20 a. ) co n j.; My
 F jf^ n r f t w t f^ n r tn ^ vs»

(a rp fjf^ K f^ rn r: ]

3T cftT ddlH I

H K M lf$ ^Tcfr $TTT 8 p j | « f c c d M T fW T J T I

T crf5 > T : d ( M ^ i ^ vin *-*T cr: II ^ c ; II

JRTR T > 1 1 1 1 I

STJR T^ f ^ P 5^ + h M h H % cT I

W dr**i'+iH HtnT $N-HI$I f a r e ' l l =*\ II

S R flT ^ T T I

^ 4 * iq tin i< .« * r r i

m s q ^ F tm r r « ^ ■» H ^ 'H ltH M N d II 3® II

5r^rn?r

m c ^ r r d i* H i s r t w i
f d x «'Ml *TTT H T «T cl ctti «11* n 4 a i H % ^ l l II

dctt«l S f r IddSl W HT pHK.1 M ^ddl I

2 9 . dVT% T—
WWHjf f W c f 5TT^ * T « * h M h H ^ c T I T d o M ^ H H W i ll H H li l f d T ^
ad Sataratnasangraha 18, p. 33.
2 9 , 3 1 - 5 . ’s f h r ^ r c r ^ - H —
anrd^ fpirf 5U^ HFT H%cT I T d<7+>*fa>M vftrq- ^IHHlil fd l'd ^ II
*rr j h h t d i « H i iftwrr f v m ^ q f ^ v R r e m r i
f w w H r *T d d M U IItH fdl H^cTII
dc«tftT Rh I h HT Rh UI H t w : I a if tr f ^ H T fWTT ^ F T HHI«IM <W I4dl II
55cHT p H l f t d l ^ W r HTrCTfr « Tf d f l ^ q ^ I v d ' H l t K l f l - H d t ^ « l U ^ R ^ U - M d : II
'JiilaticH<.«1 S^fa" HHT>*ii^Hqiiqn: I iVqccq ac^cl'i^T c*jla*ii3*iqi$rl I
t*td1^*iR»cii 91m R -q Cl fd^f: II
¿aivaparibha^S, pariccheda 3, (Mysore) p. 53.

28 d. o^dHDTtT: ) conj. Isaacson ; O^ vo n ^d": Mv 29 b. <T>t-q ) My ¿aJPaBha;

W ^^aRaU 30 cd. o q q ^ i q i ) conj.; o q q ^ q iq i Ll tT" My 32 a. drW®t
S f r f q q i *T ] conj.; cRT Rr I q q ^ *T Mv ; dcW ^tT R n & * i ¿aiPaBha
 ČT^-

^ H ď ^ v l l fPÍTT H H I$ IH « H H H I II ^ II

ČPÍT f r ^ lR d l ^ n - dlcH dl s q f d R ^ ^ I

M l^ l-d O ^ i T l í l II 3 3 II

' d l l d f i f H <u| S ^ Ť y iflH l^ d lP id : I

% W ř ft f%T5T^r ^ ř r : ď fH lu l *TVTII 3 * II

fF M T ^ T r T r F f ^ t ^ r F f f ^ R Ť ^ W ^ I

^H al^*ílqcii PhTŤčT ^ T $imi fp rrT f^ p II II

[3ŤTč*rřr f ^ j r ^ r ]

HrTl <1 I
•T f ^ f í ^ f j r i : SÍtfr: ^q<t>4y>ci*í1dd ' I
W ^ T f ^ T f HtTT: ? T T lT T ^ fv T Ť T lw : II 3 ^ II

5T^T?r I

^9TFŤT^" TTJŤT *TŤT ^nTf%^Jr%" ^T*Ť Jjfd": I

^iFVd ^T ci rí fci: ^ f t fl^íT fP Í^ II ^VS II

t t? kt 4 tr* r ^č řr i
3 5 . ÍW TŤT a^ld^i*-^T I t-H r ií^ n fa d i $im i fP T T t *jfTI!
ad Šataratnasaňgraha 18, p. 34.
3 7 - 3 9 . dVT d ^ T
ž*iiTivf>HI4lcHJId 3Tfa*Jlfřl“ SÍT *ň" nfd": (?) I
*jáč%* ď ^kT H t^T J ^ t ^fríRH4KI II
SRJříf ÍHTÍÍ ^TT^* <ÍHp4c*^imq| I
3T^T <^Tlr^<r ^j (?) I
ČRT ^kT fH H ^ T P T f^ jrq iq ^ I ffd* ad Šataratnasaágraha 18, p. 34.

32 c. a r f t r f ^ n * ] ŠaiP aB há; 0 My 3 3 a. cTVT] M v ; ŠaiPaBhá

3 3 d . »HT^RT: ] conj. Isaacson; Mv ; áaiPaBhS 3 4 cd . ]
om. ŠaiPaBhá 35 a. ] Mv , ŠaiP aB há; ŠaR aU(vI) ; d flfa -
ŠaR aU (unmetrical) 35 d. ] My , ŠaiPaBhá; *jfV ŠaR aU 30 c. *T-
^ ] conj. Isaacson; ifz Mv (unmetrical) 37 a. \ conj.; ^ r P t T T 0 My ,
ŠaR aU 37 b. TrfcT: ) My ; S ÍŤ JTf?T: Š aR aU 3 7 cd . )
M v ; om. ŠaR aU
SPOT: Mtci: V9

a n jc ff ssirrfr v 4 w p rtii ^ n

CRT W ftv ^ V IW II n H

(3TOTRT «fcO T )

JR TtT 3 T T T I

STTt^TRY ^ T : R r ^ n ^ " T ^i«i^ ici i : IVmoi • I

^PJW TRT t - q iR jid <r>4ui : ' f i r i n ll V o ||

srvn r i

3 n j f l f a f *T ^ h r tT fr <TFT cR ^ F R T i

* r ^ * f r * R ft % ^ f t ^jtjtt*t ii v $ n

5Rfrr
i r ^ fp irh " t-q<t>*ia: I
TT^TVfT II V ^ ||

R ^ ^ ltl^ + d cT ^ t fW T tW : I

39. MtPMi
3T%«ROTJ# JOTPfPT JPT^ TT: I
cicfiti fvTvT%7TOT f^ J O T ^ ^ T frfa cO T II ¿ivajn&nasiddhisvapakfadtftantasaiigraha
IFP T. 317, pp. 1046-7.
42cd. ^P T T V£VT ^ 0 $*qcl = Brah/nabindOpani^at 12cd
43 -4 4 . rPJT rHN“—
f^TOTOT^OT rT^St fw^lOTT: I W W <TOT OT^PffOT: TOTvTOOTril
d ^ f t c h l M ^ r ^ l STOTfOT W fTT I r4«ir<l«ir<IHI<'1dlJlcn II
ad ¿ataratnasangraha 18, p. 34. Also quoted in Jnanaprakaia’s ¿ivajn S n abodh avjtti
pp. 75-6 and (prefaced by ^t*TOTTT^" SfT ) in Aghora&va’s Sarv^/nAnottaravpti ad
‘vidySpSda’ 2:4-5, IFP 47818 p. 57.

38 c. 5 f t ^ SOTTfr ) My ; PpR»- ¿aRaU 39 a. S T ^R O T j^ ] My , ¿¡Jn&-

SvaDfSan; 3TcfT ¿aRaU (unmetrical) 39 b. dq*! 'TJ' ] em . ; *iq*l TJ": My ; *OT-
^ TT: ¿¡JnSSvaDfSan ; H^rl ’TJ’ ¿aRaU 39 d. Iq^cqi'n^dlM 'Jl ] My , ¿aR aU ;
¿iJiiBSvaDfSan 40 c. W^cVOTRT ] cop/. Isaacson; U
My
 W T cPR H + *ffc « r: HTf^OT ^ H W U II II Y^ II

d ^ H i+ r M ^ O I ¿ ^ H fc ^ + d l T T I
f^ r r f^ n f^ H F h r m t n y y h

jR T tr
3 r fV ? IT q m i i ^ R t d l * i d : H T f P R T H*l I

f^ T T W fPTcT *TT f ^ T *T TC: 3*TFTII Y * II

5RTT5T R T T I
^t t p t : R v t sf^ m m r^ r: i

ld<JlcHI ^ T g t T ^ T : TPTPicT: II Y ^ ||

f ^ T T W *T%cT H ^ r f ^ I T W T V T f ^ r 3T I
d <41rH M Id « (W ild f^ R T W f ^ f l R ^ T I I YVS II

iR t^ T 3T R M hT 3T cRT ^ iT T P ^ R : I
^ p t m w h ^ v tii Y q »

T r ^ 5 f =T %*T: P M l f v K K M K J j f t i d : I

fP R P T T *pfiV SPPPT^II Y \ ||

4 9 c - 5 0 b . fPPTFTT I
T -MifVa H - *4d l: II ad ¿ataratnasangraha 18, p. 34. Also cited
(without attribution) in chapter 3 of the £aivaparibha$a, (Mysore) p. 60.

4 3 c. 47 <TPT] M y , ¿aR aU ; W HI SaJnaVr; T ^ P T ¿¡JnaB oV r; *

T rTPT ¿aRaU(vI) 4 3 c. R ^ P rfp T : ] SaJnaVr, ¿ a R a U , ¿ iJn aB oV r; Hf«hMfrVT
M y ; W + h K : ¿aR aU (vl) 4 4 a. H^fS.<JI ] My , SaJnaV f, ¿ a R a U , ¿ iJn aB oV r;
M^f«H4l » ¿aRaU(vI) 4 4 b . £< 4M fH U dl T T ) SaJnaVr; 5 ^ r f p T cTCT rHT My ,
¿aR a U (vl) ; ftd H ffd tTCT ¿aR aU ; fi^ H f c ^ + d l W T ¿iJnaB oVr 44 cd. ° m -
ipT <icil ] M y , SaJnaVr, ¿iJn aB oV r, ifaRaU(vJ); °di«l»iH ia'l ¿ aR aU 4 5 d . *TT
PpJT P ] coaj. fsaacson; HT («»«ai fT My B oc (unm etrical); 4TT id 111 HT B c
4 6 c. « f « ^ l ) Myc ; d f r l f a My °c 4 7 a . H * « ) M ye ; M y<“! 4 8 a.
TT ] x 4TTx 3T M y 4 8 c. ) Bc ; fY — My (the right half of the
second ak^ara is m issin g); B “c 4 9 a. <i 3(1: ] e m . ; <i*l My 4 9 c. f p j --
cTPTT] My , ¿a R a U , ¿aiP aB hat fppTFTT: ¿aRaU(vI) 49 d. ] My ;
¿ a R a U , ¿aiPaBha
5TW: Mdrl:

•r ^Tfkr w ^ ^ fr i
a F r r R r r r s R r ^ r : *fr sR-h-*Ti s ^ ft *THt *Tcr: ii *<> 11
[H n i^ d r q T5Tt: ]

TcftT ^ T T I
3T^5T T H%^Tc*TT W : FFTTW : I
rn m F ^ s f r cT^rnt s ^ rr^ r: F?rtt#r jp j t i i ii

jr t r t

d ^ lr H H : *T * ft TFT: H l'N I^ fa jH fH d 'J l : I

* r f r cn=r t F T S ff^ rr^ rn t ?r h% tT^tii m 11

^ F ^ n rr^ jfig ^ fF tg d w ^f%nf%cr i

f^rf^firxft' * tu t T s i r g ^ r f r h% ?t f ^ r n *3 11

T F fr > % I H d d H lfc d ^ l fP F F T I
W f f ^ o i F f ^ F W I I *Y II

J M ^ H H lf c c d w f W ^ J T ^T fP F F T I
3 T irF m fr d < ir H 4 ld ^ d f ^ F h r : II * * II

g r fw ^ - fp F T F ^ T F T T9PTTW: I
<nr R d w R r s p t <ttt <y«*»n 11 11

w f a g - T fir I
d r q T f ^ T rnfH ti ^ ^ t^ ii * vs ii

56d. H <J <°5 S fT 1 flu T ST^T ’ f i d MrgendravrttidTpika ad vidySpada

7:2.

5 0 a . T ^rff5T F ) M y , ¿aR a U , £ aiP aB ha; » H l f d « ¿aR aU (vl) 5 0 a. >T^s£f-

X* ] M y ; ¿a R aU , ¿aiPaBha 50 d. f l t s R H - lit ) conj.; « if fM -ifi
My 51 c d . d ^ n h SUI fd i ] conj.; c l$ H l! STT^kT— My (the right half of the
final ak$ara is m issing); cl 91M1: 9T^kT° B 52 b. t-q I9NI 0] conj. ; 0 Mv
53 b . flfifT 0 ] em . ; STfifT0 M Y 5 4 c. « c q i W CI^hT ] conj. ; at-MI W —
Mv (rightmost portion broken) 5 7 d. «fccHcl ) B ; «ficM .1 Mv
 FrTT dM«"HMHnf JTrFT I
%T cT c ^ tw t fWTSTPT <MU»K«1H II II

*TtTt S$HH<Jd: : I
Btl^uhfd d * ll r H M H ^ f^T5ifWiWll X \ II

9n^crMfwn^nTTrT^WTf>TH^T^>r I

T H%cTII W II

jR »R r
y\1$X fg^TRTW ^IV JM H I
3l-M *-M HIrHUW 3T d ^ W T iJvFjfhl ^ II

58cd, 59 cd , 60cd. P IT —
?tT de»*^i1 M l H TFRHWTI Sn^Ttf?T P^Tfw^cTII
ad ¿ataratnasangraha 18, p. 35.

5 9 a b . tops missing in M y .
OOcd. tops missing in Mv .
8 1 a . j h i i 31T: ST^r° ] tops missing in Mr .

58 ab. HdT ^T: 3W <iiq»*(i^(ti<J JTcT*T] FRTT Ji^T dld-HliiW<l HcT

B; —[-11-]— w sn r —1-2-]— My 58 cd . dcfc*Wl t a j f R U T O W T ]
¿aRau-, t T T ? r ^ r * r t r n r T * r 5r r T T r n - ? r r r o r M y (to p sm issin g ) ;
dr*«i«n fWTsTT^ <t n B ; dr**i«Pl f w ?TT <|l|+K«IH ¿aRaU
(unmetricai) 5 9 a. ^TWt’ S $ i i i y a : ] B ; l T ? r r ? ' r T ^ ‘ t r : i r 5 ‘t My ; om.
¿aRaU 69 b. ] Be ; W T I T P T *T *T: M y ; FT*tFN
p T : B “c ; om. ¿aRaU 59 cd . 3TT^ftfcT d M Ir M H M ^ ] M y ; H l ^ il f d
¿aRaU; SH ^htT d i l ^ l d » J # ¿aRaU(vJ) (unmetricai) 60 a b . ]
om. ¿aRaU 6 0 cd . ^ H l^ : ] ¿aRaU; W * T ^ iff: T *T T 'tfT T
M y ; t ld iq -f i: U B ; ^TT^pf ¿aRaU(vI) 6 0 d. ®3'TTfa‘® ]
coi\).; LI 'TT fS" My ; U 'TlfV'® B ; •^j'lifd * ¿a ila l/; “q 't i f c 0 ¿aRaU (vi)
62 c. 3T^TW® ] c o n /.! 3T^T^"6 M y
 Men :

^ I r H W d ffcM IV i ČRT: I
HtrrŤ fa it fad « Il Il

jd ^ c ^ d čTfST^I
^ Pí çRT R ï ï T t^ç*i cT ^rfWTimrčmi II

*>T írfWT: HT ^TTc^JÇHHT ?lfW>HT^HT I

^rfr ČRT fPRT ^ řT^r^t HVi Il
tcFimfr d ^ H id H i^ c i p » R w r i
3|fd<JHH d ^ ^ fd 4 ?n=^RTII \% Il

=r ^ T T W R T r ï ï f H ^F T ¥ T W I V

c ï ï f r HIÍVh* HIM f t + K U |M « Í Í « ^ Il w II

?TW fT HT îrfffT: TT^T fpRTT W : I

?i4q>i<í <4d : q*^*iîq»iiriï'<»q q r ^ i * i j l ^ Il

S T ^ R T f^ - W i r « HTT: v r fib d N * : I
^ r d r il l *N ňR toŤT: * * f t d V f w T W ^ l l * Il

^ N iïR T T 7 ^ fh T ^ ? iïR ïï ^ jR r ČPÍT I

'dM H r^ sfr fir n iß }d }fv * $ d ^ d j l V9 o II

H f ^ JiïWT * K Ù |f * ^ T r W : Il va* Il

65 a. P T R f ] conj. ; HT My

6 8 c - 6 9 . dVT —
tfÍ4>l<f W : ^ r P T I S T ^ f% t^ * ¿IfHïrH HIT: Il
^ T don<fj Iq^M Íq : <H*íqdv fifT H H -q tí I ad àataratnasarigraha 18, p .35.

6 3 d. q ^ s ^ f q i l P i a * ^ ] em. ; W f W T My 6 6 ab. at*iiTifq*Mcl ]

conj. Isaacson ; d w id íí^ H ^ " My 6 6 d. ] conj. ; HHTT My 6 7 a. 3TT-
TTTHTOT^] conj.; ^ Î P Ï Ï W M y 6 8 c. ] My , ŠaRaU; H*TTTÎ
ŠaRaU(vJ) 6 9 b. HTT: 3«fiM IH 4iî ] My ; HTT: H I T T R T : ŠaRaU ;
TT": ŠaRaU(vJ) (unmetrical) 69 c. fq ílH Íq : ) My , ŠaRaU; : ŠaRaU(vl)
(unmetrical) 71 c. M\fM\ ] B e ; 3JTTNT ^ My B ac
 TTT^"

5Rfnr s ^ r t i
'jR ld P a d : T f t w r t o w : I
^ d ^ lfa fa d f CRT FPTTW : IIV9^ II

1FZTW 3 ^ T I
•r ^ W r s^r ^ m M w i
^ r h r f r ^ c tp tt f T ^ n \s^ 11

s t ^ t r t ^ 37^- t n f t STf%rT 1
M r^R dfuiM M lfd d l ^ ^ J I d : 5 » 1 w il vs* ||

^ h 1^1 •fl’ f^F <-*r%' 1

W d cr j r r t i i vs* 11

H ^ ir^ ^ P H v lH I^ H -M f ^ T W T I I V9^ II

d c* !^ « ^ S ^ H H d -: I
T3c—7 5 b . pardkkiyattil
^ i W t ^ jc trt f o t t ^ t 1 v r fr ^ y r r g r ^ tr f w n
q f ^ R ^ l uiHi<4ifd q 1<j^*<i*1I d : ir f^ c f I fq n iil *T f^* J T : <MtJti*-H^“ll
^ ftffM r M -r H lilH <M 4r^H N ^ t W : I STSc^HlfM c T ^ f (^ J ^ H I^ M cfl ^ ¿iJna-
SvaD fSan) tl4ci i NanBvaranavifakkattarumpatavivekam Vol. 2, p. 589.
The same unit is quoted also (prefaced by T C T ^ “) in the ¿ivajnanasiddhisvapaksa-
dr^tantasajigraha IFP T. 317, p. 978 and IFP T. 533, pp. 205-6 (for the readings of
which see the apparatus).

7 3 b . °f^rt7T T cf] conj.; 0fq q < ^ q : MY 73 d . WHT^t* ] N aV iV i, ¿iJnaSva-

DrS&n; My 7 4 a. 314>fHld ] My ; f f i f W NaViVi; W m TW ¿iJnaSva-
DrSari317; d fH lv l^ d ¿UnaSvaDrSan533 74 b. ] M y B 4C , ¿¡Jna-
SvaDrSari317; Bc ; NaViVi-, ¿¡JnaSva-
DrSari533 7 4 d . » W : ) My ; °*Tffr: N aV iV i, ¿¡JnaSvaDrSan 7 5 a.
W vT O t ifT ] My ; f^ T T ^ t T NaViVi; * j? fj ¿¡JnaSvaDrSan
7 5 b . 5*TRT^FT°T^" ] My ; 3*7: < M N a V i V i , SiJnaSvaDrSah 7 6 a. Mil -
HT° ] conj. ; H W “ My 76 b. gviT itH IH ] conj. ; TTMlifHi M y 76 d. »T -
•^T ] conj. Isaacson; o;n 7 My
5TV*T: Men:

^ T 3 T ^ x n rt: : II vsvs II

tt^ p t v F n rT f% ^ r i R ^ r w r i
3 f^ r + i 4 ^ J i d : ii V9q ii

iT W ^ 4 W <TT HMiHHirH* fPTW^T I

^r4w r ^ h f h r : w ^ f r T sp i
^ J T T ^ r f w % c f r ^ H c M ^ M ^ d : II V9\ ||

^nrt^TT «41-HHI vj|H dm ^«iir^dl I

^ T : ^ j : * l l c H « b ^mW W qo ||

jR frr
H\ 0 ^ U | HcTT ^ d<^d4d : I

^ rftT F T f % f w f?F tTCT d v l l ^ 4 l J l d : II q$ II

5T^T5T ddl-q I
^ I c H M lH iH H f^S ;: HT^TT fp rfd ': I

7 7 c —7 9 b . <TVT—

^ W ^ r 9 T fp i% - ^TThftW: I 9TW <T^ fw ^ ll

ad ^ataratnasarigraJia 18, p. 35.
8 0 a b . = Svayam bhuvasutrasangraha 2:13cd.
8 2 a b , 8 3 a b . <TVT TTTC4
qVlcHMTfd'^T f^RT: <ti«i fai fW rf: I
8<ll^l*1lf<;dl ^ <4H H ^ ll ¿¡vajnanasiddhisvapak$adrq{antasaiigrahaIFP
T. 317, p. 1003.

7 7 c. » f r n f r : ] My ; »^^¿41: ¿aR aU (unm etrical); ®^tI 4 ) <-<<<{

¿aRaU(vI) (unmetrical) 7 8 b . ac«M<.«i TC'T ] rT x c^Tx c m t«l TT My ;
rTcT «bKUlMdH ¿ a R aU (unmetrical) 7 9 b. ) ¿aR aU ; My
79 e. ®%cfr) conj. Isaacson ; 0%cTT Mv 7 9 f. V*Tc*T® ] Bc ; <Rc^T® My B ‘“!
8 0 c. « 4 4 4 « ) e m .; U 4 t Mv ; « 4 5 4 4 B ° ; « 4 4 4 4 B oc 81 c. fa f a d )
e m .; farfarT: My 8 2 a. m cMMI fs H ] My ; qV icM l*lifa*ll ¿iJnaSva.DrSan
82 b. fw fd " : ) conj. ; f N f t f : My ; +w$fui fWrT: ¿¡JnaSvaDfSan
 'U M rF^r

^pT: q f e U M i K I 1
d d H l f t fTVcf HHTTt S H lR iH M d : II c;^ II

H d l^ d l ^ H ^ f^ v ll H ^l

^*rffr r^Hlui d^^H^Mfd»rd I

d c + d l ^ W : STtlT: g ^ ft^ T R P s n r: II q v ||

JTcflT d<IM I

g*d H K lf< f*r4 W Tfr ^ TT% Id fadH II ^ II

5R7T9T I
n c rx ii ^JTT: xldil T *i 0 <.t-H th^ cii I
3T^TT <ldW d PTTcT W : II q * II

! t i H s t n i ' * h x ®ii *1 0 1 I
*TVT T j»oi r. SRRTf^ril qvs II

i r ^*ol 5TP=rr^TRr <1

s R ^ r f r ^ c ^ f * r ^ R T : w *F fR ^ " ii qq ii

» \ va fd*K *rdJfc< lR !+ : I
i ^ j f ^ y f w r : m d v r n t^ r ii q \ ii

8 6 —8 8 b. dVT ^ T —
dr*d1 JTT: jfTWt * wftTFT ^ T T I 3T^FT <4dWfHlob^r6*l^ dd-: II
4«^r6 d f^ dVI'-HHI STHMdl I *JVT H'l+’l T j o k x*idfn II
d" * r d t <fcK#lfrH 5TTMI -MI d FJrT: I ad ¿ataratnasangraha 18, p. 35.

83 a. ] MY ; SiJnaSvaDrSah 83 b. •* £ -
] conj. Isaacson ; ° ^ f ^ ^ T T My , SiJnaSvaD^San 86 c. q d td q ^ fr<AId ]
Mv ; <4dmt*iiq^ SaRaU 86 d. ^ T : ] Mv ; < * 4 ^^* !^ ^aRaLT
87 a. : dfWtlv ] Mv ; «t^il SaRaU 87 c. rT t^ t ] BSaRaU ; ril§ l Mv ;
cil<M ¿aRalT(vi) 8 8 a. ] Mv ; ^T T ^lT ^f SaRaU 89 b. f ^ T T ^ ^ S T -
i\U < b: ] conj.j pR T T T ^ R stcq*< lfct»: MY (unm etrical) ; f a + K f f l V T T f^r:
B
5TW: T27T:

s r f t r f a w 5Tp t F w t f ^ r c f t f w r i
t-dr*} sfiioqvrq^ t-drM FRT fPicHTII \ o II

y^HRrlPH^ *TVTI
f^ f: h t $i h v r i s f r %f^r ^ r crtii n

W sfTlfit oq«(MMliH«4JiHld I
^ r r ^ h f m t f ^ f T r f r H ^ < i d 11 ^ 11

3 iT O W F # TTPT ^ fR ^ I
H M o i j T W tTcT: II II

9 0 c -9 1 b . s f r o<4y^ FTFT dcT fW rPT I

M igroigj H ^ nt-q xil^ rV nP T ^’ 3VTII ¿ataratnasangraha 57, p . 71. Also quoted p . 39
of Siddhantasutravrtti, prefaced by d g tn Mtl«*i
9 1 c - 9 2 b . • • T T T ^ nj^ W dJfldTd— fa>f: FTT sfa cRT I
Rhls'*5itcl*i H- ih lfit °q q M M ii'i< ;* l'iia II ¿ataratnasahgraha 56, p. 71.

9 2 c —93b. ^ r n ftr fr fa n tr fr i
3 T W c ^ T r F J d t ^TTFtT FTFT ^ ^ T t ^ l l ¿ivajhanasiddhisvapaksadrstantasahgraha
IFP T. 317, p. 1001. Appears thus also (as 40i) among the sutras of the ^ataratna-
sahgraha listed by P. Thirugnanasambandhan (1973:116) that are not in Avalon’s
edition.
9 3 c —9 4 d . M<I<p2>
f d l d - > 4 T ^fT T cf: I f V ^ c T d fH K J lvd * I
F H ^ I H : * % ^ T T « H d l-M d : I Quoted thus in SiddhantasaravalTvyakhya
ad 1:5, p. 50 and on pp. 32-3 ad siitra 5 of the S iddhantasutravrtti (but with paiu-
tvam) and (prefaced by parakhye) in the ¿ivajhanasiddhisvapak$adrsteintasahgraha

90 c. °fvjoqvrqri ] M y , SiSuV r\ °fr ¿aRaSah; ° f r «4 5*cl ¿aRaSah(vi)

90 d. F T fPTFF; ] £ aR aSah ; F^T U (12) U[-6-]U Mv ; F^" F^fd*
TcT f ^ d H ¿aR aSah (vl) ; H $fd (V^dH SiSuVr 91 a. ) ¿aR a S ah ,
SiSuVr; dl$<£ MY 91 c. F T ] ¿aRaSah; F T My 91 d. *tfd* ] em .;
%fT M v ; ^ f d ¿aRaSah 92 ab. f a f i F ^ r ^ T F 5fFf?T ^ q ^ M l f d d -
^ F T T ] ¿aR aSah; f ^ f T F $TC%T F sftH?T U U M v ; fihfWcT 5 “:
T F vTiwi) ^TTFirrf^T^TTcT B (unmetrical) 93 a. *<*d) ] M y ; d'l ¿iJhaSva-
DrSah 9 3 cd . W ld - ^ j T M JlfU d: ] S iS aV ya, ¿¡'JhSSvaDrSah ,
¿a R a S a h ; U[-6-]U 5T#T: f ^ d ^ i T M^Pl <d : My ; U ST^T: FT+T*+ F ^ T v T FSftTT:
B
 ^ r ^ d I
*iW«fc: *T H^JHH: d H d l-^ d : I
w m t J j^ W rrlr^ c r: n \* n

HxUirM ^ J T fpiTWT f ^ J c T f ^ i W T srfd ^ P T R * : I

T T ^ I-d d l'N I^ Id s ijd ffW s f r f ^ f t SW *ftr: II \ * II

II *f?T TTT^" r^Trt^" M3JJvKI'Sn<dKM(dMKHMdH : 5TW: II

IFP T. 317, p. 1015 (see apparatus), and in the ¿ataratnasahgraha (as 40j and 40k)
among the sutras listed by Thirugnanasambandhan (1973:116-17) that are om itted in
the edition; the last four pad as only are quoted thus in the ¿ivajhanabodhasangraha-
bhasya, p. 9, § 1.8.1; the ¿¡vagrabha^ya, p. 11; and in the Saivaparibhasa, (Mysore)
p. 31.

94 ab. cl t-H I^Tl viT^T ] SiSaVya, ¿ iA B h a , ¿aiPaB hS, ¿¡JhaB oSahB ha,
¿ aR aS an ; cl t*ci cl^ t-Ml <<fl mi <*> M y ; f|T cl cl I<tTl *Imi ^ ¿¡JhaSvaDrSah
9 4 b. clS'isic) ] E ; cT^^BnjY: ¿>aRaSari 9 4 c. <^Mi<t>: ) M v , SiSaV ya, ¿¡ABha,
¿aiPaB ha, ¿¡JhaBoSahBha, ¿aR aS ah ; <-TlJImi ¿¡JhaSvaDrSah 95 c. ° )
em . ; TTVTcf ° My
 fg ^ h r . T 2 ^r: ii = ii

u4+di SHF: f l 4 ^ d l I
iF = r r ^ r s ^ j j ^ i r d i ^ : ft 11 ? 11

['jPRT:

H R W ^ S*fr H M I ^ h R ^ T : I

1 . ^fpTcdTTWT^t’
m^T^WT: «44dl M^VT: I OT^fr f^TT^TW : II
Siddhantasam uccaya of TYilocana&va, IFP MSS T. 206, p. 90, and T. 284, p. 155.
M<l<pti
f l 4 + d f H e lp 'd < J lrH 4 ^ d l iT t^ T : I
d '^ H STT — ¿ivajhanasiddhisvapaksadrstantasahgraha IFP T .317,
p. 1076. The first line alone is also quoted (prefaced by pardkkiyattit) in Nanavara-
navilakkattarum patavivekam Vol. 1, p. 504; but see also apparatus ad 64c-65b. The
third pada only is cited, together with 3:68c (see apparatus ad loc.) in TYilocana’s
Som adam bhupaddhatitlka (IFP MS T. 170, pp. 47-8 and GOML MS R 14735, p. 38).

2 —3 b . 5Tf*T sfhT^TTT^"
JJdt: dMddl ^ dMIVHMR^dl: I ^ d N d d H lli ic d l ^ H ^ ^ d » ! : I
3PTt S fp T ^Tfw^hBT: I Sivajhanabodhasahgrahabhasya,
p. 11, §1.11.1. The same three lines also appear exactly thus as sutra 16 of the Sata-
rafcnasaiigraha, pp. 25-6. They are also quoted attributed to the Parakhya in Nantivara-
navilakkattarum patavivekam (Vol. 2, p. 611), but with P ^ li q q q ii c j c q iq and followed
by and then by eixavum
STNmh f|r *T %cT^T I K cTr^* t-qq 5 V3^Tf^iTWrf^cTi r I
mTttw* ^T T T ^T f iiq q q W : I d w i r ^ i 4 t-q i^ :I
evavum . (Cf. citation in the ¿ivajhanasiddhisvapaksadr$$antasaiigraha recorded in the
next note and see footnote to translation of verse 2.) 2ab and 3ab are quoted together
prefaced by the above attribution on p. 12 of the Sivagrabhasya.

1 a. SHfT: ] M y SiSa; SiJhaSvaDrSah; NaViVi

 TöW

^ H M d d f t l & r d l ^ H ^ c J 'i 'i + l : Il ^ Il

3Tïït sfTčT ^Í^H IH * R a í ) ^ < : I

ïr fïïW : W +|ífui ^^H N I^H M d : Il 3 Il

ÎTrftT 3^FT I
*l4 d > K U |d H -4 V 5T ijftc ft 41ddd4ï: I
ac*K W M H N N + l4 d ^ d H II Y II

ÎRTT5T

T I¿^d1 dT + l4 + K U Id R rd ^ I
^ r4- fÇT TrTeř dc+KU¡ T F ^ - d$¿M I
d i^ R d ^ r * ¡ t ^ t «bi4*-d F t ^ i i * n

T ^ ï ï ï ï ï ï t + M Îd v ^ F T t j f w : 5 î f w I
<bl<ú|HIÍH dc<bl4 5 i f ^ 3 í ¿ f W i ^ M í f : Il \ Il
tr fir : + N ÏR in i,f y ^ K l s f r Î R f r ^ I
PJŤT d ld d d « t)l4 H d v 4 ¥ F T ÏÏ^ T II V9 II

í F ^ m r T ^ f <b*i ^ 4 “ d 'il I

3 , 1 5 c d , 2 a b . h <.n«} ^ d l i l t r f ^f^^T ^tfw ^Y V T : : I

a i l f c y y y - d c + d l 41 d Id H T T F p F T ( ^ č í t U T 533) I
yfdVv): «+ |îf«l ¡gédMI^HHd: I ST^TVT^WFTr ZT d^dHHlfc+H I
^ŤTt: d N d d l ^ S d t H N I V M M R ^ I : I M P d R flf^ fd « ^ íd l y ^ M F lfd d ttn T : I
STHT^ ÏÏFT PďHHI 4jfk^MI ^V" I »(4dH cdl<í$lcdl<íH 4l : T^TTTm t: I
5TVTT('íVr T 533)^l<H |U dT f<í d Idfr<hPd <í 4 d d H I
ď čT Ť ^ v f[:) H d - ÿ g g P ¿d c*K U ¡ f w i
S T W «b^fll^ür (v iU lá h d i HT^T T 317) d ld d d W : (e m .; ^ f : T317;
d ď : T533 ) I d<-Mlcd>l4fd d^M UHdï: I
Šivajňánasiddhisvapak$adr$tántasaňgrahalFP T. 317, pp. 981-2 and IFP T. 533, p. 209.
(Note that from patir višvasya this is VäyavTyasamhitä, Pürvabhâga 6:2c-5.)

2 c. °Dfifccqi ° ] ŠiJňâB oSaňB hä1 ŠaR aSaň ; 0faSTč^T° M y ; ° ^ c q i ° Ñ aV iV i

5 a. * r x ^ 4 t ] em.; ď^T My 7 a b . « P r í ^ í t l ] con/.; Ç^l" M y
7 c. FJŤT ] conj. ; My
fiíčfrq-: TTŤT:

f ^ w f tT T f o r ^ T ř n f w ^ n c 11

s T v ^ r i r r f w itrw r * t t ť uihi-^«íD í4>i i

t w ^ rfg ^ h Y s^ w r^ ^ T P P fr: n \ n

f^ N t S F r^ W ^ t s fF T T W ^T čT F T I
sfTTčrr ^ m rť h f t t ^ R k u i w m i 11 ?o n

w r ^ h * i 4 h i f e r d W f t * « w . ii n ii

5 R řrtm ti
fě r^ iw w t i
d»-qi^: <m<.«1 «fclV^d hcÍ*i (*>h II ^ II

n<MJ(i >iqM I
W č P £ řŤ fW af^fHpydH I
T fcH F FTTČT W t ^ J 'M d W d : II ^ II

T # ? n M % fw ^ t ^ iT ^ T fw g w ir i
čkt f^ h n ^ m ji ** 11

3TFT fE F T dlfad') H%čf I

t3Fq>íT^W rErT 3T Č T ^T M dlf^+H t II * * II

lO cd . fď íl^ S ^ JIcll "lid*! Ml*HI•'^ rVl>&«l«*iai I This is a much and variably quoted
Carváka tag of uncertain provenance: see notes to the translation.
12b . W ^ T f ^ f ^ T vji j | This too is a much quoted tag: see note to the translation.

15 b. From the last syllable of this páda up to ° in 16a the tops are missing
in M y .

9 b. *TFT ] conj. Ise&cson; *TFT° MVc; *TFT x : x M y 11 d . Wi ] conj.; WT

Mv 1 2 a. T Ť ] conj.; 0f r f a ¥ T My (unmetrical) 12 c. ČT^T^: ] conj.;
ČTST%-: M y 15 b . S ífa d t ] Bc ; — [-4-]—^rr M y ; * M ÍW l
VTTftTcřr *T^T Boc 15 cd . a T ^ V T ^ T T W 3T ČTS^T ] B ; 3T ^ T
3T-MUTjMHT?MI STc T ^ n ^ T T f ^ T
ŠiJňáSvaD(Saň
 dH K ldlPH ^ fpicr: I
d>Tt |^44c<t>4 R f f d<fl Pdd II \ \ II

e T t ^ j f f a f SHT d ^ R b * } M*11 Ridl I

cT^5#rw Tl% ^t « H IlP c *» T %^TTII *V9 II

tcF^rd^cTBTTfr d ^ R b : *PfT I
pTfTHTTHT d ^ R h : HI^HW 4 II ^ ||

F ^ ttR ^ T vjRdldi «y«|P d: ^ ^ + 1 I

H t s f r ^ N tt ^ s fW r ^ rr^ r tp= ^ ii n

5 R ftT ^ T T I

Rf I <ft JIH <11¿,1 M tc^r4f*T f R=*dt I

«3TR ^TT>r» ^ f r f Z t # r r r % II II

5RJT9T
*cJ4r«+)l4«h4^ <t'l4frM'r^l SRThT^" I

T <m 4 «r* i ^ i M m P i f d *f Pi R adi H f d : II ^ II

fr jw s r ^ w r f r ^i4f«^rfd: i
fi^ d H i ¥l<t<|U|ll<bHJlPy T PT»TT: II ^ II

d c ^ > i4 < ti4 r 4 f^ T W sr^ rrefr i

ti4<;i ti4 d : *>i4 *i^(d f^IdH ««^) II II

H ^r^ K U M -4 d-H ^dl RpfdT W : I

rdi-^H H^hrt ? r r w «¿un* f r w * r n r y ii

flP>IMI^ ^ d w fw d d 4 *1 4 HI F»TT: I
25—26b. cTjar 'HI< p4 —
16 a. ^f^R TT ^T ] B ; ^rV *TT W * T My 1 7 a b . *l<N HHlfyifll ] conj.;
STTF d - ^ H b HIWRlfal*! My 17 c. ] con j.; 6W ^ " M y 17 d.
W ife * * ] conj. ; ^ d lfH lv l U #^eTT My 18 d. ] B ; * ■ - r t Mv
20 a. ^ T rR h rn T S jry ] conj. ; ■^iHi'yl^iq'yis.i My 20 c. STT'T'WTvT ■=ti*Tl ] conj.
Kataoka, Isaacson ; aH -H U d -d ^vRT? My 20 d. 4^JIV<1 ] e m .; 4tJTM<J M y
25 a. H^TVT^" <<curlfV*i*1^ ] M y S/Sa; Hf5TVT%T MtruI(Vh»1^ ¿ a R a ll; w I v im 'H
R fdP fH d SaRaU(vI)
fiicfhr: TE^r:

S fr W d c + 'U lc K fd 'll II

d ^ f t^ T W I
^ S H -d H N ^ ^ d d ^ f c ^ f r r m " fP^TTII ^ II

d M -H I^ w : a W ^ rp rp sn r: I

cT^TRTvr 1 ^ : FTT5T T O t | ^ f ^ T : II ^V9 ||

JTcT^t JTRW d cf T ^ r f T cTxTW I

SFTFf T fP T ^ H rfW T cTc$rf%%: 5 F r w n i ^c; II

fM ^T rm N X T W I

Hf^mr^T UFMlfwn (ifTdft-Hd ) R^FFfr=T FF*FT: I

3m^V%- s f r h p i 4 ? £ ( § ■ ) d r+ ^ u n c^ rn i
fll'H«^' d&4) J(it-q Fi 4«Jic4 I ftd" I ad ¿ataratnasahgraha 4, p. 8. The same
unit is quoted by TYilocanaiiva in his Siddhantasamuccaya (IFP T. 284, p. 138 [=MS A]
and IFP T .20 6, p. 68 [=MS B], GOML MS R 14394, p. 12 [=MS C].)

2 9 - 3 0 d . fRfRrTtftVTTW d <y§£ R ^ i T T W I
dMIdld q r g v r fl<j«hTtf^ flf^dMJI
¿ataratnasangraha 15, p. 24. But note that the ¿ataratnoilekhinT (p. 25) cites and
justifies a variant: f R f w f t ’T O W * T ^ F R ^ n T ^ f t r f lr TT^ 3 i$ K !(|« J d |^ < b iiu |:
R$<blf<<*>KU|cd(i3>H I m n W ^ h T T ^ " — fH iH d ^ lK F rlN I^ M Id M W I
^ 4 " R ^5>rfr P T T c ^ T ^ r T f ^ ^ i^ r II
(The editor of the ¿ a R aU identifies this as Pauskara 8:18c-19b, where the verse indeed
occurs, but the commentator probably intended to refer to its occurrence as Parakhya
6:6c-7b. The label is odd.)
The longest unit is that quoted in the MrgendravrttidTpika ad vidyapada 8:3:

fR fR rn frV T T W d<?<hlftdl I 3 M K H T ^Tc^CT" R<5«hmi jfif^ d M JI

¡FTW RT q 4 rid f l 4 d i l 4 5 ^ 4 ) del I *4d1 T 'Jld'ti RTR’rfY vjrfRW R^cTII

2 5 d . dc4>^<hlcMfd ) M y , SiSa MS B ; d^«SuiIHH(H ¿aR aU , SiSa MSS AC

26 b. ) M v , ¿ a R aU , SiSa MSS A B; « 4 $ ^ 0 SiSa MS C 2 9 a b . *T-
t f f F ] Mv ; MfVrDT, ¿aR aU (vi) ; ddJ^R ¿aRaSah ; d f F ^ N aV iV i,
¿ ¡J h a S v a D r S a n m ; rf d £K ¿¡JhaSvaDrSan533 29 b. d^ d il <.UIM^ ] Mv , ¿aftaSari,
N a V iV i, ¿¡JnaSvaDrSan; H ^ F T f W MfVrDT
 dH K H W d 4 + l ^ d ffd H II II

w t r t w fi4+ i4 s fd fa ifi

*T dt W t d 7 H T W t" vHTh+I H%cT I

fd R T x r e n w t r ^cri* w t t ^ t ; ii 3° h

STdtT d d H I
d": STdt ^ r4 ffH T : fad M W: I
^ r w fr ^ fW rfr * ti4 R k 4 ii ^ ii

sn frrsr d ? r m

+ R U M fWxT ' j t T ^cTt I

s r fH W ^ n fr : ^ i4 t a i « fe jd r » ii ^ ii

T fw ^ : : I

t a l f ¥ ^ * id f T f w + ^ t : fP T cT : II 3 3 II

F ^ n % T TMT d W *RjdT d f c ^ liH ld M I

BfdTT d W HT fd ^ J * l 4 + l R + l II 3 * II

^ R T fd T W Sd14d T ^iuH R r^dH I

Ai d f d c ^ > < lJi d w f^ n n w ^ r f w w f ii 3 * 11

ar^ET %df7*T 5rfwr: f w w STfdH<J^ I

Cf. N anavaranavilakkattarum patavivekam Vol. 2, p. 612: atu niccuvdcattil [= n/^vase]
fa f d r d f t d T T W <TfT d H P T T W I
3 M K H d ^Tr^W" d < U l i R d R d d d II
H" 5ffW%VTt d T m Iciqcl^ I The same unit is quoted in the £ ivajnana-
siddhisvapaksadrstantasangraha (IFP T. 317, p. 982 and IFP T. 533, p. 209), where
T. 317 reads * J 5 1 W for g£*f= fi0 and T. 533 reads g ^ ^ T C 0

29 d . ° g t i l i n g ] £aR aSan\ £ iJnaSvaDrSah; fa c f My ; ° g t l f ^ d MrVrDT;

°Y N aV iV i 30 c. vjFRT ] MrVrDT; T vjR^T U My ;
^TT g* MrVrDT[vI) 31 b. ] conj.; < M M v 32 d. f w -
<TT] conj.; U Mv 33 a. ^VTOpfr T f a ^ T : ] Conj.; *nTTOjf*T tI V : W&: My
i^fa" j f o : B 33 d. :fPTcf: ] conj. Isaacson;
My 35 b. WTUJftfrfRT ] em .; ^ f t f w My 35 d. ) B c (correction
in b lu e ); 5T U My B “c
f h f h r : TYFT:

?rfwr: MPdMvll ^ i^ T II II

5TT^r«Tnhl^t 3T P M H rM H I f ^ T : ^ T : I
3 R n ^ r f t % ^ r ?T fw > W i% fw ^ T : II ^ ||
c T ^ # w i4 ^ n rtC T M tf^ T T ^ p s n r n
3 T ^ F r r f r c R ^ f : ^ p h r f w r f w f p R rn i ^ u
m w t t : f^ n m r fw r : ^ T w s n r ^ f ^ f r i

cRR ^ f t f ^ r cRfr^T c R W ^ ^ T T f ^ r i l ^ II
91<bcdlrl ifrd d i *»<1fd cT^FR R f I
hNm ^rfM T V T t f ^ r N T r ^ f t ^ j ^ n r ii yo h

^ s r H M i Ph '+h 'I ^ H I
^T tcft^" W 9TWT ^ T f*T^T P T S ^II Y* II
d r tr : f r T ^ T W TTMPhr: I
cTVTPTFFRTfH^:: (hJl<lci II Y^ II
[sr fw r fY w r :]

c T c f r ^ r f^ m fr s *r P th w : irfw R h n r: i
qiH I T Pl^l T <M?fl ^RTfaTPTTT I
4 2 a b . rT^Y: Y >*Y: T W PicT : quoted in the M rgendravrttidTpika ad
vidyapada 4:2, and quoted without attribution by Aghoraiiva ad Tattvatrayanirnaya 6,
p. 139 and ad Sarvajnanottara ividyapadai 1:24, IFP 47818 p. 46. Also quoted without
attribution in TYilocana’s Siddhantasamuccaya (IFP MSS T. 284, p. 169, and T. 206,
p. 106) and in his Soma^ambhupaddhatipika (IFP MS T. 170, p. 11).
43c—44c. S f r ‘iT^Y: f r ^ T ^ T W ^Y : T W * h r : ’ fcgYYiWr
‘4 ihi vr^ei Y" ^1^1 Y" t i ii A 4>nf4^r<.uil TTTI
YHfYYifT^jfV ^ciXHr^'Tl <;h 'T| Y" *h»Tl**i*iVII
YTXTYrgf^TptTTSf Y*TT H rf f w fpjrT*T I
fllifH H YFTT U ^ S t l ’ IrYTfY MrgendravrttidTpika ad vidyapada 4:2.

36 c. ) conj.; rq<r^^T: My 3 7 a. TT ] conj.;

Mv (unmetrical) 3 8 b. °H^nTT ] em.; °w*<A Mv ; B 41 a. ]
My c ; M y °c 4 3 d . YMfYTTTW ] conj. ; « M p M I M il My ; Y M fW X T fr YTT
MrVrDf (unmetrical)
 TTT^

H ď T ÍW T W r 5 R V R 1 ^ T i R t ^ R V l l * 3 II

[ hthť Ph ^ h i Ph ]

H * T č W : 5T W T H"HT m t f w fF H č P T I

jh i R * h ^ i h i fi^r^i H T * r è w m fw n v v 11

^ F T t HP T : f k r f h r : FTP^TT: I

sn jfd “ f r ^ m h f t t ^ i h * * í j i i li v y . n

v i^ ť t g w : f ^ T T T ^ f r *TP H T P Î T T : I

w i* & vr^a^i 5 I W T h t j f l f W f o w ^ d i li y ^ 11

44. W M < l ^ — 4 IM ^ r |íffj< r m ^ HHT H i t f w fT H H H I

HlPfHd HTHHgf^BT dlH ^ d H ^ lP H d ! II HÍH I Siddhantadipikä of Madhyarjuna,
IFP T. 112, p. 181, IFP T. 284, p. 116.
4 4—47b. HTHTfHfTHW TTT^T —
H^H « H c ^ i í d W H^T f w fPHHHI HlPfMd HTHT H gf^B T člIH^dHHlHHI II
hth T ht h ^ h k ^h T P dvO dH d fi^ H d M i sn ffn - j h ï T j n f h t htht h im ^ jii n
H^HT íJW P *< 4K «T ť HT HTT S«ÎM<fd<l I H ¿HT H^BHT 5WIT HT HT T vH )8H -
*HTII
HHTH^HHTTTHT 'j%KFr^BHTHTfHH: I Éivapüjâstavavyâkhyâ, p. 60.
45. 3 1 ? H R ÎP rt
HTHT HT h : (HTH%H T .1 1 2 ) HHTT^HT fHTftčRHV^čT: (cPÍH : T .2 8 4 ) I ÍP ffH
3><ïc) 1JHT HT HTHHÏ^ThTII l f d S iddh a n ta dip ikä of Madhyârjuna, IFP T. 112, p. 181
and IFP T .284 , p. 116.

43 e. HHfHHTHÏÏT HHHHT H- ) em. (unmetrical) ; hMhHTTWT HHHHT T My

(unmetrical) ; HHfHHífŤofT HHHHfH'fT M rV rD i (unmetrical) 44 a. H<3 HHČHH":
HTHHT ] My ; HTHHrgf^TrHT^ M rV rD i, SiDT; H^H H H rjf^ T fH áiPOStaVya
4 4 b. d 4 ] M y , SiDi; H *f MrVrDi', q4 Š iP uStaV ya 4 4 c. HTHT ] M y ,
M rV rD i, ŠiP u S taV ya; HTH"° SiD i 4 4 d. » H H ï f W ] My , SiDi; “HHTHHT
ŠiP uS taV ya 4 5 b . P P lO d : THH^čT: ] My ; PlM (IdtriM tíd : SiDi; fHHTtčT-
HHH^HHH Š iP u StaV ya; fHTftčT THH^HTHT àiP ûStaV yâ (vi); Pt MCid -
HH; ŠiPO StaVyá 4 6 a. H^hT IJ W : ] conj. ; ^H T : My ; g w °
ŠiPQ StaVyá 4 6 b . HTTtTTT: ] conj. K ataoka; HTPT: HT: M y ; TŤT S*3m<. :
ŠiP uS taV ya 4 6 c. JHT ] My ; JHT Š iP u StaV ya 4 6 d . HT írfÍfíxřŽfBH^HT ]
My ; HT HT H" xî^BH^HT ŠiP uStaV ya
fgčfhT: qzH’:

TF^PÍT SFT ^ H t ^ W R T S P T : Il r \ s II
*<H¿^dH <bl oMirtl4uH M ^ H H O T : I
HT ČT 5T^r HT 5 T # ^ f ^ f t l l v q II

■^ r ^ n t tv iH i< iífe* Í^ R íd it i
HT T tft ^HFTŤčHT ^ P P T fH H f^ fr lI r \ II
^ŤT^čT W d H K H R ^ + r fr W H^THT I
HT ^TRTT M " 5TWT «h lH fíH H?ť fpTHTII *o II

« b l r l H f t ^ fHfWHT f r t p f t H t I
4 7 C -6 0 . H J —
ar^Tvr jn r ^ rp rrsn r: i ^ w s ^ r ^ r
ht řr ?refHtj ? ifr ht i fl^ r ¿ n t ¥iifd$*»ÎHïr$di n
HT f r f t T^HTHŤčHT ^ r s r q f ï ï H f ^ Î T I <*»HÏIcH dM IdM H ^H TtT HH^HHTII
HT <*.IHŠÍ <ù| 5 1 W 4> IH H }d H7T fTOHT I íd P a d l fč H H t H t lI
^ v r i H f r fTOHT ý r Ť « M H Í d ^ íd H fW d l I H ^ H T f w ^ H T ^ f d d ^ M ft Î M p id à II
<t>tiMi fHpFŤT tlM nai*IŤ I'i ti w m : I q>tii í q q l w a i HÍHT-T t i r á ž i H t:
gHTTH
3H H H H 3hH TT»T HT « b H räö d l H % tT I a H J H T H ^ i Ť ftrfw fH H % " S ^ H Í H I I

H H T 4 > M Í f l - H H ^ <*>HMÍ T d + ll t f H T I H H H T ^ M f d ^ M ^ d d d <J¡ ^ W T I I

H T ^ O T T d H Ö M l i H Ö H d ^ l l ^ J I I I M I4 ÍIM ¡ H Ç H d l - d r i l H H r f d W Ř IH : II
d d ld i H H V T ířHf*T d d U R R H I ^ I I I W « l l l d ^ l M M Í H f a ^ T H tH T fd f> H ÍH T II

M H « H lfd H tŤ ¿ H T H H řn s^ H H T H F H H T tT I W ^ d l ' t U á :% H H ^ d r f ď t^ fk ^ II
d M -d l dH H cH fM IrH I J d R rÍH H lftH * ! I d f ^ H T ^ T W r f ? f » T : II

4 H d f-< ď d ^ : á íír4 d l H T H * F Ít H H T I 3TH H H H T d U H l M H H T H H fH " H T H * p T I I

HHFHTTH" <íqt-q tíllM ilfVi^*l'l'* 1'íl I *íd I Šivapújástavavyakhyá pp. 60-1.

47 b. ^ a i 'j í l a i y H l P J d : ] conj. ; 3^BT W ^ B d l f d + I My ; M ^aiM ^B-b^nSd :

ŠiPúStaVya 47 cd. HFHHT ^SHTHT SFT ¿ H t vHTBHiHTHH": ] My ; 3FHHT
\ri)ö* 1l^*<ri ^HT H^BTprnrH": ŠiPúStaVya 48 c. TTWTT ] ŠiPúStaVya; ífVřTT My
48 d. S n íf ] ŠiPúStaVya; írfWT Mv 49 b. Klfdl<i**í*ílfddl ) My ; STTTHflT-
4 H tf|H T ŠiPúStaVya 60 b. HÇHHIt H čRTHT ) conj.; «Ç 4»l0 H HHJHT My ;
flÇdirO HT^HHT ŠiPúStaVya; H^HTíft H tKJVT ŠiPúStaVya (vj) 50 c. HT
«Mtiï ] My ; HT d>iti ° ŠiPúStaVya
 fw čT r ^ r ř + H ^ ^ H r y d i 11 * * 11

td ^ lf Ú l+ H H ^ - H +*ÍM R ÍM Íúá í)t I

d>HHÍ ídPh<l fřre r^ Ť T J F ^ t II *:* II

t^TčTT dT R iítsidi M iÍV h ^ d rtin ) 4 Ï t i <: ^pT:t I

3)~d + l4 « d K M Id v HT «MIÖMJII H%HII *3 Il

s n p r ^TTřďT *^*i id ft«) d ídflcl S^d id I

W d H M I (d(d><l f HT II * * II

dřŤ dT $H dfd$IM ^d <ld <J¡ ^píFT I

HT < T rád l¿ H ám ^ Ť T « : ^ W r ^ T T > Il * * II

HI -VIM ¡ H ^ T T F W y H H I id HHT f W : I
d H H Í SPTVT 4 W d d iW H I ^ in i S<* II

s t h h t R t d w ^ r r h ti-'h ) -h t*i v\ **^ *i i n 11

fl 4 ^ d I id I
dH-dI d d 4 d H ) l d 'S HT Í T Í ^ w f ^ r II Il

51 c. <*>Hfd4) ] ŠiPuStaVya; <hlHÍd4l My 52 cd. ÇTCrôHJHSrt’ ] M y ;

í)ni neidŤI«l H«l*t : ŠiPuStaVya; i)*l rlel^T l^rn tiq : ŠiPOStaVya (vl) 53 a. 3T
filftticil ] My ; fqqlttictl ŠiPuStaVya; fq^littifll ŠiPuStaVya (vl) 53 b. H t-
H1T: JH : ] My ; d t HT: ^HTH ŠiPuStaVya 53 c. »HHIOHId, ] My ; °H -
HI <.*-^" ŠiPuStaVya 53 d. HT <t>n id M-*l I ] conj. ; HHiHTfifHHT M y ; HT dirt I -
*Pftt<4l ŠiPOStaVya; HT dïHTBpTHT ŠiPOStaVya (vi) 54 a. 3TJTT qS,ri ^ [H ]
Š iP u S taV ya; H ^H Ť H Ç H =JH M y 54 d. 4H M Í fdf+TT ] M y ; « M H Í f d -
dTT ŠiPuStaV ya 55 a. HT ] M y ; HT ŠiPuStaVya 55 cd. HT d c 0 4 l ¿ r f á ' -
TT q n à n n ^ i i ^ ^ i i ] conj. ; H F tín rr q n ¿1 q H « â h q *113 411 ŠiPuStaVya ; HTSP-
HItjqc -11 ï) HI4 ri U[-7-]U My ; « l 'i s i q i qrl (ilMIfiylï) Hri q I 11 ŠiPuStaVya (vl)
56 a. MIJIIHÍ HÇH H F H H ] ŠiPuStaVya; U5TRT d Ç H HTrrt" M y ; Í9THÍ HÇH

5 7 c. 5IH*Hlfd ] M y ŠiPOStaVya; «HMlfd ŠiPOStaVya (vl) 57 d. H 1 -4 )-4 ° ]

M y ; H^fr S^H 0 ŠiPO StaVya • °*HHHT] conj. ; »H5HTH M y B “c ; «H^ÎHTH
Bc (?), ŠiPO StaVya 58 c. îH^xTHTTH ] My ; HHHčHHHTH Š iP uS taV ya
 T T : « 4 $ ^ d lÍH f ^ v ^ P T W r l W : I
^ h h rr m č p ttii n

3 T *R W pTiRHH čfŤŤ W*tfw *TT TSpTI

HHl-HHHi %<n=*T JflfiNÍHl-HHl II ||

3 T ? T F rr^R ^rR w r *rr «hOld ^ i i I h ^ i

m ^ r i w ^ n f t ířt^ r 3 w r ^ ^ i i ^ i i 11 ^ 11

[tVTFT «4$icq«4<í>^c4 ]

SPÍt: írfw rf^ T F tT $f?T: flěrf- n<;DJdi I

II ^ II

: WPt- ^f%" t i <5f*i<5 čTčf: I

*TVT čFř^TŘf^č^KTt d lld ^T: II II

črfFTT S R ^ - diidR -H d TT: ftpT : I

d ^H s tr r f w s t ^ t w ii 11

rd ^ H ^ H ^ n M Id T U tV T : I
f r n v i T »r % ^ n T t^<M*f«nHn«<icl 11 ^ 11

HTVTŤt" *T: 'T^TVf sfw fkTTVTTt' SÍT ^ ť^ k T I

*TVT írO T č ft HTVTT: ^ « d lr H * : II ^ II

3 T ň T W frO V lT t ? T : m w f ^ V T f č T I

6 4 c-65b. parákkiyattil
u4<bdí «44dl *?tVT: I « 4 $ .^ d ^ H oMlfad
rdr«d^H^nirdlrH 4^: T W : Í W : I aiMl^HIÍM • • (see apparatus ad 71c-73b
below). ŇěLna varan a vi/akkn 11aru m pata v i vekám Vol. 1, p. 504. Note that the Šivajňžna-
siddhísvapakseuirstántasaňgraha (IFP T. 317, p. 1076) also combines 2:lab with 2:64cd,
for see apparatus ad verse 1.

59 a. TC: ] ŠiPGStaVyš; T t My 59 c. <ÍM<H ] áiPaStaVyá; P<iM Mv 62

c. t i ^ 51: ] conj.; *i4st * My 63 c. čPř^TfTfačT ] conj. Isaacson ;dč^TfT^tčT Mv
64 a. ^ ] conj. ; Mv 65 b. 'K H n : ] Mv ; TPT: f w : ŇáViVi
 ^ ČT=%

d-*i<hM-lcH-ň ftTTVTŤ T fař faRFTII ^ II

w g fa r: fií^Mdi ht ^ ^ b rÍP 7 W i
írfT ^F T SFTR^T W T T ^ h f f ^ T R T II II

čTFTT^" H ^ I H ^ In í ^ tM kťFT I
čtpt ^ ^rf^nrvT T W R i w i Ri ii ii
ČRT FTFŤ H%ŤTW DfMW H <HlcHH : I
f^ W F F Ť t W ff^TTSífWívrf^RFril II

š n ^ r^ fP R T P T rfT F T W «gf$<JlcH+H I
3TFT^TTfT ipiH l^lrW ííH lH ld II V9* II
7 0 . ^ H r S II«*}
ČTŤT FTFŤ ftr^FT M(.MlrMH: I
W ^ I J n R h H U U I H I Šaivaparibha$a, (Mysore) p. 30.

7 0 c —7 1 b . d^ fT T O ^ " —
f^ W ř^ T t W I y H ^ M f W d W lÍ H sf$ < J lc H * H II
ŠataratnasaňgraholIekhinT p. 16. Also quoted in the Šivajňánasiddhisvapaksadrs^ánta-
saňgraha (IFP T. 317, p. 996 and IFP T. 533, p. 221) and incorporated into the Šiva-
yogasára (p. 120) and, without attribution, into the Šivayogaratna (verse 137).
7 1 c - 7 3 b . pardkkiyattil
H ^ x T T í T^TT: I d ^ H ^ n fw F R T W II
f H f « H d ! H 4 i n ir e i ! r « 4 d : TOT: f w : I ^ P l ^ d l f d J J U |M !$ lc « ^ H ld J I
d l d t e d ~ d l - d *H I 5TPRT d r ^ d í d<i^ fold : I
d R* d ld f tc d d ^ d 1: I Ň ánávaranavilakkattarum patavivekam Vol. 1,
pp. 504-5.

7 1 —7 3 c. tops missing in My .

0 8 d. RWP«*0 ] conj.; iřlM lí ° My 70 a. H%ŤT^T) M y ; R <idtd ŠaiPaBhá

70 d. 0$rfWKTfiflrT ] My ; °wflTKTOWi r ŠaiP aB há; ° y yI r i f d d A^ Š a R a U , ŠiJňá-
SvaDrSaňS33 , ŠiYoRa; 0^ yl r l d ul ^ ŠiJňáSvaDrSaň317, ŠiYoSá 71 a b . $1M
dÍH<cl t d l f d f d ^fipdlcHd> ] Š a R a U , ŠiJňáSvaDrSaň; — [-9-]— T ?" f^T
*TT ČR" My (tops m issin g); O T lfr ^ f^ d le H ^ R B ; ?T T -
TRTR" d H d f d F I T Ť ? ffid lr M ^ R áiYoRa, áiYoSa 71 c. ]
Ň á V iV i; 3TT *T *T* RT PT R" T 5" My (tops missing); 34Hl*)dlfM ° B
71 d. B, Ň á V iV i; op m č^T T ST RT?T My (tops
missing)
fefhT: q^rT:

5TT?T d<icl 5TTFT cic«r>di «iticl fTCTT: II vs^ II

^ ^ T T T ^ ft^ ' W ^ T R r W td T : I
rrw f ^ f a f a f w r t H II

*T%#^T «HIUIH f a t V l f a I
r d w UM|U|*&H UlfMcld y ^ H M <NII V9Y II

c)*iii*ii(M MSk^j wfPTcT (f^ a*id dcTI

*T ^ ^ T FT^T dFcJUWT M%f^*ll V»S( II

rd M ^ ard O ^d ^d M H K Jd : f^icFT I
T ^ I H ^ r M K H M : dfFMdl I

far f ^ ^TTffcTcfl S < ftf^ T : TC: I

9Tch" d4cfl 5IM tn(Md*H II V9V9 II

7 3 cd. T r ^ r i r T i B“ F*T) tops missing in My .

77ab. TT 1" ?■ B" TW ] top« missing in My .

7 2 ab . S tT F cT ^ fl^ T 4 ] B , N aV iV i ; 3 ’ H "TT$n‘ T 3 T ? T :r T r T
frq ^TT My (tops missing) 72 c. sTTRT qcirl ] B , N aV iV i ; 5TT T 5T
T B- B- 3TT F T My (tops missing) 72 d. qciil fifTT: ] B , N aV iV i ; T B" B" RT T:
My (top« missing) 7 3 a. qi^$MM<?>q'l\q ] conj. ; T ’ c f s T T T T ’ T T T T My (tops
m issing) ; T ^ T W f T t T B ; 5l l ^ n < b d ) ^ d NSViVi 73 b. =T ip rfF rT B ^ T T : )
B , NaViVi-, T !T T TFfT B" T B" T: My (tops missing) 7 3 cd .
3 f t finffirfirfaB B ; ] b ; T ^ r ? n r ? r i r w - M 1' 7 4 ab.
«•h 1«Jl-1 HTf?r t i 4 a .' ) conj. ; — ^ ^ q f d ti<5<i: My ;
Tfir TT#B*: B 76 f. *J'-MdWHI5l ] e m . ; iJ^dlHliJ^I My B°c ; ‘J’^dHIU^I Bc
77 ab . 'je i 4": fiR" J B T f f^- ti fFqa) ] em . ; ^ a i4 ' f ir 5*T BT TCT FT TW My ;
?Fn3" fir J T T f f i - H fW B t B 78 b. B ^ M ^ d i ] My ; d ^ M 'j^ h H ¿aRaSan ;
B ^ T ^ tT T T PraVyS, ¿¡JnaBoU; B ^ T ^ J ^ T SoSaPaTI
 tT T : S T H -rloq: i r f ^ T ^ T : 5T*f: II Uq ||

i' t j 0 j i*^Tl ^ P s^ 'ji »i P i Ha d i I

a F ^ m rfr r r t r t ii vs\ 11

< b < lR r i< ^ s f T T T ^ r f R T T T T P f e T T T ^r * f : |

# r r ^ tfr P f h i Ph h ? 7 * r ^ T f ^ n f a ^ i i q<> n

c n n fr M ld fU d l I

tr ^ fh R n r r r^rnH adi 11 q * n

W ^PTT y^^cl I
tcTVTFTPT U I^ N rR TT ^fTpT f%XT^:t H^ »
[tV T F T

H < . l 4 ^ i ( > l ' J l ' i ' 4 d ^ : SPf: I

78. I f U T : d f S T M-rT«^: « l O b e ^ d : ST-

I £ ataratnasangraha 8, p. 16. The first three padas are quoted in TYilocana-
¿iva’s commentary on the Somadambhupaddhati (IFP T. 170, p. 54) and in the PrabhS-
vyakhya on the K riyakram adyotika, p. I l l , lines 17-19 (in both cases prefaced by ity
uktaw drTmatparSkhye) and are quoted without attribution on p. 45 of Mr. Ganesan’s
forthcoming edition of the $ ivajnOnabodhopanyasa.

7 9 a. 1WT T 1f r ^ T U ^ r — t ^ T t JJ^T I Aghora&va’s Mrgendra-

vrttidTpika ad vidyapada 5:18 and, identically, in TYilocana’s $iddhantarthasam uccaya
IFP T. 206, p. 70.
8 3 - 8 6 b . Cf. Pau$kara 8:29c-32
dTT*i" <Ff: 5nff: I d \ « l i w f T : d^ffTFTTTtTdTTFT^T: I
FT d f : M ^ R j d : I tTTFT^yt < ¿ 4 $ ^ ^ ¿ I H ^ + : I
% dtST I dT T r*f d n S d f d W dTF'Ffl'T TVTFFT: I

79 d. * r | r t ] MVa<:; Myc 80 b. ^ ] Myc ; T f t MVoc 81 c. fT-

fe -0 ] em.; T i t MVo; T f e : M y ‘ c 82 ab . ] conj.; My
83 a. iTdtT1^ »1 T.i«irqi*iv J conj. ; fldi dTT'ST^FT Mv ; ttdf *1 <.l4‘ d T
Pau 83 b. ] My ; f-i mi I ^rf" d*f: 5FTt: Pau
 HT 'jw t II S3 Il

t? tT T T ^ fÈ T : I
f S P J v t H 5 T ^ T H Ï" ^ T ^ I H ^ * : Il c;* ||

H ^ j f ^ T ^ T t SH H ^ T : ï ïf T W ^ I
H T ^rH *ii4dm^<4 ^ivHHhr H ^icH d : Il çi(. Il

HFHVT ^T#HhT: W ïïT H ^ V T ff^ r f^ T : I

sp ^ F T çfPT îfp ¡H&AA : y II Il

S H ^ T ^ T T fïïfH W : I
T R T T : f w r ^ T T ^ c N T : <+»H^d: Il ||

'TkT H- Rd^^i fH l* HT favHT fsiïT^tfècTT I

f f ^ H T v F R ^ T ^ HcT H ^ f% W HH: Il ^ Il

d^<-tllM'P<dRr=ll'JJitlÎdrÎH ^ cRTrf: I
f f f f ^ ^ p ï ï H T TW fW 7«H»% H HFT II Il

4^1 ldi S ^ fP ÎH t

8 4 c - 8 5 b . tT n p T t ^ I
Msîl*^ici<a iq 'l S H d 'h o i Hp<.M<ycl II Quoted thus, prefaced by nanu and without
attributing label, in the JnânaratnâvatT (Madras GOML MS R 14898, p. 90, IFP MS
T . 231, p. 100).
9 0 - 9 5 . These verses are comparable with M rgendravrttividyâpâda 3:9-13, in which
similar nirvacanas are given for these names. More closely parallel is the account of
the M atanga: vidyâpâda 4:18c-30b.

8 3 c d . ÎTT ’J^lt tt<TldlH H M H ^ : ] My ; H’J’ïït (HT P au V r)

T O Ih : «-d ld lH IM T rd tlrK ^ i: Pau 84 ab. ] My ; t -
HT d -f : Pau 84 c. H ] My , J n â R a; Pau
8 5 b. : ] M y , Pau; tl<?>o6 JnâRa 85 c. »11«5fl tnf*T ] Pau; ^ P ÎrT H fW
My 8 6 a b . d l ^ d : HTTrT ] conj. ; fW fl<ÎT d ltf-
f a d f ^ d : My ; d fH ld d iftiH id fd d v jiH d Pau 89 b. « ja ld lfH d ] conj. ;
Ç lW Î H My 8 9 d. »5rfWv5T^?nTTH ] conj. ; °?rf?»r U %cTHT My
 dc^dlTd w r Rbd H +H II \o ||

síR fw r Ř N d i w m r w fjč t : i
TT ^ *TPT t d d l ^ t Š *p r: Il II

a reÏT : W Ť T ^ fr SŤ íTST^r fjč tr ; i

a n ř n ^ T ^ f H ^ R T č T ^ a r: n 11

t w R-^kN^ít ^r ^r^r<^a i
^TR- g fÍT T Ť TJ^Ť T^FTřT FT rT^TrT: II II

dlR H IJÍf T ^ N t ^TFT d lH J |^ + : I

R<J t ř í d i l d l Ijč ff: yifÙ H i w : Il II

H?ut wr ^ H m Í jj f ^ : R<JÏ^Rî: W I
g ^ lM U á H R ^ ljH U u ilw jH in J ld : II I

<J^Rp S flt TT: 5TTñf: I

*T f^T i n < h i w : R- TT: f w : Il II
[a r^ -:]

fg^a : f^TT: 9TR% R<t>riï ÍT ^ ñ T : ÍH Id : I

9 0 c d . 31T T
ddJH lfď ^VTíTTŤ ü¿JÍíM N <bH I çftT I Siddhântadîpikâ o f MadhySxjuna,
IFP T. 112, pp. 175-6 and IFP T. 284, p. 114.
9 2 ab . Cf. M atangavidyâpâda 3:23cd: B"3TÍT ÇT*T « I WH*řl<.: TTFcT d -^ r) I and
Rauravasütrasañgraha 10:32cd” 3TR1t Vll^aÍHr^íT» MS l'il íTHŤ: I

9 3 c - 9 4 b . Cf. M rgendravidyâpâda 3:12o-13b: qiMfV’iqJidIMcqiÇÇMM« MdHIdd : I

«TTR- TT JJÇT R Fm fr I
9 6 . ÎTVT 'H U pS — TT cTWT mT: I
fr rrg- S ffr TT: f t p f : II Šivajňanasiddhisvapaksadrstantasaňgraha
IFP T. 317, p. 1116.

90 c. *I7Ít ] Mv ; rpjT SiDT 94 c. Rtff: ] conj. ; *^fcí : My 96 a. °ffr TT: ]

My ; T f W ŠiJňaSvaDrSaň 96 c. *l-d<fcldW: ] Mv ; ŠiJňaSvaDrSaň
96 d. f f TC: ] Mv ; TT". ŠiJňaSvaDrSaň 97 a. f&,a : Dim : ?TR% ] B oe ;
f w : O T Ï Ï ^ M v (unmetrical) ; ? F : (?) f W : 5TR% B c
 fp ic ^ r l^ T lw ir P T t t ii ii

cTfFhr P iT ^ Ht s f w f t dHlcH<fi: I
3 T ^ rn rfw t w ^ k I h i ' y + iii4 d ji ^ n
s rfw fr t t ^pfr r t t ^ t ^ t w : i
fTTcfT T t STTfr: T^pTT MfdHMd : II II

w r^i^Mi4 dH-»md^i^r^rMdi<iHid i
TFTVT cT^cfr TTT: W T i[ f rd T I I *00 ||

: T d ^ d M i T ift“: Tr^n^fwrfVd": I
3TTTTT^TfT ^ T T f^ T n T T T T T W : II W II

crfwfTxfr T i<H ^ d ^ R b W Id d : I
5T^TT: il«4J|| T W T T T T f^ T jfrf^ W II ^ ||

dcHlttd H^<JfHI<i4 ddK ^JM H I

fdM ldW cSH tT: f W UdK<bHdlcH + : II ||

m t T m r g r n r d f^ fw ^ T i
H t s f ^ T Jp?dc4*-MWd*dR-Hd STT^II ^ II

y ^ fd fd £ il|U ,!d lH « i4 d f T T T f r m
cT m T K T cT ^T T ^ TTPrT T T fT :F ffT : II II

99 ab . 3TfM«fc1 0 W Ht*fr T h41 : quoted by Aghorasiva (without

attribution) ad M fgendravidyapada 4:15 and 13:5, ad Tattvapraka^a 44-5, ad Tattva-
trayanirnaya 6, ad Tattvasangraha 44-5, ad R atnatrayaparlksa 30ab and 180c-182b.
Also quoted without attribution in Trilocanaiiva’s Siddhantasam uccaya (IFP MSS
T. 284, p. 169, and T. 206, p. 106) and in his Soma^ambhupaddhatitJka (IFP MS T. 170,
p. 11).

1 0 5 c d . Cf. Kirana 2:29cd: fr ^ T I

9 9 a. WfT^rfT" H" ] Aghoraiiva (except in the Ta 11va t ray anirnayavr 11/, where he reads
with Mv ), Trilocana; STfv^TfT T Mr 100 a. H" H ii^ i ° ] conj. Isaacson; -
HilVJI » M y • ° ] M*'c ; x~ x tT» M v 10 3 c. ] em.;
Mv 105 b. »*TOtr r T fw fiT ^ T ] con j.; °M'4Jid'dfHt|lfa<hl M y
 'TTT^ ^

4 tn r r : ^ frn rr h i - i n t^ p r i

T F T t ^ r t * m fP T ^ d M H r t l r H H : II II

$IH N K *H 1 T T n fr t p 3T I

t r P i t ^ SW <1HIU| j <| J11<1Hi ^ T T W : II ?oVS ||

*T d l-d 4 H d*-H d^pjd : fsiTT: I

<4 n< « 4 * ^ c fr »r trTl 4 1 ^ 14 1 ^ ¡n w 11 ^»c; 11

3 T ^ f? W : W d d ¥ lP * P 4 * ld d : I

H ^ r f : H ’TcTWW: II 11

iT f w d V : ^ 4 sfT s f r ^ n r: srrfw y 1
^ f d d M J |- d ° 4 1 WtVRt^TTTcT^II ^ o ||

5prr % ^ if d W <rr P m jiP h 1

=r P d P d d H % ^ 3 T T f? p W f^ t: ^ iT r f w i l W II

o M T h H IO <4dK hi Pd Pd d I Th W d l - M d : I

^tTTTcTlfT P*RTT W fWTTJfTTII ^ ||

cTf^TT^Tqrmfwr: dP fdvA W T I
cPTT d P -H H * J H * 1 h ^ H |4 *T W pTT^ 11 m 11

d^T : W R^hTTW r TT: I

d ^ H M : * tfl< 4 l SFT t ^ f T 4 t S p H d ^ r f II II

H ^ l f t * H f r r d r d 41*1 d ^ l : I
4 1 d <1 Jpl f d w K T ^ T ^ J c T : II II

10 6 d. * ^ cTT*° ] conj. ; H" ifr W K " Mv 1 0 8 c. ] em. Isaacson;

Mv 110 d. ^t*4 I«¡1MId HI d ^ ] conj. Isaacson; ^TNI «Tl ^ (d H ld il My 111 a.
vrsjiilcl'i^T ] conj. (u n m e tric a l); ^viM iiRl^Tf Mv 111 c. ^M NJiild 0 ] em .;
vSn^T* M v 1 1 3 a . cTf^TT?^TTl%^r: ] conj.; f w : Mv 1 1 3 c . <T-
R h i ] conj.; rTOT T M v (unm etrical) 11 4 a. d ^ : ] B ; rf$T: Mv 1 1 4 b. fa“-
TT: ] c o n j.; f a & W ^ f a T : Mv 115 b. cTcSnft^T ) conj. Isaacson; cf-
cSrnTtW M y 1 1 5 c. ^trTTFTt ] conj.; 'fidIH pl M y 115 d . °U$<|><yd : ] conj.
Isaacson; °U§<£rHd t M Y
 3FW frlfH <1 -shl-d ^T W I
cTM HlPid^l d^H Id T ^TT ’T fdT hg r: II II
[3T^V f ^ B T T : j

d d l ^ l l ^ ^ l 'd 'l f^ n f% % ^ rfrw : I

rd<Jlfd<]jy < l ^ Sfff P ^ l 'M ^ d f c i d : II ??vs ||

S = P rn ffafR T ^ r : ^ O T f W c T f : |
fa n fr n^ n

T ^ fT ^ : t^r ^ f r ^ T t r ^ r a r ^ d ^ : F J d ’: I

‘i U 'J d : t ^ J H S I l T l r t f $ T W t ^ £ P - ^ : II W \ II
z r ^ |u i ^ j j u ||: ^ 5T^: ^rfrp R rP T r I
cTVTfT (^HHIfdfHI'i(M<t>l <h4 fP R T : II II

H N iy n fd d R id i: i
i ) 4 r d N d illlfd H I f w ^ T II II

^ H r f M + K«hTf<c<Td^ fd c ^ P J v l+ K U N d J I
fe M ^ H H H i: f a - f ^ ^ 8 T T W : II ^ II
^ s f t r e n r y $ 4 P r i ^ rm rr^ fw R tfk c T T : i
1 1 7 a . Cf. Kirana 4:29e. There, as here, two readings seem equally possible: ^T^jXT-
: or H ^ X T T ^ T :
1 1 8 a b . Cf. M atangavidyapada 4:9ab: 3TT^fT Sd*n<fl<4fcHI v>d') v>I d q § Mv I

121 a b . Cf. M atangavidyapada 5:12cd: id q ei<4rHq<a**> <4T1*HIH irH ^ ^PTef I and

Rauravasutrasarigraha l:15cd: il l-<) ^HI^lbl-irqqRjidl I I (Cf. also
Rauravasutrasahgraha 2:4d and 4:20c.)
1 2 2 c d . Cf. M atangavidyapada 4:55cd: H q iiiiq H H I : H ? fifTef ^faTTT H e ll: I
1 2 3 a b . Cf. R au rav asu trasan g rah a l:14ab and 2:12ab: sfa^TTC X$<5i*n -
fa f M d lfd d l: I

11 7 a. H ^ X J ^ T ^ F r f r ] e m .; < T « t y , l ! $ * l ^ l - d 1 My 1 1 8 b. ^CT": ] conj.;

My 1 1 9 a. 11 + * ? : ] conj.; My 119 b. °eP f: ] cm.; ° e f^ My
119 c. ^ J IH V U ^ d : ] My c ; flftJIH x :x SHd": My 120 b. ^T^pRrTVT ]
conj. ; $T U t i 4 *JWIiteTVT My 121 b. H IH I5ad(qqR jidl: ] conj. ; HlHlvJlHfq^ -
f^ c f: My
 s r f v ^ r f r H ^ifet^i n n

f ^ r r e ^ c n rr^ T »t<N{% scft s f w f w : n ii

Bell’S 'd’SM I
n<i«sl 'fl ■•I<5,1el I f^F « i l H r m h f r : I
^ t f T ^ s f w f T e ^ T 5TfWT: iTM el elTHI II

5T^T9T ^ T T I
e-3<4 ^ i l e i ^ ’Si » i'-mim*il H e i : I

elPiHI T SPiT: ^fTHT f « < l ^ II ^ II

e T ^ fw r^ eT T *TFf f^TTeF^T >*W mW I

*TFTT f r a f m ^ T ^ f tM J f l^ ’T^fiiell: II ^V9 II

eTT ct sfafeTT: » IH lW cH M H im H I

Hi<J1 r l H I ¿.¿1 e ^ d +' l Te i HH^ I HTu i » ^Kf^^: I

ifmr: *T *T tai'+ teH flim ^ei<l<Jfe1^r*^^JireH e1IM H ^^<J: II II

II sftT O ^ - H$ld*3 »idM'JI^P'IHKyfdMKHMiHl fefpeT: II

1 2 8 c d . tops missing in My .

123 d. T S^r^T 0 ] em. Isaacson; H^«£c<il Mv 1 27 b. f»l 'Url*-*! ] co n j.; f^TTT-

M v , . .128 c. cTT ^ 5fVfKTT: ) c o n j.; *nTC%fr frTT: B; - <T? *cT?
fr? fT m : W 3“ Mv 12 8 d. ] B ; 5TT HT W T T *T
V T! Mv (tops missing) 129 c. ] conj.; TO~° My
 Il Il ? Il

Pr?rr f^xiMdi<i<¿ji t n r n jp P n ^ i i
pRIT J T H d d l^ l ld r ^ d iy r d M lP i* l II $ Il

[fa<JMdK:]

W ^ N N I « T : d4*KU|<t.KU|: |
3R ^9TTf4f4% W R ; JJTPnfr S T rq ^ T W II ^ Il

d ^ P * y f d ^ 4 l^ PdW <U |r*i||: I

iñ m ^ h r 4 p ^ f ť 4 ^ hhi41h 4r>=rcfcr ?hi 3 11

h h k 4 i s f r d H -y id ^TR Ç P rgïïTw ri
d U H ^ ^ IH yi^dp-rl ^ < l f d d : Il * Il

^ « r a - ^ w : y m ifc l^ w ï ï t ï ï w : i
fčň* 4 d N d l< l s f F p 5 W # S d d K * l : Il * Il

PioM lPi^i HdlHl o ild fH d l : I

T F rtrf^ P r^ w r lildîuii g r 4 r s f r t i
c tw JJI^JH|J|Hr4 yfd P idH II Ç Il

ÎRftT I
s n : f w r S ^ f f dlPlP^yPddP4d : I
W Vll*d<t><ù) SHfT: d * H l ÏÏPfcf: f w ? : Il V9 II

7. Cf. Pauskara 8:26c-27b (as read in the Pauskarabhasya):

fŤRt S^ff- g ï M ^ r f ^ f ^ r : I
* 5T7TT: ? T O t S « tfW : *T ^ I

2 a. ] e m .; HiMlvH*T Mv 4 a. W n f T ] M ?e ¡ MMI<í4t Myo<:

4 b. d M ¿ U “ ] B* ; Ü M -< ÍU 0 My B “c 5 a. Í W : ] em. ; ě P W íR W :
My ; <T(éT B ac) « r g - 5 ^ W : B 6 b. HTVčtT ] conj. ; HTVč%T M y 7 d . HPÎêT:
fWčT: ] My ; ° » í t w : W ^ Pau
 ^r*^K % fT*T^ c T ^ M T fär Vh I mMH II c; II

5RTT5T ^ T T I
a n j^ F T T fr ^ m T ^ itw : i
^ rtfrr^ T T HT H % T T ^ r 4 w il \ II

Rf ^ H ^ K I c } ^ T O f t S T fänT T>f: I
T T T dT cTtTTT 5TlWfTTTTT?TTFJTTII $o ||

$ n U l r H H ^ u | y f d ^ T H ^ lR b d : I
T s f t r t I T P ^ « h N l^ l H N d < « |ih H ld II ?? II

Rim^i Rr>M<bii)'i TTMdm d i ^ Id :I

W ^ - T t Sperrt s f r liH N Id : ^ i f c W H II ^ II
T q rR f STf ^ T P T T e f ^ W I
rT ^ p f^ c T RiNf-M H <MlrHH : II ^ II

Wt s f r d ^ R tifiR lK H IH ^ y f d H K ^ I
S d d K H I +K «IH II ^ II
H^TT: ^ T T R T W T W r p ^ t w : I
¿IH rft i f l d i ^ r H ^ f ^ d ^ l l ?* II

cTMT T%cT T h ^ k : F ^ T T ^ J ^ fT d ': I

* r f r t ^ W : HTT: f l K d ^ H P u J ^ : II ^ II

9 - 1 0 . Cf. Pauskara 8:27c-29b:

3T^rRTTfr %^cr ^^IfUHwJtTlJId: I dUlfPsidHI ?R t HT H%fTT * l 4 d d I
f^F d<i>ri : Htid fT 5PJ-: I di«»>r<4 ^ *TVT rTW dry ^ s-mi(h d i*-yd I
lO cd . Cf. K irana 9:16cd: H b 'r p lii^ K l^ r d lc H 'b d d H fT: f t m I

8 b. «^<f^H«nM+l:-l conj.; ^ « 4 1 ^ 1 : My 9 d. >T%rrg’<> ] M y ; >i%rT=r

Pau 10 a. °5T^f%] B'PauV r; « < N ^ My Bo c ; o ^ f r ^ PauBhä 1 0 b. d<hdl
S*T f W ] M y ; TFrT: ftü T W Pau 12 d. ^T R T ] B ; M y (unmetrical)
15 c. ¿111dl ] e m . ; u m dl My
 W w : f a f ir 4M *K IU li I
oilyHid ^TTW H^fJTTfiT^II *V9 II

m $ vi«£h c ra g if^ rs z ^ n n w l^ c r: i
Hi«<4HT d O t< jid : t<iis«iHiHMH<5iicH<bi II ?c; II

<HT HITT W T ^ tlF : TT^9T: H V llfc d : I

d H M H K IH I v i l HVT ^ n t f c T : II \ \ II
3 T ^ rr s rrm w s rf^ r^ " i
*r«t3n=H>> t h t s f h r ^ t s h i^ m i n ^<> 11

3TTHT: * fHHI-MI sl^lH H l *TVT I

T U IHI-HI HTT: ^ fH rM H Itiy fd H K + i: I
ydK +l T HT^TpRT^cTT: II ^ II
[ ^ f h ^ c q - *r sm w rfw r]

Md'lH HHIH I
h) *i T H t H *-HId il HI«1H Id Ra d H I
Hi HHI Hi Rid «ITFT H fH l^ d H » T t w r i l ^ II

STH7T9T 3HTTI
T ^ T f i r t HTHT Hk T^T f ¥ f c r I
yniofH M H ium t ^ ro rt itv^- ^ ¿ m h^ h

TrTO“ *t1t rTf?' f^ ^ n ti

T H I*1 C*Tlii cIh <jiM1 *T JI c l II ||
1 7 c - 1 8 b . Cf. line quoted in M rgendravrtti ad vidyapada 3:10c—1 lb:
oqyn^iui

1 8 a. cT^^fifrr ] em.; r f^ fV T My 18 c. °^f^f: ] em.; °<jfrl My 19 a. q*T>l ]

conj. ; My 19 c. cTVTF^fr ] conj. ; ^TT My 2 0 a. 3T^WT ] conj.
K a ta o k a ; 3 | ? E R f M y B “°; a i^ H i Bc ? 2 0 c. ] con j. Isaacson; *T
U[-3-]U My 21 e. MdK<hl ] e m . ; SMK4?I M y 21 f. »RJpTT: ] e m .; «HRTT
My 2 2 cd . *TTT H fH l^ dH ] conj. K ataoka; U[-8-]U M y 2 4 b . f t - ^ R ] e m .;
^¿1 <J»1 My 2 4 d . fW T T ] conj. ; ? e i R My
 TrîfTTTTTTTT i
dd4cd T R ^ f S T ? T H ^ I < N l f î s * l ^ l H II W II

a r ö n T if ^ r r s f r fr% r: w i f r : i
s t sfr f ^ t fr ? ť t f r ? t T : y f d ^ m J | : II ^ II

čP T PJdt f a $ h ï ^ T sT P H T S tW fP íč r : I

^ d d l i d ^ - t |l ^ f H I r ^ r d f d í - M i V n p t^ U ^ II

T st t T T s rrs tT t^ rT # s fh
d lH l^ H lfc d ^ H I H + l^ c * Il ^ II

ŠTTTt T T % T HTST: I

S T F ^ T ^ r ^ T T T í d ^ l ^ H I H S í - T T : Il II

^ < 1 ^ H lR s d ^ H Í f t < - m < í) H I H d < - S T : I

y i^ |^ « H S I H ^ K K I II 3 ° II

T T F Ť T t S T T T d l < N H ~ M T r f t f T Ť H % Tv I

¿S IH S > $d H ¡ f fa fw T ČTVT T T : Il II

«M tiiT it S T P J d t T TTT fTTS": ^ Z W \

T T T T f^ Í T fte T č T P h T g T T ^ " ll ^ II

F j f d T T W T ^ T T TTTTTTT f W T : ftW : I

^ T T TT ^ ^ H H ¡ STPTTW T T T r i T T T I I ^ II

s lT čH Ť T * J ? tT H ^ T Í č T fW T tfT T T : I

c ld l^ H H d 'l %T S S tW T T : Il 3 * II

T TVTTT s t S T H T f7 T T Ť T T T * F T T I

2 6 a. a T 'Í T R T f ^ T r a t ] conj. ; 3T^qi<;ifq*l<j|<yi My 26 c. f*T5f ] coaj. K ataoka;

fvrçfT My 26 d . fa stY : ] conj. ; f ^ T » M y 2 7 c. d W I d ] conj. ; dffMH My
2 8 c. m f r f ^ T f ř ° ] conj.; q u i l f d l P ; « My 29 a. šTTřřT 9TT ] conj. Kataoka;
WTRTt čTčf M y ; ^IcTl TT čT^f B 30 a b . < 4 < v li ï * i l ] conj.;
^ < ] f c c « lf e « f * .H fr tA llild lM M y 30 cd . ^ T v f S î f r * R « I H f ^ W < i l ] conj.
K ataoka ; î ^ m m r r s y y î Y s p t : w My
 'TZtT:

¿KJÍfd čT^JT: * ï f % 3 W rTT |

M w H W r f w ^ r r # č n n f ^ n 3* n

3 T v trf% T H ^ r wr 5 i ^ f p T ^ n f^ r i
c r¿ jy + : r^ rr m~ f č r r č p jtii ^ n

3THT%T W č r f ^ T f ^ ř í W MTT: F T H T W : I

Vl^dlPM T f a č T č Ť I P = ^ ^ R I W : Il ^V9 II

W tT I
čT«r ^ « í d M I + W p H ^ l f c d H + H I
č tp t šrpm^čTŤfh Hiymiu^' f w fw č n rii ^ 11

hU ^ ' il^ H lilM + y rM ^ lP u d ^ I

3T^hŤPT T d£l«N řpar d 4 *í^ « 4 + H II ^ II

ST^RT I
3T *FT F^ f w ^ T Ť ^ rr ^TTI
fàr d lffd d««Ít-M T^reRT: II Yo ||

3TT^nf *T5%ČT çTPT HT*TT^TfàW W N

^ t t ^m rt H%^rn yç ii

« ^ P h ^ k m >* s p t p ť ï ï P s n m h ^ r ^ - ? f ^ r *\,i

^ r xtt srm wč^ spttw í í p t čt^t ii y ^ ii

fht t ^PtK v I ^ i i Phh I ii y ^ ii

^ ( t i^ í ^ l - n ^T U«flM f T I
36 a. STVtTfrT0 ] B ; STEVfaf^T0 Mv (unraetrical) 36 c. agj$*«M ] em. ; ď5T-
My 3 7 a. *T d lr M Í^ tf ] conj. ; ST^T K aícttP & tf My (unmetrical) ;
3T*P -f + -T W a a (tm P g ^ B (unmetrical) 41 b. °fq^«4 ] conj. Isaacson;
Mv 42 a. VmVJT ] B e ; «Hl^li My ; 5mFt" B ac 4 3 a. » M “] em.;
Mv 43 b. <Tď: ] Mye ?; ïïd“: My°c ? B 43 c. FTčT t^T ] conj. ; My
(unmetrical)
 ’TTT^

c n rrfr q ^ iR ^ i n v v n

$ n w 5Ttt %‘ s h f =r ^ c f r

^ r ^ f r sr srtw c n d ^ lw r ii *y. 11

[il^iimyiHiuiiHj

^ T F rT T W I
fcTcT c T r T F W r i" T T9T R T ^ T v r f F J c H t II II

3 T ^ P fT N " F & W f^ R R c fr s f r 3T I

<T c n p R f : s n f -: S«rf ^ R h U ^ d : II yvs ||

3 T W ^ r f ^ r F t T T T F T T frrtf^ ff' I
y ^ * l *TT d fd K ^ J II II Y * II

trT^cT R b ^ M fi^ K : frn gj^: *T O»^Mid : I

J H I * tl-d O fr + ih R t^ F T W : ! II Y \ II

^ ftw r: H t s f r I
« d M l^ < m N ? |^ < 5 lM * l> iin id II y,o ||

f^ W T t *TT F # F T RrStTFT F u 4 f a d j
t f ^ N t * it S ddFU d) *T<Tt TTnTT f f ^ T ^ f f II II

f Z -: S F T T f^ W fr sf^ R T fW : I

t d ^ n R ^ sfT fW F T : T T ^ 5 T : t I I y.q II

cTcSTWtcr d ^ F I « illti H<lq H I R l d H I

5 2 c d . T f ^ ^ T T T T ^ r T r r T l T ^ r r i f : ] tops missing in My .
5 3 a . i f cST ] tops missing in My .

4 8 b. » t r f W ] Mv ; ° f r f W B 48 c. f t s t f t f o r * ] M y c ; f a ^ f t x f e f x fifT°
My 5 0 a. ° f t l £ m 0] em . ; ° fW T T ° My 52 b. oTJ^“ S f t n q i f t d : ] conj.\
0< J f1 ftN d lftd : B ; o^0r®Mdlf<" r : MY 52 cd. s f r ft^ T ^ f: ]
B c ; T f ^ ^ T T T T ^ r ^ r T T T T ^ d “: My ; H H f t *1 *fl fa f t ^ l - d : B ac
53 a b . dcx^ricl dT t$FT 3"R?T ] conj. ; d" c5T iftcf dT*SFT dT U M y ; dcM -
ifa f <111^ B 53 b. ftiq n ifad H ^ ] B; RT 3“ HT TT x cfx d* My (tops
missing)
 H ^ K Id d HvT cTvT W : II *3 II

d f V P y d H « 2 & |i f U l H ^ U ^ l R l d d ^ I

f ^ T S F f r f F T efr#T d c^ O H iP s f r F tF P P lI * * II

^SLI^di F 5TRTW oMIMI<1 I

F f % W : F ^ r f f if t e f T d l d t f ^ F t W : II * ,* II

y H iu ii|+ d ^ m ‘ h ^K t' c ri^ n rF T ^ r i

c R -H K I H 'T il m f FT q ffH H FM T fF T F F I I II

[xpFPTT H F T?TFF: ]

d ^ l'M H I ^ H ^TT ^ P p P T W : I

trt^ r^ m rw fw ^ t ff n «.vs h

f^ T t It t i
<HMtn4 frpTTdR^H « l^ (¥ F ^ F II * 5 II

d ^ < J d lfd ^ l- M I ^ d lP H H n i: TT T T F I

5 6 a b . Cf. M atangavidyapada 3:20ab:VjhiwI*W d&l<Mc f ^ * f l *# <. HI Pi d I and cf.

Pau 7:63ab: SPTTW^* cT^TW I

5 3 b c . R T T M T r T x Wx d" Id “ 3T 3T ] tops missing in Mv .

5 4 c d . tops missing in M v .
5 5 a b . tops missing in Mv .
5 5 c . d* TT *T ] tops missing in M Y .
5 9 a b . 3T dT P f *TT ] tops missing in M y .

53 cd . fldldlcV fdH vj dvT W : ] conj. ; W 3T cf HfdHH' d"x <Tx *T ^

d* f t M y ; fid !^ fd M > i-d d v T(>T B oc) *J<T T dW : B (unmetrical)
54 b. ° ^ 4 i l ^ l f d d d J B ; °^T cq- iT ^ q; M y (tops missing) 54 c. f^ T
3TT>fFF c f lii ] e m .; f gT ®T f^T fir F FT F" My (tops m issin g); srfffTpTT
F t% B 54 d. dc^O l!^ s f T * flF ^ ) B ; F c F T T g r T F F T F F M y (tops missing)
55 ab . fF T flF T F JFTTW «/JUJlO F U F P w f l ] B ; 3‘ O T T T F T F T T F r ' r e r
I FT TT F T W F F T FT M y (tops missing) 55 c. el'll F PtM^ : T F F f ] e m .;
^FT F fF T F F F f f B ; T F T - Mv 55 d . Ftw T ] B ; — 8Tt My 5 7 b . °FT-
FTF: ] em.; °FPTTF M y 5 7 c. »SIFT ) conj.; SFTF M y 5 9 a. d ^ iJ d l 0 )
conj.; F ^ I F » My 5 9 ab . F F F F T F dlPHHINI: ) B; FFT FJT F FT f F FT
TT: M y
 f w ^ T fH ^ % c T R ir: f ^ r T cHTII II

« JI^ IH W d » FMHHHnft ^ f % f tW : I
rRTP f4 4) *114*1 ^jHnl'1 lcH*ll II II

H lT M + K H ^ ^ r IPRTT I
^ T f ^ n T T c ^ T ^ ) d i : SrPnTn^T^JrT MdaJI II

3T>P f%%5FTT^T f ^ J i t fT^ldiP^d : I

d*jRh<lcHHWI<e*JI H ^ d ^ y « h « 4 ^ l II ^ II

$i m y i Ph « * P ^ t » h i 1f a a 14 i^«i ^ ta n r r 1
^P iH iP ;*i«iM i T oia*ncaiH <w cH *iiH jl II

* T ^ r: FJcTT f w MToT^WqPPJRTT: I
iTCT ^TH vT latit-dom M pm sm i II II

3 T ^ r f t ^Tcfr S ^ r f t S ^ n f r S^X TT^Pinr: I

d l Hid I K id ^ S^T^TT f ¥ ^ T ^ T T « ^ F r : » I
<dr ^ t» fl^ rR T p rr f W r H - ^ i w ^ m i : 11 ^y. 11

^ y ^ n p ^ d i ^ w s r ^ t t P ^ t P h% cti
$ H W c d ld d 1 y id : f l ^ d l ^ d : II II

F t 5«if P r*rfw $fP sR-H Pvl^Pdy^H : fT W : I

fr^T f> R JT W p ddPd + K M i l ^ H II ^V9 II

fit? H W « W c T ^ r ^ P P » <Rp f^ d H I

5 9 c. f^Mmir«<a,^d^<M : ] conj.; My 5 9 d . "^df'd a*T ]

conj. ; ^ r * d a t My ; p f ^ T aT*T B 60 a. J I ^ I H W d ] conj. ; U ^ I W d ^ M y
61 d . «fdW'rM ° ] em.j S T f^ T ^ T ® My 62 b. f p q f d ^ d : ] conj.; f w a t < £ -
a ^ My 62 c. » W ] M y B“c ; “W + a ; + B c 63 a. “m f H ^ S J W 6 ] conj.
A cb a rya ; ° M lld : U[-3-]U ?*TT° My 6 4 a. h - ^ i : ] e m .; H « ti My 65 c d . o;T-
m i f a f a v ^ r r ^ f i i T : ] conj. ; “a a r r fp T fa v ^ r T u m v 6 5 e. a r ^ a - ] conj.
Isaacson; U M y 6 6 d . t1«i$l *11 6 ] conj.; ° My 6 7 c. ^ > c q | p 4 * > l ]
conj. ; fa T fV ^ T T ip P My 6 8 a. <4Id cl'°y,l ] conj. ; U [-6-] U M y
 c T rT ^ tf^ T r^ T r d r H ^ « l tTcT fWcPTII ^ q II

d c w ^ f w r HTfd' m m A «dW dH i
^ T W T W ^ T T X«f*ci4c*iPi fPicFTII II

T T m : M l^dl f%W : M I K I ^ s f V f t f W : I
H frw W d < lild *JcT cHTTf II vso ||

c H 'I m K d : ^TTcf d'yMKUWIrHH: I

f^ T d ^ llic H * i f^TTRTW: f^ H T P lH I: II II

¿rd<|J|y<jTrM«iP«iHR^d JKpfidH I
3 T f t + l R ^ d l ^ d N + 4 l J l d : II vs^ ||

d M -H H I: w g f^ T ^ T T H W T faUtT I
[ f tr a ^ M ^ F r T T J=F=5Tr: ]

f W ^ r f ^ r ^ P x T T H l- i|d l^ l« id H + l: II \9^ II

TT: + l ^ l ^ > ^ frfr H 'd ls ^ : I

6 8 c. M H Itf) ffr f d d ^ r ^ l ^ f d T ‘i l H d l t l ^ I TYilocana’s Soma-

£ambhupaddhatitTka, IFP MS T. 170, pp. 47-8 (which actually reads *H I *tl) ctl I^
^f?T 1 ^ ‘), and GOML MS R 14735, p. 38 (which actually reads
'^FfrjiT^TcHT?" ffrT cl <41 ^ fct T ). The first pada here quoted is 2:1c.

74—76c. 3 f ? TTT^"
^IMI<hl*J<M£$» 5^V ifrfr «T5TTT I MKyJHK'ji’lotlib R^cHI $«4<lldjd: II
w fti <.«1*1 Cl«4&> 'rqilei'Tl -^Iri«Til'Sq: I f'FTeT «Tlt-’i iSTTrf^T^ril
, * i § J<iH’& i <i i ^ l J0 i *11 *^l ^ in r^ rt’ It r g ^ fsrg rn " u ^ U ¡5 T S id d h a n ta d T p ik S

of Madhyarjuna, IFI T. No. 112, p. 158. The same unit of the same text appears thus
on p. 106 of T. 284: 3717 ^ ’sfhTFTTT^-

6 9 d . x $ r ) « 5 c*i I d ] c o n j. ; q c ^ ld M y 7 0 a . |q « y i: ] e m .; fq ^ ii M y 70

b. “fv ^fT cT T : ] e m .; ° f v f r f w M v 71 d. p H fc lfd l: ] f a l M x : x frT T : M y

72 c. I*i<jtni STpT0 ] conj. Isaacson; f 3 ^ 7f n r f V " ° M y 73 a. aiq«'H '-=fn ] B ;

d ld - M 'd l: M y 7 4 a b . fS T T T : « h l ^ l i l f l ^ 3 1 ^ : ] c o n j. ; f T T P T -

SiDT (T. 112); { « I N I : « M R ^ I ^ «rtT R TjTR S iD l (T. 284)

 scrar: F^tčFT ^ T T č ^ r : Il VSY II

* j f w Rh « f i vHIT h h ! tfVM?l<Mi i
f ï ï ^ r íT^TT%«ň- m H ih ^w m fùN H h vs* n

^ T p j ^ n f t ^ r r f fà w f r snsrflrt i
TTŤ ^ ftir^ P řrč V T : «♦»NW^RhHJSnT: Il V9* II

Zf^f FT^T FT ?rfwr: H K * h lfl I

FP T d r * l 4 + 4 ^ l ^ r * ^ I ^ F * F d l II vsva II

f ^ IT : F^cTšTí: ^ I^ J n i ^ H h ^ J ld : I
ČTTFŤ ^ T ÍN + lf l S F f^n čT Ť Ť I
f k t ^ T F T FFFT: S « rfF fP ÍF T : Il Vsq ||

« + H 4 > H l^ f ' T ^ W F T :
F F F ÍF F F FW R T W H ^ IIÍin jia R T I
ČR ÍT ilíddHfVHH ^ f^ T T ÍF N T F
R hH+ í i R i M Í F T ^ < Í1 ÍH + ^ I : Il V9\ II

Il II FhTTT^" H ç m » ^ Pq'îJiH'ïi'ÎJildMK’i H c c i ^ q ^ ^ : Il II

Í5TRT: 5 ^ ^ftTTW^rRT ^ I
MKyjHKvjň STW: «¿íM l Ç ^ W p r: Il
?FÎÀ!I <fi fïK H ÎI scnfT vi^lfH 'îl ^(h<*^-d«t : I
P r ^ r « 4 iir % « ír e f h n F ^ m i P r t h 11
q i^ j^ S jí^ n î ^ r f l r t I ^q*rj n*iq<hiq)r*TT *(ci il

75 a. flDlM f* K « t S^nF] Mv ; H f a K tin ilÎ M lb SiDT (T. 112) ; w f î « < « DfKFTt

a r w SiDT (T. 284) 75 b . ^ < 8 ) 5 4 1 ] My ; SiDT 76 a b .
ŠfaTT Tt^VJTt s ^ - ] Mv ; ° ^ li\HII SiDT (T. 112); » ^ ¿ l i ^ l l
F t ^ « ř r ^T SiDT (T. 284) 76 b. S r W t ] SiDT; My 76 c. ^ ] My ;
l'q'Tj SiDT • °?VT: ] em. ; °?F r My 77 a. qqfj- W l'-qcl F F F ) conj. ; q<!<i
^ |W 4 Í) My 77 b . 'TTT^1fffr ) em. ; My 78 a. f^T T : «^cM vIl: ]
œ nj. ; f ^ r m g ? T 5 r r My 78 ef. sp sr: ^ f w r r : ] conj. ¡ ^tt^ tt
5p5T tq P i f c i ' i i My
 II T S rT : II V ||

d a i-a I

*TFTT g w fW T T ^ c T p H ^ T T 4 d d l H | a i |

^ I I i r ^ H l w Y ^ T T <t»H lH in « F d JpT^d <1 II ? II

d o r d ^ d itw dR T «T »?T W i

* d w « 4 « r » » P r : n d ii

[ |w a ^HlHi+.K'JIrd T M ia m i: ]

SRTtT S d T T I

♦n a id T - q ia a ypwr < b oi4 : aTTT^T (a»ri I

•T a n < .°i «T a n 4 d?T f a ^ H i ^ n o P a c i : II 3 II

5R m r ddTTI

d T fF d d t H t W T d ^ l^ H H ^ d c T : I

^ <I*-MF5t' 58P T ^ d" o M d d l^ s f t r f M 'l l Y II

M H i^ r t It ^ d i^ fa lM H M d d ^ i

^ ^TtT W c T v f P T R V ^ I I y II

n + * a id « i ^ H d > l4 fM d P * T ? r : I

IF T A a^ H K Id ^ T O IfH -d d d 'l 5 « h r : II \ II

3 T F F T W T f W 'J # ' ^ d t 9 7 ? W f^ T c P T I

dVTfT *TpT m ? R T f a - f ddl^M I II vs

dTW P jw fd " ijd r fr d N I f d ^ d i dcTT: I

2 b. araT ^ ranr] conj.; arar u ^rva- My 3cd . aa4aa;

e m .; <w<4 acT i f«*4cl: My (unm etrical); <?>i4 aT
4 b .a ^ S T T ° ] e m .; cT^TT° Mv 5 a. Sfcl^fc^" ] c o n j.;
Mv 5 b. 3 d1A M° ] conj. ; ^ T R it ^ T 0 Mv 5 c. cTxTr^- ] conj. ; ^ T
Mv ; cin rq Bc ; B oc 6 b. ^[fcH«W<if ° ] conj.;
<M<if0 My 6 c. dt-H ] conj. Isaacson ; cl t-MI Mv
 d W IH ^ P d ^ P tP ^ lu ii T Il q II

d t-H I f f ^ f t i f h t ÇTFTTôq^ W T W T I

d 'X 'd lä <M IH4<) ^ + H I + H 1 T 41 fdvili II \ II

I^ d r + il4 JT^čT 4 l» .*id < ld < < h K 'J |H i

d H ÍlH I« íH ^ 4 JTPTT ^ T T ^ d íV ^ d l II II

H ÏH K H I* à ^ fr : +^4d « * K « IH I
*£¿t ^ € t T ^ c d il4 c lH lH K U H lP -d d H II ^ II

^ r fr ČT5T fa rČ d iH lld*\ Â M î ? H tčTI

's
SÇT m f l ď H H f « *T T ?Pír f P í d W I I ^ II

ČTPT d T č T M K H * K U Í Í T W fP ÍŤ F TV I

í$ ld stfTčT SHRT t-q<bi4TcHl<;«f> ^T%čT II ^ II

<MlP<í<b ř[ d r * l4 P £ Ť ^K I-d +H I
t-q«t>4a : S í f ť t s R-m ^ í T R ^ T - p t ^ Il II

^ r4 " T ÍT W W IT P T T W W ÍR W I

u 4 + i4 m fw i p ï ï r â F p r* rn \a 11

ciQ'-HMiHd’R i^ M id l s f r n<i4lP;d : i

14, 15cd. Hl^cíjfcl + d l 4 J d ftlcM-dl d T d d ç f d : I

*TFTŤ f^V3TTWt s 4 HÇTfif: w f m N T : II
*řHp««fc f d c b l4 g W - f»{?r N t l - d + H I
^q«t>*í<i : «i ( U s(V íti« i< aH ^ 4 lM rl II
« 4 < fc l4 *Tdt m fd " H H H d r< lM d: ^ 1 W \\
TTT^" Išanaáivagurudevapaddhati kriyäpSda Vol. 3, p. 23.

9 a. i W d ) ] em. ; My 9 c. d 'J'd là ] em. ; d ^ My ; ď +íT + ŠIT -

^ B 10 ab. jTIíti^j 0 ] conj.; sftST 3"° Mv 10 cd. 0>J ^ ’ rTnTT ^T T ] conj. ;
•> j^ R lW rM r 12 a. d5T] conj.-, df?T My 12 d. fW dF T ] conj.; fPTdT
Mv 13 ab. dVTTR^TTW ] conj. ; dTTTR" «M<.«1 Mv 14 b. PJřT MTPřRvtT ]
ÍŠiGuDePa; f»JFT>TT U My 14 d. * P = ^ ° ] ÍŠiGuDePa; ď ď v ° Mv 15 ab. ]
om. ÍŠiGuDePa 15 b. *TFTTW ] em. ; *TFTTW My 15 d. «dvdPMÍd FJd*T ]
Mv ; °dr*IMd : **Jd^ ÍŠiGuDePa
 hcci :

*r + d id iP íd T u 4 l h i4 1 m i« íh + k u ih 11 ^ n

H ^ rř Í T W , ČRT F W +14^4 fTTSfd" I

s n j č P r f r d t t ^ Ť č ^ T H č r ^ f w č r ^ i i ?V9 h

HP5PT: R fw n rtw ř vr4l Pd ^ Í I

í r f w r w f o r ^ u ů f w čTpftrrPT r ^ w ^ i i ^ n

s q iw rrq rP x r d r^ a i « ^ « i d P u ^ i i
< F F Ífc w w 4 t fl4 j|lr + K U |ir ^ d ld J I \ \ II
*TčfP H l^ d ^ H Id td H d l-T K M I
H H Id r d P d H ld l^ f ^ R T : w 4 t S^TT: I
HPHHI ^ P ^ d l+ K I P d P ^ I : JM<JI«»Hl: II ||

PdaPd d ld 44rl ¿IMdcMshdl čR t: I

^ T T fE T W : ^[OTT ^ J IH lP H ti^ i: ÍPRTT: II II
[M M N I: eftvr:]

ť a u ř r ^ r f h r t P s ř m 4 w H v iR b d : i
dr+NlPMy^nMN : 8ÍP4t II ^ II

^ SUN^dr^HP^Py^-T) Wd>4 d : I
^TŤ ¿NT S^rdílMlId^o^nh^d : II II

1 8 c - 1 9 b . *nfn?T ^ H d P U * ^
jfiH b ^ u i <bNír«i dpTmPH i r ^ m ^ i
Pdfd*1 «^ntiH l^lP-d quoted by Narayanakantha ad M rgendravidyapáda 2:7, p. 58
(KSTS edition). In the Devakčt^ai edition (p. 67) a fourth pá d a is also given: t-d«M -
if^l ^¡vTTf^TT. This portion of the M rgendravrtti is incorporated in the Sarvadaráana-
saňgraha (p. 189), where this páda reads: HT ^vfrf^TT

18 c. s r f w i w f a r ] Mv ; STfffP^W MrVr 18 d. d fJldlP d ] MrVr; dfcflHlPH

My 19 a b . o i |P * ^ |i ||P d čT r^ V H ^ « l Í T p í ^ d l ) M v ; Pdf'dl SorfíbMNlPnl
r u l e ' l l MrVr 20 f. P l P ^ c u : ] conj.; PdT-bill Mv 21 d. H l d l d l -
f M ^ T : ] conj. ; M l J I N l í d ^ l : Mv 22 a. t ’ffTW] conj.; t v t M y 2 3 c. St'fr
S ^ P r ° ] conj.; ^ T F T fr o Mv
 'u i v i cT^r

[«♦mi ]

fHlWHI: I
c r ^ T W R T ’j t *>qn ^ VI: ^kTT cTcT: II ^ II

dc^SlI ftPrfHxIHi d<I^M f W ^ T T I

fdgjffc fT ^ f Phfy d$1IHI <jd ^ d d IHJI ^ II

3THOT H T l^ lrR r^ T W w r d^d-$jdl I

♦1*1 HT>^ H^cT #$TT Jjf^TFff^VFW TII ^ II

t ^ l H d H I d ^*f%cT %^fhTlf^f>f4Tt I

d c H W w f h ^ + l II Rc; II

arf^ rr T
3TWtterfW?HPP P T T c ^ ^ f ^TW 3THT I
d d ld l ^frifrR Tff% ?T: II II

[ar^sf^JT]

d^m ^ kTTcT: ^ W P tT W I

2 4 c d . cl^HT T m * t
c n fr w v r ^ HT^nftTT: 4>Hl»ld ffd - TVyarabaka^arabhu ad K irana 1:16,
IFI T. No. 1102, p. 21, lines 1-2.

29d. W T ] tops missing in My .

2 9 e f. tops missing in M y .

2 4 d . ^ H T dcT: ) My ; *TvftvfrT [: ] K iV iV f 25 c. P d ilP * ] B c ; f ^ T F M y B oc

2 6 d. » ^ d ^ d d l H j em .; « fld ^ d d l My B °c ; “'J d ^ d d l Bc 2 6 a. aTrTOTT
HTfd’“ ] conj. ; aiHW^Pd My 2 7 d. JHflilPd ] e m .; VnbVPfl My ; SnffrfH- B
2 8 b . SI Shi fd ] B e ; ■^«I'lTd M y B oc 28 d. “f f ^ F T ] conj.; °^^<M M y 29
b . ° p f W f v 4 v r ] conj. Isaacson ; °W fV fV iV T My 29 cd . R T r ^ K ^ r <MyI
t t T ] B ; FTT — [-6-]— <T T My 29 e. d d lt fl ] B ; W 5T *TT IV
T *TT HT M y (tops missing) 2 9 f. ^ri)sJ?ia<|lTl<?i: ) B ; 3T cTT i HT *T ^
f%?T: My
 H<in:

^ w p ř n i h ř r h " m í J i h n f i f a t ^ n i 3° n

3Tčřrr
ip=q^ s«ftn^ i
t f ^ j p r r ^rďr f % : ^ r m h R r r f ^ r w i i 3 * 11

5RTT5T
d ^ m U - ř N - T d M c + < « l4 K H lfa d * n
čTrST^xň" i R t ^ f d r d + r M l 5 « 4 d ^ ď : II II

íT" ^ T R - ff^TÍT (s.«í)r^ ^TT: 8T^T I

s n k i r r Hčft f f e w ^ r r čr<r^f^r: i
<lHddN H H U M tfT ^XW PŤTTrfNlT II II

?T W dKUII^WHMlPdd + ilW d d ^ I
f^T T P d ^ d f f r RTTŤ^TWPŤRTril 3 * ||

TF^TVT f a % W íRT^T
"S ČRT I
d d i FTK* T^fhfN Y ď ^ «iri ddT I
ílN d T d ^ u fÍM N lP ^ H lH ^ d+lP íddJI ^ II

35ab. 3HŤ ^ ^ d d H U p í
^TTW <»><.«ii')eiMi'Jiil<<M<T><.it<i<iqi quoted by N&ršyanakanfha ad Mrgendravidyšpáda
11:11, p.231, and in the Šivqjňánasiddhisvapakfadfítántasaógraha, IFP MS T.317,
p. 1022.

3 0 c d . B" BT IT B" TT 1*41 J <41 TT0 ] tops missing in My .

30 c. VTWPŤTT» ] em. ;<b<U|l^> M y 30 cd . H ^ f ít * H |n f|J< ň f*T8 ] B;B" BT

*T B" BT 1 <41 *<41 FT8 My (tops missing) 31 a. ) conj. ; My
32 a. « q t ě f R Ť čTračT ) conj. Isaacson; '“ fc flB B W M y B 32 b. <*><UI4KBI-
f W T ] conj. ; í T f r t H l f a d My ; 3>W ¿ K H lfN d B B 33 c. 8M<í<ÍM$n} ]
e m .; ° * T^ ‘ My 35 b. ) My B“c , M fgendravftti; “'jTlfqfl 8 B c
35 d. 5)«) ] conj. Isaacson ; $l*i My 36 cd . MIřPl *íT8Pl B" B" *í)j> ¥3" tTTT ]
conj. ; 'm h i f r r q- ŤT vft(efT My “c ) f - BěT ČRT My ; MKÍ)HfJÍ ( Ť B “° ) B- B" Bt^T
d H -d d l B 36 ef. 0^uf l HI<dI I H ] conJ-i M y B ‘‘e ;
°TpftMldir^H!MMl Be
 [TUT:]

îP j TFTt IdqsJltd :I
í ^ ř ř r S * ífH T H t TUT: ^ W T F T tT ff^ č T : II ^vs ||

^ R T T T T h X W r: H T P ^ H W r * l4 H R f f T : I

H H H TTTČ R TFT: H TFH TTTH t H H H H t H H T I

4 t t f t fH H H rrrö' h h ijh I h t h 4 t k i ii 3c; ii

w it ^ h tt i
fH H ^ f* H ^ H t TUT: H t S H f H H H T fH T tW : I
P<1 T F Í t H t S čítH f r t č f : II II

H TH H T^H TH I

^H h T H H H T T ^T H t fH T % ^ T H ^ T H : I
ČTT^Ť HtWiöq- < H T f Ť » P í Pad J T : II * o II

T H Ť fT f ^ f H Ť H trq - M H ÍW H ÍrH «h H5Ťt: I

H H t jH ^ H T t T T H H T H ^H t S H ^TTH H “: II V * ||

H ^TTH TŤ^H ^ f í H H H T fH H ^čT : I

H čSfH R T H fHTŇř^čT P d P H xlH fH T T W : II II

H č f: H n f f r f H ř f t S H Ï f H T F Ít HT I

T T t p T H řH ^ t ^ H H T f l^ íH H fH T T W T II * 3 II

T H t H ř f t H H T č ít 5 t ^ T TUT: H I

HT^HffHčTH % H r ^ 8 H f^ r ^ T H T fH H H II Y'»’ II

4 1 a b . Cf. Sväyambhuvasütrasaiigraha 2:17ab:

3>*t d f g f d H H H i t tfirtW H Ť č ^ rc r W t : I

38 cd. 5)HdMlrH<Ml: HTTča^THť ] conj. ; dHdKlHKMI HHc*h4I Mv ; T-

HT^KTčHTTH FTTč^TT+r+lit B 38 e. ] em. ; f^THHTHt- My 39
b. *Tt Sirf čHHT° ) B c ; K t^H W T " M y B ac 39 d. f ^ T : ] conj. ; íd ttd : M y
4 0 a. ^HtSTH“ ] conj.; «»»-hÍ*»i<4 ° My 4 0 b . T f f : | conj. Acharya; H cid M y
40 d. ] conj.; U M y 4 2 a. ^ ] em.; 42 d. PuiMd: ] M Vr;
fHTTH X Tx ČT: Mv
 'TTčT:

[<r>m : ]

T R h h ftřt" ^ fk čT : I

^ r a t s f r ^ o t ^ p í t ď re*R f f c r ^ r t w : 11 * * w

3 * ll< j H S I«h ťH M < T m s*n

^ i ï v f F T T F R Ř ČRT H I IcdiIřT : d H p J d l W : Il Y \ ||

l ^ d ^rfvTčT 4 1 H l í i ^kTčT H%čT I

^řR Ť f^ T ? n Ť ï m r ^ i h w w r r i l YVS II

3 T d ^ c ^ d : I

č í m f P í č ň * ^TT5Í~ W « M tl : « b t l * l l c H » b : II Y ç II

^ n f r ip ftr: H lld l SdMlPdfl^d : I

dT^TOT f w q * čTHT *p*R ť r p í ^ M J I Y \ ||

H ^řr s f r T : ^ rřfr m hrpfr s f r i

* + M < ís ď l tt^ t : tW ^ P ^ i + n n *°n
[ÍH-mRi : ]

Ph <m f d R ^ H i M ^ l ^ i w t: + * íP d ^ iP H + i i

W PÏÏT f d ^ STW T R H ÍT Pd^dl iRT: II ü.? II

íR ř r r w ? i

^ rftnrr f d -^ ^ fH id ^ Pd^m +d i

4 5 c - 4 6 b . *7f*r i ř m ? q t
4iicíl s f r ç t- d t vTPT^" : I
d'îl'HI d-sdlpi^- l l ç l <t>r'HiqHlid<»H ' quoted by Râmakantha ad M atangavidyäpäda
12:25-27b, pp. 347-8.

45 a. *pi d « il<1 ] conj. ; *T*id <Th iï My 46 a. çj<uiçj ] M y ; M atangavçtti

46 b. ] e m .; “d flH M My ; » g d lP W T M a taň gavrtti 47 d. d fd V -
tft-0 ] em. ; H ÍH ^ ÍV1 0 My 48 a. ] em. ; My 50 a. IJîft ] em. ;
^ My 51 ab . r H d f d R q M l ^ t l l T O t: «+>^ÍH-MIfM«hl ] conj. ; f^nrfcf f a <4*11 fl“
x <TTx <TT T5ÍT: <t\Afa<llH<*>l My 51 c. ZflTfTT ) conj. ; Ï Ï W My 52 a. fa <1*1 ]
conj.) fa<1Hl My
 W fT T c T T fa r W R R i r i l II

ST R T TTTTI

^ f t fa r ^ r T R f f r w r T ff +4^1 i

T*farr * rfr f^irfwnhroT far snrt^nnrii *3 n

STOW T ^ T R t r r S T T ^ cR T I

d ^ u c sfrar t t t T f rn^iH + M ji * * 11

« fw G n iift+ i srfw r: ^ rq rT T frt i

T T T ' f l T T T W T V t W T f c r ^ W n i StSt II

d g fli I

T T T T ST T W FTTT t c F T T T W : II II

^ ^ P rI s f r ^ sr : F*pf fa r r r i

^ T T W ^ " H ^ p M lfr U c M I T u f a ' l l X.V9 II

[JTffin]

« M ld 'l v d M H o ^ lib I

STf fdF^d FTT 5rtW)T FTT iT tfd " W : ffaP TII * q

s n f c r : JTrCRTt t t F n f | ^ r f % p F r T c ^ ; j W F r i

y t> r d W ^ l4 ^ ^ T F ^ J F T T fa T F T T i l II

5TV% F d $ f d T W R T JTTFT iT T W I

T T T ^ tT f a n - T T * fa T II II

yd't'i d d N I
TFT T T T W T F h fa ’ « r tlr H c l: far TFTTfafT: I

^ F F d r * l4 fi^ ^ N < l> !T f T % T f T T I I \ \ II

TTT5T T T T T I
53 a. vfli^ ] conj. Isaacson ; 51lrl My 54 b. ^<4«4" | e m . ; % W v4 My 54 d. T -
r4>*iwi ’ ] conj. ; d c ^ a : My 55 a. °<4if*i<W ] e m . ; My 56 ab. °*r-
) conj. ; “homsi U ^ T T T My 58 d. <4fl : ] e m . ; *id : My (unrae-
trical) 61 d. H <l«ff f^T H%>T ] conj. ; *1 <.I | q *T%T My
 Men:

1%%: f f c W $ r ^ < f l R d H I
crf^vf ^ T FTFT F f t T T ^ n f ^ f F F h l ^ II

^ W F T ^[OTdtfTTc^Tcr I
5^rr TT9T: +H I<fr SfT W ^ d l f l :+MN<ldJI ^ II

f > s r r f ^ f STPf TFT: I

^ iF N iT T W ^ t ST ^ W ^ r f ^ T F T c T : II II

fP F fr TTTFT fS T R IF T ^ T +HTf<!+: I
TTT*h H ^ F T W t TTTVf T cT^f^RT: || II

cTFTTW yiifcHl^lM : W T ^ S n f ^ T I
^ n ^ N m ^ r T ^ ^ c T iH T fo jF rii w 11

^ < r ^ r H M I < 4 c d i e j« ^ l* 4 M N d : I
r ^ f F t W T WTcT: ¡ R F W : II ^V9 II

d ^ '° iiil ^>TW ^rf^Tf^vTT I

cFTT ^TfWT cRTJT^ W lR Jd U M H ^ d : II ^ II
[gwr:]

M f ^ l ^ l ^ i H i + l4 d l ^ T l
^TT ^TTcTTTTfftr <JVTT * [O fT II II

f ^ F T T T ^ w ftM T : ^HlHfcl4PH<^HH”N I

6 9 . rTjpfT ’i f N F r T T ^
» t ^ Ji ' J|^ r ^ l 5 U|H i «*l4d l y d P lP d
<Nr irn F R m tfw < jw f r n r f r ¡FFfcr d< n
Siddhantasam uccaya of TVilocanaiiva, IFP T. 284, p. 163; IFP T. 206, p. 99.

62 c. d P svi ] B c ; c r fS T 0 MVB “C 63 c. <hdl<ft ] B ; +H I<J— Mv (right half of

last ak$ara broken off) 63 d. ° ] e m .; F T ^ T Mv 6 4 c. ‘ » N t S t ] B c ;
“^ r n r Mv B ac 6 5 c. ] conj.; W *r f t o r t M y 66 d. d ^ P ^ d i ]
e m .; a ^ f V a : M y 66 d . ] conj. ; «nmPs'Ji: Mv 6 8 a. <6<.«i ] conj. ;
<W<.«1 Mv 6 8 c.,dr^>l4 ] conj. Isaacson; cic^rii<f M y 69 d. tja iPi ] M v ; fa"-
SiSa 7 0 ab . “ftV T : *H lc+l4PH <i¥idM ) conj . ; o fF lK ^ H Ic+ M P H C J /iH
Mv (unm etrical); o fr V K ^ M I c -h l^ i^ d H B
 'TTT^'

HTVTTWT HT F^T^TMTiTIWrR^im : II vso ||

s r r m r fp R n r^ rw r ^rwr «m4(^(V: f p R n r i
3 T ^ f r ^ T T ^ n r ^ f % r ^ i T p r r Fra^RT f ^ r n i 11

*pF P < d ^ * p t t t T t < ^ R T P s n n r i

jp m '511 j p m i PTR^HRT^W5PTTcril V9^ II

3 F ^ T F r f T f*T T F J : fo r f i f ot||H«M *RTT: I

JTtt" i N t i ^ r ^ i r - l d l II II
[ f f e : , rTFCTT«- tm t: ]

di-H l^d ^ d T d l P ^ u i l S i l ^ d ^ d l I
vnrf $ n r ^ t r r r z r ^ i " H T f ^ w n v s y 11

3R % TW I w R rF T fiJW I
[ 1^ : — JTTTT f W T O |

T ^ n r m t f r ^ r *r r h^ h

d^r ^ T : 5pgJ M pd^^d I

c T c ^ rf: W ¡ft R cR T H H ^ d JI ||

T T P f iTTfbftch" d tfif I
aRFT^RPTT H t s f r f ^ T t c ^ r R «bHlfddJI V3V9 ||

d><lPcT i p F S p ^ t s f h f d -d '^ H M d lH I
3 T T ^ ^ TRTt f ^ R T T tRpTT: ^TRTH V9q II
[sTRW]

71 b. °(<((V: ] em .; '“(qlV'* Mv 73 c. -^in-i ] conj. Isaacson ; Mr

74 c. t u f f ] em . ; ^ 4 » Mv 75 a. f t W ] conj.; a r V H ^ I M d ^ l ^ d
Mr 76 a. « W H K 4 ) conj. ; Mv (unmetrical)76 c. ?T :ft f » ]
em.; B H l c J 0 Mv' ? B n<:; ^ T T c f ” Mv ? B* 77 a. JTT^vftcfT ] conj.: ^TV(tT?,
$r?)t5teh" Mv ; B
 5TTT ^ r^ m c T l fa rT f w p J T I
3T^TcfT dT ^cT $TTT ITRT^T ^ T tW : II V9^ II

J i^ J ilc it S ^ f r ^ NH M illd) s f r dT I
y ^ p lllrH H i d rd ^d + H II qo ||
[Ixm nr]

dfHI^«hdHI'J5lH|^<|Ji|iJHM<lcl I
cT^TTrR^TJ:%T ilfi d d I ^rd < Ifdd I II II

c T V T f^ d ^ lfT ^ h r^ T T f^ t^ T T I
c T ^ rT ^ fv ^ lc ^ fw m r ^ c T 5 m ;il c;^ II

[^ * 1 ]
lir r q T ^ r d h jh f i
^ ru iH lP id tir 4 .'iH S lM 4 M R ^ H I I ^ II
[3 0 ^ :]

d ^ tH T ^ m W T T rF r^ E " W TW: I
d<IMHl^<|Jh s fW T cTvhaiN" ^ ’ 11q * II

3TMHl>llR-d«^ ilfid H K Id d P jid : I

7 9 a b . tT flF M < l ^ $TTT ^TWHT^T f ^ T pFJTf^IT i l ^ d P H ^ l f - i
MrgendravrttidTpika ad vidyapada 10:24.
81 a b . *npfT
d^l^<t>c 1HI'T5)MI^<.M<<^H'Jll^rl MrgeiidravrttidTpikn ad 10:25.

8 4 a b c . °MTd • • • 0TTIfr ] tops missing in Mv .

7 9 a. 51m ^T^TTHifr ] conj. ; 3i$im TP-Mcl M y ; 5IM dP-MtlcTl MrVrDT 79

b. il^ d H ] MrVrDT; f^ jw Mv 79 c. 3T^Tcft ] M y c ; 3 T ^ f t x lx Mr
81 b . ] Mv ; »H'jINxI MrVrDT 82 a. cTOI^r» ] e m .; cTVT x*fx f r °
My 8 2 c. ° 5 q lc d " ] e m .; 05 died" Mv 83 a. °* 4 ||< ;it* isil'i ] conj. Isaacson;
Mv ; 04 ^ l-J I^ 4 J |4 i B 84 ab. T^ST: ]
B; ~ c3~ Tcf T T R f W *J* c^T E" *T ST T vif: MK (tops missing) 8 4 c. d<il -
J B; r r ^ T M “ r n * ^ T T n r M v (tops missing) 8 5 a. 3TV^t>rrf^T^t* ]
conj . ; arv^rt HifVd<*>> M y
 TTT^t

d f+ ft ^TRT%" S*TW T fT ^ - sfjfHIH II II

< M I I 4 - ^ 'j|H ^ $ < |J|« m i« 3 T fy d ': I

T MV^fd H l^H i^iH lrH 'Jli TT F ^ T m fril II
[ar^ h r]

3 T ^ q ff ^ 7 *T ^t m V
I
difHH HfdcM <rV dSU fd<ll^>l'dfajj,J |: II t;V9 ||

W :H r^ fd T R n T R K T df^Tlr+id rPT: I
tFZT flT-dikl iJ S t H ^ d W H iil ^f5PTII q q II

ift^ T ft^ T W t T9%cT ^^H IH m O HH IH I

TT H t S^PTT yfdH<J^ I
3<5lHJi U|4l <i: II
[¿f<6T^qtii<4«£dJ

M ifr& fH < l^ ld l f% T W ^ T T f^ T I
8 7 - 8 . pardkkiyattil
«*>k A hi4 ’T W I dPfM'i|fdrM<rfd&<ir«l<JI’M ' d r H ^ I : II
T3r:«Wfd<*-+KI<J<JI df4lr+d iHT: I iRT *T tftf^cT: ^TPTcfT ^f^PTII
N anavaranavilakkattarum patavivekam Vol. 2, p. 1185.

8 6 a b c d . tops missing in M v .
8 7 a . tops missing in M v
9 0 a . f i f TT W ] tops missing in Mv .

8 5 c. d T ^ rft ] B ; cT f t Mv (tops missing) 85 d. ] conj.\ FT TT

Mv (tops missing); °fy d l B 86 a. T n T T S ^ J ^ R T itj ] Mv ; TT *T f ^ Sf
5TT F5n- J M y (tops missing) 86 b. 1MNIHKJ < f w d : ] conj. ; TT Tf T U ^T
T f t f cf: M v ; T T T T ^ T f^ T lw : B 86 cd. K H^^fd -mIhir’MvjiI 3T
^ r m fr ] b ; (tops
missing) 87 ab. 3 T ^ P 7 tf^ r T W ] B , NaViVi; 3T T V *TT
- [ - 4 - ] — (2) T T My 8 7 c. d f f M ^ lf d d ] NaViVi; cTffMd H* d c f
Mv 88 cd . *J5t H l^ d W H fh ] conj. ; TTP-tT^^ ^¡¿t q t ^ dfrdMfll Mv ;
W F ir y H ir^ d : *IH d1 NaViVi 89 cd. 3T *ff ] conj.; F T W m*
Mv 9 0 a. °P i n w i ° ] B ; PT TT ^TT My (tops missing)
 hen :

^«ÇSJT HT^T*TT H llfH H H%TWRHFn£čTII \o II

îRTtT I
ÏÏW T HT ^TT ï ï ï ï # ^TTT^PTT: I
sTF^nt^pfr^T *r t ht fw ^ r h %h i

ČRT P ^ H d ! H f^ ld HT %ČT mI čM ÎPMMM1I II Il

ÎRTT9T H ^TTI
^H Tgçrfvrft ff^HŤT%HtHHTTčT: I
čtHŤ ^ H T fw fT č Ť H ^ T ^HPSHTH I
f% T « R H T H T ^ fr rp r: H I'W l Il Il

f % H t fà w ^ T T T HT H tfr ftfH H H I
HtTHRHTT HČTT ff^ fffT H fH H H T H H T II Il
[3 T ^T T :]

3 T ^ n r t H^HHHTfH^pr: + l 4 ^ d : I
^ T H t tfčT H P T I id fifd H T W : Il \X II
^ fU T R ^ + K lá ^ v á J W M tí+ H I
^ H te r t^HRÑTRT H H H t H%HII Il

*JHT^: W HTTT: T^HŤTR^řT ^čTHfprfčT: I

[^ í^ ^ iru i]

H tŤ cd<H ^*íl f a ^ T HTTh ^ I T hM w : Il II

96c—97b, 98ab, 99ab, lOOab, 101, 102ab, 103ab, 104—5. paräkkiyattil

h Tť h <h ^R jÍ ^ i ^ difa+i ^ t n f m w i Jii<£<*.uis<fc ’sřrř ii

92 ab. o^tfv^T f f i p f a t 0 ] conj.; °Çt*p fr ^r¿<¿di ° My ; “ítfw dV B

92 f. ip r : WI<NÏ f ^ t w : ] conj. ; JpiH I^N l W tV čT : Mv 93 b.
3 H ] em. ; My 93 d. «MÍJI^HIUdl ] conj. ; My
94 ab. M ^ d f d líf d 6 ] conj.; dHdfHlpTj.0 Mv 94 .c d^TM“]conj.-, %f<TT-
^441 My 96 c. PflQjl ] conj. ; f^T^T My ; H ŇSViVi
(unmetrical) ; 'j'fc PjI^I ^ ŠiJňSSvaDrSaň 96 d. Mr)4ul : ] em. ; H c l^ l : My ;
t R t W t f ŇSViVi, ŠiJňsSvaDrSaň
 qTTW d ^

diJ ?hMfhW«iHi TF^VT iT^W H%cTII \V9 II

^ 0^l*j5J<itdlrHI FT^": <-H4 <rd J11 *si y : I

•TF^TVT d f i'C PT^h dPd <-si!|[dHld<b: II \c; II

V U ^ d < b ^ 5 ) ^ J | f H + d JH^M I
TF^TMT HH«**UHd4Wll$fdih II II

^ W rf^ T W F T TH dFFFT |
d ^ t %T W ITFT H M K « « m P sid H II *00 II

*F*f J[^l Id d^F T *Fdt T c ^ l

*rfddt JJ^sftcTTrtTT F T ^ r i f n f ^ n W : I T g d ffd fd T d d T d II

fa ire r T d d rrw i J^rR r d g w ^ d ipMt fad-Mcl 11
d ^ [: i f t r T JJfclid Jlcdl«-lH <4M|J|dH I N anavaranavilakkattarum patavivekam
Vol. 2, p. 761. (The first line alone is quoted thus in N anavaranavilakkattarum patavi-
vekam Vol. 2, p. 702.) The ¿ivajnanasiddhisvapaksadrstantasangraha (1FP MS T. 1020-
1) quotes the same portion and beyond. Its text, from 101, reads:
JFd JJfcrfd cfrtl Iu'l ^ d d d^dT I dgpsftd d i^lTd JTcdFdd TdTdddl
TFfr TFfr dlf: d f : TIT: TdtW T¥Td I d ^ T W T T T d fd TrcJddTdTT I
dipd dtWd I 3TPFT1" d t H^TfPTvitTPPr fddT d%d I
dV tcddf dT%CT yin^f^^ldfHTi'JiH I <nI^41*-M-ri rd ’fct'Hl H%vT Hddi fddT I
dddtc^fdtdT fr fd ^ TT^f^dFJdd I ^ d^T «b^WodlH T rT fdf^dd I

9 7 a. f ^ T i d ^ T " ] M y ; S T ^ T d T fT ' N aV iV i, SiJnaSvaDrSah 97 b. d tfh ]

N a V iV i, ¿¡JnaSvaD rSan; <ti*i ° My 9 7 cd . ] om. N aV iV i, $ iJnaSvaDrSan 98
a b . W T tW ^ ftd T F T T F T fh FI ii f o d 11IHd : ] e m .; « C l'U l^ i f l d lc H I P T ^ P T * -
r d H iy y : My ; T fd d t ^ ¡ ^ d lc H I F T ^ h r T M ^ T P S n r : NaViVi; « 0 » !^ ^ -
dlcHI U ¿¡JnaSvaDrSah 9 8 cd . ] om. N aV iV i, ¿¡JnaSvaDrSan 99 a. °^TT" ]
My , NaViVi; “^ T d d ¿¡JnaSvaDrSan 99 cd . ] om. N a V iV i, ¿iJnaSvaDrSan
99 d. » f f d ^ conj.; “^ifdTt' My c ; °^>ld x d T x T?f M y 1 0 0 b . fd lg T '
8T T M W T ] NaViVi; n d ^ lW l^ fH lP K d My ; P d ^ ld i d d l ^ d H ¿iJnaSva-
DrSari 1 0 0 c d . ] om. N aV iV i, ¿¡JnaSvaDrSan 100 c. d^ri ] B c ; d < ^ M y B ac
1 0 1 a . d ^ P T ] M y , N a V iV i; dcTFT SiJnaSvaDrSari 101 b. d d ^ r f ] conj.; d
d d LI My ; fT cF T fr NaViVi; d d d c F d f B c ?; d d d B ac
 t Tj^rrf^r h č t p t ť j w h t h » i
[*¡fr-*«ir«r]

TPÎT TPïïP H T : HT^: TTTp ^H t8 iH ¥ ? iT II Il

Ť F f^ T T H T H T T TÍH T «II <U HI Hü d I I

^ rfJ lf^ iM W c i HFHTSTW HTT *lP«ídH II II

ÎT ^T H t W H ^ H I ^ P ^ ^ P H ^ d ^ H I
^TŤ PüIrMlPd* ^ H^«¿WI0 dPjídH II $03 ||

STTT^P Ht" H^ dÎVh vil h »1 íd*11 H«)dV I

ipfitčH H f HT%ET M ir^P^AlPdd-HH: Il *°Y ||

řl^dV ^P d^rTP f HT^f^HT^HT I

«% |- T # T ^ H h rs q w W ^ M ^ H T » I
[ITT:]

TT^PTTTTTT^TP H%T HHHT f%HTII \°X. Il

tt^ j P h P sam hŤThrR Tf^»h* s ^ r r r r : f j t : i

[d^M I^I ]

T ^T: FTSÎT ¥ Ť T THP I F W W T : Il ^ Il

1 0 6 c d . SP^T: FTStw T Ť T THť W T : = M rgendravidyapada 12:5ab.

101 cd. ] om . M v 101 d. ] em .; T T N âV iV i 101 e. T -

T : ] M v ; H ip : ÑaViVi (unm etrical) 101 f . 'T T^t* ^ T p g T » ] M v ; TTT: ^H p-

W Ta Ñ aV iV i 102 a. “ M PTT^T ] e m . ; “ç m i^ ï M y ; “M m T ŠiJňaSvaDrSaň

102 b. q fffi 9TTRmf^RTT ] M y ; q(ri ^TTTTTTTm’ ŠiJňaSvaDrSaň 102 cd. ] om .

ŠiJňaSvaDrSaň 102 c. čf I fi ! H-ÿ ih Rr^ d ] Bc; d lH if^ fa d MVB 0<! 103 a. T^-
t-Hld. ] M v ; TFTTT ŠiJňaSvaDrSaň 103 cd. ] om. ŠiJňaSvaDrSaň 1 0 4 c. >jwl -
rTPff ] c o n j. ; ^ ¡ ï c H * i T M v , á/JñáSvaDrSañ 104 d. : ) c o n j. ;

^ T f^ f^ rñ r^ r M Y ; ^ ï f ^ f ^ r f ^ f ŠiJňaSvaDrSaň 105 ab. ] Placed

after 105d in ŠiJňaSvaDrSaň. 105 cd. ] om . My 105 d. MXWQ ° ] c o n j. ; Mvq °
ŠiJňaSvaDrSaň (unmetrical) 1 0 5 f. f a d ! ] ŠiJňaSvaDrSaň ; U M y 1 0 6 b . çf-

Hs vTl Tl : t*Jd : ] c o n j. K ataoka ; df<i*í|K¡cl M v

 'H I V } ČF%

d-*IN*l«iM<JÏ<JI ï TT^T ^ d l R « « H I: I
F ^ k M W T W r W f^ T % H V H d : II ?°V9 ||

*H -dH H R ^<¿l<)fd^bl4 T !h I
[iT ^ P Jc T T fT ]

^ « ř r v íl H i r H H lJ ^ ^ M H K l^ d M t í+ ^ l l ?oq ||
[31l<*>l¥l : ]

R ^ ^ < * d ^ M l^ ^ lc í U j|U ¡ í ^ čTI

HI i ^ u | : ^|«ifd<-M ^M H ^tR T: Il \° \ II

HFTT^řr S W j^H d H Í fT 9 tW W f^ T jp r: I
311+1*1 HJIÍM «iilcMfrl : ^ « íd -H N 'iR + l II ||

^ ï ï M t iJŤTPTŤ f w d ^T + T W : I
4|UMt4h č f ^ 5 ? W d ^ d d H II W II

s rte r^ rq r p ï ï w ? iw ïï^ t i

irfW Tç^jr dRlcMHRcM ^R ttV H d : Il ^ Il

R t f dd M + l*ld * l 4 í r i j M I
< ? v}R yt s d + i*h s í t i m : + i 4 rifaren ii ^ n
H ld l« t> u ri^ < -^ W ^ r ^ ^ f lT f W : I
[S T T l

112ab. <)MrN<IV} S^gW ^T

q q q *q q>i <.«1 ' i ‘} P ; l c i I M r g e n d r a v r t t i d T p i k ä a d v i d y ä p ä d a 3 :1 .

107 a. ] c o n j. ; »ÿ|«iM4dl M y 107 b. ] em. ; ° H ^ T

M y 1 0 7 c. » fa ftm fd l *T ] c o n j. ; ° fr ftlS ílfd K M y 108 a. S T F rT ÍlT f^ -

5T° ] conj. ; ^ lia n ^ q l <-*i<s| ° M y 1 0 9 a. fq q < y » a ^ « ;d 0 ° ) em. ; Iq q <y'a&¡-

ď® My (unmetrical) ; fq q q j-^ fld ° B 109 b. ° - ® ^ « q i c ^ q > y ''i ] c o n j. ; ®^äf-
=?Tč*T^pr M y 111 cd. d £ o M ^ v i ] conj.; JpidrlH d ^ o q y ^ H ^

My 112 a. 31^<bBVHII em.; 3|}<fcfÍ Vl<ll g*FFT M y ; 3^ddd}+

M r V fD T 114 a. ] em. ; “^TTŤV Tj M y
^^4": i

m : tHJfid-HMligJiUl: 'M tH lcH *: II W II

S n > J |I M H d ^ < iH ^ H H I W : *T T ^ - 1

JTW: snwrpfr ^T^TTR t II II

H^TPT: ^nTdT S '^ M d : I

S T R t fd H IH ^ rM ^ ^ * : J | : II ^ 11

W T ^ fH ld ^ N d rH ^ lc H ld I
jTHJR^T ld<ilM K: 5ft3T: « » H ^ d lfa * II ^Vs II
[arfm:]

^ W ^ c F T T W l T dRjJpi ^T : I
d U 'ft * H t w f i r f r ^ T TflfPf II ^ q II

3TCTt ^H«+I?fl *T: M+IVIfclMldl ip r: I

HI-MfdlMl sm*TT j*T : d d ^o M IM ^ H%cTII II

f w f ^ n if a r w ^ T f ^ f ^ n ^ r r r i
ami' s > r r ^ T m f m ^ t T f k i w : h n
[3 T T T :]

a in f d ^ f ld - H N I < 1 i! I I ^ J ^ I ^ ^ jj'J ||: |

3 U l ^ l b l ^ l * i ^ $ d i d ^ d d l : II W II
[ 'jf v ^ r ]

116c. sqFT t = S a r d h a tr id a tik a lo tta r a 1 0 :1 2 a .

114 cd. m : W ^ d 'H N r f g J J u i : H JfM Ic^* : ] em . Isa a cso n ;

f f J J W H ^ T T ctR r: M y 115 a. 0 ] c o n j.; 8 M y 1 1 6 a b .g r-

*<1g ® ] M y c; 5>*(1 x ?Tx 5"° M y 116 d. °*1<b: ] c o n j. Isa a cso n ; 0^ r °

M y 117 d. ] c o n j. Isaacso n ; <M«3*jail*i{} M y ; <*l<i U •T T p T ^ " B

118 b. c rf^ ip r ] em . ; d fa jp i M y 118 d. ^ T fW i^ ] e m .; ^

M y 1 2 0 a . rM d fH ^ lu i ] c o n j. ; f % x r f W w M y ; f W rrrtW B 120 b.

^ l y d M ] c o n j.; i | < J I ^ I H i fih-M ! : M y 120 d. : ] em .;

M y 121 cd. ) em . ; « J g d d U ^ « M y B Q<:; ° Bc

 ^ T T ^ d - H N I¿ J ^ I T g j p i N ^ I I
tU uI H y * H t II ^ II

t r f r S T H tf^R T : d J Ífd ^ N J |U |« h K U | : I

A T T ^ P H ^ I I c H I ^ K ^ + K l c i M W c l II ^ Il

•fs r a r m tr h W w chsm rf^r y + i v i d : i

P h ^ lW l t f č f r ^ f f p*<£pd: ñ ü w w : II II

P*a«¿Pd *RP 5^4dd$*W lrH <hH I

d ^ H Í d d ^ T 3 T f w f r Ph^lc*l<hH II II

3 F T : P T dPd<brM d<*4 «bl VI«bH I

ď -H N IW IH d ! T if: H y<b l^lP b4ïP r*ld: II II

5 iïW H ^ ll^ ^ ld : I
P ^ H lP d T T fT > J d T fr ^ T Ť flT «hK «IH II ^ v s II

< M 4 4 « jP i* r i r ^ ç fv ^ H r f ^ f s r ň n r f Ť č F rv i

< ¿ ík « M d ) * > *1IS Jd> T R T T W T T T T II II

[ 3 l ^ « h K r H :q d ^ r H r ^ ^ | qm { . ]

íR T tr

H lP d <hM lP ^A |lP u | ^ W ^ H Í H ^ M d : I

P d M H iís ^ iv ii FTT5T ^ ^ < .ç < î> id : Il II

5T^Tn?r s t t t i

122 ab . lp M d ^ M I¿ H M ] em . ; lt» > (d ~ M M I°H S > M y 1 2 2 c d . í,3 ||M v iv jH d l« ll-

fP T M Í« l< a ] c o n j. ; # O T T T ^ T ^ t? T fW T tw M y 123 b. » 1 H * K < I |: ] conj. ;

° J ]U |< b K « b : M y 1 2 3 c. » « p ilc H I P T T ^ ] Bc ; °'>Ju l l c M FTT^ M y ; # JJ« llcM FTT^

B*c 124 c. r^ d lW J l ] M y c ; P fc d lW l M V oc 1 2 4 d . *TČT: ] co n j. Isa a c s o n ; ^ČT:

M y 125 d . a ífv R ^ fŤ ] c o n j. ; srfv ^T T 0 M y 1 2 6 a . 3 T ^ r:f* Ť ] c o n j. ; S p F w

M y 126 c. d -H N Ifd lH B l S ít: ] em . ; d - H M f d I H tň M y 126 d. » f^ řT -

p ïW : ) Bc ; » P h ^ fw d : M y B oc 1 2 7 d .g ^ Ť ] B °; M y B oc 1 2 8 c. »ST-

IŘ -] M y c; » ^ p - M y "c 1 2 9 a. ] B; ••ň T ^ lfd M y

 a r a w r ^ T d + č # TT f M y i l ^ R H K d : I
3 ^ 7 r ^ f % ^ % ^ n W R ^ f R r : Il ^ O II

3ÍÝ 'iň d lW 5T^FT F5T2T FJEFT *Hčpr: I

3TF ?CT«FT P T W r r r : ' - ' : l
31Ť H tW » <.fU«ílH¡ T T ^ ÍW T ^ T T il W II

31Ý <fW T J ^ ld l^ rpříTŤ fT ïïc ^ fT I

^ t^ F h = q - IfT P F ^ tfà ril ^ Il

^ R d d f ^ M ^ + K : H ^ífuncH ^R ÍH i |
cl î^«î'Jl ÍF ^ č ^ ftfŤ č T T r II $33 Il
[3T7TÖF1W T M<MIUN : ]

ïïc frr
* K « ll^ lď H tř ír H W W : I
d - c d líd d d ^ ČTvfr ç tftà r d f a ^ + H II $3* II

5T^TTï?r I
R r w *> rw t čts%čt i

í T W <+>|4j|W| d cy^8 rH H ^< J« m i $3* II

U ^ ïïf^ )W PJďT d^H H ldd : I

č T g ^ T T W 3nfwr: ^CTT + l4 d ^ R ^ d l II $3^ II

? r írfw rfrfd ' % ^ r^ r s*p y < ^ 4 d w i

li $3^s 11

1 3 4 a . = M ahäbharata supplementary passage 12.18:80a.

131 b . HTET ] e m .; F JC T M Y 131 c. Ç T T PT ] conj. A ch arya ; ÇCT M v

131 e. 3T^ vftíFT THT^TŤ ] conj. A ch arya ; <U !Í1dÍ Mv 133 a. ° ' ^ W T : ]
e m .; » * l$ < fc K M y 1 3 3 c. d tf« !^ ] conj.; d rH « ^ M y 133 d. ÎF W p rô tft-

dHv ] conj. ; íryj<&*ÍlRd M y 1 3 4 c. dvTl ] em . ; dvh- M y 135 cd. d ^ S * ' ’“ ]

B°; a W “ M VB“C 137 a. conj. Isaacson; ^ ¿ 1 ^ 1 M v
 r iw r i
^ r H ld lrH * -H4H4 (H^ fc d W II II
[*i5Ji«la'J5iM*il: dTTRTf*fa?T '^5’:]

5RTtT ^ T T I
^ f r SVf ^ S^Ho^^W vx5lM lTlrH^M «t)ld I
<T«r W T U fP fo : II II

iR»T?r ^ T T I
^ j p h r ^ T t *fr s*r *r « ^ j p r f f ^ n ^ » i
< h lR i-m ^ ^ H K I^ Iry + H liN + IV Id : II ?Vo ||

^ d d ^ H W f N t $ |H U > K : *T ^ d " ^TT I

*T SFTFT ST^T dT d I «41Hs vi f^T HTVd*TII II

d^d H N T H TW R d l rRT HTVT did1? I

m ^ 4 r^ i+ ir< 5iMM*dR«nH+H H ^ h

[-8-] u cT: I
s f r HFTtfr <fi*odlrfid»^Rd»l II II

d l d v f M d ^ « lif H W N » n s a n j ^ r ^%cT I
tdr««M^W<ll a f “l+cd H ^ d H II ||

*nrf*hn1%d>r fad ir t ^«ii(rH«M i

fd T ^ T f W 5TFT fdim id*KI'i'J| 8T W II * * * II

138ab. ? T *TT |> T T ^T d - ) to p s m is s in g in M y .

138 ab. °^T T ^ l r « ? v i ] B ; “ * T *TT rF T T TT S ' M v (to p s m issin g )

139 b. ] c o n j.; ° M y 140 a. ) c o n j.; 5T-

r^ < il M v 1 4 0 b . ^ T ^ JT V tfsftn a T ^ ] c o n j. ; U [-7 -] U M y 141 ab. W

ffaft* $ T R T ° ] c o n j . ; *JrT U *T f f t f t + $ rr+ * T ° M y 142 d. ° ^ tV ^ T ] c o n j.;

M y 1 4 4 b . d M > fl S ^ jfT ] c o n j.; d N rffM lllg l M Y 1 4 4 d . S T ^R r-

] c o n j.; M y 145 ab. f^ JT T ) c o n j. A charya;

O T f^T R T W M v (u n m e tric a l); H ^ tv tX T T f^ n “ ^ T ( ^ T B o c )*T ^“ W

B (u n m e tric a l) 145 d. 8FFT ] c o n j. Isa a cso n ; 8T U M v

 sen :

5 f ^ » < b ¥ I H l P H « l - M H I ^ I d ! ^ : I

g # ? $ Z W \\ II

d P c * > ^ tf f S » íf ^ T t W z n f ^ č T : I

3 1 H ^ < 3 T fd > < h l* T T ï r f d W : II $ V V 9 | |

W č p S f ^ p S T ^ T č W W Ž HMIcHdi W : I
3 T č R říV T f% V : f l t S » if »TV T f a f f ^ f ^ T : Il ? v c II

[^ * h *i ( K h ]

H M I + |4 P h <í 5řT 3 Ť ¡F H I< j W N « H + * I J

U H < ¿ d ^ l l ^ j u i d v T T P f y u M d J I II

¥ l ( f t l + K 4 ! 4 d H *» * Í4 » H ^ J|d : I
3 R ñ T T : J W » T W R T ^T T : d ÎH I d IW » T T II ||

f ^ r f W č ^ T W f ^ T ^ F f ^ r rN HTOTčíř ïï^cTVI
f r ^ r f r d c * i 4 m v w « + ¿ i ^ d 11 m n
[l»+^Jfl irg- gwT^- *TT*TT)

3T% ?r w * i 4 h i f ^ r q r « f N t s f r ï ï i w : i

e N V H\M\M\ T F tf 4 ď : Il Il

ïf a lfd K t f ^ ï ï f f S ^T T J¿ H * K U M IJfld : I

T T čr5T5^T%- *JřT H + l 4 f < ^ P d ^ d : Il **3 II

^ p h = » r a w 4 W f R w i

frfa ř P ^ * iih f% w fw ^ T P $ R m ;ii y n y 11

P d P d d + iJ ď f M H ( d P ^ d d ^ ^ d H I

f M w v n ^ j f w M W ^ n i f ř n r i i y e n n

146 a. J : # « b U i-M Ifd rfW » ] c o n j . ; U [-4 -] U « M l U d l f Î H » M v 1 4 8 c. °faV : ]

M Vc ; ° f à v + : + M v 1 4 9 c. ] c o n j. K a t a o k a ; h 4 v M y 1 5 2 b . S Ï t'f r

S ÍT îT T W : ] c o n j . ; Ï T T ^ T f ^ T T *TŤT: M y 153 a. 4 h iP h r1 ] em . Isa a sco n ; 4 ïïT -

fH fîlK l M y B “° (u n m e tric a l) ; 4 h |R ( K 1 Bc 154 d. ] e m . ; fV řT T T fW T 0

M v 1 5 5 c. f i l f t i l M K - ] c o n j. ; Ř f ^ R T T ° M v 1 5 5 d . T « f a 3 |f ^ < J « ÿ H H ]

c o n j. K a ta o k a ; U [ -2 -] U t l j n M v
 TTT^"

3TPMTT: fl4 d td M i T^TT F ^ F ^ T T W : I

T5TT: H I^ IU H ^ I: tH ^c M J p m im i :| II II

* T W T T ^ T t r ^ y T ^ r f ^ r f t " m W | | ^ V 9 ||

[HdW W W T |

W tt
far c F ir n m r dc+i4HicH*ft *pr: f r w : i
srf^ rr w r4 " w f a f w r h%ctii ^ 11

STWW I
^TRT 3=RT: 5fT3TT T b i |d R w : I
4 h ^ i n lf ^ d l * trm ir p f r 'f r ^ f a R f farcfc 11 \ a \ 11

H + l4 + <ui^Mlrfdd1 T ^ F ^ r: I
dr^«l4 shlfr H^cq d rjid : fP ic H ril II

TSpT df?W cf ^F m cf W T TTPffpicT: I

W T ffa fa rfh ^ W II II

T T $ rT HVfHfa : H fa d lrH + H I
3T5TPT dcM^cd H H ^ Id l ^ Id M H O T : II II

M w r h i^ ^ T s T F f d rtfttf> H W 4 I

3rfH oi|^j| f ^ T R T W d r + l 4 o i|y + ^T%cTII ^ II

H T rfir^ s ^ n f r 4 W ^ w t< p r: i
m w sfmrt* s*r d ^ 4 H a ^ 4 : w : n ^> r h

*T T 'p f r W TT% T ^ v r f^ W : I
156 a . 3TTVTT: ] c o n j.; 3TTVTT M y 156 c. M H II« H 4 l: ] e ra .; 'T T W T W :

M y 1 5 7 b . H tT T W W fw r» ] c o n j. Is a a c s o n ; M y 1 5 7 c.

J ] c o n j. Isa a cso n ; ' T ^ W t y M y 1 5 8 a . d * - H IM IM " ] e m .; i f H l ^ l 'T M y 159

c. iT tf^ fr ] e m .; * T t^ T M y1 6 1 a . f r f ^ W T ] Be ; ( r f w M y B oc 1 6 3 c. 3T-

faW R IT ] c o n j. ; S T fW rT T M y 164 b. S ^ w fT : ] c o n j. ; *T T fT

H tT T ^ r ^ W : M y 164 d. ] c o n j. ; q V ^fr M y
 s e n :

M n f r t f t $ c t H i i d i 'i ^ d ^ t f r rp r i
nr=hjt: w iW O M t f f : 11 n

fjtMc«HlcHH : f o P T H F f t F J i^ F I
H R F F T F t F 4dfH I-H H Id< id^M < bldJI ^ II
[ftrd d n fa ^ rfifr:]

^ « d o M l ^ 5 1 d H ii H rfl f l'J lf d F 5 P T F I

d d T g f l f t f t d W « « ^ H U M I F d : II II

d ^ c H ^ P ^ d : ifT W T : « H ld l s f t ^ i P d d ' : I

t^ T : F t t F F T ? F H-MHHI y + |4 |< h H II II

c l 'd ^ d FVT" 5 t t d % W : W W H tc T I

f i t F F T T cF t d d t W : II *vso ||

^ d f d d j R b d : ^ T t 5 ft^ td c d > l4 d ^ d ld j I

r+ ^ ^ H ^ lfilH f ^ f F T R T W : fP T c n ril W II

S F F tf : * H « t) H lR l+ l4 + < > J |o q m ^ r d ^ r * ^ d v

167. 3TfT d T n rrffd T d T

ftT d r^ T T rR F : 5 p f d f d F I

H lrM H Id I

31^|U|i|H»J-: | 3TTdTd: folded ^ 5 F I ^-¿sUdBbdMliPJr fd fsd F I F<OTT-

d d t fd ?P T P m fr cK d T h d d T d fo rd d d T d fW ^ d H H ld [rH M IM H IcH sH d d d W

I T V y a m b a k a i a m b h u ’s ¿ i i u h i t a a d K i r a n a 1 : 1 5 , I F P T . N o . 1 1 0 2 , p p . 1 6 - 1 7 .

165 cd. “«*^<¿1 ld ^ f? t)0 ] c o n j. K a ta o k a ; “d d 'T t M y 1 6 6 b . <-41 i l l -

'J % F T 5 d 1 '] c o n j.; t-MI « 4 1'¿ c l t n s , t i Y M y 1 6 7 a. °c*M : ] ¿ ¡H i; °cH * il ld > 4

M y *
1 6 7 c . d T d T d T d t H % d F T T dv 1 M v ;1 H I c M d l d d ^ d f H H K¿ iH i 168 b. d -

rft] c o n j.; H ^i M v 169 d . ] e m .; dT ddF T M y 170 a. ]

c o n j.; M v 170 d. ] c o n j.; M v 172 a. SFTFT: ] co n j.

Isaacson ; STRf: My
V9o

*flF H «M *U W dl S ^ H f a H f d r ^ H ^ f c d l
*lt S^fT ^f^T T tffW : T T fc ft *TW^T ^ Itp T T II ^ II

ii ?ftr ’¡fW rr^- W v T ^ n h rf^ w T r^ v r^ h : n

172 b. °x m ° ] c o n j. Isa a cso n ; ° v iIf« ° M v 172 c. ° J |d ) Smm ° ] c o n j. Isa a c­

son; " I M W ' M v

 w r: TT Z W : Il * II

sre rsr i
h H ih U m } fr*rf?r: i
ÿTvrrf^^TBiPT ïT F tM ' H f P í l w TMI * II
[íTtüFTFT ITRTT]

d «y)'j i * i i h m mI'jI'I HT^mcI ^JTTI

vj|M I-d> S ^ ^ í f *iy « W I« J H N + : II R II

ČTVT M M řftOT d ^ + l SjpHT I

č T r$ rfrq ^ # t^ n rh ^ 5 rfW ^ : n 3 n

^ 3 -: ^ t s r č rf^ T ^ R T T f I

Jl° ^ T d « f f g ^ t T T P Í T ¿Tl'Jl'l c T Ç « :^ T T » Il * II

[«MniHi«?: ]

«3TTTR"» ««Sfřtďjj Vld^fď: 5 f ^ t f ^ T I

Jfld«hlf¿nfa*dW w : «hlld+dl^+H II it II

č T T ^ T tR č řT 'S?: «tilHTp ď P ťfd f ^ T : I

srfrw fr t i ^ K d i n i d 11 ^ 11

«hinMrîï 'S?: R-^cTl S^": 'jfv^tdlTRT I

2ab. Cf. M rgendravidyäpäda 13:9ab: PÎÎF^TTÇÇPTl" S u¿ H l ¿ÎÏmI*) :

6b. = M rgendravidyäpäda 13:10d and M atangavidyäpäda 23:85b.

1 b. 0^ ffa rR T t ] M y B oc; °dY"<bl-d < 0 Bc 2a. d < h v r | H ] conj.; d -4 ïv n il

U [-2 -]U M v 2 c. ° ^ p í f ] em. ; M v B oc; Bc 3 a. řf^T T ]

conj.; ft^ T T M v 3 b. S^FH T ] e m .; 3T P JçT M v 3 d. 0 ] conj.;

c h t^ řT M v 4 b. c îfg ^ 5 R 7 ] em . ; M v 4 c. M ^ jf d ? f e ^ T -

PTT ] co n j. ; i T ^ T t ( Ý ? )f^ T 5 T B f M v ; J l ^ d ^ ^ l W B 4 d. d ^ T T ]

conj. ; cTÇ L)[-3-]U M v 5 a . 3TTH T M<îtTlq^ ] conj. Acharya; U[-3-]U t i 4 tTl<*Jî

M v 7 b. °d ? 1 ld ] conj.; ° d ^ “ M y
 'TTRar

u[-2-]u 5tT u[-8-]u II \s II

«SK*M HId1<M «tiidfofw4dP(U$: I

f d r ^ i ^ i r H ^ i ^ K ^ ^ i u ^ r - i c n c; n

f ^ < - H f u |^ ^ d y « h l 5 T f d M d l ^ H : I
V ld ^ r d P ia id ; II \ II

d^ Ir * ) id fd r^4N I d*l«bU<J: I
dd>4flR-Mdl vfTt fa iM M fd H lH ^ : II ?o ||
[T^TH ]

d f c ^ f^ lT ^ T ^ t r r : I

'T T T f ^ T T f ^ t T r H r ^ T T ^ t ^ W W : II ft II

<U dH °i|fdH : ST^T « T ^T :> d -d lM ^ STT: I

T e rro r s v * t^ tw : « k t h ^ s t t P w : ii ^ 11

^41^^ S V cTTH TW : ^ T ^ T : {gTVTT^T: I

a l H i h : ^ H f d f H ld H I ^ I T : ^ T ^ k T I I ^ II

^ T R T T ^ * P H ^ d ld l S«T I
* p r r 3 d ir w f a f ^ m r e r : 11 n

r**n « li dl-M l rfr^T P = W f W T : I

^JcT: W T rT T fiT ^T ^T T W : II ^ II

3R H V fF H H I+ l^ n H ^ T T k ^ r fw : I
1 0 . C f. M r g e n d r a v i d y a p a d a 1 3 :1 2 :

B FT ^ T R if r * d ld l: T frT T < iV I * 1 d 4 |: I i f R R T T ^ T : ?TF^: ^ T T W :

8 d. o f^ T F T ° ] e m .; »f^R T T ® M y 9 b. ® H ^ F F t^ T : ] e m .; M y

9 d. “ Ih cI« ^ * ) c o n j.\ 0 Ih c ii* ti< .: M y 1 0 c . cl <s « i*-‘T c f r ] c o n j. ; c i * 3 '5 < i —

iff M y 11 b. ] e m .; M y 12 b. W ! ] c o n j.-, U [-2 -]U

M y 13 d. ] c o n j. ; g ^ T ^ T M y 14 a. ]c o n j . ; W U HT M y

14 d. ] c o n j.; M y 15 a . fW»*fl m i ]e m . ; P » 4 |U | M y

• ] c o n j. Sanderson; m * * il M y 1 5 c . 51^": TSTcT ] c o n j. ;

M y B“ ; < I W B c
 :

: srrf^nh" C l •n ^ n

čnrtířšň- t T ^ F ř r ^ t č F ^ p m t ^ r : i
3řfTčT: S Ítd W T K W : U M fd d ^ + ^ d J I W 11

W r Sr5^TW TTT»f: H^t^TfŤčTTW: I

3r^r:^ŤTTT^ŤTTT: ? ř r f w t ^ T ? ^ T : II ^ II

tzt: t ^ t t p t r t t t : ^ sřtč řr f ^ r ^ r : i
iT^rTSRřníTFT: f ^ ^ jfldíSH lfTT: II II

? > IH ^ > s f w : H IVlR ^jp^d^Sld: I

16cd. « « t i : H l(u |* í| J R - rm w '- M T l H " O <.« : q u o t e d a d S v a c c h a n d a t a n t r a 1 0 :3 3 .

1 7 a b . d H :tis f l H tj l *-Tl tj 3 d ^ - M ^ v i n l {><♦>: q u o t e d a d S v a c c h a n d a t a n t r a 1 0 : 4 3

17cd. dV T ’sfh T T T T ri"

íftc T í ^H dvrq ti d H < -d d ^ Jd lH ^ d ^ q u o t e d a d S v a c c h a n d a ta n t r a 1 0 :4 6 .

18ab. S č ^ p o T R T T W : d ^ í ^ s R d i H « » ! : q u o t e d a d S v a c c h a n d a t a n t r a 1 0 :4 3 .

1 8 c d . 3 T Ť r:H Ť T F T ^ Ť n T : íftf^ č ftT T ^ T M T : : q u o te d a d S v a c c h a n d a ta n tr a

1 0 :4 0 b c .

1 9 —2 0 b . ^ > ílM < |q Í

'R T : q ^ m iT T ^ T T : ^ V Íld t f ^ T ^ T : I

*RTRTCŤTV T¥T: f a ř f íftč T f^ ftřrr: I

< t* IH ^ S fařT : M I K i r f ^ - b U d ^ d ^ H : I a d S v a c c h a n d a t a n t r a 1 0 :3 4

16d. “ “ T í T f : ] to p s m is s in g in M v .

1 7 a b . to p s o f a ll b u t t h e la s t 2 s y lla b le s m is s in g in M v .

19 from °< íi< 5 h : u p t o a n d i n c l u d i n g < h i« i ° in t h e n e x t lin e b u t o n e , t h e t o p s o f a ll

a k s a r a s a r e m is s in g in M y .

16 d. id fw u j.^ *T ť l T T : ] B SvaU ; fafo ro T (f.3 2 r ) r r T T T T : M y 1 7 a b . ČT-

* T :H sfT t f ^ T i f r ^ t č F ^ T p m t ^ : ] B , S v a U ; ČT *T: f f š T r ^ T ^ r í T r ^ ^ ř r ^ r

jpr If r M y 17 d. B M W d ^ + H fd ] c o n j. ; M y ; H *R čT-

řT jd lM td v SvaU 18 d. “^ T : ] M y ; SvaU 19 b. ]

B , S va U -, ^ 3 lftd > 7 >T: M v 1 9 d . RŘ" g - 5 f t t r f ^ f h r r : ] B , SvaU ) T *

<j 5T r ď r ^ *r r w t : m v 20 ab. sfa<r: ^ i? ifw ij« r 0] c o n j. ; o^t

d d lliir H « b U |f M y ; “^ f t sfačT : 'T T J ď w + u d ° SvaU
 <T T T ^ Č F^

d M F d M d < í^ R < íK < ď d ^ F ^ " : I

^ ( R ^ H Í d J IN lh W^TTTTTfnT^": Il ^ II

ÇJTVTTT ^TTč*T^ ^TMI <l(d <*-d i : I

3 T H fh rr s n í l c i ^ ď l^ H ÎT J ^ II II

d H l^ lO sfJH fi4.1^1 d l ^ K Î d ^ d d : I
^ l^ ^ v r^ H p řl^ M n iu iH R ^ R d : Il ^ II

H^mFčTTT^ŤírtWr: ^ d H l^ Í H d H H : I
II ||

M'm<: H ^ ^ T T Ť m m T T w N r: I

20cd. ^ S ÍŤ

? % d*<řlS>: ad Svacchandatantra 10:34.

21 ab . R ^ K ^ fd : a d S v a c c h a n d a t a n t r a 1 0 :3 5 .

21 cd. « { ¡ft^ H Írl « IN lfù l ^ M T T T T fT tr^ " : fR f 'T T F T Ť Ê T W : ad Svacchanda-

t a n t r a 1 0 :3 5 .

2 2 a b . ^ T V Í T f r < ¿H lcM tf ^T V T T T fT F tT T : a d S v a c c h a n d a ta n t r a 1 0 :3 5 .

23ab. 34H ^«ň S M < l< JfM ld g č ft^ F S T ^ flf I

d M lfl l i l sfN lř^ rm t" r i ï ç i f l l i P l í i G d : a d S v a c c h a n d a t a n t r a 1 0 :3 5 .

2 3 c d . ^ « s i ^ ^ t M v r q r i p r i ^ H m v i H R ^ R c i ’• a d S v a c c h a n d a t a n t r a 1 0 : 4 4 .

24. ^ d H fd lM ^ rtň lb : iiq ^ v r^ q T rid M n : I

'Jig'H^I 'xqt1Pil(ill><ilH^e(q«ç : I s f c i ^ W t FTT Pi : a d S v a c c h a n d a t a n t r a 1 0 :4 1 .

2 5 a b . IT F T T T : + : a d S v a c c h a n d a t a n t r a 1 0 :4 3 .

20 cd. qrT levuui ] c o n j. ; ^ftftOTTTT: x ď : Ix ^T:

My ; SvaU 21 a. d lH < l^ ' ] S v a l/; dlHdHMI *

Mv 22 cd. 3 F ^ fh ř T S M O ^ uI 5 T j4 ^ ] em. ; 3¡<4 0 «ÎÏ4 (1«|U|

M ^P d M y ; S H lK JfH ld ^ ^ d l ^ ^ d ^ P d SvaU 24 a. fR F T ° ]

M v ; ^ jd H ° SvaU 2 4 b . q iq r ř l u 'r q p i d i « i n : ] SvaU ; iiq riï \ r q I m a l *1 c l : M y

25 b. « r r m u m F R ^ r : ] c o n j. ; °H Ítiy i* P N < b » U : M v ; -»«4*41 > Í I H : SvaU

 ř r ^ r a t s a n řfr^ T f^ n ^ w íT řre n ír: n ^y, 11

* p T T W : ^ J T T W W ^ T T f T T t f ^ r : II ^ II

^llrH H l t H l ^ ^ l l J I W d f I
f ^ N n r : f w R T f ^ f ^ r n f t f e ř r r r : n ^vs 11

R píluii f r r r : sřrwr: # ^ f% fiR T w : i

II ^ II

f ^ w f r ^ d r ^ H i a\\ «i t uií ^ t d 'í^tj| : 1

^ d <u<ri ÍW R ÍR P ^Fčfď: ^ R d l : II ^ II

2 5 c —2 6 b . f í l ^ m : HJWHMPň P d S & td d ď J ld : I
P d ^ ^ d l f i l S eT W T tM T f^ T ^ ^ H vR m " : I ad Svacchandatantra 10:42.

2 6 c d . yiH ir^l: <fc<falUWrf$: F ^ ř n r f n f t f ^ r : ad Svacchandatantra 10:46.

2 7 c d . J 7 J Š - sřhT T P T T

PdP-ídl«: f v m n f ^ f 8 T r f t f 5 č f R T : ad Svacchandatantra 10:52.

2 8 a b . fvi*í1uri f ^ 7 : sřnrr: w f e f w : ad Svacchandatantra 10:46.

2 8 c d . cil^^ci*^ň" vrqr1FjTl§H«r«t>^K.fq<J§ l ad Svacchandatantra 10:48.

29ab . ■íl'K |i|Í

p q v ^ l n t c P ^ r l R Í l v l ^ u i ^ ^ f l ^ ^ v i : ad Svacchandatantra 10:51.

2 9 c d . ^ T T W P d d l< W 5TňTT: '¿ d ^ P ld l: I

d f H K f ň * f r ^ fn r š ^ r t t <f w ad Svacchandatantra 10:48.

25 cd. f w ^ T K t S&TFT-OlMl Pv) h ^ « T d f R < d O T " : ] SvaU ; P d ^ ^ l ^ l & T B T tV f f r -

^ ¡ R T O W : M v B “e ; P d * ^ d ! * P l N T Ť f r * ř r Pd * W d < d O T -: B c 26 a. H t-

^ 4 1 « : ] SvaU; M y 26 b. ': ] conj.; : M y SvaU

2 6 c. g r r r T W : *><¿*11**1 m 0 ) co n j. ; y * d i * l : ^^ ÍT U F T U T : M y ; H 119:
5T T 7m f?": SvaU 2 7 b . d>«d?>0 ] c o n j.; * ¡7 8 ^° M y 2 7 c. P ď - id m : ] SvaU;.
3 « f íd m : M y • P d M m iP í 0 ] M y B °c , SvaU; PmiBlPÍT B° 28 a. f ^ f N Ť ]

SvaU ; dt4|uii M y ; P + iP ď Jli Bc; 3 tfw B oc 28 b. ] SvaU;

?T: M v 28 cd. » W ^ W g + ^ S i0 ] SvaU; o ^M d d + IH « ^ « M y 29 a. P d d ^ íf ]

M y ; PdU ^dl SvaU 29 ab . f ^ f ^ H P M ^ l t F T f ř T 0 ] SvaU; f ^ f ^ T r a ř T ^ T -

5 M ^ ltR 7 e M y 29 c. tř R ^ T T ] SvaU ; 3 d < ud l M y

 TTT^" ČT^"

d I R -l y f d M fT T f w : : I

č P lT ^ ít S ^ T č T T f i T ^ R Ť ^ f ^ Ť T f ^ T f ^ ^ : II II

3RH V '^ m ^ t T T T M i f : I

p r ^ r : ii 3 S ii

H $ l< U d d V l *Tf iT ^ T T lf r + : I

: II II

T ^ T ^ sfaf^ T T : STF^ fFPdT Í M H ^ T T : I

3 F tT C T ď rfÍT Ť ^ T T fP íč T II 3 3 II

^«brusT i P ^ & d i : í p f H iP ia ^ d g :< g < « i: I

[f^ T F T :]

IT Č ^ T H d fd H W lfu i P ď v lc d l^ M M ^ H J I 3 * II

*T f ^ f ^ ^ t Z T : I

< ^ iy « P )P d + * | d H H d l P í P M ’ : II 3 * II

d r5 P T T fV : { T H M 'U l r t K l H ^ < b '< í < : I

t^ U á iJ J M H H ld lífl T P : H t T ^ r S T R 7 r : t II 3 ^ II

H iP n iK i^ d K iiT i :x<t>ciR-«i<brld <.: I

¿$H lPu|: f K I ^ R d ^ - d ^ ^ x íld d : II 3 ^ ||

30 . a ifn y w ^ f ii fcn r: í h ^ O ^ i ^ ^ c i

č n íT ^ rť ': a d S v a c c h a n d a t a n t r a 1 0 : 3 3 .

S la b . S T ^ tf^ ^ ff^ fH T ř^ v T : ^ T n jS ^ T T fŤ fif: a d S v a c c h a n d a ta n tr a 1 0 :3 3 .

31cd. <$6 q K : ji ^ - n q ^ l 'j \r q t* i : a d S v a c c h a n d a ta n t r a 1 0 :3 6 .

3 0 a . ČRTTT ] M y c B , SvaU ; x T x M v 30 b. egPŤ T ^T čT : ] Bc ;

t i <5 o l >*»1n n : M VB °C; ^ T ^ f lW F ř P J f lT : SvaU 3 0 c. čTV TFTt S ^ 0 ] SvaU ;

d V T T W * M y 3 0 d . c d fd H lId d 0 ] M v ; č ^ f r m f W 0 SvaU 31 a. a í f T ^

] M v ; SvaU 31 b. ] S va U ; ^ l« S fe < > M v

31 cd. v rd H p ^ « : ] M v ; : SvaU

32 c. ] e m .; l* d ^ d M y 3 4 b . 'T T ÍT O 0 ] c o n j. ; q ifro i M y 35 a. f -

* d |U < S fd F em .; f> H H Í4 W W f& m z t M y 3 7 c. fld IfS Í * ] c o n j.;

« < 1 $ » ° M y
TW: TZtT:

M î t fèrf^r: d t - m ^ H H Ï * r t: i
S<^ f^ T T ^ Ť T ^ ^ T : I
(h <i||U |IH fM ai^l f r p r : T t ^ f w i l ^ II

fč íF č T V T fW ^ I

u [-4 -]u JT T v frfr: + U ó l O ^ M i r « i r * T : Il II

f P R Ï Ï R t 3 ^ Ï Ï W : I

[M ld ltfH H V lJ

JT fŤ R T R Ť IT Ť ^T > l4 ^ l d M d H + H II Y o II

aTPTRT H<dltfHp4 ftřR T T T O Ífd ^ d I

H ^ld H TTTTW T MldlH M Ť JRRTII Y* ||

TT#ígŤ frfiT T T f^Ť tr ^ llT T T T g ^ " : I

3T P Ť T ^ * l|+ u ií* > < 4 : f f e ř f T É R R řT : ï ï f d ' : II Y ^ ||

H^FřTRT fl< k d H ¡ HTHt im r^ŤT T T W : i

črgF^ÍWT T d c H > I I H M m ČRT FJČRTII Y^ ||

3 8 a b c d . f» rf?r Ř T ÍH : H g f^O T d f M I ^ I jd ^ H d : I

H t srâ- m ^ r m tg r : $ < H i u - 5 w ¿ á 5 ¿ : li f á r ’t f t T T T H T f r s i f r : a d S v a c c h a n d a t a n t r a

1 0 :9 4 .

4 2 c d , 4 4 ab , 4 5 cd , 4 7 ab , 4 8 cd , 5 0 ab , 51 c-f.

3TTHT^r S(l|+u|ftaj: fP<iHÏ faW T: HÍH: I ¡TTčTTFt S ÍT H & ld ï dl^PfctffPçdHd : II

fSTSpTTHTTW: * H d 1 I iT M frM I^ w fc ťt Pd<fc¿Md: II
H ^ld rl f^TVHTW: H M I$ « + 11$•<*>: I <«ld<rl f ^ s t r f t 5 ^ f f *ftH fH :r^ T : II
«làdlPd PfHUfTPd H tW F^f>H ^TW f»r: I gH?t H fN č ft SN fd I ¿Pd fd W^iPlfpň' II
a d S v a c c h a n d a t a n t r a 1 0 :1 1 3 .

4 3 . H jflT s f h l T H t

38 b. d t- H I ^ H d l ] M y ; d H U ^ I j d t ° SvaU 3 8 c d . H t S < ^ H Ç fT T H ftT :

f .'H lU if d tíL á d d : ] SvaU ; H f^ H ^ T tH t# T : frW IJ f r d ^ P s f : M y 3 8 ef. ÍH T -

H W n rfV H T čT T P i y m : ] c o n j. S a n d e r s o n ; Í H T U «HHÍMBrni Pl<jmi M v 3 9 d . fT -

T 3 tfr° ) e m .; fá s tT » M y 41 c. T H T W ] c o n j.; THŘT M y 43 b . M ltď -d

T W T : ] M y ; H fH lfd lH l-rd H H SvaU 43 c . < T « ¿ J - q f a l¡ H d c F ÎÏU IlH j SvaU ;

d* H < H Í T ČTČT f d W I H M y
 TTT^ ČF^

'TTčTT# SÍT I
H « U d « H H W l: T O frm -: M T f ^ : II YY II

čRT^TTHTW M iM -dfd^R dH I
ČRT# f^ T T F T T W : 47MH1 II Y* ||

ídd <í iTtW Tf^RŤT# dft-H-Md : feRTT I

čT ÍW «řr ^ Id H > > 3 T f d { ¡ u f i á d H II Y ^ ||

TTHfr4l<pí| *T Id + d H H : I
rR R č F T : FJčTT d l f l W ^ l u M f^ W : II yvs ||

<??l«ll dccí)«u cl Hi ?r> d jj *i FVd d d^ I

H^Idcí f^T^TTW : diHI^<a d><.H«h: II Yc; II

*T ^p fr« J m d l^H H » I
I^ T # ? W W cldir^á H ^lddH II Y \ ||

<!Tld3 HfafTtRTT: I
H H I4»IU «I d ^ H lil'-M fd ^ l^ d 'ld il: II *o II

<.dldH lH Íd w i d |
'HŽdlfd f w ^ T Í T H tr?TT^Ť^TrP rf^r: I
M ld l^ #fPT čfr S M W Iifd fd H + r^ H l II II

flM * d lc tN < d M Í HTFt ^fM lf^HInSIHH I

d < « J lu ií =T d c H ftu iW M I« d r f^ d H II ad Svacchandatantra 10:95c-97b.

44 a. * U d l£ ] c o n j. ; < H d lH l M y 44 b. ^ f ^ H f f ^ T T ^ T : ] e m .; řfr-

H j d is i^ : M y ; q iq f^ r íT p jd 1*1*1: SvaU 44 cd. ° q m i : TOň^rr: ] conj.; ° d m i

T O ftn T M y 46 c. d fv id rl ^ Id ] conj. ; dfvld U M y 47 a b . JTM

H* <^<ř<Tl ] SvaU ; rp T ^ T T ^* H* * > < £ $ : <m <6 cT| M y 48 d. ^JT F R T : ]

conj.; : M y ; ^ rrr^ T : SvaU 49 ab. Ij r lH ]

conj.; 0T FtF ?T L)[-5-]U M y 4 9 c. ° ] conj. Isaacson; °
M y 49 d. Í hW ] conj. Acharya; c íd ili M y 50 a. < J ^ u h ] M y ; < ^ ¿^ ¡1

SvaU 50 b. ^ T f r : ^ T : ] SvaU ; JT ^ řt My 50 d. °Ť n j: )
em .; °ŤRT M y 51 e. M ld lr) ] conj.; M ld l^ : M y ; g čT rf SvaU
 PdaPrl f^ R ^ tc fC T : f$ < -H $ d H P ^ d l: II XR II
[*TC*T:]

d t-Ml ^4 d : FJid" ^ f T c ^ r t ^ f iE f ^ r t I
R + d f tr ^ r r r R n r TW T^pTTZFnrii 11

^irui«NM^^Tda+diiMrddiJiHH i
d c $ ^ l d + V u^M H lP^M <H U d*>H II * * II

cRfvrePT t f ^ t f r d p ^ R ^ r: ^ y T d f a d : I
^ )< -H p u m ^ l4 t T # : : ^rfW cf: II * * II

dcjifcsjiddi mR ^ l d + : wfPRTT ^ T : I
^ f h R t 3TT: 5TTRT: II II

^T: T P it *R^fTFTT% I
^ ^ lP i< d H ^ H lP f: ^ f t f > f 4 ^ T r r T ^ r : II ||

^RTrf FfTfcT TTRRT TTrTRT %T d c ^ d H j I *c; ||

^id+H )d PdRsTr f q w f f T R ^ r : i
d T d £ d H < b l^ V d 1 ^ 'b )d < fi*d H t II II

H ld lH U H * WUW ^Id+lPHPid $pRT I

TT#^- H ^ T R R F f^ m T II ||

52 b. »S ^F T : ] c o n j.; M y 53 b. i ^ f ^ T T ] M y ; ^ Id + f^ lK -

f e g ' *IH B 54 c. ° ^ T T ^ t^ T 0 ] c o n j. S a n d e r s o n ; ® fj|d .< fcl< ;.s 0 M v 54 d. ® ^-

TT® ] M v ; ® ^TT® B 55 b. ^T ^F : ] M y ; ?T ^ F : B 55 c. ] c o n j.;

°M ^ lP » T M y 55 d. T ^ : H f: $ « P y d : ] c o n j. Isa a cso n ; T ^ T ^ tf ^ lr h :

M v 56 a. ] em . Sanderson; T l% M v 56 d. °> jfT c r: ] B ; ® >JW : M v

57 b . iT ^ F T T f^ : ] c o n j.; M < |< F W I M v 57 c. ^ i H i i d » ] e m .;

M y 58 a. q % -p 4 * fl ® ] c o n j. Sanderson; v f~ ¥ ^ a M y 60 b. ^ T ^ rrfv fB tT ] B ;

5 ld d ilfV i8 d M v
 TTT^

FTTcT *T ^ h T<P|
Jp|i|<i4Vh<l: II ^ II

t ^ - ijTTT: ^ T f f ^ T % ^ f f > T f W : I
o t t : e frfr ?rPr: fntr *r^fr s*jcfr s t t : ii ^
^ s^g^VTT: *TTT d p < l d i : h R* i «« cii : I
[yF ^fhrg^Fr)

^ n ^ f h r h % ^ tt ir^ n n sP rH T f^ R m i ^ 11

HTTcT ^ f t f v ^ " <«4* T W I

T W fTT ^ H IH fH H I^ d H II \Y II

^lrt(l<b STc^T^T *P“Md * I

*TV«ikJ|uAt|1 ^ 1 ^ vr^:H^II \X. II
^T : ^ w < ti: I
<p*1 • II ^ II

fw f^ T W ^ ftw ^ ^ y iu ^ ^ p ^ d : I
^ « I ^ W : ^ l l ^ ^ l R d l : I I ^\9 II

i| <1R d H •*11: 5^TT f«l <1-VI<♦>Rd d I : JC: I

J ^ F T T ^ ^ jT ^ tr R d f d d f d d l P l d l : II ^c; II
86b. a d S v a c c h a n d a ta n t r a 1 0 :1 2 4

67cd. s fr iF i^ fw r: TRr I M fg e n d r a v r tti-

d T p ik a a d v i d y a p a d a 1 3 :6 0 , p . 3 7 5 . T h e s a m e u n i t is q u o t e d in a d a m a g e d f o r m in t h e

N a n a v a r a n a v i l a k k a t t a r u m p a t a v i v e k a m , V o l. 2 , p . 8 8 1 .

01 ab. W ^clWl * jfT ° 1 C0DJ ‘ ’» \ Mv 61 d. ° 9 ^ T T : ] cm .

Sanderson; • M v 62 d. Ih ^I ] c o n j.; M y 6 3 d . IT^T0 ] em .;

M Y 65 b. ] e m .S a n d e r s o n ; J l r i r t r M v B o c ; B c 65 d. ]

em . S a n d erso n ; M v 66 d. °R V 3 ^ ] c o n j. ; ° ^ 'S c l M y 6 7 c d . <J UI -

W T : % ilT 0 ] M y ; * F T ^ f P J T % 3TT° M rV rD T ; JF T C ^fP T T : — N a V iV i 67 d. ° ^ -

^ 4 ° ] M V cB , M ^ V ^ D T , N a V iV i; x ^ f “x ^ < - 4 ° M v 68 b. 0^ R i d l t ] em . ;

° $ ifd d l M v 68 cd. fd d H d fa d l ° ] c o n j. ; JT T R T ^ jT R ^ T

fddfd»rffldl ° M v
W d : 'TCřT:

« ^ P H I - d f ^ d l: I
^H < d yM IH U y+ lftld r< iJIH < .l: II II

f ^ n ř m T jj5 ^T 5 T g fe rrR řrf^ n ^ r: i

^tth r^ftT T P Ť T ^ T ^ T ^ T ^ I I V9o ||

fH T H IH I4K I fdWT W d fa w r fH d tl
p j FPJčTd^T p H I 'd l HHi^ <I II V9^ II

ipTT^TFTT^TT <Mlld c l^ H l^ d ^ 'il I

m $i'ti srrfd d rrw F T ii ^ ii

d ih ’STdT: W ^ T P r: &fl <1HH«4H^tf} čT: I

dR-H<a<fd h i j*Tl h ^ p ť čtčt f j ^ t i i vs^

w m H sw dl d t ^ h ih d v r <<^%čr» i
^ T f T T W ^ d T ^ r F ^ d f F i ^ l l V3V ||

7 1 —7 2 a b . ITtTT d R T P F R T f^ H T w ffa d T n fč P fr I

?CT « i^ d ^ u i f ^ r r f % d d t^ rri
^ I U ||i||^ d l T P lT ^ d T fr T ^ S ^ I *fčT 'tfl'H N iyfriM ad Svacchandatantra
10:211.
73. 31F ^ sfhTTRT
d^.'^TdTTrf d^TT: fiftŤtedV-TtjfčT: I
d fF Ť V T fd ítd P Í T ČTČT F f P T I ad Svacchandatantra 10:220.

7 4 c —7 5 . ^ iftd T P T r
% d T ^ rF T T T ^ 5 T ^ T
3F**TTŤTT # ^ T T *TT * T T H T : U $ « l P c « l d l : I

ČTT f £ T fd fV T >ítčTT: # ^ T T H W t *TčPT I ad Svacchandatantra 10:216.

69 a. » H K If+ líl ] c o n j. A c h a r y a ; » 4 |« IH > I T M v 69 b. « P d ^ d l: ] c o n j.; « fa

T *TTt M y 7 0 c . * )4 » í< i^ tfl* H i» n ] c o n j.; i f a v f I •*I -Clcl I*r> M v 71 b .

d d faT T ] c o n j.; PddčPd d d faT T : M v ; f a d T f a r *fafaT T SvaU 7 2 a . TF T T Č T ]

SvaU ; TFTT M v 73 a. d ] e m . ; 3*faT dT : d M y ; 3 t : U ^ SvaU

74 b. Č P ÍT V ^d ] c o n j.; x ^ T x B T Č T ČTVT ” “ M v ; % Č J3T H M d ' d d T

B 7 4 c .0 ] SvaU B c ; f T T ^ M v (th e to p s o f th e a ksa ra s a re m is s in g );

P d d iy « B ac • “T ^ P ] SvaU ; «Ť dt M v
 M<1^ ČT^

3T ^F T T W %^TT W íT W : : I
ČTT fa^ T T HtčTT: *RT*TII vs* II

f H T H ^ n R W P í t *fwO\T\ I

^ n r * w > i T H i r ^ d N m <t 3 čt : ii ii

f ^ T íT T rM lfn P í^ lP H : I

c llP s d lP l W : fM ^ T tř^ T T P Ř tT ^ T ^ f ll V9V9 II

W W ^ T Č P ÍT S čSR T ^ ř f r i F W í T : I

« ď í H d I ^TT fF T JTTWr fq -ym O f^řTII Vsc; ||

T tf W T ^ K ^ H lP f H v liy id l H ^ H lP ld l I

^ H N H l n ^ c ^ č b f d j ^ H K H : » II V 9 ^ II

^ řrrjŤ T T č řr ^ r : s t č w 'j^ f a č ř r w : i

^ y ^ p y f d l u l : f ^ J T ^ Í ^ f w : II q ° ||

ÍT f^ Ť T T ^ T čTP T l H W d : F J ď : I

7 7 , 7 8 c d - 7 9 . ^čfP T hO m <N Í

f^T Hic^tPt (5«4il*i šnjT^TPÍTTTcP: I íPjcltld <4cl: fT ^ T ^ T T T C ^ T ď-McI I

5 le t I čTMT T

M<5Httt ¡Jet %ft\ h ic - mi Rt'y i m 0 Rtid I ^ T Í W dl c^MiíVHvtiwicfT *íl <s*11Pi cl i II

‘ ť^ fr *P H I'J'Tl Ptilcytti^djj I«;*!: I ad Svacchandatantra 10:206.

8 1 a b , 83. J liP tc n T ^ J 'f tH T T l mI I cTI •ftč T fč ^ č ft P í R : I

^H dd f r f r : %čft q r %čřr i

*Jr*pTT ÍTFTTTdt s f r T f w ^ K l f d d l I ad Svacchandatantra 10:199.

77 From cl IHscil Pi to «ticrl 0 the tops are missing in Mv .

75 b. ci 5 tT| ctI: ] M v ; iT^ftfcVcTT: SvaU (unmetrical) 75 c. ČTT ] SvaU; ČTŤ

My 7 6 c. T^5T ] e m .; Mv 77 a. f £ T ] SvaU; Mv 77 c. cTTfr-
ČTTŤT ) B ; ČT I IT ČT I TT My ; B » p n l T SvaU 77 cd . Tcf: f T ^ F W ^ T ]
SvaU-, » T T ř T T r TT T M y ; W : Ifl-iH IH Jdl'cl (TT B “ ) T B . ]
em.; ^ H c l I (line 2) Mv ; SvaU 7 8 b. T ^ cfl ] conj.; ^ 4 c ft M y
7 8 c - 7 9 . T5TČTT ^TT fT T • č f ^ W T T : ] SvaU] om. M y 8 0 a . «iWt: ] em.
Sanderson; ěfrčT: M y 81 a. d i d 1^1 ] M y ; ^ fítT T T t SvaU 81 b . • f t d f d d :
TJČT: ] M y ; 'í ld f c d c íl fPrfT: SvaU
W : MdH:

čTFTT^TřTŤ T^T II q? II
d4^íl m^TTT <*-Ml -d«-5Hd I f o w I
TTW < ^ fd d^l-W ld ^P Ť <J-MHIH<+>-H II II
íftř T W fr ífr : %čfT W % rft M^I^Pd : I
íJr^TT JJ^dHIdl SÍT T fa d ^ d lP H H I II q^ II
T W čfrTŤ TTW tsnTTW ^ri
W r F M 4 ^ H TFRT <PHd I ^ČTRTII q * ||
%č t w Pdv^fi s f ^ a W m r t r r : i
^P$RR%Y fw % ^ l^ ď : fWčTT: II q * II
*r: i
jphŤ ^ fw e řtt d čfT ^ II q^ II

^ n i« jd t< i ^ i^ d P d ^ T F T M 4d : I

8 2 . l* d < j f M TTPTT

z t t t d l4 H I M ^T ? £ T d ^ M U l fařT I

ŠtWTT <.*-«} Id a s ,l <WlTl'l<; T^T^TFRIJT ad Svacchandatantra 10:233.

8 4 c d , a . M < I <41 ř [

^=r w rr T fw ^ h tťti t w čr* tť ad Svacchandatantra

10:231cd.
8 5 . %čTW í d ^ SpJ^vdMId^MH-íd: I
^ p s id ^ Y P b ft %WTFd"*T: fV « íci l : I a d S v a c c h a n d a t a n t r a 1 0 : 1 9 9 .

8 6 . 'iH n c d ild i
W dcf fT: I
^ ÍMd SftT d c j t ; I ad Svacchandatantra 10:227.

81 c. W ] c o n j.; M y 82 a. ] M y ; *T^T S v a l/ 82 c. d 4 I< M ld ]

S v a l/; čT ^P fŤ M y 82 d. < « -M H IH -t.d ) Be , S v a l/; l» -tH ld < b M y B °c 83 a. pT-

ft: ] S v a l/; fT T fT M v 83 d. % • ] B ° , S v a l/; W M y B “c 84 b.

«M IU I+ ] e m .; T « ld 3 Sn>IIH «h M y 8 4 d . čTřTTŤT ] S v a l/; ^Ť TT M v 85 a.

S f^T T 1 S v a l / ; fŠ T S p ft? ' M y 85 b. ] S v a l/; °JT 3t M y 85 c. 3 1 W -

M y ; S v a l/ • ] S v a l/; í r l J1 ^ M y 8 6 c . 3 > « íd ^ P íd ]

S v a l/; f7 W R T fÍT T M y 8 6 d . Č T cfT ] S v a l/; řT řflT : M y 8 7 a . IT F Ž P T ] e m .;

B lw lH M y
 TTT^

f^rfk^r s h r f f ^ ^ r c r : ii qvs n

ci«yi^l 1
*TT fq«y ih (1 T^TT f^ IT M T ^ rr^ T T I
far r^T T J S T f W T cPfafT: ^ T ^ K T I I q q II

t*T f^ rT V T H t s f^ N " S tf: $T5TTT^: I

^h=q" ^TFTPfr V R ^ r f II q \ II

ctft ^ fe iw r ?rt ^ r i w w f t w r i
w ?t%ur ^rnt^r ^ f t r m f v R H V T i i n

cTBTlfr m r w : O T P jf^ R F T |H $ d 4 d I
t^ ts tT s ir f ^ n r n r ^ m f r f^Hdin P tIx : 11 n

cT^f^r HTTcT ^TT'facT I

8 7 c d . f-tPi>g) q T %" durf": $lMlRj 5*rj»j<ya: ad Svacchandatantra 10:199.

88 c - f . H k JIN O T R T fW rV W T ^ T T I

f5T r^TT ^ t.1 f f t f T^TUt f r W T ad Svacchandatantra 10:239.

89. ^ f z w » r r tf r s f ? 4 T ^ r : i

f I ad Svacchandata/itra 10:199.

9 0 cd . T R tT ?1%W ^fTTTTTfw^TVT I f f a - 'iflM <.l-MF P r ^ T ad Svacchanda­

t a n t r a 1 0 :2 3 7 .

9 1 b c d . f^T^TT f ^ T f ^ T T I
T ^ r ^ ft sfr f^m ^T ^rraV fnfr:ii fftr sfWrprf f r d w r ad
S v a c c h a n d a ts m tr a 10:199.

8 7 c. H W P i -: ] M y ; ^ <TTS*h SvaU 8 7 d . ¿(1*111$ ] M ycS vaU ; 5 W tf^

^ • o M y o c ; 9TT r ^ » B c ; ¿(1 « ( i f $ W ° B “c 88 e f . fW T T iR t W r : ] co n j.

Sanderson ; JW fW H Ifd d l» : M y ; J W t W fr|i* l SvaU 89 b. ]

B ', SvaU ; M y B oc 90 b. 'R « P l M H H ] c o n j.; ^T aTT W S T R rY tR '

M y 9 0 c. il^ « i H I *1*1 ] M y ; * 11*1 *1 £ R « l SvaU 9 1 a . cii-m i(h ] ew . Sanderson;

d W lH r 0 M y 91 b. ] M y ; f ^ T f ^ T T SvaU 9 2 b . MTT?T

^cT ] B c ; H T T MTTcT § f \ I q ^ q c i ^ M y (u n m e tric a l); TR T T R T T cT 5R : I q 'S q d

B oc (u n m e tric a l)
TSFH Men:

$ :W T II II

^ f ^ W f i T T sftUT *TT ^ n ^ ^ n w T : I
^ c T T W T ^ r t^ T c T m||* ^ H ^ cTcTIl II

H * l£ h iii$ ji g tr r v te v w ]

cTST^ * t f t t : s n r t *r: f e n w rn ^ C : i
cT^T# W H ^I^H : I
r f ^ T t 5F T feT: fftr S P T T fw II II

eTcTT: s f^ T t f t t ^ f¥ tF F f I
*r*te+iH c T F f t c T ^ w m r ^ r r i i v * n

f^rfhFTch"
^ r p r H ^ c fi *fT^: ^ t i ^ l ^ M l R u i : II II

5 w rfa re rT ? rfr q w r *nr g f F f t r f a w : 1

^ J l d l 31T SPJcT ^1V eT cW hl \V3 II

^ t w f h r T T cTWRTT H ^I^ C I
i'lijc i: 5ffWT fjJTRT ^T^RtTPTII \c ; II

v{d1<WrMd *HT ^ T R T W t 'l

S T ft W T f w ^tf^cT: II ^ II

cT ctt: w far: ^ ii^ P h : 1

S ^ f d l : fl<h^iMi: fPTeTT: ^TT: II $°° ||

9 2cd. H T% T ^cf J :* r f B I ^ : I f f ? r ’s f h T T P T T f ^ T W T R ; a d S v a c c h a n d a -

tantra 10:243ab.

92 c. H T % T »JcT] SvaU ; T i f f M y 92 d. f M lM : ] SvaU ; * > B |J |3 :

M v 93 a. ] Bc ; M r B “e 93 d. c o n j. S a n d e r s o n ;

»B ^JR T M y 95 a. B cTC : ] M r B “e ; B ?TC Bc 95 d. 1 c o n j. ;

» S M d lN H ^ H I M v 90 b. f^ T ] c o n j. ; fiT T M y 9 6 c. ] c o n j. ;

S T ^ J cT T M v 97 a. ] em . Sanderson; fS oH T f® T 0 M y 9 7 d . 5T-

r ^ l c o n j.; fT x f x M v 98 d. ] M V B ° C; Bc

100 cd. S f liiW l: fW T T : ] c o n j. ; fl< K M l ffM T T : M y

 'HUpŽÍ

d w ild ^ x U h lW l T flt I
y n ln i *mr srfŤf f w f W w : n w 11

iM ^ Ť T Ť T T 5 ť ř *TT ^ T O F T W : I
JN I ?T%" ÍT^" ^T: ST^xT Sr^TTxRTII II

^Ťt^TčT^ff^T ^ O ^ I ^ d P ^ d ! I
<4 <4! f^ T T V T T *4x11: t n i H q í *4<sPxt ^11 II

čTUj# p ^ r f r ř w* jjvhR«n i
íftfW ^ fw il II

H l^ W d l 0 W ^ H K H ^ ď ÍTW R; I
Pldí-d *TT jfidíuil: 5TftTPF^tfxT: II S°h( II

ř r s m r sp jftr ^ fT rr; f^ p rr P w : i
d^l^í 5TTčn^ŤPŤT ^KbUdfHdl f^fd-: II ^ II

^ H K d y H ld 'l+ l H H K d ^ H H H I I
d H K d ^ M I d l d H K d * IH I$ d l II ?<A9 II

*JET Hl + IHl«hfd«TT I
td H K N I H f ř ř í^ f d r H O T W: II ^ ||
[hHih1+> imf^g-]

d í U l H U f d ď : ířtWT: s f r 4-d vjH I^ ¿1: I

iPíf^ŤTxTT: sf^T : H d W d W W : II \ o \ II

Jlfddl ^ S^HT: HTT TTHÍdJlPídl: I

102 d . M <jxl ] e m .; h <j t i : M y 103 a. <jOl<; 0 ] cm . S anderson; ^ T R “ M y

103 b . ^TTTp ] My B ° c ; gTTCT0 B c 106 a . ] c o n j . - , ¿tTT My 106 c. 5T-

5T ^1 c o iij.; ^ M y 107 c . « p » ] e m . ; “^JRT® My 108 a .
íJE T ) c o n j . ; X'4'jÍ*1 t u ř i « » ! *^¿1 M y 109 b. ?ft S ÍT ° ] c o n j. ; XII i q t<< -
X 'J I 'I I ° M y 109 d. Xtqi'j'iq ° ] c o n j.; Xl4 X'H 0 M y 1 1 0 b . <)*1 I T M Í í J l W f l l : ]

M y ; ^ SW W : fw čT T : S v a lí
 írfV d ^ H i p í k : H T T F čnf^H T W : II ||

d H f d ^ H lP v K M H H « flH + + ïP d < b H I

řržhg* P í j j j | : m # w r z ^ r ^ r w n m n
[d çj|y « * aç:]

rTfT^" flçjuiï Su-s^M «bíle. : PTtF^TTrT <bciç«b*^ I

£ )(U d UV T T9T5RTV ^ r^ T ^T ^F Ť T WNI
čT^f? ' í f ^ ’ čT ^ Ť if : HRÍMÍÚ^dl II II

ifřff^ r: ^:PÍWÍ iffÏTTT •»»^«HI'Jh H I

|tT5t% y ř fr # ^ T ^pTT5pr*TII II

č T F T T ^ iJ ^ N ÍP ^ d i q 4 + K<b: I
^ ld lH ) i|| : f p íč m ř T T ^ h fč T T : tM I« h M N + l:f I

PdHHlPd T ftl<¿HIH-3 ^ HJÎ^lP<U|IH II W II

[5T T ÏTÇ T : ]

HI^WMPd fa'HlcHI čTT qt^R FTW : I

H T ^ t T W Í t ftH T ^TFT ^ MTfTT ^T: Il * * * II

dRTHŤ1T£%^^r: : íT :I
^ T : gWJčT ^ dPfHd íTTdIPd ^ H i : Il ^ II

dP ^H vM T^d^K M « H ^ íd flH lP ü d l'I

n o . iT fn r T ΠT ^ "

1 1H i d I ^ saP T : ^ SW IT Í W : fW čT T : I

írfV d l% T iP ÍfT : fiH < T llí< * 4 < .tíl £ ( j : I a d S v a c c h a n d a t a n t r a 1 0 :3 4 2 .

112b. ^ t f t: p fT řtn č T <*>¿IS«fc H = K /ra n a 8 :8 6 b .

111 ab . °řB = Ť Hy«H+<fclP¿+H ] c o n j.; °řfc: Ť ?*T : « H * lP ¿ < b M y 1 1 1 c. f a ­

ry ^ : 1 B c ; P j y ^ 1: M y B “ c 1 1 2 a . ffÇ Jufl S «JH I ] c o n j.; : H 5Ť M y 112

c. ^ O k d í * T ) c o n j. S a n d e r s o n ; ^ ( H d U M y 1 1 2 ef. d ^ T > f: M P ď M p M d l ]

c o n j.; d ¿^d * J: d Ť ^ fw : M y 113 a. ^Jčff^T: ] M yc ; ^ f a r í f « K : M y" (u n m e-

tric a l) 113 c. em . ; i f r ^ M y 114 c. d ld U U J l: ] c o n j.; M ld U lill

My
 : Il ^V9 II

čTr^TŤt S ^TW : ij><.<n*iî fafVTnf: I

^TVT^TTl“ TFT^I" TJJřfríR“: Il Il

ČRTRT f*T: ^Hh IH čTHWft^T3Pf: I

sNtf^cT^K^rT s ífr sr^N ^r: 11w \ n

^ 4 “ « jç r n fd ^ : ^4tHMK«n ifÇ“: I
íT Í44«bfa<wti*<i < |ç rq ^ HÍd4VTII II

čTfpčŤ ^T dcHÍd: ÍT <^<-MPd: I

d ^ H i-^ ^ T : íTTT $c*Tl ř jt ^ h ^ T x T x T T u T u ¥ u řn fH
M II
s rfrň w T řr: f^n ííf: s p p fa ^ R r i
ň Ť 5 p Ř P *TVT 4 l ^ + N i < J - H P d P d J i H : II ^ 11

TT: ¥Tň^T: I
3tt^s": ^ h r ^ r f r â “ h 11

^ rň ^ rfň “ ^ i 4 i ň r ířrwr: í r ň u r : i
« h j^ ip *< H lf^ n < ^ « h N H r< iJ Ç : Il II

3TTTRTT^t“ iT^TÇ xf: I

^ d f d ^ l d l l b ) TTgtft T T W tW : Il II

ČRT: #Rp ÍT 'î ITT^r ^H H M I#4îdH : I

< rw #r f t r r f í r F r e jí ^ r t ï ï t ç m ^ r : 11 n

SMdi ^ č p ^ jň “ ^S LrM ^r^d : I

117 d. “«ndfMJrto ] conj.; -VÍtdWíllí' M y 119 a. $ *f: ] em. ; f*T My 119

c. x « ÍlíV řf0 ) c o n j. ; ¥ ¥ h R T e My 121 d. T r ? U T u ¥ u ? T : ] M y ;

¥>T75TH : B 122 c. ïfa " S p Í T ] c o n j. ; M y 123 a. ]

Bc ; f Ç : M y B “e 1 2 4 c. : ] c o n j. A ch a rya ; f^T Ř T : M y 1 2 5 a b . V*T-

^ ■ o ] em.; VH^XT» M y 125 c. čT T T jŇ tW ť ] c o n j. A charya; d d l|> Í H b 1 M y

126 d. ^ iït îffÇ T T ^ p r: ] c o n j. ; íp T Í îftÇ T W U «T: M y 127 ab. #^v*5T f

: ] em. ; ^ p ^ i ř r VÇcT H*J x ITx P ^ a : M y

 trw fr Sd-d<«*-<4Hl: f ^ f ^ I T V T m r : II II

ftTSrín« I p e ^ d i :
[ d l H l : , m r tif :, $ ^ T ]

dK+l I
J : # ^ W I H d ld > I Î W K * I W K V |lp llH II ^ q II

HHÝq-: f ^ d l W ^ i f i ^ M M d l : I
\p r T s rfp ^ r d ¿ ^ d T w f ê r f w w i i m H
[fd d P d ď W l:]

W R ftč^hŤ ^čřr řrá": f ^ N t: i

*TT Id »Pni JH*I<II H ítd lT d d : Il II

* ) P ¿ ^ HÇrTfaï H ^l-rň *HT t f f w : I

*i O ■®*ii «y i v*i ■•i fc ^ i ici f^i »^T-rr: 11 11

^ í t f ^ T f T f ^ ň - ^ŤRt^nRTčřh^čf: i
*TT *n jd i 3T 'Udí 3FT: II W II

'jH H U l'd W ÏH H ') im TW ^fiTčfFŤTT: I

^F R iïW T ç W ? íT Ť trfF : dd-«4ď: Il II

1 3 0 a b , 1 3 1 a b . ^ fW T P J ít^ T ^ ť čf

M y U íftP d P H rM lS h W d f< K : F Jp fch n T : I

« fille u l H ç riT ^ tl h ç i ^ Î I H f W ï ï T : II i f ď " - • • S v a c c b a n d o d d y o t a a d 1 0 : 5 1 6 c - 5 1 7 b .

128 c d . d lH « lT f iv iïf d K < f c lf d K U |lp llH ) c o n j. ; cPTO T cíM fd K < fc l W I H Í

OIT M v 129 b. : 1 c o n j. ; : M y 1 2 9 c d . < 1 6 ,^ 1 *T ^ n l a

f W W ) conj. ; Ï T ^ T T ^ ř r f d - fa íč T M y 1 3 0 a . M « I JíH rH Ít R i c í l ř T Ó ’: ] c o n j. ;

Ť ^ T S rč ^ T ffd ttd " M y ; M y U íftP d fa á rífr: S vaU 1 3 0 b . f^S T » ) M y ; S v a l/

131 a. H Ç dT<fc1 ] SvaU ; < fc lP d 4 0 l~ M Ç d f* ï M y 131 b. d P ü d l: ] M y ;

H fW d T : SvaU 131 c. ] B; x Jx řTT M y 131 d. ^nT fřW fd f^T ^F T T í ] B;

W T — [-% -] — M v 132 a. « frb lP ď T P ď ^ v ň ] co n j. ; — m R P ^ H I M y ;

riW 'r f tf ^ Ť T B 1 3 2 c . 'J i ç P iq 'J i 'i l ] conj. ; 'f l^ lf V » i ía 'J id l My 133 b. # f*T -

č T F d T : ] e m .; » P ld id t: M y
 TT T^"

Hc*fT ? f T TT srfwfecT: II t f r II

g^rqTcTT R r e f c r F ^ h h n m W r r : i
f% T g j^ n v T R rrf^ ^ ^ N ^ fti^ T : n ^ n
[a^ rr ft^jpg- w ^ r * ]

s l£ M 4 ^ M I£ ^ l$ 4 J I
c rp fM ’ ^ P g ^ : if T I
t*r P d ^ ^ H * n H c d i c ^ m P d 4 u i ^ ^r:t 11 ^ n

T ffV : *T W C : H fPicft ^T: I

W : ST dc+<lPd W cTF^T: II ^V9 II

^T F T W : sftWT: H ^T T T ^ff ^ T : I
4"TT ^ ST 5R T W t I* d c ^ H H I ^ j : II II

cTT fd&Prl Hi J11<¿41 ^ N « iN -^ d K + H I

cTcfr S d l'rH ^ S 'l ^ vjl|i|-cl S T ^ R f w : II II

f^P * r ^ f r fiH > ii ^ rm -M ^ d iP iP r: i

1 3 6 c d , 1 3 7 a b . ^ W t TCT cf

T5ff*T: H" <b) (¿fM cfq: fl fVqcTl fTC I ad Svacchandatantra 10:549.

1 3 8 b . t i <5HIH§ <1 fTT: = Mahabharata 3.40:Id.

1 3 4 b. r ^ 2 .l: ^ " H iqd : ] tops missing in Mv .

1 3 4 c d . tops missing in Mv .
1 3 5 a . tops missing in Mv .

13 4 b. °c^?CT: ^ " H iqd : ] em.; ET ^ HT 3" <T: M Y (tops m issin g ); °r^K.I

^ T T ^ c f: B 13 4 cd . ^ f ^ T f e r r : *R*ft i ] e m .; a r g - f t - s r
T"m r : T aJTa" 5TT T T H" f t “ ft" 5T: M y (to p sm issin g ); a l^ f t^ tf e T n ^ T a fr a § ji
T * S ftfttT : B 135 a. g ^ T ^ T f t f c f % ] B; g T * r ? T a “ f t “ S “ f t “ My (tops
missing) 13 6 e. B“ RjI wJ4<wUi|iH 0 ] My ; « B 1 3 6 f. » f t i f a l W ]
My ; “PtJluif^ B 1 3 7 d . cTft^T: ] conj. ; trf^ T : My 1 3 8 c. ^TT ] conj. ; i H t
My 1 3 9 c. cTcfr SaPrTT 0 ] conj. ; c H W itH " My 14 0 a. $ 3 “ ] e m .;
Mv (unmetrical)
 : TdrT:

5TRT^>^Tv5PT II ||

^ i^ R d * t i
[*5J i ^ m i ^ 91* ]

W cTgJT^r ^ T fcTTHW: II ?** II

^TTT: s H h Rif+ W T : I
#qpfT gfam iVII^ *TTWT fPRT: II II

S<M HI^il S fr T R T ^ tftaRT: f c w : I

5 T fW W : I
3 P = ^ > 4 ^ i t S ^ rT : ^ f ^ T ^ t SRT: II II

^ n r f m f M ^ w : ^ T ^ w n ftc T r: i
^ ^ f e T f r r n J MUd^M-qifajflK«!: II \ * * II
I'ify^'^dT^vjrWMd^: ]

'ji ^1ill i W l v jih m . ^ fc rrifa ftr: i

H ldft'HI szfhTT^" ^*HHIH«t>: II I

T f^ d -H I^ ^TH^r TW 5T#ri
H I^ H I^ d * ^ F T ? rf^ T H d d C II II

* l « i l ^ ^frH H K lW l ozfhT^TT: TT: I

r d R l^ T f ld fft H H h M JPFTW: II ?*V9 ||

H 3M $) y |U ||^ T +: I
S '^ r ^ q i f ^ *PTTCTT: ^ f ^ ^ l l $ vq II

TR fr T vn <;i ' ^ ^ d « ! : FJcf: I

144d. T O ^ T f a T ^ r : = RauravasGtrasangraha 3:13b as transmitted in M y .

140 c. <*lld: ] conj.; <£l(d ° My 143 a. S*5T° ] era.; 0

My ; y r M ^ i lH 0 B 143 d. * T J W ] conj.; S H S W My 145 d. ^ [ W 1 H -
3T: ] conj.; ^TSMHIHd: Mv 147 b. oifiH d lC ^ t ] conj.; My
149 a. MI<-Tl ] em . ; qi<il My 149 b. : ] conj. ; 1HW I My
 H H H -C w r fw f r w : II \ Y \ II

<f^T 5 ^ Mfcifiicl'. I
y u if if ^ i^ 5P*T^ T 3 V R ? r: II II

^ fd r^ < |J IH > ^ W ^JFTT: I

fa<JI<e<i t r f ^ r p f r 5TR f^5": d»dlcH ^II II

f w r ^ r f^nT rT r^- * M I4 p*) *M H IH + : I

H N I^ JI^ ^ IH : II ^ II

S'ir^TTT I
fM w ^ n r ^ fw r ^ ^ ^ d i : ii ii

f^ fV r^ T t^ tf^ rr^ fw T T ^ : i

iTFH V ^tf^TT ^ T : t n l ^ i i ^ i R v i : I
5TRT: ^<8jq<yi<4l*H'dHs>t|*di)JtA II \X X II

fprcft* ^ n " fa ^ n ^ R T H P r : i
cR^TT: H- Hiiql %T: d4arq<»>?ii-dJi : II II

•T d fH lc H id : P + r « ^ 5ZTTW T W I
* r n M * ^ H H l f *T: ^ r f T F T f r ^ : II **V9 II

M H afdrtd W P fH H srf*RTt > f|J |^ d : I

i5 5 c d . sfr
iirr: g ^ r o r ^ T tR ^ n ^ n ^ T r W i
SiddhSntasamuccaya of TYilocana&va, GOML MS R 14394, p. 44, IFP MS T. 284,
p. 167, and T. 206, p. 104. The second of these padaa is quoted also in the M rgendra-
vrttidTpikS ad vidy&pada 13:157c-160b, prefaced by the attribution ¿rTmatparakhye

'Pi-

149 d. fWcT: ] conj . ; : Mv 150 c. ] con] , ;

My 151 a. ] em .; My 151 d. ] em .; sT T ^ f^ Mv
153 a. «W^TTT] conj.; ofe<5•*11 My 155 a. *il«4l * ] conj.; *Tnft° My 157 c.
5*TTdf 1 em. Sanderson;
TSnr: Hdri :

P ÍTŤ II ^ II

PTTŤ d<ďH+K*^ « H íK fd d fu[-4-]u H :f II II

W : PÍTŤ dp£dl*l: H |<pr: I

«dcMvIW pHIVld » r f ^ T ^ d W d : Il II

^ srrfwčr: H t s f r 1
^ T : «4+KU|«»KW|*fV |
| ^ d l H' tT^rfFTT H ^ T ^ rf^ T T W : II W II

WPÏÏçT ^HJ|dlrH^lPt.Ph<<J|oi|IMKMN'ld<: I
* p t: S H T f^n r JW M ^«N «l*ní<N 9il*^M lld
l ň *Cd
\ M * H I + W H Í d < l d : ïftw : H* I R M : Il • II

II f Ť R < fW T T ^" M Ç I d ^ < 4 irH W « l* S P H K V (íd M I< H H ¿ d : W T : II

1 5 9 a. 3 ^ 3 ^ f i w P I R * ] conj. ; fPTčT W T Ť My ¡ g ^ J J ^ ( «4“ B oc )

fw Ř W R * B 1 5 9 c. d«Py<hKH I ] B c ; d «|k )4\K H I My B 00 1 6 1 b. “HÇ r-
T ° 1 conj. ; »ŘRTT0 M y 16 2 ®MHI»< * ] em. ; «HFHS"6 M y
 II T O : TT 3 r T : II ^ II

5R7P7T
S B R tc ^ r: ^ T ^ m h f l^ R T I
H ^ H f l u m | d : f w r ^ W i T ^ : II $ II
[ s r ^ jf r : ]

^[fOTT# W tT % : ^ W n h n f R F f P T I
sirf^- f h i m t f k ^ t : w t ^ t : ii ^ n

f k ^ : S p M f d R ^ l d : 4 l« U lftK ^ d < il I
d y Id-: H <I<J : ^ r s ^ f : II 3 II

«n^^lR f: 5t^F=RrfNT!rfeT8it": I
iTT^#rq- * ^ T rft^T d ulfdK H I H l^+ I II V II

f^ tlw rfH ^ rw ^ n r^ rw f^ T w : i
vdMKMHcfr f k ^ F T T ^ i t T d fe d I II * II

3 a b . cTVT T T T ^ t— (4*3 : ^ ^ t n f < ; ' c^ l < l : *1«; <.lD(l <.*3x1<51 I ad £ ataratnasan-

graha 25, p. 45. Also quoted in the Siddhantasamuccaya of TVilocanaiiva (IFP MSS
T. 284, p. 157, and T. 206, p. 91) and (without attribution) in the Soma^ambhupaddhar
titilca (IFP MS T. 170, p. 34).
5 c - 6 d . rT flT dM IdMHdl (A B ; » it C ) fa F I I¿ « i t T r T f a 'T T I

^ T W ( B C ; ^ | # I R A ) FJcTT ¿IfHM «fidlFl [5 ]%xHT W : ( B C ; ^ T : A ) 1

f a f w f t ’T i ^ t ' n ^ T T ^ FT f a « 3 f l d ( A ; fa^TTtT C; fa^fTT B ) II Siddhanta-
samuccaya IFP MSS T. 284 [=A], p. 156, T. 206 [=B], p. 91, and GOML R 14394 (=C],
pp. 38-9.
5 c - 6 b . Cf. Pauskara 8:19c-20b:
f^^tFTT^Tt =T dfadl I ^ T T HfWTT ^ i t : frT^TS5%H^T W : I

1 c. ] conj.; °F%7T: My 2 b. »yifivddlHj conj.; “Hdl'ddl My 3

a. f a « p ] ¿aR aU , T206; f a ^ - M y 3aRaU(vI), T 2 8 4 , So^aPaTT 4 a. S t V ]
conj.; 3tT° My 5 c. dMIdHHdl ] My , P au, T284, T206; dMI4 HH»Jt 14394
5 d . T d f a d l ] B ° , SiSa, Pau; W d fg ^ l M y B ‘‘c
 FJcfT S%cRT W : I
fn fH T l^H j^« ||*J M K H ' W P l-tfU d ll \ II

«5<mR ^ I c ^ l ^ d f r j ^ + H I
F rn rq trrT ? T t cN i<w fa«^ 11V9 n

c rW K tiy d ird : FTTIR ^TT^R ^R T I

S T ^ r f r S^TM I-M I^I: M ^d K P d R f w i l C ||

5 R ik ^ R I

d u ild i y w fw ^ m r F ^ rz t s ^ h d w ^ r : i
^ N rs ft f r ^ r T : F t s«P fw n ^ II

5RTTtr ^ T T I

rH fad41^*% VT*jM rTM w f ^ r r ^ i F ^ T r ^ T ^ cff^ ^ r i

¿ataratnollekhinT ad 15, p. 25. 6cd alone are quoted (prefaced by d^tt* Mlit**)) in
the ¿ivapQjastavavyakhya pp. 8-9, by Aghora&va (prefaced by d^?ti *>T|hcH <J**)) ad
Tattvapraka^a 25, p. 47 and, without attribution, in the second chapter of the £aiva-
paribhasa (p. 85). The whole unit (6c-7b) reappears in the tantravatarapatala of the
South Indian Pauskara (8:18c-19b).
7 c - 8 b . Cf. Pauskara 8:20c-21b:
^ 5 " r f a f o l f i p a ^ I tTFTT^hTcftfg-: F T T S T ^ T T fr^ F T T I
9 —l i b . Cf. Pauskara 8:34c-36:
«Vlini yu|RM«loRiV^^»}HrdVK+: I ^ N c r^ ft fauT I
g xjtozrflrt^ r fw < r : i t w d f i v f i srpfcr-
frRPT: I ^ ^ ^ d fM lr W ilil T I

6 a. W l : t+Jdl ^l^TTrf ] em . ; t ^ d l <^t*ildv M y SiSa; ^ V T H fP T -

mW : Pau 6 b. f d l f r i S ^ cR T W: ] My , T206, 14394 ; f d l f i %rTTT^f :
T284; <£d<Mv>S^dd! *Trf: Pau 7 a. ] M Y ¿ a R a U ; T <t>*i PauBha;
# PauVr? 7 b. ] B c , ¿aRaU; M y B a c;
d fH Id Pau 8 a. ‘ tfrfrfrT: ] Pau; °y<ftfd My 8 b. ° f ^ * R T ]
My , P au V f, PauBha; ° f d ^ ^ d l d ^ Pau eds. (not supported by commentaries)
8 c. ® -q m -q io q : ] co n j.; : My
TO: TOřT:

T d w fď : I
*T nď H ířl T favřT ^T dH á vTl T P fa fa W : II *° ||.

^ ï ï t TTT T r ^ u i H*TT ^ r : I
F f i t d t S ^ y P d H K * : II *i> II

H + < -H l^ d l sq w : f^ T fE T : ÏT ^ tW : I

H lV t ^ P S ^ T fT ç[F : Il ^ II

3 F ^ 5 P T ^ r f i t <jfaJ|^JJ^) w f%*T I
Hč^T Iq ^ R i »Ti ^ r i" : t i ^ i i 0 ^ o h í f : f p í č f : II II

s ^ ír s< jff s f w ^ r : i

T « ^ r t : ^ » f t r ^rň Ť r č tč ftw h %čtii n

l i e d . Cf. Pauçkara 6:315ab: ïRfl" qífx.ÍHoqrtfl ^TTT: t-Hiq^qi-q«*: I

1 3 c - 1 4 b . Cf. Pauskara 8:37 (as read in the bhäsya):
O T f ^ ^ T R t ^ri": # R n r t fPTčT: I
S=^cřr soff- sfavTFTF: I

1 4 a b . • • sffTTřTCT^"
' J ^ r o f w ^ T T p r r S^řÍT s o f f s f d V T W : Aghoraáiva ad NSdakarikä 12.
1 4 C -1 9 . Cf. Pauçkaia 8:38-43b (as read in the bhäsya):
T ^ oit: dčFRTof H%ŤT I îfpT ÎHT F [f^ R T F T R tjy T d I
d W K Í f ST^frT: Kllc«*-4.KI<i<5f*ràqM I « H l i t ^ î T : 5TTf?f I
c f v s r f w r g ^ N z N ^ r r t " s * J d H ^ : i î r ^ p m h r *r*3F*r: =ff f a f a č f t h %čt i
T B M W ïP d H d 'ï ^ f H I ^ - x í : ^ P í t f H V T W : I W ^ T ^ T R u fr q t ï ï t *Tïït S*ff ^T -
o f t ^ ïr : l 5 ^ 5T ^ : dH dIO l T tffWčT: I
T H" ^ I M r * Í M M r q q i d M ^ i-n < .^ 4 < f> : I

10 b. ¿ t-q Iq 1 < P<-d fd : ] conj. Isaacson ; cl dt-H^ ¿ <-q Icl <,I f w R f : My ; ČT-
ct-qflct-qim<.ÍV*ifcT: B ; PfitdT^TTiff S t A (Vmci: PauBhä; t*tflc. t-q m 1*ri c i(V ď -
f%": Pau Vf? 1 0 c. (qf^vTl ) My ; T fd v ff Pau 10 d . Hi«jdfcW ïTt ] Pau;
H M d fW T : My 11 a. g w t ITg- ^ Ï*^T I M y , PauBhâ; ^ T
PauV f? 11 b . r¿V^0| hHT ’jftr : ) M y ; d fM IcP h ïd ï T f o n f PauBhâ; c T W -
PauVr? 11 d . »«f9 ] x S T x «f» My 13 b . em. ; “I j f f
My 13 c. H r Ť ] My ; MOf» Pau 13 d . gofûf: ] PauVr?; M y ; gtfcT:
PauBhâ 14 c. * ïTïït: B ^ f îf ? ü f % ] Pau; * U(-4-)ü PdOiPd M y
 ^TfT ï ï t d c H ¿ P d f d ^ I

d fH K V Íy ď lP d : FTTčT H ^ n T T ^ f ^ Î W I I ^ II

tit-«M Cl «Í vj| i írfw r: 5HFT ^»T P ÎITT V ^' I

^ r f w ř ^ r f s z N ^ T t r S ^ íd N -# !: Il \ \ II

íT č řrr

^ r^ F ^ p h r w ^ r : ^ K frft f=rf% čřr i

* flH ^ R r^ d l ^ P í t f w ^ : II *\9 11

5 T W 33TTI
T ^ P ^ T T W T ^ ř m t ^Tčfr S « N - ^ ^ + : i

ijíT T ^ ř ř 5P5T: H W W T f * W : II ?q II

• r m & m v r tr * r m t f r w r t ^ < fw r: i
T ^ T T ^ T Č ^ T F r^ T W : fF M -M I-d Il \ \ II

fW H T% T 4 Y W T T ^ f r ^ f ^ N r r I
T ^ J W tfT T II ^ ||

t-^ci T *i« T l 5^T,t 4 ' a č ^ T ^ t f ^ r : I

f ^ r a ^ J r 3T »r a ^ íR n 'Ji»li II ^ II

15 a. JÍť tTčT ] M y ; tTT Pau 15 b. I q l q - ^ i a ] conj. ; f q p j ^ l c i M y ; ÍT -

Pau 15 c. c ii< ;< íM r f lfc i: ] conj.; at+ ii< ;4xtílci M y ; cit*ii<«*f' « « jlr i:
Pau 16 a b . d'fi'Jii *i(w : 5nfTT Î1Hi«Î*0 ] M y ; : Jdwl *i Rd^.'M «í-0 PauBhä;
g ^ jf: W : S H R T ^ fS -0 PauV r 16 c. ch FT° ] M y ; ^ Pau 1 7 b. ^ŤT-
J Ít] My ; ^ V - í í t P a u 17 cd . » M i d i ] Pau; “fa tfC * T F T F ^ « r
My 18 b. « H F F ^ r t^ R : ] M y ; « îf t JTTöit^r: PauBhä; PauVr
18 d. H W W T f%=*TčT: ] conj. ; H W * T t ^ W fojtT : My ; f m i < ň T flfW tT :
Pau 19 a. T ti i **i ti i *i mI *ÍWi ] em. ; T HP*i ti i M*íl d l Jl : My ; T t i i « i t i i -
M H : PauBhä; W HTWJBNHl HTC’: PauVr 19 b. f^ T tfr W otldTWtT: ]
My ; F f ^ R ë r fç P îtT : Pau 19 c. M r < 1 l ^ « c y N « b l ^ : ] em. ;
My ; SF^W č*FTTW FJ Pau 19 d. ] My PauBha;
*F5F*Jt S 't K ^ + H Pau Vf 20 ab. ] conj. ; T t My
TO": 'T^řT:

41vfl<b: d^ <4dl ^'SJ Í h 41 Pn d : I

•T 41 ^+ 1 S ^ ř P T 4tdRT: II ^ II

*TTW #Rf4-«d?M Id W » f W v P f W I
dTTPS' W ^ i f d H < « ^ d d fv 4 d : II II

T f ď : f d ^ t f ť f řrm Ť ^R ^T T čT : I
d* d ^ d l ^ 4 HU*r1H«ř yfdMOcl II II

T čfrr S dT T I
T d ^ n a v r a i T d ^ d l s f r fPTčr^nn* i
T ^ ^ d t ^ u ilfH ^T T W T il ^ II

H«hl*l ddT T I
dm td ^P T T ^>HdRjídH I
H ^ d t s f r ČPÍT q e t ^ T % tč fF d fd ^ q ri| ^ ||

3TRČPŤ vdJ|<JfHlr*4m^ldM l«ldH I

2 2 - 2 3 . Cf. Pau§kara 8:43c-45b (as read in the bhá$ya):
íft^RT: fH<tá *TT fffiY f^^T tfjT ď : I T <ÍM<Kt J ^ ř T T 4RRr: I
^ T : ^ H p M r^ lld W ÍV h » )^ ď ^ T T : I cTT^nJ- T M P l|d d f ^ T : I

2 6 - 2 9 b . ÍT^Ř- ’s f t d d T W t
^ m tč P J V T q r ( B ; A j f i r ^ T T * iH d fa d H ( B ; ČT A ) I d^fčfť f r ČPÍT tpfT
>3^5)1 ( B ; S lt A J č lf d f d ’^ ! II 3 I W d ^ ( B ; ř P ď A ) vrfJKJfMM <b*ÍMI$ldd1 -
<JdH ( B ; fldH A ) I *TT VTfďxT^dT %OT dT tiq í dcj>di <4d : II dí>a<j>rti«íf
¿ . d ^ 4 d : ( B ; 4črr A ) f ? W : I d^TTWTdfr P ^ d l K l ^ d M R « K f^ d l: II W ^ ř T T
4" (Vl>4, HHj<MH<;dítttdl í fd I Siddhántasamuccaya of Locanašiva, IFP MSS T . 284
[=A], p. 158, and T .2 0 6 (=B], p.93.
2 7 a b . Cf., in a similar context, M ataňgavidyapada 7:44: lc t-^ a ^ :
TC^VT:

22 a. dW ^T: ] Pau; My 22 a b . d ď *rďt g'&ifa“®J My ; dčfT «J«) -

3T® P a u B h a ; ÍPT d d t f á ď PauVr 22 d. J d d T ] My , PauBha; J W F d P T
PauVr 2 3 a. JTRŤT ] Mv ; Pau 23 ab . £ d f a r W l d f d 1 f M » l * f d - ] B ,
Pau; _ ( - 4 - ] —fPTvTÍf- W M v 2 3 a. ?TT^4’ ] Pau; d d r f - Mr (unmetrical)
25 c. T ^ ] conj. Isaacson ; cj“ Mv 25 cd. °pT ] conj. Isaacson ; °ÍT
H % dt M v
 TT W d c$ d l w : II ^VS II

: fpRT: I
H ^IU II h Tm « jd U rl^ < l MP<<bPrMdl : II ^c; ||

[H ^ 4 ic ]

d^dfcl ST ^ f^TST H I^^IH ^H flüdl : I

ï ï f f r : Ml-dduíÍ ST STčTTP Il =n Il

3TTW: H fc H I-d tT t f f ^ Ť P T f ^ W : I
ČRTŤ IFTŤ VlRt»HfHWrM<H ÏÏT T"VII 3° II

'HHI ^Pl TRTpTTT: fSTTr^Ť T ^W yW T I

Hpddl řre^tTTŤ H ^ T F T W a r: Il II

T jý ¿HPf'Md'l ^ P ÍJ j^ lIM H d ^ O I
T T rT ^T ÍT ^ P Í P f f ^ T : t f f w ^ T T II 3^ II

s t f t t p í t <jcTl ^.«i T ^ ř r w f r ^ T T i
Pd<d*IMWŤ *F T : 5TT% H m T d ^P -W : Il 33 Il

tTTt ST T ^ rg W T T ^T ": W fTTp T -p I

f r - titt t fr n r ii 3* ii

IpT 'HvdId Ap| I r r TihTT: P^M+PrNdl : I

^ :F ^ R T ^ T R ^ T T ^ T ) C T T T f^ T T r : Il 3* II

2 8 c - 2 9 b . Cf. Pauskara 8:45c—f:

H$dlfdd MHI«li Mft<ňPídl: I d^dfàd STR^- ^ I

2 8 a. íT ^ č r ^ ř ^ g f ] Mv ; ti*ici^>ctt<íí SiSa 2 8 cd. h ^ I ^ I I h Í h H ^ ïT R ^ 'fa ' T ÍT -

JF^RTT: ] M y , S iS a ; RfcTTRTT M^I«IÍ M R ^ R Í d l : Pau 29 ab. d ^ d fä
^ f a g T » n ^ iT T O f H ïïT : ) My ; d ^ d f d d íf Ml^d.lMdrlPwdl : SiSa;
d^ dtrlH « P « ^ l : STR% ^ Pau 29 d. oq*>$t*K: ] conj. A ch a rya ;
a n F Ř V T : My 3 2 ab . ^ { ¡ ^ 1 ° ] conj. ; J jfifr tç jf0 My 32 d. Ç f ^ : R ^ T -
^ ] conj.; flDíid My 34 c. HimI ] conj. Acharya; «ihI My 35 a. R -
^TRnfr ] conj. ; ^ q ^ im tíl M y 35 c. »IH : ° ] era. ; ^RT“ M y • tt^>TT'* ] em. ;
° ^ R t My 35 d. ] M Vc ; 'TT x 3Tx + 2 " + My
TO: TOFT:

ffrcTT I
f |^ l |d t j ^ ?R% 5TfW ^ 5fT ^11 ^ II

^ ifM ir^ i r ^ ^ i I
5TT% STTM w 5TtW JRpfT ^TfWTTfer: II ^V9 II

S IK M n i T cT ^fffiT h ^- ^dwtcTT ^.H ld I

f w m H^<hl<IW T s l l d ^ l M H d lfcp T : II ^ II

^ fPicTTI
T ^iR rfi^c l ^ N f fiTFTTT II II

JRTtr tfqM I
*T ^“: * l«; l cm <hl ¿it-Hi'dcw Vi«;t-M fTSRPTI
iN tffr: « l ^ l « i : :fWcT: II ¥ o ||

5RTT5T ^ T T I
^1«;: WnjTfTPJ^f- 5ii<4rl ^8Rt*T %rTI
d fr^t Pl'JlHMl'MSL* <.4<hHjl Y? II

^TT ^ « ird d lH I-M K H d W T STCT^hl *=* II

cTf^TT f f t 5«RT ^ R z m P h r f f T T R ^ r : I
3 ^4 1 W i n J e t ifrrrT f^ rs^ fT : II * 3 II

5 R T tT W T I

36 a. *iH I ] e m .; 5TJTMy 36 b. « a r n T t ] B; ° s « m t My 37 ab.

) con j. ; fa5pT*T: My 37 c. JTT-
*%■ ] conj. Isaacson ; x i-n M y 40 a. *T^T: ] conj. Arijaneya Sarnia; *T^"° My
40 c. ° 5 W : ] em.; °^T^" My 42 a. 0 ] conj. Isaacson ; <4Q-qq-M 0
My 43 a . cTfS^TT H t ] cory.; My • ST^T0 ] conj. Isaacson; TR^T
My 43 c. ] co^/. Kataoka; 3V q|<.c*i*m cq My 43 d. nt*TT-
fa"° ] coxy.; it^TfT My
 TTT^t

^ if h T T w f w s ç r ^ - ^ í T ^ í t f w ^ r : i
^ ïït ïït w * u r ï: y + u w ä li * y h

sRír?r
* # : fll^ P d * : 9T5Ír ô q ^ r d % ^ R ’: I
* > fw R fa r ÏÏ^ T p P: M+PrMd: II * * II

*T yfdH tloiíl « jH ^ H H d ÿ d : I
3 T ^ iT T H d ^yi»# oíÍ I h i ^ n ^I H H

STRí^- rd H IH ld lR ^H ^ P H J J ^ : 3 > f w I
t H ffá « r M < fM líf ^ i P i ^ d ^ lP í d l d t II YV9 II

d rH H O T yldiT líh fl^ d fc N í °qi<J>d : I

f3<Mlflsl$Ju||*N HfčT: P^M + rrM d: Il * q II

ï ï ^ t r y t : f t - : q td t^ o 4 d fw r : I
H J ff^ ü 'M lP ifl^ d l ^ s f r yPdHlPíd : Il V \ II
J<i«ît-m«fd tl^-d : 5TW: T '» ilfd ^ I
f l^ ld d : fW F T P f *T^r: S F p fR W : Il * ° II

ÎR ÎtT 3 d M I
H H W I r d lP iP d ^ v l : *T T ««lícH+l W : I
HTT: ^IHI*-Mdulld¡ T H - d W ^ ^ ď : II II

ÏÏ^TST I
T w ^rrn Jn frfE T čp^rr « > rfà ^ *H d i i

.TJŤ J iï^ t s f r ^ m i - 4 f d * 4 l ^ l H ^ I^ H : I
44 a. iftm^TTfVo ] conj.; l ^ r M l R ® M y (unraetrical) 44 c. îfr ^ Í T
ï ï t ] conj.; ^ Č T O tq fT ^ -(q T ? ) My ; ^ f c f t B 46 b. 4 M ÍÍH ! 0 ] conj.;
<IH<íl ^TT® M v 46 d . 5ift*Tr® ] B '; <41M! ® M y B “e 47 ab. c d M I-ň d lft^ ° ]
conj.; čd m ^ H I fV® M y ; čdHI^H fV® Bc ; c4*B^HlfH ° B “c 48 b. STTfčT: )
conj. ; gT ffw : Mv 49 a. f l f q } ° ] conj. ; <-q*-q} ® M v 49 c. ^-q•• ¡T0 ] em.
Haag-Bernéde; ^q^íT® M v 5 2 cd . “t í b u r m i' - í q i ] conj.; ®qViltiqi'-*í<t> M y
T O : TO W :

d r^ H cTc^TTW W : II *3 II

*R*TT<jpf- m*H I^$) d lJI^d M d iU T ^i

^ W ^ w f ^ ^ t ¥ T ^ W ^ I I * Y II

cT ^ ic W d ^ H I'i)^ ' TC TirPT I

f % f w « r ^ fj=r«rr % u f a ^ r t jr t ' t f p t ii * * ii

iT^T f p R W d « r ^ t ^ T T v r f ^ dc<MM I
+K lldc< b ^ N ^ T T ^ T T f^ c ril II

^ r f c r^ fw R R frR P ’T ^ R ^ ^ T T c * T ^ i i *vs n

d c *4 * ^ ^ ^ H lrd T JT^rfppT: f w : II II
[^JrTFTT: V I « J H N d ir H d « : ]

SRT^T M T I
%<RTT VI«SHNI FTTvT c rfW : F ^ T : I
fW f: 5 fT II 5 ^ II

5TSW 3^PT I
■VI «5 HI ^ fc*R t iF % ¥I«1HN W cT^T I

5 7 a b . Cf. Netratantra 21:76ab: *1-1 -1 "=11«1 « M f * i1t!-i H*^l <fci t-* j d l: and Ratna-
trayaparifca 239ab: H 'l'llrM ^ H iq M i ^TWRTTTTTTHFTTRT and the verse Aghoraiiva
cites ad loc. (cited also by Narayanakan$ha ad M rgendrakriyapada 1:1 and to be found
as 2:2 in the Purva-Kamika): d$»>H — *TdT ^ R T F * * ^ : I ^ H d d l« r -
?rqf»T>iPT^II ?fd"
6 0 - 6 4 . n g » i 'iTlHcN tl**)
(C ; *TTT A B ) f w ? T ( B ; RTT A C ) q^T rTVTI d - ^ T f ^ d -:

55 a. ] conj. ; d^K M v 55 c. f^®TT ] e m .; f*i«*ii Mr 56 c. <J" d f ]

conj . ; cRY M v 5 8 c. cTc^kJw ] conj. Isaacson; d o h ^ NT 60 a. ]
My , 14394; T284, T206 60 b . W iR W ddT ] Mv ; ¥I«5RM dRT
dVT T206; ¥l«SRN'+>H'dtJT T284, 14394
 'H l^ ČT^

T ;T R k ^ r : 5T55-; Il II

% ^ Ť T T f^ r ^ W I
ÏTr*TFTW ^ 5T^T: ^T: : Il II

w qH «M ns?d T T ^rr h t % w r i
M w < ld W W I : ^ w f H V F T ^ T I I ^ II

MldMví fW ^ J T ^ T ^ xPÍTÍt Q": I

t^ d lÍH %^TT WTTČT T H%čTII ^

3TVT>ídl<dH1HII ^ d d M I f^ P W T I
^TÍT drS<HI«fa" f^ T tV : + dH l *T%čTII ^ II

STčřR" q q i q I
fq P l'ÍV sft-ci q c il * j d í ^qcii ^ q r l *T^" I

^ | w t y m iir « r m ^> r ^ č t i i ^ n

g n jd t % ^rr m % ? t t^ t p íw d ifa + i i
flT ^loq^Mi ^ (q C lq^q^P ňd : Il \ \ II

y+i*i

5 T ^ : ( B ; SF=T A C ) q ^ T W T H W : II d l ^ ^ d N + r P S v ň íq ^ d l H í J H ^ q d I 5T-
c H N * « ^ J (l« iM rq í)* ífq q ríd : ( B ; ^ lil«JHcMi}«Srq<f^d : A ; ^ T T ^ f T : JT^TŽC
S « S fd d fä d l: C ) II m d H + ld J B C ; HT d l + l d A ) fa?TT d T W HT %T-
ČTT I J W I fqÍN'ui d d f d f m (A B ; S W : C ) -*>4^Mir»ŤVN*H II hTcIMtÍ f a i l l i
ŠddM Í ( B ; ^ d d l* í C; A)*ŤTVTfd^: Ifcjdlfw q fH ld P^TT H T f»r-
AB ; g # C ) H%čTII 3TVT^dKd W H II ^ d d ld l fď ítW T ; I *Tfr d<rM líf^T
f r d v : ^ n r t C B ; ^ v ^ fr a ; w c ) h%čtii f f ? r i Siddh&atasamuccaya, IFP MSS
T. 284 [=A], p. 136, T .2 0 6 [=B], p.65, and GOML R 14394 [=C], p .9.

6 0 c. Iff??': ] M v , T 2 0 6 ; ? W 0 T284, 14394 61 c d . ^ 5^3": 3T: M c^ cq » 5 q f^ -

čT: ) M y ; ^ « [ « s x c q í í J í q q P i í a : T 2 0 6 ; ^ « t x c q i lJ r q q p j í c i: T 2 8 4 ; %^5T^3T:
5 T č ^ 5 « í f t q f ^ d l : 14394 (unmetrical) 62 c. d d f d H l l : ] My , 14394; iTrHřT-
F T T T 2 0 6 , T284 6 3 b . ^ T ° ] My , T206; 14394; Š-0 T284 (unmetrical)
63 c. frJdlÍM ] SiSa; f^cdlÍM My 6 4 d. 3>řm“r ] My , T206; 3*T*Íf T284;
14394 (unmetrical) 6 6 ab . ^WI-5-ll “ ] conj. ; ^ < J ^ d l° My
T O : TOrT:

<r t w *t^ t i
tT^TfhfhrTvrr^TrnTr F M I^fcf m ^ f r l l ^ II

^T T R R T tIw ^ d H - r l W d ^ : I
f w t f *TT <TVT W ^ r f l r l w r ^ ' l l ^ q II

c T ^ *l« iU > J N Ifd c H *ll« 1 T ^ T ^ l

3 T T |r f h n 1 ^ r ^ r cHT f ll f a u J d liH ^ l d II II

W r ^ M ^ ‘ ?par d t ^ P S T W I
* r r it ^ rtt * F ^ w m i vs° n

T F ^ iT HTT: ^ R F T t r f ^ r f W : I
f w f : W T HT^T 3T cTFTTFTffw 'TkFTII V9* ||

s n v F ^ r f^ R fr fttct i
ctTT #zfRT^T ^ ^ f r f w r : IIV9^ ||

H«*«JIMKl: S r^T F ^ T SRTT: I

6 7 —6 8 b . ii d d l KIIF^5RT ^ «T^TT( B ; illlW l ^ Ml^d A ; *TT-
^ r w ^ ir ^ c ) f r ^ i V ( B ; F*ll*-dfd K c fd >
C ; WrfifT fl" ^>0*1 A ) II <4&<s*l'Tlrq • I if?T (B ; q^-
< i d 'd f r f l' d t i« 5 f f d - A; d ^ H - r l f d « ^ ff?T T C ) I Siddhaatasamuccaya,
IFP MSS T. 284 [=A], p. 136, T .206 [=B], p. 65, and GOML R 14394 [=C], pp. 9-10
(following on immediately from quotation of 6:60-64).

6 7 a. 5TT7%) My , T284, T206; H W 14394pc; K l l t ^ * 14394ac 6 7 b.

TkT ] T206, 14394; TFT My ; MIT MT^cf T284 (unrae-
trical) 6 7 d . W I H lf d RT ^ ] em . ; W IH lTd HT Mv ; WTflFTTfcfV
T 2 8 4 ; F M I ^ fd H" T 2 0 6 ; W T V ifd RrffcfV 14394 68 ab. d f id d - d f d -
: ] conj. Isaacson; *4s , ( \ i i « n : : My ; ^ -1 -cl t-cq*1-d VI$ ffd"
T284 (unm etrical); *f?T T 2 0 6 ; d ^ d ' d H l ' S ^ y ^ ff?T 14394
6 8 c. f^rp } -1 conj. Isaacson ; fem v t My 68 d. °MlvJl*i ] Mv (unmetrical);
B 69 b. cict-qMTTf ] conj.Isaacson; acu-qHIq My 6 9 c. STT^cft6 ]
conj. A c h a rya ; 3TPJrfT'> My 7 0 c. ^TT^t ] co n j.; ^ d l f a n t f l H F t
My ; ^ d d lf d H d l 'TT^t B 7 0 d. “R’W ] conj. ; ‘ R’SRTT: My 71 a . ]
conj. ; fsfa V T M y 72 a. JTTVP^T ] B c ; 5TVF^T M y B oe 7 3 b . 8 F T : ] conj. ;
OTT M y
 m 4 hi : «fidi čTfaT: M ^ m l d II VS3 II

•r Rt»<m w 4 q < ii 'íív n ř r f^ r ^ r r i

g ^ ň * =rfr s f f 3T č tt í+ h -3 : h R + M c I : 11 \sy ii

II+ W ^ R+vH I¿Ti J řr | ^ t r r : H T : I

sn^ řr s f r ^ x w n rx f: ^ rrxw r^ n rrrT : 11 vsj< h

* r f w ř r t h i i Wl h h «*rnr 4tčtt i
<dHd«MKd^l H J Í W d f^vM M fdd: ^H T II V5^ ||

H J^ I^ H č T r ď tR n h íT W fd P a d l W ^1

č T č ^ ř T ^ iftT H r d T O T F T R T W : II vsvs II

d ¿1 «MIrtl(dM ti oM TTtaf črf^TTW TR; I

č r f F T ^ m ň w íTT^JT flHl'y (1 f^TTII Vsq ||

^ 'H iH K iR in i fW > J č T W T fT T S P t I

3 ^ Y í« 4 < ň íí J fto q iR so ť ň M H ÍW d i: I

R rrq ^ M ^ r ^ r t ^ d i R ^ t n v»\ n
(R<JIM.I«JH^M«^K:)

fd<JIHK: dHIH4ld1 HHI^Íf^MlPHHI II S ° II

78c. V VT 5TT WH" ] tops missing in My .

7 9 d . W T VT vj^TT ^ 3T fV J ] tops missing in My .
8 0 a . V čf V ] tops missing in My .
8 0 c d . K VT <ř*41 ^TT *T VT °T S’ *TT fčT TT ] tops missing in My .

7 5 c. <m«ii<4t1 : ] conj. Isaacson; ^TTWRT: My (unmetrical) 76 c. A *-dcl^ ]

e m .; <TčT My 7 7 b. °4V T ] conj.; °^T T My 7 8 b. cl íc ^ <41yíčT*T ] B;
čf — [-4-]— My 78 c. cí H a ^ T ^ T V n f t W ] conj. ; — [-3-]— *T VT 5TT ffiT
My ; V ffH -V V iy lfr l B 79 ř. V t ^ T : S R T f c j ] conj. ; W * T *TT ^TT
3T *TT f r 3* M y ; *T^T V l W B 80 a. ] conj. Isaacson;
^ TV“ TV“ My (tops m issing); Vc[f*TTV B (unmetrical) 80 cd . H IW I cTl
] B ; B" VT W I ř T T J T B T ^ ^ J ^ T r r č T T r M y (tops missing)
TO: TOrT:

S fw : I
^ T ^ f % W t r ¡ P f p T ^ Rh<4l*hMH II C? II

H ^R m H fa f a d I W W = tt f^TFTOT" W l
^TTT d f ? lp 9 d d r H f a d *fa^U|j : H^ H

rRr ’sfW rr^- t o : ii

II r^<JIMI«i: B*TTF: II II

8 1 a . W W c^T T TT ^T <T ] tops missing in M Y .

81 a. BTTr^T f ^ T % B ; i f JT T ra- cq- cT My 81 b. g W T ^ t S»iTOt

SfarT : ] conj.; ^IfN I^: TOTVf f w : My (unmetricaJ) 81 c. )
conj.; m r ^ r f ^ T t r M y 82 a. B ^ ff^ T T T ] B c ; M^4mIH My Bac 82 b. B"-
t-q^T dg«> f^f5T(T5FT ] conj.; d d g <t> ld'Jine*l«l My (unmetrical) • Colophon:
H *^f«M K M £n: ] conj.; B^f^TTTOTifrrfBBTTOTOrT: My
 Il T ïW : Il Il

d ÏJ |tJ M H I*H ld ld d < i^ m P d P d *H : I

4ini^H «*ir«t>^fdc^H N irH H W U |H II $ Il

ï ï t ^ dT H i R j i ^ I
^•*4^ dT q^e.qiriïqqilPrçiri Il ^ Il

4)J|*d(fH H HTTTTRt r n i ^ H fcïïriFTTI

^bPdR adP^d frtfe rii 3 n
[s m rn fr]

M <^<1«^nHSLI^dld1 T î^T T ^ l l V II

fd rň ^lv x vd l^H I^W S Í W srfçn

dxidT '¿arTl «Tlrqi rt«^dv ^qfrrt<Mn*iHvll it Il

ÎR T P T f^ r FdTjf Ú f& t H%řT I

f^rpT mII^H) f ř ^ T H K M - d M u $ d 1 II ^ Il

d j^P d $ d ld lâ I
W ^ < f|J ¿Ti w i H l ^ ^ d w s f t w j vs II

^TT^včnr fř ^ T Ç^rfr T dHtiR-Mdï I

*RTCT f i ^ r d H ld ld H d H U iid J
fP íř% T iplJIipl4-M: t-dldK ijdcdiH čTřT: Il \ Il

1 STETST 3 ^ T T ] B ; Il II ® Il Il í f t í f r í f t l l X ^trTPTTx 5PST5T 3 * T T Mv

2 d . °Rrqii| ] em. ; 8 fat rl My (unmetrical) 4 b. 8faMrlMltM*^ ] MVc ; 8fP T -
ÇmTWT M y “ 5 a. HihIhImmII^0 ] B c ; f t d l H M I ^ 8 My ; fgH t^T T^T ^8 B “
5 b. * j f w ç f t r r ï f a ) conj. ; ^ fw ^ČT M y 7 c. ctT ] conj. ; r f t r My
 [ « F P r]

H c^P d^ «T F T S T F T F F W MTW T I

cT^“: H^TTfv^TfnV S*T 'H-s-^l fPFT : II II

«i i ^ j 14■»!<<» f^rTPT srfir srfd- d * n $ ld : I

d<;i$d s<5i<Mil ^ H ' l i ^ i s l d ' i d i II ^ II

cTrFRTfTWTfW fPTT H IK JlJH lH <H I

W ^T fH W «?T T f ^ T ^ r ^ T f ^ R F T t II ^ II

ij ^ f r d 'ilM fR R ^ “ ^ d P cfM d H f I

W R H d ^ H I H I yi'J||<pi|Hl |» j |d l R 'J |: II ^ II

^ fT ^TT T 3TFTFT: SfFTFTFT: W i l R d : I

3TRTT^-: * 1 » ^ : RTTtT ^ S I T MKU|M<J: || ||

W d t^ H U ^ H N K I tT T W ^ d + ^ J I l : I
cT^f wiMJId'l rfl^ T ^ f ^ F T W f ^ T : II ^ II

cT R T T c^W H f W f h r %fir I
?ihI ^rfRFT IIK II

'HHll^d : T t 'HHlfM'^H d lP d d : I
T R T T fT t « T F f S T F T T W iF r flH M >dJI *V3 II
[M FINIH:]

t h ^ m h ^ n r f ^ h T t sttw: snf: f jc t : i
H l u i N I H K J d ^ i ^ftT T *T%cTII *t; II

*T - H l f ^ d d fc + i^ l^ d d W d : I
10 Cf. Rauravasutrasangraha 7:5: JTr^TT^TTFrTMT MlulIM 1*4) S'!" Ml <.«11 I d<i -
^ q tlM lf*W Majfl iil^l q ^ r l II For other parallels, see annotation to the translation.

10 a. TFTT^fTTTV ] conj. ; STr^Fjf^TV My 13 c. *TcIW ] conj. ; <1WHI Mv

13 d. 65jr?TftW: ] Bc ; 6531TrfW: My ; '’«ildlH.ui: B“e 16 b. ^frT ] conj.-,
%f^T Mv 18 a. flTtrT ] B*; f ^ R T MVc; MVocBoc 18 b. jp f: ] em . ;
5T$ Mv
 'TZŤT: W

Č T ^ T PTTŤ čT ^rf^T f V ^ č T I I \ \ II

^T t ^ fd MI *¿4 $c<*4$l ČT fTM I<4d I

ÏÏTufr *řT P M T Ï Ï W^ftWHPSnTTTII Ro II

^ r W M K 4 ^ rP Ť 5TFT « 4 H *á d H I
d H H H i^ i m r^ŤíV Tii ^ n

3 m * ft SŤ *Tčn 5řTWT: 3TVt" »11ChIVhdl ÇT: I

H ^ n r4 > m fť t l W ^ r r j f T c n ^ r t 11 ^ 11

UHI*fl 5^T^T:H W : ÏÏÏÏP T Z ïfw fpjčT: I

%T r f H K<¡tIÍV*H TTRTŤ fIM H N d : Il ^ II

^ T Ť m<4c*u<¿ 3 ^ 4 č ít TRčT: fPíčT: I

^ T T ^ T T J T T tr ^T F f ^ f ^ l < 4 d j l R* II

STPÍt 4 t SjJ-pHlAd P H ^d : I
fw r4 řr w * r 4 1 fW tč fr w : n ^ht n

^ H ^ rfd ï ï ï ï H t W $4ddJ
ČTVT f^ T h jd f^ T T fPÍT^TII ^ II

s n rT T ^ č ^ rtffifr *t : i
ift^ t^ T T W <TTd<KI ČTW fW T ^ T II ^ II

P dd^H W s fW : I
iT J T p n ^ r tf^ ^ W 11^ 11
« f r w » JJTjfW FTT § W t^ fd J lfd :f Ï W I
# ^ T T ^< 4 ^1 ^ * 4 ^ 1 ČT f^ Ť h í^ č ril ^ II

21 a. W M K Í ^ r W ] em. ; d ^ K ^ W My Boc ; d ^ K ^ c W Bc 22 a. HtUT: ]

conj. ; Sřmr My 22 d. f W ^ T T 6 ] Mv ; f W ^ H I 0 Bc ; f ^ f ^ T T 0 B " 23 c. ČT
WTTo ] em.; íTSTT« My 24 d. ^ ] em. ; ^ My 25 b. f ^ T ^ I č r : ] conj.;
f ^ r ^ T ď : My 26 c. q iy ] conj.; My 26 d. (Vm<.*^ ] conj.; ÍVdd My
27 b. ^ ^ 4 ° ] conj. ; Mv27 d. ČTW f^VIT^TT ] conj. ; clt-M f^NTTWRT
Mv 29 a. ftlfTT ] conj.; U[-2-] MY
 if r n t H ^lP fhd: I
^<.«1 II 3° II

ji^-nii'i Cl*=i■•in^<i Rfid :f I

l^ d ld ^ W ? R f : II 3? II

n < M * iw k « m « t: ( h M u l KW: I
TTt <TTf3PT f^T T N K < U k u ||: $ T : II II
[«nrw r: ]

trRTJTT: W flT fl^ l: OT^TT szf^TT^TPmT: I

Trf'N V m r ^ r r m q f ^ 4 1 ^ m h u < s h i ii 33 n

t t f ftrTT ^ T h n " dvdH lpH ^dl I

J p ff FPTTW : II 3 * II

^ r ^ r r t ^ p r : H ^ k :t 1
TtdT F ^ p ^ r F T T F ^ j T T ^ H r *T<fhl 3* II

W M ^ d d c^ JH d lP d < ^ lR l+ H I
3TT^TT *TT *=TTW *TFlf H P N ^ W F ^ T T I I II

^ ¿ b i^ H ir^ d i r < < f^ > fh rrfrw i

3TTTt S*J^RTT *TWRT Ft^TT: H tR W ^T : fW dT : II ^V9 II

W 3?flTr ^ d l^ d v d H I^ J I^ II ^ ||

d ^ i t 'd ^ ^ ttctt F ^ w r w h ^ c r r i
3 3 a b . 3VT TTT^"
^TT^rr: W W R IT «¿fiHMWMJII : I Quoted in a unit of text dealing with
samadhi, perhaps part of the £ ivapujastavavyakhya, on p. 286 [4th pagination] of IFP
MS T. 962.

32 a. °HTJT'3}‘: ] em . ; My 3 3 a. « P « ^ l : ] T .9 6 2 ; fiPHI^I My B oe;

f iR l^ l B c 33 b . W R IT ] M*- ; fftRTT T. 962 35 b . ] co n j.; H ^ T -
f^iT: My 3 6 a. °*Tc*TRf ] co n j.; NT 3 7 b . p T ip ffa r 8 ] co n j.; f R T 8
Mv (unmetrical)
 m

HfrHW^eni ^ 11

a ftw tw « n r r c f r q tr ^ T ^ w i
3 T F ^ f |- v iT w r tr n r t R H H T ^ n r f r e d T ii yo n

W 5 [^ T ^ r1 w r f^ R t^ fip ftr^ T I
f M T ^ - Heft ^ I d ^ l ^ d l II Y* II

T H R % H H t T d<^cbl ^ T T Heft I
HFfhFrtrfd" *TT 3T 3TRH ^ W I I Y^ ||

STTHTT IT J F M ' *T ^ t ^T ¡f^HHRHH I

fW H t t n w ^THt: II Y^ ||

*jh t H R tw 'rftH tfw n

^ • : H ^ r f t HW RT 8PT: II YY IIII

f ^ T T H t H ^ r fh r f ^HTHt 'jftn jH T : I
H ^ l i J I W : *R f HT ^ T ^ h h T T t II Y * ||

fW W I? r: HTH^HTRTHPT I
f ^ H F T H f W H r f T TTTTFT M^dldlM II Y^ ||

3tl«h|J«MKU|| tTPTt ^THT HT ^ H l ^ d l I

RfhTfW H vTR RT *TTW TOHt HHTII YVS ||

ht

H < fl'd H H *lR b e d l^ ^ « M l$ d 'l< J H I II Yq ||

f^HHHTH^fH dT M w ST W I
4 9 a b . R f fT I ^ 3T ] tops missing in Mv .

39 d. O TT#] conj.; O T W My B°‘ ; SnTTeT Bc ; conj. Sanderson 40

b. W M M ] My ; d H l d Bc ; i ^ H I d B“c 41 d. “f W T f f d T ] conj.-, •fSTCTT'-
rq^T: My 44 a. « r s f ^ f H T ^ q T ] conj. Vasudevn ; dHi^HIUHl My 45 a. fT -
^ < w il q ^T ^ rq f ] conj.; Hi? M id) My 46 a. IdfiH'K ] My c;
My“cB 46 c. f ^ H I U « ] em.; My 48 a. HT ] c o n j . ; ^ T T H T
My 48 b. 6W^TT ] em .; ‘ W I T : My 48 cd. ] conj. ; 05T-
H tM l My a ^- 0 v ,5 f d d T ] c o n j.; ITT J T W T ^ W
dT My ; oqcffd- 3T B
 MílVl ČT^T

3WTčT5RTWhr >ítŤT^RWF3nr: II V \ II

'jii^ h n « ^ n r r » ^ n r r d i n ^ g ^ T T ^ r: i
V l d d l H W d ^ l d d H d t r U ^ n á d T : II * o ||

M k «i m Í ^ n r fič d T d i H ' + t H d l d d * : I

d t d f H ^ j T ^ ř r r r STdT^ % ^ w t l l ** II

fdTTŤTRt ď d tn t s f r H^ŤTdTtŤRTTVdT: I
3 n řn ^ Ť %TF5TTŤnwrfdčnrii ii

ddPadd f w : p j w : d d f w ^ H l f d ^ + l : I
ll'S jm i d R id itm sfdřRT¥TT: II II
«1lPs<Mf<řr s f d tT íd T d^pffčTJdTFRTF I
fSTřTlT d F F t ČRT d H H d H ) $ d H f H * v ”

W č d % T HT%T H l i U ^ d R d d I
^ ^ F j T r f p m ^ r w m r d T T i F r w \\ * * n

Pd^ni fT ^ - ČTFT Hli)HÍ ď fdTRTW I

d T ^ fr s f r T dTfW FdTfcT: +^HlpMdl: II II
ddfdirVd^^rar^r: d^čH y P dd Rd l: I
dTdT JTVRIR) čl^cMddHIJJJII: II *V9 II

^ f r d lP d d d l dF dT ^dirdl'-M I H *jjd l I

5 2 a b . ITT TT d ď ŤT čdT ď TTT d ] tops missing in Mv .

50 a b . STT-pM Um -M M I d l d f c j ] conj. ; ^ I^ H M U [-2-] ^ d R T d l d f d My ;

viTT^HM U [-2-] *tr%T d l d f d B 50 c. 0 ] MVoc; °gT*T: M VcB 5 0 d. <ť-
ví ČTH ] conj. (self and Isaacson) ; cl vsí <í fc^TčT: My 5 2 a b . ° n t“ S ÍT H%ŤT-
č ^ č R T T ] B ; r r r r T H - T Ť r ^ ? r č T H r t r M y (tops missing) 5 3 b. ° ^ T W iT : )
conj.; ° ^ H ^ | | : My 53 d. s f ^ W ° ] conj. Vasudeva; My 54 a. TT-
] conj.; *1lfd<t>C*í1“ My 50 a. dCM ] conj.; MCM My 56 d. ]
My B oc; Bc 58 ab. MI*-MI ^^tcMI'-MI ] conj.; 'MlH*iMdl MI*-MI
^ ^ |o l|| My
 VI 1^0 'TTSt fp m r f ^ ^ T T ’Jrqr: II m II

d ltj ?T^T^" I
fn^JT f t j^ d M M f d l^ H M 'l H % w : II II

d ^ H I ' d i ^ R u i ^p*PTTT: fPTcT: TVp I

^f%- ^ f H d lr H IH ^ fh T T fv f^ V fW : II ||

^ ^ T 5 m « T B it ^ ft^ r f^ r *r4cr: i
^TcTWT fp ^ r: g4dld1d<rfd ^ T : I
iTf^TVPt" (Vvdt*d (Vh*iv fq*j4t-M iIg^ilqd • II II
[^TT:]

5TcffT ^qi-q I
cTFT -ql<1 rrfir: >Tlw»i d<sjrq4yq>ilvidl I
T T i T cTW 4dH H IcH I sfTWr: ^TT II ^

w rv r
d K V I« il W t f^F f S T ^h
TTvimhrnr ^ $1H IN \* t\ JH^fddl: II ^ II

(q^rqi?i dfd^d^^T siMoqHbi^ I

H H i+ rrfa v h is t 5n^<«ifd4f<+i n \ y ii

Mdlq dqi-q I
^ H I c H I fT>f: sfllFt ITFT^Tt" W ^ 8 T : I
f ^ T 5TPT f t w cTW H M I * K : H%cTII

jrtvt

fd ^ s lH H I 4 t ^ T : *T d l Ml fad VII d d : I
58 d . fVqcii i s ^ q a i q q i : ] cooj. A ch arya; It-vai * ^ q a i J5(Mi: My 5 9 a . iTT^J- ]
M y B °c ; - — B c 59 d. n i^ J H iq l H%cT] conj.; a i^ « a i^ « H 4 a v M y 61 e. ?T-
fViqi’l ] conj. Isaacson; d (d *iT T My 61 f. fq «j4t*n '# ] c o n j.; fd ^ 4 t - q i * M y
62 a . W rft ] M Vo; ^ i T f M y ‘ c 6 3 a. -IKVI»«I ) con j.; d iV I« * M r 6 3 b. 5T-
] co n j.; yqf4'^ Mv 63 d. ^ H iv ifr l ] My° ; $TRT x HTx My
6 4 b. M Vc; My “°
 w f ^ W T t ^ r HH I «+>l i \ \ Il
s re n fè r d f w F r f è ^ n f ^ w rv i
ČT5ŤTT *U4M\ f W ^ d H T T ^ r l : Il ^V9 II

ŠTTŤ ftv lftd M ir d T H" f w fH W W : I

t3 W f w 4 č T : ^ P Ů ^ rfh r^ T T rfR T T t II Il

^ : H" y iu i^ d i^ iiw ^ K I ^ H d K d : I
lïfdTWT ^ d fc ld fw Ï T W ^ *JčT: Il Il

d<IMKI T fW fW i^ T d ^ r d HT HT I
^ řT írp fh ^ č fr *ii Wl ^ * 4 Hçnr^f^rôl" il V9<>11

H W d^¡J|l ^ r r ÎtHT ^fOTÏÏT^TT I

filH I+U P rM dl H W d ^ d lit^ C H T ril VS* Il

H HTÎT H W T T ^T ^fy^tHTTtöT T I
£Ť d d fd l^ i ^ H « r HTfHWHTWII V9^ ||

č T F T F H T H T |d r H T d tf c d l F T T d T f w Í T f I

[^TTW^ïïT: ]

f i r S ^T f r ^ Ť T T ^ r F?HFRT: II V9^ II

fT T T H IH ld T TTCTfsiT: I
% w ^ r : sřrwr: p ífp N I" t h p í t : n V9* n

H H I ^ o^IH +I ^TTHWTŤHfWTPtrm-: I
y VdIH4 -dJPi H^JT f r ^ [ <M INdHJ| : II VSbí. II

«frlHMÍT: W d t H ^ T t PM NIHfd I
W f w : w á liW : Il vs^ II

68 b. f w ] em. ; fw ° My 7 0 b. l l ^ í ď ] em. ;J | ^ f a My 70 d.
cta.1 *i<;Rti«I ] conj. ; U F T a&i <.<;fei«I My 72 c. Ç T ] em. Vasudeva; I f U M y
72 d. g W Ť ] B c ; Ç W M y ; g W Ť B “ 74 a. ] B c ; g ^ v á ť My B ac
7 5 d. fW^T ] em. ; Ř g My
 ^ Ť r d ř r n Ť T iT T ^ r d Ť r T ^ r ir : i

č r M T B m ^ fM íT ^ : ^ - ii V9V9 ii

^ <TT ITFTTI^: fp ič r : W T ^ ffT : I

9TpT 3T «5i<i)<id : I
SPPTSÍtHŤW S P R t W m : : II V9q ||

W $M <4^ J w r t r ^ fr W : ST W I

^ S R Í T p r ^ T f t T T : *T II V9\ ||
7 8 - 8 0 čTfTŤ T O F ^
tr^ r f^- F tV T ^ : fWčT: F TTÍPBT: I ^ Ť W ( w ^ i Tt l : II
sr>mftvTr^Tčr s n r e t 5Pf: i f s t F?t m w w i i
S iddh án tasútravrtti p. 7, ad sfltra 1. The same unit is cited in pariccheda 2 of the
Šaivaparibhasá (Mysore, p.29).
ZW T
H ^ T T W ? ^ « í d ť t g gSčT: I JJFT ? P T I * d g d l4 «¡«aisftfM'dK+M II
s ^ T T f R m f ^ m r H ^ r r a T f ^ r a r : i <tf^ t f w ^fttfT ^ ř m ¥ # r ii
g r ^mrřríf^': ttčpbt: i d $ jc d ia m < b c d id s w ^ ^ p r t r r a -: ii
p q - j : STHq^(ricqirMHq'l mhici : 5Tg: I <?qi $iqt|<} ^t-Hlrt-i F?Y F^T: 81q I n jl
t t f ' r f g d l : 5 m itW F F tr I d d lD fM H ld U III-d : 9TPtff SflY « ( W d P d f l d : I
fV*ln^q*|q> t«q II * ia I Anantaiambhu’s commentary on
SiddhántasárávalT 133, GOML Bulletin Vol. XIX, Part II, pp. 16-17.
dfTfT ^O H c^ íIV Í
g ^ ír g r •rPTÍtíŘ": TSVT : I <tfd I P rabhávyákhyá on the K riyákram a-
dyotika, pp. 185-6. Also quoted, prefaced in the same way, in TYilocanaiiva’s Soma-
áam bhupaddhati, IFP T. 170, p. 122 and in the Šivapújávidhivyákhyána transmitted in
IFP MS T. 962, p. 117 [second numeration].

78 a. m ] M y , P ra V y á , SoŠaP aTí, SiSáVyá; f^T SiSuV r, ŠaiP aB h á;

IT^t S ÍT ŠiP uV iV yá 78 a. dWÍ*|čfc: ] My , SiSuV r, ŠaiP aB há, P ra V y á ,
Š iP u V iV y á , S iS á V y á ; FT*Tfa^": S o ŠaP aT í 7 8 b . faířT : W ] My ,
SiSuV r, ŠaiPaBhá, SiSáVyá; M««ÍT d * i q f t * l d : PraVyá, SoŠaP aTí, ŠiPOViVyá
7 8 c. f ^ W ^ F 0] My ; f ^ č S T ^ T 0 SiSuVr; < J § c d l ^ l # ŠaiPaBhá; « 5 | c d l -
S im r » SiSáV yá 7 8 d. 3T W ^ T t W : ] My , SiSáVyá; ÍW ÍT W :
SiSQVr, ŠaiPaBhá 78 f. ^TřT: ] My , SiSáVyá; vdddi SiSQVr, ŠaiPaBhá
79 b. W ] My , ŠaiPaB há, SiSáV yá; FFTT SiSQVr 79 c. »«¡«I$|VI<Í. ] conj.;
o ip r: My ; » J J ^ á tV I^ SiSáVyá
 ÍT ^ T fw : d d l+ l- d : STTRfr ŘfPRT: fSRT: I
f P i r r t ^ T q r 3 W rtl£ : II c;o ||

H“ t^T ^ 'TkT «;<uIT1« níímM*11P>ic i I

q r w S W fP R T q , U 4i t ^ i^ c iir H 'i : Il II

[W-]
r+Hi^TT w tu (-2-] gřhír r ^ * K ^ * d * t t •
filt-M d : ïfH t *Řr TÍ^T f ^ T I I c;^ II

[**'■}
d t f ^ J I d í d d l r H l dcHdKJ|U|llHH : I
PTRTRT W R T ň R t č ^ ^ č f ť ^ H H I ^ I d II c;3 Il

čT^TTčTtW ČRT f^HIÜIi i um '^dH I

^d* H Vt frw d T d m ^ d J I t ; * II
[^nrrfV: ]

P u m ^ ^ T č rN t FTRTS dH lpT: *T TT^čKT I

íTRTVt" %f^T d t Jíl «s i Rs-*íl '«í <.H'S I
čďvl^Ťň W yiylTd 4 P lfa d JI c;* II

ïïc frr
ČRT H ^ M p K M H H * j U K « r ^ d H I
ŘRT d r d M l ^ ^ d l d - d * : Il ^ II

h + ijh

ČRT %čT ^ d W ^ ^T: I

^ 5 " :w rf^ d ^ H PŘ T faHRSRhl çvs ||

d ^H + l4 d 1 iR=q- dr H^MMMK<J| ldJ

80 ab. ÍRT^TRT: 5TTňfť 9T ] My ; R5TCTTRT: ÍTTRň" S ífr SiSáVyS 82 d. ]

B; Mv 83 »fddlcH l ] conj. Acharya; »f^RTRRT My 85 c. ] MVc ;
^ X fď"x frf Mv 85 c..^SJ ] conj.; <i-M Mv
 3PT qq II

3TlH^i H^«TlMtTt<i4 ', l : I

p H IH H cTCT fPd- 5FTF T II II

c T F 5 r^ " f l f s v f f N t ^ H l ^ f - ^ r : I
i ^ h m -<s j i w 7Twfrff7 ^ n h T ^ r i i 11

[*lfuiHI<JSl<*>M]

« c r f ^ r r » ip r r H q^T C irfcP T raT : ^ h iIc W c tt: i

3 rfw npMHi mI^mi JTTfF: JTRiT^nftfqRm i \\ II

d fa id i t q lrR rr q r q t f w i
3 T f w ^ c ^ r ^ % n w f w H ^ H M d : II ^ II

♦1 F^*i I *T ^ c ft *TRTcT 5TfH “: F n T f^ r r fW d " : I

SI 1+1 «4 ^HNd: II II

d ftM q fw r w ft d d + iH 1
IT ^ T ^ rp h r^ ^vrvrd H H I
H ^ T R ^ rq ft 5*np- ^ P l- f i d ^ l^ d d ld jl \ * II

S R T tT d d I^ I

ifo r : f r jw r : *T # ^ T T C % ‘ d l f d d : I

3TTc*TT: ^ d r% T W^TnT ?T II II

y<bl*l 3TR * I
s rfw ^ T r f ^ ^ h q tjf r ifrn Y dT q r f w r ^ tw : 1
U H lfa q P ld ') ^frrft’ q lJ II^ I^ J Id l SV^TII ^ II

^ h fr dT dctlHl^lt-dc^-q fa HI «Hid I

9 0 a . ?TF3T^T^ ] B ; cT ^JT ^fr M y 9 0 c. f^T « ] B ; fc*T> M y 90 d. « T m fm ]

c o n j. ; TT3?T U I F - M y 9 1 a . aiV + l« l_ J p i T ] c o n j.; • U [-2 -] j p r T M v 9 2 b . q f^T -

?TT ] M y ; q fo ld I B 93 a. H M Id ] M y B BC ; H T W B° 9 4 b . *H I<M H ] c o n j. ;

trS T V R T M y 9 4 c. ] c o n j. Is a a c s o n ; t r ^ i f t W 6 M y 94 d. ]

B °; fT gvrdV i M y B “c
 T T T ^"

f T ^ T v T ^cl4f*T: * h * fd g 'H K < r: II ^V9 ||

[Sr^TT^ ^ |7 n tf^ R ^ h T T T ]

rT ^ P T T W : f a ^ T 4 \R h 1 % T cft 3TT: II \ q ||

* tR tT T d ^ R h 5 i f W ^ F z rf^ T R f: I
d ^ R m ^ H ' d ^ l ^ l« » M H <1*^11 ^ II

JT l% f3?T T 7^r ^ F n % W ^77% “ I

ailrM dr W PTTxrf^R- T T fef H ^ d r l II ^oo ||

y + Kluii PmPm^ IU| | HIH 4 I

W + R a rffid 'l ^flcTT 7T # M : II ?°? II

3P T R t T ^ fW T J lt T O t ftfc fh
f T W f T d T H F T ^ k f t f w R c i l d l ^ II \°R II

W T tifr r T ^ : T frsf fRrfcSTrTTt^cT: II ^ II

H t^ ta r r 3 f % t t g f ^ r f f w r i
s f r M%tTW M\J | ^ ^ tfrfrp f: II ||

[d^t>lPd:]

1 0 3 a b . °*T T 4" ?T JJ" <nT *r 3" ] tops missing in Mv .

1 0 3 cd . tops missing in My .
1 0 4 a b . tops missing in Mv .

9 8 a. <il *\ 7ft H& 0 ] conj.; <i\ *1* fig, ° My 98 d. dTH ] conj.; TTT: M y 9 9 c. d ’-
c ^ F T ] conj. ; dd; TOT° My Boc; d^T STFT° Bc 1 0 1 b . °n T H ^ ]
B; * m — My 101 c. T <hf%rH<Sd1 ] em .; — ?FT My ; T * r f ¥ c d ^ d t
?C TB 1 0 3 b . » ^ h x T ^ f i ^ r ] B ; ° T * ^ T p n r T i r c r Mv 1 0 3 cd . *r ntrft*
: ^fiter : ] conj. ; d" n r n r d“ <r: ^rr t t gr n r c*r n*
5" d“: My ; W <il*fl c i ^ l : WTl«! j ^ i c H c M ^ q d B 1 0 4 ab . H ^tSTT
) conj. ; I _ r g* HfT - ~ <7IT My
(tops m issin g); U ^*WT*ffifv*nf$n*rr B 1 0 4 d . Mc<A<4) s f r ] conj. ;
HrM<Tl M y (unmetrical)
^ t s r : <TCřT:

^ r r f ^ r *řrw : H t s fr y $ ^ d ¥ in t> + : i

H ^ r^ w il W II

H T^E H ^r f H T^öR H ^ ^ T I

^ T T W H fT tzW tFFHT pK 4* $< Ù | *fa":tH ?0^ H

J č fR ft- y -Mild f% fx % ^ fw i
t r ř T řm f^T T H šh " ^ i l H l i ň f d 5 T T W T II ?o\s II

f fe r iH ^ p P T H îf ^ t w t -

H trh rr:
ïftlfif HHRT f ï ï W ^KTHTtFT W l l *oc; ||

Il çf^r ’ifl'HUe^ MÇId^ yf».H<ír«i^lJ'IMrdMI<Jd'4¿H<a^<5WH : Il

10 5 a . 3r^üfH T ] conj. ; <Jr=nifçi 0 Mv 105 b. **Jfifîn<»» : ] conj.; “^ifiTid :

My 1 0 6 d . far^ T 0 ] M v ; B 1 0 7 c. ^ *^77° ] B ; ^ ~ 7T6
Mv • Colophon: »^MUTd'HdH ° ] conj.;
 II W < H \ : v z w : II * * II

« « J + H IM d fd ^ : I

« rd ^ in jy r^ 4 )t.tir? h ^ ii-M iM r< u ^ : h $»

[ q c q i t l 9 . 1 1 ^ 1 ^ . iH a i^ -iP i ]

sftlfT: t i | t > H t i $ l d ' l ^ W ig H ^ O flT : I

f^TFTTW : V + M M q « f liH f fr d : II ^ II

STrffT I

JTVFTv? * m M « 4 h « P fid H I
^ N i4 ^ n * jM H H i g fw R m ^ n rii 3 11

ST^TST 3 ^ T I
f m r d k H i4 g w d -g d ^ lfa d i i

2 , 4 -8 . fw f^ iT r ftT r t — SrtET tU M H d g ld l itO T ^ g T H T T T : ( A * ; 4 1 w i* £ j-

< «H I: A ocC ) I fV$TRTW: ( A ; *T C ) f ^ « f a d l : II
i t w T ^ n f ^ g w ( A ; ^afr c ) ? rg ? r(C ; g er A )d 1 ftd i i
tfT WtlfTT t i t - q |i |q h * i l < m : II sTTT d l 8 d ^ l M f d i d c H (C ; tH T A ) V'rfflM lfld: I
* H W ?T^cfr HIT: d m M W lfc 4 h « < l* H : II dcHd<3 f%fr*TT '5T*TTOT ^fPTT-
fV T T I aitT: f W f r d H U {f 'ivfll5lHrfidW «IH II (C ; A)iRTTOTfT
^ I g M H I d H ll(?) Ht * n W (A ; C )U fH « « ld : I
^ rq « i^ tilti II nrTl : I ST^TT VTT-
r^d^cTl: ' T f r w w i l ( ? ) (further garbled verees follow). Thia passage is to be found
in Sarvatm aiambhu’s appendix to the Sarvam a topanyasa IFP T. 284, p. 24 (= A ) and
IFP T. 801, pp. 18-19 (= C ). Both are transcripts by the same hand of the same MS:
GOML R 6635.
3 c d , 4 cd . Cf. <TVT —
f t o T ^ R T jr fiT ^ I
irtfTT a a - q : II ad ¿ataratnasarigraha 68, p. 77.

1 c. x i a q i f q ° ] conj. ; x f a n i f q ° M Y 2 c. f q ^ i i i w : ] MVc; f a x STx 5THTW:

MY
 T ^ l l H t f d l J i W c r w r N h n f r w : II y II

5TFT a i q c ^ l F l d l dct*q f^TRTcT: I

*TTW cT^cft ilN W N v l ? W f f W T : II *

d r% cfr% BfFTT vH-Hl<II ^ F F T f W r I

3 f t : f w f r cn=qr^ ^ j n f m r f ^ T O T r ii \ 11

H FT ^Fsrracn^rrfT ^ r t ^ c ^ f T T w r i
y riH ^ K lP i« ^ if F fr VTTW«TFFF=fTcr: II \9 II

f» i4 '* * i^ » c l (qqj i^s> irfir I

cRfr h%ct f^F rnrtT tr: Hii -h i «Ti h <jf%ci: 111; 11

rTW d < $ r d Z t m ^T T f^ft" l i t e r I

5 c d , 6 c - 9 b . FFT5T V M fd M rK IM f o d l* H : I

3FT: r ^ ir M d H I I$ • ^ jT T ^ F T T fe T O T ril

H ^ m r t w r a T f r ^ f ^ y M N I d l I ilH 4 l$ K lR i4 |J il s f r M K U | | U 4 H « y d : II

SfTf^ %tT ^>rl tiRt dcfr H%cT I f^nrnfhT: f5T^" FTT: fyR"m<fl :I
at-M rl»t a'S'jj cq i^ lerr FT cqQfTl F%7TII ad ¿ataratnasangraha 68, p. 77.

9 a b , lO c d e f, 14. d H 4 d T ^ x ^ " it^ T T F % F II R i i q c q t - M h <; m (A ; WM

C ) W H W FnTTt C ) I ^ d lilftT T F M IH H Id l d ^ H ld v M W ?

fw ^FFT ii ^ f r n r t t t i t w s rrT rn r f W f ^ r r i t ^ttt ? t fc T <?>h f t -

V ^ T i m iW l 3 H < f |J C i m ^ (?) I F T JH fltifd H I (A ; ^ C ^ ^ W d M I

F F T cftrf i t w f ^ f r ^ ( A ; T tfF r^ C ) ll(? ) f t ^ T I

sttffT 4lndid f g ^ F fii ^ e n r r w r gf*F ^ r f ^ tt MiruMifH$ ( a ;

«ifuini f^ c ) i dwiTi f ^ N d m » 4 y ^ H i 4 ^ f r r « ^ II This passage, though not
attributed by anything but the garbled line in its middle, consists largely of lines from

5 b. » faF F T F : ] ¿ a R a l); » fT H F F T : M y 5 d . rT R v T FTT7T] M y ; d M rH llv l

¿aRaU 6 ab. ] o ra. ¿ a R a U 7 a. H H m iw jId d K JT fl ] M y ; M fM ^ ^ id d K J lT M

¿ a R a U -, $ H H d i d v jfrd K J lId SaRaU (v i) 7 c . M r ^ l ^ l < lf< 4 ? l F trfT ] M y ; ST-

rill^ K lfd d lJh S fV ¿aRaU 7 d. < iT W “ ] M y , SaR aU ; *T T W ¿aRaU (v j)

• °F * F F : ] M y ; »F^cT : ¿aRaU 8 a. ¿aRaU ; M y 8 b. f^T T -

f i t F fcT ] M y ; F f F r R f t H% 7T ¿ a R a U 8 c . F F T *T%cT P * d l ^ J * | : ] M y ;

f * q i< f ii|: ftl^ - H FT : ¿aRaU 9 a b . d d ftc d f l m ^ H i nS-^fl ] M y ;

FT cd fy -ft ¿aRaU-, d d flr^ l #TWT FTFfrfTFfr ¿aR aU (vl)

qy<?¥l: 'T7<T:

FPT ^ r : d c H I M ^ d ^ f IIA II

TTTFT d dd 104 *41d) c*T <£)dii«4l: PTTcf JTMiddl I

filM r d H I SHiFT W V S T W 'T T O P P rR h I

f m r ^ P T T W cT T d < H l d i l H U |l R * M d l II II

[a T fV ^ K I^ *TtOT>S"

f*iql«i«Tl8r r ; 511- i i H; ]

5 p ftr 1
5T T ^ r <p- F *m m \ ^ h m m " 1
^ p tr t m ^ f w f w n n 11

c R f: s n r r f w r l * s f e r ^ p p f t ^ r r w r p T ^ r : 1
c T ^ r R T W ^ sfTWT: H|qui^<.«l cPTTII ^ II

=r <PT d r d « ^ f < : N H lfd ^ W < iH d : I

dM -H M I W m H lld < l ^ T T T «faRTH ^ II

t t t £ te r r fw f^ r r 1
q iq o c ^ d »T 5IM 'o c id id 'b d II ^ ||
this chapter of the Parakhya (to which I suspect the last two verses might also once
have belonged, since they are elsewhere attributed to the Parakhya: see Appendix I
C:54-5), and is to be found in Sarvfitma^ambhu’s appendix to the Sarvam atopanyasa
IFP T. 284, p. 26 (= A ) and IFP T .801, p. 20.
lO c - f . fiiqrqHfMoqvrqcl I rTVtlfT (d g m T 170) T C T ^f
folded HI 5TCTT W (fo p iF T ftO T JlfVcT: T 170) M W Ml « « 4 -d e l: I
it O T RM IHIIdl d^MlrtlM'JIld (<»r T 170 ) fPTeTTII ffd" I Trilocanaiiva’s
commentary on the SomaJambhupaddhati, IFP T. 170, p. 175, and R 14735, p. 116.

9 c d . ’jfTT: W P T t f W M T ] My ; J5 [f? n iP P T T f^ n * r B lO a .S T V H tP T ] conj.;

aV T ^rw M y 10 b. «T lw i^i: ] em.; ils iiM i My 10 c. fordc^P T 5TTPT
R 14735; fold ed H4 5TVPT *Tef Mv ; P lH M ftW SrfVeT: T170 1 0 d. q T W -
^ : ] So^aPaTT; dUH R-del: My 10 f. H M dld J M y , R14735; M W T170
12 c. d ^ M l ^ l d } ] conj. ; deT sfP T tW T ^ My 12 d . dVT ] conj. ; My
14 b. jT T ^ n V ] conj.;
 W: cTr^T T f^Ttf^FFT I
SUHI^WT f^rcrM t 5 jH ^ i w : f^TTII ** II
3RTt s l n M t - s f r MiHlHI'M'H-HIJI^ I
^roW F T F dr sfrafr P dfc^n^T crF T fT ii ^ n

f ^ M K ^ I Fdf ^ d<U|HW<J|l I
Mc^l^Klfis^ ifrrr: w f ^ T P n r f w : II $vs II
t ^ r 5 ip r fk fw r ^ t r ^ i ^ ftr fT x r ^ r 1
5TR^HT: Rh<IUH *T ^ tfe fr W : II $5 II
cT^rftW T R T Tfr FTFT 5>Hl4n H%crt I
s r fw fr s p t * r 5flnT: w ^ ^ n w : 11 11

•T *jfw >T <£d cTFT <Tl tsi l cTl P liR t: I

jfr#T * h M ^ s f r F J c ^ dlfydlcHHW II II
rTgfhr FffdTcTPT TTW TT^fST: I
ddfdfH IS^ ^ ijfw r ^ fw iw T iff: II ^ II

SRftT d<(M I
*t% t c T r ^ f w r n r w P h«^ sfw *ri
T f?T d T fPTcT H%cTII ^ II

S^TTT ^ T T I
H F R F T F T «rf^ T f% 4fT TFT H%c^pT: I
d ^d^nM Hi Mld cd yM<Jcl II ^ II
WRth* H^kTT dTfr <4d : tdfs ftj'TT fPFTT I
frr^ rr t ¡aiTnni w n y t n
15 b . dr^Jtl ] conj. ; <Fg*T My 15 b. ] Bc ; f ^ t f w M y B oc IT
d. °RfVcT: ] conj.; ° H f ^ T Mv 19 c. fl“ ] e m . ; d “: M y 21 a. cTgftW **£-
Idmt-M ] conj. Isaacson; Mv 22 d . d T ] conj.; dvT M y
23 cd . ° ] conj. Isaacson; ^livTlM 1<4 ° My
 pH»)Hi Rid I$1Ml' « M p H l ^ d ^ M d J
d ^ y iP M f^ n ^ rr frsfrfw n i ^ 11

d d * ) : H T R T n ttT ^T T tr: ^O R icI: I

M W : II ^ II

sR frr
f l l ^ d i f i f ^ H I f%>rr fp ic rr I
Pi ^ « r r fts rr w ^ r ^ rf f ^ " ^ v rn h

5T^RT
sl^H ^PH ^ fPicT TI
fn -< lI: FJT^TVT ^ITT Ph N K I Pk I j*M I: II ^ I

T d r^ H P d ^ 'P l sfTcT fP fT ^ f^ t.R 'M c i: I

c n n f r mPimihPi s* ft f f ^ n t ? t P ^ i R i d d j i n

s f r yin*!«?) *r -^1P;d ’ i
« m w > c T rm v r jfr% m<mi<mhi II 3° II

d M K ld m P i V tm «H illP iP i^riH dH I
s^T m rP S ift 5JTT^rR%Y W: I
■T f^gfw r: <-»JI$TlOHH«Pidl II 3* II
[HKJJlifuii^y^l dHlilHIMj

JTiftr
s r f w f r T d H ld i ^iPhHldPdd^HIdV I
d ^ f r ttd : TRTT fTWPTT^ft H ^PrT itll ^ II
25 d. fV sfr fW T ] conj.; f ^ t f w Mv 26 c. d<i-d lV fl(V ° ] conj.; rT^TTSTt-
fV ° Mv 27 d. f l ^ | ) conj.; 5PIT M y (unm etrical);
g ^ T ^ tfW STVT B 28 b. conj. ; “fa rr My 2 8 c. f ^ 3 T : ] conj.
Isaacson ; far*TT My 2 9 d . f g ^ n f g ^ T ) conj. Isaacson; rg'dlRldd My 3 0 c. cT-
dTT rTcHTV'T sft^T ] c o n j.; d r f tu « H xlm My (unm etrical); dc^TTV'T SftlfT U
B 31 d . STT^T» ] em .; °tU<Jd 0 My 31 e. I ] conj. ;
’TT P i y f * My Ba c; ^ f t Rjijr»»: B e 31 f. »^firTT ) conj. ; » g fir T : My
3 2 c. cl'yH tid: ) conj. Isaacson; c tg ltx a : My
 5RTT5T

y 'S'Hd^dlsil S4" Ht" SÍFTT ďnSTT^Jínp II 33 II

MKí-h4^ iHK-41 ^thkThih^«^: i
IhH ^ uii qvp^TŤ 'TúŤ čTgnTřrW: II 3* II
d ^ H i w m fzr: ^v*Ťwr 4 r dc<+»^ i
řTVP^ %čRT $5ílfcl SÍT dť+iH^JId: II 3* II
[fn i^ i ílwini *fteřr

w rr
a r f w ť t s f r umiň t ^rraV s í f t t 5 ^pí%^t i
Pb l~4íj c4! *-d <. ďPT «Ti *H<4 t^x iH II 3^ II

5T^r?r
*1T čTŤT ^NH STTpT dT f^fffd": I
H%^FTW: frngx ^ r r 54jy+<í|J|d: II ^V9 II
otiTy+i š t m a r ^ f r ift^ T řK r i
%T W tj^cq TT^TRKTII 3q II
d - ^ d i ^ ^dHÍy^dm^fd i
s r f w t s f r čTŤšTR^Ttshr 4 t s«nftrn 3\ n
*IMHMHd : Ht SfFPT ^T T f^rff^f^fd- 1
P b ^ ld : < h 4 l d ^ 4 d ^ < g ) T d ^ l l * ° II

fW PTT^ut^RTt fPTď:» I
3TJír^dVF^TW T M\i \ú\ SÍT ^TII V? II

33 b. TT: ] e m . ; TT M v 34 d. « ¿ K < i|i|d : ] e m . ; čT^TT^tW . M v 35 a. K -

*hi<j>ei: ] e m .; ti*4l<jie.i M v 35 c. ír m ^ " %ČRT ] conj. ; čTVi*n^ďHI M y 36

b . ^TRTt sfF T T ] e m .; vdMlPfMH Mv 37 b. aTTJŤT ] conj. Isa a c so n ; a n ^ -

ČT M v 39 d . V í" S « T ^ f ] conj.; t ň - i ť Čf f i M v 40 d. T] M V c; fr« M V ocB

4 1 b . #* T ^ " f q ^ d d ) (V*id: ) conj.; *T^“f d ^ r l U[-3-]U Mv ; J T t " « • ^ d U[-3-]U

B 41 d. s f Ť 9T ] B ; f W Í W My (unmetrical)
 H1^*1 mIwNIIh:]

SRTTT S ^ T T I
f=m^tyT H id h i h m - i h i
lT # ^ T T ^ rtT h f H T «rfH % : H%cTII YR II
5R>nr
H T «rf% % T fiT ^T f W n f r i
s rM sfr f tv iw c d m + 1 t f ^ r n y ^ h

TT#^rr H % ^ n K # ^ r r r f T ^ T w : i
^ Y d i w ^ H d i m n 11 y v 11

HRHI«hie+tH cTPTT <tW ^TKPH" ^f*T I

^M ^H dw hh h h P ^ c 4 gfwra* h ^ i i Y* ||
[qtdHIIMNHHNdl lH<fdl)

5Rfrr
nr ^ ir ^ ^ o r m d i i
HHHcTSTWST^ ^HFHHTTvnhr: II Y^ II

snrr?r
3THTTHTHT p i HTVT T d ^lP n dH I
HT^THTHd s n ftw HPTHPT 3T: II Yvs ||

ti4 • n41 '»id14 d t- m H; ^*^1 snrt^nTH i

ld4q*T) ^ T : II Yq II

fPiH T H T ( # r fld d ^ < * 4 l S W I

'tt h p H w c T ^rvqcii ^kTH h%cTii y \ ii
44a. 3T T H* 3" ^T ] tops missing in M v .
4 6 d - 4 7 a . *T *T*: I 5T ^TT 5T 3* 3T I 3T MT ] tops missing in Mv .

4 2 a . ^tVTfT0 ] conj.\ 3TVTfT° Mv 4 4 a . ( ( ^ T H ^ T 0 ] B;

^ M y (tops missing) 46 c. ) conj.; My 4 6 d. °TM*i*\: ) e m .;
o*^r w IT: Mv ; °TV^7Tir B 4 9 a. i f ) conj.; Mv 4 9 c. )
co n j.; f ^ r My
 ti 4 t m k s :<q m i d d i q i i n «1 I
ti i -*i [q q w i cTl g fw n F č í^ n T R č r: Il i(o II

[ í 'U íj p m ’q i i r ^ n í ^ q j i d i ]

ÍTčftT M T I

y « l« * ir -d R ill-^ ^ R ir M fd ^ ö |^ ir * r : I
t f U - H I d ^ d ^ u [-4-]lPTT i p m r W : t II ü? II

TT ?^hf y u m '^ iP r iO r m d i i
M + 4 Í1 T d í c d R i : H l l c d d î f a $ J r : TT: II X * II

i p r w r f F : H T fT ^ f K f l í c H I d l I

ČT^Ť W tK ÍH M K U d lfV d d f c ^ à II II

q q R -d ČTČ^Ť d lR -d d lR -d 4<Rd č í r ^ WV I

T T F r d r ^ r s*r t f r f w : n ** ii
d c H ^ M d q ir V d r q ix K H ^ M d ^ l^ d l I
W ^ l- iď d d y id : ÏÏ^ ÏÏ^ T ïïT r W II * * II

stct^ tR r t w r t čí^ Ť T ü t t i* 1*! I

č T ^ ífil d ïP id T H%tTII ^ II

*ě ftT ^ T T I

q H Ír ^ H H H Íd 5-:# ^TT fPÍŤT F J i ^ I

^ j ^ H f ^ i J i i - i j R f r : ^ P y R ^ r m d i 11 *vs 11

ïr ïï^t

^ W ^ H ftc H IJ IK K I ÿW RxKT H%ěT I

5 0 c. Ç2T 0] conj. Isaacson (cf. 55c); íw i t-q ix My 52 cd .

HI led di ] conj. ; «P d f4td cH < ff My 55 a b . » d d lP fd c d lill » ) M y ; » d d l P w -
č^ R T ° B° ; » d ^ lP H Ic d M I0 B ac 55 d . ï ï ^ W f W ) conj.; W T d ^ d l
My 56 b. TTR- ] conj. ; d^MMHI M y
 ftrv t m g f ir : f i f t s ^ t ť t w g w i i ^ n

d^H K -M rtílrb fdM M d : I

tr^ | tt THFJ^TT^T^fr II bí.\ II

d ^ d I^ d I

iT%Ť f ^ T ^ IH I-q H ^ H IH < ^ d f^ d H f I

ít <íih m im P««¿ i f t s f r 4 fw c r t^ r à’ ii ^o n
[ f r q p f t^ r F y r gfifRlvg^m r]

W t T 3^TT I
H ^TT W ^* f4P ¿4dfd *jHbd : I
*nP TTR t f^ t fiT ^ IW t^ r: II W II

ST^TRT ^TW\
^ I d l d i PdVi^Mi *p fif SpTMPd^ď I
frr^ d w w : ^ ťh tw t H ïfw rii ^ ii

J p N f r f t *TpT HMI-MMlPwiT: Il ^ Il
(tmtfy^rfwrtd" g fw F ïw r ]

*ft w 4t-dH i ftn g ^ T f r o q i w : ^qniyci : I

3 T fw fw r: ftTTPTTW Hïï^lc+H: Il II

f l^ M ČTPT d P ^ ¿ f|4 y iV n r < ^ d H I

^ r ç r ô fà w iT ^ h r ñ R f ^ f in r ii w n

fl^ilJqfM flcdlxPt č í^ r ČRT H t M w T I

*T^JřT f% W *TT FTTŤTf^vT wiw: II ^ II
4 T y ç i ^ M p n y I
yPdMlddP^*|iT p T r q ^ P d ď T W II ÇV9 ||

trpRfdh iR T H%iT Pr^T SMHlcH*: I

5 8 c. fd T V t ] em. ; fdTMp M v 6 4 b. Hfiqcqi w : ) conj. ; Hflqcqupq My

 3T3^rT: *pt$T: f T < if ^ d J I ^ ||

H fw ^ * pAddc'fidf' »T * f t^ TSm fdcIT I

d 4 d : ^id<j>r^rqi(sk<j>(d^d^ •ft ^T%cTII II

^ p t c < T H^Nt J]«J|Hi I

cl l <l«i ^i i *d *i I d rV*4 d ^"11 V90 ||

3 IH -< iJ iu m ^ J ||« iH ^ ^ ^TTiW: I

3TPF^TtWJ=TvTt d ^ lffH H f t l W fT W : II vs? II
[3TFT d ' d W M d K : ]

TT^TcT T T ? T 4151«Id MltdV^fdH I

3TTF *ll<-d^<b WOT cTTII Vs^ ||
[d ^ H flH fi^ K : ]

^ t T T V ^ T W ^ m ^ T T : 5 T W R R T ^ %■
^ S^ ih I ^ H ^ M I : SlfdfdH «TFTf^T ¿ l^ l^ d H I
d I Hfl H HI H ¿»(¿d ^»-VTtfiid I^j
<nJpl^h MRr^lSLM^H <H %*T:<TT ^ f^ d H II vs^ II

69. d T [scil. ]
« R i^ r ^ N d r ^ c r i' T dt&f TO'TlTdd: I : fd $ < si d f^ P d W d &va-
pujastavavyakhya p. 15. Also quoted as verse 178 of the ¿ivayogaratna.
7 2 . Contrast this with Kirana 10:8ab: <T|h c f Jil Nfcl <a ddt* Sl*«l<W; with
[Patis/cara-jParame^vara (Goodall 1998:410, verse 22cd): %d".* «H I -
H qM j and with Kirana 10:27cd: faiqi W lc d “ H§l<blrl : dlT*far T U ^ T ^ T , which in
turn is to be contrasted with [Pau$kara-]Parame£vara (Goodall, 1998:410, verse 21ab):
d ^ n sr f sm ^ P T i

68 d. ti <551: ) em .; ti «551 My 69 b. TOMllcldl ] My ; TO MI Id d *. ¿iP u S taV ya;

TOHldcll ¿iY oR a 69 c. <£d<£cMcqi^ ) My ; d^ ¿iP u S taV ya; ^kT-
¿iY oR a 69 d. d T >T ^ d) My , £ iP u S ta V y a ; d T d t ^ T ¿¿YoRa
72 a. d ^ " ] conj. ; d%* M y ; d ^ “ B 73 c. °3>f<in 0 ] My ; °vnlc.c1 0 B 7 3 d. T -
PtftlfcH'i'H.H ] conj.; d f c My (unmetrical) • ^clH ^ ] conj.; H j d :
My
W^5T: 'TCřT:

Il í f a - s f h n j ^ " H Ç I d ^ II

Il ® II f f d - M <I« 2Ť d M I H M II ® II
TRANSLATION
 PARAKHYATANTRA CHAPTER I

Seeing the stainless Prakaia, who knows [how to achieve both] his own
aims and those of others (svapararthajnam), in his Ashram on the Ganges,
the worthy Pratoda,1 bowing (pranatah), asked of him the supreme teach­
ing (jnanam .. .param): (1)
‘Lord, tell me the supreme teaching that liberates from bondage.’
Thus addressed by him, Prakasa (sa) venerated 3iva (natva somam) and
spoke [the following] clear teaching. (2)
Take this teaching, a medicinal herb for the soul which springs from
the ground that is Siva, which is delightful in its ripening, which is sweet,
which reveals special properties. (3)2
l For the identification of the Parakhya’s interlocutors Pratoda and Prakasa with
Vasistha and the sun respectively, see introduction p. xl and following. One could
consider a conjecture suggested by Dr. ISAACSON: arhah san. This would make explicit
that Pratoda’s ‘worthiness* was a condition of his receiving teaching. The author
might have intended to emphasize thereby that Pratoda was already an initiate, since
initiation is a prerequisite for the study of scripture. Compare K ira n avrtti 1:10.17-24,
in which Ramakantha infers that Garuda must be an initiate in order to receive the
teaching of the Kirana.
2This verse appears as the fifth of the ¿ataratnasahgraha and is commented upon
in the ¿ataratnollekhinT as follows (pp. 12-13):—
atm abhesajam e ta j jnanam samgrhana. grhyatam ity art hah. ausadhasya sarvasya
bh u m yu dbhu tatvad asya jhanarupausadhasyapi utpattibh um im daitiayati—¿ivakpnjo-
ttham iti. ¿iva eva ksm a bhumih, tadu tth aqi tadutpannam ity arthah. punah kidr£am?
parinamasukham. p ¿win am ah udarkah. uttarakaJasukhakaram. svadu am rtasam ana-
tv at. vi£esagunadar£akam sarvajhatvadigunanam abhivyahjakam. ausadhapakse viie-
sagunasya svasthyasya dardakam. anena v/iesanatrayenap/ jhanasyasya agrahyatada-
hka nirasta, loke udarkasukhakaranam am rtarupanam vi^esagunasampadakanam pada-
rthanam sarvair api grahyatvad iti. atm abhesajam ity asyabhiprayah—y ath a caksusah,
vartamana prakasana^aktih paJutvamaJaruddha gururupena paramaJivavaidyena para-
makrpaJuna tadbhesajajhanaprayogena pafutvanirasanadvara punar abh ivyajyata iti.
tad uktam ¿ivadharm ottare—
vyadhTnam bhesajsup ya d v a t pratipaksah svadharm atah
tad vat samsarado$anam pratipaksah £ivah smftah
ausadhasya ca sam arth yad ya th a das am visarjayet
tathatm ajh anabh aisajyad das am ca vinivartate
138 Parakhyatantra

Now hear from the beginning the [teaching called the] Para, which
brings about the cutting of the knot that is the connection between bonds
tasmafc sa panditah santas tapasvT vijitendriyah
¿ivajhanasya s am band had bhavam alocya m ucyate

Receive this knowledge [that is] a medicinal herb for the soul. ‘Take
[it]’ is the meaning. Since all herbs arise from a ground, he shows the
ground from which this herb that is knowledge arises with the expression
(it/) ¿ivak$mottham. £iva himself is the ground (ksma = bhumih); the
meaning [of the expression] is ‘arising from that [ground that is 6iva]’
(ta d u tth a m = tadutpannam ). How [is this knowledge] further qualified?
[It is] parinamasukham. [Here] transformation (parinam ah) [refers to]
future time ( udarkah). [And so the expression means] ‘which will give
happiness at a subsequent tim e’. [And it is] ‘sw eet’ because it is like
nectar. [Its being something] ‘which reveals special properties’ (viiesa-
gunac/aria/cam) [means] ‘making to appear the properties of omniscience
and so forth’. When applied to the herb [to which knowledge is likened,
it means] that which reveals the particular [good] quality of health. By
all three qualifiers the suspicion that this knowledge might not be some­
thing that should be taken is cast aside. For in worldly life things that
subsequently give happiness, that are of the nature of nectar and that
bring about particular [good] qualities are to be accepted by everybody.
The intention behind [using the expression] atm abhe?ajam is as follows
(...ifci): as in the case of an eye [infected by a cataract], the power to
illumine that exists [in each soul and] that is blocked by the impurity
that characterises the state of being a bound soul (paJutvam alaruddha)
is again made to appear by the supremely compassionate doctor 6iva,
in the guise of the initiating teacher (gururupena), by casting aside the
impurity (paiutvanirasanac/vara) by the use of the knowledge that is a
medicinal herb for the soul. This has been taught in the ¿ivadharm ottara:

Just as medicine is by its nature the remedy to diseases, so

3iva is known to be the remedy to the ills of the transmigrat­
ing universe. And just as one may dispel ills [of the body]
by the power of a medicinal herb, so too [He] averts [worldly]
ills by the knowledge that is medicine for the soul. Therefore
the wise man, at peace, practising austerities and in control
of his senses, sees the truth ( bhavam * alocya) by attaining
iiva-knowledge and is liberated.

It is possible th a t this passage of comm entary, like others in this te x t (see G oo da ll

1 99 8:xx xi-xx xii, fn. 71), is copied or adapted from an older source, perhaps from the
com m entary on the Parakhya from which Aghora^iva quoted a few verses in his K riya-
kram adyotikay p. 4, lines 2 3 -8 (part of the quoted portion appears in a different order
as 3 :69-70 of the ¿aivagamaparibhasamanjarT). For evid en ce o f another trace of this
com m entary see fn. 101 on p. 166 below.
^Unless we assume corruption of bhavam: ‘sees ¿iva’.
Chapter One 139

and the soul, whose essential teaching is the liberation that is the revela­
tion3 of the [souPs already] existing [powers of knowledge and action]. (4)4
In this scripture called the “Supreme” (jñane paranvite5) five topics
(padárthapañcakam) are established:6 the bound soul first (paáuh), the
3According to the áaiva Siddhánta, the soul is identical to áiva in all but that the
soul has been beginninglessly bound. In contradistinction therefore to the views of
áaivas of the Atimárga, Saiddhántikas hold that the qualities of áiva are innate to the
soul and are merely revealed in liberation (see fn. 907 on p. 404 below and GOODALL
1998:180 fn. 63 and 220-1, fn. 186).
4It is probable that this verse or verse 5 or verses 4 and 5 (or perhaps even 3-5)
together were intended as a müJa- or acfi-sutra, a unit of text intended to encapsulate
the essential message of the tantra and to announce its program. For further discussion
see introduction p. xxxviii and following.
5Emending (to paráhvaye or parábhidhe) has been considered and decided against.
Adding -anvita to the end of a name (with the sense of an appended -ákhya or -áhvaya)
must, I think, be possible. Compare Umápati’s reading of Pauskara 8:42c Par ákhya
6:19a): na sádhyasádhanánveyah [scil. sambandhah]. The reading p á re n te might also
be considered, for compare the use of Tritam in Mok?akáriká 152b.
For jñana in the sense of ‘scripture’ or ‘text’, cf., e.g., Svacchanda 11:188a, the
opening of the SarvajñáJiottara as quoted in GOODALL 1998:lx, fn. 145, and Sardhatri-
áatikálottara 5:6d (pace Ramakantha).
6The number of padárthas in a Siddhántatantra varies: see G o o d a l l 1998:lxii and
182, fn. 69. A bout the number in the Parákhya there has been disagreement— see
G o o da ll 1998:lxii, fn. 151— but it is plain that there are five, and the content of
the surviving chapters makes clear that they are not to be divided or interpreted as
D a g e n s suggested (1979:202-3) when discussing this verse as it appears quoted in the
¿aivágamaparibhásámañjarT (see apparatus) and again in a discussion of the number
of categories in the Raurava (D agen s and B a r a z e r - B il lo r et 2000:xxxvii, fn. 72),
even though he was then aware of and referred to my citation of the verse in its correct
form (G o o d a l l 1998:lxii, fn. 151). Observe that the verse is there followed by another
line that mentions that the number of padárthas in the Raurava is also five, which I
suppose to be an unproblematic reference to Rauravasütrasañgraha 4:48 (which should
be corrected with the quotation in K iran avrtti 1:13.36-7). In other comparable verses
that mention the number of padárthas in different works the Parákhya is consistently
assigned five: e.g., the verse mentioned in B h a t t ’s introduction to M atañgavidyápáda
(p.xlvii) quoted by Umapati in his Pauskarabhásya ad 1:8:
pau?kare ca matahge ?at sapta sváyam bhuve tath á
pañcoktáh árTparákhye ca mrgendrádau trayah sm rtáh
and in the Éaivaparibhásá (p. 28):
sapta sváyambhuve proktáh sat pauskaramatañgayoh
¿rTmatparákhye pañcoktáh padárthá raurave trayah.
In this last verse the Raurava, however, is assigned only three, and this is, I think,
because it refers to some part of what I believe to be a later body of material, namely
that which has been published as the lkriyápádaJ of the Raurava.
140 Parakhyatantra

Lord (Isvarah), [pure] knowledge (vidyà), the womb (yonih), and, the last
in this scripture (iha), liberation (m uktih).7 (5)
Where there is [discussion of] the accomplishment of experience caused
by various past actions (tattatkarmanibandhana) ,8 that is held to be the
topic ‘bound soul’, afflicted by the faults of impurity (pasutvadosanir-
dagdbah). (6)
That in which there is supreme excellence of effects, pure, dissociated
Much ink has been spilt on the subject of padàrthas. I wish to qualify here just
two remarks of B r u n n e r on the subject (1981:140, fn. 198): ‘la répartition des objets
d ’étude en catégories fondamentales est assez arbitraire’ and later ‘la division tripartite
(pafci, pa£u, pëéa), la plus célèbre, semble primaire’. As to the first, it should be borne
in mind that for the early Siddhantatantras the padàrthas are not generally conceived
of as a fixed list of irreducible ontological categories into which the universe can be
analysed— which is an impression one can have of them from Mrgendra 2:2, Thtfcvapra-
kàéa 5, the opening of Ràmanàtha’s SiddhàntadTpikà and from some later literature:
see, for example, Kavirâja^ekharasüryabhattâraka’s éaivasiddhàntapasibhàsà, in par­
ticular p. 13, C ivanànacittiyàr, parappakkam 294 (to which my attention was drawn
by T o k u n a g a 1981:4-7 and 17), VàyavTyasamhità Pü. 5: 10ff, and the opening of the
second pariccheda of éivâgrayogin’s Éaivaparibhàsà: atha pram eyam nirüpyate, tac ca
trividh am : patih paJuh pàéaé ceti. (It should be mentioned, however, that Sivâgrayogin
goes on to explain that other lists of padàrthas are scriptural.) The padàrthas are in­
stead various groupings of topics following which the various tantras choose to expound
their ontology. Their purpose is, in other words, epistemological or didactic. The per­
haps inadequate translation ‘topic’ has therefore been deliberately chosen to indicate
that the padàrthas are not, as in other branches of learning, fundamental categories of
Saiddhântika ontology. It is precisely their arbitrary character that makes their simi­
larity in different tantras suggestive of close relations between those tantras (cf. p. liii
above).
As to the second of B r u n n e r ’s observations, it may be that the éaiva Siddhànta
can be characterised as a pluralism that sees the world as ontologically tripartite, but
examination of the earliest scriptural lists of padàrthas suggests that the list of the
three ontological realities was not the starting point for the Saiddhântika p adàrth as}
which are, I think, more likely to have been inspired by the similarly non-ontological
padàrthas of the Pâncârthika-Pâ^upatas.
7As in the Kïrana, the bound soul is the first topic to be listed and treated in depth.
As in the M atanga (vidyàpàda 2:21) and in the Kirana 1:13 as interpreted by Râma-
kantha, the last topic is that of means to achieve liberation (upâya is the name given
to it in the Matahga).
8ex conj. I sa a c s o n (letter of 26.V.2001). One could keep more of Mv ’s reading and
emend instead to tatra karma nibandhanam , ‘for that the cause is karman’, but this
would be syntactically disturbing, since yatra in the first pàda correlates with the sa in
the fourth. But pàda b could be treated as a parenthetical aside. Observe that in this
verse and in the following description of the other topics some of the qualifiers apply
to the padàrthas and some apply to the subjects of the padàrthas.
Chapter One 141

from what is impure,9 is the topic called the Lord, in which an array of
powers have their seat. (7)
Where the principal Mantre^as, together with the mantras
(savidyanam) arise, where they axe resorbed (fcesam iayah), and where
they hold sway (adhikarah),10 that is known as another [topic] called
‘knowledge’. (8)
Where the elements (watranam) take on an arrangement which is
within the range of [experience for] souls (atmagocarah), that, together
with the Rudras [that oversee it] is [the topic] called the womb (yoni-
samjhakah), [which is taught] in order to explain the effects of those [ele­
ments] (tatkaryakhyapanaya).n (9)
Where there is the use of rites [performed] with mantras (mantrakriya-
yogah), augmented by [proper] bathing, worship and so forth, together
with [adherence to] the rules of the cult,12 and augmented by yoga (yoga-
pustangah), th at is the most important [topic], namely that of liberation
(muktilaksanah). (10)
This group of five matters is to be expounded by [stating the posi­
tion of] the Siddhanta, attacks [on that position], and by settlements [of
those attacks] (siddhantaksepani£cayaih) ,13 using grammar, hermeneu­
9 ex conj. Perhaps one could instead retain the transmitted ¿uddha£uddhavilaksitah
and interpret the half-line thus: ‘That in which there is a transcendence beyond effects
which is different from [because beyond the distinction of] pure and impure.’ But I
find no convincing parallel for samutk&rsa used in the sence of ‘transcendence’.
10These are, I think, non-technical uses of these words, Jaya, bhoga, and adhikara
being (in order of decreasing ‘purity’) also terms for three aspects of the Lord referred
to below in 2:99.
11Perhaps also conceivable is the following interpretation: ‘take on an arrangement
. . . for the sake of showing [i.e. creating] [further] effects of that [“womb”]’.
l2This translation assumes that acara is used here as a synonym for carya, since this
verse, like Kirana 1:13 is intended to include mention of the pOdas. For a discussion
of what these were, what they became and how they might have been regarded in the
Parakhya, see G o o d a l l 1998:lviii-lxv and 182-4, fn. 69.
13This compound could also be understood ‘by attacks upon and [then] settlements
of [the view of] the Siddhanta’. This would reflect the usual mode of discourse in
Saiddhantika texts: each truth is communicated in response to an attack or ques­
tion that first challenges it. Observe, for example, the presentation of views through­
out the K irana} and notice Ramakantha’s frequent formula ath a . .. pra^napurva[ka]qi
prakaranantaram (in trod u cin g chapters 2 -6 of the K iran a vrtti). And we see this struc­
ture not just in tantras, but also in independent treatises: ^ivagrayogin prefaces, e.g.,
his ¿¡vajnanabodbasangrahabhasya and his Sivagrabhasya with a ‘garland of questions’
(prainamaia). But although in the Parakhya too the discussion of each point of doctrine
142 Parakhyatantra

tics, and logic (padavakyohaih),14 with [their] attendant[ instrum ents

(-paricchadaih) of figurative interpretation and so forth (laksanadi-). (11)
W ithout grammar (padam vina) one cannot understand the sandhi
of words (tatsandhim), compounds [of them] or derivation from verbal
roots (dhatunirgamam); without hermeneutical science {vakyena [vina])
one cannot understand sentence[s]; without logic (pramanam [vina]) one
cannot understand how to use arguments (hetu^amfrayam).15 (12)
And [without an understanding of] the indirect usages of words
(laksana) [one cannot understand] the supplying, on the level of words and
syllables, [of what is not explicitly stated, inferring it] from the meaning
of neighbouring [passages].16 Without knowing the rules of interpretation
(paribhasah) that belong to one’s own system one does not know [how
to interpret] hidden meanings (ksiptan [arthan]) and meanings which are
inferred from the connecting of [widely] separated [words or passages].17
(13)____________________
is introduced by a question of Pratoda, here these questions are in turn preceded by
‘programme’ verses (1:15, 2:1, 3:1, 4:1, etc.), and these, as Dr. A charya has suggested
to me, may be intended to be opening statements of the Siddhanta.
l4 excon j. ISAACSON (letter of 26.v.2001). The collocation padavOkyapramanaJeistra,
intended to refer to the cornerstones of ¿astric learning, Vyakarana, MTmamsa, and
Nyaya, is widespread and is to be found not uncommonly in Saiddhantika exegetical
literature (e.g. K ira n a v ftti 6:6.4, 6:6.15, 6:7.1); indeed proficiency in them is promi­
nently mentioned by Aghora&va as part of his qualification for commenting on tantras,
for example in the concluding verses to his Sarvajn an ottaravrtti and D vi£atikalottara-
v r tti (quoted GOODALL 1998:xv and xvi). I am not aware of uha commonly being used
in this sense of pramanaAastra, but l:12d makes clear that some synonym of pram an a
is intended. That uha was probably the missing word occurred independently to a
reader of B, perhaps an editor of the ¿aivaparibhasa (see p. cii above), who has marked
a conjecture here in blue ink.
l5Perhaps a more literal translation, and one that assumes a technical sense of hetu,
would be more appropriate here: ‘[without an understanding of] logic [one cannot
have] recourse to logical grounds’. It goes without saying that the interpretation here
is tentative.
16Alternatively sam lpartham could be retained as an adjective to laksanam: ‘which
has a[n intended] meaning that is close [to what it directly means]’. An understanding of
figurative usages enables one correctly to interpret, e.g., ‘the spears entered the citadel’
to mean ‘[men with] spears entered the citadel’. For the expression padarnagam see
p. lxxxi above.
17The translation of this half-verse is far from certain. I have taken the liberty of
inverting the order established in the previous passage by taking the vina with the
second element, p a r i b h a s a h (corrected to a feminine, though the use of the word as
a masculine could conceivably have been authorial). It is perhaps conceivable that
13cd is intended rather to give a list of things that cannot be understood without an
Chapter One 143

These axe the instruments18 of the creator of this [book] (tatkartuh);

the very same (samani hi) are to be employed by the teacher (ácaryasya),
as is appropriate in order to establish the meaning,19 at the time of ex­
pounding [the scripture]. (14)
The bound soul20 is different from its body, indestructible, [all-
]pervading, distinct [from God and from other souls], with impurity, not
[innately] insentient, the experiencer of the fruits of its own actions, an
agent, partially equipped with the power of knowledge, subject to the
Lord.21 (15)
fThe yogin [Pratoda], endowed with the power of knowledge, equipped
understanding of laksaná.
l8Note that this p á d a has too many syllables; but this particular type of hypermetry,
in which the first two short syllables are probably intended to be read rapidly together
and must count for one, appears to be not uncommon in this sort of writing (see fn.
132 on p .lxxx vi above). The interpretation of this verse has been suggested to me
by Dr. A c h a r y a . Also perhaps conceivable would be an interpretation based on the
assumption that tatkartuh is in apposition to ácaryasya and means vyákhyákartuh:
‘These instruments are to be employed equally (?) at the time of expounding [the
scripture] by the teacher who does that [expounding]... ’
19This is either a slightly awkward compound with the sense yathayogam arthasi-
ddhaye (which is the way I have taken it), or yathayoga could qualify artha.
20Although I translate here ‘bound soul’, I am conscious that the word pašu may
here, as elsewhere in this text (eg. in l:17f), be used as a neutral term for the soul.
21In the Š ataratnollekhm i, when commenting on this verse (Šataratnasaúgraha 18),
the commentator locates a further discussion of all but the first and last of these epithets
in the subsequent verses of this chapter. (Fbr the entire passage, see Appendix III.)
Thus the epithet emašvarah the commentator finds expanded upon in l:29ff; vyap fh e
finds expanded upon in l:37ff; vibhinnah in l:43ff; samalah in 1:58c ff; ajadah in 1:68c ff;
svakarmaphalabhuk in 1:77c ff; karta in 1:84c ff; kiňcijjňah in 1:91c ff. Though the first
epithet, dehanyah, is not explicitly related to any following verses in the chapter, the
author of the ŠataratnollekhinT takes it to be directed against the Cárvákas (anena
cárvákasya nirasah (p. 32)), and so it is clear that he saw it expanded upon in l:18ff.
The text of the whole of the commentary on this verse is given in Appendix III.
Thus we see that this verse contains the program for the remainder of the chapter:
each epithet, with the exception of kiňcijjňah and sesvarah, is challenged in turn by Pra­
toda in the order given in the verse and is then shown by Prakětéa to be just:— dehanyah
is questioned in 1:17 and 1:21; anaivarah in 1:28; vyapfin 1:36; vibhinnah in 1:40 and
1:42; samédah in 1:51; ajaujah 1:61; svakarmaphalabhuk (perhaps) in 1:81; karta in 1:85.
The last epithet, seivarah, is not explicitly challenged by Pratoda; but it is echoed in the
last word of the chapter (sešah in l:95d), and it is probable that Prakááa is expanding
on it in 1:94, hence the translation ‘subject to the Lord’. This interpretation finds
further support in Parákhya 2:122cd, where the term is so used of officiants of the
universe: šivatulyabaJáh sarve kirn tu te seévaránavah ( ~ M ataňgavidyápSda 4:55cd).
144 Parakhyatantra

with a small amount of reasoningf22 asked Prakaia briefly (le^at) about

the distinctness [from the body] of the souPs power of knowledge
(tacciteh).23 (16)
This body is a transformation of the four elements, distinguished by
connection with consciousness24 and possessed of vital breath [even] when
[it is] not [actually engaged in] cognising anything (agrahe); it displays ac­
tivity (vijrmbhate) in various ways, such as by movement (vartanadyaih).
This being the case, we do not [accept that we] experience a controlling
(adhyaksakah25) soul inside this elemental body. (17)
Questioned thus, the lord Praka^a, who knows [how to achieve both]
his own aims and those of others, through the access of the power of the
22It is perhaps just possible that all the qualifiers of this line still belong to the
preceding general statement about the bound soul. If they do, then perhaps something
is missing from the text, for the next line, without mentioning Pratoda or using any
epithet that might be applied to him, reports that he asked a question with praka^am
p tfta va n . This small difficulty could of course be explained away by the assumption of
a lost speaker indication of the form pratod a uvaca. But the possibility is remote, for
none of the attributes of l:16ab seems to be taken up later for discussion and proof,
in the way that those of 1:15 all are. Note that yuktile^a is used, apparently without
negative connotations, in 2:77d and that 1:18c might have been begun with the similar
phrase Ipadyukti-. Cf. also M fgendravidyapada 9:1:
atha sarvajhavakyena pratipannasya lak$anam
kath yate granthipa^asya kihcid y u k ty a p i ledatah
‘Now a brief (kihcit) definition of the bond of maya is related, such as [that bond] has
been understood from the teaching of the omniscient [Lord], as well as, to a small de­
gree, from reasoning.’ Narayanakantha comments ad loc.: yuktyapi le£ata iti nagama-
m atrena kevaJena, api tu stokad anumanopapannam api taJlaksanam ucyata ity arthah.
23This translation assumes that vyat/reJcifcam relates only to the first objection that
Pratoda is about to voice, namely that of a Carvaka. But perhaps we should rather
interpret it to refer to the querying of all the attributes of the soul that are to follow
in this chapter and so translate the second half-verse thus: . [Pratoda]... then (tat)
questioned Praka^a briefly about the sentient[ soulj’s having the opposite characteristics
[to those stated].’ Dr. D ezs 6 has suggested to me the possibility that le£at might be a
corruption (influenced by the previous line) for dehat.
24 ex conj. (M y transmits a hypometrical pa d a). Something with the sense of this
diagnostic conjecture is probably required, for compare Ramakan^ha’s quotation, in
a similar context, in the M atah gavrtti ad vidyapada 6:5c-6b, p. 136: yad uktam
‘caita n y a v id ^ a h kayah puru?ah ’ iti.
25 ex conj. The confusion of medial taand ka could suggest that Mv had an antecedent
(or more) written in a South Indian script; other evidence suggests more particularly
a Grantha intermediary: see p. xcviii.
Chapter One 145

Lord’s light,26 spoke this speech, smiling [the while] (hasann iva). (18)
Even when there is an aggregate of elements,27 and even though
the faculty of sight might be unblemished of a body engaged in trying
to grasp objects determinately [i.e. with its buddhi also engaged] (ad-
hyavasayatah), there cannot be the expected (abhipretah) grasping of
external objects when its mind is otherwise directed.28 Since [this is so],
therefore [we can be certain that] there exists separate [from the body
and the sense faculties] (anyah) [but] inside it (asmin) a soul, which has
become absent-minded (sunyam&nasah) ,29 (19-20)
26ex conj. M r , s reading isad-yukti- might, however, be retained (see fn. 22 on p. 144
above).
27It is odd to have the presence of a body stated as a condition for that same body
grasping or not grasping something, for when we unpack this, what it appears to mean
is ‘a body which is engaged in grasping an object ceases to grasp the external object
in the way one might expect, if its mind is elsewhere engaged, despite the presence of
a conglomeration of elements [i.e. the body itself] and a functioning faculty of sight’.
One could therefore assume that sam udaye is here used in the sense of sam udaya-
tve, ‘even though it is an aggregate of the [requisite] elements’, but this is hardly less
problematic.
28Almost all the conditions for perception (following a Sankhya model) are right: the
external sense organ, which is undamaged, projects its data onto the buddhi (whose
function is adhyavasaya); but the manas, whose function it is to direct the attention of
the soul, is not focussing it on what the ‘body’ is ‘seeing’. This is what S u r y a n a r a y a n a
S a st r i (1982:101) makes of this difficult passage when it is quoted in the Saivagama-
paribhasamahjarT: ‘Even when there exists the aggregate of the elements, for the body
that sets out to apprehend things d e t e r m i n a t e l y there is not (such apprehension)
even though the sense of sight is pure, since apprehension of an intended object is not
possible because his mind is directed elsewhere. On this ground, there is a self apart
from body, with an empty mind (or a mind directed elsewhere).’
29Cf. ¿ivagrayogin’s paraphrase of the argument in the introduction to his quotation
of Pauskara 4:61c-72b, which immediately precedes the quotation of our passage (¿>aiva-
paribha$a p. 45): kirn ca nirdo?endriyarthasannikarse ’p y arthagraho na drgyate. ta t
kasya hetoh? vya sa k ta tv a d iti cet, hanta tarhi cittavyasahgaprayojakah suksm a atm a-
bhyupeyah.
Dr. Watson has pointed out to me (letter of 4.vi.2001) that Vasubandhu in the
beginning of the pudgalavini£caya that forms the end of his Abhidharm akc^abhasya
(p. 461) spells out the use of a structurally similar argument— where the absence of
an effect in some cases but its presence in others enables one to infer an extra cause
that is present in the latter cases but not in the first— to establish the existence of the
indriyas, at the end of which he observes that such an argument cannot be constructed
to prove the existence of the soul. Indeed it might here be objected that all Prakaia
has really proved is the existence of the manas. But one might reply to this that it is
possible that the conception of the soul which the Carvaka may wish to reject appears
to be a conception of it as a mental entity (this is implied by Pratoda’s next question).
146 Parakhyatantra

Pratoda spoke:
No mental entity is ever (yatah kvacit30) perceived in it by direct percep­
tion; what is seen is [just] a conglomeration of [the gross] elements [that
is conscious] because of a special kind of transformation.31 (21)
Prakaia spoke:
Now what we observe in the body are four states, beginning with child­
hood, which are quite distinct, one from another, because of a particular
kind of transformation. (22)
There is a rememberer who has a synthetic awareness of one given
state, even though that has passed, while he is in another. [The Carvaka
rejoins:] that awareness that is memory is separate [from the body and
Furthermore it could be argued that to prove the existence of the manas is to prove,
if one accepts the Sarikhyas’ model of perception, the existence of the soul, since the
manas is not itself the perceiver, but rather that which focusses the attention of the
perceiving soul.
30I assume that this is an expression equivalent to yatra kutracit.
31 Dr. WATSON has pointed out to me that this special kind of transformation of the
elements that results in a sentient body is referred to extremely frequently in Carvaka
purvapak?as, e.g. in the NyayamahjarT (vol. 2, p. 267), M rgendravidyapada 6:6 and
M rgendravrtti ad loc, the NareAvaraparlksaprakaAa ad l:18ab, p. 44 and by Rum ania
in the lokavarttika, afcmavada 69. The transformation is special in that it is different
from the kind of transformation that results in such inanimate things as pots, as Partha-
sarathimi^ra makes explicit in his N yayaratnakara ad loc.: bhut&nain hi cicchaktiyoge
tebhya eva ghatadiparinSm ad viviktac charTrakaraparinarnac chaktyabhivyaktirQ pad
anugrahad indriyadisahayad buddhir u tpa dya te. .. In other words, the point of speci­
fying the ‘particularity’ of the transformation is to avoid the objection ‘if consciousness
arises from transformations of matter, why aren’t all such transformations conscious?’
The answer is that consciousness arises only in those particular transformations of
matter that result in functioning bodies with sense-organs. T he example of alcoholic
fermentation is often adduced: if particular ingredients are not mixed in a particular
way, then the power to intoxicate will not arise.
N ote that, as WATSON has pointed out (*2002:254-5, fa. 69), nowhere in the discus­
sion which follows does Prakaia answer Pratoda’s objection in the way that Rama-
kantha might, i.e. by claiming that the soul is a fact of experience which is sva-
sam vedanasiddha: see, for example, NareAvaraparlksaprakaAa ad 1:5, p. 14: tatrayarp
sthirarupah prakaAah sarvadaiva . . . atm apadapratipadyah pratipurusam svasaipveda-
nasiddhah. Versions of the same sentence are to be found also in the Paramok^anir-
asakarikavrtti ad 43, p. 294 and in the M atah gavrtti ad vidyapada 6:34c-35b, p. 172.
Cf. also K ira n a vrtti 2:25.2-3, in which W a tso n (*2002:137, fa. 30) proposes emending
° prakaAataya to ° prakaAakatayeL
Praka£a, by contrast, resorts only to an urnan a and it seems fair to assume that the
redactor of the Parakhya, unlike Ramakantha, held that the soul could only be inferred.
Chapter One 147

senses but] produced from the body and its senses.32 (23)
[We know this] because awareness [arises] from the presence of those
[viz. the body and its senses] and because one does not perceive it [when]
they are not present (tad asat).33 [We reply that] their existence too
[though] is inconclusive, [since] cows and such like beasts do not have
consciousness.34 (24)
After all one cannot show [knowledge] to be an effect of them [viz. of
the body and the senses] in as much as it is a quality [of the soul], and
one can determine [the existence of] inference, which has as its effect the
cognition of an object.35(25)
And (fcu) it is by the use of this [type of cognition known as inference]
that worldly interaction among men is observed to take place. Since the
elements in the body are referred to as properties of that [soul] on the
basis of [observation of] positive and negative concomitance, because we
observe that those [elements in the body] are concomitant with the same
thing [viz. the soul], we therefore proclaim [the existence of] a remember.
Where there is this [rememberer], there there is memory. The cognition
[that we call] memory exists in him; memory is not [possible] in something
that is impermanent.36 (26-7)
32The editors of the ¿aJvaparibha^a have here accepted sm rtir jnanarn bhinnarp bhu-
taksanirgatam and SURYANARAYANA SASTRI (1982:102) renders this last half-line with
‘. .. he is the one who remembers and the remembrance is cognition which is different
from what arises from the elements and the [elemental] senses’ (as though he had had
before him bhutak^anirgatat). But the quotation in the ¿aivaparibhasa ends at this
point, so S u r y a n a r a y a n a S a s t r i was not able to consider the full context; in the light
of what I understand of what follows, I have decided to assume that a Carvaka counter
attack begins with sm rtijnanam .
33Perhaps the second pada should rather be interpreted ‘it [viz. awareness] is not
non-existent, because it is experienced’. The interpretation of this verse, indeed of the
remainder of PrakS^a’s speech is extremely tentative.
^ T h is is a surprising statement, unless we assume that caitanya is intended in a
rather strong sense. Could it perhaps be intended to mean ‘articulate self-awareness’ ?
35Note that the tentative interpretation offered of this half-verse depends on two
conjectures. Presumably it is intended to weaken the Carvaka’s case by emphasising
that purely mental cognition exists— cognition that is based only on other cognitions—
as well as perceptual cognitions that are based directly on the elements and senses, that
is to say instances of pratyakpa, which depend on there being indriyarthasannikar^a and
so could be said to be ‘produced from the elements’. This entire speech of PrakaJa’s
is, it seems to me, a refutation of the CSrvaka view that awareness and mental events
are produced from the elements.
36This interpretation is of course tentative. Perhaps conceivable as an alternative is
148 P&rakhya tan tra

Pratoda spoke:
Since knowledge flows in a stream and since it is [therefore] momentary,
it is not permanent. There is no soul in this [body] separate from that
[stream of knowledge], because we do not perceive logical grounds from
which its existence might be inferred (tallinganupalambhatah37). (28)
Prakasa spoke:
If knowledge were momentary, to whom could the [fruits of] accumulated
past action accrue? The fruits of one’s actions could not be experienced
if knowledge perishes without continuity. (29)
Pratoda spoke:
A trace of an action laid down previously by that [stream of knowledge]
is brought to fruition (vyajyate) in a separate moment (vyavasfchayam),
just like the colour taken on by the flowers of a thorn-apple [whose seeds
were stained with lac].38 (30)
the following: ‘It is because (yatha) the physical elements in the body are [erroneously]
referred to as properties of this [soul] on the basis of positive and negative concomitance
that they have [apparent] concomitance with regard to the same thing [viz. memory],
and that is why (yena . . . tenaiva) [we, who recognise that this concomitance is only
apparent] proclaim [the existence] of a rememberer [viz. the soul]. Where that is, there
there is memory. Memory must exist in him. Memory is not [possible] in something
that is impermanent.’
37My ’s corruption of this might be explained as the result of the text having passed
through an intermediary in Grantha script (in which the graphs for bha and ha are
similar and not infrequently confused), or as a result of aural confusion.
38ex conj. A p t e (1957, s.v. khaJah) records ‘3 The thorn-apple’. The same plant,
referred to by the name u n m atta, appears in a passage that I suppose to be discussing
the same image in the Nare£varaparlksapraka£a ad 1:4, p. 10: tarhi sa eva samskaro
nJtyena dharm ina vina n opapadyate iti tatas tatsiddhih. na anityanam evonmattabT-
•janam laksadisamskaras tatpusparunim adina siddhah . ..
But it is not only the unm atta plant that is so treated, for cf. also the description of
experiments on mango and cotton plants in the following passage from the beginning
of the Jaina section of the SarvadarsELnasahgraha (p. 49):
y a th a m adhurarasabhavitanam amrabTjanam parikar$itayam bh u m av
up tan am ahkurakandaskandha^akhapallavadisu taddvara param paraya
phaJe madhuryaniyamah. yatha va Jaksarasavasiktanam karpasabijadi-
nam ahkuradiparamparyena karpasadau raktim aniyam ah. ya th o k ta m
yasm inn eva hi santane ahita karmavasana
phaJam tatraiva badhnati karpase raktata yath a
kusum e bTjapurader yal laksady avasicyate
¿aktir adhTyate tatra kacit; tarn kim na paJyasi? iti.
T h e first half o f the second of the quoted verses is £ lokavarttika niralam banavada
200cd, and th e first, as Dr. I s a a c s o n has pointed out to m e, is cited in a number of
Chapter One 149

PrakaSa spoke:
This trace that you have spoken of, is it not undivided39 (avicchinna-
laksana)? If it is different [in each moment, then] it could not exist in
another moment.40 (31)
If, when that moment [of action] perishes, this [trace] does not per­
ish, then it is undivided, perduring, one and the locus of various cogni­
tions. (32)
earlier sources, for instance NySyabhQsana (p. 495) and NyayamafijarT (vol. 2, p. 297).
On the strength of these passages, one could accept the more obvious emendation p h a-
lapufpattaragavat (rather than the khalapu?pa- suggested by the Nare£varaparlk$&-
prakada), since it is clear that fruits as well as flowers are affected; I have not done so
not simply because I am captivated by the ingenuity of my first conjecture, but for the
reason that I expect the text to refer to a type of plant.
The interpretation of the expression vyavasthayam is uncertain.
39i.e. not momentary, but a unitary entity that remains the same through time.
40This translation assumes a hanging yada (see introduction p. lxxx) and it assumes
that ksan&ntargata is ungrammatically used as equivalent to ksanantaragata (cf. Rama-
kan^ha’s interpretation of malOntahstham in Kirana 2:9b to mean maJantariisthain).
One might instead interpret ‘. . .then it could not exist in that [first] moment [of action
as well as in the moment of bearing fruit]’.
One could prefer instead assuming a standard use of antargata, understanding tada
in 32b to correlate with yada, reading tatksanena vin as ten a in 32a and assuming that
the alternative paksa is introduced only in 32cd. In that case we might translate 31c-32
thus: ‘If this [vasana] is divided [into moments), would it not be included in its [own first]
moment? By that m om ent’s being destroyed, it [too] would then be destroyed. And
[as for the possibility that it is] one, undivided, stable entity that is the locus of various
cognitions, considered thus . . . ’. Both interpretations assume the awkwardness of 1:31c
ending in a na which belongs to the following pada, but the accepted interpretation is
perhaps clumsier in that it assumes that this same awkwardness recurs in 1:32b. I find
it difficult to choose between the two.
S u r y a n a r a y a n a S a s t r i ’s not w holly satisfactory translation o f this difficult passage
(1:31-5) is a s follows (1982:117-18):
W hat you call vasana (impression), is it not characterised by perisha­
bility? If it be not of a different nature, it would be included in that
instant and when that instant perishes it would also perish. W hat is non-
perishable, stable, one, the substrate of diverse cognitions, is to object
of inquiry by revelation and by reasoning is not different from the soul.
There is conjunction with another life, etc., because of grief, happiness
and laughter etc.; similarly the remembrance of another life is from ear­
lier experience; permanence is to be accepted for that memory; what is
remembered cannot be in the absence of experience. The one who has
remembrance and experience is really permanent; therefore one who has
knowledge (consciousness) is permanent and pervasive.
150 Parakhyatantra

Considered thus, it is not logically different from the soul, because [as
when, in our theory, the soul is connected to a new body], when it [viz.
your vasana] is connected with a body in a new birth, there is similarity
[in the reactions] of grief, joy, etc. [with the reactions of grief, joy, etc.
that adults have]. 41 (33)
And so when there is memory of a [previous] birth because of previous
experience—just as one has memories of dead [or] distant relatives—we
know that [the soul] is perduring because of the memory of that [previous
birth]. Memory is impossible without experience. [It is only possible
that] the rememberer is the [same as the] one who had the experiences
because of the fact that he endures. Therefore the knower is perduring
and [all-]pervading. (34-5)
Pratoda spoke:
You have [by implication] taught that the individual (pudgalah) is not
all-pervading, since [according to you] he experiences the fruits of his own
actions,42 and whatever experience one has in the form of happiness and
such like [emotions] is limited to within the body. (36)
Praka^a spoke:
How can [the soul] reach (gatih) whatever fruits of his actions might be
41 ex conj. I s a a c s o n . FYom this it can be concluded that just as the adults’ reactions
are influenced by memories (of experiences in the same life) so must be those of the
newborn, and since they have had no earlier experiences, their memories must be of
experiences in the previous life. As Dr. W a t so n has pointed out, 33cd echoes Nyayar
sufcra 3.1.18: purvabhyastasm rtyanubandhaj ja ta sya harsabhaya£okasam pratipatteh.
One could instead assume that a sentence is concluded with vyatiricyate and connect
l:33cd with what follows, the °sam yatah giving the reason for the jatisam sm arana of
1:34a.
42This is stated in 1:15. In the introduction to the quotation of this passage in the
¿ataratnollekhinT ad 18 (=P arakhya 1:15), for the text of which see Appendix III, it
could be understood to be implied that this question and its response deals with a
Jaina view: ksapanakavat tasyavyapakatve . . . de£antaraphalabhogo n opapadyate. ‘If
this [soul] were not all-pervasive, as [he is not] for the Jainas, then the experience of
the fruits [of his actions] in another place [than where he performed them] would not
be possible.’ But it seems to me more likely that what is meant by this is that the
author of the ¿ataratnollekhinT identified the view that the soul is not pervasive as
being typical of Jainas but was not sure that this discussion was specifically about a
Jaina form of this view. And indeed there seem to be no indications in the question or
the response that it is Jaina. Pratoda’s use here of the distinctively non-Saiddhantika
term pudgala might have been intended to signal whose view point is being discussed,
but although pudgala is a Jaina technical term, it designates atom s of matter rather
than souls.
Chapter One 151

in some other place if he is [as you say] not all-pervasive? Or if he does

reach it (asti va tadgatih) [without being all-pervading], then the soul
must exist in two ways: with and without form. (37)
If it were [only] with form, then the fruits [of his actions] could not
[in a subsequent life] be experienced, since for*n is subject to destruction.
If, on the other hand (afchava), it is [wholly] without form and not all-
pervading,43 then how could it be led [to where the fruit to be experienced
is] by [the power of] some action? (38)
How could something that is formless and insentient be skilled in
leading? Thus the fruits [of past actions] that are situated in another
place must arise from the connection [of the soul] with a body, [which is
only possible] because [the soul is] all-pervading. (39)
Pratoda spoke:
There are established to be many souls and these are established to be
all-pervasive. How can [each of] these, [though] overlapping, get the ac­
cumulated fruits of their own actions? (40)
Praka^a spoke:
Things without form have no connection.44 He who has a body, has
[experience of] the fruits of that [body’s karman]. Therefore we hold that
there is a special kind of connection of souls with a body. (41)
Pratoda spoke:
[But perhaps] there exists only one knower, [situated] in various bodies,
in accordance with his past actions. He appears both as one and as many,
like the moon [reflected] in [rippling] water.45 (42)
Prakasa spoke:
In as much as [all are] of the form of consciousness they are one; [but]
they are divided because of their various experiences. And those arise
43One could perhaps instead understand here vyapT (rather than avyapl): ‘If, on the
other hand, it is formless, then how could it, [being all-]pervading, be l e d. .. \ For
in that case, Prakasa would be assuming the Vai£e?ika position that if something is
formless it must be all-pervading. This view is implied, for example, in the Praiasta-
padabhasya, p. 28, §2.8, fl6 9 (edition of Bronkhorst and Ramseier).
44Whether there can be conjunction between two formless and all-pervading entities
is the subject of an old debate. Here Prakaia sides with the Vai^esikas. Cf. B h a^ a
Vadlndra ad VaMesikasutra 7.2.12 (I sa a c so n *1995:73 and 127-8).
4542cd occurs also as the second half of Brahm abindupanisat 12, the first half of
which reads eka eva hi bhutatma bhute bhute vyavasthitah. The image of the moon
reflected in water to appear as many moons is doubtless widely met with elsewhere
(e.g., for example, TkntraJoka 16:80). This passage of the Parakhya (1:42-50) has been
quoted and some of its implications discussed in GOODALL forthcoming A.
152 Parakhyatan tra

from the soul’s own past actions. These are delusion (avidya), which is
bondage. (43)
That which cuts away this [avidya] is knowledge; [and so] there are [at
least] two [entities] and the oneness [of all creation] does not exist. [Your]
hanging on to non-dualism is finished, because there is a division between
knowledge and delusion (vidyavidyavibhagena).46 (44)
4®My ’s reading o f 44b is also possible. Dr. W a t so n has pointed out that this thrust
is reminiscent of a passage in the ¿lokavarttika: sam bandhaksepaparihara 82c-86:
puru^asya ca ¿uddhasya naAuddha vikftir bhavet
svadh ln atvac ca dharm ades tena kledo na yu jy a te
tadvaien a p ra vftta u va vyatirekah prasajyate
svayam ca £uddharupatvad a sattvac canyavastunah
svapnadivad avidyayah p ravrttis tasya kJrpkrta
anyenopaplave ’bhlste dvaitavadah p rasajyate
svabhavikTm avidyam tu nocchettum ka£cid arhati
vilakfanopapate hi na^yet svabhavikT k vac it
na t v ekatm abhyupayanam hetur asti viiaksanah.

And of a pure soul there could be no impure transformation. And because

dharm a and [its opposite] would be under his control, affliction by them
would not be possible. Or if [you were to argue that affliction] acts [upon
the soul] (pravrttau va) because of that [Jcarman], then [the undesirable
corollary] would be entailed that there would be som ething existing be­
yond [the one soul] (vyatjrekah). Since [the soul] himself is of a pure
nature and since no other entity can exist, what can cause nescience’s
acting upon the soul (tasya) [such that it perceives itself erroneously] as
in a dream or the like? If one admits that the affliction (upaplave) is
caused by something else, then a dualist position is entailed. Now a ne­
science [that simply exists] by its very nature [without beginning] nobody
could destroy [and so liberation would be impossible]. [You might object
that] in special circumstances (kvacit) [this nescience] that exists by its
very nature might be destroyed by the occurrence of something of a dif­
ferent nature. But for those whose [one] remedy is the one soul there is
no [such] cause that is of a different nature.

The interpretation of this last verse is uncertain. Parthasarathimiira introduces it thus:

ya d i sva bh avik y apy avidya, ¿yam ateva parthivanUnam agnisaipyogena, dhyanadino-
cchedyeta; ata aha His commentary thereon reads simply na h y agnisaipyogavad
d hyan ad y up a y an tar am atm advaitavadinam asti y a d avidyam ucchindyat.
Commenting on this passage of Kumarila, N a k a m u r a observes (1983:339):
Stanzas 82 and 83 attack the most ancient Vedanta philosophy, especially
the theory of transformation (parinam avada), which agrees with the the­
ory of an opponent school in the Brahm asutra (II, 1, 4; II, 1, 34 and
35). So Kum&rila is repeating here a refutation of the Vedanta philos­
ophy which had already been made prior to him. In the next stanzas
Chapter One 153

Pratoda spoke:
All traces [of past action] are delusion; they do not exist for me in reality.47
Everything exists as knowledge. W hat is knowledge (ya viciya),48 that is
the supreme soul. (45)
Prakaia spoke:
All means of yours [in that case] which wipe away delusion are worthless,49
since [the soul is] established to be [nothing other than the one] knowledge,
[and] there is no bondage at the level of the highest reality. (46)
Everything must be knowledge. Or if there is something called delu­
sion, then the [one] soul (sah) binds himself with it and should release
[himself] by means of knowledge. (47)
Or [if] this is [all] the play [of the one supreme soul] or [simply His]
nature (svadharmo va), then [ultimate] liberation is impossible. Or if
it be required th at there is liberation, then it must be partial and not
total. (48)
If [you say that it must be] partial (ekade^e), [then we reply that]
there can be no part, since it is formless and therefore without parts.50
If there were to be total liberation, then this would entail that worldly
existence must be cut off. (49)
And yet there is no cutting off of worldly existence, and so those [souls]
are taught to be many, blocked beginninglessly by bonds, and that [bond]
(sah51) in this [tantra] (asmin52) is the impurity that is taught. (50)
84-86 he attacks a new form of Vedanta philosophy i.e. the theory of
false manifestation (v/vartavada). [. . .] From the stanzas it is clear that
those people were of opinion that the absolute brahman evolves itself by
the power of nescience (av/dya), the phenomenal world as its effect being
illusory like dream and illusion.

47Alternatively one could emend vasa/ia to vasanah and understand the s£ to refer
to av/dya: ‘All traces are delusion; it does not exist for me in reality.*
48ex conj. Isaacson (letter of ll.v i.2 0 0 1 ).
49Thi8 half-line is comparable to M atahgavidyapada 6:76cd: vidy&khya£ cSpy upayo
'yam y o 'vidyayah pram arjakah, but in that context the attack is not on Ved&ntic
Advaita.
60It would have been normal to reverse the order of niram£atv&t and amOrt/tah, but
this would here have been unmetrical.
51 ex conj. This alteration is not strictly necessary, since sa could be taken to refer
back to av/dya.
52This use of asm/n, where, if I have interpreted the text correctly, we would expect
/ha or afcra, is a stylistic peculiarity of the Parakhya: see p. lxxx.
154 Parakhyatantra

Pratoda spoke:
The soul cannot be impure, since it is pure by its own nature. And even
if it were [to appear] so, then its discoloration [could] not [be] natural to
it,53 just as [redness is not natural] in a crystal. (51)
Praka^a spoke:
This passion of the soul is born of the cause that is his own impurity.54
If he had no impurity, then his passion would not arise.55 (52)
Otherwise there could not of itself arise in him an attachment to the
enjoyments of what is impure. Nor can passion be without a cause. [If it
could, then] would it not arise even for liberated souls? (53)
Or past action might be the [cause of the] soul’s (asya) passion, and
that is beginningless. But this property of the buddhi (taddharmab) is
possible only when there is buddhi,56 and buddhi, in turn, arises out of
matter (avyaktasambhava). (54)
Disproved (gatam), then, would be its beginninglessness.57 On the
other hand, [you might say that] it might exist [beginninglessly, stored
up] as potential (daktirupena va sthitam). [In that case] nescience too
53 ex conj. The example referred to appears to be that of a clear crystal appearing to
be red when placed next to some red thing, hence the emendation to tadrago ’prakrtah .
64For the emendation to svakya® (instead of to svaka°, which is perhaps also a
possibility) see fn. 396 on p. 258 below.
55Cf. Svayam bhuvasutrasangraha 2:4, of which this discussion is reminiscent:
y a d y aduddhir na pum so ’s ti saktir bhogesu kim krta?
duddhe pum si na tadbbogo jag h atiti vipadcitah.

56ex conj. I assume that sa taddharmah refers to the soul’s past action, which, being
in some sense a property of the soul, would be ‘stored’ in the buddhi as the eight
buddhidharmas. See, e.g., AghoraSiva’s B hogakarikavrtti ad verse 60: iha hi buddhau
vasanatvena sth ita dharm adayo ’^fcau bhava ucyante. The correction of tasyam to
satyam is not strictly necessary, since one could translate ‘But this quality of the soul
is stored in bu ddh i. . . ’; but the locative absolute with satyam is smoother. These eight
buddhidharmas are jhana, d harm a, vairagya, aid varya and their opposites, among which
avairagya can be expressed by the term raga. Praka^a’s answer then to the question
he raised in the first half of the verse assumes a Sankhya (or ¿aiva) ontology in which
an entity that can be called raga exists at a relatively low level of emanation of the
cosmos.
57It is in fact a tenet of the system that past action is beginningless like a stream
(cf. K irana 3:6-7); the point made here is presumably that avairagya1 because it is a
buddhidharm a and because buddhi is not beginningless but arises, at a certain stage,
from p ra k fti (54cd), cannot be beginningless. Therefore the equation of raga with
karman (54a) cannot be correct.
Chapter One 155

might be like this, and its opposite too, [or indeed anything].58 (55)
If this is so, then all nescience must arise from the state of being a
bound soul [viz. from impurity] (pa^ubhavatah) ,59 If, on the other hand
(va), past action were the cause of this [nescience], then it could not have
influence (ranjakam) upon one who was pure [i.e. not already stained by
impurity].60 (56)
This [past action] could not have influence upon something all-
pervading because of its having [i.e. being located in] a single part.61
Therefore past action cannot serve as the cause of envelopment of the
soul (tasya). (57)
By it [viz. karman], when it is present (safca), the body, happiness,
[and] unhappiness [are engendered]; since it is expended in doing just thus
much, it [then] disappears.62 Therefore nescience,63 which is distinct from
the soul’s past action (tatkarmanah), is the cause of passion . (58)
For every soul comes forth from its womb linked to nescience. And
then (piinah) it [viz. nescience] envelopes the soul, [itself] bodiless, like
58The rhetorical force of this verse is not certain; but I am assuming that 55cd
is meant as a reductio ad absurdum: why insist that karman (or raga) is the cause
of impurity if one is then forced to admit that it in turn exists in some latent state
of potency in order that it be prior to what one wishes it to have caused? Perhaps
conceivable is that viparyayah here is used not in the sense of ‘the reverse’ but rather
as the Yoga label for nescience (YogasQtra 1.6).
59This I suppose to be a preliminary statement of the Siddhanta after the reductio
ad absurdum of the previous line. The term paJutva can be used synonymously with
maia, for see Kirana 2:19c (quoted in fn. 464 on p. 276 below).
60As we will see from the following verse, it is supposed that the potentially all-
pervading soul must have som e impurity delimiting it if karman, which is limited, is to
act upon it.
61 This is not a satisfactory interpretation, for it requires that vibhoh function like an
accusative depending on rahjayitum . Perhaps tadekade^itvat should rather be taken
as a compound and as belonging to vibhoh: ‘because the all-pervading entity [viz. the
soul] would be the whole with respect to that [karman, which would be its part].’
62 ex conj. Perhaps emendation to dehah is not strictly necessary, since one could
render dehasukharp with ‘happiness in the body’. The verb gatam could either be
understood with the instrumental, or we could assume ellipsis of a restatement of the
subject in the nominative (karma). The translation is of course a tentative interpre­
tation: I am assuming that allusion is made here to the notion that kaxman fulfils its
functions in giving rise to its fruits and is thereby expended, which means that no other
functions should be attributed to it. We find the same argument in the same context
in, for instance, K ira n a v rtti 2:17.6-9.
631 am assuming that this is here used as another synonym of mala, as in K irana
2:19c (quoted in fn. 464 on p. 276 below).
156 Parakhyatantra

the power in poison.64 (59)

[He is] ‘enveloped’ because of his being occluded by that (fcatfci-
raskarafc) and because of [his qualities] being overpowered by the qual­
ities of that [impurity]. The bound soul is therefore impure, the resort of
[impure] qualities that are not adventitious [but not fundamental to his
being either].65 (60)
P ratoda spoke:
[Then] the soul is insentient by its own very nature, void of the property
of sentiency, for [this sentiency] comes from outside, being produced from
the ensemble of the body and its senses. (61)
P rakaia spoke:
[The fruits of] past action,66 good and bad, axe experienced in the body.
They are of two kinds: situated in another or situated in oneself. [From
among the second pair] those which are situated in another are not expe­
rienced.67 (62)
Those which are situated in oneself are of two kinds: that which is [di­
rectly] experienceable and then the other, which is other than that.68 Now
th at which is experienceable, characterised as happiness or unhappiness
[or the like], exists in the body. (63)
At the time when the body perishes, of what nature is the karman
that is the cause of that [which we experience]? If it is subtle, then its
Mex conj. For the idea that the power of poison is something independent of the
substance in which it resides compare Kirana 2:31c-32b.
65 ex conj. The absence of distinction between voiced and unvoiced and between
aspirated and unaspirated stops in Tamil pronunciation probably gave rise to the read­
ings in the transmission of the £ a ta r a tn o lle k h in lThese qualities can be described as
an upa d hi because they are inborn and so not adventitious, but they can be removed
to reveal the essential purity of the soul.
66Praka£a’s reply looks at first unconnected with Pratoda’s question about sentiency;
but Praka^a’s intention is presumably to reply indirectly by examining another subtle
potential, the existence of which all accept, namely karman. He then returns (in 1:66
and 1:69) to the examination of sentiency.
87It is possible instead that two mutually exclusive alternatives are proposed in this
verse, namely that karman is in the soul or in some other thing, and that the second
alternative is rejected as an impossibility.
^ I t is not clear what this other category is. Could it be karman the fruits of which
have already been experienced (but cf. 1:82-4 below)? Or are these the two well-
known categories of prarabdhakarya (= bhogya) and sahcita ( = abhogya), i.e. karman
that is to have effect in this life and that which is stored up for future existences?
M rgendravidySpSda 8:4a gives a threefold distinction: janakarp dharakam bhogyam.
Perhaps any at could refer to what is janakam and dharakam?
Chapter One 157

subtlety must be an existence as mere potential. (64)

W hat is potentiality [after all]? It has to be existing in subtle form.
Existing in subtle form is nothing more than potentiality.69 If this past
action can exist in subtle form at the destruction of the body, then sen-
tiency too can therefore be held to exist in subtle form [into the next
incarnation]. [If it were destroyed at the destruction of the body, it could
not arise again, for] a thing which does not exist cannot arise.70 (65-6)
It is not an effect, because there is no cause. [You might say that]
everything is causally connected.71 [But all] these causes [that make up
the ensemble of necessary causal factors for a particular effect] are not
capable of accomplishing their function [of causing] with respect to this
[consciousness]. (67)
For that in respect of which they are powerful is [something which has]
potentiality that existed before. For with respect to all effects action is
observed when we see (alocya) that there is the nature of agency (kartur
bhavam) in the things [in which the effects arise]. That is why (yasmat)
this nature (sa bhavah) has the name ¿akti.72 [So] why do you not hold
that consciousness must exist before that,73 just as [the latent effects of]
past action [do]? (68-9)
From the sun-stone arises fire and from the moonstone [arises] water;
even though [many things have] the property of being stones in common,
eeThe text is oddly repetitious here and has therefore been cruxed. It is suspicious
that l:65bc are similar to 1:64d and c and that l:64d, 65a, and 65b should all seem to
be saying the same thing. The reason for including so much within the crux marks is
that it seems to me possible that 1:64 and 1:65 are two alternative versions of the same
idea, one of them being a secondary modification (unless both contain modifications).
A scribe of a manuscript in the transmission from which Mv descends may at this
point in the text have been consulting more than one source and coped with a major
deviation by copying two versions one after the other or by copying one in the margin.
This sort of conflation was evidently not uncommon among the Grantha manuscripts
transmitting the Kirana (see, e.g., the apparatus to Kirana 2:1, 2:2d, 2:9cd, 2:23cd,
4:7cd, 4:8ab, 4:21cd, 6:5a-6b, 6:25cd).
70For discussions of sa tkaryavada in other Siddh&ntas see M fgendravidyapada 9:14-
21, M atan gavidyapada 6:46-8, Pau?kara 4:80-3 and the commentaries thereon.
71 If this is, as I suppose it to be, the intended meaning, it is loosely expressed. The
interpretation of this passage is not beyond doubt. Perhaps 67b might be interpreted:
1[Otherwise] anything might be the cause of anything’.
^ In this interpretation daktivacakah is treated as an unnatural bahuvrlhi compound:
‘whose label is dak ti’. T he sam e usage is to be found in 2:48a.
73i.e. before conjunction with the body and senses; see Pratoda’s question in 1:61.
158 Parakhyatantra

this [arising of fire or water] does not occur here in those others.74 (70)
We require that arising necessarily comes about from that [potential­
ity] when [other] causal factors [are present]. For without [there really
being some] potentiality [already present within the soul] (¿aktya rte)75
[people would not have] here [in this world] cognition of [particular things
as being] causes [of particular effects].76 (71)
Pratoda spoke:
The nature of the universe is various because of particular transforma­
tions; but past action is not its cause; it is various by its very nature. (72)
Prakaia spoke:
You cannot say that this [universe] has this nature [only], for [we some­
times see] the reverse [of that nature].77 Even of [any one of] the four
[visible] elements it cannot be said that we experience [one immutable]
nature. (73)
W ithout [apparent] cause the earth shakes, water (kam) is sometimes
observed to be hot, fire goes out, sometimes air rises upwards.78 There is
no [immutable, innate] nature even in the elements. How then will there
be one [in them] when [they cause] the arising of bodies?79 (74-75b)
74The point of the image is to underline the importance of ¿akti: other stones do
not have ia k ti, and so even when they are provided with the stimuli (the sun and the
moon) which cause the sun-stone and moonstone to produce respectively fire and water,
they do not do so. The stimulus provided by the sun is like the stimulus provided by
the body and instruments of the senses: it achieves nothing if ¿akti is not there to be
stimulated.
761 assume that this is a rare usage of ffce governing the instrumental. Hiatus inside a
pSda is not a common feature of the style of this text, and therefore the hiatus between
6aktya and fte suggests that in the redactor’s pronunciation (and therefore usage) the
vocalic r was equivalent to n or ru. See p. lxxxiii.
76The cadence here is unmetrical, strictly speaking, but see introduction, p. lxxxvi.
77ex conj. If instead we retained the transmitted °viparyayah } it could perhaps be
construed with vaJrtavyah: ‘One cannot say that this [universe] has [this] nature [or
that it has] the reverse of that nature.’
78 According to Vai£e?ikas, among others, these elements have innate properties that
are the reverse of or different from these. For an account of what their expected
properties are, see, e.g., the YuktidTpika ad Sankhyakarika 38, pp. 225-b, a passage
which, as W ez ler and M o t e g i indicate in their edition, is largely parallelled in V acas-
patimi^ra’s TattvavaidaradT ad YogasQtra 3:44 as well as in the Yogavarttika ad loc.
79The purport of the first two and a half verses of Prakaia’s response appears to be
merely an admonition to the effect that one cannot generalise about the svabhava of
things. W hat now follows is the Siddh&nta’s defence of the proposition that karman is
the cause of variety in the universe.
Chapter One 159

Might that cause [of diversity in the universe] be visible (drstam),

or do you hold that the cause for these things is invisible (adrstam)?80
(75cd)
For creatures endowed with sense and passion, for those with teeth,
for those that are radiant, for those differing from each other in having
bodies that are slow, [fast, small, large] and so forth, [for all these var­
ious creatures] the seen cause [viz. gross elements] is the same;81 [and]
that [unseen cause] is understood from its multiform effect by means of
inference. (76-77b)
When two men of like qualities and character are engaged on [the
same] service, [only] one of them will attain the fruit [of that act], and so
that man’s ‘cause’ is the greater.82 Invisible, because it is a subtle cause,
it is understood because of its connection with [its] effects. (77c-78)
T hat cause is labelled ‘past action’ (karmasamjham) and exists in the
form of meritorious and bad action (dharmadharmatmakam). Through
past action the [soul achieves] connection with a body; through past action
the bound soul experiences the fruits [of his deeds]; and imbued (vasitai
ca) by past action he wanders about here [in this material universe] (itah)
83 deluded by nescience. (79)
The latent traces called past action are subtle, implanted (ahifca) like
[the root of] a Jalavasa [plant].84 FYom past action [arises] all these fruits
80As Dr. H a a g - B e r n £:d e has pointed out to me, the Vai6e§ika explanation for be­
haviour of the elements that is contrary to expectations is adrsta. See Vaide§ikasutra
5.2.8, 5.2.14 and 5.2.19, and PraJastapadabhasya p. 80, ^[360. In our context it is plain
that the term adf$pa is apposite because it is supposed that it means karman in such
Vai£esika passages. For a discussion of how adrsta might originally have been intended
in these and other contexts in the Vai&fikasutra, see W ezler 1983.
81 ex conj. Is a a c s o n . T he text as transmitted seems uninterpretable and with the
conjectures offered it is still only just conceivable, particularly since the epithets in the
genitive plural seem oddly random. T he toothed creatures are perhaps beasts of prey;
the radiant ones might be gods (or such creatures as fireflies?).
82When quoted in the $ ataratnollekhinT this is prefaced by the following (p. 35):
svakarmaphaJabhuk. svasya karm a svakarma dharm adharmatmakam , tasya phaJam
bhuhkta iti svakarmaphaJabhuk. yu g ap at sevO krpyadipravfttayor dvayoi) purusayor
ekasya phalasiddher itarasyadarianac ca. tatha:...
83ex conj. Is a a c s o n (letter o f 15. vi. 2001). Otherw ise we m ight a ssu m e th a t the
transm itted te x t uses c eta s declined anom alously as a m asculine, for w hich cf. ¿iva-
yogaratna 170 (if th e c o n stitu tio n o f th a t text is there correct), or th a t w h at was
intended was vasitarp ceto bh ram aty ajhanamohitam?
^ T h is interpretation may well be wrong. One of M o n ie r - W il l ia m s ’ entries (s.v.
jalavasa) refers the reader to jalam oda, which he defines as M‘water-enjoyer,’ the root
160 Parakhya t an tra

that are experiences of happiness and unhappiness. (80)

Pratoda spoke:
But since these [latent retributive effects of] actions are created only by
an [already] existing body, how can it be the cause of the body, [since] at
th at time [i.e. at the time when, according to you, a body does not exist
but is about to be produced] this [past action] does not exist, because it
is impossible.85 (81)
Prakasa spoke:
Since (yafcha) the soul is established to be beginningless [and its] existence
is dependent on action86—if, on the other hand, it had had a beginning,
then the undesirable corollary would be entailed that creation would be
uniform87—therefore action is established to be beginningless, since trans­
migration is beginningless. (82)
As for its being [beginningless] like a stream (pravaharupata yeyam)
undisrupted (avyucchinna) in existence after existence,88 [what is meant
is that] an action (asya) is destroyed by another one’s arising; [this is] the
eternality of action. And when an action is performed, it then stands by
to be experienced by the soul (asya). The soul is taught to be the entity
that creates it, the locus of [its fruits] happiness and unhappiness. (83-4).
Pratoda spoke:
The power of action does not belong to the soul that resides in the body,
since actions are definitely (ni^citam) performed by the hands and feet
and such [other instruments of the body]. (85)
Prakasa spoke:
The soul is taught to be the agent of that [bodily movement] (tatkarta);
the power of action is not the body’s, since that [body] is insentient, [and]
of Andropogon Muricatus” . I imagine from the name that the plant’s roots are invisible
because below water and that it is their invisibility that is the tertium o f the comparison
here.
85Or perhaps ‘because it is not connected’.
86ex conj. The transmitted text could perhaps be retained and interpreted in the
same way. Also possible might be emendation to sapeksah karmani sthitah.
87The diversity of incarnations could never have arisen if there had been one ul­
timate starting point. Cf. M atahgavidyapada 6:97cd: vaicitryam jagatah proktam
svakarmagunabhedatah. Cf. also Kirana 3:7. Ramakantha’s K ira n a vrtti ad loc.
explains: pwrus&nam hi sarvada darTrabhogadivaicitryanyathanupapattya karmanah
sa ttvaip sftpik&Je 'pi padumrgapak^isarTsrpasthavaramanu^yadijanmavaicitryadruteh.
88ex conj. ISAACSON (letter of 15.vi. 2001). The transmitted apy ucchinna could
perhaps be retained and interpreted, assuming the ap i to be bhinnakrama, to mean
‘even though disrupted in existence after existence’.
Chapter One 161

since the power of action is eternal.89 (86)

The power of action [is realised only] by [really] existing instruments
(karanaih sadbhih); nevertheless it is that [power of action] which is of
principal importance [in achieving an action]. So too people do not praise
the axe [as the agent] in the cutting down of a tree. (87)
The soul, therefore, is held to be the agent, [acting] by means of the
instruments, because he is of principal importance. Even when he is not
doing something he has the power of action because of his will, [which is
directed] towards the objects of desire. (88)
Thus because of the power of the soul’s will there is transformation in
[its body’s] skin, hands and so forth.90 This [will of the soul] (sa) will be
commensurate with the degree to which the power of consciousness has
been manifested (yadrg bhavet ... cidvyaktih) in the particular body [of
that soul] (yasmin ... pinde). (89)
The [soul’s] power of knowledge (jnanam) is limited by the body,
linked to the performance of his own actions.91 When [the degree of
revelation is] small, little [of that power of knowledge] is revealed; when
large, it is established that a large amount [is revealed].92 (90)
89The readings of the ¿atm atnollekhinT in the second half of this verse are also
interpretable: 4. .. since that [body] is insentient. Therefore the power of action [resides]
in the immortal [soul]. And s o . .. ’.
90ex conj. vikaras tvakkm adikah seems the most economical repair possible.
91 Or perhaps ‘linked to the decrees of his own action’.
92This rendering reflects the awkwardness and tautology of the text, but it may
not be right. Perhaps also possible is the following interpretation: ‘When [the soul’s
k m man is] weak, little [of the power of knowledge] is revealed; when [the k m man is]
strong, a large amount is established [to be revealed].’
The verse is read, and so interpreted, differently in the ¿atmatnollekhinT. 1:90c-
91b and l:91c-92b (verses 57 and 56 respectively of the ¿atm atnasahgraha) appear
embedded in the £atm atnollekhinT thus (p. 71): atm asakter vibhutve 'pi tadbhanasya
vyanjakadhInatvat sm vajn atapi nastTti parakhyasUtrena dardayati
vibhuh san jhanarupo ’pi pradede v etti yena ta t
kihcijjhas ten a sa prokto vyavadhananidardanat
jhanm upah jnanam eva rupam svmupam yasya sah. jhanarupah vibhuh vyapakah
sann api pradede kaJadi vyahjakapradede yen a karanena ta j jheyarp v e tti janati, ten a
karanena sah atm a kihcijjhah kihcij janatTti kihcijjhah proktah pratipaditah . tatra
hetum aha— vyavadhananidardanat. vyavadhane vyahjakm ahitasthale anidardanat
nidardanabhavat, jh anabh avad ity art hah.
y a d y atm ano vyahjakavadat kihcijjhatvam , tar hi diksarupavyahjake sa ty api sarva-
jnatvam atmano na syat; vyahjakatvavidesad ity adahkam drstantapHrvam vyahjaka-
taratam yapratipadakena sutrantarena nirasyati
162 Parakhyatantra

svaJpe ’p i vyanjake svalpam mahaji m ahati ta t sth itam

ya d rk tadrg bhavet tasya pradTpas tim ire ya th a
ta t malaruddham caitanyam svalpe vyanjake svalpe s a ti svalpam svayam abhivyajyate;
m ahati vyanjake m ahati sati m ahad abhivyajyate. tatra drstantam aha—ya th a timire
andhakare pradTpah arthavyahjakapradTpah y&drk svalpavyahjako va mahavyahjako
va bhavet— ta th a tasya caitanyasya vyahjakam ity adhyaharah— tadrk tathavidham
alparp va mahad va sth ita m vyahjakataya sth ita m iti. ta th a ca kaladirUpad alpad
vyahjakad dlksarupasya mahavyahjakatvam . tatha ca natm anah sarvajhatvanupa-
p a ttir ity arthah.
‘Although the power of the soul is all-pervading, since its appearing is dependent on
som ething that reveals it, there is no omniscience [for the likes of us in samsara]. This
(iti) he shows with a sUtra of the Par&khya:
[Although] being all-pervading [and] although of the nature of conscious­
ness, since [it is only when he is] in a [particular] place [that] he knows
this [universe of knowables], he is therefore taught to be parviscient, be­
cause of the absence of vision when in [a state of] separation [from that
which reveals his consciousness].
[The word] jhanarupah [means] he whose nature (svarflpam = rupam ) is consciousness.
A lthough he is of the nature of consciousness and all-pervading ( vyapakah = vibhuh),
because of the fact that he knows (janati — v e tti) the knowable [external world] (jheysLm
= tat) when in [a certain] position, [that is to say] in the position in which kaJa and the
others [of the evolutes of may a] act as revealers [of his consciousness], the soul (atma
= sah) is therefore taught to be (pratipaditah = proktah) parviscient (kihcijjhah kihcij
janatTti kihcijjhah). He tells us the reason for this with [the expression] vyavadhanani-
darianat: because there is no vision (nidar^anabhavat = anidar&nat), which is to say
that there is no knowledge (jhanabhavad ity arthah), when he is in a position separated
from factors that reveal [his consciousness] ( vyahjakarahitasthale = vyavadhane).
[Objection:] if the soul is [only] parviscient thanks to factors that reveal [his con­
sciousness], then the soul could not become omniscient even when there is initiation,
which is [also just] a factor that reveals [his consciousness], there being no difference
[between it and kaJa and the others] qua revealer [of consciousness]. This objection He
refutes, giving an example, with a further sOtra that explains that there is a hierarchy
of factors that reveal:
And when the factor that reveals is small, [then the power of consciousness
is] small; when [the factor is] great, [then the power of consciousness
is] great. As is [the factor that reveals] for the soul (yad rk ... bhavet
tasya), accordinly is that [factor] established to be [great or small] (tat
sth ita m . .. tadrk). So [it is with] a lamp in darkness [viz. if it reveals
much, it is a powerful lamp; if it reveals little, it is weak].
W hen the factor that reveals is small (vyanjake svalpe sa ti = svalpe), that power of
consciousness, which is blocked by impurity, is itself revealed to a small degree; when
the factor that reveals is great (vyanjake m ahati sa ti = m a h a ti), it is great. He gives
an example of this: just as [with] a lamp that reveals objects (arthavyanjakapradTpah
= pradTpah) in darkness (tim ire = andhakare); whether it is a revealer of little or of
Chapter One 163

As great [as the degree of revelation is the knowledge] of the soul

(yadrk tadrg bhavet tasya), as with a light in darkness. Although all-
pervading and of the nature of the power of knowledge (Jhanarupah)1
he is taught to be parviscient when he enters [the subtle body]93 through
that by means of which he knows this [world] (tat)94 [and not omniscient],
because of the absence of the power of knowledge because of that which
envelops him.95 (91-92b)
The linking of the soul, though all-pervading, with a body because
of action [comes about] through the [intervention of the] Lord. Because
the soul is without power he does not of himself have the capacity for
Unking himself to [the consequences of his] actions, and so (atah) the
bound soul, whose power of consciousness is blocked by impurity, has no
autonomy. (92c-93)
[And] action is devoid of consciousness and therefore it depends on
something that Unks it [to those to whom it must accrue]. The entity
that links it is the supreme Lord,96 who does it by His will, since he has
might. The bound soul has been taught to be thus, [its nature] not free
of original faults. (94)
The existence of that which in this system is known as [the soul]
subject to the Lord, [has been established] by argument,97 [as has] its
permanence, its being all-pervading, that its nature is distinct [from that
of other souls], the existence of something that blocks it, and its nature
much (svalpavyanjako va m ahavyanjako va = y a d rk )— and here we must supply ( . . . ity
adhyaharah) ‘so too [it is with] the factor that reveals consciousness’— as a factor of
revelation it is established to be ( vyanjakataya sth itam = sthitam ) accordingly little
or great ( tath avidham alpam va m ahad vS, — tadrk). And so the nature of initiation
is that of a greater factor of revelation than the small factors of revelation of kaJS
and the others [of the evolutes of maya\. And so the purport [of this passage] is that
omniscience is not impossible for the soul.’
03Note that the SataratnollekhinT reads prade£e and glosses it with kalSdivyanjaka-
prade^e.
04Note that the ¿ataratnollekhinT glosses tat with jneyam .
05This far-fetched translation is, I think, close to the interpretation implied by the
commentary given in the £ ataratnollekhinl
^ I t is usually to the tattva called niyati that the function of linking each soul with
the consequences of his actions is ascribed. Presumably the text is not here denying
that, but maintaining that the Lord is ultimately responsible for this because it is he
who enjoins Ananta to stim ulate m a y a from which niyati then evolves.
®7Note that the text again (see fn. 31 on p. 146 above) speaks of establishing the
soul’s existence by reasoning and does not maintain that its existence is, as Ramakan^ha
maintains, svasam vedanasiddha.
164 Parakhyatantra

has been established [as being] in accordance with [that expounded in]
the teachings of the Siddhanta.98 (95)
T h u s th e first chapter, elucid atin g th o u g h ts a b o u t th e to p ic o f th e bound
soul, in th e great tan tra called the Suprem e.

08For raddhanta in this sense, see, e.g., Amarako^a 1.5:4c: samau siddhanta-
rSddhantau. Note that this summary verse reiterates the conclusions of the disputes of
the chapter in the order in which they occurred, just as 1:15 announced them in order
at the beginning of the chapter, but it compresses the epithets from a ja ja h through
kincijjnah with the phrase raddhantavakyanugatam svarupam (unless we are to take
raddhantavakyanugatarp as adverbial). Note also that the last word, seiah, as well as
reiterating se^varah in l:15d, introduces the topic of the next chapter: the Lord.
 PARAKHYATANTRA CHAPTER II

Praka^a spoke:
Creator of all, great, empowered, knower of all is the supreme Lord. His
body is of mantras, His exertions are for the sake of bestowing compassion,
He is at rest (dantab)y He is the awakener of the vidyedas." (1)
All things that are endowed with form, that are made up of parts,
that have various forms (nanarupaparicchadah), because they are distin­
guished by100 having gross parts must necessarily depend on a sentient
cause.101 (2)
" T h e string of epithets in this verse, like that in the fifteenth verse of chapter 1,
sets the agenda for discussion for the remainder of the chapter. The first, sarvakarta,
is expanded upon in 2:2-30; mahan might be taken to mean ‘all-pervading’, in which
case it is expanded upon in 2:23-4 (still inside the discussion of sarvakarta); daktah is
expanded upon in 2:32-62b; the Lord's omniscience is defended and discussed in 2:62-
78; the Lord’s body and the mantras of which it is composed are discussed in 2:79-96;
both the topic of the Lord’s bestowing grace, which is referred to here with anugrahot-
sahah, and that of his being impartially compassionate to all, which is presumably
what is referred to with the epithet dantah, are treated together in 2:97-117b; the
Lord’s awakening of the Vidye^as is covered in 2:117-128.
100I have adoped -difpatvad, assuming that it has the sense of -vidi?patvEdt because it
has the support of the ¿ataratnollekhinT(quoted in the next footnote); but it is possible
that M v ’s -vi^fcatvad is original and carries the sense of -samavetatvad.
101 T h e com m en tary o f th e £ ataratnollekhinT on this verse and on 3ab (¿ataratna-
sahgraha 15, p. 26) reads as follows: m urttah akrtim antah. savayavah avayava-
sahitah. nanarupaparicchadah nana bahuvidhai rupaih sarpsthanavide$aih paricchadah
avaranam yesam te nanarupapasicchadah. evam bhuta ye ’rthsih prth ivyadayah te (em.
ISAACSON; ete E d.) pakgatvenopattah. m U rttadm i paksavidesanEni karyatvasadhane
pratyekarn h etutvasucakataya upattani, na tu badhadinivarakani. tasya pratijham
aha— buddhim addhetupurvakah. buddhir yasyasti sa buddhiman. sa casau hetud ca
so 'yam buddhim addhetuh pUrvah purvavadhir yesarp te tathavidhEh. upadanadi-
gocaraparoksajhanavatkartrka it y art hah. hetupurvakatvasadhanam atrena karyatva-
siddh av api kartp/ide$asiddhivivaksaya bu ddhim atpadam prayu ktam . ta tra hetum
aha — sthu/avayava&sfcatvad iti. sthuiair asm adadibahyendriyagrahyair avayavaih dista-
tv S t sam ba dd h atvat. atra cavayavanam apratyaksataya avayavayuktatvahetor asiddhi-
pariharasucakatayaiva sthulapadam upattam , na tu vyabhicaravarakataya. atra
ghatadivad ity udaharanam adh yah a rtta vya m . nigamanam aha—atah savayavatvad
166 Parakhya tan tra

Therefore there exists some sentient [cause]. [And that is] proved to
be the Lord. He is known, according to this system (afcra), by inference,
because of His effects, which we directly experience. (3)
Pratoda spoke:
Since we do not perceive that there is a relation of cause and effect between
them [viz. between God and the world we see], and [because] there is
therefore nothing [that we know] to have caused this [world], therefore
you should not proclaim that we have direct experience of [His] effects
[since we do not know them to be effects]. (4)
P rakaia spoke:
You may argue that (va) a relation [of cause and effect] is not perceived,
but because of the [connection between] effect and cause [that we directly
experience] in the world (iha), it is clear that when we perceive [what
must be] an effect, we understand [that there must have been] a cause of
it that cannot directly be perceived by us (paroksam).102 Through such
eva buddbim an sam avasthitah pram anasiddhab ka^cid TSvarah kartasti. p rtb ivya d m a m
iti ¿esah. tath a vayaviye [¿ivapurana, VayavTyasambita, Purvabhaga 6:4-5]:—
pradbanaparam anvadi ya v a t kin c id ace tan am
na ta t kartr svayam drstam buddbJmat karanam vina
jagac ca kartrsapeksam karyam savayavam yatah
tasm a t karyasya kartrtvam pa tyu r na paJupaJayoh
anena ca sakartrkatvasadhanena prthivyadTnam karyatvam siddham , atah karya-
tvasadhanasya sulabhatve ’p i sakartrkatvasadhanadvarena ta ts ad ban am Tgvarasiddhi-
n an t arTyaka t ay a n i n s vara vadan irakaranarth am iti. id am ca pancarupopapannatvad
an vayavyatireky anumanam. tad uktam ¿nm atpauskare [7:44c-45b]
paksadbarm ah sapak^e san (em.; sad ed.) vy a v ftta i ca vipaksatah
abadho ’satpratipakso vyatirekanvayatm akab. iti.
Note that the two verses here quoted from the Vayaviyasamhita appear (with variants)
as though part of the Parakbya when Parakhya l:2ab is cited both in the Nan a varan a-
vilakkattarum patavivekam (Vol. 2, p. 611) and in the ¿ivajnanasiddbisvapaksadrstanta-
sangraha (IFP T . 317, pp. 981-2), for which see the apparatus to the text. It might
be supposed then that these texts borrowed from the £ ataratnollekbinT and somehow
managed to confuse verses of the root text with those cited in the commentary. But
those two sources also share another portion of text (p a tir vi^vasya n irm ata.. . ) that
is not transmitted in Mv and that does not occur in the above-quoted passage of
commentary from the ¿ataratnoJJekhinT. This suggests that all three texts drew on
one source, and I propose that this source may have been the lost commentary on the
P arakbya to which Aghora&va refers in his K riyakram adyotika (see fn. 2 on p. 138
above and see introduction p.lviii and following).
102But we could read aparok$am here, taking it with karyaip: {. . .w hen we perceive
an effect that is not beyond our senses, we understand [that there must have been] a
Chapter Two 167

an effect the creator of the effect is known. (5)

That [which is to be proved can be inferred] not just from effect[s],
but is also sometimes [to be] inferred from [some] property of it, and from
a cause too its effect [can sometimes be inferred], and sometimes [things
not directly perceptible may be known] through reasoning based upon the
utterances of scripture (¿abdoktiyuktibhih).103 (6)
By these inferential marks, such as effects, He may be known even
though He is not directly perceived (adrsto 'pi).104 A gross (sfchuiam105)
effect with parts must lead [one to assume] a cause. (7)
How [do we understand] past actions to be the cause of the body
though we do not perceive the causal connection? After perceiving vari­
ous bodies the existence of [the retributive force of] past action is under­
stood.106 (8)
cause of it.’
l03This verse might, at least in its first line, be referring specifically to the proving
of the creator; but I take it to be a general stipulation of the necessary relationship
between sadhya and sadhana that is to be added to the five formal laksanas required for
a syllogism (see, e.g., Pauskara 7:44c-45b, which is cited in fn. 101 on p. 166 above) to
tighten the conditions necessary for inference. Cf. M atangavidyapO da 3:9: dharmena
sadh yate dharmT kvacit karyena kOranam— karanena kvacit karyam kvacid amnaya-
dar^anat. Note that this latter verse is quoted by both commentators on the Southern
Pauskara ad Pauskara 8:42cd ( « Parakhya 6:19ab) because they there interpret the text
to be stating that the relationship between the logical ground and that which it seeks
to prove necessarily depends on either a causal relationship or on one of inherence.
Elsewhere ( G o o d a l l 2001a:332) I have suggested that the Parakhya'a statement
here might ultimately have derived from Dharmaklrti’s insistence on the necessity of
there being av/nabhavaniyama, expressed, e.g., in PramOnavarttika 1:31.
karyakaranabhavad va svabhavad va niyam akat
avinabhavaniyam o ’dardanan na na dar£anat.
This suggestion was advanced when I was understanding svadharm ena as svabhSvena,
which now seems to me most unlikely; it is clear that the parallel (and probably related)
unit mentioned above that occurs in the M atanga was not so intended, nor was it
subsequently interpreted in such a fashion.
104 ex conj. It seems unlikely that the transmitted na d rsto 'pi could be used with this
sense, which appears, however, to be the sense required.
105ex conj. M v ,s suksm am is an unlikely qualifier for karyam; moreover the word
order is odd if suksma/p is to be taken with karanam, nor does it seem necessary that
an effect with parts must have proceeded from a subtle cause/
10flThe variousness of experience is often adduced (e.g. in 1:82) as a proof of the force
of karman on the grounds that nothing else could account for this variousness. Cf. fn.
87 on p. 160 above.
168 Parakhyatantra

This circumstantial inference (arthapattir iyam) is taught to be a valid

means of knowledge, [but one] by which you can know general facts.107
And there is no special difference between inference [as it is narrowly un­
derstood] and this circumstantial inference (upapattysLnumanayoh).108 (9)
If you maintain that (va) there is some distinguishing peculiarity in
circumstantial inference, then you should say what th at [property] is in
this [view of yours].109 This [arfchapafcfci] does not apply to particulars
[since it relates to general truths];110 [and] when [it is applied to] general
truths, what it seeks to prove is already proved.111 (10)
107ex conj. ISAACSON. If the transmitted text were retained, it might be rendered:
‘This is taught to be circumstantial inference, which displays similarity with inference
[understood in the narrow sense, viz. anumana].’ Or perhaps ‘This is taught to be
circumstantial inference, ‘which shows the same things that inference [understood in
its narrow sense shows]’.
l08Praka£a here appears to wish to accept as valid a wide range of inferences, not just
those in which the connection between the lihga and the lihgin is amenable to direct
perception. He could do so by accepting a sth ap atti as an independent pram ana or by
rejecting it but subsuming it under anumana. But, as we shall see in the next verse, it
is not certain which he is doing.
The use of ayam in conjunction with kadcit in 9c may seem odd (and emendation
to videsah sya d might be considered); but, as Dr. A c harya has pointed out to me,
this appears to be an emphatic idiom: cf. the following rhetorically similar example
from the TantraJokaviveka: asmaddardane tu jh an avattvam antarena na kadcid ayam
n iyam a it y aha. This introduces Tantraloka 23:1 lab: dnpQrvadSstre na tv e$a niyamah
ko 1p i coditah.
109For this use of asmln cf. fh. 52 on p. 153 above and see p. lxxx.
ll0 This half-verse usually appears with anugamabhavah at the end of its first pada:
‘there is no v y a p ti of the sadhya by the sad h an a when [anumana is] applied to partic­
ulars’. But see following footnote.
111 Other interpretations are perhaps possible of this problematic half-verse. Until I
realised it to be an echo of a much quoted Carvaka tag, I had been interpreting it as
follows:
If [it has such a] distinguishing peculiarity (vi&se), then we would not
accept it; [but] since [it has] the same nature (samanye), it would be
redundant [to count it as an independent means of knowledge] (siddha-
sadhyata).
This would fit our particular context, but it is conceivable only if we assume that the
author of the Par&khya incorporated it without any understanding of how the unit is
usually used. It appears elsewhere invariably to be quoted with vide$e ’nugamabhavah
(or ’nugam SbhSvat) as its first pSda, with its second p ad a ending variously in siddha-
sadhyata, siddhasadhanam or siddhasadhanSt and with or without various different
versions of a following half-line. This verse, its variants in different quotations and the
Chapter Two 169

Therefore [we know that] He must be (sah112) the sentient cause of

this coarse [body of] effect[s that is the universe], the first of whose effects
is the effect that is earth,113 by inference based on [a connection that is]
known from a general principle. (11)
Pratoda spoke:
The form of the earth is thus; it was never not thus.114 The cause of
several interpretations th a t Jayara^i gives it are helpfully presented and discussed by
F r a n c o 1994:397-401. A s F r a n c o observes (1994:397), its purport ‘seem s to b e that
there is no con com itan ce betw een th e o b ject o f inference and the liriga, if the former is
an individual, and if it is a universal, then w h at has to be proved is already proved’.
Thus the verse is rather a potent Carvaka attack on anumana. And we find it so used
in a Saiddhantika work too: see Kumaradeva’s TattvaprakaAatatparyadTpika ad verse
72 (p. 108). (In the NareAvaraparTksaprakaAa ad 2:9-10 we find only the unit sam anye
siddhasadhyata quoted.) Here in the Parakhya, we seem to find it most inappropriately
used to refute the acceptance of a rth ap atti as a separate pram an a, even though a
type of anumana that is functionally indistinguishable from it is accepted as a pra-
mana. Perhaps after all the author of the Parakhya simply echoed this well-known tag
w ithout intending that the reader should recall its usual use. Perhaps, in other words,
the alternative translation offered above in this footnote should be accepted, in which
case Praka&a would be accepting arth ap atti as a sub-variety of anumana,
112ex conj. The transmitted sa makes no sense here, for it has no obvious referent.
An emphatic syafc (‘there must be a sentient ca u se... ’) would be unmetrical. The
verse is not free of problems: it is conceivable that My ’s karanam should be emended
to karanah (cf. 3:2b and K irana 6:1b).
113The karya in the compound ksitikaryadikasya is redundant, but it gives emphasis
to the very point that Pratoda next questions: whether the earth is really an effect.
114This MTmarpsaka notion is similarly formulated in a tag that R&makantha fre­
quently quotes (in K ira n a vrtti 3:12.5, in the NareAvaraparTksaprakaAa ad 2:1 on p. 115,
and seven times in the M a tah gavftti): na kadacid arudiAam jagat. It is commonplace
elsewhere too, for see, e.g., NyayamahjarT Vol. 1, p. 491:
ata eva nirlksya durghatam ja g a to janmavinaAatfambaram
na kadacid anTdrAam ja g a t kathitam nTtirahasyavedibhih.
Jayantabhatta incorporates it also into A gam adam bara 4:96. But, as Dr. Kei KATAOKA
has pointed out to me, the tag is older still, for it appears in 2275 and 3114 of £anta-
raksita’s Thttvasahgraha (2275):
isyate hi ja g a t sarvam na kadacid anTdrAam
na mahapraJayo nam a jh S yate paramarthikah.
Its absence in the ¿lokavarttika suggests the possibility that it may have formed part
of Kumarila’s lost BfhafctUca, which may have been a source of a number of discus­
sions in the Thttvasahgraha: as Dr. I s a a c s o n and Dr. KATAOKA have pointed out to
me, the problems of determining where we may assume this dependence (observed by
F r a u w a l l n e r ) are touched on by K e l l n e r 1997:81-7.
170 Parakhyatantra

bodies and such (tanvádeh115) is [the retributive force of] past action.
Why trouble with some artificial theory (matena116)? (12)
Prakááa spoke:
Whatever entity is coarse is established to be constructed. If, on the other
hand, you hold that (va) what is coarse need not be constructed, your
view is without [corroborative] examples. (13)
If you say that (va) [the universe] is simply by its nature raised and
low, it being characterised by mountains and such, then in that case [you
are accepting that] it has parts that axe raised and low; are those parts
[too simply] by nature [so]? (14)
Would not the [supposed] cause called past action of this perceived
[universe] [in that case] rather (va) be disproved [i.e. shown to be not a
cause]? Or would not (va) forests and the like be exactly the same [as
mountains, viz. simply by nature the way they are], since one could not
otherwise account for them?117 (15)
Therefore it is established here that there is this sentient creator of
115 ex conj. Cf. 2:16b below. My ’s awkard tad vádeh could have been original, in
which case the pad a might translate: ‘Or that cause of [its] beginning might have
been [the retributive force of] past action.’ Pratoda’s objection here is raised also in
Kirana 3:12 and in NareávaraparJk^á 2:14. All three verses are perhaps conscious echoes
of ¿Jokavárttika sam bandháksepaparihára 75, which Ramak&ntha quotes in K ir an a-
v f tti 3:12.51-2 and in the NareávaraparTk$áprakaáa ad 2:14: kasyacid dhetum átrasya
y a d y adhisfhS trte^yate/ karmabhih sarvabhávánOip tatsiddheh siddbasádhanam . ‘If
one require just any cause to preside [over the creation of the universe, then let this
role be performed] because that [viz. adhi^fhatftva] of all things is established by [the
retributive force of] past actions. [And in that case, the fault of] proving what is already
established [vitiates the argument].’ Cf. Abhidharmakoáa 4:1a with the avatarika given
in the bhasya (p. 192) a tba ya d eta t sattvabhájanalokasya bahudbá vaicitryam uktam
ta t kena krtam ? na khaJu ken acid buddhipürvakam Jqtam. kim tarhi? sattvan ám
k a rm a ja zn lo k a v a ic itr y a m .
llflEmendation to ¿ivena might be considered. On the other hand, m atena might be
intended to express the MTmámsaka view that all other doctrines are created whereas
their own is an eternal given, since it derives from the eternal Veda.
117T he text is quite uncertain to me here. Particularly puzzling is the rhetorical
force of the two instances of vá. I suppose both half-lines to be intended to point
to absurdities: the first points out that past action cannot have been the cause of a
beginningless unchanging universe, and the second I have in a rather strained fashion
interpreted as pointing to something which we might wish to account for in the same
way as a mountain or valley and yet that we do observe to change, namely a forest. The
quotation of the second half in the Éivajñánasiddhisvapak$adr?tantasañgraha does not
help, since it appears to be out of context in a series of lines that are out of sequence:
see apparatus ad 2:3.
Chapter Two 171

our bodies, [worlds] and so forth. And so (tat) [the retributive force of]
past action is not the caused agent, but something used by that [caused
agent]. (16)
[And yet] if that [karman] can be used [and so is in another’s control],
then its [own] power is not proved,118 or if it does have power, then should
not that [power] itself edone [be sufficient cause] (kevala)?119 (17)
If (yatha) you [are ready to] posit the power for this [generation of the
universe] to belong even to something devoid of consciousness, can you
not accept that the power for this, the agency, belongs to this sentient
being? (18)
The activity of individual souls (JTvänäm) depends on their own ac­
tions, [and] it has a [further] cause (sahetukä); and that cause, who is
called the Lord over action, is known here120 from [His] effect[s]. (19)
Pratoda spoke:
Does this effect [that is the universe] come about at a particular point in
time or [all] at once in creation (sthitau), according to your system (iha)?
Because [God is supposed to be] infinite [in time], no sequence [in the
arising of effects should be] seen;121 and also if [you maintain that effects
118 ex conj. But perhaps one could instead try tac ced yojayitu h áaktis tacchaktir na
pram änitä, interpreting ([Now] if that is the power of the one who takes control of it,
then the power of that [/carman] is not proven’.
119 ex conj. Perhaps also conceivable would be to emend (as suggested by Dr. Kei
K a t a o k a ) to saivasmán na tu kevalä: ‘then it [must come] from áiva (asmät), it
cannot alone [be sufficient cause] (na tu kevala)'.
120For this use of asmin see p. boot. I find no áaiva parallel for t h e ' expression
karmeávara; indeed karman is an inexorable force over which the Lord should have
no control; the Lord’s emanation of the universe is an elaborate mechanism for allow­
ing souls to work off their own karman without direct interference from the Lord. And
yet it is accepted that the Lord in some sense oversees /carman, and can and does in­
terfere in a soul’s karmic deserts when a blockage occurs (karmasämya) caused by two
simultaneously ripened and equally powerful past actions (this is the them e of Kirana
5; see particularly K ira n a x jtti ad 5:12cd) and also in periods of resorption of the uni­
verse (pra/aya), when he causes the soul’s karman to ripen: see, e.g., the much quoted
final verse of M rgendravidyäpäda 4, of which the first half read (4:15ab) svä p e ’p y ä ste
bodhayan bodbayogyän rodhyän rundban päcayan karmi karma. ‘Even in a period of
resorption of the universe he remains awakening those deserving of awakening, blocking
those to be blocked, ripening the [retributive force of] the past actions of those who
have [still to experience the fruits of] past action s... ’. Cf. also the Bha^äraka’s speech
on p . 67 of the Ä gam a^am bara (Act 3, before verse 31): . ../fcEfvara eva bbagaväips
tasya yavatah karmarááer ad b isth ä tä n tin am esifcavyah...
121 ex conj. P ratoda’8 objection may not have been correctly repaired and interpreted,
172 Parakhyatantra

are generated] all at once, it is impossible [since it contradicts what we

observe]. (20)
Prakaáa spoke:
T hat a creator creates effects is known by the arising of the effects. An
effect does not arise without a cause. That is my certain opinion.122 (21)
[Now] the arising of effects is directly perceived [in ordinary life] to
come about both [sometimes] all at once and [sometimes] gradually. Com­
posite bodies may arise, as also may a single [simple] one. (22)
Therefore [His] being the creator of effects [is possible] simultaneously
and gradually. At all times and everywhere [all things that arise] in this
great area of the earth [are] effects. (23)
This [earth is] great and born of a cause, [and,] since to be great is to
be all-pervading, therefore, because of its being all-pervading, the cause
[too] is proven to pervade all [effects], since all effects arise when it is
present.123 (24-5b)
but it is clear that he is referring to the Sautrantika and post-Sautrantika Buddhist
position that only things that have efficacity to produce effects (arthakriyákáritva)
are ultimately real, and that things that have efficacity are necessarily momentary
(ksanika). Whatever is alleged not to be ksanika and yet to have arthakriyákáritva
should give rise to its effects either immediately or at some particular point in time, and
both positions are, according to the Buddhist, impossible. If the Lord is the necessary
and sufficient cause of everything, then everything should come into being simultane­
ously with him, and yet we observe that many entities come into being at different
particular times: therefore we can conclude that effects arise each out of their own
causal sequence. See Yaáomitra’s Sphupárthá ad Abhidharm akoéa 2:64d (neávarádeh
kram ádibhih) and bhá?ya (pointed out to me by Dr. Kei K ataoka): neévaráder bhává
ja y ante, kasm át? k r a m á d ib h ih . ádigrahanena deáakáládlnárn grahanam. atha va
anekakáranatvánavastháprasañgád anyapurusakálanihnavádlnám grahanam . y a d i b y
ekam e v e ti vis tar ah. y a d i b y ek a m ev a k á ra n a m Távarah s y á t m ahadevo va vas ti­
de vo vá a n y a d v á purusádi vety art hah. y u g a p a t s a r v e n a j a g a t á b h a v ita v y a m
káranasya sa d b h á vá t. na h y etad i$pam—sati kárane káryam na bhavatlti. d r á y a te
ca b h á v á n á rp kaJaládínám añkurádTnám ca k ra m a sa m b h a v a h . ta sm át svakárana-
param pa ra n irvftta it/ neávarádi káranam i ti gam y ate. Among Saiddhántika works,
the Buddhist assertion that arthakñ yákáritá is only possible of momentary things is
attacked, for example, by Rámakantha in Nareávaraparlksáprakááa pp. 52-6 and by
Narayanakan^ha in the M fgendravftti on vidyápáda 2:24-5b.
122This is a line-filling cliché that occurs verbatim as the last p ád a in the Kashmirian
text o f M atangavidyápáda 17:189 ( B h a t t has accepted evam in place of iti), as well
as fifteen times in the critical edition of the M ahábhárata (e.g. 5.177:19d, 5.186:26d,
etc.; it is also to be found in the expunged ‘additional’ passages), once in the early
Skandapurána (15:36b), in Saurapurána 3:34d, and doubtless frequently in other texts.
123We could accept the reading of the ÉataratnollekhinT, sannidhánena yasyasm in,
Chapter Two 173

There is power observed in a magnet124 even though it is devoid of

the instruments of the senses; so too the Lord has innate power to create
all effects. (25c-26b)
[But] this [case of the magnet] is merely an example. The comparison
lies [just] in [their both] being agents [without the instruments of the
senses]. Since this [comparison] has been taught to consist only in that
[viz. in their both being agents], He cannot [be argued to] have all the
qualities [of the magnet].125 Since they are absent, there is no logical
and interpret ‘. .. in the proximity of whom all effects arise, according to this system
(asm /n)’/ But we have retained instead sannidháne yatas tasmin, which could be in­
terpreted more literally (‘. . .since in that presence [viz. of Him] all effects arise’); but I
suspect it to be an aiia anacolouthic usage comparable to that in 14:61e and intended
to be equivalent in sense to ya ta s tasmin sannihite sati.
Note that when this passage (25-6b) is quoted by TYilocanaáiva in his Siddhánta-
sam uccaya (IFP MS T .284, p. 138, IFP MS T .206, p. 68, and GOML MS R 14394,
p. 12), he follows it by quoting Élokavárttika codanasfltra 138: anye ’p y áhuh:—
sánniddhyam átratas tasya puipsaá cintámaner iv a / nissaranti yathákám arp kutfyadi-
bhyo ’p i deéaná iti. (I omit the variants of the MSS here.) This may be taken to imply
a slightly different interpretation of our passage: instead of translating *... all effects
arise’, we could then interpret ‘. . . a l l effects.are possible’. Taken out of context, the
verse might appear to be mocking at an impossibility: ‘Merely because of the proximity
of this person, teachings [would] stream forth at his desire even from walls and the like,
as from a wish-fulfilling gem .’ I therefore expressed surprise ( G o o d a l l 1998:286, fn.
381) at Rámakantha’s quoting it as a serious statement of his own positition in the
K ira n a vrtti ad 3:19; but Dr. I s a a c s o n has since observed to me (letter of ll.iii.20 01)
that the verse is frequently used in this way among Buddhist authors, and that he is
therefore of the opinion that it is neither mocking nor pointing up a prasañga in the
á lokavárttika, but that it is rather a quotation (or paraphrase) of an originally Buddhist
formulation. He has pointed out its quotation in *TripitakamaJa’s unpublished *Naya-
trayapradlpa, in the A m ftakanikoddyotanibandha of Vibhüticandra, a sub-commentary
on the ÁryamañjuirUifimasaóglti (p. 128) and in Haribhadra’s Abhisam ayálañkáráloká
(p. 992), in *Dhannendra’s *Tattvasarasangraha and in *Thagana’s commentary on
Ratnákaraáánti’s Hevajrasahajasadyoga (the first and last two of which survive only in
Tibetan translation).
124The same example is given in Kirana 3:1 led and, in a different context, is alluded
to in M atañgavidyápáda 6:38.
125Prakaáa is here anticipating an opponent who might try to prove the insentience
of the Lord. It is conceivable therefore that the second half of the verse could be taken
as the opponent asserting that the argument of the Siddhánta does not work. The
structure of the passage would then be as follows: a statement of the Siddhánta to the
effect that the example cannot be used to prove the insentiency of the Lord in 26c-27b;
an opponent’s rejection of the Siddhánta position as bad logic in 27cd; and a rejoinder of
the Siddhánta, in 28', to the effect that the opponent’s stand would entail the undesired
consequence that all proof by inference of this kind would be inadmissible.
174 Parakhyatantra

ground [in the paksa, viz. in 6iva]; [and] the subject of an inference should
not lack a logical ground. (26c-27)
And thus this proof is destroyed, and so too that which it was to prove.
When the means of proof is not proved, then, according to this [system]
(asmin126), there is no proof by that [means of proof] (tatprasiddhih) of
th at which is to be proved (prameyaga).127 (28)
The instigating cause is called the ‘lord*; that which is the auxiliary
cause is something seen [such as the stick, wheel, etc.]; that which is the
material cause is subtle [matter].128 (29abc)
128For this use of asm in see p. 153.
127For the usage of -ga in the Parakhya, see p. lxxxi above. The pronoun in tafcpra-
siddhih might be considered suspect by some, in which case satprasiddhih might be con­
sidered as a possible emendation. By reading two instrumentals (pram anena sthitena)
one could arrive at a different interpretation of the second half, but with the same
purport: 4In this [system] the proving of that which is to be proved [is achieved only]
by a means of proof that holds [good].’
128This verse appears in the ¿ataratnasangraha as verse 15, and is introduced in the
¿ataratnollekhinT as follows (p. 24): evam bhdtasya kartur Livarasya prapancam p ra ti
n im itta tva m upadanatvarp casti, abhinnanim ittopadanatvahgJkarad it/ kecid vadanti.
tan nirakarturp sarvasyapi karyasya prth ak taya karanatrayasadbhavam parakhya-
sutrena darfayati. ‘Some opine that such a creator God is both the instigating and the
material cause with respect to the diversity [that is creation], since they accept [the
possibility of an] undivided instigating and material cause. In order to refute them, he
shows, with a su tra of the Parakhya, that there must exist three separate causes for
each and every effect.’
The SataratnollekhinT then comments on the reading tad y a d drptarp (which I re­
gard as being smoother than, but not essentially different from the accepted read­
ing), but also on the variant yad adfstam . The commentary is as follows (pp. 2 4 -
5): tivarakhyam jnanakriyaAaktirupaiivaryena E$vara ity akhya ya sya tad T^varakhyam
yan n im ittaip nim ittakaranam , ya c ca d tfta ip dantfacakradi sahakaranam sahakari-
karanam , ya c ca sQksmam m rdadi upadanakaranam, ta t tritayam api sarvakaryesu
saifihitam sam baddham . tatha ca karanatrayarp sarvakaryesu saiphitam ity etaduttara-
vacanena sarvakaryasya prth a ktaya karanatrayavyaptipratipadanena prapahcasyapi
karyasya p fth a k karanatrayavsJyakataya abhinnanim ittopadanatvaip nirastam .
nanu urpanSbhijantor lQtatantum p rati n im itta tvam upadanatvarp ca am iti cet.
na, tafcrSpi tadasyagatalalaya eva tatra up ad an at vat. kim ca ¿¿varasyopadanatve tasya
parinam itvam acidrQpatvaip ca prasajyate. tadupSdeyasya sarvasya prapahcasyapi
cidrupatvapattM ca. ata eva tatsam avayi£akter ap i nopad an at vam. cidvivartar
tvahglkare jagadasatyatapattih . na cestapattih, sarvapramanasiddhasya ja g a to ’pah-
notum aAakyatvat. tad uktaqi pauskare (Pauslcara 2:4c-5, 6cd.)
n a s t i ¿aktir upadanam d d ru p a tv S d ya th a ¿ivah
parip&mo 'citah proktad cetanasya na yu jy a te
cito vivaria evoktas ta th a tve karya^Qnyata
Chapter Two 175

sarrapramanasamsiddham cidvivartah katham ja g a t

atra ca prapahcasya Tdvaro nim ittakaranam ; dak ta y ah sahakSrikaranam; bindur
upadanakaranam. yath atraiva (Parakhya 6:6cd.)
n im itta m Tdvaras tesam upadanam sa bindurat
an y atra
tapane didhitid candre candrikau$nyam ivanale
sam aveta ¿We ¿aktih karanaip sahakaranam
sva¿akti¿ ce¿varo m a y a mrccakrakakuIaJavat
tatrap i ¿uddhe ’dhvani ¿ivasya n im ittatva m bindor upadanatvam . a¿uddhe ’dhvani tu
anantedasya nimittatvam m a y a y a upadanatvam veditavyam . tath a ca kirane (K irana
2:26cd.)
¿uddhe *dhvani divah karta prokto ’nanto 'site prabhuh
¿uddhe ’dhvanTti duddhaduddhayor bindumayayoh <&na3> ¿uddh ^u ddh akarya-
vyatyasakaranatvam u d ta m . uktam ¿rTpauskare (Paugkara 6:7ab.)
m ayapi natropadanarp m ohakatvat svatejasS
atra ¿uddhe fdh vanity art hah. n a ca mSyakalakarmadlnam eva jagan n im itta-
tvarp, ne¿va^asyeti vacyam , tesam acetananam cetanapreranam vina karyakaraka-
tv& nupapattya tatprerakacetanavadyam bhave sati asm adadlnam niruddhadrkkriyataya
tatprerakatvabhavena sarvajhasya sarvakartur Idvarasyaiva tatsam bhavena sakalapra-
pahcarp pra ti tasyaiva nim ittakaranatvaucityat.
nim itta m Idvarakhyam ya d adrstarn sahakaranam iti p ath e adrstadabdavacya-
karmanah sahakarikaranatvam uktam . yath atraif varaneyajpataJe (Parakhya 6:6c-7b.)
nimittam fivaras te^am upadanam sa bindurat
nrkarma sahakari sya t karyam eta t trihetukam
tasm at prapahcakaryasya nim ittadikaranatrayarupatvam Tdvaraditrayasyeti sarvair ab-
hyupeyam iti.
‘Idvarakhyam [means] that whose name is E^vara because of the sovereignty he pos­
sesses in the form of powers of knowledge and action is the instigating cause (n im itta­
karanam = n im itta m ); that which is seen, such as the stick, the wheel and so forth
[in the case of the creation of a pot], is the auxiliary cause (sahakarikaranam = saha-
k&ranam); that which is subtle, i.e. the clay and so forth, is the material cause. This
group of three is connected (sam baddham = samhitam) with all effects. And by the
[immediately] following teaching that this group of three causes is connected with all
effects, [a teaching] which explains that every effect is invariably concomitant with [each
of] the three causes separately, since the effect that is creation too must [therefore] nec­
essarily be connected with the three causes separately, its having a single instigating
and material cause is refuted.
‘If you object that we observe that a spider is both the instigating and the material
cause with respect to the threads of his web, [we reply that this is] not [so], since
even in this [case there is a separate material cause:] the saliva in its mouth is the
material cause of those [threads]. Moreover, if the Lord were a material cause, it would
be entailed that He would be subject to transformation and [thus] insentient. And it
176 Parakhyatan tra

would follow that all creation, being produced out of Him (tadupadeyasya), would be
sentient. And for the same reason the power that inheres in Him can also not be the
material cause. [Even] if you accept [the position] that [the universe is no more than] an
apparent transformation of consciousness, then it would be entailed that the universe
would not be real. And this would not be a desirable consequence, since one cannot
refute the universe, whose existence is proved by every means of valid knowledge. This
is taught in the Pauskara:
[His] power is not the material cause, since it is sentient, like 3iva. lYans-
formation is taught to be possible of an insentient entity, it is not possible
of a sentient one. If [you] state that there is no more than an apparent
transformation of consciousness, then if that is so, the effects would be
unreal. How can the universe, whose existence is proved by every means
of valid knowledge, be [no more than] an apparent transformation of con­
sciousness?
‘And in this case [too, viz. that of sonic creation, which is the subject of the above
quoted passage of the Pauskara], the Lord is the instigating cause of [sonic] creation;
His powers are the auxiliary cause; bindu is the material cause. Just as is the case in
this same [text, viz. the Parakhya, which is the source of the sutra being commented
upon]:
The instigating cause of these [phonemes] is the Lord; the material cause
is great bindu.
‘[And] elsewhere [too]
Like the rays in the sun, moonlight in the moon, heat in fire, power
inheres in 3iva; it is the auxiliary cause. The Lord, His powervand m a y a
[are respectively instigating, auxiliary and material causes] like the potter,
the wheel and the clay.
‘And in that place [too] ¿iva is the instigating cause in the pure universe [and] bindu
is its material cause. But in the impure universe one should understand that Ananta
is the instigating cause and maya is the material cause. So it is in the Kirana:
In the pure path 6iva is the creator; Ananta is taught to be the lord in
the impure.
‘W ith [the expression] “in the pure path” [what is meant is that] it is not appropriate
that bindu and maya, which are [respectively] pure and impure, be the cause of the
reverse effects of purity and impurity. This is taught in the venerable Pauskara:
And maya is not the material cause here, because she deludes by her
power.
‘[The word] “here” means “in the pure universe” . And you cannot argue that maya, or
time, or karman or some other such [factor] can by themselves be the instigating cause of
the universe rather than the Lord, since these, being insentient, cannot produce effects
without being impelled to do so by a sentient agent, and because, it being indispensable
that there should be some sentient agent to impel them, and since the likes of us cannot
impel them on the grounds that our powers of knowledge and action are blocked and
because it is therefore only the Lord, who is omniscient and omnipotent, for whom that
Chapter Two 177

This triad of causes is connected with all effects and can therefore be
is possible, it is appropriate for Him alone to be the instigating agent with respect to
all creation.
‘In the [other transmitted] reading, “The instigating cause is called the ‘lord’; that
which is the auxiliary cause is unseen” , it is stated that /carman, which is expressed
by the word ‘unseen’, is the auxiliary cause. Just as [we find] in this same text in the
f . .. fchapter:
The instigating cause of them is the Lord; the material cause is the great
bindu; souls’ /carman is the auxiliary cause. This effect has three causes.
‘And so all must accept that the three beginning with Ifvara are the three causes,
beginning with the instigating cause, with respect to the effect that is the universe.’
If one were to accept the alternative reading suggested by the ¿ataratnollekhinT (yad
adrstam), then one might interpret the verse thus: ‘The instigating cause is the Lord;
that which is an auxiliary cause is the unseen [retributive power of past actions]; that
which is the material cause is subtle [matter], involved in all effects.’ This is (essentially)
the way Aghoraiiva quotes our passage in his M rgendravrttidTpika ad 8:3 (Ifavidyape-
k sitv a t sabakari ta d u c ya te/ karma vyaparajanyatvad adrstam sQkfm abhavatah), the
subject of which is karman. One problem with this reading is that the passage then
appears no longer to be a general statement about all effects, but rather to be one
that is only about non-raan-made ‘effects’ which are produced by God (which would
mean that the -akbya in J^varakbyam would be given less significance). Aghoraiiva
introduces his quotation thus: . . . sam astadebadikarye kartrsahakaryupadSnaJaksanam
karanatrayam gh a ta d a v ivOnumTyate. na tv e/co janakah; a pi tu g h a ta d id ^ a n ta sa -
tva t(? ) kartradisam agry eva karyajanika.
But it seems to me probable that the redactor of the Parakhya indeed originally
intended this unit as the &ataratnolJekhinT first interprets it (see however the following
verse and annotation), that is as a general statement about the arising of effects,
and that he intended to make the point that even a craftsman, such as a potter, is
‘omniscient’ with regard to his craft. This idea, which recurs in 2:63, is an answer to
the objection raised in ¿Jokavarttika sam bandbaksepaparibara 79-80 that if the Lord’s
creativity is to be compared with the potter’s, then the Lord should be perishable and
have other such undesirable qualities of the potter. Ramakantha too deals with this
objection (citing Kuraarila’s words), in his Kiranav^tti ad 3:12 (G oodall, 1998:73,
276-7). Here in the Parakhya Kumarila’s objection has been raised after using the
example of the magnet in 25c-26b.
The M atanga also contains an extremely problematic general statement (perhaps
related to N etratan tra 21:50c-51b) about there being three causes (vidyapada 6:99c-
100b):
nim ittakaranam tv J$o b y up ad an am tu ¿aktayah
sam avayi ta tb a m a y a karyam eta j ja g a t sad a.
In his M atan ga vrtti ad loc. Ramakantha interprets upadanam to mean sahakarikarana
and sam avayi to mean the upadana, but not, Ramakantha points out, as Naiyayikas
conceive it.
178 Parakhyatantra

inferred for every effect. And129 since one [alone] cannot [alone] generate
[the universe], the whole group (samagrl) must be what generates it.130
And so the instigating cause [of the universe] is the creator, the supreme
Lord. (29d-30)
P ratoda spoke:
The creators we see in the world who bring about effects do not do so
without [using] instruments.131 And instruments used to accomplish ef­
fects are seen to be distinct [from the creator who uses them].132 (31)
Praka^a spoke:
His being the cause has been established above. A creator cannot [be
a creator] without instrument^]; [but] a creator’s bringing about effects
is established [to be possible] (sthita133) also by means of an instrument
that is not separate [from himself]. (32)
Just as the fierce sun with its rays is the agent that [by rising and
setting] opens and closes a group of lotusses and of water-lilies, [and] it is
129The ca here may be an oddly placed sentence-connecting particle; but it could
arguably be left untranslated on the grounds that its only purpose may be to yield a
p a th ysi
130This answers Pratoda’s suggestion in 2:12 that karman might alone be a sufficient
cause. This is problematic, however, since I am assuming that karman would be the
auxiliary cause in this case, and yet it is definitely not dr$ta (as the sahakarikarana
should be according to the reading accepted in the previous verse). It is possible that
this consideration might have led to the text being modified in the previous verse (to
ya d adrspam). This too is no solution, as mentioned above, since it does not fit all
instances of auxiliary cause. It does not even fit 6:6 particularly convincingly, since
there the sense of nrkarma is more likely to be ‘the human effort [of enunciation]’ than
‘[the retributive force of] men’s [past] actions’.
131 ex conj. Cf. Kirana 3:9cd vaikaranyad amurtatvat kartrtvam y u jy a te katham and
¿lokavarttika sam bandhak$epaparihara 50cd, which is quoted by Ramakantha ad loc.:
na ca nihsadhanah karta ka£cit srjati kincana. In further defence of this emendation it
may be observed that forms of karana and /caran a are very frequently confused in South
Indian manuscripts (and probably in other manuscript traditions too). To reformulate
this in stronger terms, when we have a number of South Indian manuscripts of a given
text, then we will find that in many places where either karana or karana occurs, the
other will also be transmitted by one or more of the sources. The sceptical may consult,
for example, K ira n a vftti 1:13.38, 1:15.50, 1:17.12-15 (4 instances), 2:5.1-2, 2:14.4-5,
2:19.29, 2:25.7 and the apparatus ad loc.
132This is to anticipate the answer that Praka^a in fact returns, namely that the
Lord contains His own instruments. Cf. ¿lokavarttika sam bandhaksepaparihara 51:
nadharena vina Sfppir urnanabher aplqyate/ pran in am bhak^anac capi tasya Jala pravar-
tate.
133ex conj. Perhaps supplying some weaker filler, such as t v iha, would do as well.
Chapter Two 179

not through instruments separate from itself that he is established [to be

an agent].134 (33)
Just as the sun (tasya) of its very nature has the power of action with
respect to its tasks (tatkriyasthitam), so too the Lord (tasya) has his own
capacity:135 [the power of] action (kriya). And this is established to be
that which brings about effects. (34)
It is known by the arising of effects: since an effect cannot come
about devoid of instruments [that produced it], the instrument for this
[creation of the universe] is what is called His ‘[power of] action’, [His]
‘power’.136 (35)
You may object (cet): how can this power known as ‘action’, which we
cannot see, be understood to exist? But tell me then plainly: how do you
understand the power of the faculty of your eye (tvakcaksusah)?137 (36)
Not otherwise could there be the grasping of large external objects138
by [this] tiny (svalpasya) [eye]. It is for this reason, then, that [we know
134ex conj. I considered accepting Dr. A ch a ry a’s suggestion to emend to ravii
candrah (‘Just as the sun and the moon with their rays are [respectively] the agents that
[by rising and setting] open and close a group of lotusses and of w ater-lilies... but
it is more likely that the transmitted khanthah is or conceals a word further qualifying
the sun, since, although it is a convention in poetry that the moon opens water-lilies,
one agent both of opening lotusses and of closing water-lilies seems here more likely to
have been intended. Cf. Matangavidyapada 6:100c-101b:
yath&rkaraJmayo dTpta nirapek$as tapanti hi
vikSsakuncane dr$te kumudesv ambujesu ca.
One could consider emending otherwise, for instance, to ravikhagah [a na-v/puia] ‘the
planet that is the sun*, to ravih khepah, or, as Dr. Isaacson has suggested, to ravih
khasthah.
135Emendation to svasamarthyat (parallel to svabhavena above) might be considered.
126 kriyakhya^akti- would be smoother, but it is unmetrical. Cf. 6:31b, in which the
same metrical problem is similarly avoided. The Kirana identifies the Lord’s instrument
as his desire (3:1 lab): icchaiva karanam tasya ya th a sadyogino mata.
137Emendations to tvakcaksusah and to tvakcak$u$oh were also considered. The sec­
ond possibility, involving a dual, is unlikely, since, in the light of the next verse, we
expect really only the faculty of sight to be here referred to. In considering the first
possibility, a suggestion of Dr. A charya, I was supposing that tvakcaksuh might be
intended as a synonym of carmacakpuh, ‘the physical eye’. But usages of this expres­
sion (e.g., Haracaritacintamani 4:79b and NyayamanjarT, vol. 1, p. 271, line 1.) are
of a bahuvrihJ compound with the sense ‘whose eyes are of the flesh’ and they are in
contexts where a contrast with yogic vision is stressed.
138arthagraho . . . vipulah literally means ‘large grasping of objects’, but I assume
that I have conveyed what is intended.
180 Parakhyatantra

that it has] this power that is not amenable to the senses, because of
inference (upapatteh). (37)
So too, I maintain, there is a power that is not amenable to the senses
that resides in the creator. And (api) this is established in the 6aiva
Siddhanta (iba) to be the power of the unseen agent of this [universe that
generates] effects.139 (38)
And this ‘power of action’ can be inferred by us to exist as residing
in the Cause. By this He creates His effects: bodies, faculties of sense,
worlds, etc.140 (39)
Because He is empowered (¿aktatvat) He creates the universe of
tattvas (tattvikam sargam), together with the bodies [in them], [and]
the universe of worlds (bbauvauam [sargam]) that those [bodies] use
to reside in, radiant with its various composition, [and] the universe of
phonemes whose parts are mantras and that gives rise to many and vari­
ous fruits141 (40-41b)
The power by which He creates is, according to this system (iha), one;
it is perceived as though separated [into many powers]. Its division is the
result of the variety of its functions; it is not division at the level of the
highest reality. And so His division taught in scripture is proclaimed to
be one that relates to His powers.142 (41c-42)
This division of His functions is a division that relates to His pow­
ers: Varna, Jyestha, RaudrT, Kail, and Kalakira,143 Balavikarana, Pra-
139Or perhaps: ‘Therefore (tat) a power [responsible for the generation] of effects is
established to exist in this universe (iha), even though [its] agent is unseen.’
140This triad in this order is commonly used to indicate the totality of creation. Cf.,
e.g., Kiranavrtti 3:8.7: . . . tanukaranabhuvanatmanah pravahanaditvena,. . ; Kiranar-
vrtti 3:9.8; 3:12.2.
141 Here the text appears to be making use of a Sankhya classification of groups of
creation ( bhutasarga, tattvasasga, bhavasarga) extended by ¿aivas by the addition of a
bhuvanasarga (and sometimes also-of pratyayasarga), for which see G o o d a ll 1998:213,
fn. 165; but observe that the text actually only mentions the sargas of tattvas and of
bhuvanas and adds to these a varna-sarga.
142Cf. Kirana 3:13: proktah sa niskaJah sthulas tatha sakaJaniska!ah/ T£ah sadaJivah
¿¿Lntah krtyabhedad vibhidyate. One could consider emending ¿akto to bhakto (cf.
2:102c), in order to obviate repetion in the next line, but on the other hand the ex­
pression in the next line may be intended as an explanation of the expression ¿aktah.
143The exact form of this name is uncertain, but it is not impossible that 2:52 is
intended to support the form chosen, and that the element vi has here been omitted
to give the required metrical cadence. The following names, however, have, if the text
is correct, not been modified to suit the metre; but this too is not impossible, for they
do not fall in the cadence of an even pada, whose metrical pattern is least likely to
Chapter Two 181

be violated. In the listing to be found in the Devakottai edition ( = E D) of the Kirana

too (14:24-5b) the name BalavikaranT yields an umnetrical odd páda, and even an
unmetrical even p a d a is conceded to fit in KalavikaranT: vaina jy e sth á ca raudrT ca kali
kaJavikaranl/ baJavikaranT caiva balapramathinTti ca / damanTsarvabhütánárp navamá
ca manonmanT. But it should be observed that E d ’s 14:24-5b are not likely to be
original. E d ’s 14:24-5 are omitted in a number of sources, and this might seem to be
the result of eyeskip, since E d ’s 14:24a and 14:26a are identical; but the Nepalese MSS
omit only 14:24-25b and reveal that the text was probably originally intended to give
a list of six powers in 14:25cd, which, when added to Varna, Jye^tha, and RaudrT listed
in 14:26a, make up its quite different list of nine. Kirana 14:25cd is rather difficult to
constitute, partly because it has been omitted in most sources, and so a number of the
names are uncertain; in the following reconstruction I have produced a half-line the
same as MalinTvijayottara 8:65cd except for the names of the first and fourth ¿akt/s,
for the first of which I have given the form of the name as it appears in Tantraloka
15:306a:
vibhvT jñánT kriyá vañcha vágláT jváJinT tat ha

• vibhvT ] conj. (cf. Tantráloka 15:306); vibhVá N x; vibhur D 1E d MalinT­

vijayottara • jñanl ] E DMalinTvijayottara; jñá ^ N x; jñána D l
• váñcha ] conj.; vaca N i D ^ d ; cecchá MalinTvijayottara • vagláí ]
MalinTvijayottara; vaáikhl N iD loc; áikhinl D lc; nabheáí Ed

Note, however, that the Parákhya’s list of nine concords with the list of nine Rudras
iven, e.g., in Kirana 8:131-2b (which, however, in Ed appears, as here, as a list of
f aktis rather than of Rudras). And note that other texts know both groups of nine
áaktis: see, e.g., MalinTvijayottara 8:63-6 (where too metrical rules must be flouted to
incorporate our list) and Tantraloka 8:338c-339b and 15:305-8 (Abhinavagupta resorts
to arya to obviate metrical problems).
The names of the Parakhya’s list are evidently derived from elements of the Vedic
v a m a d e v a mantra, the second of the five brahmamantras that appears in Thit-
tiriyaranyaka, prapathaka 10 (6 in the Mysore edition with Bhattabháskaramiára’s
commentary), anuvákas 43-7. (The TaittirTyáranyaka may not be the source from
which they entered the Pááupata and áaiva cults.) The VAMADEVA mantra is usually
divided into thirteen kalás in the áaiva Siddhánta (see, e.g., Kirana 62:4c-7b, Raurava-
sutrasangraha 6:2-3 and 6c-7, Raurava ‘kriyapada’ 2); but the extraction of nine áaktis
from it is, as we have seen above, also to be found in the Kirana and elsewhere, e.g. in the
Somaáam bhupaddhati ( B r u n n e r 1963.: 166-71), and became widespread enough to ap­
pear in (Rajendra Lála Mitra’s version of) “Sayana’s” commentary ad TaittirTyáranyaka
10:43 (the Ánandaárama Press edition of Sáyana’s commentary thereon, for which more
MSS were used, appears to be quite unrelated). The functions of the first three of the
list are discussed, quoting part of this passage of the Parakhya, by G o o d a l l , 1998:329-
30, fn. 491. Dr. I s a a c s o n has pointed out to me that in the following nirvacanas of
the names, wherever two nirvacanas are given, the first relates to that áakti’s cosmic
function and the second relates to that áakti’s influence on men. A comparable passage
(of sixteen verses) is quoted ad SiddhántasárávafT4 (BGOML 17.1, pp. 46-7), in which
the first eight of the list are homologised with the gross elements, the moon, sun, and
the soul (the eight aspects of áiva as astamurti).
182 Parakhyatantra

mathana, Daman! and ManonmanT. (43)

The power by which [He] emits the entire threefold universe down­
wards,144 that is here (asmin145) taught to be Varna. She resides with
[the form of &iva called] Vamadeva. (44)
Or [the name can be accounted for thus:] that contrary (vamah)—
[that is to say] by its nature perverted—impulse (samarambhah) which
causes souls to act is this Varna [in as much as it is involved] in perverse
activity (vamakarmaga). (45)
The best (jyesthah), [that is to say] most important impulse to act
(kriyarambhah), which is always aimed at the goal of men [viz. liberation],
occurs in souls through Jyestha. That power resides with [the form of £iva
called] Jyestha. (46)
Undertaking pious acts or impious ones (dbarmadharmasama-
rambhah) [depends on whether the person in question] is impelled by
Jyestha or not [impelled by] Jyestha (Jyesthajyesthapracoditah146) . Not
otherwise is the highest state, which is where the highest rewards axe,
[possible] for the soul. (47)
That which has the power to drive away (dravayitum sakta147) the
disease of souls that is nescience and that is expressed by the word ‘af­
fliction* (rule)148 is the power that resides with [the form of 6iva called]
144The three groups are perhaps the three divisions of the Sankhyas’ b h a u t i k a sarga,
viz. d a i v a y o n a , m a n u s a y o n a , and t a i r y a g y o n a , in each of which one of the three g u n a s
predominates (see S a h k h y a k a r i k a 53-4). It is perhaps unlikely that the division into
fcattvika, b h a u t i k a and b h a v a - s a r g a is intended, since in the £aiva Siddhanta b h a u v a n a
s a r g a is added to them, and this last has been mentioned in 2:40 (see fn. 141 on p. 180
above). But note that the P a r a k h y a has perhaps only spoken of three s a r g a s (2:40-1),
namely fcattvika, b h a u v a n a and varnaja (if we consider this last to be intended as a
sarga), and so it is possible that ‘threefold creation’ here refers to these three.
145For this usage of asmin see p. lxxx.
146 e x c o n j . Other reconstructions are no doubt possible. Since we are dealing with a
n i r v a c a n a we may expect the sense to be strained.
147If Mv ’s ¿17a were accepted, it could be treated as an aiia usage: ¿i7a for ¿fla y a s y a h
sa.
148Although we expect v a c a k a to end a t a t p u r u s a compound (‘which expresses . . . ’),
it is plain that the author of the P a r a k h y a unnaturally uses it at the end of a
b a h u v r T h i (‘whose expressor is the word ruk’). The same usage is to be found in
1:69b. This is a n i r v a c a n a of the word rudra, from which the name RaudrI is de­
rived: r u j a r p d r a v a y a t T t i r u d r a h . See P a r a k h y a 4:79 below, and T k n t r a l o k a 6:57c:
d r a v a y i t r T r u j a r p r a u d r T . Cf. also M a t a h g a v i d y a p a d a 5:56-7b: r u k p a ^ a n i c a y a i p b h o k -
tu r y e y a in d r a v a y itu m k sa m a / ra u d ra m bhayanakam v id d h i m a y a v a fa su g a h v a ra m /
ta s m a d u d d h a r a n e ra u d rT r u d ra sy e y a rn vaianuga.
Chapter Two 183

Rudra. (48)
fShe who delights in deeds of blood and weaponry! through men’s
fierce deeds is RaudrT, who arises in fierce deeds and resides with [the
form of &iva called] Rudra. (49)
That by which He impels to action the material cause and the auxiliary
cause149 is Kali, empowered to impel. She is in the power of [the form of
6iva called] Kala. (50)
She who, in the realm of action, is discerned in the division of time,
is the impeller (kaJayitri) of men, known by the marks of time. (51)
f[The next power, Kalakira (?), is so called] because ( ... tena) she
is the dispeller of the faculties (kalanam vikira) in the scattering of the
limited powers of all souls (sarvapranikalaksepe), which were clustered
together (?) by their own past actions (paripincfite).150 [One] may discern
[her] in the destruction of bodiesf. (52)
f Alternatively, however (punah), she is that internal scattering of the
skill that is learnt in this [world] (asmin151),f because of the undertaking
of other (?) actions. She is in the control of [the form of §iva called]
Kalaksepa (kalaksepaga152). (53)
T hat by which the limited power of souls [in samsara] (anunam) is
scattered about in the extensive [lower] path [of the universe and brought]
in connection with bodies and [the retributive power of past] actions153
is the Scatterer of Forces (bal&nam vikira). (54)
Alternatively bala [is] fsouls’ knowledge and discernment th at is ever
increasing (ufcfcarofcfcaragam ?)f. Because of scattering th at she is [called]
Balaksepa (sa tatksepad balaksepa1**). She is in the control of [the form
of 3iva called] Balaksepa. (55)
And the power by which &iva churns up th at other force, [viz.] th at
of the bonds, is called the ‘churner up of forces’ (balanam pramatha) and
149For the Parakhya's doctrine that both these are necessary for any effect see 2:29-30
above.
l50This may have been the intended sense, but it is not expressed by the Sanskrit as
it stands.
151 For this use of asm in see p. lxxx.
152 ex conj. W ithout this conjecture this ¿ak ti would be without a corresponding form
of ¿iva. The form of the name may seem insufficiently close to the name in the v a m a -
d e v a mantra, but note that the form of &iva to whom BalavikaranS belongs is called
Balaksepa in 55d.
153Perhaps karm an gas am ban dh e should instead be taken as a locative absolute.
154
ex c o tv ).
184 Parakhyatan tra

is in the control of [the form of &iva called] Balapramathana. (56)

The power that churns up forces (balamanthana) f . .. f is [also] that
by which [£iva] churns up the force [s] of souls by means of faints and
delusions and by suddenly oppressing with sleep. (57)
T hat taming power by which He tames all creatures in phases of cre­
ation (srstisu) by means of the suffering intermixed with happiness that
is [the fruit of] their own [actions] is therefore the Taming Power (saktir
damanatmika). (58)
And she is also the Taming Power (damani) because she is that by
which a soul tames (damayan155) the elements of his body (svadeha-
bhutani) through various torments, such as the krcchra and candrayana
fasts. (59)
That power which leads the bound soul to the reality-level that is
beyond mind (amanaskam) and devoid of support is taught to be the
power Manonman! that belongs to the god Manonmana.156 (60)
T hat which suddenly (akasmat) brings souls in this world to a state
of mindlessness (unmanavastham) is taught in this [tantra]157 to be [the
155The awkwardness of having the present active participle used as a main verb could
be avoided by conjecturing damayed, but it is possible that this usage is authorial, for
cf. 4:22b.
166Cf. the quotation in the T a n t r a l o k a v i v e k a ad 8:345c-353b: nayate p a r a m a m
s th a n a m u n m a n y a param e& varah.
157For this use of asm in see p. lxxx. Unman! brings the number of ¿ a k t i s in this list
up to the, I think, unwanted total of ten. In the context of n i t y a p u j a , these nine ¿ a k t i s
are placed on the eight petals, with the ninth on the pericarp, of the lotus on which
Sada&va is then enthroned. Nine is therefore standard, as is clear, e.g., from K i r a n a
8:131—2b a n d 14:23-6, from S v a c c h s u i d a 2:68-71b and 10:1145-6b (in the commentary
on which a short passage of n/rvacanas is quoted from the A n a n d a b h a i r a v a ), from
S o m a J a m b h u p a d d h a t i 3:55f [B r u n n e r , 1963:168-71], and from 'IYilocanaiiva’s Soma-
¿ a m b h u p a d d h a t i t T k a as cited by B r u n n e r 1977:593, note 17a. Note, however, that
when Rudras with this group of names are listed as the regents of the ten b h u v a n a s
of the tattva of k a l a in M a t a h g a v i d y a p a d a 9:37-42b they are, of course, ten. This
is achieved there by reading Manas and Unmanas as the ninth and tenth. Here the
element unmanas is suspiciously used a second time. Furthermore this verse is not
cited in the ¿ i v a p u j a s t a v a v y a k h y a . For these reasons, and because she was not listed
with all the others in 2:43, UnmanTs presence here is suspicious, and this verse should
therefore perhaps be expunged as spurious. But it has been retained on the grounds
that it is possible that Unmana and Unman! were intended as alternative names of
Manonmana and Manonman! respectively, and that this verse therefore was to give a
second nirvacana of Manonman!, who would otherwise be exceptional in having only
one. This solution would be wholly satisfactory if it were not for the two mentions of
the Rudra.
Chapter Two 185

power] UnmanJ, who is in the control of [the form of &iva called] Un-
mana. (61)
All activity is shown [to be accounted for] by this variety of the all-
powerful Lord’s powers. He must be omniscient, because He is omnipo­
tent, for power to act (tat) necessarily depends on knowledge (jnana-
purvakam). (62)
Therefore He knows all this [universe], along with the means [to ac­
complish it], its parts, its fruits. Just as a creator who knows the threads
and the rest [of the accoutrements necessary for making a cloth is first om­
niscient] with regard to these, [and then] engages in that activity [of weav­
ing], so too the supreme Siva in this [creation of the universe].168 (63-
64b)
For knowledge of those [instruments and causes] (tajjneLnam) pervades
(vyapitam), with positive concomitance (sanvayam), all effects. Therefore
the supreme Lord is omniscient, since He has (-yogitvat) knowledge of all
158ex c o n j . I s a a c s o n . If the transmitted t s m t v a d i k r t k a r t a were retained, we might,
more awkwardly, render as follows: ‘Just as a weaver or such like creator makes these
[means of accomplishments, parts, fruits] the object [of his knowledge] and then engages
in that activity [of making cloth], so too the supreme ¿iva in this [creation of the
universe].’
As observed above (ad 2:29), this is a response to the charge levelled by Kumarila
in &l o k a v a r t t i k a s a m b a n d h S k s e p a p a r i h a r a 79-80. Sadyojyotis appears to be respond­
ing to the same charge in N a r e A v a r a p a r i k s a 2:9-10. The beginning of Ramakantha’s
N a r e £ v a r a p a r T k $ a p r a k a £ a thereon reads: k u m b h a k a r a d in a m a p i s v a k a r y e n ir m a la -
j n a n a t a s a r v a jn a tv a m s v e c c h a k a r i t v a d y a p i c e d v a r a tv a ip s id d h a m e v a , a n y a t h a g h a p a d i-
k a ra n a sa m b h a v a d ity u k ta m . a th a y a th a b h u ta m ta t ta n u k a r a n a b h u v a n a d is a m b a n d h i
s a d h y a ip ta t h a b h u ta ip n a d r ^ ta n te d p p p a m i t y u c y a te . v a h n y a d ir a p i p a r v a ta s a m b a n d h T
m ah an asa d a v a d r s ta tv a t na dhumadina sadhya i t i sarvanumanabhavaprasahgah. nanu
d h u m a m a tra ip v a h n im a tre n a (thus Baroda MS 1829, f. 37v; vah n i m S t r e KSTS Ed.)
e v a ...
v y a p ta m s id d h a m
‘W ith respect to what they produce, potters and the like top are established to have
faultless knowledge, [which is] omniscience, and sovereignty, which consists, among
other things, in acting exactly as they wish, because otherwise it would be impossible
for them to produce pots or whatever. This has been.taught [above]. In objection you
may say that that which is to be proved [of the Lord] is not perceived in the example
in exactly the same way [as it is supposed to occur in the Lord, i.e.] connected with
bodies, instruments, worlds and so forth. [In that case you would have to acknowledge
that] fire belonging to a mountain too, for example, since it is not seen in, e.g., a
kitchen, could not be proved by [the presence on the mountain] of smoke, and thus the
consequence would be entailed that all inference would be impossible. But surely [it is
in fact the case that] smoke itself [i.e. unqualified by adventitious factors] is proven to
be invariably concomitant with fire itself... ’
186 Parakhyatantra

things. (64c-65b)
If you object that (cet) knowledge cannot be without a locus [and that
the Lord is bodiless and therefore not a locus], [we rejoin th at knowledge]
is known from its effect. In this system (asmin159) a thing that has a locus
as well as one that is without a locus can produce an effect. (65c-66b)
Just as there is wind, namely breath, that has a locus in the body,160
[and] we experience [also] wind without a locus in the sky th at causes
branches and such like to shake. Is not the form of the soul in its liberated
state also established to be without a locus? (66c-67)
[Objection:] Now you may say that (va) that liberated state is not
well-established, since in the Veda it is dharma that is taught. Now if
there is something that is of prime importance [in the Veda], then it is
sacrifice and such [like rites], since they are taught to be dharma (dharma-
ni& ayat).161 (68)
[Reply:] [But] from that same [Vedic corpus] (fcasmad eva) there*
arises the knowledge that is established in [its final portion, namely] the
Vedanta.The nature that is established [to be that] of the soul (tasya) in
liberation, [when it is] without support, must be the essential nature of
£iva, the Supreme soul. (69-70b)
The form of the soul is of the nature of consciousness, characterized by
the powers of omniscience and omnipotence. He whose form is knowledge
[i.e. the Lord] also (jhanarupasya tasyapi) has [this] essential nature that
is omniscience and omnipotence.162 (70c-71b)
159Fbr this use of a s m in see p. lxxx.
160Dr. ISAACSON has pointed out to me that ¿arlrafco here could be a corruption of
¿ a r lr a g o .
161This is a representation of ¿abara’s view (expressed in his commentary on
M T m a ip s S s Q tr a 1.1.2): t e n a y a h p u r u s a m n i h ^ r e y a s e n a s a m y u n a k t i , s a eva d h a r m a -
&a b d e n o c y a t e . na k e v a l a r p l o k e , v e d e fp i uy a j h e n a y a j h a m a y a j a n t a d e v a h / tani
d h a r m a n i p r a t h a m a n y a s a n ” i t i y a j a t i d a b d a v a c y a m eva d h a r m a m s a m a m a n a n t i .
(F rauwallner (ed.) 1968:20).
l62B ’s reading suggests that Mv supported this reading of the ¿ i v a y o g a r a t n a . If the
reading j h S n a r u p a s t h i t a s y a p i were preferred, we might translate: ‘[The Lord] too, who
has been established to be knowledge, has [this] essential nature that is omniscience
and om nipotence’.
N ote that the &a t a r a t n o l J e k h i n T (ad ^ataratnasarigraha 8, p. 16; quoted below in fn.
169 on p. 188) appears to quote P a r a k h y a 2:70c-71b (reading differently in 70d) to
support the assertion that diva’s omnipotence and omniscience are natural whereas
those of liberated souls are not. (How it supports this assertion is not clear to me,
unless it is intended to do so by deliberately contrasting r u p a m with svarupam.) For the
Chapter Two 187

By scripture too [we know God and the fact th at He is] omniscient
(sarvajnah), because [we] are shown [in scripture] the greatness of his
qualities [such as omniscience]. [Objection:] But between two things
th at make each other known, there must be the fault of circularity. (71c-
72b)163
[Reply:J [But] scripture exists as that which makes Him known; its
creator is Siva. Now between a creator and that which makes Him known
there is no fault of circularity.164 (72c-73b)
f . . . f . 165 (73cd)
conception that the souTs sentient nature consists of the powers of knowledge and action
see fn. 319 on p. 233. The formulation here is similar to 2:15ab in B h a ^ a Bhaskara’s
commentary on the ¿fivasutras: caitanyam at man o rupam siddham jn an akriya t m akam.
163Perhaps this is another conscious echo of the ¿lokavarttika (cf. fn. 46 on p. 152
above): sam bandhaksepaparihara 60 reads:
na ca tadvacanenaipa p ratipa ttih sunidcita
a srstvapi h y asau brQyad atm aidvaryaprasadhanat.
(This is the form in which the verse is quoted in the Matarigavrfcfci ad vidyapada 3:4-6b
and in K ira n a vrtti 3:8.6-7; the edition reads tadvacanenaipam.)
164The argument seems not wholly convincing to me. Cf. the M atangavrttJ ad vidyar
pada 3:30ab (quoted in the apparatus to Parakhya 3:56) on p. 68, in which we should
probably read with the Kashmirian MS against B h a t t :
tasm iqid cagam e pancam antratanur ldvarah paphyata itldvarasiddhih.
na capTtaretaradrayado$ah pragukto ’tra, y a to ’vagatikarakatvad
evagam asyatra pram an yam . apramanyadahka tv Tdvaraprayuktatvena
pra tik sip ya ta ity avirodhah.

• pathyata itldvarasiddhih ] Kashmirian MSS; pathyate iti tata

Idvarasiddhih B h a t t • pragukto ’tra, yato ’vagatikarakatvad
evagamasyatra pramanyam ) Poona MS and B h a t t ’s Kashmirian MSS
[except that the latter are reported as beginning with praguktatrayato];
Tdvarasiddhir agamapratipadyatvad eva. agamasyatra BHATT

‘And in that scripture we read of the Lord whose body is five mantras, and thus the
[existence of] the Lord is established. Nor is there the fault of circularity that has been
mentioned above here [in this chapter: ad vidyapada 3:4-6b, p. 50], since scripture is
authoritative [as a means of knowledge] with respect to Him simply for the reason that
it causes understanding. [And] as for (tu) the suspicion that it is not authoritative,
that is refuted by the fact of its having being uttered by the Lord. Thus there is no
contradition [in our position].’
lw Perhaps one could consider altering the text to y a d d ^ ta m d ^ ta sa m b a d d h e ta t
syal lingam vinidcitam: ‘A thing that is directly perceived may be determined to be
an inferential mark [that allows one to assume the existence] (lingam) of som ething
connected with the seen thing.’ The following verses (2:74-7) emphasize that direct
188 Parakhyatantra

If [something is] wholly proved by one means of knowledge,166 then

what is the point of having it proved by a number of means of knowl­
edge? (74)
W hat (yad vastu) is proved by this [one proof], even though it is
[only] one [proof], is still proved.167 Nor is it the case in this world that
establishing the existence of things (vastusamstha) must be achieved in
all cases by direct perception (drsfcena). (75)
It is for this reason (atah) that things that are distant, obscured by
darkness, or hidden, or [for some other reason not directly perceptible]168
can be established to exist. If this were not so, then [simply] because of
their not being directly perceived their non-existence would be proven.
So give up this stubborn insistence upon directly perceived objects [as
though direct perception were necessary to establish their existence]. (76)
Morever (punah), can the supreme [Lord], who has been proved to be
beyond the apprehension of the senses, be a directly perceived object?
And so by a small amount of reasoning His knowledge in all things is
proven. (77)
He in whom there is that omnipotence (atévaryam) that consists of
[the unlimited powers of] knowledge and action and that existed without
having had a creator (dhâfcrapûrvakam169) is here in this system (atra) to
perception is not the only means of knowledge.
166ex c o n j . Although close to the transmitted a k s a r a s , this is of course a tentative
reconstruction, for the immediately preceding half-line is obscure. Moreover it might be
regarded as suspicious that the point this conjectured text now makes is straightaway
emphatically repeated in the next verse.
167Alternatively tena could be taken as a conjunction: ‘Therefore what is proved even
by [only] one proof is still proved.’
lfl8One would expect vyavadhâna to mean ‘concealment’ or ‘that which conceals’, but
we may assume that it means ‘that which is concealed’ here, for though vyavahita
would unambiguously have conveyed the required meaning, it would here be unmetri-
cal. Conditions that prevent things from being directly perceptible are listed in 4:4-5
below. The locus classic us for the treatment of this topic is Sânkhyakârikâ 7; cf. also
M atahgavidySpâda 6:56 and commentary.
l69Following the ¿ a t a r a t n o l J e k h J n T , which read d a t r a p Q r v a k a m , we would translate
‘that existed without having had someone bestow it’. The verse appears as the
eighth in the ¿ a t a r a t n a s a h g r a h a and is introduced by the following commentary in
the É a t a r a t n o l l e k h i n T (p. 16): e v a m ï a k ç a n a p r a m â n â b h y â m v a s t u s i d d h i r i t i n y â y e n a p r a -
m S p a s id d h a s y a p a te r a s â d h 5 r a n a d h a r m a - ( e m .; d h a m a E d .) - r ü p a m la k ç a n a m p a r â k h y a -
s Q tre n ë h a . It is followed by this exposition (pp. 16-17): y a s y a d r k k r iy â tm a k a m jn â n a -
k r i y S s v a r ü p a m a i é v a r y a m T É v a r a tv a r p d a t r a p Q r v a k a m p ü r v a r p n a v i d y a t e d a t a y a s y a t a d
d â t r a p ü r v a k a r p : p Q r v a ip n a k e n â p i d a t ta r n , s v â b h â v i k a m ity a rth a h . s a ¿ a k tid v a y a -
Chapter Two 189

be understood to be the Lord (I^varah), all-powerful (prabhuh), equipped

of two powers. (78)
He is to be understood to be the Lord (Tgvarah) on the strength of con­
ventional usage of the word (rudhitah), and conventional usage is deter­
mined by the people. Since[, if the only criterion for determining meaning
were yoga, the word isvara] might indicate other [souls] too (anyesam api
de£itvad), it is this conventional usage (rudhir esa) th at determines that
it applies to the Lord (mahe^vare).170 (79)
Even though there are hands on other creatures, ‘the one with a hand*
(Jcarl) is [by conventional usage] only an elephant. Are not white water-
lilies and other[ plant]s here in this world (asmin) seen to belong among
things that have their origin in mud (pankajatisu)?171 (80)
Nevertheless this conventional usage is established [by which the word
pahkaja is used] only of the lotus (pankajasyaiva). So too a conven­
y u ta h jh a n a k r iy a d a k tiy u k ta h , jh a n a d a k te h p r a y o ja n a m ja g a d v i$ a y a jn a n a m . k r iy a -
d a k tis tu ja g a tk a r a n a m . ta d u k t a m r a tn a tr a y e [ R a tn a tr a y a p a s J k s S , 128cd]
jh a n a d a k ty a v ija n a ti k r iy a y a k u r u te ja g a t

iti. prabhuh svatantrah anldvarah Jdvarah afcra asmin dastre m antavyah jh atavyah . atra
svabhavanirm aladrkkriyalaksanadaktim attvam patilaksanam ity uktam bhavati. tatra
daktim attvam it y ukte male ativyap tih , tad art ham dfkkriyaJakfaneti. e ta v a ty ukte
baddhatm any ativya ptih , tadartham nirmEileti. ta va ty ukte prasadam u kte *tiv y a p tih ,
tadartham svabhaveti. tesam ¿aktinairmalyasya 6ivaprasadadhTnataya svabhavika-
tvabhavat. ta d uktam parakhye [2:70c-71b]
cidrupam atm ano rUpam drkkriyagunalaksitam
jh an aru pasthitasyapi svarupam drkkriyatm akam
vak$yati ca [¿ataratnasahgraha 55 (= M fgen dravidyapada 10:3)]
k a r tr ^ a k tir anor n it y a v ib h v T c e ^ v a r a J a k tiv a t
ta m a ^ c h a n n a ta y a r th e s u n a b h a ti n ir a n u g r a h a

pau$kare [not traced] ujhanakriye dive pro kte sarvarthe nirmale pare” iti ca,
170 One might consider emending 79c to anyesam api cedatvad and translating ‘Since
other [souls] too are also endowed with pow er...
171 This is not the usual expression, and indeed it may be a corruption for, for instance,
pahkajadi$u, where the adi would match that at the beginning of the line and would
allow us to interpret the unit: ‘Are not, for example, white water-lilies here directly
observed to be among the [entities to which one might legitimately apply the expression]
‘mud-born’?’. But I am supposing that a deliberately unusual expression has been
chosen to mean ‘whose origin is in mud’ precisely so that non-lotusses can here be
included, which, as the text goes on to tell us, are alone usually denoted by expressions
meaning ‘bom of mud’. On the subject of the distinction maintained in Sanskrit
literature between lotusses and water-lilies, see R au 1954.
190 PsLr&khyatantra

tional usage has been determined [by which the word livara is used] only
of the Lord (liasyaiva), it being [also] the case that He exercises power
(i3itaya).172 (81)
If conventional usage (rudhih) were otherwise [i.e. not requiring that
the word be at least to some extent appropriate by yoga], then the un­
desirable corollary would result (prasajyate) th at it would be baseless.173
fAnd the conventional usage (sapi) [of this word J^vara) is such th at it is
used only] of the one who is thus [viz. the Lord] (fcafcharupasya), and so this
(fcadayam) is how this name is to be analysed (namni vigrahah)f.174 (82)
172Some would apply the term y o g a r Q c f h i , since there is both etymological and con­
ventional justification for the usage.
173 ex c o n j . If the transmitted r i l c f h i n i r a v a s t h a were retained, then a possible transla­
tion might be: ‘If it were otherwise, the undesirable corollary would result that there
would be a [potentially] unending range [of possibilities of application] of conventional
usage*.
174 The text and therefore also the translation of this verse are far from certain. The
expression vigraha in the sense of analysis is usually used of analysis of the members
of compounds; perhaps it here refers rather to the Lord’s body, which the following
verses discuss.
N ote that in the context in which the immediately following verses (Parakhya 2:83-
6b«Pau?/cara 8:29c-32) are placed in the Pauskara they follow on immediately from
two other verses adapted from another part of our text, namely Parakhya 3:9-10
(«P auskara 8:27c-29b), and so the first of them (Parakhya 2:83) is there taken to
be a justification for the Lord’s being called sakala. W hat precedes them here in the
Parakhya has been a discussion of the name 13vara, which is the sakala form of the Lord.
T he sequence of ideas in the two texts is thus probably the same, but it is much clearer
in the Pau$kara. U m apati’s commentary on Pauskara 8:28c-30 reads as follows:—
sa prabhuh sada^iva upade^akartrtve pranavadibhyah m ad h ya m a divrttya ¿astropar
de£aracanayam itarakSryepv iva sarvatm ana na nifkalah kintu yathakath ah cit sakalah
kila sakala iva bhavati. evam fcarh/ 3/vo 'py asm adadivat kim sakalah? n e ty
Sha sakalyam iti. tasya 3i vasya yadr^at sakaJyad upade$Pftvaip bhavati tadrsarp
sakalyam vaksyam ity arthah. na caivam api yadr^am tadr^am va sakalyam.
kim art harp 3/vena parigrhyate? na tavat svartham , avaptasakaJakam atvat. napi
parartharp, karmadinaiva tadu papatteh . napi Ulaya, baladivad asam lksyakaritapra-
sahgSd iti. fcata aha sarvSrambha iti. ya d ya sm at ksuranac chivasya sarvasyapy
Siambhah narartharp psJuprayojanaya. na ca karmana tadu papattih , tasyacetana-
tvena cetanadhisthanasp vinS karyatvasam bhavat. atah paJuprayojanasiddhaye
paramakarunikasya 3/vasya tantrasyoktopadedakartrtvaya sakalyaparigraha iti bhavah.
nija sahaja pdrna sakalavayavaparipurna. yair avayavaih sampOrna tan evavayavan
Sha sampQrneti. sadyojatavam adevaghoratatpuru^atm akair l£anayuktaih pahcabhir
m antrair avayavair y a paripQrna paramesthinah sadadivasya sa tSdrST tanur ity arthah.
Jn&naprak&3a’s commentary on Pauskara 8:27c-33b is silent about the verses that
correspond to Parakhya 2:83-5a (unless the remark 3e$am sugam am refers to this por­
tion of text) and so is not quoted here, but in fn. 180 on p. 192 below.
Chapter Two 191

Because in all His undertakings [He acts] for the benefit of souls,
the Lord has His own, full body.175 This body (sa) is full (purna)176
with [His] five mantras s a d y o [j a t a ], v a m a [d e v a ], f a g h o r a and
TATPURUSAf.177 (83)
W ith these mantras, together with T6[a n ] a , [is made up] the body
of the Supreme. This Lord, who has IS [a n ] A for His head, TATPURUSA
for His mouth, [a ] g h o r a for His heart, v a m a [d e v a ] for His genitals,178
and SADY o [j a t a ] for His form, is taught to be composed of parts
(saJcaiah).179 (84-5b)
175 e x c o jx j. As will be seen from the commentary cited in the previous footnote,
Umapati reads the first pada of this verse differently when it occurs in the P a u s k a r a . I
suspect that the P a u s k a r a ’s version is a secondary improvement intended to give clearer
expression to the same idea. I have therefore chosen to emend in a way that preserves
as much as possible of M v ’s reading. It is of course possible, however, that M ^ ’s text
is no more than a corruption of what is transmitted in the P a u s k a r a .
176Although it is clear from his commentary that Um apati’s text read sampOrna,
‘com plete’, Jnanaprakaia’s probably read s a p u r n a with M v , for, although he neither
glosses this part nor offers a pratlka, this is how the text appears embedded in his
commentary in the sources that I have examined (IFP T. 188, p. 811; T. 180, p. 469;
T. 110, p. 924).
177Although the text here is cruxed on the grounds that the exact wording can­
not satisfactorily be reconstructed, it is clear that we require names of these last two
mantras. The last syllables of the verse could be emended to -naraih, which would
give us the last, but this would leave us with no solution for AGHORA. Besides it is
not certain that what the P a u s k a r a now transmits might not have been closer to the
original, particularly since in our text as it now stands, the word m a n t r a i h in the next
p a d a (84a) might be regarded as an unnecessary recapitulation. Laying aside for a
moment metrical considerations, it is perhaps not impossible that AGHORA should be
conveyed by a n a g h a , for a g h o r a appears sometimes to be glossed to mean ‘destroy­
ing a g h a’, e.g. in Madhyarjuna’s S i d d h a n t a d T p i k a (IFP MS T. 112, pp. 179-180 and
T . 284, p. 118): . . . y a d v a a g h a f a b d e n a t r a p a p a s a m u h a h . u k t a n c a s a r v o k t e “a g h a m
s a m a s t a m s m a r a n a d a/am n a ^ y a t i t a t k s a n a t / (T. 284; naiyanfci l a k s a n a t T. 112) agham
p a p a s a m O h a s s y a d (T. 112; ° s a m u h a s y a d T. 284) a/am p a r y a p t a m i s y a t e ” i t i . u k t a n c a
v y o m a v y a p i s t o t r e [verse 21] “d o s a v i h T n a m a g h o r a m d o s a k s a y a k r c c a y a s y a b h a k t a n a m /
h r d a y a n t a t s a d b h a v o namo ’stu fcasmai t v a g h o r a h r d a y a y a [dosavihDiam a g h o r a m i s (
the reading of Gottingen MS Schrader 121 (verso of 3rd folio), a manuscript of the
V y o m a v y a p i s t a v a ; IFP MS T. 112 reads d o s a h T n a m g h o r a m and T. 284 reads d o s a v i ­
h T n a m g h o r a m (both being unmetrical).]
Perhaps TATPURUSA could then be conveyed not by nara, which would be metrically
problematic, but by anava, which would yield the minimally emended reading s a d y o -
v a m a n a g h an a va i h .
178That g u h y a does not refer to the anus is made clear by 3:74b.
l79This gives the order of the brahmamantras that is later known as d a n d a -
b h a h g i. Cf. M a t a h g a v i d y a p a d a 4:14c-15b: I ^ a n a m u r d h a p u m v a k t r a s fcv a g h o r a -
192 Parakhyatantra

His being composed of parts (sákalyam) is not ultimately real,

as it is with a[n ordinary] soul (yathatmanah), [but] constructed
(kalpanTyam). (85cd)180
hrdayah p r a b h u h / u c y a t e v á m a g u h y o k t y á s a d y o m Q r t i á ca š á s a n e (thus Kashmirian
MSS; s a d y o m Q r t i h s t h i t á p r t h a k B h a t t ). Šnkan$ha could be paraphrasing the
Aiatariga or the P a r á k h y a in R a t n a t r a y a p a r T k s á 281c-282: L Š á n a m U r d h á p u m v a k t r o
d a á a d ig b á h u m a n tjia la h / a g h o r a h fd a y o v á m a g u h y o ja t a ta n Q jjv a la h / p r a v f t t i m á n a y a ip
d e v a h s a k a la h sarvapávanah. Cf. also P a r á k h y a 3:74 below. T he S i d d h á n t a d T p i k á of
Madhyárjuna twice attributes part of our passage to the K á l o t t a r a : on p. I l l of IFP
MS T. 284 we read uktam ca š r l m a t k á l o t t a r e — tT á a m ú r d h á s a p u m v a k t r o g h o [ r a ] h r d
v á m a g u h y a k a h / s a d y o m Q r t i r i t T š á n a m u r d h á y e t y á d i b h i r y u t a h f iti. T he first of these
half-lines reappears on p. 126, prefaced by u k t a m c a k á l o t t a r e and followed by s a d y a h
s a r v á ň g a s id d h ih s y á t iti.
180Thus Jňánaprakááa in his commentary on P a u f k a r a 8:27c-33b, the whole of which
I quote below (IFP T. 188, pp. 811-12; T. 180, p. 470): s á k a l y á t t u t a s y a á i v a s y a y a t h á
yad u p a d e š a d á tftv a r p ta th á ta d ity a n v a y a h . y a th á tm a n a h p a r a m á r th a t a h s á k a ly a iji
ta t h á ta s y a á iv a s y a n á r th a ta h s á k a ly a m , k in tu k a lp a n T y a m . a n y a th á , y a d i k a lp a n T y a m
s á k a iy a r p n á s ti, ta r h y a sya ši va syán áká ra t ván n arc an a m . yasm ác c a r m á s th y á d i-
v iv a r ja n a m . á á s tr a p r a n e tftv a m u p a d e ? trtv a m p ú jy a tv a m ca n o p a p a d y a te . ta to ’y a r n
sakaJah s tb ita h . k a ip ita c a r m á s th y á d im a d a c a l[ [ á b h ih k a lá b h ih ] ] s a k a la h s u n iá c ita h .
á esam su g a m a m .

• nárthatah ] T180; nárthatah paramárthatsih T188 • yadi kalpanTyam

sákalyam ] c o n j . \ yadi kalpanlyeiraasákalyarp T180; U T188 • tarhy asya ] T188;
tasya T180 • áástrapranetftvam upades^rtvam ] em.; U netrtvam upadestrtvam
T188; áástrapranetf U padesfftvarp T180 • nopapadyate ] c o n j . \ na copapadyate
T180, T188 • sakalah sthitah ] T180; LI T188 • °madacal[[ábhih kalábhih]]
sakalah ] c o n j . \ °madacalasakalah T180; °macalasakalah T188 [This conjecture is ad­
vanced because Jňánaprakááa’s a v a t á r i k á t o P a u f k a r a 8:27c-33b reads: t a t t u [soil,
sakalatvaip] na c a J a b h i f i k a l á b h i h k i n t v a c a i á b h i h k a i á b h i r i t y aha [IFP T. 188, p. 810;
T. 180, p .469].)
Um ápati’8 treatment is different (from commentary on Paufkara 8:31-2b [wPara/chya
2:84c-85|): . . . evarp ca tasya s a d á á i v á t m a n a h p a á o r i v o p a d e $ p r t v a s i d d h a y e a r t h a t a h
á ir a h p á n y á d im a tta y á s á k a ly a m n a k a lp a n T y a m m a n tr á tm a k a s á k a ly e n a iv o p a p a tte r b a d -
d h a r Q p á tm a k a s á k a ly a ip n a ta s y á b h y u p a g a n ta v y a m a ta e v a c a s a d á š iv a h s a k a la n i$ k a la
iti tantresu ucyate. N ote that Umápati is explicit that it is Sadááiva, who is Sakala-
ni^kala, that has his body made up of these mantras; but in our text it seem s rather to
be the Sakala form, íávara, that is spoken of, as in the K i r a n a (see K i r a n a 3:16-21) and
the RatnatrayaparlJc?á (Ratnatrayaparllc^á 281c-282, quoted in the previous footnote).
In the M a t a ň g a ( v i d y á p á d a 4:18c-30) this mantra-body is again dealt with at the level
of Sadááiva (although this fourth chapter, as declared in its first verse, is an account
of the Lord as a d h i k á r i n , the a d h í k á r a level is not in the M a t a n g a , as in other texts,
homologised with íávara, but with Sadááiva, as is implicitly clear, e.g., from 4:54-5).
Not all accounts of the Lord’s mantra-body make clear whether they understand it
to be that of the Lord’s Sakala or Sakalaniskala form (see, e.g., M f g e n d r a v i d y á p á d a
3); but the P a u f k a r a is explicit that the body is Sadááiva’s at an earlier stage of the
Chapter Two 193

For otherwise He could not be worshipped by all, 181being devoid of

text ( P a u s k a r a 1:54-5), and this, no doubt, accounts for U m apati’s position here. The
earlier passage of the P a u s k a r a does not just contradict this passage in this detail, but
in one other too: P a u s k a r a l:56ab teaches that I^ANA is not the Lord’s head (as here
in P a r a k h y a 2:84c [= Pauskara 8:31a]), but his diadem: I s a n a d e k h a r T s a [scil. mflrtih]
ca p u m v a k t r a g h o r a h r t s t h a l a . T hat the topic has been covered in the P a u s k a r a be­
fore chapter 8 and with discrepancies strengthens the hypothesis (for which see the
discussion in G o o d a l l 2001a:329-30, the essentials of which are reproduced in the an­
notation to chapter 6, in particular in fn. 654 on p. 326 below) that the eighth chapter
of the P a u s k a r a , ju st under half of which consists of verses culled from the P a r & k h y a ,
is an interpolation.
181e x c o n j . Once again I have preferred what Mv transmits over the reading of the
P a u s k a r a , on the grounds that the latter is likely to be a secondary modification made
for the sake of clarity. Once again my decision may be mistaken. This is the point
where our text ceases to r u n parallel to that of the P a u s k a r a , which here reads ( P a u s k a r a
8:32c-33b):
nanyathasyarcanaqi y a s m a c c a r m S s th y S d iv iv a r ja n a m
n a c a 6a s t r a p r a n e t r t v a i p t e n a y a m s a k a i a h s t h i t a h

‘Otherwise He could not be worshipped, since He would lack skin, bone, etc. Nor
could He be the composer of scripture, and so He is established to be Sakala.’ Jnana-
praka^a’s commentary (quoted in fh. 180 on p. 192 above) is brief and uncertain,
but implies a natural interpretation of this unit. Umapati ad loc. has this to say:
yasmafc k a r a n a d a n y a t h a s a r v a t m a n a n i f k a l a t v e sat/ a s m a d a d i v a t s a k a l a t v e v a t a s y a
s a d a ^ i v a s y a s a d h a k a i r a r c a n a z p p Q ja n a s a m b h a v a ti, ¿ a s t r a p r a n e t r t v a m d S s t r o p a d e s t f -
tvam ca na s a m b h a v a ti. d v itT y e c a r m a s th y a d iv iv a r ja n a m [scil. iti pade?] a d ip a d e n a
s a p ta d h a tu p a r ig r a h a h . v iv a r ja n a ip r a h ity a m ca s a m b h a v a ti. a s m in n a r th e u tta r a -
ta p a n T y o p a n is a d v a c a n a m a s ti.
‘Since otherwise, [i.e.] if Sad§4iva were wholly formless or wholly embodied in the
way that we are, He could not be worshipped ( p u j a — a r c a n a m ) by sadhakas, [and] His
teaching scripture ( ¿ a s t r o p a d e $ p f t v a m = ¿ a s t r a p r a n e t r t v a m ) would also (ca) be impos­
sible. In the second [verse-quarter] the word a d i indicates [that one is to supply the
rest of] the seven bodily elements. And He would be devoid ( r a h i t y a m = v i v a r j a n a m )
[of those too]. There is a teaching in the U t t a r a t a p a n T y o p a n i s a t to this effect.’
I have also considered emending Mv ’s reading to s a r v a t h a h g a v i v a r j i t a h , ‘being al­
together devoid of a b od y’. W hat motivated me to do so was the consideration that
the position of the K i r a n a (3:22-23b) appears to be that the supreme, bodiless Lord
is unapproachable by worship or yoga of any kind; but 2:95-6 below suggest that the
author of the P a r a k h y a may have held a different position. And even in the K i r a n a ,
although worship and yoga may not enable the soul to reach, in any sense, the supreme
Lord, K i r a n a 3:15 is probably conceding that it is possible for the soul to do so (the
purport of the verse is debatable). Cf. also M o k $ a k a r i k a 109-11, which Ramakan^ha
in his M o k $ a k a r i k a v r t t i identifies as being a commentary on R a u r a v a s O t r a s a h g r a h a
4:42c-43, and T k t t v a s a h g r a h a 28-9. In these last passages (perhaps not in that of th e :
R a u r a v a s O t r a s a h g r a h a ) , ‘seeing’ the Lord is possible directly by means of the soul’s
power, once it has purified by initiation, without any mediation by the instruments
194 Parakhyatan tra

a body. [Therefore] this body of that pure [Lord] is fashioned out of pure
mantras. (86)
Therefore this contrivance of a body [is adopted] for the sake of wor­
ship (upacaranimittah);182 since worship is a necessary part of enjoined
rites, it must be adopted for the sake of attaining their fruits. (87)
The fruit is achieved by the rites, and those rites are enjoined by 6iva.
And since that [3iva-principle] is sovereignty (a&vaiyam), consisting of
powers of knowledge and action extending to all things, therefore (tat)
since th at (asya) rests above (uparivartifcvafc), in the way th at heads do
(murdhanam iva),183 the [mantra] T^ANA stands as the head of beings th at
are endowed with sovereignty that consists in the powers of knowledge and
action [and] that are sentient because of the power of the supreme (para-
saktisacetasam184), and therefore He is known as the one with I3a as His
head (Jsamurdhakah).lsb (88-90b).
that derive from matter, since, as M o k § a k a r ik a 106 makes explicit,
antahkarana v r t t i r y a bodh& khya sa m ahe£varam
n a p r a k a d a y i tu r p 6 a k t& p S A a tv a n n ig a d a d i v a t.

‘The activity of the internal organs known as ‘knowing* cannot illum inate the Lord
because, like fetters and such, they are bonds.’
Thus the point of our verse as now interpreted is that some few people would be
able to worship him even without the body of mantras, but that that body makes it
possible for ‘all’ to do so. But one could instead interpret: ‘Otherwise He could not be
worshipped by anybody, being without a body.’
l82T he sense ‘figurative usage’, though we might expect it in a discussion of diva’s
body (cf. P a r a k h y a 2:42 and K i r a n a 3:13), seems not to be appropriate here.
183 e x c o n j . This is particularly tentative because it involves an aiia genitive form; the
sense too is painfully strained, and perhaps the passage should rather have been cruxed
than bludgeoned into half sense, but the sense is often strained when a nirvacana is
given.
184 ex c o n j . Assuming that the syllables that are transmitted are correct and correctly
placed (which may not be the case) and that no lines of text are missing, there seem
few short syllables that would be appropriate, pra- and vi- might both do, but (except
where Pracetas is used as a name) both pracetas and vicetas seem not common outside
Vedic language, sa- and su- seem both weak solutions, but not impossible. Also
conceivable would be to take p a r a J a k t i h as a nominative in apposition with lianah in
90a and so to supply <£s t u » or <£h s a - » .
185Note that this and the following nirvacanas analyse not the names of the mantras
(ISa n a , t a t p u r u s a , a g h o r a , v Am a d e v a , and s a d y o j a t a ), but the five related names
of the Lord listed in 2:84c-85b. It is also the names of the Lord, not those of
the five brahmamantras, that are analysed in M a t a h g a v i d y a p a d a 4:18c-30 and in
M r g e n d r a v i d y a p S d a 3:9-13. The mantras can be transformed for nyasa into similar
names (om horn J & i n a m Q r d h & y a n a m a h , o m h e m tatpurusavaktraya namah, orp burp
Chapter Two 195

Since it (tat) cleans away (punati) nescience, [and] since (yat) the
[word] mouth (vaJctram) expresses revelation (vyaktivacakam)—it reveals
through its power 3ivahood—therefore He is taught to have PURUSA for
His mouth (pumvaktrah). (90c-91b)
Alternatively, He h as [the mantra t a t ] PURUSA on His face
ttaccastram f186 and therefore He has PURUSA for His mouth. (91cd)
His essential nature (sadbhavah), [that is His] heart is non-terrible
(aghorah) [and therefore] peaceful, and that is why because of His essential
nature the supreme Lord is one whose heart is a g h o r a . (92)
f Alternativelyf, He is held to have g h o r a as His heart (ghorahrt)
fthrough mantras or through aghorasf. That which is lovely (vamam),
[viz.] the state of liberation is hidden (rahasyam = guhyam); since th at is
so for Him (?), or because the path to what is vama is hidden, His private
aghorahrdayaya fiamafi, om him vam adevaguhyaya namah, orp ham sadyojatam urtaye
namah), e.g. in the rite of sakallkarana as described by Aghora&va in the K riyakram a-
dyotika, p. 24. These same datives were incorporated into the 81-word Saiddhantika
maJamantra known as the VYOMAVYAPIN and are accordingly analysed in Raurava-
sfltrasarigraha 10 (verses 27-37), which treats the whole VYOMAVYAPIN, and in verses
18-23 of the VyomavyAp/sfcava, a work of ninety-one aryS verses attributed to Rama-
kantha (IFP MSS T. 128, pp. 22-5, T. 434, pp. 293-7, and T. 112, pp. 270-348).
18flOne might consider emending to tacchastre, ‘in His scripture’. Cf. M atahgavidya-
pa da 4:22c-23b:
calacchaktimayam vaktram tac ca sarvamayam vibhoh
pumarps ta tra sth ito ya sm a t tasmat pumvaktra i?yate.
• pumams tatra ] Kashmirian MSS; puman vaktre B hatt
Ramakantha’s M a t a n g a v r t t i thereon reads: . . . v a k t r a m a p i ta t c a la c c h a k ti­
m a y a m it/. pOrvam h i s a m a v e t a ^ a k t y a b h i p r a y e n a v y a k h y a t a m . a d h u n a p a r ig r a h a -
v a r ti£ a k ty a b h ip r a y e n e ti b h e d a h . t a t h a h i — c a l a d r u p a p a r in a t i d h a r m in l ¿ a k t ih m aha-
m a y a k h y a p a r ig r a h a v a r t in T b h a g a v a ta h ; ta n m a y a m c a J a c c h a k tis v a b h a v a m eva. na tu
k iita s th a n ity a m . ta d v a k tr a m iv a ¿ a b d a k a r a n a tv a t. v y a p a k a m c a s a r v a s v a k a r y a v a d h i-
v y a p te r ity u k ta m . ta ta i c o k ta h p um an v a k tr e p a r ig r a h a r u p e m a h a m a y a tm a n i
yasm at s t h ita h t a s m S d a s a u p u m v a k t r o b h a g a v a n .
‘And that ‘m outh’ is made up of mobile power. Now above [the name] was expounded
with the intention of referring to the power that inheres [in Him]; there is a difference
in that [it is] now [explained] with the intention of referring to the power that He uses
as an assistant. To explain, [what is meant is] the mobile— [that is to say] subject to
transformation— power known as mahamaya that serves as an accomplice to the Lord.
[His ‘m outh’] is made up of that; its nature is this mobile power. It is not eternally
unchanging. It is, as it were, [His] ‘m outh’ because it is the cause of sound. It has
been taught that it is all-pervading because it pervades as far as to include all its own
effects. And so, since the Puman resides in the ‘m outh’, which is His accomplice and
which is mahamayay therefore the Lord is said to be purpvaktra.’
196 Parakhyatantra

p a rts are VAMA (tenayam vamaguhyakah). (93c-94b)

Since He immediately (tatksanatah = sadyah) creates bodies (murtTh)
for souls, or [because His] form is immediately [present in front] of Yo­
gis,187 He is taught to be s a d y o m u r t i . (94c-95b)
By the use of ritual gestures, diagrams, the mantras th at are His limbs
(mudramandalamantrahgaih)y by focussing the mind, concentration and
yoga (dharanadhyanayogatah) that Supreme, peaceful (¿antah) [Lord] is
worshipped by those who desire the fruits of supernatural powers and of
liberation.188 (95c-96b)
[It is] that same [Lord who] is worshipped residing in the body [made
up] of His mantras; He is the Supreme £iva. (96cd)
Therefore Siva is established in scripture (¿astre) to be [at the same
time] in two [forms]: Sakala, Niskala.189 (97ab)
He who is the cause of the maintenance, creation, and destruction [of
the universe] and of compassion is the Lord with office (so fdhikari) in
this sakala state,190 made up of the parts [of the mantras that are His
limbs].191 (97c-98b)
l87Cf. M r g e n d r a v id y a p a d a 3:13:
s a d y o 'n u n S m m u r ta y a h s a m b h a v a n ti y a s y e c c h a ta s te n a s a d y o b h id h a n a h
sa d yo m O r tT r y o g in a m va v id h a tte s a d y o m u r tih k r ty a A a ig h r y a n na
m u rte h .

Narayanakantha comments thus on the second half (Devakottai ed., p. 139): y a d v a

t a t t a t s a m a d h i b h a j a m s a d y a s t a t k s a n a m m u r t T r v i d h a t t e . proktavan manfcra-
y o g in a m
m a y a s v a m u r tis a d r £ T m ta n u m s a m p a d a y a tT ty a c ira t s v a s a m a d h iv y a h ja k a tv a t sa d yo -
m u r titv a m . na tu We might therefore emend
¿ T g h r a s a h ja ta s v a d e h a tv E d i t y a r th a h .
to y o g i n a m m u r t J h and understand k u r u t e from the previous line: ‘or [because] He at
once [creates] forms [similar to His own] for yogins’.
188In K irana 3:20 these means are enumerated as ways of knowing only the Sakala
Lord. It is possible that this is not in contradiction with the K irana, since it may be
understood to mean that the supreme Lord can be worshipped by way of worshipping
the Sakala Lord.
189This appears to me to be a reference to diva’s Sakalaniskala form, homologised
below (99a) with &iva as bhogin. Cf. the expressions dvisvabhavah and dvisvabhava-
gatah used of SadaSiva in Kirana 3:14c and 3:21a respectively.
190I see no function for the ca. An ingenious commentator might take it to indicate the
fifth of the five functions, tirobbava, which is not otherwise mentioned; but note that
when the MaJinTvijayottara (l:20cd) refers to the functions assigned to the Vidyesvaras
it too omits tirobhava. Observe also that the Parakhya lists all five functions just below
in 2:123-4.
10lThe kaias are the thirty-eight divisions of the brahmamantras. Cf. K irana 3:16c-
18b and commentary and translation ad loc.
Chapter Two 197

He reveals their office to the others, to the Rudras and such. Fig­
uratively He is [known as] the Lord with office (adhikari), the Lord in
enjoyment (bhogi), and the Lord in resorption (layi). (98c-99b)
The beginningless compassion upon bound souls that is established [to
have been bestowed by Him] because of His being the Lord (patibhava-
tab) [is possible] through the teaching of the injunctions of His scripture
(tacchastravidhicodanat) through the connection between acaryas and
their pupils.192 Not otherwise can the state that is in Him [viz. &ivahood]
(tadgato bhavah) [be attained] or that mercy of the guru. (99c-100)
[You may object that] that [state of] grace accomplished in the soul by
means of His power as having existed in potential beforehand (satkarya-
sadhitah) [surely] comes about at random, [or] because of [Siva’s] hatred
[of others], [or] because of [His] affection induced by propitiating &iva
(¿ivaradhanabhavatah).193 (101)
[We reply that] 6ivahood (fcadbhavah) cannot be caused by those [fac­
tors]; it must come about because of a fall of His power (tacchaktipata-
tah). The linguistic usage [here of ‘fall’] (pravrttih ¿abdaga194) is figu­
rative (bhaktya)y just as in the case of saying ‘karana1 to mean feet and
such like (padadikaranoktivat). (102)
1 0 2 e x c o n j . I s a a c s o n (letter of 21.viii.2001). W ithout this conjecture, the relative
pronoun in 2:99c is left hanging (but there are of course other instances of this, for
see p. lxxx above), and the compound s v a d i s y a c S r y a s a m b a n d h a t , in which sva is a
possessive adjective that refers forward to a word in the same compound, namely to
the acaryas, might seem suspect.
193The text here introduces a ubiquitous and fundamental charge raised against the-
ist system s, that of G od’s arbitrariness in his favouring or not favouring souls. Cf.
K i r a n a 4:1-4, in which, as here below ( P a i a k h y a 2:109-10), the image of the impartial
sun awakening lotusses is used as a comparison. (The same image is to be found in
M a t a h g a v i d y a p a d a 9:8, but without the impartiality of the sun being made explicit.)
When the issue (of arbitrariness) is addressed in the P a u s k a r a , we find the use of
the term n a i r g h r n y a (2:54); it seems to me possible that this is a conscious echo of
B r a h m a s u t r a 2.1.11.34 ( v a i s a m y a n a i r g h f n y e . . . ).
l94This may seem a strange expression, the - g a corresponding to a genitive ending
(see p. lxxxi above); it seems to me conceivable that the author of the P a i a k h y a was
here consciously recasting K i r a n a 5:3-4 (of which I quote here 3abc and 4cd):
upacarena ¿a b d a n a m p r a v r tti r ih a d r d y a te
y a th a p u m a n v ib h u r g a n ta ( ...)
evam ¿ a k tin ip a to ’p i p r o c y a te s o p a c a r a ta h .

The text of the final p a d a that probably underlies the various readings in all the South
Indian sources is b h a k t a h p r o k t a h d i v a g a m e .
198 Parakhyatantra

For because of the fall of that [power of His] there arises fear, [fear]
born of being connected with worldly existence.195 The fall is the awak­
ening of that [fear]; it has the form of a differentiation of worldly existence
(saipsarakalanatmakah).196 (103)
Discriminating (paricchidya) worldly existence, the soul (sab), once
[thus] set on the path [taught] by the guru (guruvartmasthah) ,197 seeks
the means that will grant liberation from it, and then engages in [pursuing]
th at [means]. (104)
The activity (pravrttih) of [such] souls is in the control of th at [power
of His] (tadvasa)] [she] is [therefore] necessarily their controller (tanni-
yamika). Awakened [then] by His grace, they become devoid of desire for
worldly existence (bhavanti bhavaniteprhah). (105)
Those who are fit come to awakening. [They are] fit [because of the
descent of His grace(?), and] not for any other reason. Or else [if there
were some other reason] He would be subject to attachment and hatred;
and those [do] not [exist] for one who is without impurity,198 (106)
For God, who is the locus of [the power of] knowledge, neither attach­
ment nor hatred [are possible]. Since the causes of those faults of passion
and such are according to this system (afcra) by His nature not in Him
(tasya), therefore Siva is devoid of them. (107-8b)
105But perhaps, as Dr. ISAACSON has suggested (letter of 21.viii.2001), b h a y a r n sarp-
could be interpreted to mean ‘fear of connection with worldly existence’.
s a r a y o g a ja m
196This and the following verse express the same nexus of ideas as K i r a n a 5:5-6b:
nipato bhayado yadvad vastunah sahasa bhavet
tadvac chaktinipato *pi prokto bhavabhayapradah
tasm ad anyatra y a t y eva ta tb a tm a de^ikam prati.
Compare also S v a y a m b h u v a s u tr a s a iig r a h a 1:17-18:
tan nipatat ksasaty asya malam samsarakaranam
ksTne tasmin y /y a sa sy at par am m’hireyasam prati
sa dei/kam anuprapya dTksavicchinnabandhanah
prayati ¿ivasayujyam nirmalo niranuplavah.
And cf. P a u $ k a r a 4:38-41.
lfl7Or one might interpret ‘set on his way towards a guru’.
108 ex c o n j . But one could obtain this sense without emending if one were prepared
to accept that syat might irregularly have been used as a singular verb with a dual
subject (fcau). I also considered the conjecture n a s a u n a tau stav a m a l a t m a n a h , taking
the s t a u as an aJ s a dual verb (which is arguably what Mv transmits in 2:108c, though I
have now emended that) and interpreting the verse as follows: ‘Those who are fit come
to awakening— [because they are] fit, [and] not for any other reason. He is not subject
to attachment and hatred; those do not exist for one who is w ithout impurity.’
Chapter Two 199

[But, you might say,] if these are not [attributes] of 6iva (¿arvasya),
then how can souls have [in some cases] knowledge and [in other cases]
nescience? (108cd)
He is constantly (avasthitah) the same in power (samaiaktifi) in the
m atter of awakening (vikasatah) for all [souls], just as the sun is in every
respect (sarvatah) the same in character (samalaksanah) [in the matter
of causing to bloom (vikasatah)] for all lotuses. (109)
The Lord too, pure with His powers, remains (vartate) the same to­
wards [all] souls. Some cause must be understood for [His] causing to
descend [upon souls] knowledge or ignorance (bodhabodhanipatane);199
now you may suggest (cet) good birth (¿ubha jatir200) or good actions
(dharmo va), or extraordinary rites (samutkrsta kriyapi va). (1 1 0 -lllb )
[We reply that] birth or excellence of good actions cannot be the cause,
nor auspicious rites, because with these [there are cases of] deviation [i.e.
cases where the result does not follow upon the supposed cause]; and so
they are not causes. (lllc-112b)
And the soul's fitness [for salvific grace] is in the seed [i.e. in kar-
man],201 and that [fitness] is [therefore] in accordance with [that] unequal
1 9 9 e x c o n j . ISAACSON (letter of 27.viii.2001). We might otherwise assume a use of
the singular locative for the dual ( b o d h a b o d h e ), but this would seem odd so soon after
b o d h a b o d h a u (in 2:108d), and some emendation of the last word would still be required
to yield sense.
200 ex c o n j . The nominative j a t i r yields a m a - v i p u l a with a bad preamble, but it gives
the required sense, and I imagine that it is not impossible that it should have been
original.
201 The expression is ambiguous; although I have assumed that b j j a refers here to
k a r m a n , I aim aware that it is conceivable that it might refer instead to m a l a , and
that the text may therefore be referring in the next verse to the maturation of im­
purity (maiaparipaka). This would be exceptional, for, as I have observed (G o o d a l l
1998:xxxiii-xxxvi), no demonstrably early scripture can be said unmistakably to refer
to this doctrine. T he doctrine is attributed to Sadyojyotis and followed by the exegetes
of the school, but the first scriptural text to refer to it may be, as I have suggested
( i b i d . , fn. 80), the P a u $ k a r a in 4:37. M a l i n T v i j a y o t t a r a 1:42, as here, uses the ambiguous
expression y o g y a t a :
e v a m a s y a tm a n a h k a le k a s m im d c id yogyatavaiat
daJvT s a m b a d h y a t e d a k t ih d a n ta m u k tip h a la p r a d s L

It may be regarded as curious that the text should make no reference to m a l a p a r i -

paka, but it is certainly curious that the philosophically investigative P a r & k h y a does
not mention karmas&nya, the doctrine mention in K i r a n a l:20c-21 and expounded
at length in K i r a n a 5, according to which ( p a c e Ramakantha) a salvific descent of
divine grace ( d e k t i p a t a ) occurs when a soul’s capacity to experience is blocked by the
200 Parakhyatantra

[/carman] (visamanuga). (112cd)

The conditions [of souls are] various because of the [various degrees
of] ripening of that [/carman]; like a doctor, the Lord (sah) accordingly
links each particular soul (yasmin nare ... tasmin202) with that means
[that is a descent of His grace] (enam upayam). (113)
Knowing that [means], He is intent upon effecting separation (vii/esa-
karane parah)203 from the stains that result from contact [with the world]
(sampar/cadosapam). His means towards [accomplishing] th at [separation]
(tadupayah) is that of kala and the others [of the six paths];204 f[it is
accomplished] through a ritual which depends upon firef.205 (114)
Because, being naturally devoid of attachment, He bestows compas­
sion on bound souls, the Lord is the one who sets this [means of initia­
tion] in motion (tatprayokta) for all bound souls, according to this system
(iha) 206 (115)
simultaneous ripening of two equally powerful past actions. T he P a r a k h y a appears to
give us no clear account of what must precede ¿ a k t l p & t a (though the possibility cannot
be excluded that the topic is treated in a lost chapter), even though it elsewhere shows
evidence of having been influenced by the K i r a n a (see p. lv above).
202 ex c o n j . This conjecture may not be strictly necessary to restore sense, but a second
tathS seem s an unlikely corelative to yasmin nare, and we do expect a corelative.
203 ex c o n j . Usually para has this sense only at the end of a compound. It may be
wrong to assume that it carries this sense here.
204I am assuming this to be a reference to the six initiatory paths ( S v & y a m b h u v a -
s Q t r a s a n g r a h a 4:2):

ta ttv & d h v a c a p a d a d h v S c a v ar n S d h v S b h u v a n a tm a k a h
m a n tr S tm a k a h k a J S d h v S ca viiaty e k a r p ¿ l v aip padam.

205The text may well be corrupt here. Perhaps one could consider emending to y o n i -
s a q r fr a y a hand interpreting as follows: ‘His means towards [accomplishing] that [sep­
aration], in accordance with k a r m a n , is that of k a J S and the others [of the material
evolutes], which reside in the womb [that is mfiyfi].’ The problem with such an inter­
pretation is that the context rather leads us to expect a mention of the descent of grace
or of initiation than one of embodiment. But perhaps even with this emendation the
supposition that the verse refers to the six initiatory paths need not be abandoned:
‘ldots is that of k a J S and the others [of the six paths] which rest in [i.e. extend up to
the [ultimate] source [namely ¿iva]\
206 ex c o n j . I s a a c s o n (partly in letter of 27.viii.2001). Two of the conjectures here are
relatively obvious, and the text could hardly be construed w ithout them. One could,
however, copstrue the transmitted pa¿vanug^ahaJq‘tyatah (‘because of [His] function of
bestowing compassion on bound souls’); but it seems more likely that it is a corruption
resulting from some scribe having here dissolved the s a n d h i (this particular dissolution
of s a n d b i , involving a final -d, is particularly common in Grantha MSS, sometimes even
Chapter Two 201

Since otherwise [the universe would be] engulfed in darkness, like the
universe deprived of the sun, therefore God, the Lord of bound souls [is]
accordingly [proven to be] beginningless. (116)
He bestows grace on all, He is at peace, He is the awakener of
the overlords of the mantras (vidyavidye^abodhakah). These overlords
of the mantras (vidyavidyeivarah) are eight. Below [the level of the
tattva of pure] knowledge, (vidyadhah) they are emperors (cakra-
varfcinah).207 (117)
Ananta [is so called because he] is of infinitive valour (ananta-
vTryatma); Suksma has subtle power of action as his body (suksmakriya-
tanuh) (7);208 ^ivottam a is just like Siva; and Ekadrk is intent upon the
one knowledge (ekadrkparah). (118)
Ekarudra f [is] th at [one] Rudra (?)f; 'IYimOrti is taught to have three
bodies (tritanuh smrtah); Srikantha t- • • t; Sikhandin has a pure heart for
his crest (¿uddhahrcchikhah) (?). (119)
Although each of these has only one [good] quality and Siva has all
[good] qualities, nevertheless they are pure, and so they are invested with
offices.209 (120)
Devoid [themselves] of the dirt of primal matter, they accomplish
w i t h i n a w o r d : e .g . p a t m s f o r p a d m a , a n d u t b h a v a f o r u d b h a v a ) , t o y i e l d ° J q t y a t& fi,
a n d th is h a v in g b e e n m is u n d e r s to o d b y a s u b s e q u e n t s c rib e .
207C f . M a i in T v i j a y o t t a r a 2 : 1 8 c - 1 9 b :

sa sisflcpur j a g a t s fs per a d a v eva n ije c c h a y a

v ijn S n a k e v a l& n a fp a u b o d h a y & m & sa p u d g a la n .

A n d cf. M o k s a k a r ik S 7 2 c - 7 3 b :

n i f k a l a n s a k a l& n a s p a u s a r g a d a v ic c h a y S p a t i h
m a n tr e £ v a r a n a n a n ta d T n a n u g fh i ia ti p u d g a la n .

208P e r h a p s , a s D r . Is a a c s o n h a s s u g g e s te d to m e , th e ° ta n u m ig h t h e re b e b e in g u s e d
a s a m e t r i c a l l y e x p e d i e n t s y n o n y m o f ° r Q p a / ° a t m a : ‘w h o h a s s u b t l e p o w e r o f a c t i o n a s
h i s n a t u r e 1.
20 9 I h a v e a s s u m e d h ere th a t a d h ik a r a p a d e s tb itS h m e an s n o m o re th a n a d h ik S r a -
v a n t a h (c f. 3 :6 1 ) . B u t i t is p o s s i b l e t h a t t h e t e x t r e f e r s t o t h e le v e l o f t h e p u r e u n i v e r s e
e q u i v a l e n t t o L f v a r a t a t t v a , i n w h i c h t h e L o r d is i n v o l v e d in t h e u n i v e r s e . W e m a y r e c a l l
th a t la y a t b h o g a a n d a d h ik a r a a r e t h e n a m e s o f t h e h ig h e s t t a t t v a s in t h e M a ta A g a
( s e e , e . g . , v i d y a p S d a 2 : 1 4 ) . W e m i g h t t h e r e f o r e t r a n s l a t e ‘t h e y a r e s i t u a t e d a t t h e l e v e l
o f a d h ik a r a \
I n o t h e r t e x t s t h e h i e r a r c h y o f t h e s e V i d y e ^ v a r a s is e m p h a s i s e d , A n a n t a b e i n g t h e
h ig h e s t a n d ¿ i k h a n d i n t h e lo w e s t (s e e , e .g ., R a u r a v a s Q t r a s a r ig r a l ia 2 :1 3 , M a t a n g a v i d y i r
p a d a 5 :1 5 , P a u $ k a r a 4 :5 4 ).
202 Parakhyatantra

[the creation and administration of] the sphere below [i.e. of the uni­
verse evolved of maya].210 Because [the dirt of primal matter] has to be
impelled [by them], they are not in its power (na vaAas tasya), just as
snakes are not in the power of [their own] poison.211 (121)
Because they perform the duties appropriate to their station
(sthanadhikarakaritvat), they do this f bimmakaranafcf. They are all
equal in power of action to ¿iva (¿ivatulyabalOh sarve), but they are souls
subject to the Lord (kim tu te sesvaranavah).212 (122)
They perform their office in due order, impelled by His power.
Their great office is termed the five-fold function (pancakrtyavila-
ksitah).213 (123)
It consists of creation, compassion, destruction, maintenance, and
obscuration. Since they perform [this five-fold office] as here described
(fcafcharupam), they are therefore taught to be office-bearers (adhi-
karinah). (124)
P ratoda spoke:
If 6iva be the creator of the universe, then what use .has He of office­
2l0One could consider emending n i v a r t a y a n t i to n i r v a r t a y a n t i , but the two verbs are
so often confused in usage that it is impossible to tell which usage was authorial.
The sam e applies to M a t a n g a v i d y a p a d a 5:12cd (quoted in the apparatus); here B h a t t
prints n i v a r t a y a t y (which is shared by the early Nepalese MS) and records no variation
in the manuscripts he consulted.
211 T he sam e image is used of Ananta’s relationship to the impure universe in K i r a n a
4:8c-9b.
2l2For this attribute see l:15d and l:95d and cf. M a t a n g a v i d y a p a d a 4:55cd. One could
assume there to be two words here merged in a double sandhi: s e ^ v a r a h + a n a v a h .
213 e x c o n j . I sa a c s o n (letter of 27.viii.2001). Also possible Would be emendation to
p a h c a k r t y o p a l a k s i t a h ; the transmitted text is perhaps improbably awkward.
It is consistent with its supposed lateness (see G o Od a l l , 1998:lxxiv) that the
P a r a k h y a uses here the developed terminology. I am aware of only one other, agaiq rel­
atively late, Siddhanta that uses the term: M r g e n d r a v i d y a p a d a 3:8cd reads tadvapuh
p a h c a b h i r m a n t r a i h p a h c a k r t y o p a y o g i b h i h . Note that here in the P a r a k h y a , as in the
locus classicus in RauravasGtrasahgraha l:15ab, it is the Vidye^varas to whom the five
functions are assigned. It is possible, as D a g e n s and B a r a z e r - B i l l o r e t have sug­
gested (2000:xxxvii-xxxix and 500) that the R a u r a v a s G t r a s a h g r a h a did not intend to
refer to the five functions; but it is plain, as they also mention, that the later exegetical
tradition interpreted the R a u r a v a s G t r a s a h g r a h a to do so. The argument of D a g e n s
and B a r a z e r - B il l o r e t that the RauravasOtrasangraha probably does not refer to the
five functions in this verse since it does not refer to them elsewhere seems to me not
particularly strong: the P a r a k h y a too does not refer to their being five elsewhere and
the P a r a k h y a too elsewhere gives a list of only four (2:97cd). (For my interpretation of
RauravasOtrasangraha l:15ab see G o o d a ll 1998:173.)
Chapter Two 203

bearers? If it be established that they bear office (tesam sthite ’dhikari-

fcve), then it cannot be said that power [is the Lord’s]. (125)
Prakaia spoke:
If He acted Himself, then He would incur censure from all and be thought
low. W ithout these [office-bearers] the Lord’s effulgence would not shine
through the whole universe (sarvadhvani). (126)
His power is raised up in the universe (marge) without support
(niraJamba214), like the multitude of stars. It is these [office-bearers],
filled with diva’s power, who agitate primal matter. (127)
These mantras215 and overlords of mantras (vidyavidyamahe£varah)
are capable of all tasks. They are all invested with duty to perform these
(fcafcra te ’dhikrfcah).216 They have attained to the level of J^vara. That
reality level (tat tattvam), which is situated above the reality level of
[pure] knowledge (vidyatattvordhvasamsthitam) has now been dealt with
(sainsiddham) in this scripture (iha). (128)
He, the first (adyab), has been taught who is known by means of the
pure wisdom th at ‘falls’ when there is contact with His power, who is the
creator of the means to attain the fruit that is liberation (moksapheda-
sadhanahetuh) ,217 whose distinctive sign is the [texts of] reflection th at
are the rays that issue from the crest-jewel fixed to the high tip of the
crown upon the head that is [the tattva of pure] knowledge.218 (129)
Thus the second chapter, elucidating thoughts about the topic of the Lord,
in the great tantra called the Supreme.

214 ex conj, M y transmits niraJarpbe, but this seems less sm ooth taken with marge
(though perhaps one could understand ‘. .. like the multitude of stars in the supportless
path [of heaven]*), and I have assumed that that ending is the result of accidental
attraction. Of course it is also conceivable that the intended text is niralam ba -f
ibhacakravat (‘like a group of servants’?), but I can make little sense of this.
215It is possible that these are not intended here, for cf. 117c, in which it is evident
from the astau that despite the lengthy name, only the latter group are intended.
216 __
ex conj.
217
ex conj.
2l8Here, although apparently used in the sense of the tattva of ¿ u d d h a v i d y a , the word
v i d y a also signals the subject of the next chapters, since it is the name of the p a d a r t h a
that is next to be examined.
 PARAKHYATANTRA CHAPTER III

Knowledge (vidya) [means] that which is copious because of the de­

scent of knowledge and which is the certainty of the [one] true authorita­
tive teacher (sadaptaguruntecaya).219 Knowledge [is also that] which, be­
cause it enters into mantras, accomplishes what they must perform.220 (1)
At creation the Lord God, who is the cause of all causes, awak­
ened Lord Ananta and the other Vidye^as for the sake of liberating [all
souls].221 (2)
Awakened by His power, acting by pure means, these awaken[ed]
G auta and others (gautacfin), and those awaken[ed] Bhava and oth­
ers.222 (3)
Bhava and others [awakened] yet others, until [knowledge] reached
VTra, Vrrabhadra, the Lord of Uma (ume^anam). Then the gods obtained
N . (4)
From them the Rsis obtained [it], and from them the best of men.
Whoever caused its transmission in this tradition (asmin223), those men
are ‘transm itters’ (avatarakah). (5)
They are held to be divine and not divine in this system (asmin).
They are established to be lords (nathatvena vyavasthitah). They are
2l9This translation assumes that this is a non-bahuvTlh/ compound inflected as a
b&huvrlhiy for which see p. lxxxii above. Alternatively we could intrepret it ‘whose
certainty [comes] from the true authoritative teacher1. Details in the interpretation of
every part of the verse are uncertain.
220Like 1:15 and the first verses of the other chapters, this verse sets the agenda for
the rest of the chapter: the transmission of scripture is treated in 3:2-19, its authori­
tativeness is the subject of 3:20-56; the origin of mantras is discussed in 3:57-79.
221 Cf. M & l i n T v i j a y o t t a r a 2:18c-19b and M o k p a k K r i k a 72c-73b quoted in fn. 207 on
p. 201 above. For k a r a n a used as a masculine to describe ¡Siva, see 6:5b, and K i r a n a
6 :1.
222These names are unfamiliar to me.
223 For this use of asmin here and in the following verse, see p. lxxx. T he anacolouthic
use of the singular in the protasis and plural in the apodosis has not been emended
away, for it might be original. For the hiatus between ca and the initial vocalic f see
p. lxxxiii above.
206 Parakhyatantra

gods (glrvanah) and sages (munayo ’pi ca) freed from attachment and
hatred. His teaching, taught by them, is to be received (grahyam) [and]
is established as scripture (agamatve pratisthitam) 224 (6)
P ratoda spoke:
Earlier you taught that &iva is without form, devoid of the faculty of
speech. He is not capable of composing scripture (sastrakarane). He is
established not to be endowed with power to act (sakalah)225 at the level
of ultimate truth (arthatah). (7)
[And] these Rudras Ananta and others, they are awakeners of other
Rudras. If it be established that they are awakeners, then what need is
there [for them] of His power? (8)
Prakaia spoke:
Even though God is without form, all the [necessary] arrangement of
syllables etc. [that consitutes composition of scripture] takes place, just
as though it were the product of a body, by means of the power th at is
His will (svecchasOmarthyayogatah). (9)
But, [you may object,] if He imparts teaching, then must not this
omnipotent Lord [after all] be endowed with form (sakalah)? [We reply
224These verses (3:1-6) are the Parakhya’s treatment of the stock them e of t antra va-
tara. Other t&ntras (e.g. Rauravasutrasangraha 3) give an account of the lineage of
their particular transmission, or of the particular lineages of transmission of the Siva-
and Rudra-bhedas (e.g. Kirana 10); the Parakhya’s account, however, is of the trans­
mission of the entirety of knowledge— what Trilocana&va classifies as a mahaugha-
kramalak?anadastravatar a (Siddhantasamuccaya IFP MS T. 284, pp. 128-9 [=A]; IFP
MS T. 206, p. 58 [=B]; GOML MS R 14394, pp. 1-2):
guruparam parakram ad ca dvividbah: mahaughakramaJak$anah p rati-
saiphitagurukramaJak^anad ca. tatra mahaughakramaJakpanah pra-
dasdyate. tatra paramedvarah prat ham am vidyedan anugrhya tebhyo ’sta-
viipdatisaiphitah prakadayati. te ca punah ¿rlkanthadikram ena muni-
manu£yanta/p sarvasa/phita avatarayanti. so ’yam mahaughakrama-
laksanah dastravatarah.
• gurupar&mp&rakr&mai ca ] BC; guruparamparakramai catra A • prati-
sam hita0 ] C; pratisamhita0 AB • °lak?ana^ ca ] AB; °laksanai ceti C
• °lak$anah pradariyate ] B; °lak$anam pradar^yate AC • ¿rikantha0 ] BC;
krikantha0 A • so ’yam ] AB; bodham C • °laksanah ¿astravatarah ] B;
°lak$ana£astravatarah A; °lak^ana^ ¿astravatarakah C
Some of this is also to be found in Madhyarjuna’s SiddhantadTpika, IFP T. 284, p. 107;
but it is clear from other acknowledged borrowings [e.g. on p. 102] that the Siddhanta-
samuccaya is its source. Cf. also the ¿ivajnanabodhasangrahabhasya of ¿ivSgrayogin,
p. 6.
2260 th e r interpretations of this label at this point are of course possible.
Chapter Three 207

that] this ‘being endowed with form* (sakalyam tat) was spoken of in this
way above in a figurative sense. (10)
Because of His own very nature (atmasvarupena) He performs this
awakening (pratibodham) by means of His own power (svadaktitah). This
awakening knowledge (bodhah) is known of because of its effect, [namely]
the sequence of descent of the scriptures. (11)
Since it is the case that what is to be accomplished is to be achieved by
some means (sadbanat sadhyasiddhitah), so, in transmission too (avatare
’pi), this [awakening knowledge] is known to come step by step from the
source by means of the light of diva’s power (divadaktiprakadena). (12)
Just like any thing that comes from a great distance [and th at must
nevertheless have had an original starting point], this [awakening knowl­
edge] cannot spread (na yati) devoid of a root (chinnamulah) . Therefore
&iva, the Supreme soul, is its creating cause.226 (13)
And that [awakening knowledge] too, being filled with His power
(tacchaktissnnvistah), expounds that [same] truth (tam arfcham).227 [And
so] that [too] is—indirectly by this chain of intermediaries (paramparya-
kramenaiva)—the cause of [further] transmission (avatarasya). (14)
Then (atho) [there takes place] a contraction of all the scriptures by a
particular [process of] shrinking (hrasavidesatah)228 since [only] by this
226The slightly unusual collocation hetukartr is paralleled in Kirana 7:4 and Tantraloka
8:402.
227The text is suspect here: it would be smoother if a person were being described,
and yet the person referred to immediately above is the supreme ¿iva, who is unlikely to
be described as being ‘filled with His power’. It is possible therefore, as Dr. I s a a c s o n
has suggested to me (letter of 4.ix.2001), that some text has here dropped out that
made mention of a god or sage to whom awakening knowledge was first transmitted by
&iva and who now transmits it further.
22fiThe ‘shrinking’ is not arbitrary, since that would involve losing important parts of
the original knowledge. The theme of scripture being revised into shorter and shorter
scriptures for the sake of short-lived and limited mortals recurs in many tantras, e.g.,
SardhatridatikaJottara 1:1-4, Svacchanda 1:5-7, Rauravasutrasangraha 10:103-6 and
the beginning of the SarvajnSnottara (some of which is quoted by G O O D A L L 1998:lx,
fn. 145). See also N ivasa uttarasutra 1:39-40, f. 24v:
tantrasya paraga hy ete ¿atado ’tha sahasrasah
tebhyo manujamukhyanam tatra kincid ihagatam
aJpayu^ah sm fta m arty a aJpavTryiUpabuddhayah
ato ’rthasangrahoktam tu martyebhyad ca <^praka^>ditam.
‘T hese [above-mentioned sages] have reached the further shore [of the oceah] of scrip­
ture, hundreds and thousands of them. FYom them a certain amount [from] amongst
this [scriptural knowledge] has come down to the foremost of men. Mortals are known to
208 Parakhyatantra

shrinking does its power (tadvlryam) come within the range of under­
standing of gods and sages (gTrvanamunidrksthitam). (15)
This contraction that is taught by summarising teachers (samharaka-
guruditah229) is such that the essence from the root—th at is to say the
collection of the things that are essential (saravastuparigrahah)—can be
understood [from it] (samjneyah). (16)
And for [the sake of] men this has come down to the earth from diva’s
‘mouth’ (¿ivavaktratah), [so called] in this system ( ita) because it reveals
(vyanjanat) all scriptures (sarvaiastranam) and because it saves (tranafc)
all souls. (17)
By the word ‘mouth’ [here is expressed] His power, because th at is the
cause of revealing and saving; not otherwise is His activity th at is made
up of phonemes, sentences and words [i.e. His authorship of scripture]
possible. (18)
In this [activity] (tafcra)230 it is He alone, the Supreme Lord, because
of His power, who is taught to be the speaker. His scripture (tadagamah)
is in such a form as has been summarised by those [summarising teach­
ers]. (19)
How are we to know that these, who have not [themselves] experienced
[the truth], have authoritativeness? [We reply:] just as it has been taught
that the Lord has it, so [too] these have authoritativeness. (20)
They are taught to be authorities (aptah proktah), not [merely] or­
dinary gods, such as Brahma, [and] not [just] ordinary men~ [they are]
special persons (kecit) who expound the topics [of the tantras] (padartha-
pratipadakah). They are not deceivers (pratarakah), [but] ones who are
in every respect endowed with qualities of goodness.231 (21)
be short-lived, of small strength and small intellect. That is why it has been expressed
in [the form of] a r6sum£ (?) and revealed to men.’
(The above translation assumes double sandhi of alpavlryah -f alpabuddhayab.)
229One might consider interpreting ‘is taught by the teacher who contracts [the uni­
verse, viz. 3iva,]’; but this would leave the plural pronouns in 3:19-20 without a referent.
230Or perhaps this might rather be rendered ‘Of the [teachers and transmitters of the
tantra]’.
231 By punctuating this verse differently we could arrive at different interpretations,
e.g., ‘Authoritative persons are not ordinary; [they are] like Brahma and the gods.
They are not ordinary men; they are special persons who expound the topics [of the
tantras].’ Perhaps one could also consider conjecturing pravaktaro (in place of the
transmitted pratarako) and translating: ‘Teachers [of tantras] endowed with qualities
of goodness are not to be found everywhere’.
Chapter Three 209

Pratoda spoke:
Since [this] teaching (vacah) is of men, it is not an authority; it is
uncertain. W hat is enjoined by [Vedic] injunction (codanacoditam) is
an authoritative means of knowledge (manam) because this is not of
men.232 (22)
Praka^a spoke:
Tell me plainly: by which means of knowledge among the six means of
knowledge [that you acknowledge]233 is it determined th at this [Vedic
revelation] is not of men (na paurusam)? (23)
If this [fact of the Veda’s being not of men] were perceived by direct
perception, then the person by whom it were perceived would be seen.
And [yet] such a person is not seen in this world, therefore this is not to be
known by means of direct perception (tena drstya na gamyate234). (24)
And since we perceive no special nature of the composition of
phonemes and so forth [in the Veda, as compared with the composition
of phonemes etc. in ordinary speech], its being an effect, which [is a fea^
ture that] belongs to the various kinds [of such composition], such as
words, sentences etc. (padavedcyadibhedagam), must necessarily be in­
ferred.235 (25)
As for that differentiating characteristic (yo vigesah) in (?) Vedic
revelation (¿ravananugah) that [results] from its division into arthavada
and the rest [of the categories of MTmamsaka exegesis], is that not also
232Dr. Kei K ataoka’s conjecture here is a diagnostic one: the wording of the orig­
inal cannot be known; but his conjecture conveys the sense that we expect. Human
utterances are not reliable (¿lokavarttika, codanasutra 144ab): sarvada capi puru$ah
pr&yenanrtavadinah.
233Praka6a appears to admit the authoritativeness of three pram an as: pratyaksEL,
an urnan a (see 2:9-11) and agama (see 3:56). Here he speaks of six, because these are
acknowledged by Bha^tas. He now deals with each in turn: pratyaksa 3:24, an uman a
3:25-34, upamana 3:35-36b, a rth a pa tti 3:36c-37b, abhava 3:37ab, agama 3:37cd.
ex cony
235Cf. Ramakan^ha’s often repeated (with slight variations) formula racana kartaram
na vyabhicarati (K ira n avrtti 1:12.7; M atangavrtti ad vidyapada l:30c-33b, p. 18;
M okfakarikavrtti ad 147c-148b). The formula is reminiscent of Parthasarathimiira’s
words in his exposition of SJokavarttika^ vedanityatadhikarana la b (vacananfcara-
sadh arm yat kart oh samanyasamplave): . ..k in ca, racanadhlna padanam vakyata-
p a ttih ; na ca racayitur abhave racana sam bhavati: a to ’vaJyam aArayanTyo vedanam
karta. And cf. P ram an avarttikasvavrtti ad 243, p. 123 (to which Dr. K ataoka (letter
of 19.x.2001) has drawn my attention): [Buddhist:] na catra laukikavaidikayoh sva-
bhavabhedam padyam ah ... [MTmamsaka:] nanu vedavedayos tattvalaksano ’sty eva
videsah.
210 Pasakhyatantra

found appearing elsewhere (bhinne)? (26)

Or [we might argue that] such a differentiating characteristic is found
in the mass of knowledge [that is the Veda, but only] for the reason that
eulogies are presented in it which have deities as their subject.236 (27)
And [you argue that] no creator of it is remembered to have existed,
[and that] therefore it is taught to be not of men. [We reply: in th at case]
it must undesirably follow that (prasajyate) such things as tanks and wells
would not be effects [since one does not remember their creators].237 (28)
But in this case (vafcra), do we not know238 the dying out of the family
of the creator of that [tank or well or the like] to be an evident [truth]
(bhasagah); because forgetting [the creators of] other things [is possible];
[but] it is impossible of [the creators of] knowledge or the like?239 (29)
Even though it is impossible [to forget a creator] for things that are
[in any case] beginningless (anadivastunam), such as [Vedic] injunctions
236The point, if this interpretation of the verse as a statem ent of the Siddhanta is
correct, would be that what distinguishes the Veda from other texts is simply its being
full of praises of deities, a distinguishing characteristic that is not enough to block
the inference of its being an effect. One could consider instead treating this verse as
a statem ent of a Mlmamsaka pGrvapakfa: ‘Or [you might say that] there is such a
differentiating characteristic in the mass of knowledge [that is the Veda], since there
is found in it eulogy of deities’. But this seems less plausible, because the transition
between 3:27 and 3:28ab would then be less sm ooth and both would be expressing
arguments of the pGrvapaksa even though only the objection of 3:28ab seems to be
answered in what follows.
237The example probably derives from the ¿abarabha?ya ad 1.1.5, where the topic is
the etem ality of the connection between word and meaning (F rauwallner 1968:42—
4): katham punar idam avagam yate ‘apauru§eya esa sam bandhah' iti? puru$asya
sam bandhur abhavat. katham sam bandha nasti? pratyaksasya pram anasySbhavat,
tatpurvakatvac cetare^am. nanu ciravptta tvat pratyak$asyavisayo bhaved idanln-
t an an am. na hi ciravrttah san na sm aryeta. na ca him avadadisu kGparSmSdivad
asmaranarp bhavitum arhati. puru$aviyogo hi tesu bhavati de£otsadena kulotsadena va.
na tu ¿abdarthavyavaharaviyogah purupanam asti. sya d etat: sam bandham atravyava-
harino nisprayojanam kartrsmaranam anadriyamanah pu r usa vism areyur iti. tan na;
ya di hi puru$ah k rtva sambandharp vyavaharayet, vyavaharakale ’vaiyam sm artavyo
bhavet. sam pratip attau hi kartrvyavahartror arthah siddhyati, na vipratipattau . na hi
vrddhi^abdena apaniner vyavaharatah adaicah pratTyeran, paninikrtim an an urn anya-
manasya v5. tath a makarena apihgaJasya na sarvagurus trikah pratTyeta, pihgalakrtim
ananumanyamanasya va.
238 ex conj. K ataoka. The constitution and interpretation of the text here are ex­
tremely tentative.
239In the ¿abarabhS^ya the examples of Panini and Pingala are adduced, for which
see fn. 237 on p. 210 above.
Chapter Three 211

(vidhyadTnam), it would follow (prapyate) that some part [at least] of the
statements [that make up the Veda] must have been authored by men
[because they contain historical references] (purusokto )mdo vacasam),
since [those parts] cannot be [explained as just] eulogy (astuteh).240 (30)
Or perhaps a statement [produced] in one man (narahtare) might be
unworldly (alaukikam) for another.241 [The Mlmamsaka might reply:] but
uncultivated men (asamskrtsMam) cannot have [authored] such a special
teaching [as the Veda]. (31)
[We reply:] and yet (ca) [although that may be so now], at another
time [long ago] such a restriction need not obviously have applied. Be­
cause of [the Veda’s] being distinguished by such features as having com­
position (racanadivi£istatvat) , it follows that it is an effect (karyatvam
upapadyate). (32)
For these statements [of the Veda] certainty [with respect to their
authoritativeness] (ni^cayah) is established (sthitah) in the same way as
it is for statements of smrfci-literature. On the other hand (va) you have
taught that these [statements of smrti] have authority in as much as they
have the Veda as their source. (33)
And everything that arises [including the Veda, since we have proved
th at it is an effect] must have a source, and so (tena) this teaching [that
is the Veda] is not to be understood by [the means of knowledge th at is]
inference (anumanatah) to be not of men (apaurusam). (34)
Nor would analogy, which depends on a cognition of similarity
(sadr^yapratyayanuga), be [applicable] there. If there is some quality
of something [in something else], then the means of knowledge that is
analogy can be applied. Therefore analogy would not be [applicable] to
statements of the Veda [if they are] such [as you conceive them to be]
(vedavakye tathavidhe). (35)
And if (va) you wish [to use] arthapatti, since language (¿abde) is
established (sthite) to be eternal, then let man be that which reveals it
(tadvyahjakah). [But] in that case [by this ‘revealing’] (tatha) this act of
240Note that the constitution and interpretation of this passage are extremely tenta­
tive. Praka^a’s point appears to be that of the Naiyayika: in the last pada he preempts
the Mlmamsaka’s response to the suggestion that the Veda has authored passages con­
taining historical references (namely the contention that such passages are arthavada)
by asserting (with no reason adduced, but presumably because he believes the historical
references to be undeniable) that one cannot class such passages as arthavada.
241 Once again the text and interpretation are not secure. For the usage narantare, cf.
3:46a below, and 14:99d and the annotation ad loc.
212 ParakhyatantrA

composition is performed [though passing under another name].242 (36)

The proof of this [existing eternally] cannot be achieved by [the means
of knowledge called] abhava, since He [the creator] exists (tasya bhavah)
by His own nature (svabhavatah).243 Nor can the eternality [of the Veda]
be known from ¿abda, because it is [part of] the same vakya (tuJyava/cya-
tab).244 (37)
P ratoda spoke:
True statements of Vedic injunction (tatbyam yac codanavakyam) that
teach such things as the Agnihotra245 are not non-authoritative in [any of
the] three ways [in which something may be non-authoritative]246 (tasya
. .. naprOmanyam tridha stbitam) since understanding arises [as a result
of them] (jhanasamutpattau).247 (38)
242I assume that identifying vyahjana with racana is the step in the argument that
is here intended, and that the awkwardly compressed syntax is authorial. Perhaps one
might instead translate: ‘And if you wish [to use] a rth a p a tti, even though language is
established to be eternal, you must allow that man is its ‘revealer’ [when he enunciates
phonemes], and that this ‘composition’ [of the phonemes into arrangements that we
know as texts] is accomplished in the same way [viz. by men].’ The structure of the
MTmamsakas’ a rth a pa tti would be: the Veda is eternal and unauthored since one cannot
account for its existence in any other way (anyatha anupapattya). P rakaia’s intention
is to suggest such another way in which its existence can be accounted for and thereby
demonstrate the inapplicability of arth apatti.
243 Or perhaps, since it is disturbing that the tat in tatsiddhih should have a different
referent from the tasya, ‘since it exists by its own nature’. A positive thing can be
proved by a positive means of knowledge only; only an absence can be proved by
abhava, which is the absence of other pram an as (cf. ¿lokavarttika abhavapariccheda
46). The dismissal here of abhava is of course inadequate. In fact the Mlmamsaka
might have argued for there not having been a purusa as creator by abhava.
244The suffix -tab is again treated as though it were -tvat (cf. paroksatah in 3:40d
below). The reason adduced for ¿abda not being applicable is the problem of circularity
(the Veda declaring itself to be eternal).
245These (which can of couse only be known through the Veda) are dharm a as ¿abara
defines it: . . . tena yah purusarp nihfreyasena sam yunakti, sa eva dharm a^abdenocyate.
na kevaJarp Joke, vede }p i ‘yajhena yajnam ayajanta devah tani dharm ani pratham any
asan’ iti yaja ttta b d a va cya m eva dharmam sam amananti. (F rauwallner 1968:20-1).
246These three are listed in ¿Jokavarttika, codanasutra 54ab: ap ram anya/p tridha
bhinnam mithyatvajrianasaip£ayaih. For a brief discussion of the significance of this
allusion to the ¿lokavarttika, see p. 1. P ratoda’s strategy here is that of ¿abara ad 1.1.2
(F rauwallner 1968:18, lines 3-4), where he acknowledges that a laukikam vacanam
can be true (avitatha) when it derives from p ra tya yita t puru$at or when it is indriyavi-
sayarn and not otherwise. Since dharm a is not something that one can know about from
any other source than scripture, any statement of men about it cannot be authoritative.
247Instead of taking the tasya as a correlative to yat, one might understand tathyam
Chapter Three 213

Since a human teaching rests upon the understanding of the person

who wishes to make something known (bodhakapratyayasritam), it does
not serve to make known [dharma] (abodhaya): such [human] sentences
(tadvakyam) cannot [both] be true and teach that dharma (taddharma-
codakam) [viz. the Agnihotra etc.].248 (39)
Prakaia spoke:
Among the three grounds for non-authoritativeness that you have named
(uddistah) above (pura249), is there not doubt (sandehah) because of
its object [svarga] (tadarthasya) being beyond the sphere of the senses
(paroksatah250)? (40)
[It is] just like the knowledge which is possible (yad bhavet) with
respect to fire (agnyarthe) [and] that has as its object the universal [fire,
i.e. fire in general] (samanyavisayam), or [like] the cognition of a possibility
(sambhavapratyayo va); it cannot here have universal application (afcra
nasau sarvatriko bhavet),251 (41)
Since there are exceptions [where it does not hold true] (vyabhicarat),
it is not an authoritative means of knowledge (pramanam no). [You might
raise the following objection:] Is it not the case that this [phenomenon of
exceptions] is so even of [things that are generally accepted as] auth o rity
tive means of knowledge (pramanesv api) ? But if [as you Mimamsakas
hold] it is of itself that something is an authoritative means of knowledge
to be the predicate of a sentence with an omitted correlative corresponding to yat:
‘Statements of Vedic injunction that teach such things as the Agnihotra are true; it be­
ing the case that understanding arises [because of them], they are not non-authoritative
in [any of the] three ways.’
248The second half-line might instead be interpreted as a statem ent about the Veda:
‘Statements of this [Veda] do not fail to produce cognition [about dharma]; they are
true and they enjoin dharm a.1 If this interpretation were accepted, then we might take
the first half-line as follows: ‘Because [it is only] human teaching [that] rests upon the
understanding of the person who wishes to make something kn ow n,... ’. But perhaps
it could also be read with what precedes it.
2490 n e would rather expect this not to refer to the immediately preceding question,
and yet Pratoda has not otherwise referred to this group of three. Perhaps, therefore,
we should understand ‘that you [Mlmarpsakas] have taught before’. The entire chapter
is curious in its implicit acknowledgement that MTmamsaka views predate the tantra,
so perhaps an explicit acknowledgement of MTmamsaka works (with the word pura) is
not impossible. Those who are very uncomfortable with pura might consider emending
either to ’dhuna or to punah, both of which are palaeographically close.
250I understand this to be a loose usage in the sense of parok$atvat.
M1Is the sense of this last phrase: ‘it is subject to exceptions (vyabhicart)1?
214 Parakhyatantra

(svata eva pramanatve),252 then that means of knowledge [should by itself

be the necessary and sufficient] cause [of correct knowledge].253 (42)
Then, for the same reason[?] (taddhetuna), [it would follow that]
the adducing of a logical ground would be pointless (hetupadana-
vaiyarthyam). [But] it is not just of itself alone th at [the means of knowl­
edge called] scripture (sabdasya) is possessed of its function of according
with [and thereby causing one to understand(?)]254 its meaning (vrttir
arthanugamini). (43)
If, on the other hand (va), you hold255 th at its function of according
with [and thereby causing one to understand(?)] its meaning [operates
in the same way] as [the same function] in a lamp, [then reflect that] in
that case too [the lamp functions in] dependence upon someone using it
(yojakapeksa): it is the same for language (tadvad eva padadika256). (44)
Something which causes to know (Jnapakam) does not of itself, de­
void of knowledge (jneLnavarjitam), have the power of causing knowledge
(jnapane ¿aktam). Therefore it cannot be said th at an authoritative
means of knowledge is of itself [authoritative]. It (tat) is not certain
beyond doubt (ani^citam). (45)
This teaching (vakyam etat), which does not change (nanyatha-
sthitam) when it is in another place (de^antaragatam) is proven,
t . . . f . 257 (46)
252See, e.g., ¿lokavarttika, codanasutra 47ab: svatah sarvapram ananam pram anyam
iti gam y at am.
253There could, in other words, be no possibility of vyabhicara.
254The awkwardness of this formulation reflects my difficulty with the Sanskrit: the
form is not causative, but the context in which the parallel expression (which is also
not causative in form) occurs in the next verse suggests to me that a causative sense is
required. I had accordingly first translated ‘its function of causing one to understand’,
assuming that this was a further instance of a simplex used with the sense of a causative
(cf. 6:21b and 6:61d), but such an interpretation would be semantically problematic
too: ‘understand’ appears not to be an attested sense of anu-gam.
256The use of m anyate as a passive is rare and perhaps suspect.
256It is not clear to me exactly how this should be interpreted: padadika could either
be taken to be agreeing with (an understood) vftfcih— ‘so too [the function] that belongs
to words and other such [features of language]’— or with apeksa —‘so too there is [a
dependency] that belongs to words and other such [features of language]’. In each case
the ‘that belongs to’ would have to be expressed by the -ka, and this is perhaps not
plausible. One should also consider the possibility suggested to me by Dr. ISAACSON
(letter of l.x.2001) that padadika is an error for pad ad ike: ‘so too in words and so
forth [viz. in language].’
257 ex conj. The point of the passage as a whole appears to be to emphasise that
Chapter Three 215

Otherwise it could not [be taught] in brief (sanksepat) or, on the other
hand, at length (punar vistarato ’pi va). And yet (kim tu) His teachers
(tadgurubhih), endowed with knowledge (prajnaih)} have established the
truth, [setting it forth] together with reasoning (yuktisamhitah) [in vari­
ous scriptures]. (47)
Thus whatever particular teaching of a [particular] sage (gurukta
ya vi^esoktih) there might be that [looks as though it] is contradictory
(parasparavirodhim) because of a division of sentences [within it] th at is
other [than what was intended(?)]—[that teaching in fact] relates to the
truths established by Him (tatsiddhavastuga). (48)
fin the same way an abbreviation of rites (kriyopasamharah) accom­
plishes its purpose (siddharthah). That [abbreviation] derives from the
[system of] rites [originally taught by &iva]. Just as [in Vedic religious
practice] the rituals taught by different branches of the Veda [are valid]
(¿akhantaroktakarmeva), so too [such an abbreviation of rites] in which
the sequence [of actions] is accompanied by [appropriate] mantras is es­
tablished [to be effective] (siddho ,nugakramah)f.258 (49)
And (api) since He has been said (yenoktah) by the statements of all
educated authoritative persons (sarvaSistaptavakyena) to be omniscient,
He understands the relation between the goal and the means of attaining
it, [and] He understands the union with the highest knowledge (ufcfcara-
jnanayogavifc).259 (50)
authoritative means of knowledge are authoritative because they satisfy conditions of
truth rather than, as for the MTmamsaka opponents, because whatever is authoritative
must of itself be autom atically authoritative without depending on anything outside
itself. In the next verse it appears that a connection is to be made with this fact (that
things are authoritative because they measure up to a reality outside themselves) and
the fact that &aiva scripture consists of many redactions by various sages of what 6iva
taught. It is possible that in the second half of this verse a transition was intended from
the subject of the Veda to ¿aiva scripture. Emendation of this half-verse, which, as
transmitted, is unmetrical, could perhaps be considered to tat siddham tantrarupan&ip
pram ananam ya th a sth ita m : ‘This is established [for Vedic revelation] in the same way
as it is established for the authorities that have the form of tantras.’ Or instead perhaps
tat siddham tantrarupanaip pram anam n&nyathasthiteh (where pram&naip would be
a genitive plural of prama): ‘This is proven for the authorities that are tanttas [too],
since they are established to be not [essentially] different.’
^ T h e syntax of this sentence is odd, but we have seen other instances of statem ents
involving comparisons that seem anacolouthic. The interpretation allowed in this text
of the syllable ga appears, as we have seen elsewhere (see introduction, p. lxxxi), to be
very wide.
259 Other interpretations of the last compound seem possible. The awkwardly placed
216 Parakhyatantra

He is the omniscient one in whom all distinctions have their rest.

f[Even] the distinction that is [apparently] without resting point [?] (yo
’navasthanah), since it moves [?] (yato ganta) it must come to rest
(viiramet)f. (51)
This [sort of] internal resting (so ’ntaravi£ramah) [can be] directly
perceived (drstah) in the flood of rivers [once entered] in the water of the
ocean.260 f The supreme Lord... f.261 (52)
T hat which is composed by Him (tatpranltam) [and] that which ex­
presses His meaning (tadarthasya vacakam) [are said to be] diva’s teaching
(¿ivabbasitam). This is to be understood from [their] agreement (sam-
vadafc) [with each other], for they cannot be devoid of a root source.262
(53)
T hat is certain with respect to what is not directly perceived
(adrstarfche), just as is the case with the moon, sun, planets and such.263
Having seen what is manifest in [this] world, we can infer it[s existence]
also when [that thing is] beyond the range of our senses (parokse ’pi). (54)
[That which establishes] the authority of direct perception and the
others [of the valid means of knowledge that are dependent on perception]
is [their] application (vyaparab) in the functioning of the world (lokasam-
stbitau); heaven (svargah) and liberation are not within their scope, since
those are beyond the range of the senses. (55)
His teaching is the one authority; it is that which overrides all [the
tu has not been translated because, whether primary or a secondary insertion, its only
purpose must be to avoid a hiatus.
260 ex conj. The interpretation is uncertain. The use of antara° with the sense of
ant&h is probably possible in this sort of literature. N ote that Ramakantha assumes
the reverse (anfcah with the sense of antara) in his interpretation of K irana 2:9.
261 Perhaps the text could be emended to tadvaj jnOnavteifto }pi vtirantah
parame^varah: ‘In the same way the supreme Lord too is endowed with [all] knowledge,
being rested in by [all knowledge].’
262 ex conj. N o doubt other reconscructions are possible. Moreover other interpreter
tions of this rather tentative reconstruction are possible, e.g.: ‘That which is composed
by Him and expresses His meaning [is said to be] diva’s teaching; this [i.e. that som e­
thing is ¡Siva’s teaching] is [to be] understood from [its] agreement [with other works
that are recognised to be ¿iva’s teaching]; [it is not improper to make such an inference]
since nothing can be devoid of a root source.’
263Perhaps what is alluded to here is that we know of the existence of the sun, moon
and other celestial bodies in spite of our not perceiving the sun at night and our not
perceiving the stars and the moon during the day. Once again the wording of the text
and the interpretation offered are quite uncertain.
Chapter Three 217

others].264 Therefore the teaching of the authoritative person [viz. 6iva]

is to be accepted wherever, with respect to whatever subject and however
it occurs. (56)
Therefore one must accept [the existence of] the lords who are
Rudranus (rudranunay&kah)265 on the authority of His teaching. By the
will of the Lord (fivarecchavaiat) seven crores [of mantras] became man­
ifest in [the reality level of pure] knowledge (Wdyayam). (57)
Seeing this terrible creation, overrun with troubles and pains (duhkha-
kle^air upadrutam)} they take counsel among themselves (sampradharya
mithah266), ftasminf and certain (?) [among them] (tathanyai ca), ready
to enter a Saiva body (pravestum sahkarlm tanum/ samudyatah) 267 full
264Or perhaps ‘His teaching is the one authority; it is that which determines all things
[seen and unseen]’. The close parallel to this that appears in the Pau?kara (7:63ab)
is unaccountably garbled in the Adyar edition (where it reads, nonsensically, ekarp
pram an am ekaip tadvakyaip 6reyonidbih sada). The form quoted (in the apparatus) is
that of the Chidambaram edition (which is also the form in which Jn&naprakaia quotes
it towards the beginning of his ¿ivagamadJmabatmyasangraha (IFP T. 372, p. 1194)).
The passage of the Pauskara in which this unit occurs is clearly related to that in which
it occurs in the Matanga: Paufkara 7:61cd, 62d and 63ab are the same, respectively,
as M atangavidyapada 3:18cd, 3:19b and 3:20ab. Once again (see introduction, p.liii)
the M atanga and the Paufkara display their common allegiance to the Paramedvara
division of scripture. It is conceivable that the Parakhya has drawn here on the original
PauskararParame^vara, in which a similar line probably occurred. It is even possible
that the passage of the original Pau?kara-Parame4vara is actually what is cited by
Umacigi6ahkara£astrin in his Brabmasutra^ankarTvftti (pp. 35-6), though it is possible
that the quotation is from the South Indian Paupkara:
pauskaraparame^vare ’pi
yatha sa ¿ankarenokta ta tb a p i 6rutir astika
pramanarp sutasam ap ta t am a eva mahedvarah
suprasannendriyagriimah sarvajnah sarvagocarah
pak§apatavinirm ukto yatharthagrabakah sada
avyayah paripurnad ca svatantrah paJupa^ahS
pram an am ekarp tadvakyarp tathyarp 6reyaskaraip sadaJti.

265This compound could of course be analysed variously. Compare M atangavidyb-

p a d a 7:3ab: rudranavo m ahabbaga mantranarp saptakopayab. Ramakanfrha, in his
commentary thereon, understands rudranavab to be in apposition to saptakopayab: ye
caite proktah, te na vidyedah ... api tu ta eta m ant ran am saptakofayafr. In our context
too it seems likely that it is the seven crores of mantras that are meant.
26eThis expression is paralleled (with parasparaip sam pradbarya) in M atan gavidya­
pada 7:14bc, for which see fn. 270 on p. 219 below.
267T hat this enjambement is intended here is suggested to me by MatangavidySp&da
7:9ab, for which see fn. 270 on p. 219 below.
218 Parakhyatantra

of longing, their minds fixed on the will to go to the supreme state (param
padam yiyasasiddhacetaskah), speak to him [viz. An ant a] with determi­
nate thought (savikalpah):26^ (58-9)
‘How can we go to that [supreme] state? Ananta is blocking us.’269
Then the magnanimous (mahatmana) Ananta, the overlord of the lords
of the mantras (vidye^anathena), in the position of his own office
(svadhikarapadasthena) himself thought (sankalpya manasa) [the follow­
ing]: (60c-61b)
‘Because of their duties (svadhikarat) how can these [vidyas] enter the
imperishable state (acyutam padam)?* (61cd)
The overlord of the lords of mantras divided off half [of them] for the
sake of maintenance [of the universe] (sthitihetutah).270 (62ab)
268One might suspect the conclusion of this verse to be intended as an echo of a famous
line, Sardhatridatik&lottara l:6c-7b (agopaiarigana bfiia mlecchah prakrtabhasinah/
antarjalagatah s a ttv a s te fpi nityam bruvanti tam); but probably the expression is
rather intended to convey that the mantras (referred to as feminine plural perhaps b e­
cause the unspoken subject is kotayah, or because they are vidyah) do not ‘speak’ with
conventional language but address Ananta with their thoughts. That it is Ananta whom
they address is clear from the parallel account in the M atanga quoted in foonote 270
on p. 219 below.
269ex conj. T he conjecture gacchamas is supported by M atangavidyapada 7:1 led
(quoted in foonote 270 below), which also speaks of Ananta blocking the mantras. One
might have expected vocatives, but that would render the text unmetrical.
270The number of mantras being seven crore is universal. It is also typical that
only half of this number are actually employed in the tasks of the impure universe.
Other tantras differ about what happens to the other half, and the account here is
unfortunately corrupt, so that it is not easy to determine what the Parakhya teaches.
According to Thttvasarigraha 32-5 and to M fgen dravidyapada 4:7-8 (quoted below in
fn. 277 on p. 220 below), half the mantras are involved in the initiation of beings in
the pure universe. Such initiation does not require an acarya as a locus (adhikarana).
They accomplish this immediately after creation and are then liberated. T he other half
are employed for the initiation and such of beings in the impure universe. They are
liberated once they have performed these tasks only at the end of a cycle of creation.
The account of the M atanga could perhaps be reconciled with this, but its treatment
of the subject is very different: according to M atan gavidyapada 7:6-14 as interpreted
by Ramakan(ha, the mantras see and become disenchanted with impure creation and
desire to become liberated (as here in the Parakhya and in Ramakantha’s M oksakarika-
vftti ad M oksakarika 88-9). Ananta, at ¿iva’s bidding holds them back from this, and
so they approach Ananta and ask why it is that he holds them back, since they have
performed the tasks which had up to then been given them. A nanta allows the purest
(dobhanah) to attain liberation after bearing office for just a day(?)— a detail that
Ramakantha’s commentary overlooks— but the remaining half he invests with offices
after they have first discussed among themselves who is suited to go where. Since
Chapter Three 219

Since (yasm at) the attainment of omniscience (jhanapraptih), which

is known as the attainm ent of self (atmalabhakhya), and which is its rev­
elation (tadvyaktih), [being that] in which there is the ‘arising’ of one’s
own [innate] qualities of sentience (svacaitanyagunodaya) , comes about
through initiation [which is in turn accomplished] by means of knowl­
edge (vidyadvarena)—as is also (ca) the attainment of the [eight super­
natural] accomplishments of making oneself tiny and so forth (animadi-
gunanam) by those who aim to attain that (tatsadhakatmanam)271—
this difficult portion (M atahgavidyapada 7:8-14 and commentary) is in some respects
parallel to what we have here, I quote it below:
tato ’dhikararp nirvartya svabhavenaiva tah kalah
pratisancaram apannas ta t tejah paramedvaram 8
prave$tum udyatah sadyah karanena m ahatm ana
varita viniyogartham anantena diveranat 9
ta ta s tah pra^fum arabdhah karanarp mantran&yakam
bhagavan yas tvayasm abhyam adhikaro ’tiduskarah 10
prSg dattah sa sam asto ’yarp samyah nirvartito ’dhuna
gacchamah svocitaip sthanajp kimartharp vinivSryase 11
ta to ’nan ten a tah p ro kta vidya vedyarthadayikah
bhavatyah svocitam sthanarp prayan tv ardhena dobhan&h 12
matprTtya viniyogartham dh&ryatam ekavasaram
tatah svacaravartinyo bhartur ajhanupeUikah 13
sth ita s t v ardhena sen a y a gatah distah parasparam
sam pradharya m ahavlrya bhartuh dasanatatparah.
ta ta s tSh m antrarupah kalah viraktah, sadyah taip praguktam idvarajhanurupam
a d h ik a ra rp svadaktyaiva n ir v a r ty a pra t is an carasyadh ikaram p ra tin ivrttya tm a n o
h e tu tv a t pratisancaram paramedvarabhyarthananuruparp praptah. ya ta s tatprasadaip
vina tasam api ca pararp m uktim pravestum asamarthyam iti. tas tathabhutah satyah
paramedvar£u:oditenanantedenadhikarartham eva dhftah.
tatas tabh/r ananteiah pr$tah ‘b h agavan , atyantakutsito ’p i a y a m a d h ik a r o ’sma-
bhih padacchedadivatvavyaktyatm akatvena s a m a s ta eva Idvaradi^tatvat krtah. a d -
h u n a mok^adhi^phanaprav^ttah. ta t k im a rth a rp vayarp v & ritS h ’ iti.
ta to ’nantedah pra tyu vaca— “bhavatlsu m adhyad yah prakrstataramaJaparipaka-
y u k ta tv a t d o b h a n a h tafi paramedvarajhayaiva mok$am yantu. ya s tu tadviparTta-
tv a d adhikarabhilasinyas ta mahapralayam ya v a t tisthantu” iti. “sarvabhutasukha-
prado hi patih. sa katham asmadadln anabhim ate vipaye prava rta ya ti” ity upa-
drutya, p a r a s p a r a m kasyah kutra ratir iti sam mantrya, yah sv a c S r a v a r tin y a h adhi-
karakamah, tah saptakotisam khyayah senSyah a r d h e n a sth it& h g a tS h distSh i t i
a to ’ny ardhena y a m ah avT rySh param uktibhajah, tah b h a rtu h dasanaparah m uktim
gatah iti.
271For this otiose use of atman at the ends of words, cf. the Aiatariga, in which it
is commonly employed (see p. liv). A translation such as ‘mantrarpractitioners’ (for
sadhaka) would leave the tat unaccounted for. But even with the flatter interprets-
220 Pasakhyatajitra

therefore (tena) mantras are known as (smrtah) ‘knowledges* (vidyah),

[because of their being] connected with the power th at is the meaning of
the verbal root [y/vid]272 (62c-64b)
The seven crores that have been spoken of [were spoken of] with the
intention of mentioning the principal among them: since the grace is
infinite and those on whom grace is to be bestowed are infinite, they
too are therefore taught to be infinite, having various designations273—
< a n d among th e se » they are of two kinds: vidyas and the others are
mantras274—since interaction would be impossible [with them] if they
were without designations. (64c-66b)
A means with these as instruments (tatsadhanopayah) has been cre­
ated by the omniscient [Lord] for the sake of the goal (arthahetutah).275
The goal is called nirvana in this [system] (asmin); it is established
(sthitah) to have the cessation [of bondage] as the way to achieve it
(nivrttiprakramah).276 (66c-67b)
That half [of the mantras],277 having accomplished its duties, turns
tion that has been accepted, it seems probable that the text is alluding here to the
fundamental &aiva dichotomy between mok?a, which is the goal of the mumuk?u} and
bh o ga /sid dh i, which is the intermediate goal (before attaining full liberation) of the
power-seeking s&dhaka or bubhuksu.
272Cf. Matangavidyapada 7:36c (which is in fact giving a nirvacana of vidya in the
sense of the tattva of ¿uddhavidyS): vidyS vedanaAflatvat. Ramakantha’s Matariga-
vftti thereon reads: vidanti an ay a mantrah sarvam arthajatam, m Syatm ikayeva maya-
garbh&dbikSiina iti vidytL Here we might expand the nirvacana thus: vidanti tabhir
jnAnaip sadhakS iti vidyah.
273 ex conj. The transmitted trividha0 is not interpretable to me because I see no three
groups. The weak vividha0 could have given rise to such a corruption. It is possible, of
course, that more is missing from the text, or that some other undetected corruption
makes interpretation of what is transmitted difficult.
274It is not here made explicit here what the distinction is between these. Sometimes
both terms appear to be used generically, but where the two terms are distinguished as
sub-groups among ‘mantras*, it is possible that the difference is only one of gender, the
mantras being the ones with masculine names and the vidyas being ones with feminine
names. It is probable that this is how the terms are used in M atangavidyapada 7, e.g.
in verse 30.
275Others might prefer to assume sadhanopaya to be a fixed compound meaning
‘means to attainment* and to interpret this half-line to mean: ‘Therefore (tat), for the
sake of the goal, the omniscient Lord has created a means of attainm ent.’
27®Perhaps prakram a should be interpreted differently.
277 ex conj. It is a guess that half of the mantras are again being referred to here.
Cf. M fgendravidyapada 4:7—8: prayoktrdehasapek$arp tad ardham akhiJe *dhvani/
JqivadhikSram sth itya n te 6lvam viAati seAvaram/ vinadhikaranenanyat pradhSnavikrter
Chapter Three 221

aside from duties (adhikaraparanmukham) and; «^becoming278» equal

to 3iva, it is spoken of as [being] in the body of ¡Sankara.279 His body
is of the form of [powers of] knowledge and action (drkkriysurupa); that
[half] has that nature (fcatsvarupena tat sthitam). (67c-68)
They shine having that nature (tatsvarupasthitam bhafci) [having]
come down [into impure creation] after having, as it were, ‘taken coun­
sel’.280 Their ‘taking counsel’ (sampradharanam) must take place (sthi­
tam) in the path of matter (prakrter vartmani). (69)
And these vidyas that are given responsibility (adhiropitah) for the
cutting of bonds are not of matter (priLkrtah). fThe purpose for which
a body is consituted [for them] is the same as that [for which] a body is
taken by the Lordf 281 (70)
Therefore it is figuratively that this ‘taking counsel’ (sam-
pradharanam) of the soul(?)282 is spoken of. (71ab)
Having seen creation, which is made up of troubles, they all, it seems
(kiia), become disenchanted (vfraictah).283(71cd)
This has been expounded in this [tantra] for the sake of encourag­
ing dispassion in souls (pumviragapravrttyartham). They are employed
adh ah / krtvadhikaram Tfestam apaiti svadhvasamhftau.
278 ex conj. A c h a r y a .
279 ex conj. I suppose the text to be alluding back to the expression iHhkarTm tanum
prave$tum (used in 3:58d) and to be explaining that it is a figurative expression for
supreme liberation.
280There is an aiia hiatus if this is intended. The term sam pradharya occurred above
in 3:58 and in M atan gavidyapada 7:14c (for which see fn. 270 on p. 219 above), and
sam pradharanam is expanded upon further in this verse and in 3:71, but I am not
certain that I have correctly understood the metaphor. W hat seems certainly intended
is that literal sampradharana is impossible because the faculties of thought and speech
as we understand them belong to the lower reaches of the universe. The second half
of this verse seems to tell us that the mantras must be in the lower universe for this
activity, and the following verse explains that the faculties which they employ for it
are not those of physical bodies.
281 If this is the sense, this verse makes the point that they do not have bodies produced
by karmanf m aya and so forth, but a kind of subtle-matter body that they take on at
will for fulfilling their tasks. It does not have material (prakrfca) faculties of sense and
action.
But perhaps artham is once again an error for ardham and the purport Is quite
different.
282Should be perhaps emend to atmanam and assume that this refers to the mantra-
80Uls?
283This disenchantment of the mantras upon their first contact with impure creation
is spoken of also in M atangavidyapada 7:6-7.
222 Parakhyatantra

as office-bearers (niynkta284 adhikaritve) by means of the relation be­

tween that which expresses and that which is expressed (vacyavacaka-
yogatah)285 (72)
Now mantras have been taught. They are numberless. They came
forth from the body of &iva. They express no other meaning [than
Siva?].286 (73)
I^ANA was revealed (vyaktah) from the head (kat), VAKTRA [viz.
TATPURUSA] from the face, GHORA from the heart, GUHA [viz. VAMA-
DEVA] from the penis (dhvajat)287 a j a [viz. s a d y o j a t a ] from the two
feet. SARVATMAN again from the heart, SU^IVA from the head, j v a l i n T
arose from the top-knot ( culikodbhava ), p i n g ALA from all the limbs,
284 ex conj. It is possible however that the transmitted n iyu ktam is intended to agree
with ardham.
285Presumably what is meant is that mantras function in their offices by means of the
same relation that connects word and meaning.
288It is possible that what is intended is that this particular group of centred mantras
that is enumerated in the following verses express &iva.
287I assume that this is intended in this way; Dr. ISAACSON (letter of 5.x.2001) has
pointed out to me that dhvajagre is so used in the Buddhist K alacakratantra (5:57c)
and supported by the gloss lingamukhe in the Vim alaprabha on this verse. As for the
correlations, they eire the same, except for that of SADYOJATA, with those of Parakhya
2:84-5.
Chapter Three 223

GHORASTRA was born from the right hand.288 (74-5)

From the two shoulders (bâhuérngadvayât) [came] TsÀ;289 the oth-
288After the five brahmamantras, these are the names of the ¿ivarigamantras. In
the paddhati literature we do not encounter these names, but instead HRDAYA, élRAS,
¿IKHÂ, k a v a c a , and ASTRA, and, of course, synonyms of these. The Parakhya’s names
are however shared by the Svâyambhuvasütrasahgraha (7:19-22) and by the M atanga
(kriyâpâda l:63c-64b), in which they are explicitly identified with the more usual names
( vidyâpâda 7:27-28b):
s a r v â t m à hrdayam mukhyam suéivâkhyam ¿¡rah prabhoh
jvâlinTti éikhâ jh eyâ kavacam pihgalam mahat
éi vas tram c a m ahâdïptam agnijvâlâkulam param
The name a g h o r à s t r a does not appear in this account of the M atanga, but it does
in Svâyam bhuvasütrasahgraha 7:22a. Both in this passage of the Parâkhya and in
the above quoted passage of the M atanga NETRA is omitted. It is omitted also in the
MâJinTvijayottara (3:61-5) and appears to be omitted again (corruption in the text
means that this cannot be determined with certainty) when the ahga mantras are
again listed in Parâkhya 6:32-3. It is included, however, when the mantras are raised
in chapter 7 of the SvayambhuvasOtrasa/igraha, but it is then referred to as n e t r a
and given no special name (7:3 and 23). In the Sârdhatriéatikâlottara it is not an
independent mantra, but the anusvâra that is placed at the top of the other mantras
(l:10ab): anusvâro bhaven netram sarvesâm copari sthitah.
Some of the names given here by the Parâkhya are names that are given elsewhere
to another group of angamantras called the vidyângamantras. Thus, as B r u n n e r ex­
plains (1986:118), SARVÀTMAN, BRAHMA&RAS, JVÀLINl, PINGALA, and PÂéUPATÂSTRA
appear as the vidyângam antras of Bhairava in Svacchanda l:60c-65b, and these are
distinct from the angamantras of the niskala deity given in Svacchanda 1:71. But,
as we have observed above, the Paràkhya’s names are given to the éivâhgamantras
in Svâyam bhuvasütrasahgraha 7 and in M atahgavidyâpâda 7:27-28b. The names of
the vidyângam antras in M atahgavidyâpâda 7:16c-18 (and kriyâpâda 1:11 l e —114) are
instead VIDYÀDHIPA, BRAHMA&RAS, RUDRÂNÎ, PURUSTUTA, and PÂSUPATÂSTRA.
M oreover s o m e t a n tr a s , a s B r u n n e r o b se r v e s (1986:120-1) d o n o t tea ch a g ro u p o f
vidyângam antras s e p a r a t e from t h e éivâhgamantras (e.g. t h e K iran a and t h e Sârdha-
triéatikâlottara), a n d t h e Parâkhya a p p e a r s t o b e lo n g t o t h is catego ry.
The history of the development of these mantras and their terminology would be dif­
ficult to disentangle: as BRUNNER observes (1986:121): ‘Tel ouvrage, qui semblait avoir
soigneusement distingué les deux groupes, les confond ensuite, comme s ’il oubliait ses
résolutions. Bref, la confusion est totale et semble même, à première vue, désespérée.’
It is perhaps just worth remarking that among the Saiddhàntika sources that B r u n n e r
consults for her discussion of the topic (listed 1998:117, fn. 101), only one, the M atanga,
belongs to the corpus of tantras known to the tenth-century Kashmirian exegetes. This
is not to say that the distinction is unknown in early Siddhantatantras other than the
M atahga} for the Svâyam bhuvasütrasahgraha clearly distinguishes the two groups (e.g.
14:18-21 and 16:24), though it seems only to teach the formation of one, namely the
éivâhgamantras (in chapter 7).
289I am not certain which mantra is here referred to. Assuming that the name is not
224 Parakhyatantra

ers290 were generated forth from [His] hairs. Thus these arose from the
corrupt, all that is clear is that a female mantra is intended. Possible candidates are
a GÁYATRÍ, who is raised before n e t r a and after the other ah gas in Sváyam bhuva-
sutrasangraha 7:22, or perhaps the eighty-one-syllabled VYOMAVYÁPIN, who, though
usually masculine, is feminine in M ataňgavidyápáda 7:31-34b, a passage that follows
closely upon the above quoted list of á/váňgamantras. Most likely, perhaps, is that
it refers to the GÁYATRÍ om tarn mahešáya vidmahe vágvišuddháya dhTmahe taip nah
áívah pracodayát. (Thus, as S a n d e r s o n (*1994) observes, N išvása guhyasQtra [15:232]
f. 109v, line 4, except that we there find no (an instance of frozen sandhi) for nah.)
S a n d e r s o n (*1994) observes that ‘[a]n inner circuit comprising at least the Brahmas
and the Šiva-auxiliaries is taught in all the Siddhántas but one.’ The exception is the
D višatikáJottaray which, at the beginning of its fourth chapter, teaches ‘a mandala
populated only by Šiva (the mil/amantrah) and five of the Šiva-auxiliaries’. [The one
om itted is n e t r a .] S a n d e r s o n goes on to observe that the g a y a t r I is included in the
inner circuit of the Sváyambhuvasutrasaňgraha (14:21), the Nišvása můlasútra (2:3bcd
[f. 19v, line 2]: navátmánam ta to 'p a ri/ pam cabrahm asam áyuktam sáňgaip gáyatri-
sarnyutarp) and the Sarvajňánottara (Nepalese MS f. 7r). In the case of the Sarva­
jň á n ottara, the first á varan a actually contains four ah gam an tras (excluding NETRA
and ASTRA) placed in the cardinal directions, and a second ávarana is formed with
ASTRA in the cardinal directions and GAYATRl in the intermediate ones:

ágneyyam hrdayam nya<^sya^> JŠányán tu širo nyaset

n air r ty am tu šikhán dadyád váyavyám kavacam nyaset
astram dišásu sarvásu dvitTyávarane sth itam
pQrvád árabhya mantrajňo g á ya tn m vidišásu tu.
• kavacam ] em.; kavace MS • mantrajňo gáyatrím ] em.; mantrajňah gáyatrl
MS
290Which are these ‘others’? It is conceivable that the vidyáňgam antras are intended:
Ramakanjha observes in his M atan gavrtti ad v/dyapada 7:16c-19b that though the
M atanga regards these as part of the throne, other tantras say that they too make up
part of Šiva’s body: . . . sam hitántaresu tu éivaňgabrahm avad vidyáňgánám api šiva-
tanutvam uktam . Otherwise the text is referring to other circuits (avarana) of the yaga,
which vary somewhat in different Siddhántas. Those of the Som aáam bhupaddhati are
tabulated by B r u n n e r 1963, Appendice VIII. S a n d e r s o n (*1994) points out that
the S ardhatrišatikáJottara (7:6c-10b) has the Lokapálas and their weapons as its outer
circuits; the N išvasa múiasútra (2:9-10, f. 19u) and the M atanga (kriyapáda 5:50-71
and 3:83c-91) have the Vidyesvaras, the Lokapálas, and their weapons; the K irana
(25:7-12 and 27:5c-6b) and the B rh atkalottara (13:102c-103) have the Vidyeávaras,
the Ganeávaras, the Lokapálas, and their weapons; and the M rgendra (kriyapáda 3:20-
26b) and the Sarvajňánottara (f. 7r- 7 v) have the same without the weapons of the
Lokapálas. (In the case of the Sarvajňánottara the Vidyeávaras, Ganeávaras, Lokapálas
form the third, fourth and fifth ávaranas respectively.)
SANDERSON (*1994) further observes that additional outer circuits are found in the
Šaivism of the Kashmirian manuals, to substantiate which he quotes from Taksaka-
varta’s NityádissLÚgrahábhidhánapaddhati (f. 63), which in turn cites the authority of
a NandIŠvarávatára-Nihšvása in 9000 verses.
Chapter Three 225

body of 3iva. [His] body is characterised by their power (tacchakti-

Jaksanah). (76)
W hat is called his mantric body (yad angam khyapyate m ant ram) is
the power of the supreme Lord (sa ¿aktih parame£varf). This power of
His is accepted to be [His] body (arigasammata) because it performs His
tasks (tatkaryakarfcrtvat). (77)
Thus the mantras (vidyah) are said figuratively (bhakfciyogatah) to
have ‘arisen’ (samutpannah) . Where they have office that is called the
vidyatattva. Their scope is knowledge (vivekavisayah)—no others [are
such] (nanyah)—they are pure; they reside in the pure path.291 (78)
Thus the coming into being of the collection of mantras capable of
granting all rewards (sakalaphalarho mantracakrapracarah) ,292 as well as
the particular place from which they come forth, called ‘pure knowledge’
(¿uddhavidyabhidhanam), has been taught in this [tantra], [that is to say
the place from] where these shakings of the matrix [that is maya] (fce
yonikamptih) [come forth] produced by the pure instruments [that are the
mantras].293 (79)
T h u s th e third chapter, ex p ou n d in g th e top ic of v id y a , in th e great ta n tra
called th e Suprem e.

291 ex conj. This last line as I have emended it is not convincing to me. Instead of
nanyah (for the transmitted nanya), perhaps nana or vidyah would be better. The
passage is comparable to M atahgavidyapada 7:3c—4b:
viveko y a t su^uddhanam mantranam sarvatomukhah
vivekat tatsva rvp en a vid ya ta ttva m atah sm rtam
Ramakantha’s commentary thereon is as follows: y a d yas m at t asm in vid y a ta ttv e
sthitanam m a n tr a n a m v iv e k a h sa rv a to m u k h a h sarvajhatvam bhavati. ¿ u d d h a n a m
iti nivrtta^uddhlnam . a ta i ca samaJanain vijnanakevalinam (thus Poona MS, f. 135r;
samaianam vijhanam vijnanakevalinam B h a t t ) safcam mantranam apy adhikara iti sid-
dham. a to v i v e k a t sam anad dhetoh ten a mantrasvarupena saha ta d v i d y a t a t t v a m
ucyate. tattvad lksayam mantraih saha eta t tattva m ¿odhyam ity arthah.
292Of course sakalaphaiarhah agrees in gender and number with °pracarah, but I
assume that it is intended to qualify mantracaicra.
293This last pada may well not be interpreted properly. One rather expects the con­
cluding verse to refer forward to the topic about to be treated in the following chapter,
so perhaps we might understand instead: ‘[there now follows an account of] where
these shakings of the matrix that are produced by the pure instruments [that are the
mantras take place]’.
 PARAKHYATANTRA CHAPTER IV

Prakaia spoke:
Maya is subtle, stable, without form, all-pervading, the locus of sentient
beings,294 shakeable by parts of the Lord’s power (isaiakfcikaJaksobhya),
[and] with a range from kala [down to] earth (kaladiksitigocaxa) .295 (1)
This tattva is called ‘the thicket’ (gahanam); [it is] large (mahafc), the
locus of various Rudras, the support of various worlds and studded with
all [manner of] powers (khacitam sarva^aktibhih). (2)
Pratoda spoke:
This tattva of Maya is taught, we are told (kiia), to be be the cause
of kala and the rest [of the tattvas of the impure universe]. [But] this
is not a cause, nor an effect, since we cannot perceive [its] true nature
(svarupanupalabdbitab). (3)
Prakasa spoke:
Indeed the impossibility [of a given thing’s existence] need not [be con­
cluded] from the fact of that thing not being perceived. When something
is [extremely] distant, [extremely] close,296 when the senses fail, when
294Note that cefcana^raya, though not a bahuvrlhi, is made a feminine adjective agree­
ing with maya. I have rejected the possibility of emending to cefcanairayah, making
it, as we would expect in standard Sanskrit, a masculine noun in apposition to maya,
because this anomalous usage appears to be a feature of the style of the Parakhya: see
introduction, p. lxxxii.
295This string of epithets, in rather less detail than those of 1:15 and 2:1, sets the
agenda for discussion in the chapter: maya is subtle (4-7); she is required to be the
stable cause of the elements (8-16); she is formless and all-pervading (17-19); she is the
resort of sentient beings (20-1 and 156-7) ; she has to be shaken by the Lord (22-4); the
emanation and the character of her evolutes from kala down to earth are the subject
of the remainder of the chapter.
296I assume that these conditions that prevent perception are intended to be those of
the Sankhyas enumerated in Sankhyakarika 7:
atidu rat samTpyad indriyaghatan m an o’navasthanat
sauksm yad vyavadhanad abhibhavat samanabhibarac ca
T he Parakhya'a list, however, has only seven elements, instead of eight. I am assum­
ing that mano'navasfchanat is omitted, and that the ParOkhya’s atirohane is intended
228 Parakhyatantra

there is something in between [the thing and the sense organ], when
the object is overpowered [by something else] (atirohane), when [the ob­
ject is enveloped as part of] a conglomeration, when [the object is] ex­
tremely subtle, then there is no perception of the object (naivârthasyopa-
lam bhanam )297 Since that tattva is extremely subtle,298 it is therefore
not perceived. (4-5)
And what is extremely subtle can be known through what it does
(kriyagamyam); by our perceiving [less] subtle effects (suksmakaryopa-
labdhitah)299 we infer from [this] fact, in accordance with probabil­
ity (yathâsambbavato ’rthatah), that there must be a material cause
(upâdânam) of that [body of effects]. (6)
It has been established before by scripture, therefore this [tattva of
maya\ is taught to be proven to be thus. Nevertheless, if reasoning is to
be given (yadi sa vâcyâ yuktih), it will still (kim tu) be based upon that
[scripture] (tadâéraya).300 (7)
to correspond to abhibhavât (which Vâcaspatimtéra illustrates ad loc. with the fol­
lowing example: yathàhani saurïbh/r bbàbhir abbibhütarp grabanaksatram andalam na
paéyati) and the Parâkbya's s am âh are is intended to correspond to sam ânâbbihârât
(which Vacaspatimtéra illustrates ad loc. with this example: y a th â toyadavim uktân
udabindûn jalâéaye na paéyati).
It is possible that aksabhange is intended to cover both what the Sânkhyakârikâ
refers to with indriyaghâtât as well as what it refers to with m a n o ’navastbânât. It seems
that the interpretation of this last term is in any case not uniform. Vàcaspatimtéra,
whose examples of these factors do not otherwise contradict those of the YuktidTpikâ,
illustrates it thus: ya th â kâm âdyupaplutam anâh sphïtâlokam adhyavartinam indriyar
sannikrstam ap y artham apadyati (if we accept S r i n i v a s a n ’s text, in which he allows
the main verb to be prefaced by a privative a, for which see S r j n i v a s a n 1967:42).
In the YuktidTpika, however, which gives only one-word illustrations of the kinds of
objects that can exist and not be perceived as a result of the various factors listed,
we read: tatrâtidü rât ta vat tadyath â proddïnasya éakuneh; a tisâm ïpyâd ahjanapra-
bhftTnâm; indriyaghâtâc chabdâdïnâm; m an o’navasthânâc ch akatâdîn âm ... Whereas
for Vàcaspatimiéra it is emotion that clouds the mind, the idea here might be that
fast-moving things, such as chariots, can be unseen because the mind cannot focus on
them.
297 ex conj. In the transmitted text there is one negation too many.
298 ex conj.
299If we retained the transmitted text of 6b, perhaps the first half of the verse could
be interpreted as follows: ‘Extremely subtle things are inferred from their actions; [less]
subtle things from perceiving their effects.’ But could this make sense?
300If this is really the intended rhetorical structure, then the particles are misleading.
Perhaps I have misunderstood the text here, and perhaps it is corrupt. Cf. the odd use
of kirp tu in 4:113.
Chapter Four 229

First of all (tavafc) there are the gross elements; their causes are the
subtle elements (mafcras taddhetutam gatah); ahankara is the cause of
those and of the senses, as effects.301 (8)
Its cause is the intellect (buddhih), [and of that the cause is] the mind
(man ah), [and of that the cause is the tattva] of the gun as. Of that
[the cause is] unmanifest [secondary matter] (avyaJctam), and of th at [the
cause is the tattva of] limited power to act (kala). Of that [limited power
to act] are born raga and limited knowledge (ragavidye dve). Limited
power to act and time (kalakalau) are born [directly] from the matrix
[viz. maya].302 (9)
[All] this is taught to be a body of gross effects (efcat karyam mahat
proktam), each with a further cause beyond it (uttarottarakaranam). It
is established that this maya, which is the [ultimate] material of this, can
be inferred [from it].303 (10)
A creator cannot create without a material cause, since in every cre­
ation (srstau srstau ca) a truly existing effect (satkaiyam)304 has a cause
(sakaranam). Therefore a material cause is required. (11)
If that [material cause] were not enduring (sthiram305), then from
what could these effects arise? Seeing where, for whom and how these
bodies [of ours] are accomplished, we establish that there must be (sthi-
3011 am assuming that karyatah is used as though it were equivalent to kOryatvena:
see introduction, p. lxxxii.
302Observe that niyati is not mentioned here even though it is counted as a tattva
later in the text (5:152a), just as it appears not to be mentioned in Svayam bhuvasutra-
saiigraha 2:9a (t asm at kalakale) even though it occurs later in that text (Svayam bhuva-
sdtrasahgraha 4:27). In his Svayambhuvavftti ad 2:9 Sadyojyotis accordingly interprets
kalakale to mean kala, kala, and niyati: kala ca kala cety eka^esah. kalaJ ca kala ca kala­
kale. tatraikah kaladabdo niyatim abhidhatte, dvitTyas tu kalam eva. katham kaletfabdo
niyatim abh idh atte? yatah sapi kalayati prerayatTti niyatih, karmaphalabhojakatvena.
It is conceivable that the same is intended here and that we should interpret, ‘Time
and the [two] factors that impel [viz. kala and niyati] are born from m aya.’ Even if one
takes the view that Sadyojyotis’s interpretation is a sophistic distortion, it is evident
that it was later accepted as unproblematic: note that Ramakanfha, when he quotes
Svayambhuvasutrasarigraha 2:9a in his K iran avrtti ad 4:22c-23 evidently presupposes
Sadyojyotis’s interpretation without mentioning that he does so.
303 ex conj.
304This does not appear here to allude to the position that an effect preexists in its
cause (a position which the text does accept, for see 1:66-7), but is instead, I think,
merely intended to exclude the illusory ‘effects’ which some models of creation of the
universe might allow.
305It is of course possible that this is an error for sthitam.
230 Parakhyatan tra

tam) an appropriate material cause (tathadanakaranam karanam)306 for

that person there. Impelled by the Lord by means of [His] power, it
generates its effects. (12-13)
Now (tu) its effects are subtle, beginning with limited power to act
(kaladikam), [and] gross, ending with earth (dharantakam). [This body of
effects] is inferred (anumTyate) to be connected, in accordance with [the
retributive force of each individual’s] own past actions (svakarmatah), in
this body. (14)
And the effect is dependent on its cause (karanayattam) , and that
cause is called maya. Since it ‘creates’ (mati) all effects, it is called the
tattva of maya.307 (15)
This too is well established in scripture; and scripture is taught by
Siva. He is the creator, proven to be beginningless; maya is the material
cause. (16)
This cause has to be all-pervading; it rests pervading [its] effects, even
though it is formless, because of its power (tadvlryat). It is bodiless [and
none the less can produce effects], like the tattva of time.308 (17)
306I assume that the omission of the characteristic prefix upa- here does not change the
meaning, and that adanakaranarn k as an am is a pleonasm. Cf. the similar pleonasm
karanam sahakaranam in the verse and a half quoted with the label anyatra in the
¿ataratnollekhinTad verse 15 (cited in fn. 128 on p. 175 above).
307One could conceivably also interpret ‘since all effects are contained [in it ] .. . 5 This
is how Narayanakantha uses m ati when he gives a nirvacana of m aya introducing his
quotation of Parakhya 4:19 (for which see apparatus): maty asyam daktyatm ana pra-
laye sarvam jag at srstau vyaktim yatTti maya, yathoktam dnm atsaurabheye. . . (Deva-
kottai edition p. 67). The Parakhya verse that he quotes does not obviously give the
etymology that Narayanakantha makes, and it would be rather forced to read it in.
Narayanakantha has to find an etymology of maya because he is glossing a verse of
the Mrgendra ( vidyapada 2:7) in which the four bonds (maia, rodhadakti, karman, and
maya) are listed with names that are supposed to express their natures:
pravrtTdabale karma m ayakaryam caturvidham
padajalam samasena dharm a namnaiva klrtitah.
The nirvacana that Narayanakantha gives is to be found elsewhere too, for cf. the
following verse quoted in pariccheda 4 of the ¿ai vagam apari bh as am ahjarT, p. 87:
m a ti ya tra ja g a t suptau srstva va y a ti sa tatah
m aya tena sam akhyata ta ttvam uktarii guruttam aih.
But in our verse no word expresses that the karaka relation is one of adhikarana, no
connection is suggested between the syllable y a and the verb ya ti, and the context
emphasises rather m aya’s creative role: it is unlikely, therefore, that the nirvacana
given by Narayanakantha is here intended.
308This is a stock example of a bodiless entity that is responsible for effects. Cf.,
Chapter Four 231

It is the locus of all effects, just as the sky (suravartmavat) [is the
locus] of the planets. At the time of a great resorption [of the universe]
(mahaksaye) its effects exist merged in it (talHnani) as potentials (¿akti-
rupani). They become manifest with their own forms at its creation by
His will.309 And the arising of effects [takes place] everywhere because of
the all pervading cause that is &iva.310 (18-19)
Since in a great resorption [of the universe] (mahaksaye) there is
no other lower tattva than that [of maya], those bound souls who are
merged in mayatattva are called akaia, ‘devoid of kaia\ They are sub­
ject to the bond of innate impurity (malinah), their bodies are dissolved
(murcchitakarah), they are without power to act (niskriyah), they are
pralayakalas.311 (20)
Now they remain exactly until their ripeness for a body [comes about]
for example, Kirana 3:10. But it is conceivable that the intended sense is rather:
‘. .. though it is form less... like the bodiless entity tim e’.
309Note that this final pada is absent in the KSTS edition of Narayanakantha’s
M rgendravrtti, where 18c-19a are quoted ad 2:7, p. 58, with the attribution ya tho ktam
6rTmatsaurabheye; but a version of the pada appears at this point in the Devakottai
edition of the same text: svakaryena kaJadina. When the same unit of text is quoted
in the Sarvadar^anasangraha, in a part of the text which is unmistakably cribbed from
the same passage of the M rgendravrtti, this pada has been corrupted to sa karyena
kaJadina. The evidence of the Sarvadar£anasangraha is nonetheless useful, because it
suggests that Narayanakantha’s text did include the pada and that he probably read
svakaryena kaJadina. The same idea is similarly expressed in M rgendravidyapada 9:13:
tadadharani karyani s'aktirupani sam hrtau / vivrtau vyaktirupani vyapriyan te ’rtha-
siddhaye.
3I0It may seem odd that the ablative is used of what is not a material ( upadana) cause
but an instigating (n/mitta) cause; but cf. Kirana l:16ab: tasya^uddhasya sambandharp
sam ayati ¿/vat kala. It is, however, also conceivable that ¿/vat is intended to qualify
[maya-]karanat as ‘auspicious’; but it is more usual to see m aya described as aiiva (e.g.
Svayambhuvasutrasahgraha 2:8b, M rgendravidyapada 9:2a), or to see the attribute so
placed that sandhi makes it impossible to judge whether s/va or ai/va is intended, e.g.
South Indian Pauskara 3:2b and MalinTvijayottara 1:26c, for a discussion of which see
S a n d e r s o n 1992:300ff.
311I have suggested (GOODALL 2001a:331) that this may be the first surviving usage
of the term in a Saiddhantika tantra; but see pp.xliii and liii. (My eye skipped over
this half line when I first copied the text, which is why this instance of the term was
not taken into consideration in the discussion of its usage in GOODALL 1998:184-5, fn.
71.)
232 Parakhyatantra

(yavat tatpakvata tanoh).312 The souls, [still] subtle,313 drawn by this314

become turned towards experience (bhogayabhimukhtih sthitah). (21)
The Lord, using His powers (sva&Jcfcitah),315 shakes316 her for the
sake of [generating] bodies for them. Her becoming turned towards [the
production of her] effects is [her] ‘shaking’, [which is brought about] by
[the Lord’s] shaking (ksobhena). (22)
Once it is shaken, those souls are cast into this [samsara in different
places] according to [the retributive force of] their past actions. [We
speak figuratively of] their ‘being cast’ (tesam ksepah) because they are
placed in bodies (anganiksepat)317 for the sake of revealing their power
of consciousness (caitanyavyaktihetutah). (23)
Cast into worlds where they can experience [the fruits of their past
actions], they experience their own rewards (svabhogan anubhunjate).
The Lord first causes to evolve kaia, which is the [primary] means for
enabling their experience.318 Then that [kaJa], being by the will of
6iva then engaged (ayukta) in the creation of that [means to experi­
ence] (tatsrstau) for [souls], who lack the means [to create it for them­
selves] (vinimittanam), effects a slight (kincit) opening up of the power of
knowledge for those [souls] whose consciousness is enveloped by impurity
(ajnanavrtacetasam) ,319 (24-5)
312Of course the wording might allow the reverse: ‘until [their] body becomes ready for
them ’; but it seems more likely that the souls should be said to ripen rather than their
bodies, since the bodies do not yet exist. Since there is no verb in the second quarter,
some might prefer to emend to an accusative (tatpakvatam) governed by yavat.
3l3Perhaps what is meant by this is that they still have no gross body.
314 Assuming an aiia double sandhi of akr^fah + anavah. The referent of the ten a is
not clear. Could it perhaps be kalatattva?
3l50 n e could understand sva^aktitah to refer to the powers of m aya and take it in
conjunction with the following tatkaryabhimukhlbhavah.
31®Note the aiia usage of the present participle ksobhayan apparently as though it
were a main verb (cf. 2:59c).
317
ex conj.
3l8Tryambaka£ambhu, whose reading is unfortunately corrupt in the crucial place, evi­
dently understands that 3iva causes a partial revelation of a soul’s karman (IFP T. 1102,
pp. 20-1): atha tasyaduddhasya mayTyakarmabhogartham ¿ivad iti ¿ivenanujnato bha-
gavan anante^abhattHrako m a y am viksobhya karyabhimukhTrp (conj. ISAACSON [let­
ter of 22.X.2001]; viksobha karyabhimukharp MS) krtva tadaiva kiipcit karm avyaktim
utpSdayati. ta d uktarp parakhye ‘tadbhogasOdhanam purvam vyanaktlfah f kaJonnataf*
iti tata s tenabhivyaktena karmana karyabh imukh am ay ay a (conj.\ karye 'bhimukha-
m ay ay a MS) sahatmano yah sam bandhas tasm at s am handheld u tpa dya te kala.
319 ex conj. Fbr ajnana as a synonym of mala see 4:162c below, K irana 2:19c-20
Chapter Four 233

She is not directly perceptible (alaksya sa)320 because she is extremely

subtle, like the faculty of touch, which [in spite of being imperceptible]
is conjoined with [every part of] the body. [Through her] consciousness
(samjna) arises (bhavet) to a small degree (manak) for the soul (tasya),
just as [it does] for someone who has fainted (murcchitanoh) [when they
are aroused] by water.321 (26)
f Just as a man with fever (agniman)f, becoming gradually released
from the fever (¿anair agnyaviruddhah san) fby such means as the ap­
plication of ceya (?)t,322 is able [once more] to eat food, so too the soul,
(quoted in fn. 464 on p. 276 below) and MalinTvijayottara 1:23c (=T kntrSloka 1:23a).
Note that when I translate kala, I use the expression ‘limited power to act’, but it
is common, when speaking of the first function of kala, to talk of its enlivening of
consciousness (caitanyodbalana), cf., for example, Kirana 1:16, K ira p a v ftti 4:28.3,
S vayam bh uvasutrasahgraha 1:10, and Haravijaya 6:126. This may seem odd, but note
that in M fgendravidyapada 2:5ab the soul’s innate sentience (caitanya) is said to consist
both in the power of knowledge and in the power of action: caitanyarp dfkkriyarQpaip
ta d a sty atm ani sarvada. The same notion is expressed in the Parakhya in 2:70cd above
and also in M atan gavidyapada 6:33cd: anenaivanumanena citir jh anakriyatm ika, Cf.
also Pauskara 5:3c-4a:
caitanyazp jh atvakartrtvaru pam tad balam atmanah
kalaya vy a jy a te ta t tu tasyaiva hi tiraskrtam ,

320 ex conj.
321I assume that the addition of anu at the end of the compound adds no shade
of meaning. It is comparable to the atman frequently added in the same position in
verses of the M atahga, for which see introduction, p. liv. But perhaps, as Dr. D e z s 6
has suggested to me, we should consider emendation to murcchitanam: ‘for people who
faint’.
322T he first half-line is hypometrical as transmitted. My translation assumes the
correction of °b h ir nararp to °bhir narah, but since the verse as a whole is obscure, I
have not Incorporated this conjecture into the text. It is possible that some substance
or remedy known to ayurveda is referred to here. It is uncertain to me whether agni
can refer to fever.
But it is very possible that the verse once conveyed a quite different image, one
similar to that found in M atangavidyapada 9:28:
ya th ag n ita pta m m rtpatram jatunalihgane ksamam
tathanuh kalayaviddho bhogah chaknoti vasitum.
‘Just as a clay vessel, once heated in the fire, Is capable of holding the exudation of the
Pal§£a tree [thus Ramakantha’s gloss of ja tu in the M ata h g avftti ad loc.], so too the
soul, once penetrated by kala, is capable of taking aboard (?) experiences.’
Here the last pada is essentially the same as our 4:28b, and it is possible that v£situm
is a corruption for vahchitum or vice versa.
234 Parakhyatantra

by being joined with kala and the rest [of the evolutes of maya], becomes
able to desire experience. (27-28b)
[KaJa] has always (?) the form of the [limited] power of agency of
souls;323 she increases their strength (tatsamarthyopabrmhika). (28)
And just as a medicinal herb,324 [though it is itself] insentient, because
of its power [enlivens consciousness] in one who is tormented by poison,
so too, in the [process of the] soul’s attaining of a revelation of its [innate
power of] consciousness, an instrument must necessarily be made, [and
that instrument is:] kala, [Only] then, when he has had his activity
enlivened by kala (kalodbalitavrttikah),325 does the soul (asau) become
extroverted towards the objects of experience (visayanvesi). (29)
Only in such a one [whose faculties have been enlivened by kala]
(tatraiva) does another instrument arise from kala: limited power of
knowledge (vidya).326 When joined with [this] other instrument he be­
comes slightly fitter [for experience] (manag yogyah) and discriminates
(vivecayefc).327 (30)
Pratoda spoke:
Discrimination is [ordinarily] understood to be connected with the [fac­
ulty called] buddhi [and takes place] always [only] when objects have
323Assuming that kartrrupa is intended as an equivalent of kartrtvarupa,
324 ex conj. The transmitted text could have been retained, in which case one might
have rendered vidhir ya th a with ‘like a [poison-quelling magical] rite’; but this would
have meant that acidrupa could only have been taken with kala,
325The use of the expression udbalita in connection with kala is widespread (see, e.g.,
M atahgavidyapada 10:17c and the passages referred to in fn. 319 on p. 233 above).
326The word karana is here and in verse 35 pointedly used three times to refer to vidya,
for in other ¿aiva literature (e.g. Thttvasarigraha 12, Tantraloka 9:183, M atan gavrtti
ad vidyapada 10:4cd, all of which are cited in G o o d a l l 1998:206, fn. 138) vidya is said
to be the supreme instrument (param karanam).
327There is a certain awkwardness in the bald use of yogyah w ithout some further
qualification. One might therefore consider emending vivecayet to vivecane: ‘. . . h e
becomes to a small extent (manak) capable of discrimination’.
It is possible that some text is missing from this passage, for note that in the above
presentation of kala, the verse that is quoted in the B hogakarikavrtti lOOc-lOlb is
missing: uktarn ca i rlmatparakhyadau
kartr£aktim vyanakty asya kalasyatah prayojika
tatah kalasam ayukto bhoge ’nuh kartrkarakah.
T o r e l l a (1998:62) suggests, supposing the verse to belong to the Parakhya, which
indeed it might have, that it may be the earliest instance in which a karaka-model,
calqued from grammar, is used to explain the operation of the kahcukas.
Chapter Four 235

been perceived. It cannot be connected with limited power of knowl­

edge (vidyayah);328 since it is buddhi that illuminates itself and other
328I assume that Pratoda is using the genitive here with vidya as parallel to buddhi in
the compound buddhisam baddhah (ex conj.) above: in other words, since the genitive
expresses sam bandha, buddhisambaddheih could have been interchanged with buddheh,
and therefore vidyayah can be used as syntactically parallel.
This is a stock objection on Sankhya lines (cf. M rgendravidyapada ll:9 a b and its
answer in ll:1 4 -1 5 a , as well as the following passages, mentioned by TORELLA 1998:55,
fn. 2: M atahgavidyapada 10:5 and 19, Tattvasahgraha 14-16, BhogakSrikS 93c-98b,
Thttvapraki&a 47). In taking over the Sankhya conception of a tripartite internal organ
of ‘thought’ and at the same time adding above that in the evolutionary scale a tattva
vidya the Saiddhantikas have to justify that these things fulfil different functions. As
T o r e l l a (1998:55) observes, the kancukas (kaia, vidya, raga, ka/a, and niyati form ‘a
foreign body with respect to the Sankhya basis of ta ttva s... ’, and further they give
‘the impression of doubles, having an uncertain status, so much so that not only all
the 3aiva philosophers but also some of the 3aiva scriptures themselves feel bound to
answer the objections they already foresaw in the opponents’ minds and to highlight
the specificity, for example, of raga ‘Attachment’ and vidya ‘Science’ with respect to
their seeming doubles avairagya and buddhi.’
According to the Sahkhyakarika (second half of 37), it is the buddhi that is respon­
sible for discriminating between p ra k fti and the soul: saiva ca vi£ina$ti punah pra-
dhanapurusantaram suksm am . The ¿aiva justification for having vidya as well is that
buddhi cannot examine itself and therefore the soul must have a further instrument.
See Sadyojyotis’s argumentation in the Bhogakarika (93c-98b):
karanam na vina kartuh krtih karmani dr^yate 93
a to ’sti karanam vidya buddhibodhavivccinT
pradTpavan m atis tasya svaparatmapraka^ika 94
vid yate karanam purnso vidyaya kirn karisyati
pradTpah karanam pumsah stambhadyarthopalabdhi$u 95
dTpopaJabdhau caksus ca buddhav apy evam isyatam
traigunyat sa vivekena ¿akta dar£ayitum na hi 96
visayakaram atmanam avivikta yatah svayam
vidya gunapara vedyam vivikta ’to vivekatah 97
£akta dar^ayitum puniso natra karyo. ftimatsarah
‘W ithout an instrument an agent is not known to act with respect to an object. There­
fore there must exist an instrument: vidya, which discriminates among the awarenesses
of the intellect. [Objection:] the soul’s (tasya) intellect is like a lamp that illuminates
itself and others: [thus] the soul has an instrument; what will he do with vidya? [Re­
sponse:] A lamp can be an instrument for the soul in perceiving stumps and such like
external objects, but for perceiving the lamp the faculty of sight [is necessary as a
further instrument]. We must accept that the same is the case for the intellect too
[i.e. to grasp that too we require a further instrument]. For that [intellect], being itself
not separate [from what it illuminates] (avivikta) because of its being made up of the
three gunas, is not itself capable of displaying itself distinctly (vivekena) when it has
taken on the form of external objects. And so vidya, which is beyond the gunas and
236 Parakhyatantra

separate ( vivik ta ), is capable of displaying distinctly (vivekafcah) the objects of expe­

rience (vedyarp) for the soul. There is no need to be excessively niggardly in this [viz.
in acknowledging the existence of this ‘extra’ tattva vidya].’
The argument here in the Parakhya, though less clearly stated, runs along simi­
lar lines. Like Sadyojyotis’s opponent in 94cd, Pratoda here points out in 4:31d that
buddhi illuminates itself and other things; as in Sadyojyotis’s response, here in 4:34
Prakaia teaches that buddhi cannot take on the form of the object and then perform
any operation of discriminating upon itself as having the form of that object. W hy does
Sadyojyotis make a point of emphasizing the contrast between buddhi being permeated
by the gun as and vidya being above the gunas? Presumably the answer is that, as we
have seen above, viveka in the Sankhya context is the salvific discrimination between
soul, which is beyond the gun as, and p r a ^ ti, which is permeated by them: an en­
tity which is of the gunas should not be capable of serving as an instrument of seeing
beyond them. But for Ramakan^ha and other Saiddhantikas, the viveka that is now as­
signed to vidya rather than to the buddhi cannot have the same soteriological function.
It seems rather to be a term that covers experiencing the various modes of knowing
(discerning, remembering, etc) that the buddhi presents to it. See Ramakantha’s re­
marks in his M atahgavf tti ad vidyapada 10:5: . . . kirp ca sarvasya bhogabhogyadJvyava-
harasya ahgam buddhih, adhyavasayatm akatvat. tasya S lin g a n e sam vedane saiva [acii
vidya] k sa m S bhavati. eta d uktaip bhavati: adhyavasayasm rtipratibhadipratyaya-
bhedabhinna buddhir api ya ya vedyate (sa vidya tat par am karanam ’ [Thttvasahgraha
12d]. yatah prakftisam bandhinya buddheh n a ta th a svatm&nam eva grahyatapannaip
karanatvena fiiingane k^amatvam, grahyatvena bahirangatvat. iti vidyasiddhih. (An­
other passage in which Ramakantha distinguishes the function of vidya and buddhi
is K ira n a vftti 1:17.10-12, where we should remove a wrong ‘em endation’, for the text
there should read vinivrttam aJasyapi hi purpsah sm rtipratibhavikalpadivak^yainana-
bu ddh ivrttyatm akarth asam vittau avadyarn karanantarena b h a vitavyam ) Cf. also
the ^ivatanuiSstra as cited in Tantraloka 9:21Qab: sukhaduhkhasam vidam yS vivinakti
paAor vibhagena.
An early source that we may assume to have inspired Sadyojyotis’s above-cited de­
liberations in the Bhogakarika (and so those of others too) is the passage introducing
kala and vid ya and the immediately following tattvas in the RauravasQtrasahgraha
(l:7 -1 0 a ). This should probably be reconstituted on the basis of the testimony of M v ,
which was not collated for the edition of the beginning of the text (up to 4:41), and for
which I am obliged to rely here on its apograph MS B 776 (if. 27v- 2 8 r):
kalam utpadayam asocitarp ksetrajhasamsptam
y a ya yu kta h sam abhyeti vedanam sukhaduhkhajam
vidySm ca tattvadharmadikarmasamvedinlrn param
vivecayati y a purpsah £ubhaJubhaparicchadam
ragarn ca ranjakarn caiva visayanandalaksanam
tasm at k$obhat sam utpadya pradhanam asfjat gunat
buddhyadikaryakaranam. ..
• utpaday&mSsocitaip ] B 776; utpadayamasa vidyam B h a t t • °samsrtam B 776;
°sarpvrtain B h a t t • tattva0 J B 776; dharma0 B h a t t ; nanva0 B h a t t ’s MS A
• pumsah ] B 776, B h a t t ’s MS A; pums&rp B h a t t • ksobhat ] B 776; kopat
Chapter Four 237

objects. (31)
Prakasa spoke:
First of all (fcavat)329 the perception of an object (arthalocanamJ330 ap­
proaches the soul’s (tasya) gateway [made up] of the [three internal] in­
struments (karanadv&ram airitam ).331 The cause for the setting in mo-
tion(?) of that [perception(?)] is the mind (manas); its [viz. the mind’s]
volition (tatsamkalpah) takes place for one who [by means of the buddhi]
discerns (adhyavasyatah). And for this [person] the object is located in
the buddhi. The mind is [then] capable of conceptual constructions of
it (tadvikaipe).332 Buddhi (dhlh) presents (arpayet) the object to the
B hatt
Partly because I constitute the text differently from the edition, my understanding of
this passage differs in almost every respect from that offered by D a g e n s and B a r a z e r -
B i l l o r e t (2000:499-500). I would interpret it, tentatively, as follows:

He [viz. Ananta] caused kaJa to arise that is appropriate [to the soul] and
that accompanies the soul [through samsara]. Linked with this [JcaJa] the
soul attains experience bom of [i.e. consisting of] happiness and unhap­
piness. And [then he caused to arise] a further [instrument] (param),
vidya, which makes [the soul] aware of the tattvas and of /carman, which
consists of merit and [demerit. It is she] who causes souls to discriminate
all the things that are good and bad. And [then he caused to arise] raga,
which impassions, whose nature is pleasure in the objects of the senses.
Once He had caused p rakrti to arise out of this ‘shaking’, he created out
of [the tattva] guna [all] the instruments and effects, beginning with [the
instrument] buddhi.

329ex conj. I s a a c s o n .
330 ex conj. aJocana has been preferred to locana because it is the terra used in this
context in Sahkhyakarika 28 and, speaking of prediscursive awareness, in ¿1okavarttika
pratyak?asutra 112.
331 ex conj. This appears to have been adopted as a technical term from the M atahga
(or a related source), for see M atangavidyapada 18:83:
mano garvas tatha buddhir dvaram e ta t sad at man ah
bhutaye bhutanathena nirm itam karanam tridha.
Cf. also M atangavidyapada 18:86 and M atangavidyapada 10:7 (quoted in the next
footnote). Whether it was really intended as a technical term in the M atanga is perhaps
open to doubt: note that kaia is also so characterised earlier in the text ( vidyapada
9:16cd): sukhaduhkhopabhogasya dvaram eta t sada citeh.
3324:32d-33b seem problematic syntactically and surprising from the point of view of
content and we should perhaps assume them to be corrupt or missing some text. In
Sankhya acounts we expect all three internal organs to be accounted for, the buddhi be­
ing responsible for discernment (adhyavasaya), aharikara for appropriation (abhim ana),
238 Parakhya tan tra

knower [viz. the soul] (jnâtre), [and] he [then] discriminates (vivekas ta-
sya) by means of vidyâ. (32-3)
Coloured by the object (artharaktâ satl), the buddhi can be perceived
as having the object’s form (upaJabhyâ tadâkrtih). Like a lamp whose
and the man as for volition (sam kalpa): .. .m a h ato ’dhyavasâyo ’hamkârasyâbhimânah
sam kalpo manaso v rttih . .. (thus Vacaspatimtéra ad Sâhkhyakârikâ 29). Cf. prose
units 37-40 (the last of which is actually an orphaned half-line of anustubh) of Sarva-
jn â n o ttara 3 in the edition of Tanjore:
. . . manasâ sahkalpam karoti.
ahankârenâbhimânam karoti.
buddhyâvasâyam karoti.
sa eva manasâ y u k ta indriyaih saha yujyate.
It may seem surprising that the Sarvajnanotfcara contains prose, particularly to those
familiar with its text only from the other (also partial) editions of Devakottai 1923 and
Adyar 1998. As I have demonstrated ( G o o d a l l , forthcoming B ) , these two editions are
fundamentally unreliable and completely mislead the reader earlier in the text (their
first chapter contains a distortive interpolation composed of 20 verses culled from the
Süfcasamhità on the subject of the rôle of dlksa); their text of this passage is in verse,
whereas that of all the MSS I have been able to consult, as well as that of the in every
respect more reliable Tanjore edition of 1933, is in prose. (For a further quotation from
this prose passage, see fn. 348 on p. 245 below.)
Cf. also M atangavidyâpâda 10:6-12b:
aksârthasahgam odbhütah pratyayo yo ’vadhâryate
âkrstah sa kasâyena bhogakhyenâtm avartinâ 6
¿¿ayen at it Tvren a sam yag vegavatâ bhréam
atyutkatâbhiiâsena dvâram âsritya gar vajam 7
kram ât sancoditam cittam bahirangena vâsyate
vas it am tena bhâvena sankalpya ca cikTrsayâ 8
sangrhyâéu viéed garvam garvo ’p y âéayagocare
prâ p to *ntarahgatâm y en a svâbhimânena garvitah 9
abhim ânayitum éaktah svadharm ena balTyasâ
abh im ânâtm akât ta ttv â t khyâtir adhyavasâyinï 10
tam âJambyâtmadharmena bodhâkhyena sum edhasâ
ta ta s taducitam cittam khyâtir nyâyânuvartinï 11
n ivedayati vidyâyâ bahtécârasupeéalâ.
• sangrhyëtéu ] Kashmirian MSS and Mafcarigavffct/ as transmitted by Kashmirian MSS;
sangrhyanu0 B h a t t
Even with the help of Râmakan^ha’s M a ta iiga vftti I am unfortunately not able to
arrive at a satisfactory translation of this passage. Cf. also M atan gavidyâpâda 18:90c-
91b:
gfh îto ’rtho *bhimânena khyâtir adhyavasâyinï
n ivedayati vidyâyâ vidyayâ vindate pumân.
Chapter Four 239

[illuminated] objects are [both] itself and other things, it is [itself] the
object of another instrument (karan ¿int arago cara).333 (34)
An instrument [can be] dependent on an[other] instrument, just as in
battle an elephant [uses its] trunk, [which uses] weapons.334 Therefore,
because of [the evidence of] discrimination (vivekena), [we know that]
vidyâ must be a further instrument [that we exercise] upon what can be
known (jneye335). (35)
Otherwise there could then be no extroversion towards external ob­
jects (visayânvesah) and [no] slight [capacity for] discrimination (viveJcaé
ca manâk). And then experience [would] plainly [be impossible] for the
soul, and he would then lack the power to be liberated (na ca moktum
balam fcadà),336 because all the rest of the tattvas are subordinate [to
vidyâ] (sesatattvagunTbhâvât), just as a crane or such like [water bird] in
the water [depends] on a [submerged] rock.337 (36)
333If this interpretation is correct, then this is another tatpuruça compound inflected
as though it were a bahuvrlh/ (for which see fn. 294 on p. 227 above). For the impos­
sibility of buddhi taking on the form of the object and then examining itself having
taken on that form, see Bhogakârikâ 95c-98b quoted and translated above in fn. 328
on p. 235.
334This half-verse appears quoted in the M rgendravrtti ad 11:11 introduced by
. . . p ra ty u ta karanântarâpeksasya kâsu cit kriyâsûpaJambhah. uktaip ca ¿nm at-
paràkhye H u lin ’s translation (1980:254) reads: ‘Au contraire, dans certaines ac­
tions, on admet qu’un instrument puisse dépendre d ’un autre instrument. Il est dit
dans le vénérable Parâkhya : “On sait que sur le champ de bataille un instrument,
éléphant, main ou arme, dépend d ’un autre.” ’ It is not explicit in the text that
there is a chain of dependency between the instruments mentioned in the example,
and H u lin could perhaps defend not understanding one; the first pâda however, he
has implausibly translated as though it were inside the example, which, without the
context of the immediately preceding verses, it might be judged to be. But since there
is no general statem ent of the principle that an instrument may depend on another
(such as NàrâyanakanÇha supplies in his introduction to the verse), I prefer to interpret
the first pâda as such a general statement.
335 ex conj. The transmitted jneyam is perhaps just possible, but awkward in conjunc­
tion with syât: ‘vic/yâ should (syât) be understood to be (jneyam) another instrument’.
330ex conj. Retaining what is transmitted and adding (with B) an accusative ending
to bhoga might also be considered: ‘And then the soul would plainly not have thé power
to experience his experience’. But in that case the second tadâ becomes problematic.
One might also consider emending to na ca bhoktum baJântaram: ‘and there is no
other power [that enables one] to experience’.
337 ex conj. I am far from certain that this is the intended image. If it is, then the
syntax is problematic, for we must assume ellipse of a main verb such as adhitisthati
(with bakâdih as its subject) to account for the accusative ¿iiàm.
240 Parakhyat&ntra

Among those [other tattvas] raga binds the soul. It arises from kala.
The coarse [worldly] passion (ragah) that is directed at external objects
(arthavisayah) is nourished by [this] subtle [principle called] raga (suksma-
ragopabrmhitah) 338 (37)
Infected by the subtle raga (suksmaragoparaktah), the coarse [passion]
is to be known as its effect (sthulas tatkaryalaksitah). This raga of the
soul is powerful, like red dye (kasayah) in a garment.339 [It is that] by
which there then arises in the soul (asya) a slight tendency to lust (manag
laulyam) after external objects. (38)
Pratoda spoke:
Why not let the soul [just] have (asfcu tasya) the same attachment (yo
ragah sah) that we [ordinarily] feel in this world (iha) towards external
objects (visayesu), since there would be no contradiction [if one were
to adopt this position] (avirodhatah)?340 [And] the attachment that we
338The relatively sophisticated account of raga, given in these two verses (4:37-8)—
sophisticated by comparison with what is offered in the Kjrana (1:17 and 3:1-5),
Svayam bhuvasutrasangraha (1:10-12) and RauravasQtrasahgraha (l:9ab )— is similar,
even in its vocabulary, to that of the M atanga in vidyapada ll:5 -7 b :
yenoparakto laulyena ragf samupaJaksyate
sati t asm in pradhanatm S stbQJas tarn p ra ti y u jy a te
eklbhutas tafcah padcad baJavan jS ya te k$anat
yenabhibbO to bahyesu pratyaye?v anurajyate
ten a y am sukhadah proktas tadvlryenopabrm hitah
‘As a result of which [scil. subtle raga] the soul becomes tainted (uparaktab) by desire
(JauJyena) and is characterised as uim-passioned” (ragi). When that [subtle raga] is
present, then the coarse [raga] that jp of the nature of secondary matter (praddhanatma)
is conjoined with the soul (tarn prati). Once united [i.e. once the coarse raga has joined
the subtle], it then becomes straight away powerful. W hen the soul is overcome by it
(yenabhibhQtah), he is attracted to external sense objects. Therefore (tena) it is this
[coarse raga], once it is strengthened with the power of that [subtle raga], that is
taught to be that which bestows pleasurable [and painful] experience.’ Ramakantha’s
interpretation, particularly of ll:6 cd , is evidently different, but it is not entirely clear
to me. The interpretation of the anonymous commentary on the M atanga printed as an
anubandha is different again: y e n a prakrtarupeiia a b h ib h Q ta h san sa rSgo b a h y e su
p r a ty a y e s u srakcandanavanitOdigunagrahanabuddhisu a n u r a jy a te atiprTtido bhavati.
339This image for raga and the soul is used also in the ¿ivatanuJastra as quoted in
Tantraloka 9:210cd: ragai ca k alatattvac chucivastrakasayavat sam utpannah.
340As we saw above with vidya, the text must attem pt to explain why there should
be need of a kancuka raga when we already have other lower entities that might serve
its function, in particular avairagya, which is one of the eight qualities of the buddhi
(cf. fn. 328 on p. 235 above) and which is sometimes referred to with the label raga
(e.g. in M rgendravidyapada 10:24d).
Chapter Four 241

observe towards even contrary things (viruddhesv api) [must be.just] ex­
ceedingly pronounced [attachment].341 (39)
The sun (bhasvan) spoke:342
Attachment comes about as a result of the accumulation of [the retribu­
tive force of past] actions (karmadayavadat); it does not come about for
something ‘contrary’.343 It is rather that (pimah) the same kind of bar­
man has to be experienced as is determined to exist. (40)
And [the retributive force of] past action that the bound soul has to
experience is of two kinds: dharma and adharma. There is attachment
that is linked to dharma (dharmanubandhako ragah), and, different from
it, there is attachment that is connected to adharma (tadanyo 1dharma-
samsrayah). (41)
Through the attachment that is the result of dharma the soul en­
joys pleasure; he has sorrow from the [attachment that results from the]
opposite of dharma (duhkham asya vidharmatah). It is as a result of
the destruction of that [barman] (tatksayat. .. nimittat) that the soul can
become dispassionate (sa virajyeta), not from viraga.344 (42)
341 ex conj. It is possible that mrnifcah is rather an error for nMcitah, which is then an
invitation for the use of that word in P rakaia’s reply. The question is not satisfactorily
interpretable to me, and it is not clear how Praka^a’s reply deals with it. Nor have I
been able to find a parallel account that appears to deal with the same concerns about
raga. In the more detailed discussions of raga elsewhere, we commonly encounter four
themes: 1) the distinction between coarse raga (abhilasa) and subtle raga (ragatattva,
abhiiasahetu) [e.g. Kirana 3:1-5 and, pregnantly, in M rgendravidyapada 10:11]; 2) the
distinction between ra ga ta ttva and avairagya, one of the eight buddhidharmas [e.g.
TattvaprakaJa 48 and M rgendravidyapada 11:15 and commentary]; 3) the argument
that we cannot appeal to external objects themselves as the causes of attachment,
because that would entail that no person could ever become dispassionate [e.g. T attva-
sahgraha 10 and M rgendravidyapada 11:15 and commentary; and 4) the assertion that
we cannot appeal to other factors, such as m aya or karman, to account for attraction
[e.g. Tbttvasangrahatlka ad 10]. (More passages bearing on the treatment of raga are
adduced by ToRELLA (1998:63ff).) But I cannot see how the second part of Pratoda’s
question might fit into any of these familiar discussions. The account of the M atahga
too, which seems similar to ours up to this question of Pratoda’s, appears thereafter
to be of little help.
342This is the only instance in M v where Praka^a is identified with the sun, but see
introduction p. xl.
343 ex conj. A c h a r y a . T h e c o n je c tu r e is te n ta t iv e .
M4W hat I assume is meant here is that, of the two kinds of raga, the positive one that
is the result of dharma can also be termed v/raga, which, in this particular instance, is
therefore not merely the absence of raga, but a positive entity that is itself a kind of
raga. (Cf. Yogasutras 2:7 and 2:8: sukhanu^ayTragah and duhkhanu^ayTdve$ah.) True
242 Pasakhyatsjitra

Since this positive attachment (viragah), as well as [the other, neg­

ative] attachment (raga eva va) are caused by past action, how then
(kasmat) can a soul who is stained [by them] (raktah) become dis­
passionate (virajyeta)? [True] dis-passion [is surely possible only] of one
who is without [any kind of] attachment (viraktasya viragata),345 because
these two are dependent on past action (karmayattau). Therefore this at­
tachment resides in each individual’s past actions. These three ‘cuirasses’
rest together in the subtle body.346 (43-4)
[The powers that are his self] are [partially] revealed when he is joined
with a foetus (garbhasamyoge) once he has in due order (kramat) been
impelled (kalitah) by the tattva of time (kalena). And time too is [a
dispassion, a revulsion towards all that is worldly, is therefore som ething that comes
about when one has neither the raga that is the result of adharm a nor that which is
the result of dharm a (here and in 4:43b confusingly referred to as viraga, even though
viragata in 4:43d appears actually to refer to true revulsion towards all that is worldly).
345The sense is, I think, ragarahitasyaiva viragah, where we must understand viraga
in its more usual sense of dispassion, such as we find, e.g, in M rgendravidyapada 10:12,
M atan gavidyapada 17:75, 78, 147, etc. If the interpretation offered is correct, the idea
is certainly clumsily expressed.
346As a term for the subtle body sQksmaiihga does not appear to be common in
¿aiva texts, but it is occasionally used, e.g. in IVyambakaiambhu’s K iran a vivfti ad
2:10 (IFP MS T . No. 1102, p. 36). As T o r e l l a points out (1998:58), kala, v/cfya, and
raga form a special inner group among the five kancukas, such that these three alone
are som etim es referred to with the term kahcuka even where the existence also of kala
and n iyati is acknowledged (as here). Cf., for example, M atan gavidyapada 11:33c-
34b, 12:1, 12:25, and 14:2. In the Rauravasutrasahgraha they are the only kancukas,
as we have seen in Rauravasutrasahgraha 1:7-9 (quoted in fh. 328 on p. 236 above),
which is confirmed by 10:98-101. Accordingly they appear also to be the only three in
the ¿ivatanuiastra (as cited in Tantraloka 9:208c-12b), for that text may well closely
have followed the Rauravasutrasahgraha (see fn. 104 on p. lx above). Jayaratha ad
loc., following the lead given by Abhinavagupta in his avatarika in Tantraloka 9:206ab,
asserts that the &ivatanu£astra too knows six kancukas (including m ay a as the sixth),
arguing that kala and n iyati are not mentioned not because they are held not to exist
but because they are purified (in initiation) when one purifies the other three, and to
this effect he quotes a prose statement that he attributes to the R u ru v rtti, and which
therefore may have belonged to a lost section of Sadyojyotis’s commentary on the
Rauravasutrasahgraha (see introduction, p. lx): kaladibhir eva £uddhais tac chuddharn
drastavyam ity abhiprayato 'nabhidhanarn n abh avat. (It would not be surprising to
find Sadyojyotis reading these missing tattvas into the Rauravasutrasahgraha, for, as
we have seen (fn. 302 on p. 229), he reads them into Svayam bhuvasutrasahgraha 2:9.)
In fact the ^ivatanuiastra does appear to refer to three other entities as kancukas (in
Tantraloka 9:208ab), but these are mala, may a, and ¿iva (by which is presumably
meant his nirodhaiakti).
Chapter Four 243

constitutive part] in the subtle body ( s u k s m a d e h a s t h a h ) . It is known

( l a k s y a t e ) through its having characterising signs ( l i h g a y o g a t a h ) . (45)
Those signs are such [cognitions] as ‘second’, going up to ‘aeon’
( t u t y a d y a m . . . n ja h a k a J p a v a s a n a k a in ).347 They cause one to infer time
( k a l a s y a g a m a k a m tat), since time is that which ‘divides’ (k a l a y i t a ). (46)
Impelled ( k a l i t a m ) by this [time], the male seed (bi/am), joined with
547When quoted in the M atarigavftti ad vidySpSda 12:25-17b the line begins
with udajyam , of which I can make no sense. I assume therefore that this
is no more than an accidental corruption that can be partly explained away
by palaeography: in &arad& script the graphs for tu and fca can be confus­
ingly similar to those for u and da. Cf. Ramakan^ha’s K ira n a vftti ad l:18cd
and cf. towards the beginning of the kSJaprakarana (1.6.68) in the Pradastapada-
bhasya: ksan aia van im e$aka$ t h aka lam uhu rtayam ah ora t rardh am Ssam asar t vayan asam -
va LsarayugakaJpaman van tarapralayam ah apraJaya vyavaharah etuh.
The sm allest division mentioned is the tu ti (or truti; but see G o o d a l l 1998:lxx for a
defence of the other orthography) also in M rgendravidyapada 10:14ab, M atahgavidya-
pada 25:12c-13b, M&JinTvijayottara l:29cd and Nidvasa guhyasQtra 7:23, f. 62v.
244 Parakhyatantra

the female seed (sa-raktam), becomes a kaiaia.348 The kalala [next

348This is the smallest form of the embryo. According to a quotation in the Abhi-
dharmako£abha$ya ad 3:19abc (p. 130), there are five stages:
kalalam pratham am bhavati kalalaj ja y ate 'rbudah
arbudaj ja y a te pe£T pe& to ja y a te ghanah
ghanat praAakha jaya n te ke^arom anakb ad ayah.
This has the appearance of a Sanskrit rendering of a non-Sanskrit verse (note that
bhavati renders it unmetrical), and indeed it corresponds to a portion of the Yakkha-
sa m yu tta (S am yu ttan ikaya X 1,3) quoted in SUNESON’s useful article on embryological
terminology (1991:112):
path am aip kaJaJarp hoti kalala hoti abbudarp
abbuda ja y a te pesT pesT n ib b a tta ti ghano
ghana pasakha ja y anti kesa loma nakhani ca.
T h e earliest n on -B ud dhist classification th a t S u n e s o n qu otes (1991:111) is th a t of
M ahabharata 12.308:116-17:
bindunyasadayo ’vastbah sukradonitasambhavah
yasam eva nipatena kalalam nama ja y a te
kalalad a rbu dotpattih pe£i capy arbudodbhava
p e iy a s tv ahgabhinirvrttir nakharomani cangatah.
A number of Variant accounts that use overlapping terminology are to be found (see,
e.g., Bhagavatapurana 3.31:2-3, and for others see S u n e s o n 1991). But the first three
stages of the above quoted lists are common to a number of early sources. (One
demonstrably early Puranic account that was not accessible to SUNESON is that of
Ur-Skandapurana 176:7c-10.)
In the classification that the Parakhya appears to be using, the second stage is called
budbuda and the third mamsape^T. Admittedly 4:47d as transmitted in M y reads mase
pe^Ttvam agatam; but mamsape^T appears to be the terminology of both versions of
the Sarvajnanottara, for which see below. The same confusion (mase for mamsa0)
is to be found in the secondary verse account given in the Devakot^ai edition of the
Sarvajhanottara that has replaced the original prose, for 3:28d-30b of the Devako^ai
edition reads as follows:
. . . ekahat kalalam bhavet
pahcaratrena kalalam budbudakaratam vrajet
budbudam saptaratrena mase pe£l bhavet punah
dvisaptah ad bhavet pe£T raktam aipsac cita drdha.
In the Parakhya it is merely probable that mase has to be corrected to mamsa®, but
in this just quoted passage it seems to me certain that it must (the Adyar edition has,
however, reproduced mase): I understand the passage to say that a kalala comes about
in one day, a budbuda in five, a mamsape^T in seven, and that this same peiT [viz. the
mamsapeii] becomes ‘firm’ in two weeks. I mention this because S u n e s o n (1991:113),
when discussing the last two of the above half-lines (reading mamsape^f bhavet punah
and raktamamsacita) as they appear quoted in the £abdakalpadruma from the text
of the Sukhabodha (which he describes as ‘a late unpublished comprehensive medical
Chapter Four 245

kcda work probably composed in 1568 by a certain Vaidyaraja’) interprets them as

explaining marpsape£T and pe^T to be two different stages, the first ‘covering the period
from the 8th to the 14th day’, and the second, i.e. pe^T, taking ‘the fourth position in
the series, usually designated g b ana’. This interpretation is not borne out by the con­
text offered by the Devako^ai version of the Sarvajnanottara. Furthermore S u n e s o n
(1991:109) characterises m arpsapefi as a new term ‘probably coming into use during
the 16th century’. The evidence of the Parakbya and of the primary prose passage
of the Sarvajnanottara that is quoted below shows that the term is several centuries
older. (Dr. I s a a c s o n , in a letter of 2.xii.2001, has pointed out to me that there is also
the evidence of Candrananda’s commentary on Vaiiesikasutra 5.2.19.) It seems that
pe£T and mamsape^T appear as alternative designations of the third stage, just as (as
S u n e s o n observes, 1991:111, fn. 10) arbuda and budbuda do of the second stage.
The text-units numbered 19-30 in the original prose passage of the third chapter of
the Sarvajnanottara appear thus in the Tanjore edition:
ekaratrositam kalaJam; pancaratrena budbudam
saptaratrena marpsape£T sam bhavati
dvisaptaratren a m am sapindakrtir bhavati
masad abhyantare babur arpso ja y ate
m asadvayena hastapadahgu§thadayo jayan te
tribhir masair jarayusnayutvanm arm ani bbavanti
caturbbir masair vaip4apf$fhe udaraip kapid ca bbavanti
pancabhir masaib ¿irolaJatakarnanasa bbavanti
$a(jbbir masaid cbidr&ni bbavanti
saptab bir masaib ¿arTrasya vyaktir bhavati
afpabhir masaib pdrn akrtir bhavati
navabbir masaib sam ayuktacetano bhavati.
This prose section has in the Devakottai edition of the Sarvajnanottara (and in the
Adyar edition that, in spite of its claim to be based on MSS, plainly derives from the
Devakottai edition) been entirely replaced by the secondary verse passage from which
we have quoted above and in which all but the first three stages differ ( bh u tatm apra-
karana 3:28ff). In this the Devakottai and Adyar editions diverge from all the other
sources of the Sarvajnanottara that I have been able to consult, including the early
Nepalese MS (in which only the tail end of this prose portion survives) and the MSS
of the twelfth-century Sarvajnanottaravrtti of Aghora&va. Their diverging texts rejoin
each other with what is the second half of 3:44 in the Devakottai edition and the
second half of 3:43 in the Tanjore edition. (For a further quotation from this passage
see fn. 332 on p. 238 above.) Note that this passage provides much earlier evidence of
marpsapin<jla being used to designate a stage in the embryonic development than the
Kfpnacar/tranSfa/ca, the eighteenth-century Nepalese drama to which S u n e s o n refers
(1991:119-20).
Some ¿aiva sources name only the first two stages, the kalala and the budbuda:
M atan gavidyapada 19:26ff, Vayupurana 1.14:17 (quoted by S u n e s o n 1991:112), and
TVyambaka^ambhu’s K ira n a v ivfti ad 1:18 (IFP MS T. 1102, p. 23). (The latter two
give the rarer form kalana for kalala)
Note that though the terminology of the first three stages is shared by a wide range
246 Parakhyatantra

becomes] bubble-shaped (budbudakaram), [then] it becomes a mamsa-

pesi. (47)
It next becomes complete, equipped with [all its] major and subsidiary
limbs (angapratyahgasambaddham). In its rising, its perduring, its per­
ishing, it is this time that is what impels it (sa kalah kalanatmakab). (48)
Just as [time] is said to be connected with the foetus, so too it is to
be understood to be connected from the beginning [i.e. beginninglessly,
independent of particular embodiments]. Not otherwise can the three
[modes of time] (nanyatba tritayam), which exist before [the soul is linked
to] the foetus (garbhapurvakam),349 be connected with the soul (fcasya
yujyate). (49)
Past time, future time, as well as the time that is now passing, (yah
kalo vartamano ;pi)350 are connected. Without time [the soul] could not
be conceived of as fhaving any part (?) of action, subtle or gross (suksma-
stbulakriyamsakah)f.351 (50)
of texts (either arbuda or budbuda quite likely arose because of error out of the other,
and peiTand marnsape^Tare, as we have seen, in origin probably the same), it is not just
their sequence and the amount of time that each phase lasts that varies enormously.
Thus in the Astahgahrdaya, ¿arTrasthana l:49cd, we read: dvitTye masi kaJalad ghanah
p e i y athavarbudam . For a brief discussion of these terms in the medical tradition,
according to which the p e& is the form taken by the female embryo and the arbuda
that taken by the male, see S u n e so n 1991:113-14.
349Or perhaps we should interpret ‘which depend [for their operation on the soul] on
the foetus’. Both interpretations seem conceivable to me. On the one hand the text
might be asserting that the bound soul is connected with time independently of its
being linked to a particular embodiment— unless souls are connected with, i.e. subject
to, time, they could not come to be embodied at all; the very fact that at some point
in tim e a foetus starts to arise means a difference for the soul between an earlier state
and a state in which the foetus first arises. In this case it is not only within the states
of the foetus that wc see temporal differentiation. On the other hand the text might
be stressing that time does not actually act upon a particular soul unless that soul
is embodied. Cf. the end of Sadyojyotis’s SvayambhuvavrttJ ad 1:10, justifying that
the tantra there mentions the first three kahcukas but not time or niyati: kalaniyatyo£
ca pra vrtta prayoja ka tvad atragrahanam. kalo hi p ra vrtta m eva puru?aip trutyadi-
bhih kalayati. niyatir api pra vrttam eva ya tra karmaphalam ta tra niyam ayatlti. I
have chosen to assume that the text asserts that time is connected with bound souls
even when they are not embodied on the grounds that the other possibility appears to
conflict with the only interpretation of 4:50cd that seems conceivable.
350This is a slightly laboured formulation; but it would be over-interpreting to suggest
that it is intended to hint at the problem that present tim e is sometimes said to be
unknowable (for which cf. M atahgavidyapada 12:7c-14b).
35lT h is follows the su ggestion o f Dr. I sa a c so n (letter of 2.xii.2001), w hich m akes
Chapter Four 247

Binding fate (niyati) is to be understood [to be so-called] because of

the compulsion [that she exerts] (niyamafc). She is that which binds to the
bound soul [the fruits of his particular] past actions. She is empowered to
bind for [all] three [modes of time]. Not otherwise is [this] binding held
to be. (51)
Pratoda spoke:
In binding past actions [to particular souls] since past action itself [can be]
the agent of binding (karma eva niyamakam), [determining] what [action]
(yat) [accrues] to whom (yasmin), how large it is (yavafc), and in what
way, what is the purpose [then] of [positing this imperceptible entity]
niyati?352 (52)
Praka^a spoke:
If binding were to be produced [as an effect] pf past action, then let
intellection too be an effect of past action (dhisana tarhi karmaja). If the
revelation of the power of consciousness (cidvyaktih) were to be produced
by past action, then what need would there be of the mind?353 (53)
Then it would [in turn] obtain that the eyes and other senses were
pointless (aksanam caksuradTnam vaiyarthyam) 354 Therefore th at which
sense if 4:49cd indeed makes the point that bound souls must be subjected to time
regardless of whether they are embodied. Here kriyarn^a might refer to degrees of
manifestion of kriySAakti, the soul’s power of action. Ramakantha refers to coarse and
subtle degrees of revelation of the power of action in his T bttvatrayanirn ayavftti ad
verse 6: . . . dTksadina. .. a sy a ... kriya£akteh sthQlasukfm aparabhedena v y a k ta tv a d . ..
(f. 109r).
I had earlier emended gamyah to garbhah and translated: ‘The foetus cannot be
without tim e ... ’. This might fit with the other interpretation of 4:49, but it would
probably rule out the above interpretation of 4:50d.
M2This is a stock objection. Cf. M rgendravidyapada 10:15:
sasadhanasya bhogasya karm atantrataya jaguh
kecin niyam akaip karma ya d anyad atiricyate
‘They say that experience, as well as the means [of experience], are in the control of
[the retributive force of] past actions. Some hold [this retributive force of] past actions
to be that which determines [which fruits accrue to whom]; as for that other [entity
that is postulated to perform this function, niyati], it is superfluous.’
353There are a number of ways in which this could be interpreted. The word dhisapS
one would expect to refer to buddhi (as below in 4:74b) or to its functions and cidvyakti
to refer to what is done by either kala or vidya rather than by the manas. Thus one
could understand 4:53b to refer to a different corollary from 4:53cd, or one could assume
that 4:53bcd all refers to the same corollary. Fortunately this interpretative decision
cannot affect the argument, for which see the next footnote.
354As commonly in defences of the existence of the kancukas, the argument (here
248 Parakhyatantra

binds a soul’s past action [to himself] ( tatkarm anah.. .y a t tu niyamakam)

is taught to be a tattva.355 (54)
T hat on which the controlling power (niyám iká áaktih) fth at is in time
as well as in niyatif356 acts is in this system (atra) [known as] the tattv a of
the [bound] soul (paurusam tattvam ); it ‘fills’ the path of creation below
it (adhomargavapürakam) .357 (55)
implicit) Ía that each imperceptible entity in the tattvafcrama actually accounts for
a different known effect, and that if one were to heap a number of these effects on
to one imperceptible entity, then there would be no reason to stop the reductionisra,
and the absurd consequence would be that even the existence of the sense-faculties,
which are not directly perceptible, could not be defended. Cf. Ramakantha’s elegant
expression of the principle in K iran avftti 1:17.6-8: na hi y a t karyantaranyath&nupa-
p a tty S sarpsiddhasattákam atyant&tTndriyarp vastu ta t k&ry&ntarakáranatvena áakyam
adhyavas&tum anekendriyadik&ran&ntaraklpter a py abhavaprasang&t. T or some ut­
terly transcendental entity whose existence has been established on the grounds that
one particular effect cannot otherwise be accounted for cannot be claimed as the cause
of another; for if it could, one would have to admit that there is also no need to
postulate any other cause, including the various sense-faculties.’
355Here tatkarm anah is taken as a compound, but one could split it and take the tat
as the correlative to the following yat: ‘What binds past action, that is taught to be a
tattva’. A more natural word-order would then be: yat tu niyam akam karmanah, ta t
ta ttv a ip proktam .
These two verses (4:53-4) are comparable to the refutation of the sam e objection in
Mfgendravidy&p&da 10:16-17:
bhogo 'rthah sarvatattv&n&rp so ’pi karmanibandhanah
karm aivSstu áarlt&di tatah sarvam aparthakam
ath a dehadisapek§arp ta t pumarthapras&dhakam
ta to niyatis&pekaam astu karma niyamakam

35®The interpretation of this pSda is very uncertain. It is just conceivable that the
text might speak of both k&Ja and niyati possessing a controlling power. Cf. Sadyo-
jyotis ’8 justifying what he interprets to be a reference to kaia, k&la and n iyati with the
expression k&iakale in his Sv& yambhuvavrtti ad 2:9a (quoted in foonote 302 on p. 229
above).
357A nirvacana of puru$a is implied; hence this choice of words. Cf. M atangavidySr
pSda 14:3-4b:
yasm&t pradhánam utkanthSd apürayati bhSvitah
tasm S t pum bhSvasám arthySt pañcávayavaiakfitah
pu fnS ti prakftirp yasm&t tasm&t purusa ucyate
In his M atadgavftti ad loc. R&makantha interprets this as follows: utkanphS vid y-
ate káiyatvena yasya, asau u tk a n th a h ragah, tasm&n n im itta t. yataá ca purps-
tattvamaJas&marthyena b h S v ita h kaJadipañcatattvayukta eva p r a d h S n a m bhogya-
tvena 5 p ü ra y a ti¡ p r a k r t im ca p u s n S ti ta to 'pi nimitt&t sa eva p u ip sta ttv a m ity ucy­
ate, The same nirvacana is perhaps intended to be implied in Mrgendra 10:18:
Chapter Fbur 249

This is taught to be the place of the [eight] yogins,358 the pinnacle

of the realm of [secondary] m atter (avyaktagrhadekharam).359 This is
also the ‘eternal place* [viz. the liberated state that can be achieved]
through ever cultivating consciousness (sada caitanyabhavatah).360 The
p u rpstattvam ta ta eva bh dt purpspratyayanibandbanam
apurakam pradh&nader bhauvane rudrasamdrayam.
Also comparable is M atahgavidySpada 12:25-27b:
kaJito 'dhom ukho jantuh kancukair avagvppbitab
na vijanati ruddhStm a m ah am ay ¿Zip yatab padub
padutvat, kaJitab kyiprarp k&lenanantatejasa
niyatyakhyena ta ttv e n a sa ca paican niyam yate
yen a pum bbSvam ayati jagadapUraparp prati.
As Dr. I s a a c s o n has pointed out to me (letter of 19.xii.2001), the association with
pQrayati appears already in YSska’s N/rukta (2.3) and in MabSbb&rata 5.68:10 and
5.160:3. Cf. also the nirvacana of TATPURU§A given in RauravasQtrasarigraha 10:30-1.
358These are presumably the bhuvanas of the yogins elsewhere called the yogapfaka.
T hese are commonly placed in gunatattva, but it is not inconceivable that they should
be here, because the tantras differ about which tattvas they accept at this level of
the universe (see G o o d a l l 1998:lii-lv). In the SvSyambhuvasQtrasangraba (4:38-9)
they are placed in pradhana; in the Mfgendra ( vidySpada 13:144—148b), the K irapa
(8:120-121b), the M atanga (vidyapada 16:25-32, where, in 29c, we must either read
ribhos with the Kashmirian MSS or emend to fbbas, in place of B h a t t ’s vibbos),
in the Ur-Pauskara as quoted in the Siddhantasamuccaya (IFP T. No. 206, p. 81 and
IFP T. No. 284, p. 148) and in the Sarvajnanottara (90c-94 of the adhvaprakarapam
as transmitted in IFP T. Nos. 334 and 760) they are placed in gunatattva. They are:
a/crta, krta, raibhava (often erroneously given as bbairava, but what is intended is a
derivative from the name Rbhu), brahmya} vaisnava, kaumara, auma, and ¿raikappha.
It is a peculiarity of the Parakbya’s account of the tattvSdbvan (chapter 5) that it
mentions regents of the tattvas (which appear not to be given in other tantras, but
have passed into the paddhati-literature, for see G o o da ll 2000:216, fn. 41) and not
bhuvanas. Thus in 5:149a we learn that Sdk^madeha rules over pu/pstattva; but it is
only here that we learn that the yogastaka too is situated herein. For more on the
a^takas, see fn. 620 on p. 314 below.
359ex conj. I think that the text intends to express that they are located at the
very top of p ra k rti, in other words sandwiched between the tattvas of purusa and
prakrti. Placing worlds and creatures at the tops, middles and bottom s of tattvas
is not unparalleled, for see, e.g., K/ranavftti 1:15.46-7; Som adam bhupaddhati vra-
toddharavidhi 7 ( B r u n n e r 1977:553); Ramakantha’s Sarvagam apram apyopanyasa 6c
(G o o da l l 1998:xxi); and S/ddh£ntasamuccaya IFP T. No. 206, p. 99 and T. No. 284,
p. 163: .. .guflamastakasthakrodheiadibhuvan<5p5d5nafcvena cavyaktS .e§& prakptJb
s/ddha. Furthermore the collocation avyaktagrba, used to mean p ra k ftita ttv a , has
a parallel in K irapa 8:125ab: tatraiva puru$o jneyah pradhanagrhapalakab-
360Perhaps my assumption that bhava is irregularly used here as though it were
bhavana is not warranted; one could render this instead with ‘because consciousness
250 Parakhyatantra

ones situated [there] in [this] resort of Rudras361 are, although they are
yogins, deluded.362 (56-57b)
Because [he is now] a [bound] soul (pumbhavat) by being con­
nected to the.subtle [body],363 he moves with binding fate (uiyafcya saha
sarpati).364 (57cd)
FYom kala arises the unmanifest (avyakfcam), the cause of [all] mani­
fest effects (vyaktakaryanibandbanam). She is called prakrti because she
creates her creation (krtim ). (58)
Or [she is so-called] because the experience (?)(pratyayah) that souls
have that is of the nature of doubt is derived from prakrti (pra-
krtah).365 She is the material cause for bodies and effects, both subtle
elIways exists there’.
361The label rudrasamdraya is used of pu ru satattva also in M rgendravidyapada 10:18
(quoted in fn. 357 on p. 248 above). Following Narayanakantha’s commentary ad
loc., TClocanaiiva in his Siddhantasamuccaya does not interpret this literally, for
he quotes M rgendravidyapada 10:18 with the following introduction (IFP T. No. 284,
p. 164 and T. No. No. 206, pp. 90-100): nanu puru $atattve ’pi ke?u cic chastre$u bhu-
vanani ¿ruyante. satyam . ta d ad hipa tin Sin rudranam aJrayatvena bhuvanani ¿ruyanta
eva. tani tu purusasya cetanatvena bhuvanadharatvayogat pumstvamaJasambandha-
sam anade^aragatattva evavasthitani. ata eva ¿rimanmrgendre. .. The justification
offered for locating these worlds in raga is that the K ir ana (in 8:125ab, quoted in the
previous footnote) locates the puru^a there. This the Sarvajhanottara also does in verse
106 of its adhvaprakarana (IFP T. No. 334, p. 66 and T. No. 760, p. 48).
382This seems comparable to the instances in other works of placing the liberated
states of followers of other doctrines in particular tattvas. Cf., e.g., the beginning of
the lihgoddharaprakarana of the Sarvajhanottara (IFP T. No. 334, p. 96); South In­
dian Pauskara 6:68-76 and Somadambhupaddhati vratoddharavidhi 7-8 ( B r u n n e r
1977:553)’.
3®3This might be taken as an indication that the Parakhya regards the subtle body
as constituted of these top tattvas only rather than of all the lower tattvas, as is the
position of the M atahga and Ramakantha. It seems indeed from 4:62-4 that Prakaia
is using the word sthula to refer to the effects below avyakfca, and the su/csma to refer
to the effects above it. The change of subject is surprising, but we are in fact only
returning, after a digression, to the main theme: the soul being gradually empowered
for experience after a phase of praJaya.
364I.e. whatever he does, niyati accompanies him and ensures that he gets his just
deserts in accordance with his karman. The choice of the verb sarpati may seem odd,
but cf. M atahgavidyapada 13:lcd: ¿aktir niyam ika p urnsah saha ta ttve n a sarpita. Else­
where too (e.g. M atahgavidyapada 14:1; Svayam bhuvasutrasahgraha 1:8 and Aghora-
¿iva’s commentary on Sarvajhanottara1 bhutatm aprakarapa 7 [IFP MS 47818, p. 115])
the verb appears to be used of moving about in sam sara in accordance with or for the
sake of experiencing one’s karman.
3w Thi8 nirvacana is obscure to me. The range of possible meanings for pratyaya here
Chapter Fbur 251

and gross.366 (59)

Since she gives forth (pradhatte) her creation, [this] cause is therefore
[also called] pradhanam.367 . Without a cause how could the effects that
are the buddhi and so forth come into being? (60)
Pratoda spoke:
Since that [prakrti] is [both] cause and effects [in the sense th at it produces
effects], what is the use of kala and the others that are posited?368 For
would not the purposes of the soul be served369 by the soul’s being united
with its effects [alone]? (61)
Prakaia spoke:
[But] how could the mind and the other [necessary effectjs come about?
An effect is taught [to be produced] from [another] effect. Therefore that
which is linked [with the soul] (niyujyate) before what is coarse must be
different from it [and relatively] subtle.370 (62)
And because of th at which is subtle [viz. the soul] being connected
to the subtle [body(?)] (suk$mayogitvat) connection may then [follow]
(punah) with the gross [body(?)].371 For souls the bond th at consists of
kala and those others is like dye in a white garment (svacchavasahkasaya-
v a t)372 (63)
is large.
^ T h e adi in this compound seems to be otiose.
367The nirvacana offered in M atahgavidySpada 15:5c-6 is as follows: prakrtyZ
dharitazp ia k te svodare vinipStya tu / tasmat pradhana£abdena ta ttv a m uktaip
sanatanam.
^ P e r h a p s the following interpretation is also conceivable: ‘W hat is the use of kalS
and the others that are posited to stand in a relation of cause and effect to this [pra-
Jcfti]?’
369ex conj. Other emendations could be considered: nararthavirbhavo na kim could
be interpreted to give the same sense and would be palaeographically closer to the
transmitted reading.
370Dr. Is a a c s o n (letter of 19.xii.2001) has suggested to me the following alternative
interpretation of the second half: ‘Therefore there must be a subtle entity, different
from those [i.e. from buddhi etc.], which is linked [with the soul] before what is coarse
[can be produced and likewise linked with the soul].'
371The interpretation is far from certain here. It is plain that PrakaSa is distinguishing
two groups of effects: the relatively coarse group that emanate from prakfti, and the
relatively subtle group above that. W hat is not plain is whether he intends to equate
these with the gross and subtle bodies respectively. The evidence of 4:66a rather
suggests that he does not, but cf. also 4:57 and note ad loc.
372ex conj. In stead o f th is sm all em endation, one could consider svacche vase
ka^ayavat. B u t, as Dr. ISAACSON has pointed out to m e (letter o f 19.xii.2001), th e
252 Parakhyatantra

The other [bond], which consists of the buddhi and the others, is a
powerful intoxicant (ragah sandrab); by it the soul is impassioned (anu-
rajyate). These are the various effects and causes (karyakaranabhedo
yam ), divided into subtle and gross (suksmastbulavibhagatah). (64)
The group of kala and the others is there for the soul (asya) in just
the same way as the group [of effects] beginning with buddhi is: all their
efforts are for the sake of the soul (nararthah sarvasamrambhah). The
aims of the soul (nararthah) are impossible [to achieve] (na) without a
body (tanujjbitah).373 (65)
And for that [body] (tasyai ca) [there must] first [be] connection with
kala [etc.], and afterwards buddhi and the rest may arise. Just as the
seed of buddhi and the rest is prakrti, so too [that prakrfci] is born of kala
etc. (66)
Since [these] effects are insentient (krter acitsvabbavatvat), and be­
cause of the soul’s [condition of] impotence (pumsad cakartrbbavatah),
there must be a cause that joins him [with it] (tadyoge karanam): that
[cause] is proclaimed to be the Lord (kbyatab sa Eivarah),374 for he has
the power. (67)
His instrument is His will;375 it is His power th at is inseparable (¿aktir
abhinna), like the power [of yogins attained] by yoga.376 W ith th at [power]
He unites [each soul] with his body (tatkaye), in order that he may
consume the accumulated [fruits of his past actions] (svarjitadanabetu-
tab). (68)
Since prakrti is the cause of the gunas, the gunas are definitely ef­
fects, since their own effects (yenatmakaryani) are produced from them
as effects (karyatah) separately.377 (69)
consonant stem seems to be more widely attested in £aiva texts, and it is used in the
sam e image in Matangavidy&pada 8:41.
373Cf. Kirajpa 4:29ab: na dehen a vinS m uktir na bhogad cit kriyS guruh.
374N ote the aida double sandhi of sa-fftvarah.
375ex conj. T he emendation of karajiarp to Jcarapaqi is perhaps not necessary, but
it is preferred for two reasons: the cause has just been identified as the Lord; and
the Lord’s will is identified as an instrument in Kirana 3:1 la b , icchaiva karanam tasya
yathS, sadyogino matfi.
370It seems to me likely that the power of yogins attained by yoga is intended (cf.
K irapa 3:11b quoted in the previous footnote), and one could therefore consider emend­
ing to yogidaktivat.
377W hen this verse is quoted in the Siddhantasam uccaya it is introduced thus (IFP
MS T. No. 284, p. 163 [=A]; T .206, p. 99 [=B], GOML MS R 14394, p. 39 [=C], and
GOML MS R 16820, p. 1 of final sequence of numeration [=D]):
Chapter Four 253

Awakening, impelling, and blocking—these exemplify, in order, [their]

effects. Since she [prakrti] must be common [to them all], just as the ego-
principle (ahamkrtih) [is common] amongst [all] the faculties [of sense
and action], their locus (adharam378) is established to be the unmanifest
(avyaktam); that which is manifest is established to be the production
of effects (karyavidhih sthitam). Since their activities are mutually sup­
portive (anyonya&rayavrttitvat)379 [a single] activity (kriya) of the gupas
can be [said to be] discerned (laksyate). (70-1)
[Thus] this group of three may fittingly be one tattva, the locus of
Rudras.380 The name ‘quality’ (gunasamjila) applies to the gunas because
the soul adopts their qualities (tadgunasaipfrayat).381 (72)
Could they not belong to others too (anyesam api kim na syuh)? But
they are held to be all-pervading.382 According to this system, the activity
tatad ca gunanam acaitanye sa ty anekatvat tatkSranatayS gun am astaka-
sthakrodhedSdibhuvanopadanatvena cSvyaktakhya prakrtih siddha. tad
uktarp drlm atparakhye___

• tatkaranatayS ] BCD; karanatayS A • gunamastakasthakrodhe-

&Ldi° ] B; gunamstatasthah kro&Ldi0 A; gunamastakasthah/ krod-
hosadhi 0 C; gunamastakasthah ko ye sad hi 0 D • cSvyakt&khyS
prakrtih ] CD; ca vyaktagha^aprakrti A; cavakta esfi prakrtih B

It is then followed (except in MS T. No. 206) by the quotation of BhogakarikS 88c-89b

(cited in fn. 413 on p. 264 below) and, in MSS C and D, 89cd. We might be led to infer
from this that TYilocana&va interpreted it to express both that the gunas are effects of
p ra k rti and that this can be known because they are plural and insentient. But it is
the quoted unit of the BhogakarikS that expresses this; with our verse Prak& a seems
to intend to emphasize that the gunas form a separate tattva (unlike for the S&nkhyas),
since they produce their own separate effects.
378T he use of this word as neuter may be an original ai& feature of the language, and
so It has been retained. One could, however, emend to adharah.
379The wording echoes the second half of SahkhyakSrika 12: anyonyabhibhavSdraya-
jan anam ith u navrttayad ca gup ah.
^ C f . M rgendravidyapada 10:21:
trayo gunas tathS py ekaip ta ttva m tadaviyogatah
ekaikadrutir eteparp vrttySdhikyanibandhana.
‘The three gunas are nevertheless one tattva, because they are inseparable. Their being
mentioned individually in scripture is occasioned by the predominance of [one or other
of] their fu n ction s/
381Or perhaps ‘because the soul adopts them as qualities’?
382The point here appears to be that they cannot be ‘possessed’ as ‘qualities’ by
any non-pervasive entity, but they can be ‘possessed’ by the soul, which is yet more
pervasive. But their relationship cannot be one of sarpyoga, for see 1:41 and note
254 Parakhyatantra

that belongs to them (vrfcfcir ihanvita) [is directed] towards [respectively]

awakening, setting in motion, and deluding. (73)
Prom that same tattva comes forth buddhi (dhisana), with its
eight constituent parts (astangasamyuta): dbarma, jnana, vairagya, and
aiivarya, through which the sattvika [guna is to be known]; because of
adbarma the rajasa [guna] is to be known, and ajnana is a property of
fcamas (ajnanam yat fcamogunam).383 (74-75b)
When, because of the suppression of rajas and fcamas, [a soul] abounds
in sattva (sattvasamutkatah), then [that] soul will have a clean mind for
engaging in dbarma (dharmasamarambbe pumsah ¿uddha matih). En­
gaged in that [dharma(?)] (fcafcpravrtfcah), he will not harm [others], and
he will speak the truth. (75c-76)
He will not take others’ property; disciplined, he will observe sexual
abstinence (nlfco brahmacaryena varfcate) and he will be without confusion
(akalusyataya so ’pi).384 He will not be angry with anyone. (77)
thereon. If correctly understood, the point is oddly expressed.
383If the text and this interpretation are correct, the author’s intention was not
sm oothly expressed. It is possible that a half-line has dropped out between 4:75b
and c that accounted for avairagya and anaisvarya. Cf. M rgendravidyapada which,
as here, connects the positive properties with sattva, but connects all the others with
tarn as with the exception of a vairagya, which is presumably therefore connected with
rajas:
bhava buddhiguna dharmajnanavairagyabhutayah
sa ttv ik a vyatyayenaite ragam utsrjya tamasah.

384Thus far the five yamas have been listed. Hereafter are listed the five niyamas. Cf.
M atah gavidyapada 17:29c-31:
dbarma4 ca dvividhah prokto yam ai ca niyam o *pa r ah
ahim sa sat yam asteyam brahmacaryam akalkata
yam ah pancavidhah prokto niyam ai capy ath ocyate
akrodho gurii£u£rusa ¿aucam santosa eva ca
arjavajp ceti niyamah pancadha pariklrtitah.
The Parakhya’s lists are the same as those of the M atanga even in their order. The
lists of other texts vary considerably both in order and content. See ybgasutra 2:30
(ahimsS satyam asteyabrahmacaryaparigraha yam ah) and 2:32 (¿aucasanto$atapah-
svadhyayedvarapranidhanani niyam ah), and cf., for example, the two verses quoted on
p. 16 of Kaun<Jinya’s Pancarthabhapya on the Patfupatasutra:
ahirpsa brahmacaryam ca satyasamvyavaharakau
asteyam iti pancaite yam a vai sam praklrtitah
akrodho guru^usrupa ¿aucam aharalaghavam
apram adad ca pancaite niyamah sam praklrtitah.
Chapter Four 255

He practises obedience to his guru, purity (¿aucam), the cultivation of

contentment, and he is always morally upright (arjave tu gato nityam).
Such a man (esa... puman) is intent on dharma. (78)
And knowledge can be that inferred by one’s own intellect by constant
practice (abhyasato nitysun).385 Or knowledge can be that learned from
another; or [it may be what is learned] with correct understanding (su-
bodhatah) from scripture itself (jnanad eva),386 or from the teaching of
one’s guru (gurupade^atah), or from meditation (bhavanava£atah). (79-
80b)
By nature [?] (prakrtya) [there can arise] knowledge with regard to
the self (atmaparam jhanam) or [that] other [knowledge]: the knowledge
of the things as they are [?] (anyad va tattvarupakam).387 (80cd)
Cf. also Lingapurana 1.89.24-5:
asteyaip brahmacaryarp ca alobhas tyaga eva ca
vratani panca bhiksQn&m ahimsa param a t v iha
akrodho guru£u£rQ$a ¿aucam aharalagbavam
n ityam svadh yaya ity ete niyamah parikTrtit&h.
This belongs to a passage shared with the Vayupurana, where these two verses are
1.16:17-18. T hey occur also as Markantfeyapurana 38:16-17. Cf. also, e.g., Vamana-
purana 14:1. Many other passages could be adduced. C o la s (1988:256-60) tabulates
and discusses some quite different lists.
^ e x conj. Perhaps a genitive of the present participle, abhyasyato n itya m , is also
possible; but parallelism with the other ablative nouns in the list (adm ittedly a weak
ground) has led me to prefer this.
^ T h i s interpretation is suggested to me by M fgendravidyapada 10:28ab (JokadhTgu-
ru&istrebhyo bb ati vainayiko gupah), which Aghoraiiva quotes in his M fgen dravrtti-
dipika after his quotation of Parakhya 4:79ab, for he follows that with . . . ityadi. ihapi
vak$yati ‘[M fgendravidyapada 10:28ab]’ iti. In other words, he appears to regard both
passages as giving a list of what can lead to knowledge, and in the Mrgendra's list we
find iastra, which might correspond to j nan at here.
387I have not cruxed this half-line, because it may well not be corrupt, but it is obscure
to me. Cf. BhagavadgTta 13:7-11:
amanitvam adam bhitvam ahirpsa k$antir arjavam
acaryopasanam daucam sthairyam atmavinigrahah
indriyarthesu vairagyam anaharpkara eva ca
janm amrtyujaravyadhiduhkhadosanudardanam
asaktir anabhi$varigah putradOragrhadifU
nityam ca sam acittatvam istanistopapatti^u
m ayi cananyayogena bhaktir avyabhicarinT
viviktadedasevitvam aratir janasam sadi
adhyatm ajn an an ityatvam tattvajnanarthadar^anam
eta j j nan am iti p roktam ajnanam yad a to ’nyatha.
256 Parakhyatantra

From any one of these kinds of knowledge vairagya can arise. That
[comes about] as a result of trouble that arises from individual factors
(adhyatmajaduhkhena)— [trouble] such as cold, burning, fever—as well
as from trouble that results from factors determined by nature (adbi-
bhutajena), [i.e.] caused by such factors as rain, thunderbolts and so
forth; and so too from factors connected with spirits (tadvat tad adhi-
daivottbam), [i.e.] what is produced by flesh-eating demons, demons that
possess, and ghosts (piiacagrababbutajam).388 (81-2)
As a result of vairagya [the soul] begins the practice of yoga, from
which, according to this system (iha), there comes about a^varya} [that is
to say] that preeminence that consists in the capacity to make one’s body
minute (animadigam)) and other such powers, [i.e.] which is accompanied
by the eight supernatural powers (astadharmaparicchadam),389 (83)
When, because sattva and tamas are obscured, rajas is preeminent,
Here too a distinction which is not clear to me is implied between adhyStm ajhana and
tattvajnana, and they are placed here at the end of a list which is said to be a list
of yam as and niyamas in the GTtabha?ya attributed to ¿ankaracarya. In our passage,
what foliows in 4:81c-82b suggests that reference may here (in 4:80cd) Jbe intended
to adhyatm ika and adhibhautika knowledge. 4:82cd then refers also to adhidaivata
knowledge, but the ta d v a t that introduces that line suggests that this might have been
an afterthought which was not referred to above. But we could interpret 4:80cd to refer
to all three by taking prakrtyatm aparam as a compound: ‘knowledge, whose form is
truth, that relates to p ra k rti, to the atman, or that other [knowledge, viz. that which is
to do with divine beings]’. Further support for this interpretation is perhaps afforded
by the expression of ekatamaj jnan at in 4:81a, since ekatam a should properly mean
‘one among more than two’, but this is not strong, firstly because confusion about the
proper use of ekatama is not unknown, and secondly because a number of types of
knowledge could be said to be referred to in 4:79-80b.
388Cf. M atangavidyapada 17:77c-85, where these form part of a list of ten tu^fis
(17:74-103) that lead to vairagya.
389In the M atanga a description of these (vid yap ad a 17:108-25) follows on from its
account of the attainment of vairagya to which we have referred above. See 14:91-4 for
the Parakhya’s treatment of them.
The expression here is awkward, not only because the suffix -ga is oddly used and
because we must assume that utkarpa has been attracted to the neuter, but also because
the qualifiers that bracket it both appear to be referring to the sam e group of eight
supernatural powers. This might be slightly less awkward if one were to translate the
second with ‘[i.e.] that which is the panoply of the eight supernatural powers’; it is true
that paricchada is commonly used at the end of bahuvrlhi compounds, but I think that
there are occasional uses of the word as a plural marker (i.e. at the end of tatpurusa
compounds): see, e.g., Rauravasufcrasarigraha l: 8d, quoted in fh. 328 on p. 236 above.
(If this interpretation were adopted, one would have to assume attraction to the neuter
of this the noun paricchada too).
Chapter Four 257

then [there will be] craving for adharma in th at man (adharmanurago

ysmin)} and therefore (tat) he does not have ai£varya (naiivaryena var-
tate). (84)
As a result of adharma he becomes a non-believer (nastiko bhutva)
and abandons rites of purity (¿aucacaravivarjitah). Assuredly he becomes
a thief and murders living beings.390 (85)
Because of attachment (ragat) he becomes tainted with the intoxica­
tion of lust (re^apramadyarahjitah391) for women who are his relatives.
He does not regard [the fact that a woman may be] his father’s wife, his
daughter or his sister. (86)
The trouble that consists in being without ai^varya and other such
[positive qualities] he [wrongly] regards as itself the highest aiivaiya. He
who is intent on th at remains one whose property of omniscience is en­
veloped by nescience (avidys&rantacidgunah). (87)
When, because rajas and safcfcva are obscured, tamas is preeminent in
the soul (tasya), then he remains powerfully deluded by the confusion of
tamas (mudho mohatas tamaso bhrdam).392 (88)
As a result of delusion he sees an ugly woman to be beautiful, like a
celestial nymph (apsaropamam). A deity or a beautiful woman he grasps
as the opposite [of what they are]. Deluded by the properties of nescience
390 ex conj. Cf. M atan gavidyapada 1T:139—142b:
tato ’no ratim a h a tm ya t p ravrttih parapTcjane
him sato ’iJkabhOfitvam asm tic caurye pravartate
paradare§v an a y as am a to gurvanganagamah
kalusyam atidaurbhagyam krodhaJ capy anivarjtah
sataip vyatikram e prTtir aprTtir gurusantatau
¿aucah&ni£ ca sa tata m atidauhkhyaip pram adataji
anarjavam ca satatam adharmSJcuJitelc^anah.

501ex conj. This is a modification of a suggestion of Dr. A c h a r y a : ragapram ada-

ranjitafr. The suggestion has been rejected on the grounds that it would yield an
entirely iambic pa da ; but I should add that this is a metrical solecism that is not
inconceivable here, for see fn. 613 on p. 312 below.
392 ex conj. Instead of emending to the genitive tamasah, one could retain the instru­
mental and emend mohatah to m ohitah, following the testimonium. Or again one could
retain M y ’s reading and interpret: ‘powerfully deluded because of tamas by delusion’.
N ote that in the quotation in the N anavaranavilakkattarum patavivekam (see appara­
tus) the soul in question is deluded by lust; but lust is more appropriate of the man
in whom rajas predominates, which is indeed what our text says. It is possible that a
transmitter or editor of the N anavaranavijakkattarumpatavivekajn was faced here with
a corrupt line which he has emended plausibly but in ignorance of the wider context.
258 Parakhyat&ntra

he sees everything topsy-turvy.393 (89)

Buddhi, which determines, together with its eight qualities, has been
expounded. Not otherwise is she to be understood to be, according to
this ¿astra (asmin). She is that which determines (bhaved adhyavasaya-
krt). (90)
Pratoda spoke:
T hat cannot be how they are in this system (samstha naiveha sa fcesam),
for they must reside in the soul (yatas te purusasrayah). If the buddhi
(sa dhisna) were thus invested with the eight properties, then there could
be no sentience [in the soul]394 if that [sentience]395 is produced from
prakrti. (91)
Praka^a spoke:
Buddhi is th at which awakens them, and that is why they are figura­
tively [referred to as her] properties, for responsibility over them (fcesam
yenadhikaritvam) rests always with the soul (sarvada purusaArayam). The
quality that is the particular property of (gunah svsikyah396) the buddhi is
393More literally: ‘he sees the reverse of everything*.
394This seems to be intended. The buddhi is any case not sentient. The argument
seems to presuppose that the eight properties of dharm a etc. are thought of as inte­
gral parts of the sentient being, and that they cannot belong to b u ddh i, which is an
insentient evolute of prakfti.
395But it might be possible to take sa as referring to the buddhi rather than to cid-
rupata.
396Dr. I s a a c s o n once suggested considering an emendation to guno vacyo, but I have
retained the transmitted text (with the insertion of a visarga before a sibilant in ligature
with a semivowel, which for the scribe of Mv would probably not have been regarded as
an alteration). The anomalous adjective svakya appears to be an aida form used with
the sam e sense as svaka though it is a derivative from it, for cf. M atahgavidyapada
4:5cd: yogo *sya daktayah svakyS visphuranti sam antatah. In the M a ta h g avftti here
Ramakantha *8 attem pt to account for the form is not convincing: svakasya bhavah
svakyarp, ta d vid yate bhagavatah sam bandho yasam tab svakyah. [Here bhagavatah
sam bandho Is the reading of the Kashmirian MSS; B h a t t has adopted the reading
of his other sources, bhagavatsambandhitayH, which I suspect to be a clarificatory
alteration.] Commenting on M atahgavidyapada 16:lcd (prabuddho ’harmukhe svakye
¿rlkantho ’nantavikram ah), Ramakantha appears again reluctant to allow that the word
is ordinarily used (in scripture) as an adjective, for he remarks: svam eva svakarp,
tasya bhavah svakyam atyantatmTyam; na tu brabm adm am aharmukham ity arthah.
But no justification of the form is attempted when glossing M atangavidyap&da 23:2a,
which tell us of the property particular to earth: svakyo *sau gaud ha evoktah. In the
Matarigavftti this is glossed with etasyad casadharapo guno gandha eva. The same
treatment is given to the form in M atahgavidyapada 22:2c, which tells of the property
particular to water. Nor does R&makantha comment on the form (beyond glossing it
Chapter Four 259

that called ‘[the faculty of] determination’, which brings about perception
(vibodhakah).397 (92)
This buddhi, which takes the form of the objects of experience
(visayakara), we hold to be that which the experiencer experiences. Since
buddhi takes the form of the experienced objects, she is the locus of the
experiencer’s experience (bhoktur bhogasama&aya) 398 (93)
From that [buddhi] arose the I-principle (ahahkara)1 which is three­
fold in accordance with the [threefold] division of its evolutes (trigunah
karyabhedatah); by name [its three parts are] Taijasa, Vaikrta, and
Bhutadi. (94)
Then (tad) from that Tsrijasa ahahkara there develops the five faculties
of sense. The [five] faculties of action are born from the Vaikrta [ahari-
kara], together with the mind (samanah), because of [its] connection [with
them] (bandhena) [?].3" (95)
with atm/yam) when it occurs in M atahgavidySpada 7:40ab: dlk$&na]aplu$painalasya
pum sah svakyarp baJarp vyaktim upaiti yogat.
If svakya differs in sense from svaka it is perhaps only in that it is more emphatic.
397ex conj. Perhaps the transmitted vibodhatah could be interpreted ‘because [it is
through this function of buddhi that we can account for] perception’.
398For this anomalous agreement of the atfraya with buddhi even though it does not
come at the end of a compound with bahuvrihi structure, cf. fn. 294 on p. 227 above.
The verse Is similar to Tattvasahgraha 13.
399Accounts of this ancient doctrine differ. According to SahkhyakSiika 25, all eleven
faculties derive from Taijasa (the s&ttvika aspect of ahahkara), and the tanm atras
derive from Bhfltadi (the tam asa aspect). Both groups, however, are said in some sense
to derive from Vailqta (the rajasa aspect of ahahkara). Glossing the phrase taijasad
ubhayam (the last words of Sahkhyakarika 25) Vficaspatimtera explains: taijasad
rSjasSd ubhayarp ganadvayam bhavati. y a d y a pi rajaso na /carySnfcaram asfci tathapi.
sattvatam asT svayam akriye sam arthe api na karyam kurutah. rajas tu caJatayS ya da te
caJayati, tada karyam kuruta ity ubhayasminn api karye sattvatam asoh kriyotpOdana-
dvarenasti rajasah karanatvam iti na vyartham raja ity art hah. The K irana itself, as
well as a number of other early Siddhantas (e.g. the Rauravasiltrasahgraha and the
SvSyambhuvasQtrasahgraha)1 is silent on these sub-divisions of ahahkara and their
evolutes; but the doctrine of the mature ¿aiva Siddhanta, as expressed for example
in BhogakarikS 35-45, in M fgendravidyapada 12:3-5, in the South Indian Pau§kara
6:140-3, in Aghora&va’s Tbttvapraka£avrtti ad 55, is that the faculties of sense, as
well as the man as, evolve from Thijasa; the faculties of action evolve from Vaikrta; and
the subtle elements evolve from BhGtadi. The above-mentioned S5hkhya version is
som ething like what TYyambaka^ambhu intends in his account in the K ir a p a v i\jti 4:23
(IFP MS 47625, f.5 8 vand IFP MS T .N o. 1102, p. 91), except that TYyambakaiambhu
holds that Taijasa is rajasa and that Vaikrta is sattvika, and hence presents Vaikrta,
when impelled by Taijasa, as producing the eleven faculties, and similarly Bhfltadi,
260 Parakhyatantra

From Bhutadi there arise the five tanmatrasj400 from the tanmatras
when impelled by Taijasa, as producing the elements: ta tra ta/jasena vik$ubdh5d
vaikftaharikarad ekadaAak^anlndriyany asfjat . . . punas taijasavik$ubdhat bhtit&der
ahahkarSt pahcatanm atrani... As I have observed before (G o o d a l l 1998:cvii-cviii),
Tryambaka^ambhu appears to have been remarkably innocent, on other points too, of
the mature Saiddhantika doctrine. But the treatment of Taijasa as rSjasa and Vaikfta
as sa ttvik a is not unique; it is that of the M atanga ( vidySpada 18:44-5b) and may have
been shared by Bhoja, if we follow the reading of ThttvaprakSAa 54 that Kumar ad eva
defends (mentioning as a variant that which is evidently followed by Aghora&va) and
which Vrajavallabha D v iv e d I has printed in his 1988 edition. B hoja’s own account in
TkttvaprakaAa 54-5 reads:

sattvikarajasataw asabhedena sa ja y a te punas tredha

sa ca vaikarikataijasa (sa ca taijasavaikSrika0 Aghora&va)
bhOtSdikanamabhih samucchvasiti
taijasas ta tra mano vaik&rikato bhavanti cSk$&ni
bhQtSdes tanm atran y e?aip sargakramo 'yam etasmat
The sequence that Kumaradeva first, very naturally, understands from this is as
follows: taijasakhyad ahahkarad rajasac calasvabhavarp m ana utpadyate; vaJkarikat
s a ttv ik a t prakadalaghavopetam indriyadaJakam; bhutades tamas&t tamobahu/anam
tanmatrSpSm udbhava iti. Note that the MedinTvijayottara (1:31) gives the same ac­
count as TattvaprakS^a 55-6 except that it does not specify which of the gun as Taijasa
and Vaikrta correspond to.
The Parakhya might appear to differ from all these accounts again, in that it has the
mind grouped together with the faculties of action and not with those of sense. But
this difference is more apparent than real, for below in 4:125 the manas is said to be
ubhay&tmakam. This expression is used of the manas in Sahkhyakarika 27 to mean
that it is both a buddhihdriya and a karmendriya (being both receptive and active).
This liminal status of the manas passed from the Sahkhyas into Saiva thought. In
the middle of its account of the Atimarga the Niiv£samukhaxiescribes the manas as
ubhayStm akam (4:118, f. 18r):
pradhanabudhyahankaratanmatranTndriyani ca
bhut&ni ca ta th a panca manaJ caivobhayatm akam.
Cf. also, e.g., NMvasa guhyasQtra 7:165 (f. 65v) and Svacchanda 11:81. In the Parakhya,
since the preceding verse (4:124) discusses what is taijasa and what is vaikrteL, the label
means additionally that the manas belongs to both the vaikfta and the taijasa groups.
The account of the M atanga has manas derive from every aspect of ahahkara (vidya-
pSda 18:49c-50):
saqik§ubdhah k&ranecchato ya da garvas tu sattvikah
tada samghusya te dve ’nye mithunam sampravartate
m ithuniy j&yate gar van manaA caivobhayatm akam .

400The word is here feminine. The neuter gender is standard in the commentarial
literature, but in the tantras themselves both feminine and neuter are possible, and
Chapter Fbur 261

the gross elements arise. The faculty of hearing, of touch and of sight
(tvakcaksusi),401 of taste, and of smell: this is the group of [faculties of]
sense (mater gapah). (96)
The faculty of hearing, which grasps two kinds of sound, is located in
the ear holes: not otherwise could one grasp distinct and indistinct sound
(vyaktavyakta^abdanam).402 (97)
The faculty of touch consists in [such sensations as] rough, hot, soft,
cold. Touch has as its locus the skin. Not otherwise [i.e. not without
skin(?)] could a person who experiences touch (spar^avibhavakah) know
such [sensations of] touch. (98)
The faculty of sight (caksuh) is that which makes forms known
(rupanuvedakam); it resides in the [eyejballs of the knower. Not oth­
erwise could there be perception of [any object’s] size, arrangement, its
colour and form (manasamsthanatadvarnakrtigah). (99)
even, occasionally, masculine, for see G oo da ll 1998:lxvi, fn. 158. Here in the Parakhya
it is required to be both feminine, as here and in 4:126 below, and neuter (or masculine),
as in 4:107, 109-10, 114, 118 and 121-3
401ex conj. The dual might have been misunderstood and garbled, and therefore it is
suggested here as a possible source of the corrupt reading in My . The dual is paral­
leled in M fgendravidyapada 12:3a, which is identical to our pada as now constituted.
The (unmetrical) reading of the N anavaranavijakkattarum patavivekam might also be
accepted, but that is just perhaps more likely to be itself a secondary attem pt at re­
pair o f a corrupt pada, as the reading of the Sivajhanasiddhisvapak^adr^tantasahgraha
probably is. That the quotations in both these sources have the same omissions for
the portions from which they overlap suggests either that the Nan a varan a vilakka ttaru-
m patavivekam was drawing on the ¿ivajhanasiddhisvapak^adf^fantasahgraha or that
they were both drawing on a quotation in another source.
402The phrasing in our text might seem to suggest that we need two ears to grasp the
two kinds of sound, which are vyakta and avyakta. A discussion of types of sound in
the Nidvasa nayasiltra (2:36-42, f. 33r« Svacchanda 12:15ff), although it mentions this
distinction (2:42d « Svacchanda 12:21b), seems rather to take the principal dichotomy
to be one between sOk?/na and sthQJa (2:39 « Svacchanda 12:17c-18b). Whoever
was responsible for the form the quotation took that we find in the ¿ivajhanasiddhisva-
paksadrstantasahgraha and the Nanavaranavifakkattarum patavivekam might well have
recognised there to be a problem of ambiguity in our passage and sought to correct
it, for they not only omit 4:97cd, but they also read ¿abdaikagrahakam (in place of
dviiabdagrahakam in 4:97a): ‘which grasps sound alone’.
W hatever is intended to be the basic two-fold division, we may assume that it is not
intended that two ears are required, one for each type of sound. If vya kta and avyakta
are the two basic types intended by our author, then one might render them ‘articulate
and inarticulate’, assuming that that which is vyakta refers to language and that which
is avyakta refers to all other sound. It is not clear to me what sense they have in the
Ni£vasa nayasQtra and Svacchanda.
262 Parakhyatantra

The faculty of taste (Jihvaksam), [which is] the knowledge of such

[sensations of] taste as ‘sharp’ and ‘bitter’ (katvamladirasajnanam), has
the tongue as its locus, since without it there could be no knowledge of
the various sensations of taste. (100)
The faculty of smell grasps smells, since without it there could be no
[sensation of] smell (yena gandho na tadrte).403 The eye and the ear grasp
[even when they have] moved away [from the object of their perception];
the other three [grasp only when they have] come close.404 (lOlabcd)
Speech, the two hands, the sexual organ, the anus, the two feet: these
are the five faculties of action.405 (lOlef)
The faculty of speech (vak), located in the tongue, speaks Sanskrit
and other languages. For without the faculty of speech, speaking could
not be voiced in this world (natra ¿abditam). (102)
Grasping and releasing [objects] from oneself are effected by the cause
th at is the faculty of grasping (hastendriyanimittajam). How could such
activities as craft be possible without the faculty of grasping (hastaksa-
varjitam)? (103)
The bliss we have in this [life] (anando yo bbaved asmin) would not be
possible without the sexual organ (nopasthena vina bhavefc). The expul­
sion of what we eat (bhuktosargah406)—an activity of the wind [apana]
—has as its cause the faculty of the anus. (104)
Striding, leaping, speed [y movement] and the like are the signs
403ex conj. Note that for this conjectured reading to be metrically acceptable, it must
be assumed that the redactor treated r as ru or ri, since only then would the syllable
tad be long (see p. lxxxiii above). Cf. E d ’s text of Kirana 58:7d and 8d, which end
with atha ¿rnu. (The readings of two unrelated and important manuscripts, N x and
M y , do not however support Ed here.)
4041 have repaired and adopted this plausible explanatory half-line given in the quo­
tation in the ¿ivajnanasiddbisvapaksadrstantasangraha and not transmitted by Mv ,
since, even without some trigger, such as an instance of homoioteleuton, and even
when concentrating, I find myself not infrequently om itting half-lines when copying by
hand. Cf. 4:105cd below.
405The two duals show that the redactor is capable of mixing up the faculties with the
places in which they reside. Cf. M fgendravidyapada 12:4ab: vanf pSpT bhagah pSyuh
padau ceti rajobhuvah.
406ex conj. I am uneasy about this emendation, because My and the quotation in
the vajnanas/ddhisvapaksadf^fantasahgraha agree with bandhotsargo, which I cannot
interpret. It seems unlikely that bandha should have been intended as an equivalent to
vibandha (constipation), since we are not talking about a malady. Palaeographically
closer to the transmitted aksaras would be the conjecture varcotsargo, in which we
would have to assume aida thematicisation of the noun varcas.
Chapter Four 263

that cause us to infer a faculty of [movement called] ‘foot’ (cihnam

padendriyanugam). That which covers all the [organs th at are the
loci of the] faculties of action throughout the body is the faculty of
touch.407 (105abcd)
External and internal volition (bahyabhyantarasamkalpah) would not
be possible without the mind (manasa vina).The external one is the con­
nection of object with sense faculty; the internal one is taught to be
different from that. (105e-106b)
[The sensations of] sound, touch, form, taste, and the fifth, smell, are
the subtle elements (matrah), also known by the synonymous word tan-
mafcra,408 which are born from [the aspect of ahankara called] Bhut&di.
When not qualified (avi£istah ) by their properties (svadharm aih ), in
their essential nature (svarupatah ) they are not separate. The ef­
fects of those [tanmafcras] are divided by those [properties, namely the
properties of being] calm, fierce, deluded, and so forth (dantaghoravi-
mudhadyaih).409FYom them [viz. from the tanmatras evolve] ether, wind,
407ex conj. Inverting the first and second halves of 4:105, as in the quotation in the
¿ivajhanasiddhisvapakfadtfpantasahgraha, would not, I think, make good sense, but I
have repaired and adopted the plausible extra half-line given therein (cf. fn. 404 on
p. 262 above).
408ex conj. Cf. M fgendravidyapSda 12:5:
dabdah spardad ca rdpam ca raso gandhad ca pan cam ah
g u n a v i^ tS s tanmatrOs tanm&trapadayojit&h.

409ex conj. The final Sdya may be otiose here, for the list is elsewhere only of these
three members (SSnkhyakOrikS 38):
tanmatr&ny avidesas tebhyo bhdt&ni panca pancabhyab
e te smptS vide^Sh d&ntS gborad ca mdtfhSd ca.
V&caspatimi&a’s commentary ad loc. explains as follows:
.. .yasm S d SkSdSdi§u sthdlesu sattvapradhanatayS kecic ch&nt&h sukhah
prakada lagbavah; kecid rajahpradhSnatayH g b o rS dufikha anavasthitap;
kecit tamahpradh&natayS m O d b S vifanna guravah. te ’m l paraspara-
vyHvrttyE anubbdyam SnS videsS iti sthQia iti cocyante. ta n m S tr S n i tv
asm adadibbir anyonyavyavftt& ni nanubhuyanta ity a videsS iti sdk$m5 iti
cocyante.
Dr. A c h a r y a first suggested emendation to d&ntatvaghoramdfjbadyais, which would
be closer to what M y transmits, but the accepted text finds support in SvSyam bhuv*-
sQtrasangraha 2 :12 :
karmatah parin&mo fsya jagatas trigunStmakah
dantagboravim dtfbStmS nitOntavifamas ta t ah.
264 Parakhyatantra

fire, water, earth. Those are the five [gross] elements. (106c-108)
Ether is that which arises from the subtle element ‘sound’; it is per­
vasive (mahafc),410 [and] it has sound as its one property (¿abdatmaika-
gunsun).411 Since sound is not the property of anything else, it is said
to be particularly [‘the’] property of ether, even though it is [in a sense]
common to the other elements too because it is perceived elsewhere than
in this [ether]. (109-110b)
And the arising of ether is necessarily preceded by [that of] the sub­
tle element ‘sound’. It is different from all four [other] elements because
of its [providing] space (avaka^atah). Because it has a property, it is a
substance.412 It is produced (utpannam); [for that which is] insentient
[and] plural (anekasaxnkhyaya yuktam) necessarily leads [one to infer the
existence of] a cause [that produced it].413 In its form as potentiality
Sadyojyotis’s Sv& yam bhuvavjtti ad loc. explains:
sa ttvS d a yo hi yathasahkhya/p ¿antaghoravimu(Jhatm&nah. ayam
api ¿antaghoravimatfh&tmH trigun a t makah. ta tra dharmajnana-
vairSgyai^varyakhyah ¿antStmiL adharm avairagyanai^varyakhyo
ghorStma. ajh&nSkhyo vimd^hatm a. evarp siddhitusty&khyah ¿¿ntatm a.
aAaktyakhyo ghor&tma. viparyay&khyo vimU^hatma.
For the t&nmatriis being devoid of videqa see also Tbttvasahgraha 3 and M rgendravidya-
p a d a 12:5.
4l0Or should m ahat rather be rendered here with ‘[relatively] unsubtle’?
411 ex conj.
412ex conj. Cf. PraJastapSdabhasya § 64, p. 12: ato gu n ava ttva d swadritatvSd
dravyam , and cf. Vaifesikasutra 1.1.14. But it is possible that this is not the point
being made here in this half-line and that we should punctuate differently and perhaps
retain the transmitted gunavat ten a: ‘Therefore [i.e. because it arises from ¿abda] that
substance arises endowed with properties; it is insentient . . . 1
413This is intended to be a general statement of this Saiddh&ntika principle: cf. Bhogar
karika 88c-89b:
acaitanye \py a n e k a t v a s a i p k h y S s a m b a n d h a h e t u t a h
t a s Z r p kSranapQrvatvam istam buddhighatSdivat.

N ote that this is clearer in the version of this half verse quoted by Aghora&va in the
M fgendra\jttidT pikS ad vidySpada 3:1 (see apparatus), but I suspect this of being a
secondary quotable version in which the whole principle fits into a single half-line.
We expect Skada to be described as one, not as plural. But I assume that it is here
said to be plural because it is created anew in every creation. This is implied here by
the next line, w ith which cf. M atahgavidySpada 19:12c-13b:
na cSsyatyantiko ’bhavo na co tp a ttir ihesyate
n ityatvSn muniA&rdQla sa tath Spy upacaryate.
‘In this system we hold that it [viz. ¿ka£a] does not absolutely not exist, nor does
Chapter Four 265

(¿aktirupena) it is eternal; in its manifest form (vyaktirupafcah) it is im­

permanent. (110c-112)
But it[s existence] is [not directly perceptible; it is rather] known
(laksyate) through the inferential mark that is its effect, [namely] through
its [providing] space:414 even [the providing of] space is [an effect that is]
dependent on a substance; it resides in [the substance] ether, [and] it is
known as an effect (karyalaksitah).4™ It resides five-fold in the body: in
the cavities of the [two] nostrils, the ears and the mouth.416 (113-114b)
Wind [arises] from the subtle element ‘touch’; it has two properties,
and in its nature as breath (¿vasanatmakah) it is called prana, apana,
sama[na], udana, and vyana. Now that same [wind] (sa eva tu) is prana [in
th at it is] the wind that is the life-force (pranamayo vayuh); [as] apana [it]
draws away impurities; [as] samana [it] creates balance (samafcam kuiyafc);
and [as] udana [it] goes out upwards (firdhvamrgatah);417 [as] vyana [it]
it arise, since it is eternal, o tiger among sages, but it is nevertheless metaphorically
spoken of as such [i.e. as subject to arising and perishing].’ The final remark of R&ma-
kantha’s M a ta h g a vftti thereon echoes our passage: . . . tat ha £k£& ¿aktl vyaktyapekpayS
nS^otpadSv upacarenocyete, na tu param Srthata Jti.
414The use of particles here is confusing to me, and the text may be in need of
emendation. Cf. the odd use of kiip tu in 4:7.
415A11 these qualifications of akSda serve (partly) to distinguish the &aiva position
from those of other thinkers. Cf., e.g., Aghora&va ad Thttvasarigraha 2: ta to 'va-
kSJad&nStmana karyena ¿ikitfasjddhes tadabh&vavadinad c&rv&kSs tatpratyak$av&dlno
mimamsaka^ ca pratiksiptSh. na casya naiySyikadibhir iva n itya tva m isyate, vaksyar
m anavat tanm&tr&kHryatv&d bhuvan&dh$Lratva4rute6 ca.
41flMore cavities are counted in the N iivSsa nayasQtra (2:29ab, f. 32r = Svaccha-
n da 12:8cd): surfiratmaicarp tu vijneyaip navadha cchJdralakpanam. K^emarSja’s
Svacchandatantroddyota ad 12:8cd identifies the extra ones as those of the brahm a-
randhra, the eyes, the nipples, the anus and the genitals (iiriga).
4l 7Cf. NMvSsa nayasQtra 4:124 (f. 40r): aditam IfdhapRsun (conj.; /IJapItam MS) ca
samanaji sam atarp n a y e t/ kputahikkacchardikS sa udanasya vice$pitam.
266 Parakhyatan tra

causes the body to bend (vinámayaty arigam):418 it is one, [but] is dif­

ferentiated (by these various names] in accordance with the functions [it
performs]. (114c-116)
Since it is the cause of remaining ‘alive* (jlvane kár an am yasmát),419
it is therefore in worldy usage (iha) [said to be] resting (ayattam) in
the soul.420 And so, according to this system (iha), prána is that which
supports consciousness (cidádbárah) for souls (káyadhrtám) .421 (117)
Fire evolves in manifest form (vyaktam) from the subtle element
418This may seem a surprising function for vyána, but the text is correct, for the
notion is reiterated in 14:25 and occurs also as part of Sárdhatrišatikálottara 10:12:
v y ano vinám ayaty aňgam vyáno vyádhiprakopanah
prTter vinášakarano vyápanád vyána ucyate.
Possibly vinšumayati is intended to mean something like ‘controls the movement o f1. At
the end of the Matariga’s parallel (but more detailed) account of the breaths we read
( vidyápáda 20:33c-34):
ákpep&kuňcane v y one gamane ca prasárane
calanásphofcane caiva bahié cestásu sarvadá
p ra vrtta h kurute vyánah paňcamo y o 'nilo mah&n.
Cf. also the damaged verse Niévása nayasútra 4:125 (f. 40r): romahar$am ca svedarn
ca šQlado h y aňgabhaňjakah (copj.; smganjakah M S )/ vy šm a sya itá n l (The last 2
syllables are illegible but are what was transcribed by the Kathmandu apograph.)
419Cf. 14:18 below. A nirvacana based on y/an is presumably implied here. See
D hátupá(ha 2.60-1, ¿vasa prán an e, and 4.66, ana (ana) pránane. Cf. M ahábhárata
12.315:35cd: prán an ác caiva bhútánázp prána ity abhidhTyate. Cf. M ataňgavidyápáda
20:7cd and also M rgendravidyápáda ll:2 2 -2 3 b , part of Narayanakantha’s M rgendra-
v ftt i on which reads: ay am ááayah—p ran ay an át prán a iti niruktadfáá vyápárena prána-
áabdo Jaksi tah; prakar§ena ananaip pránanaip jTvanaip, ta to ’p i prána ity ucyata iti
phaJavisayam asya nirvacanam.
420It is not clear to me exactly what is intended with the word ayattam. W hat we
might expect is an explanation to the the effect that prána is sometimes used with
the sense of ‘life-breath’ or ‘soul’, and that this is a metaphorical usage based on
the observation that breath is a prerequisite for being alive. Is it conceivable that
ayattam could be a transmissional error for an irregularly formed past participle of
á+V^dá (that is to say ádattam, instead of attarn) used in the sense of ‘spoken’? We
might then translate this páda ‘it is used in the world in the sense of “soul” ’. Cf.
M rgendravidyápáda ll:13cd: city átiváhike šaktau pránašabdah kalásu ca. ‘The word
prápa [can be used] in the sense of the sentient [soul], the transmigratory body, the
power [of the body(?)], and in the sense of the channels of the breath (kalásu ca).*
[The uncertain interpretation of the last term is, I think, that of Náráyanakantha, who
glosses kalásu with som asQryá d yá tm/kasu.]
421Also perhaps conceivable is the following: ‘And so prána, among the [various]
factors that support the body (káyadhftám), is here spoken of as ‘the support of the
sentient [soul]’ (cidádh árah)\
Chapter Four 267

‘form’; now (punah) this [fire] has three properties. It resides in the
body [in the following]: in the eye, in the heart, in the bile, and in the
organs of digestion.422 (118)
T hat illumination of forms (rüpaprakâéah) th at is in the eyes is the
light (prakëtéah) that is the property particular to fire. W ithout it there
would not be its other [property, viz.] warmth (tâpah), pervading the
entire body of a man.423 (119)
The overflowing of bile (pitfcaniryapam)424 that we experience is con­
nected with the activities, such as burning, [of fire], [And] because of this
[familiar digestive] cooking of food [we know that there is] fire in the belly
that effects digestion. (120)
Water evolves in manifest form at the instigation of the Lord (liât)425
from the subtle element ‘taste’; it has four properties. It resides [in the
body] in the fluids of fat, pus, tears, semen, blood, urine (vasâpüyàsra-
éukrâsrnm ütradravaniketanâh).426 (121)
Earth evolves in manifest form from the subtle element ‘smell’; it car­
ries five properties (pancagunâvaha). Hair, marrow, nails, intestines,427
bones, flesh, tgimapaficakamf.428 (122)
This is elemental creation (bhautikah sargah), according to this system
422Cf. M rgendravidyâpâda 12:3lab: h fdi paktau dféoh p itte tejas taddharm adaréanât.
In his M fgen dravrtti ad loc. Narayanakanjha explains as follows: taddharm adaréanâd
ity ekaikasmin yojya m . ta tra hrdi taddharmasyausnasya, paktau taddharm asya
pâkasya, dréofi prakâéasya, p it te ca santâpaujjvalyâder upaJambhât tejah sanniviçtam .
Our text explains this below.
423I assume that this is intended to refer to the existence of tejah in the heart, for
which see the previous footnote.
424
ex conj.
425If this is what is intended the usage is certainly odd, but not unparalleled, for cf.
Kirana l:16ab, in which the ablative ¿ivât plainly marks the instigating cause, rather
than the source of emanation. It is possible, however, that the text here is corrupt.
426The list of the M fgendra differs ( vidyâpâda 12:30cd): mQtraraktakaphasveda-
éukrâdau vâri saipsth/tam. So too does the list of the Niévâsa nayasütra (2:25, f. 32v,
« S vac chan da 12:4c-5b): kaphâsrnm ütramedesu rasasveda vasas u ca (conj.; °srkm(Itra-
medesu rasâsvâdivaseçu ca MS; 0sfgâma/nütreçu rasasvedavasâsu ca Svacchanda)/
éukre ca sahgrahe caiva sth itâ h y âpaâ caturgunâh.
427ex conj.: see next note.
428The list in the Mrgendra reads ( vidySpâda 12:30ab): dehe 'sthimâjpsakeéatvan-
nakhadanteçu câvanih. Our list differs in that it adds m ajjan (unless we choose to
emend to the more common feminine form m ajja) and antra (unless this conjecture
is wrong) and does not include the teeth or the skin. This degree of variation seems
possible, for the list appears not to be a standard one (cf. 14:55); it differs too in the
Niévâsa nayasütra (2:23c-24, f. 32v » Svacchanda 12:3-4b):
268 Parakhyatantra

(atra), which has as its cause the group of subtle elements.429 All that is
made up of the three strands [of safctva, rajas f and tamas] is born from
the principle of ahankara. (123)
All the faculties of intellection ( buddhyaksani ) are, according to this
system (ilia), derived from Taijasa [aharikara], because of [their function
of] illumination (prakaiatah). The group of faculties called ‘action* derive
from Vaikrta [aharilcara], since [they cause] change ( vikrtih ) by means of
action. (124)
You should know that the mind’s activity is in both [groups] (dvistha -
v rtti m ano jneyam ); therefore it is of both kinds:430 by its controlling
Pfthvr kafhinarQpena ¿fnu dehe ya th a sth ita
m&nse caiva tath&sthibhyo snayulomanakhe$u ca
antra majjS, ca vijheyS pfthvT pancagunotkafS

• m&nse c&iva tathSsthibhyo ] MS; m&zpse'sthi^u tath& caiva Svacchanda

• antre majja ca ] MS; majjantre^u ca Svacchanda

Gun span cakam may not be corrupt; it is possible that it means that the five proper­
ties of the earth are in the body. Perhaps just conceivable is that we should emend
to ganapancakam (understanding it to mean no more than pancakam) and correct
0naJch&/pdra° to nakhSnta (assuming this to mean no more than nakha). Also perhaps
possible is that the expression is intended to mark the end of the treatment of the
group of five elements, in which case perhaps some text is missing before it.
429ex conj.
450Cf. M atangavIdyapSda 18:80-82:
indriyarp y a t purS proktarp manaJ cStrobhayatm akam
vipayas tasya samkaJpah soma4 casyadhidevatS
dvidhSdhikSri tac cittaip bhoktur bhogopapSdakam
bahih karanabh&vena svocitena yatah sadS
indriyap&ip tu samarthya/p saqikalpenStmavartinS
karoty antafisthitarp bhQyas ta to ’nta{iJcarapajp man ah
T h e sense faculty mentioned before, the mind, is of both kinds. Its sphere [of duty] is
volition; its presiding deity is Soma. This mind has a two-fold duty that enables the
experiencer to experience, for externally it at all times produces the capacity of the
faculties [to function] as instruments by means of its own proper [function of ‘volition’],
[and] further it [produces the] internal [capacity to function of the ahankara and the
buddhi] by means of the ‘volition’ that is internal. Therefore the mind is an internal
organ.’
This translation is an attem pt to follow Ramakan^ha’s interpretation; R&makantha’s
commentary on this section reads: ya d indr ¡yarn ubhayatm akaip manolak$anaip prag
uktaqi, tasya vfyayah k&ryarp sarpkalpah avadh&nam ekagrata, ten a hi ta d viyayT-
kriyate, tath S hi—saipnihitepv api indriy&rthe?u anavahitasyaj arthantaravahitasya va
tadarthavi$ayaip jhSnarp n o tpa dya te ity avadhanam api jh a n o tp a tta u karanatvena sid-
dham. tasya ca na buddhir hetuh ahamkaro va. drkkriyatm akatvena pratyayarU patvad
Chapter Four 269

the sense faculties it is invested with duty as being of the nature of [an
instrument of] action;431 situated inside (antahstham), endowed with [its
function of] Volition’ (savik&lpeun), it illuminates the forms of objects [and
therefore belongs also to the group of instruments of knowing].432 (125-
126b)
The tanmatras433 are the group derived from the Tamasa [aspect of
aharikara, viz. Bhutadi]; they do not have [powers of] knowledge and
action proper to themselves. They are the cause of the group of gross ele­
ments; since those [gross elements] have [properties] th at are not different
from their own properties (svagxmadvayayogafcah), [these subtle elements
are] the subtle cause of the gross elements. (126c-127)
Such is the body of effects that comes forth (karyam evamvidham
gacchefc), from kaia down to434 earth. It emerges in stages at the time of
creation, as a result of conjunction with the three types of cause.435 (128)
Pratoda spoke:
The faculties might be derived from the gross elements (bhau-
tikanlndriyani syuh), since they are congruent with the properties of those
[elements] (taddharmanvayayogatah). And ahahkara need not necessarily
(niyamat) be the cause of external objects. (129)
Prakaia spoke:
T hat the faculties should be elemental is impossible, because they are
never without [the experience of] touch, etc (spar^adyavyabhicaratah).436
Therefore aharikara, which is the cause of the awareness T [in other aware­
g r & h y a g r & h a k a p ra ty a y o r h i t a u h e tQ i t y u k ta m . ta to * n y a d e v a t v id a r p k r i y S t m a k a m
avadhanam n a m e ti. y a s ta s y a h e tu s ta n m a n a iti. ta c c a c itta r n m a n o d v i d h e ti a n t a r
b a h i i c a a d h ik S r i. ta t r a b a h ih s v o d t e n a a v a d h tin a tm a n S k a r a n a b h S v e n a in d r iy a p ir p
s S m a r th y a m k a r o ti. y a t o n S n a v ih ita s y & r th e ^ v in d r iy S n i p r a v a r ta n ta i t y u k ta m . sam -
k a J p e n a iv a S tm a v a r ti n S S n ta r e n a a n ta h s th i ta b u d d h y a h a r p k S r a v y a p S r o *py u p a p a d y a ta
ity u k ta m .
431But perhaps, as Dr. D e z s 6 has suggested to me, the reading a d h i k a r a k r i y a t m a k a m
should be retained and rendered 'being of the nature of [an instrument of] the action
of superintending’.
432
ex conj.
^ F o r the deviant gender here see fn. 400 on p. 260 above.
434Literally ‘bounded by’. T he text may not be correct here. I find no parallel for
this usage of v£rita to indicate the end of a list.
435For these three see 2:29-30.
436The point seems to be that one could not explain their connection with the self as
an experiencer if evolution had taken place ‘upwards’, i.e. starting from the elements,
rather than ‘downwards’, starting from ahankara.
270 Parakhyatantra

nesses], is the cause of the faculties. (130)

I am the hearer of this sound; I am the toucher of this touched object;
I am the seer <3Cof what is seen; I am the ta s te r;» 437 of tastes etc., and
it is I who am the smeller of smells. (131)
I am the speaker; I am the grasper; I am the one who goes on a long
road; I excrete what I have eaten; I am the [agentive] cause in the act of
[sexual] pleasure. (132)
Aham kâra is involved in [all] these (fcesv anvitah ) by means of its
own nature that abides in it (svadharmenâtmavartinâ).438 Thus, then,
is the body of effects (kâryam) produced from ahankâra (garvajam);439
all are taught to have arisen [ultimately] from the knot [that is mâyâ]
(gr& nthyuttham ).440 (133)
Pratoda spoke:
An effect must follow its cause (kâranânugatazn) because of the inher­
ence [of the cause] in it ( tatsam avâyatah ), just as, for example, threads
[inhere in their effect: cloth]. This is not so [here in your model of
causality] (tathâ tan no), and so that which you have said is pointless
(mrarthakam). (134)
Pvakâéa spoke:
The cause [mâyâ] is partless; it cannot be a substance th at inheres [as
a cause in its effect]. We know that cause through its effects (kàrya-
gam yam ). It is extremely subtle [i.e. not amenable to sense-perception],
just like the atom [in your model of what causes the universe] (anuvat).
Just as (yatha) [in your model] after [building up through] a sequence
beginning with atom-pairs (dvyanukâdikram ât ) an effect that is coarse
[which is to say perceptible to us], since those [atom-pairs] produce it
437I have assumed that some text has accidentally been om itted here, since the line
as transmitted could only be interpreted with an unlikely ellipsis. The sense of the
missing text is clear, but its exact wording can only be guessed at. Dr. A c h a r y a has
made plausible suggestions for part of the missing text, which I have incorporated.
The parallel passage in the Matanga (vidyâpâda 18:5ff) is not close enough to be of
probative value.
433This formulation may seem implausibly clumsy, but compare the use of svocitena
and StmavartinS in Matangavidyâpâda 18:81d and 18:82b (quoted in fh. 430 on p. 268
above).
439ex conj.
440ex conj. The réintroduction of mâyâ as the ultimate material cause here may seem
implausible in the light of the preceding argument, but it is clear from the following
discussion (a ‘refutation’ of the position that the material universe is built up from
atoms) that it is indeed intended.
Chapter Four 271

(tadupapafcfcitah),441 so too (tadvat) [according to this system] there is an

[imperceptibly] subtle power that is in the cause (karanaga ¿aktih) [and]
which is present in the body that is its effects (karyatanusthita) 442 (135-
6)
If you counter, ‘[But] you should explain [then]: what power?’, [then
we will answer] ‘You should show which [among the things that we can
perceive] is the atom ’. Just as [according to your model] it is the atom that
is in all effects, so too [in our view] it is this indestructible power. (137)
It is what is ‘perceived’ (laksyate) in all things by all at all times
because of the delusion [that is samsara(?)] (mohafc). Therefore it is
proved that in this world (iha) the form of all things is made up of maya
(mayatmakam sarvam artharupam). (138)
Pratoda spoke:
The external object is [perhaps after all] not distinct (avyaktah) from the
knowledge of it, which has its [viz. the object’s] nature. That [knowledge]
presents the appearance of being [divided into] perceived and perceiver;
but this is not true at the level of ultimate reality.443 (139)
Praka^a spoke:
The awareness of the external object is distinct from the external object
[itself]444 by reason of the solidity, liquidity, capacity to burn, to shake,
to give space with respect to each element (bhutatah). Therefore this
[viz. the external object] is to be understood to exist. Or [if you say
that] it is just of the form of knowledge (jnanakarah sa eva va), then is
it the means of knowledge or the object of knowledge? For the means
of attaining something must be different from the object to be attained
(sadhyad bhinnam hi sOdhanam).445 (140-1)
[Let] that [knowledge] alone be the means (sadhanam); [but] how can
it be a means without there being something to which it is the means
(sadhyam vina)? The external [object] is what has efficacity (arthakriya-
441Or: ‘since that is logically justifiable*?
442Emendation could also be considered, for instance to karyaip tanuh sthitS: ‘[and]
the effect is the [perceptibly gross] body’.
443Here Pratoda adopts a principal doctrine of the Yogacaras. H a t t o r i (1968:102)
refers to M adhyantavibhaga 1:3 and to MahayOnasutralankara ad XI: 32.
444
ex COTXJ.
445This is intended as a rejection of the Buddhist view that the means of knowing and
the fruit of that means of knowing are identical (pramanapramanaphsdayor abhedah).
See, e.g., Dignaga’s Pramanasa/nuccaya l: 8cd (savyaparapratR itvat pram anam phaJam
eva sat) and his commentary thereon, discussed by H a t t o r i 1968:97-100.
272 Parakhyatantra

kari);446 knowledge is that which causes awareness [of it] within. (142)
f . . . t . 447
Even to perceive oneself [i.e. one’s own body?] (svasangrahe ’p i) a con­
glomeration of causal factors (samagri) must be used, first among which
is light (alokapurvika). (143)
Until that [conglomeration] comes into being there can be no sen­
sory perception of the object (asmin).448 fBecause of depending on that
(tatsavyapeksaya), everything]-449 would definitely be momentary. (144)
[But that] knowledge which grasps all objects [viz. the power of om­
niscience] succeeds (kramate) [because it is] not momentary.450 It is not,
however, possible that knowledge should be without dependence [on its
objects; in other words it is not possible] th at it should be capable of
presenting [to itself as subject] what has the form of a part of itself [as
object] (svaip^akararpane) 451 (145)
Pain [is produced] by thorns, weapons, fire, fetters, anger, beating;
pleasure is evidently produced by garlands, fragrances, tambula, gar­
ments, food, women. (146)
446According to Sautr&ntika and post-Sautr&ntika Buddhists, to be existent is to
have efficacity (arthakriyakarita): arthakriyasamarthsup y a t ta d atra param arthasat
(P ram anavarttika 3:3ab). Fbr the Buddhists, but not for PrakSia here, this property
is inseparably bound up with momentariness: asanto ’k$anikas t as mat kram akrama-
virodhatah (quoted immediately following the above half-line by Narayanakan£ha in
his M rgendravrtti ad vidyapada 2:24): ‘Whatever is not momentary cannot then ex­
ist, since it would be incompatible with [the performance of any activity,] gradual or
not gradual.’ For a Saiddhantika refutation of this position, see, e.g., Ramakantha’s
Nare£varaparlk$apraka£a ad l:22cd, pp. 54-5.
447D r. A charya has suggested com pleting this line as follows: bhedadvayam ; abhedo
C h i na tathyam paramarthatafy^>. T his m ight be in terp reted thus: ‘[Thus the re is a]
d uality; for [their] identity is n o t ultim ately tru e .’
448ex conj. But perhaps the transmitted no ’hgagraho bha vet could be retained in
the light of svasangrahe in the previous line (if that has been correctly interpreted):
‘. .. there can be no perception of [one’s own] body’.
449Guessing at an irregular locative: sarve. But a more radical emendation of the line
is probably required. Dr. A charya has suggested that the opening might be emended
to tasyaivapekfaya.
450ex conj. A charya . This is thus a statement of the position that, although in­
dividual pieces of knowledge may come and go, the power of knowledge has to be a
permanent state.
451ex conj. I s a a cs o n . The notion that nothing can do anything to itself appears to be
not uncommonly accepted as a principle. Cf. Ramakantha’s K ira n a vftti 1:15.20-23, in
which he refers to his M a ta h g avrtti, probably to the commentary on vidyapada 6:24ab
(p. 161), quoted G oodall 1998:195-6, fn. 111.
Chapter Four 273

That by which this [sensation of pleasure or pain] is produced is an

external object which is equipped of efficacity (arthakriyanvitah). By
[empirical observation of] positive and negative concomitance (anvaya-
vyatirekabhyam) we grasp that it is permanent (sada) [and] external
(bahih). (147)
This [external object] is of small value (tucchah) because it is made
up of what is of small value [viz. the elements] (tuccharupatvat) t for
everthing is made up of maya. And so the external object is such.
Like [the branches of] a tree that is outward facing [because of being
spread outwards(?)],452 the body of effects that derive from maya, start­
ing from the principle of limited power to act (kaJadyam) and going down
to earth (ksmavasanakam) has been taught. It is connected by His power
(tadvaiat) to souls; He then brings about [for them] the [ultimate] aim of
men.453 (148-9)
Since it is by means of being conjoined with something that has the
shape of a body that souls experience the fruits of their own actions, [and]
since souls are infinite, so too [i.e. infinite too] are the varieties of those
[bodies] (tadbhedah samsthitas tatha). (150)
Prom a variegated body of causes a variegated [effect] is accomplished
(sadhyatam vrajet) in a single entity [viz. in the subtle body]. Al­
though that body of effects is [internally] contradictory (viruddham api
tatkaryam)1 it is an instrument [through which experience is made pos­
sible] (sadhanam)J just like the [very different] parts of a chariot [which
together form a single instrument: the chariot].454 (151)
452The interpretation of the image is uncertain. Because of the syntax and the verse
structure we expect it to relate to what precedes it, but the image would then be
uninterpretable to me.
4530 r perhaps ‘it then brings about the aims of men*. Cf. Kirana 4:28ab, quoted in
fn. 454 on p. 273 below. Note that in the remainder of the chapter there are a number
of echoes of the K irana distinctive enough to suggest, as I have mentioned above (see
p. lv), that the passage is a reformulation of passages of the Kirana.
454This might seem at first a rather arbitrary interpretation of an obscure verse; but
note that the verse is closely paralleled in Kirana 4:27-28b, which may well be its
source:
y a d y ap y etan mithah karyarp viruddham asitatm akam
ta th a p y e ta t susaip4Ji$tam ekasmin vastuni sphutam
narartham sadhayed bhinnarp narasya ¿akatahgavat.
Ramakanfha ad loc. identifies ekasmin vastuni as ekasmin suk$madehe vastuni. As
remarked in the preceding footnote, a number of echoes of the Kirana are discernible
in the closing verses of this chapter.
274 Parakhyatantra

Creation (kriya) of this insentient body of effects (acetauasya

káryasya) is also called ‘shaking1 (ksobho \pi námatah).455 The ‘shak­
ing1 of rnaya must be partial; it cannot be total, because [that would
mean] a destruction of the root cause, since [there would then result] an
unwanted [total] transformation of it (vikáro ’syah).456 And this root
[cause] is not destroyed, because it is the cause of the arising of its own
effects. (152-3)
The cause of these effects is the principle called rnaya, the sphere of
activity of the source[?] (yonigocaram). [It is] manifold with its manifold
effects (vicitram citrakáryena), the locus of manifold powers, the place
in which manifold [fruits of past] actions reside, equipped with manifold
bodies, full of manifold worlds (vicitrádhárabhuyistham),457 and rich with
manifold sense faculties. (154-5)
It is the basis (ádhárah) of all [other lower] tattvas [which are created]
for the sake of souls (paáúnám); bound souls are bound by the bonds
because of their essential nature (svasvabhávatah); fthey have as their
means the qualities of bound-soul-ness (paáufcvagunasádhanáh)t.458 (156)
Deluded they become attached in this way to those experiences [that
are to be had] there which are appropriate to bound souls through the
mind (manasa paáuyogyesu):459 inseparability from impurity arises (pašu-
tváviraho bhavet). (157)
Pratoda spoke:
Is that [impurity] rnaya, or is it an effect of this [máyá], or is it a prop­
erty of the soul?460 Which view among these three views is correct
(nišcitah)? (158)
455
ex conj.
458This same objection ie raised and settled respectively in K irana 4:16cd (v/lcárát
sarvanáiah syád; vikáro na, jaga t katham ?) and 4:18ab ( váyu vedád yathodanván
upary eva vikárabhák).
457ex conj. We expect a reference to bhuvanaa in this list. Dr. Kei K a t a o k a ’s
conjecture completes the triad of evolutes (tanukaranabhuvanáni) of rnaya (for which
see fn. 140 on p. 180 above).
458I am uncertain how to interpret this compound. Is it intended to describe the
bonds, which have not been stated in the nominative? And is pašutva here a synonym
for maia?
459ex conj. I sa a c s o n . Perhaps pašubhogye$u is also a possible emendation in páda d.
480This echoes Garuda’s question in K irana 2:11:
tvayánádir maJah prokto m áyeyo ’syátm an o 'p i vá
gunas ta d vya tirik to va malo bruhi kimatmaJcah.
Chapter Four 275

Prakaia spoke:
Impurity is taught not to be maya; nor is it established to be a product
of this [maya] (na tadbhedo vyavasthitah), for maya has been taught to
be a seductress (mohlnl461) and to be that which awakens the power of
knowledge of the sentient [soul] (jhanopodbaliiu) through the embrace
of the instruments that are her effects: delusion is not produced by her
herself but through her effects.462 (159-160b)
[But then, you may argue,] maya’s effects (tatkaryam) have been
taught to be everything [on the tattvakrama that there is in the way
of bondage]. How then is impurity to be established?463 [It is located
there] because impurity (paJutvam) is located in that [bound soul], and
th at bound soul is located on the path [of the tattvas]. And this [bound
soul] is made up of [the evolutes] of maya (sa ca yonimayah). Therefore
4fll Arguably the transmitted mohanTcould be retained as an authorial aKa formation.
But note how inconsistently such forms appear in manuscripts: in Kirana 2:12c (quoted
in the next footnote)ras well as in 2:15c, Mv , along with almost all the other sources,
gives mohinT.
4®2The ideas and their formulation here are paralleled in K irapa 2:12-13:
sahajo maJo mato; maySk&ryam agamiko malah.
m5y& no mohinT p rokta svatah; k&ryat praka^ikS
yatah svakaryasamJliffa caitanyadyotikStm anah
maJarp vidSrya cid vyak tlr ekade^e bhavaty anoh.
I am aw are th a t th e first p5da of this u n it is hyperm etrical; I have ad o p ted here n o t th e
readings preferred by R araakan^ha, b u t those th a t I th ink th e d istrib u tio n of readings
suggests to be p rim ary (see G o odall 1998:236 and 238, footnotes 228 an d 235).
4fi30 r ‘Where, then, is mala to be located [in the tattvakrama]?’ This rather obscurely
formulated question adverts to the problem that mala is believed in by Saiddhantikas
as a real entity and yet it finds no place on their ontological ladder, the tattvakram a.
(Cf. Ni£v5sa nayasQtra 2:20cd, f. 32v: na ca vast van tara /71 kihcid yas ta ttv a d vyati-
ricyate.) The solution that is given here below by the Parakhya and frequently by
Ramakan^ha is to state that it is vicariously included in the tattvakrama because it is
inseparable from the bound soul, hence its synonym pa^utva (see K iran a vrtti 1:13.9-10
and G oo da ll 1998:186). T he source for the Parakhya seems to me very likely to be
Kirana 2:18-19b:
mayak&ryarp sam astaip sySt; kuto ’nyah sahajo m aiafi?
Stmastha/p tat paJutvaip syat, paiur apy adhvamadhyagah
prok to yen a matas ten a malas tadbhinnalaksanah.
‘The effects of m5ya might be all [that there is in the way of bondage]. How [can you
prove] another innate impurity? That mala must (syat) reside in the [bound] soul.
And because the bound soul is taught to be situated in (-madhyagah) the path [of the
tattvas], mala is held to be different from that [path of tattvas].’
276 Parakhyatantra

impurity is that which obstructs the sentient [soul]. (160c-61)

Impurity (pa^utvam) is not the state of being of a bound soul (paior
bhavah):464 the nature [of the soul] is [rather] its own power of knowl­
edge (svarupam svacidatmakam). Therefore impurity (pa^utvam) is ne­
science (ajnanam)) or the state of being characterised by ignorance (bhavo
vajnsjialaksanah). Since it obstructs the sentient [soul], is is called in
scripture ‘nescience’ (ajnanam). The consciousness of the soul is that
which is to be revealed; her effects are what reveal it.465 (162-3)
It being the case that impurity is never separated [from the bound
soul], and since it is therefore also a cause of the soul’s condition of be­
ing an experiencer (asyapi bbogakartrtvabetutah),466 it is called, using a
secondary sense of the word (bbaktya) a ‘property’ of th at [soul], for the
soul [in fact] has sentiency as his [true] property.467 (164)
Since this [impurity] is held (dhrtab) by the soul (tena), therefore
it is, as it were, a ‘property’ (dharma iva). Impurity is beginninglessly
connected [to the bound soul]; liberation comes about through its being
464Prakaia is making the point that paintva is here a potentially confusing technical
term for mala rather than a synonym of pa£ubhava It means rather the opposite of
what we might expect. Since it gives here a list of synonyms of maia, it seems likely
that the Parakhya is still drawing upon the same passage in the K irana (2:19c-20):
maJo ’j hanam p aiu tv arp ca tiraskarakaras tamah
avid ya h y a vrtir muiccha paryayas tasya coditah
sa cavidyadiparyayabhedaih siddho m a te m ate.

465Cf. the rhetorically similar half-line 15:38ab.

466ex conj. This is a very tentative conjecture. W hen writing this half-line, the
author of the Parakhya may have had before him Kirana 2:22ab: male sa ti bhavanty
etS bh o ktftvam ca na kevalam. ‘These [various processes, such as having to be bound,
mentioned above]— and not just the condition of being an experiencer— come into being
[only] when there is m ala,1 However the subsequent text of the Kirana is reconstructed,
this half-line is in all sources followed, as here in the Parakhya, by a consideration of
the possibility that mala is a dharma of the soul.
467ex conj. Once again it is probably the Kirana that is here drawn upon, for this
obscurely expressed discussion is found there too in 2:22c and following, from which I
quote 2:24c-25b:
tasya dharm o na; dharm atve, par in am ah sphuto bh avet.
ciddharm e purnsi no dharmo; yad i sya t, parinamavan.
As I have suggested ( G o o d a l l 1998:250, fn. 274), it is possible that one of these half­
lines was a secondary creation intended to replace the other. Since ciddharm e is in the
K/rana unmistakably intended as a bahuvrlhi describing the soul, I have assumed that
it is in the Parakhya too, and I have accordingly emended pauruso to puruso.
Chapter Four 277

separated.468 (165)
[But] since it is all-pervading (vibhutve), separation [from it] is im­
possible; therefore (tat) there must be the destruction (vadhah) of its
activity, O sage.469 ‘Separation’ is held to be the blocking of [its] powers,
just as [blocking by means of mantras is known to be possible] in the case
of the power of fire.470 (166)
Although pure &iva-hood is plainly to be found in the [bound] soul,
the realisation of self cannot come about because of that impurity which
blocks it.471 (167)
For when that [&ivarhood] is completely [realised], then the impurity
is destroyed (malo vrajati samksayam) .472 Then liberation comes about
for that [soul] because of the shining forth of his own inner nature (sva-
svarupavabhasatah). Just as [the liberated soul is, so too] is the eternal
&iva (sakrcchivah) taught to be; although He is the same, He is [from the
very first and independent of anyone or anything else] equipped of power
(samaao ’p i balanvitah) ,473 (168-169b)
488 ex conj. K ata o k a .
469ex conj. (for confusion between ya and dha in the transmission, see p .xcviii). The
conjecture is likely to be correct for vadha is the word used in Kirana 2:27, quoted in
the next footnote.
Observe that this is the only place in the chapters transmitted to us of the Parakhya
where the author has resorted to a line-filling vocative. In this it contrasts markedly
with most tantras (see p. liv).
470This again is probably drawn from the Kirana (2:27c-29b):
vibhor api m alasySsya tacchakteh kn'yate vadhah
upayac chaktisaiprodhah katharpcit kriyate male
yathagner dahika ¿aktir mantrena^u niruddhyate
tad vat tacchaktisam rodhad vi£li$ta iti kathyate.
(The image is of course used elsewhere and in other contexts, e.g. in Pau?kara 4:158ab,
but its application and expression here recall the Kirana.)
471The reading ¿uddhaip in the first pada is that of TVyambaka^ambhu’s quotation,
confirmed by the short commentary he offers, in his ¿iiuhita, for which see the critical
apparatus.
472ex conj. maleup could be retained, since it can be used as a neuter, and we have
seen that the gender of at least one other word is not stable in this chapter (see fn.
400 on p. 260 above); but it seems more likely to me that the transmitted ending is the
result of accident (e.g. because of attraction to the ending of the following noun) than
that it is original.
473Perhaps this translation reads too much into the text. We might instead translate:
‘At once he is taught [to have become] ¿iva, just the same as Him (tadvafc): equal [to
Him] and (api(?)) equipped with power.’
278 Parakhyatantra

As the radiance of the sun is observed to illumine the eye (drstam

nayanasya prakasaksun), so the radiance of Siva in the same way brightens
the radiance of the soul (tattejahkhyapakam bbavet). (169c-170b)
Since all [this] is revealed [only] when the effects that are made up
of maya are connected [to the soul], therefore this [Sivarhood(?)] is log­
ically taught to be an ‘effect*, fbecause it is shown to be an effect of
th a tf.474 This has been proved to a certain extent (kincit) by direct per­
ception (drstapramanena) and to a certain extent by means of scripture
(agamatah). (170c-171)
This entire sequence of tattvas (fcafcfcvakramah) ending in that of
the earth (ksmantah) has been taught which—by means of [the soul’s]
close attachment with the instruments and effects [that derive from
maya], starting with time and kala—brings about the manifestation
of [the soul’s innate] consciousness (kedakaladikaryakaranavyasangacid-
vyaktikrt), in which the opportunity that arose was taken for [teaching
also that it is] the sphere for the consumption of one’s own [experience]
that is determined by [one’s] past actions, and which arose in the context
proper to [a discussion] of the ‘womb’ [of maya] (yonisvavasaragatah).475
That other [sequence], called [the sequence] of worlds, which was created
by the Supreme [Lord] is now about to be taught. (172)
Thus the fourth chapter, an exposition of the topic of the ‘womb’, in the
great tantra called the Supreme.

The translation ‘eternal &iva’ of the compound sakrcchivah assumes that the element
sa krt means ‘once and for all tim e’; it may be paralleled in SvayambhuvasQtrasarigraiia
18:41ab (eva/p sampQjayed devaip n iyatatm a sak^cchivam.. . ) , but it is perhaps more
likely that sakrt is there an adverb, since this is the concluding verse of the chapter, and
the second half gives a phaJa^ruti ( s a y a ti param aip sthanam aprapyam akftatmabhih).
474The purport of tatkaryadar£anat is not clear to me. Nor is it entirely clear to
me what the purpose of the entire unit is, unless it be to account for a description in
scripture of ¿ivatva being an ‘effect’, since this is arguably in some sense true, while it
is at the same time held to be an innate property of the self.
475It will be obvious from the awkwardness of the translation that the interpretation
of this verse is uncertain.
 PARAKHYATANTRA CHAPTER V

Pr&kaia spoke:
The measurement of the shell of the egg [of Brahma], what exists (sthitih)
within the Lokaloka [mountain ring], the position of the Rudras beginning
with those in the principle of water (jaJadirudrasamsthanam), and all that
is situated above maya (mayordhvam samsthitiS ca).476 (1)
That [first mentioned] measurement [viz. that of the shell of the egg]
is ten million yojanas [in thickness].477 First [the length of] the yojana
is to be determined:478 The mote that is caught in sunlight in a window
grill (jalantare ’rkarenur yah) is eight times the dimensions of an atom
(vasusaipkhyanumatrakah)479 (2)
478As in the other chapters, this first verse is a program of topics to follow: the
measurement of the egg of BrahmS is dealt with in 5:2-5; all that it contains is the
subject of 5:6-144; the Rudras governing the tattva of water up to that of m SyS are
listed in 5:145-155b; the pure path, above mfiya, is treated in 5:155c-161.
477ex conj. It is true that arbuda in post-Vedic literature is commonly one hundred
million, but N&rayanakantha, in his commentary on the verse of the M fgendra on which
I have based this conjecture ( vidyapSda 13:9ab: kapalam arbudarp sth au lyad brahmano
’ntfasya yojanaih ), appears to understand arbuda to be equivalent to a crore: esSip
yojananam arbudarp kotivistrtarp brahmandakapalain jheyam . (The decimal value of
the names for the higher numbers varies, but it appears from the sources that H ayashi
has collected together (1995:64-70) that koti is a later name that in some counting
schemes supplanted the Vedic term arbuda as a designation for 107 and in others pushed
arbuda up to the next decimal place.) I differ from HULIN (1980:290) in understanding
the word sthaulyad to be intended explicitly to convey ‘in thickness’. The same usage
(giving the same measurement) occurs in Parakhya 5:112 below. Ten million yojanas
is also the thickness of the shell of the egg in Svacchanda 10:3a: kotiyojanabShulyah
[sci 1. Jcatahah], and K?emarfija makes clear that he understands it is thickness that is
explicitly specified, for he gives the following gloss: bShulyarp ghanata.
478This is not such an odd proceeding as it might appear, for units of measure were
far from standardised.
479This differs from accounts that are based upon those systems for which the atom
is the basic building block of the universe. For the VaL4esikas, two para/nanus form a
dvyanuka and three dvyanukas form a tiyanuka, which is the smallest perceptible unit:
the mote in the sunbeam. The Vai£e?ika conception is to be found in Pur&nic literature,
for see Brahm avalvarta 4.96.49cd, which gives this same sequence except that it refers
280 Parakhyatantra

[Multiply that] similarly [eight times and you have the dimension of]
the tip of a hair. [Multiply that] in the same way [and you have] a louse
egg (liksa)-480 [multiply that in the same way and you have] a louse;
[multiply that in the same way and you have] a grain of barley; [multiply
th at in the same way and you have] a finger [-breadth]. Then with twenty-
four fingers (tat prakrtyangulaih) [you have] a hand.481 W ith four such
[hands] (taih ... vedapinditaih) [you have] a bow (dhanuh).482 (3)
W ith two of these (taih ... padasamkhyataih)483 [we have] a stick
(dandah). A kro£a is two thousand of those [sticks]. A gavyuti con­
sists in two kronas, and a yojana is similarly [the length of two gavyutis]
(tadvad eva ca).484 (4)
The all-gold throne [of Kalagni] (asanarn sarvasauvarnam)465 is pro­
to the dvyanuka as an anu: paramOnudvayenanus trasarenus tu te trayah.
B ut &aiva tantras are far from alone in having the trasarenu consist of eight rather
than six atom s, for see, e.g. M anusm fti 8:132-3 and the Puranic souces quoted in
A ppendix IV. Commenting on Svacchanda 10:15cd (j01antaragate bhanau paramSnuh
sa ucyate), Ksemaraja observes in his Svacchandatantroddyota that the paramOnu
spoken of in such accounts is not actually the same as that of the Vai£e?ikas: ayaip
ca param anus tarklkopagataparamSnuvilak^anah. For a table presenting the surviving
accounts of units of measurement (of length) given in early Siddhantatantras (as well
as in the Svacchanda and in two Pur&nic accounts), see Appendix IV.
480 ex conj. This spelling is not to be found in the dictionaries (lik#a, rik$& and likhyS
appear to be the only forms they attest); but it should perhaps be regarded as a possible
orthography: it is accepted as such by the editors of the Purva^KOmika in 16:2d, by
B h a t t in A jitakriyapSda 12:4b and M atangavidyapada 24:2, and it is to be found also
in som e manuscripts of Kirana 53:10 (the latter two passages are quoted in Appendix
IV). Perhaps, then, we might after all accept the transmitted reading rftc?5, which is
reported as being transmitted also among the variants to A jitakriyapada 12:4b. Note
that the Kashmirian MSS consulted by BHATT that transmit M atahgavidySpada 24
are reported as both consistently giving the word as rksa. (The Kashmirian MS in the
BORI, however, has lik&L)
481Twenty-four is represented by prakfti since that is the twenty-fourth tattva from
the bottom in the S&nkhya enumeration. The Parakhya'a inclusion of guna as a tattva
(5:150) should make it the twenty-fifth; but twenty-four is the unit of multiplication at
this stage also in M atahgavidySpSda 24:4 and in Mcgendravidyap&da 13:7.
482 ex conj.
483In good Sanskrit a dual would be required, unless we were to emend to padasam -
khyStaih and understand the number four; but two is the number given at this stage
also in Mrgen dr a vidyapOda 13:8.
484ex conj. Also possible would be taddvayena ca, which is the suggestion of Dr.
A c h a r y a . Strictly speaking, 5:4c is unmetrical, but see introduction, p. lxxxvi.
485ex conj. ACHARYA. Also possible instead of asana/p are perh ap s bhuvanarp or
bhavanaip; cf. M fgendravidySpOda 13:9cd: tasyantah kancanaip dham a kalSgnes tSvad
Chapter Five 281

claimed to be a hundred of these [yojanas]. One hundred crores below is

the ten-million[-yojanarthick] egg shell. (5)
Inside th at is the Rudra known as Kalagni. Having the form of fire he
will burn everything at the time that is known as [the time of] resorption
[of the universe]. (6)
Therefore [he is known as] the Rudra ‘Fire of Time’ (kaianalah),
situated below the surface of the earth. Bearing the egg of Brahma
t - . - t . 486 (7)
His body is ten million times as bright as the sun at the time of
resorption of the universe. The palace of the Rudra Kusmanda is touched
by the shoots of sparks from his flames.487 (8)
He flames with the power of the radiance that is thrown forth by (-
mukha-) sparkling gems(?). And he is surrounded by488 Rudras of the
same ilk numbering a thousand million. (9)
His palace is ten million [yojanas] in height; its flames are a hundred
million; the smoke [above], which is supportless and black, is half of that
[in height].489 (10)
eva hi, and cf. tadgfharp in Kirana 8:5. But asanam has been accepted on the grounds
that the measurement given of a hundred yojanas is inappropriately small for his bhu-
vana, the height of which is given in 5:10 below as ten million yojanas. And it is
his throne that is first mentioned in Svacchanda 10:22abc: simhasanaqi mahadJptaip
sah asrad va yavistfta m / sahasram ucchritaip tasya.
The expression tasy&itah in the halMine of the M rgendra just quoted is to be in­
terpreted to mean inside the egg (not inside the shell). This is more clearly expressed
here as well as in the Svacchanda (10:2c-3a): atha kaJSgnirudrSdhah kapahah sarp-
vya vasth itah / kopiyojanabah ulyah.
488It appears that there was some reference in this damaged line to the Rudras outside
the egg of Brahma who support it. They are mentioned again in 5:142-4, when we have
gone up above the egg, but since they surround the egg, they can be mentioned at its
bottom too, and in connection with Kalfigni, as they are in K irana 8:92.
487The spelling K 0$mSn<Ja is preferred in Northern sources; Southern manuscripts
generally prefer KQ&nanda, and this is the form that My consistently uses. I have
corrected this to the Northern spelling on the (rather weak) grounds that this fits
better the nirvacana given in 5:38.
488
ex conj.
489As we have seen in fn. 485 on p. 281 above, the measurement of the height of
the ¿sana of Kalagni is only a thousand in Svacchanda 10:22, but the height of the
bhuvana is given as ten million in 10:28, followed, as here, by the same layers of fire
and smoke. The K irana (in E v ) appears to share the same measurements, except that
it has blackness in place of the smoke (8:5):
tadg^harp kofisarpkhyStarp tajjvaJS da&kofayah
niraJambarp tadQrdhvam tu pahcakotimitarp tam ah,
282 Parakhya tan tra

Above that are the terrible hells, thirty-two [in number] (buddhibheda-
caturgunah).490 They are attained as a result of particular evil deeds; they
as does the M atanga (vidyapada 24:7-8a). The Mrgendra (vidyapada 13:12) gives no
measurements for the palace, but shares the Parakhya'B ten crores of flame then five of
smoke.
490This is the most straightforward of the three interpretations of this expression
that seem to roe conceivable (8 x 4 = 32), since what follows is a list of thirty-two
names. (For this interpretation I am assuming that buddhibheda, by the convention of
bhutasamkhyH, means ‘eight’.)
It is worth considering the possibility that we are meant to understand the expression
to mean at the same time ‘of four kinds in accordance with the variety of mental propen­
sities [of embodied souls]’, in other words that the hells listed below are each divided
into four, matching the four negative buddhidharm as, namely adbarm a, avairagya,
anaiivarya, and ajnana. In the Svacchanda, 140 hells are listed and named, but the
text also states that this number can be arrived at by multiplying a basic group of
thirty-five by four (10:76ab): pahcatrim £at tu narakaS caturbhedah praklrtitah. (This
passage of the Svacchanda, 10:75c-93, is devoted to explaining that all fifty crores of
hells are ‘purified’ in initiation whether one follows the list of 140, thirty-five, thirty-
two or three. Fifty crores is an extremely high number of hells and is not matched,
as far as I am aware, in the Siddh&ntas; the PrayogamahjarT speaks of five crores in
9:68. The elsewhere common numbers of hells, namely twenty-one, as in Manusmfti
4:87-90, and twenty-eight, as in BhZgavatapurHna 5.26:7, do not seem to appear in
early Saiddh&ntika literature.)
But in other Siddhantas where the number of hells is multiplied we find the following
pattern: thirty-two hells are listed (as here), of which three are said to be eight-fold
and the remaining 29 are said to be four-fold. This gives a total of 140 hells. Thus
in K irana 8:6-12 the total of 140 is mentioned, the thirty-two names are listed, then
it is stated that the three eight-fold hells are Avici, Raurava and KumbhJpaka, and
that all the others are four-fold. (These three have a special status, for they are the
only hells mentioned by the SvayambhuvasHtrasangraha [4:87-8], the RauravasOtrasah-
graha [4:2], and the MalinTvijayottara [5:2]; in the Sarvajn&nottara the only three to be
named are Raurava, Maharaurava and Kumbhipaka [IFP MSS T. No. 334, p. 57, T. 760,
p. 41].) The account of the Matanga (vidySpSda 23:73-81) is essentially the same as
that of the Kirana, except that the three eight-fold hells are there Avici, Ambarisa
and Raurava. In the NKvasamukha (4:99-104, f. 17v-1 8 r), a list of thirty-two names is
given (differing in order from all others, but sharing the same names as the account of
the Matanga), concluding with the following damaged text (4:104c-105):
dvatfim Jad ete naraka may5 devi prakTrtitah
[£ataspadhikasainyu] <£kt5h>>... sazpyutah
savetalazp ¿atazp hy etan narakanarp prakTrtitam.

• dvStrimiad ] em.; dv&tfip£ad MS • ¿atS?tadhikasarpyuktah ]

cozy*.; — MS; 6at5§t§dhikasamyu U Wellcome apograph; ¿atastadhika U
Kathmandu apograph • savet&lam ] MS; sacatalam Wellcome apo­
graph; sacait&lam Kathmandu apograph
Chapter Five 283

bestow various particular types of suffering. (11)

[i] Raurava, [ii] Darkness (tamah), [iii] Cold (STtah), [iv] Hot (usnah),
and [v] Santapaka. Then [vi] Padma, [vii] Mahapadma, and [viii] Kala-
sutra. (12)
Then [ix] Needle-mouth (sucTmukhah), [x] Tala,491 [xi] Sword
(khadgakhyah), [xii] Razor-blade (ksuradharakah), [xiii] Ambansa, and
after that [xiv] Heated-coals (fcapfcarigarah), [xv] Sudahakrt.492 (13)
[xvi] Santapta, [xvii] Lac and [xviii] Flesh-eater (jafcumamsadau), [xix]
Sigh-less (nirucchvasah) and [xx] Full-of-sighs (socchvasah), and [xxi]
Pair-of-mountains (yugmaparvatasamjna£ ca), [xxii] 3almali, [xxiii] TVir-
nivasa.493 (14)
The damaged line appears to be part of a statement to the effect that a further 108
hells are to be added to the thirty-two, to make up 140.
In the Mrgendra’s account ( vidyapSda 13:13—21b) these multiplications are not
stated, but it is not impossible that the same model is presupposed. [ H u l i n (1980:291-
2) appears to misunderstand the text tp say that there are thirty-three envelopes (pufca),
inside which are the thirty-two named places of torture; what the text actually appears
to say is that there are thirty-three layers, sandwiched in between which are the thirty-
two named places of torture.] Only in the Mrgendra are the names given in the same
order as in our text; but in the Mrgendra they are arranged into four groups of eight
known as the eight Narakas, the eight Mah&narakas, the eight [Narakajrajas, and the
eight Rajarfije^varas. It is conceivable then, that our expression buddhibhedacatur-
gunah has been chosen to refer to this structure.
I suspect, however, that our text intended to follow the model of the K irapa and
the Matanga, because the number da£a?tardhada&° in 5:32cd below can, I think, be
interpreted to mean 140 [(10 + (0.5 x 8)) x 10], and because the text singles out the
three last named hells and calls them the Rajamahe£varas ( 5:33ab), after or before
which I suspect some statem ent has gone missing to the effect that those three are
eight-fold, unlike all the others, which are in this verse stated to be four-fold, or, more
explicitly, to the effect that those three are eight-fold and the rest are four-fold (cf.
M atan gavidyapada 23:81cd). And this brings me to one more possible interpretation
of buddbibhedacaturgunah. It seems to me conceivable that, whether or not some
such more explicit statem ent has gone missing later on in the text, we can read the
information into this epithet: ‘eight[-fold, in the case of the three RajamaheSvara hells,
and] four-fold [in the case of the twenty-nine others]’.
491In accordance with the reading here, supported by the nirvacana in 5:21 below, we
should probably emend Mrgendra vidyapSda 13:I6ab to read sucyasyatalakhacfgakbya-
ksuradbarambarlpakab. H U LIN (1980:292) retains ° kaJakhadgakhya0, which he takes
to be a single name, but this would leave this a^aka with only seven members.
492ex conj. It is probable that the name given here was the same as that for which
the nirvacana is given in 5:23 below. Moreover this is the name we find in K irana 8:9b.
493ex conj. The nirvacana in 5:27 below and the parallel in M rgendravidyapada 13:18b
had earlier induced me to emend this name to ksutpipasakah, but see fn. 507 on p. 286
284 Parakhyatantra

And [xxiv] Place-of-worms (kriminam nicayah),494 [xxv] Iron-

pillar (lohastambhah), [xxvi] Full-of-excrement (vinmayah), [xxvii]
Vaitaranya.495 Beyond that [xxviii] Tamisra and [xxix] Andhatamasa,
[xxx] Avici, [xxxi] Kumbhapaka,496 [xxxii] Maharaurava. (15-16b)
RAurava is that into which are cast weeping souls (tudantah praninah).
[The hell] called Darkness (tamahsamjnah) is one in which delusion is
great; it deludes the quality of sentience. Cold (¿Ttah) is [the hell] in which
there is the onset of cold fever; it makes the whole body to shake.497 (16c-
17)
Hot (usnah) is [the hell] in which there is the onset of extremely hot
fever; it heats all the limbs. [Sanjtapa [is so called because it] creates inter­
nal heat; it dries out the cavern of the belly (¿ositodarakandarah) ,498 (18)
Padma is a mass of very cold snow (su&to himakardamah) with the
form of a lotus (padmasamakarah).4" Mahapadma has the same form,
but it has more cold snow (¿Ttahimottarah). (19)
Kalasutra is [a hell in which there is] a black fetter which wraps
tightly round three times (trigunadrdhavestanah).500 Needle-mouth
below.
4MPurists might prefer the orthography kfmlnSrp, but it is clear that the redactor of
the Parakhya elsewhere treated vocalic r as though it were ri (or ru), for see p. lxxxiii
above.
4e5I guess that this is an aiia feminine nominative singular, used here as an alternative
to VaitaranT to avoid the metrical fault of having both the second and third syllables
of the p ada short.
4®°The more normal form of the name is KumbhTpaka, but that would violate the
metre here, and so Kumbhapaka is probably authorial.
497 __
ex conj.
4®80 r , if we accept the reading of the Svacchandatantroddyota, ‘it dries out the belly
and the throat*.
4WOne could consider emending the last pada to svJltahimakardam ah to make it a
bahuvrlhi describing Padma: ‘in which there is very cold snow*. I guess that h im a-
kardamah means snow, and that the expression is used instead of just him a, even
though that word can by itself mean snow, because hima is commonly understood
also to mean ‘mist* or ‘fog* (particularly in South India: cf. the Thmil usages of paoi
and paoika((i). But perhaps himakardamah is intended to express ‘a morass of snow
[into which one sinks’. Padma and Mahapadma are elsewhere conceived of as places of
unendurable heat, e.g., in Ur-Sfcandapurana 44 and 45.
500ex conj. I can make no sense of the transmitted readings trikarno and trikanta0;
it seems to me just conceivable that the fetter should wrap round the tortured souls’
bodies three times, because this might be intended to suggest the three aspects of time
(past, present and future), and thus Kalastttra would be a doubly appropriate name:
a black thread w ith three strands. N ote that, for the metre to b e correct, the vocalic
Chapter Five 285

(sucimukhah) is [a hell in which there is] an extremely sharp needle that

splits men’s faces.501 (20)
Tala [is a hell which], as by a palm-leaf (talavafc), cuts open [the
flesh of souls’ bodies] by means of bark garments on their bodies. Sword
(khadgah), equipped with sword blades (khadgadharaparigrahah)} cuts
the limbs [of the souls’ bodies]. (21)
Razor-blade (ksuradharo), in which there are razor-blades [every­
where] without any space free of them (ksuradharanirantarah), cuts the
limbs. Ambarisa is filled (prapuryate) with very sharp remorse (am-
barlsena).502 (22)
Heated-coals (tapfcarigarah) is the colour of fire, it is the repository of
red[-hot] coals. Sudahakrt is filled with flaming, red-[hot] stones. (23)
Santapta is taught to be heat-creating, [a hell] in which there is noth­
ing but flaming fire. Lac-mud (jatupankah) is [a hell] in which [souls’]
bodies are destroyed by being smeared with flaming lac.503 (24)
f must once again be treated as r-bvowel (see p. bobdii above). In JJr-Skandapuriina
39, which is devoted to a hell of this name, the sinners’ misdeeds are measured with a
great black(?) thread, and proportionate^) bits of their bodies are cut off from them
(39:9):
kalasQtrena m ahata m i tv a m i tv a tu du^Jcrtam
chindanty angani jantQnaip kunfhagrair ayudhair bhf^am.

501ex coTij. The conjecture may well be wrong. Perhaps what is instead intended is
that the souls there are embodied with tiny mouths insufficient to take in the food
they need. This is similar to the notion described in £i$yalekha 40, where having a tiny
mouth makes it impossible to quench thirst. But we do find the notion that souls are
tormented by being perforated by needles in this hell elsewhere (D evibhagavatapurana
8.23:2&-27b):
. . . sOcImukhe ca narake p S tyate nijakarmana
vittagrahaip ca puru?am vayakah iva yam yakaii
kinikarah sarvato ’ngesu sutraih parivayanti hi.

502It may be that some other manner of thing was intended by the redactor with
ambarlpa: a common meaning of the word appears to be ‘frying-pan’ and A PTE records
also ‘war’ and ‘sun’. The version of this half-line quoted by K§emaraja seems likely
to me to be a secondary ‘improvement’ composed by a transmitter of the text who
was also uncertain about the intended meaning of the, as I think, original version. His
half-verse translates: ‘Ambaresa [is so called] because it rains down very sharp arrows
from the sky.’
&03M v’8 reading is equally possible: the anacolouthon is paralleled in 5:19b and 5:20d,
and in My ’s readings of 5:25cd and 5:28b.
286 Parakhyatantra

Flesh-eater (mamsadah) tears off mouthfuls of flesh from every part

of the body. Sigh-less (nirucchvasah) is characterised by the absence of
breathing as a result of [all(?)] the sense organs being blocked (aksasam-
rodhOt). (25)
Full-of-sighs (socchvasah) is full of sighs, the place of those wretches
who are without activity (niscestahatakáárayah).504 Pair-of-mountains
(yugma&nah) [is a place of torture that is] crushed on both sides by the
smashing together of mountains of rough rock (karkaáaámagasandaméa-
paripTditah).505 (26)
áálmali [is a hell] which splits with its spines f . .. f.506
TVirnivasa [is the hell] in which the bellies [of the souls] are tormented
with the suffering of thirst and with hunger.507 (27)
Place-of-worms (krimTparn nicayah) is taught to be a heap of nothing
but worms.508 Iron-pillar (lohastambhah) is where bodies are scorched
504ex conj. I cannot interpret the transmitted reading. This is not a completely
convincing guess, for the word hataka is perhaps used only of people for whom one
feels or wishes to elicit sympathy, and this may not appropriate here.
505ex conj. The more obvious vocabulary in the reading of K^emaraja (adri for aim a
and for aga) is probably secondary (the result of an attem pt to remove obscurity). In
both the transmitted readings the syntax is the same, and it is not obvious to me how
it might be interpreted.
506The emendation to kantaka is fitting because áálm ali is a name for the spiny silk-
cotton tree. The middle syllables of the half-line are more problematic. N ote that
this hell is referred to in M fgendravidyapada 13:18ab as ááJmalJlohapradTpta. H u l in
(1980:292) offers the following tentative interpretation (which he follows by a question-
mark): ‘oú brille le rouge (des fieurs) du cotonnier épineux’. Govindarája, commenting
on Manusmrtf 4:90, offers the following: áálmalo y a tra áálmalikantakais tudyate. In
the full description of the áálmala hell to which chapter 38 of the Ur-Skandapurana is
devoted, it is a place full of spiny silk-cotton trees surrounded by an iron outer wall
and covered with a great net in which the sinners are tormented by people with various
weapons. But the iron wall and iron net are skid to be common to all the hells in the
first two verses of the following chapter.
507I had earlier preferred to assume that the name intended in the Parakhya was, as in
the Mfgendra, ksutpipasa (‘Hunger-and-thirst’), because the accounts of the Mrgendra
and ParOkhya are very close, and because this half-verse would then have provided a
natural explanation of the name, which it does not seem to do for the name TVirnivasa.
But trim /vasa is the form to be found in K$emaraja’s quotation of our half-verse and
Ksemaraja’s version of the name appears better to fit his claim that it is the same hell
that the Svacchanda refers to (10:52a) as TViravarta. Furthermore, both the corrupt
versions of the name transmitted in My (here and in 5:14) look more likely to have been
corruptions of trirn/vasa[ka]h than of kputpipasah. Neither TViravarta nor TVirnivasa
is an interpretable name to me.
508Once again, M y ’s reading seems equally possible: see fn. 503 on p. 285.
Chapter Five 287

on flaming iron plates. (28)

Full-of-excrement (vifcpurjriah) fills the mouths [of the tortured souls
therein] with the lumps that fall from the passage that carries excre­
ment.509 In the Vaitaranl [river] creatures filled with pus are carried
(vifcaryante).510 (29)
Tamisra is blackly smoky511 on every side [and is] mixed with dark­
ness. Andhatamisra is the same, but in it the directions cannot be dis­
cerned. (30)
Avici is covered with waves (vfcibhii channah)512 of pus, blood, mud
and such like. Kumbhlpaka is a flaming-tongued [fire] in a great and
terrible pot-m outh.513 (31)
The one called Maharaurava is extremely fierce and frightening.
«C. ..^>. Thus these have the number 140 (da^astardhadaiasamkhya-
parigrahah).514 The three that have been named at the end are the Rajar
509The constitution and interpretation of this half-verse are not secure. I guess that
¿¡la, might here be used (like ¿ira/sira) in the sense of a tube or vessel of the body.
The interpretation seems to me to be just conceivably what K^emaraja understood,
for, when he quotes this half-verse to introduce Svacchanda 10:51a, he appears to be
identifying the hell that the Parakhya calls vippQrna/ vinm utra with the hell that the
Svacchanda calls arvakiirah.
5l0It is possible that the extra half-line quoted immediately following this one by
K^emaraja (ad Svacchanda 10:48), as though they formed a single quotation, belonged
to the Parakhya. (In this instance Ksemaraja does not indicate the provenance of what
he quotes.) But since all the other nirvacanas are contained within single half-lines, and
since the extra half-line has an explicatory function (and is thus the kind of thing that
might get jotted down in the margin by somebody studying the text and thereafter be
mistakenly incorporated into the body of the text by a subsequent transmitter) I have
decided to follow Mv in om itting it. It might be interpreted as follows: ‘And that is
why that terrible river always flows with a bad sm ell/
511Perhaps it is possible to treat dhumaJa as a noun (meaning ‘sm oke’) and so to
interpret this qualifier as a bahuvrlhi?
5120 ne might expect the first syllable of the name to be interpreted as a negative
(which could be rendered by correcting channah to chinnah), but this does not suit the
following pac/a, in which the waves are characterised.
513The fire must be inside the pot, but it is the mouth of the pot spewing forth
flames that is ‘seen’ from the outside. Cf. ¿isyalekha 86, in which the tormented who
stretch out their necks, presumably beyond the mouth of the pot, are beaten back in
by tormentors with iron clubs.
514For the interpretation of this number and for the suggestion that some text may
dropped out here, see fn. 490 on p. 282 above. A s Dr. A charya has pointed out to
me, we could perhaps force the text here to yield the number thirty-two as well: 18 -f
(0.5 x 8) + 10, but to do this we would have to read eight twice.
288 Parakhyatantra

mahesvaras. (32-33b)
The interval [between each] of these is 9,900,000 [yojanas]. Each of
these [places] that torment evil-doers is 100,000 \yojanas] high.515 (34ab)
Going ninety lakhs [above that, we find] the world of Kusmanda, which
is thirty thousand [yojanas high].516 This Kusmanda has a gaping hatchet
face (vitankamukhakotarah)517 with flames from the fire that arises from
515Thus each hell, together with the empty layer between itself and the next hell,
takes up one crore (ten million) yojanas. Altogether, then, the hells probably occupy
a tranche of 320 million yojanas. Svacchanda 10:93 reverses this proportion, giving
ninety-nine lakhs as the measurement of each hell and one lakh as that of each of the
gaps.
Our measurements for the hells are the same as those of the M atahga ( vidyapada
24:8c-9b) and of the T&ntraloka (8:27). Beyond those, the Parakhya counts a gap of
nine lakh yojanas before the world of Ku§man<Ja, and that world is then said to be
30,000 yojanas high. The Matahga reverses these figures, giving 30,000 yojanas as the
measurement of the gap and nine lakhs as the measurement of the world of Kusmanda.
Thereafter both texts agree that each of the patalas is nine thousand yojanas and that
there is a gap between each of a thousand yojanas (Parakhya 5:60 and M atahgavidya-
p ad a 24:11). Thus both texts have the world of Kusmanda and the patalas (including
the gaps in between them) take up a further lakh of yojanas.
The neat measurements of the Mrgendra ( vidyapada 13:13) are somewhat different,
for there the total (up to, but not including, our earth) is said to be 330 million. This is
composed of thirty-two hells, each measuring one lakh (a hundred thousand), as here,
plus thirty-three interstices (puta), each of which measures nine million yojanas: so far
this totals 300,200,000 (as 13:21ab reassures us). There is then a gap of 30,000 and
then the half-iron, half-golden world of Kusmanda of 900,000 (13:21cd); then six worlds
of a thousand each, one of 28,800,000, six spaces (vasati) each of 9,000, and a single
space of 10,000 (13:25-6). This (which reaches up to our earth) makes up 29,800,000,
and thus altogether (with the previous sub-total of 300,200,000) 330 million.
The measurements of the Kirana are the same as those of the M rgendra up to and
including the world of Kusmanda, if one reads with V i v a n t i ’s Nepalese MS C in 8:14;
thereafter the numbers are so different in the three different sources that V i v a n t i
has consulted (e.g. in 8:16a and in 8:21) that little confidence can be invested in the
constitution of the text.
516As is clear from the previous footnote, the Mrgendra, M atahga, and Kirana (read­
ing with the Nepalese MS) all give the height of the interval as thirty thousand and the
height of the world as ninety lakhs. It is possible that in the Parakhya too the same
was originally intended.
517ex conj. The point of comparison with a hatchet blade (tanka) is, I think, that
it is concave. This is further suggested by the compound pradTptamukhakandarah
immediately below. The transmitted vitahka would normally mean ‘beautiful’, which
seems inappropriate here. But vitahka is retained on the assumption that it was used
in the sense of tanka, or that it referred to some other appropriately shaped object.
According to Lingayasurin on Amarako&t 2.2:15, vitarika can designate a piece of wood
Chapter Five 289

the rubbing together of the fierce points of his fangs.518 The cavern of
his mouth is illuminated by the light from the radiance of these [flames]
(tatprabhabhih). (34c-36b)
f . .. f.519 His skeleton is visible behind the surface of his split open
chest (patitorahkavatantahprakatasthikalevarah); he holds a hatchet in
his hand; the area of his dense eyebrows is permanently drawn together
[in a frown] (sadiLkrstasamkatabhriikutTtatah). (36c-37)
lKu’ is taught to mean ‘world’; in it there is usman, which [here] means
fire. Just as is that terrible-to-look-at [fire] inside the egg [of Brahma]
(ande), so too (yadvat... tadvat) is the aweful (udbhatah) Kusmanda.520
He is employed by the supreme Lord as the overseer of the hells. (38)
He is surrounded with Rudras of the same kind, with terrible gaping
mouths (karalamukhakotaraih), with throat, chest and arms terrible to
look at f . .. f. (39)
They stand there with hatchets in their hands, together with others
made of iron (krsnalohamayair anyaih). (40ab) After going [up] for a dis­
tance of nine lakhs [of yojanas] (grahalaksapatham gafcva), there are [to
be found] the seven patalas:521 (40cd)
Abhasa, Paratala,522 Nitala, Gabhastimat, Mahatala, Rasatala, and
below the vakradaru for birds to rest on. (The vakradaru itself Lingayasurin appears
to understand to be a crooked piece of wood fixed to the edge (or the top) of a roof
like a finial, for he explains above that gopanasT and valabhT can be . . . patalapran te
¿ikheva sth itasya vakradaruno namanT.)
6l 8arcibhih is an a iia form (for arcirbhih) that is required here by the metre.
6195:36d might have been a bahuvrihi qualifying him as one ‘the cavity of whose belly
is deep’: perhaps one could consider emendation to gambhTrajatharodarah.
520This nirvacana is quoted by K§emaraja in his S vacchandatantroddyota ad 10:94,
followed by: iti ¿nparayam niruktah. asya ca kukarmajananu£asakatvat, krurarupa-
tvarp kruran irvrttatvam ca ¿nparayam uktam.
521These are not hells, but subterranean paradises for seekers of otherworldly plea­
sures.
522This is also som etim es called Varatala (e.g. in Kirana 8:22). Since para and vara
can be synonymous, it is possible that the variation in name is not just the result of
scribal confusion. I have, however, decided to assume that Paratala was consistently
used in the P arakhya, since that is implied by the nirvacana given in 5:45; but I am
aware that that verse could be emended to support Varatala, and I am aware also that
both names could have been used as synonyms by the redactor of the Parakhya. Only
the M rgendra ( vidyapada 13:27c-28b) shares this list (except that it reads tritala in
place of nitaJa).
The Sarvajhanottara, listing from the bottom, has the following account (IFP MS
T. 334, p. 57):
290 Parakhyatantra

talarp ca ni talarp caiva vitalarp ca tath a par am

sutalam talataJam caiva pa.ta.lam ca rasatalam
naga£ ca garudaA caiva kim purusa danujas tatha
agnir vayuh kuberaJ ca patayas tu prthagvidhah
• vayuh kuberaJ ] conj.; vayukuberad MS.
The SvayambhuvasQtrasahgraha gives the following (4:85-86b):
talaip vitalasamjharp ca nitalarp sutalarp tatha
talataJam tath a canyad rasatalam iti srutam
m ahatalam ca vikhyatam saptam am fnatisam sitef
• talarp ] conj.; balarp Ed. • canyad rasatalam ] conj.; candrasatalam EM. (un-
metrical).
This is the same as the list of MalinTvijayottara 5:3-4, in which the worlds appear
listed in the opposite order (as Somdev V a s u d e v a has suggested [*2000:120 and passim]
those two texts are in other respects closely related) and is almost the same as the list
of the M atahga (vidyapada 23:69c-70):
talarp vitalasamjharp tu nitaleup sutalam tath a
talataJam pahcam am sya t ta tai canyad rasatalam
patalam saptam arp jheyarp balir yatrasuro mahan.
In the Ntevasamukha, after the list of hells (to which we have referred above in fn.
490 on p. 282), we read (4:106-1 l i b , f. 18r):
p S tala ni pravakpyam i n ib o d h a m e yaJasvini
adau m ahatalan nam a krsnabhaum am prakTrtitam
rasatalan dvitTyan tu sphatikan ta t prakTrtitam
tsdatalan trtTyan tu raityabhaum am prakTrtitam
tam rabhaum an tu nitalah caturtthan tu nigadyate
<graupya^>[[bhau]]man tu sutalam pahcam am p a rip a th ya te
sastham vitalasahjhan tu ratnaJarkarasahcitam
sap tarn an nitaJan nama sauvarnan tad udahrtam
kram ena ka thitas sa pta pataladhipatTn ¿rnu
nagaJ ca garudaJ caiva tatha kimpurusantfajah
agnir vayui ca varuno hy asurah patayas tath a
• n ib od h a m e ] conj.; nibodhaya MS • raityabhaum am ] conj.; raibhyabhaum am
MS • raupyabhaum an ] conj.; — man MS; “ “ bhaum an Kathmandu apograph
• ratnaiarhara 0 ] conj.; ratnasarkkara0 MS • pataladhipatTn ] conj.; pataladhi-
patirp MS • asurah ] conj.; asuram MS.
Perhaps one or other of the two nitalas in this list should be emended to tritala. Note
that the list is quite different in N iivasa guhyasutra 5:1-3, f. 54v:
abhasatalam u tta la m ¿rTtalam ca gabhastikam
6iloccayam tato jheyarp ¿arkasoccayam eva ca
sauvarnam sa pta m a m tesarp patalah sa pta kTrtitSh.
The SvacchandafB list, different again, is as follows (10:96-97b):
abhasarp varatalarp ca ¿arkararp ca g a b ha stim at
m a hatalam ca su ta la m rasatalam atah param
sauvarnam asta m a m jheyarp sarvakam asam anvitam .
Chapter Five 291

the seventh is held to be Patala. (41)

Each of them is occupied by [a regent of the following] three [groups]:
great Daityas, serpents and Raksasas (daityendroragaraksasaih). In
Abhasa [these axe the Daitya] &ankukarna, [the serpent] Kutila, and [the
Raksasa] the lord Vikala.523 (42)
[Because] the rays (ra£mayah = bhasah)524 of all the jewels shine
on every side (sam antat),525 as well as of its palaces and of its women,
therefore this is called Abhasa. (43)
And in Paratala [there are the Daitya] Prahlada, [the serpent] Vasuki,
and [the Raksasa] Lohitaksa. There [there] axe dwellings in forests of
[trees made of] the nine gems, supreme pleasures (parabbogah), perfect
women (parastriyah) , and so it is called Paratala, being filled with perfect
pleasures (paranandavipuritam). (44-45b)
In Nitala [there axe the Daitya] &i£upala, [the serpent] Kambala, [and
the Raksasa] Yamadamstraka. Since there is in this subterranean paradise
(tale tasmin) such extreme (nitaram) accomplishment of pleasure, there­
fore it is called Nitala, being the cause of arising of beautiful properties(?)
(abhirupagunodbhavam). (45c-46)
In Gabhasti [there axe the Daitya] Karkandhu,526 [the serpent]
The sequence found in K irana 8:22-40 gives Varat&la at the bottom , then Ni­
tala, Tritala, Mahatala, Patala, Rasatala, and, as the seventh, the world of
HatakeSvara/Hathake^vara.
W ith the pataJas we reach a level of the universe of which the Puranas give more
closely comparable accounts, but to adduce those too would swell the annotation too
far. Many of the variations of those sources in the form and order of the confusing
names of the pataJas are in any case plainly accidental. Thus in the chapter on the
subject shared by the Brahmantfapurana (1.2.20) and the Vayu (PG. 50), the names
are different even though they are embedded in what are essentially the same verses.
523It is not here explicit which belongs to which group; but it is implicit because of the
principle of yathasankhyam , and the information is explicit in the M fgendra (vidya-
pada 13:20-32), whose list is essentially the same as that of the Parakhya. That of the
Kirana (8:17-39), by contrast, alots three of each group to each patala. The account
of Vayupurana PG. 50:15ff (shared by Brahmanda as 1.2.20:15ff) lists a number from
each group in each patala, but there is little overlap with the names in our account.
524The text transmitted by My might appear to be tautologous, and it is possible that
Ksemaraja’s version is a secondary ‘improvement’ intended to obviate the tautology.
But it is clear that we have here a gloss of the element bha in the name Abhasa. Cf.
5:47cd, 5:115c.
525This is intended as a gloss of the initial a in abhasa.
52flThough Ksemaraja’s quotation is printed with sakarkandhuh (rather than sa
karkandhuh), it is probable that that the first syllable is a pronoun rather than part of
292 Parakhyatantra

Karkata, [and the Raksasa] Vikatanana. There axe rays (bhasah =

gabhastayah)527 that are known especially [to be emitted from] its palaces
and from its Rudras and from their women; therefore it is called Gabhas-
timat. (47-48b)
In M ahatala [there are the Daitya] called Hiranya, [the ser­
pent] Kalanga, [and the Raksasa] Karalaka.528 It has a multitude
of great palaces (mahaharmyapariskandham),529 it is full of great
pleasures (mahabho<gigasaniakulam'3>), it has the beauty of great
women (mahastnrupasampannam);530 therefore it is called (uddistam)531
Mahatala. (48c-49)
In Rasatala [there are the Daitya] Brhadraga,532 [the serpent] Dur-
dar^a, [and the Raksasa] Bhlmanihsvana.533 Since there are various kinds
of taste [there, and since] there are wells [with waters] th at are full of534
nectar there, it is called Rasatala, [being] the locus of the pleasure of
relishing tastes. (50-51b)
These six tripartite535 [worlds] are to be enjoyed by those [above-
named] great souls. Below (adhastat)536 in Patala are situated [the
the name, since in M rgendravidyapada 13:30a this Daitya’s name is given as Karkand-
haka.
527Cf. 5:43ab above and 5:115c below.
528ex conj. The form of the name in M fgendravidySpSda 13:32a is Karala. The forms
of the name transmitted by the Svacchandatantroddyota and by My may both have
been influenced by the form of the previous name in the list.
529ex conj. I interpret this as an awkward bahuvrlbi. The transmitted °parjspaipdarp
seems to me uninterpretable.
530 ex conj. I s a a c s o n .
531 ex conj. A c h a r y a .
532There seems to be no strong reason to choose any of the three transmitted names:
Brhadbhoga (in the Svacchandatantroddyota) or Brhadgarbha (in M rgendravidyapada
13:30b) seem no less plausible. The Kirana (8:33-4) locates a Brhadbhoga in Patala
(which is the sixth in the list in the Kirana) amongst a group which also includes a
Durdar^ana and a Bhlmaparakrama.
533The name given in M rgendravidyapada 13:32a is BhTmanirhrada.
534For such a usage of uttara see Vallabhadeva’s Raghupahcika on Raghuvam£a
6:50: uttara^abda adhikyam bruvanah sam midratvam aha. See also his discussion
ad Kumarasa/nbhava 5:25.
535Presumably these are tripartite because there are three regents of each, a Daitya,
a serpent and a Raksasa.
536It is not clear to me what this means. Is Patala below all the other six, or is it below
Rasatala, or is the Daitya Bali below the serpent Tak^aka and the Raksasa Pihgala?
Observe that Ksemaraja’s text (see apparatus) replaces p a tale by su tale, presumably
because there is no Patala in the Svacchanda’a list; instead there is Sutala, which is
Chapter Five 293

Daitya] Bali, [the serpent] Taksaka, [and the Raksasa] Pingala. (51cdef)
These are absorbed in a wealth of pleasures; only the painful [fruits of
their] past actions are destroyed. They stand there beautiful, preeminent,
adorned with jewelled diadems. (52)
Above this is the bright, golden f . . . f of Hataka.537 It is beauti­
ful, full of mountain peaks (¿ikharaslistam), pale red with silken cloths
and gems (ratnapattam£upatalam). It is bolted with doors in which
are set panels of ruby (manikyapattasamvistakavataghatitargalam); its
walls (°varandakam) are f -- - t upright and of excellent gold (ufckrsta-
hatakoddanda0).. (53-54)
Resting upon that is established a fdikt throne of gold (pTtho
hatakah),538 which has the radiance of rays of glistening gems, [being]
beautifully set with jewels of all kinds.539 (55)
On that throne of excellent gold sits the 6iva (harah) Hataka; [he is]
kindly (susaumyah), generous (varadah), peaceful (¿antah), adorned with
placed before Rasatala (Svacchanda 10:96). In the Kirana too Rasatala is placed at the
top (8:35ab: anyad rasatalam nama sarvesam upari sth ita m ), below which is Patala.
Only in the Mrgendra, the M atahga ( vidyapada 23:70), and the Parakhya is Patala
listed last— in fact the Mrgendra alone has the same list (except that it has tritala
for nitala) and in the same order as the Parakhya (see fn. 522 on p. 289)— but the
Parakhya may be mixing traditions by following a list ending in Patala while pointing
out here that Patala is not the uppermost of the seven.
537The transmitted text of 5:53b appears to me uninterpretable, as does the ‘corrected’
text offered by B. One could assume that no more is required than a noun for a world or
palace and accordingly emend to something like hatakSsasya mandiram (= Svacchanda
10:119b), or one could assume that the number eight is intended, since Hataka’s world
makes an eighth on top of the seven patalas, as is made explicit in Svacchanda 10:97ab
(quoted above in fn. 522 on p. 289) and in Xantraloka 8:3lab. In that case the following
conjecture might be considered: hatakasyasfcamam puram /grham . Note that the text
appears to refer to the world of Hataka as a patala in 5:58, even though it refers in
5:60 to the pa ta la sa p ta k a
Observe that among the other early Siddhantas Hataka and his world is mentioned
only in the Nigvasa guhyasutra (5:17, f. 55r), the Rauravasutrasahgraha (4:3), the
Kirana (8:40) and the M rgendra (vidyapada 13:32c-34b); he appears also in the Svac­
chanda, as we have just seen, and in the MalinTvijayottara (5:4). (In the D evlbhagavata-
purana (8.19:9) he is the regent of Vitala.) In some places, e.g. in the Ni£vasa guhya­
sutra, his name is Hathaka (cf. the nirvacanas given in verse 58 and in fn. 542 below).
538This is usually a neuter noun; its use here as masculine is aiia.
539ex conj. ISAACSON. The first of the transmitted instrumentals (if indeed it was
intended as an instrumental by the scribe of My ) would be irregular, since m ayukha is
not usually a feminine, and furthermore they could not have agreed with one another
in gender, nor would they be syntactically fitting.
294 Parakhyatan tra

all ornaments. (56)

This Lord oiva (harah... nathah) is at all times attended by great
(mahatmabhih) beauties [who attend on him] out of love for their mas­
ter (bhartrkamad dhi)540 and who have the playful [gait] of great ele­
phants. (57)
Hataka is venerated by countless armies (varuthinTbhih).541 Since
this pataia, rich in lovely women, shines forcefully (hathat),542 therefore,
plainly, it is called Hataka, fa space for meetings for sacrifices, full of
ponds and Arka shrubs(?), dense with ... pleasuresf.543(58-9)
The pure seven patalas, presided over by Hataka, have been taught.
Each is nine thousand \yojanas high], together with a gap of a thou­
sand. (60)
Above that is the world of earth, which contains seven continents and
oceans.544 Jambu, &aka, Ku^a, Krauhca, &alma, Gomeda and Puskara:
these are the continents. They contain many further [sub-]continents
[within them].545 (61-62b)
Brine, Milk, Curds, Butter,546 Sugar, Liquor and Nectar: these are
the seven circular [i.e. concentric] oceans. The island Jambu is round and
divided into nine landmasses (grahakhandavibhajitam): (62c-63)
540ex conj. Smoother might be bhartrkamabhih, but this would be unmetrical.
541 ex conj. This conjecture of Professor S a n d e r s o n is hypermetrical, but this hy-
permetry (in which we can in reading syncopate the third vowel or rush over the first)
seems possible (see fn. 132 on p. lxxxvi above) and the sense is convincing. The con­
jecture varuthibhir (‘guards’) is conceivable, but in that case we would have to emend
asam khyabhir to asarnkhyataJr.
542Cf. Kirana 8:42ab: h athad bhinatti yantrani tenayam hatako (em.; hathako E v)
matah; Svacchanda 10:11 6 c-l 17b: hath at pravedayeJ lokam s tadbhavagatam anasan/
ten asau hatakah p rok to devadevo mahe^varah; and the pair of verses attributed to the
Raurava^asana (not found in Rauravasutrasahgraha) paraphrased in TantraJoka 8:31c-
32b and quoted in the Tantralokaviveka ad loc.: pratiloke n iyu k tatm a ¿rTkan^ho bha-
gavan asau / karoti hatako bhutva pataladvarapalanam / hathena bhah ktva yantrani
patalesu m ah odayah / siddhlr abhyastasanmantran sadhakaipl lam bh ayaty asau.
543 locus desperatus.
544ex conj. I assume that muni is used here (like rsi) to mean ‘seven’. Cf. MalinT-
vijayottara 5:5ab: tadurdhvam prthivT jh eya saptadvTparnavanvita; M atahgavidya-
pad a 23:53cd: bhOrJokas tadadh astat tu saptadvTparnavanvitah; and Sarvajhanottara
adhvaprakarana 12ab (IFP MS T. No. 334, p. 57): bhuJokaip ca tath a vid yat sapta-
dvTparnavaih saha.
5450 bserve that anekair bahubhih is tautologous.
546The Mrgendra too (vidyapada 13:97c) uses sneha here, instead of the more explicit
sarpis.
Chapter Five 295

Bharata, Hari, Kimpurusa, Ramyaka, Ramana,547 Kuru, Bhadraiva,

Ketumala, [and] Ilavrta. (64)
Three [of these] landmasses are square: the one in the East, that
in the West, and that in the centre; the two South and the two North
from the centre are long [i.e. oblong]; the remaining two are bow-like [in
shape].548 (65)
In the middle is the golden mountain Meru, whose top is the shape
of the calyx of a lotus.549 It penetrates the circle of the earth to a depth
of sixteen [yojanas]. Above [the surface of the earth] it is eighty-four
thousand high.550 (66-67b)
And on its top, standing on its three peaks, are the Keias (?), filled
with pride in their sovereignty.551 On the lower slopes of Meru (meror
547In most other ¿aiva sources this is called Hiranya (eg. M rgendravidyapada 13:70ab,
Svacchanda 10:235, M atahgavidyapada 24:29, Kirana 8:69-70), but the form Ramana
is confirmed by the nirvacana given below in 5:84.
548ex conj. This appears to be the standard arrangement in the Puranas too. I have
avoided the translation ‘continents’ for the areas within Jambu, for, as we shall see
below, they are delimited by mountain ranges rather than by water. The text here
explains how the landmasses are aranged within the circular JambildvTpa. Reading
from East to West, Bhadra^va, Ilavrta and Ketumala form a central band of three
squares. To the North and South of this central band of squares are two successive
narrower bands, and to the North and South of those are single bow-shaped landmasses
that fill out the remaining space of the circle.
549Although Ksemaraja cites this with approval (ad Svacchanda 10:124), it is not a
detail that is universally agreed upon. The Kirana, for instance, says that its top is
the shape of a ¿arava (Kirana 8:48b), and WILSON, in his annotation on Vifnupurana
11.2:9, according to which the whole mountain (not just its top) is karnikakarasarn-
sth ita h , draws attention to wide discrepancy on this point in various Puranas (WILSON
1989:250-1).
550The text gives this number in the form thirty, thirty, twenty-four, and it gives
the depth of penetration into the earth in ambiguous code (dik might represent eight
instead of ten); but the numbers eighty-four thousand and sixteen thousand for these
measurements (making up a total of one lakh) are widely shared not only by other
Siddhantas [see, e.g., Rauravasutrasahgraha 4:5cd, Kirana 8:48c-49b, M atangavidyar
pada 23:64, and Sarvajhanottara adhvaprakarana 20 (IFP MS T. No. 334, p. 58)] but
also by Puranas (see K i r f e l 1920:93).
55lThe testimony of the M rgendraijttidTpika discourages me from emending to guna-
¿rhgastha TSa£. It is at least clear from the introduction to the quotation in the
M rgendravrttidTpika that (pace H u lin 1980:304) the Parakhya is supposed by Aghora-
i\va to be giving the same account of the top of Meru as the Kirana (8:49-54), according
to which there are three (represented in the Parakhya by the word guna) peaks belong­
ing to Visnu, Brahma, and ¿ankara, and below this (presumably arranged in a ring
around these peaks) the eight citadels of the eight Lokapalas. Perhaps then the word
296 Parakhyatan tra

nitambagâh) are eight (vidyeáakalitah) pure citadels. In the East Amara,

[then] Sutejaskâ, Vivasvat, Asita, Sita, Gandha, Prabhâ, and Yašaská [all
of which are] widely known with the termination -vatF.552 (67c-69b)
They brighten the sky in [all] the [eight] directions with the light of
the radiance of their gold and jewels; they contain heavenly pleasures and
sweet tastes, and in them bodies are happy and pure. Half of [the diameter
of] Meru and [the land from the outer edge of Meru] up to the edge of
the continent [of Ilâvrta measure respectively] eight and nine thousand
[yojanas].553 (69c-70)
keša requires no emendation and is intended to be interpreted ‘Lords of the pinnacle
(k a )\ or analysed as ka+a+Iša, i.e. Brahma, Visnu, and Šiva.
The most common arrangement in the Siddhântas appears to be slightly different:
the Mataňga ( vidyâpâda 23:56-63) tells us that the Sabhâ of Brahma (widely known
as ManovatT) is at the top in the centre, that Hara (the speaker teaching the text to
the sage Mataňga) resides on the Jyotiska peak situated in the north-east corner, and
that below the top is the ring (cakravâta) of the eight citadels of the Lokapâlas. This
arrangement is shared by the Sarvajňánottara (adhvaprakarana 32-42b, IFP MS T.
No. 334, pp. 59-60), the Svacchanda (10:124ff), and the Mrgendra ( vidyâpâda 13:45-
62).
Ksemarâja, in his Svacchandatantroddyota ad 10:130, makes mention of the dis­
crepancy between accounts of the top of Meru: na tv eta d evâsti šrïcandragarbhâdau
1šrňgatrayasam opetá brahmaviçnuharâlayâh’ iti. .. \
Perhaps both Saiddhàntika versions of the geography of the top of Meru are modi­
fications of a Puranic version (to be found, e.g., in Visnupurâna 11.2:29-30 and DevT-
bhâgavatapurâna 8.7.6-11) according to which the top is occupied only by the citadel
of Brahma surrounded by the eight citadels of the Lokapâlas (see K i r f e l 1920:94
and contrast with 1920:175, the latter passage being from his characterisation of the
‘Kosmographie nach den mittelalterlichen astronomischen Lehrbüchem’).
552Simply adding -vati to each element of the list will not in every case yield a plau­
sible name. The names intended are probably AmarâvatT, SutejovatT, VaivasvatT(?),
AsitavatT, SitavatT, GandhavatT, PrabhâvatT, and YaáovatT. The names of the cities, to­
gether with their Lokapâlas, as they appear in Svacchanda 10:132-136b, Kirana 8:51—
4, M fgendravidyâpâda 13:47-54, Sarvajnânottara adhvaprakarana 34-6 (IFP MS T.
No. 59), and M ataňgavidyápáda 23:60-3, are as follows: AmarâvatT of Indra, TejovatT
of Agni, VaivasvatT (SamyamanT according to the Svacchanda, M rgendra and M ataňga)
of Yama, RaksovatT (Kr^nângârâ according to the Svacchanda, Krsnâ according to the
M rgendra and Mataňga, and Krenavatl according to the Sarvajňanottara) of Nirrti,
áuddhavatl of Varuna, GandhavatT (Gandhavahâ according to the Svacchanda) of
Vàyu, Mahodayâ of Kubera (of Soma, according to the Svacchanda), and YaiovatT
(Sukhâvahâ according to the Mataňga) of Hara.
553ex conj. This conjecture is tentative, but, bearing in mind that the diameter
at the widest point of Meru is sixteen thousand yojan as, the measurements it yields
(effectively seventeen thousand yojanas as the distance between the centre of Meru
and the perimeter of Ilâvrta) tally with those of the Kirana (8:67-8), M ataňga (see
Chapter Five 297

There was a divine Apsaras named Ila, possessed of beauty and youth;
this lovely one was seen going about by the moon (amrtarupena). [He]
enveloped her (avrta) [there] in his arms out of lust (ragat). That is why
[that place] is called Ilavrta.554 (71-72b)
East of the landmass called Ilavrta is Bhadra^va, of thirty-two
thousand [yojanas across].555 That excellent horse (bhadro ’¿vah)
UccaihSravas came forth from the churning of the ocean of milk; be­
cause the horse wanders in this [land mass], therefore it is known as
Bhadrasva. (72c-73)
To the west of Ila[vrta] the landmass Ketumala is the same [in di­
mensions] (fcatha). When the fierce onset of a battle between the gods
and Asuras began, there appeared there suddenly from nowhere garlands
(maiah) of comets (ketunam); seeing these the gods were frightened: that
is why it is known as Ketumala.556 (74-5)
vidyapada 24:16-26 and the M a ta n ga vftti thereon), and Svacchanda (see 10:210c— 211
and the S vacchandatantroddyota thereon).
5S4The Parakhya's nirvacanas of these lan dm asses are not standard. Elsewhere we find
(e.g. Visnupurana 2.1:16-24, Kurm apurana 1.38:26-33 and N /ivasa guhyasutra 6:9-11,
ff. 57v- 5 8 r) the names of the nine landmasses of Jambudvlpa being explained as being
the names of the nine sons of Agnldhra, to each of whom one of these landmasses was
given. Ila is associated with Ilavrta in M atsyapurana 12:12-14, but there, as elsewhere
(e.g. R am ayana 7.80:22-3), it is Budha rather than the moon who makes love to Ila,
who alternates monthly between being a man and a woman, and out of their union is
bom Pururavas. Different versions of the story are to be found, e.g., in Visnupurana
4.1, and in VayupuranaU 23 and Harivamia 9:1-14 (cf. Puranapahcalaksana, vam^anu-
carita 2:1-16), where her name is Ida/Ila when she is a woman and Sudyumna when a
man, but it is invariably Budha with whom s /h e is associated.
555The three land-masses Bhadraiva, Ilavrta, and Ketumala that form a central band
across Jambudvlpa are square (see verse 65) and, though the information is here in the
Parakhya only given for Bhadrasva, Ketumala must also measure thirty-two thousand
yojanas across. Ilavrta is, as we can infer from 5:70 (and the other texts cited in
the annotation thereon), thirty-four thousand yojanas across. Reckoned together with
the two intervening mountain ranges of Gandhamadana and Malyavat, each of one
thousand across (information that must be partly inferred from Parakhya 4:76cd),
this makes the total diameter of Jambudvlpa one lakh yojanas (which is the diameter
commonly given, e.g. in M rgendravidyapada 13:40cd, in Sarvajhanottara adhvaprar
karana 18ab [IFP MS T. No. 334, p. 58], and in Kirana 8:47ab).
556A different nirvacana, but again associated with such a battle, is offered in Vayu-
purana Pu. 35:36—41: Indra, at the end of the battle between the Devas and Asuras
that followed the churning of the milk ocean, hung his crushed garland (maiS) upon the
A ivattha tree that is the ketu of that landmass, whence the name. Thus also N tivasa
guhyasGtra 5:49ab (f. 56r): ratnamalam dadec chakro h atva daityan sudurjayOn.
298 Parakliyatantra

Standing between Ila[vrta] and Bhadraiva and running from North to

South (daksinottaradinmukhah) is the mountain [-range] called Malyavat,
which is one thousand [yojanas] across.557 (76)
Seeing the heavenly garlands (malyani), the Siddhas who had come
[there] to worship Brahma plucked them (?) (taditani),558 and therefore
it is called Malyavat. (77)
Similarly, to the West of Ila[vrta] is the mountain [-range] Gandha-
madana. <^lt seems there was long ago seen [there] an intoxicated
Vidyadharl [called] Malya; steeped in fragrance (modabhavita) she was
smelt there by the sage Narada. He was addressed thus [by her]: ‘O
brahmin, my scent is intoxicating (gandho me madanah). Therefore [it is
called] G andham adana.»559 (78-9)
To the North of Ilavrta is the mountain [-range] NTla, extending
from East to West, two thousand [yojanas broad], frequented by Sid-
dha!celestial beings and Gandharvas. (80)
&ani became dark-bodied (sumlangah) there, and so it is known as
Nila.560 Beyond that is another [land-mass], Ramya [by name],561 which
is forty-five thousand [yojanas in extent] (bhutavedasahasrakam). (81)
It seems (kiia) that when the moon beheld [there] the lovely Apsaras
Urva^I he proclaimed ‘She is lovely’, and this [landmass] is therefore called
Ramya after that speech. (82)
[Beyond that to the North] like Nila there is the mountain &veta, where
the great sage &veta, though being devoured by Death, was protected by
557ex conj. See fn. 555 on p. 297 above. The mountains in the North and South are
two thousand yojanas across, as we are informed in 5:80c below.
5580 ne would expect this to mean ‘struck’, not ‘plucked’ (unless used of the strings
of musical instruments), but striking seems implausible here.
559This aetiological myth accounting for the name of Gandhamadana is quoted and
attributed to the Parakhya by Ksemaraja ad Svacchanda 10:206 (see apparatus), and
so can with some confidence be inserted here, even though it has disappeared without
trace from the text of Mv . I have not found another account of the legend.
B60Or conceivably ‘Dark-bodied ¿ani was bom there, and s o . .. ’. I have not been
able to find other references to such a story. Elsewhere we find that ¿ani (a brother of
Manu) practised austerities on top of another mountain, Meru, and became a planet
(PuranapancaJak^ana vamdanucarita 1:48):
meruprsphe tap o ghoram adyapi carate prabhuh
bhrata ¿anaidcaras tasya grahatvam sa tu Jabdhavan.

561 ex conj.
Chapter Five 299

Siva.562 (83)
Beyond that is [the landmass of] Ramana, of the same dimensions as
the landmass of Ramya,563 where Ramana was forcibly ravished by the
foremost of the Gandharvas.564 (84)
And [next], like ¿veta, there is the mountain TViirnga th at spurns the
blasts of thunderbolts (vajrapatopamardanah). [It is so called] because it
has three peaks (trya^ratah). It is said that (kiia) [the] three gods reside
upon those peaks. (85)
Like Ramya there is [beyond that] the landmass Kuru, where Hara
told Upamanyu ‘Do (kuru) thus; drink the milk’, and so it is [called]
Kuru.565 (86)
To the South of Ilavrta is the mountain called Nisadha, on which
Garuda had been poised to kill the serpent 6esa and was forbidden.566 (87)
To the South of that, like Ramya, is the landmass called Kimpurusa,567
where the Vidyadharl Ramya was dropped by the hand of a Vidyadhara.
The male [Vidyadhara] was then asked by her ‘Did you (kim fcvaya), o
562The same myth (without mention of the mountain) is alluded to in K irana l: 8ab
as well as in some Saiva Puranas, notably in the Ur-Skandapurana in chapter 166 (see
G o o d a l l 1998:167, fn. 18).
563Since it is a strip further to the North, and therefore further towards the outside
of the circle (Jambu being a circle one lakh yojanas in diameter), it would have to be
slightly less long if the circle is to be a perfect one. I am inclined not to take this
prescription literally for this reason and also because even Kuru and Bharata are later
(in 5:86 and 5:92) are said to be like Ramya and Hari respectively, whereas we know
from 5:65 that they are in fact bow-shaped.
564Ksemaraja comments (when he quotes a portion of this verse in his Svacchanda-
ta n tro d d yo ta ad 10:231) that Ramana is the name of an Apsaras and that the Gand-
harva was Citraratha. I have not been able to trace another reference to this legend.
565This is an allusion to the ¿aiva myth according to which Upamanyu performed
austerities because he was disatisfied on the grounds that he could not always obtain
milk. &iva eventually appeared to him, and his request for milk was granted. The
myth is alluded to also in the Kirana (without mentioning any connection with this
particular mountain) in l:9ab (see G o o d a l l 1998:167, fn. 19).
566I understand sas to be a metrically expedient aKa sandhi-form of the pronoun. The
Kirana too contains instances of this sort of usage (see GOODALL 1998:333, fn. 503).
The vai in Kseraaraja’s quotation is likely to be an alteration intended to obviate the
need for this aKa usage. Garu<Ja’s enmity towards serpents in general is of course well
known, but I have not been able to find other allusions to this particular episode.
567In all other accounts it is Hari that is the landmass immediately to the South of
the Nisadha mountain, and to the South of that, beyond the HemakQ^a mountain, is
located the landmass Kimpurusa.
300 Parakhyatantra

man (purusa), throw me?’, [and so it got the name Kimpurusa].568 (88)
And [to the South of that is] the mountain Hemakuta, where a great
heap (mahOkutah) of gold was given to Prajapati by Dhanada for the
sake of a sacrifice.569 (89)
To the South of that is the landmass called Hari, which is like Ramana
[in dimensions570 and] in which Hari was propitiated by the serpent 6esa.
And (fcafcha) further South from that is the mountain Himavat, like the
Hemakuta. Although it [too] is rich with jewels, it has a great deal of snow
(himaprayah), and therefore it is [called] the Himavat mountain. (90-1)
To the South of that is the landmass Bharata, like the landmass Hari.
Here the suffering was borne (bhrtam) by Bhaxata because of [his] sons,
who followed bad paths (kumargagaih).571 (92)
[All] this is called the continent Jambu, where the Jambu [tree] with
large fruits [grows]. Because of contact with the juices th at come from
those arises [the gold known as] Jambunada.572 (93)
569ex conj. S a n d e r s o n . One could instead understand ‘Why, o man, did you throw
me?’. I have not been able to find other allusions to or accounts of this legend.
569I have not been able to identify the myth to which this refers.
570ex conj. This is a tentative conjecture. We expect the text here to tell us that the
dimensions of Hari are similar to those of another landmass that has been described. In
5:84b, 5:86a and 5:88a above Ramya has consistently been mentioned as the landmass
with which the other landmasses that stretch from East to West (i.e. those above and
below the central three) are to be compared, even though, as we have observed in fn. 563
on p. 299 above, they must actually be of different shapes to fit into a circular Jambu-
dvlpa. We might, therefore, consider also the emendation ram yakopam am , ramyaka
being then synonymous with Ramya. Once again, I have not been able to identify the
aetiological myth that is here referred to.
571The nine natural sons of Bharata bora to his three wives displeased him because
they were bad, and they were killed; Bharata then adopted V itatha. Versions of the
myth differ (see, e.g., Vayupurana U 37:133ff, M ahabharata 1.89:17ff, Visnupurana
4.19, and Puranapancalak§ana vamdanucarita 6B), but it is clear that K^emaraja’s
reading of 5:92c is preferable to that of M Y.
572ex conj. S a n d e r s o n . This conjecture involves assuming a kind of double sandhi
not otherwise found (or at least not otherwise recognised) in, the surviving portions of
the text: jam bunadeva = jam bunadam +eva.
One could avoid this in various ways by adopting a freer conjecture (that is to say
one further from the transmitted alesaras), such as, e.g., jatarn jam bunadaip varam:
‘from the contact with the juices that arise from those [fruits] there arises superlative
gold’. For this and related notions see Visnupurana 11.2:19-22:
jambudvTpasya sa ja m bur nam ahetur mahamune
mahagajapram anani jam b vas tasyah phalani vai
patanti bhubbrtah prsth e £Tryamanani sarvatah
Chapter Five 301

Outside that is the ocean (sagarafi) of salt water that was created
by the sons of Sagara. Outside that is the continent 6aka, where the
great &aka tree [stands]. Because of its length a band was put about it
(pattabandhah... krtah) by Indra (/cuii^apanina).573 (94)
Beyond that is the ocean called ‘Milk’, in which there is pure milk.
This ocean was drunk from by Upamanyu as much as he wished.574 (95)
Beyond that is the continent Ku£a, where Brahma (abjajanmana)
grasped Ku£a [grass] and began the marriage of &iva with obla­
tions.575 (96)
Beyond that is the ocean of curds, where the creator, for the sake
of satisfying the whole universe, in a sacrifice (kratau)576 gave this large
quantity of curds. (97)
rasena tesarp prakh yata tatra jam bun aditi vai
sarit p ravartate sa ca pTyate tannivasibhih
na svedo n a ca daurgandhyarp na ja r a n en driyak$ayah
ta tp a n a t svacchamanasaip j an an am tatra ja y ate
tTramrt tadrasam prapya sukhavayuvidosita
j am bUn adakhyarp bhavati suvarnarp siddhabhusanam
‘This JambQ [tree] is the reason for the name of the continent of Jamba, great sage.
The fruits of this JambQ are the size of great elephants. They fall, splitting completely,
on the side of the mountain, and from their juice a river flows there that is famous
under the name JambQnadT. And that is drunk by the inhabitants of that [continent].
As a result of drinking it the people there, who are pure of heart, have no sweat, no
bad odours, no ageing, no loss of their faculties. The earth of its banks, when it comes
into contact with its liquid and [then] becomes dried out by sweet breezes, becomes the
gold called Jambunada that is the ornament of the Siddhas.*
Cf. also Nidvasa guhyasutra 5:45-8 (f. 56r), in particular 48ab: tasya sarpspardajam
caiva kanakam devabhdsanam . The ideas are to be found widely elsewhere too, e.g.
M ahabharata 6.8:21-5; Brahmantfapurana 1.2.17.27-30; Markandeyapurana 51:28-9,
and, in non-Puranic literature, in, e.g., in Bhanujidik$ita’s and Lingayasurin’s com­
mentaries on Amarakoda 2.9:95.
5731 have not been able to trace other allusions to or accounts of such a myth.
574See fn. 565 on p. 299 above. The use of udanvat as a neuter rather than as a
masculine noun is irregular.
575ex conj. I have assumed here a double sandhi: sam udvahah-findudharinah. Cf.
the accounts of the marriage of ¿iva in Brahmapurana 36:130ff and in Ur-Skanda-
purana 13:129ff. The Mrgendra too accounts for the name and may be alluding to the
same myth (vidySpada 13:99ab): kudo ’bhiIt k&ncanah kaude svayam bhuvi y iy a k fa ti;
‘A golden K uia [plant] came into being in the continent of KuSa when Brahma wished
to sacrifice.,
576ex conj. Cf. 5:99. But tatkratau could be intended as a compound: ‘his sacrifice ,1
‘sacrifice for them ’, ‘sacrifice of that [curd]’.
302 Parakhyatantra

Beyond that is the continent Krauñca, where Kárttikeya threw his

spear of great power and slew the great demon Krauñca.577 (98)
Beyond that is the ocean of clarified butter, where [the creator], in a
sacrifice (krafcau), placed a great deal of clarified butter to give pleasure
to the gods; that is why it is known as the ocean of clarified butter. (99)
Beyond that is the continent áálmall, where the silk-cotton tree
(vrksah sa ¿álmalih) [grows] in which tree the gods, together with the
god of Love, resided when frightened by the demons.578 (100)
Beyond that is [the ocean] called Sugar-cane juice, where the creator
put a great deal of juice from the sugar cane to give pleasure to sages
(munTnam). (101)
Beyond that is the continent Gomedas, where, because of the curse of
Gautama, a hundred cows were killed, and there then flowed fat: because
of the profusion [of that fat the continent got its name].579 (102)
Outside that is the ocean of liquor which reeks of the perfume of
577The same justification for the name is given in M rgendravidyápáda 13:99c—101b.
The well-known myth concerns Kárttikeya piercing Krauñca the demon, who had taken
the form of the mountain Krauñca. See, e.g., the account given in chapter 171 of the
Ur-Skancfapurana. Dr. ISAACSON has suggested that emendation to mahabalah could
be considered: the epithet most usually applies to people and might have suffered
accidental attraction to the case and gender of the nearest noun.
57aex conj. This is no more than a guess. I know of no allusion to or account of such a
myth elsewhere, unless, as Dr. B issc h o p suggests (letter of 25.iv.2001), M fgendravidya-
pá da 13:101c-102b is intended to contain such an allusion:
¿álm ale ¿álmalivrk^o halm ah sáhasriko 'rkabháh
priyo ’maránám tatketuh sa tadákhyánibandhanah.

579The story is told in greater detail In M fgendravidyapada 13:102c-105b:

gom ede gopatir náma rájábhüd gosavodyatah
yá jy o ’bhGd vahnikalp&nam autathyanam manoh kule
sa tesu hariyajñáya pravrtte?u bhrgun gurün
vavre tarn gautam ah kopSd aéapad agam at k$ayam
ya jñ a v á te ’sya tá gavo dagdháh kopágniná muneh
tanm edasá mahT channH gomedah sa ta to ’bhavat.
‘There was a king named Gopati of the family of Manu in Gomeda who was intent on
performing [the sacrifice called] Gosava; the sacrifice was to be performed by descen-
dents of U tathya, who were like fire. While they were engaged in a sacrifice to Hari,
that [king] chose as his gurus the Bhrgus. Gautama, out of anger, cursed him, and he
perished. His cows in the sacrificial enclosure were burnt by the fire of the anger of
the sage. T he earth was covered with their fat, and therefore this [continent] became
[known as] Gom eda.’
Chapter Five 303

the blood of gods, intoxicated by which Vidyadharas and Gandharvas

revel. (103)
Outside that is the continent Puskara, where [flows] the river
PuskarinI, with sweet waters like those of the ocean of nectar
(amrtambhodasurasa), frequented by gods and Siddhas. (104)
Beyond that is the ocean of nectar (svadfldah), in which there is sweet-
tasting nectar, [and] where the gods (gfrvanah) drink for the sake of the
pleasure it gives their bodies (¿ariranandahefcutali). (105)
These continents and oceans, starting from [Jambudvlpa], which mea­
sures] one lakh yojanas [across] are [each in turn] twice the size [of the
previous].580 Outside that (tadbahye)581 is a world measuring ten crore
[yojanas] that has the appearance of gold, bright with the radiance of
various gems, with various gems, trees and mountains, with various be­
jewelled pleasure dwellings, full of various jewels. It was created for the
people of the world svah to play in.582 (106-8a)
And beyond that is the Lokaloka [mountain ring]. Ten thousand {yo­
janas] f . . . f beyond this, light (lokah) [does] not [extend],583 and so it is
580This is not expressed with clarity, but this is the purport, for compare
M fgendravldyapada 13:97c-98b:
k§arak$Tradadh isneh arasam adyam ft o dakaih
JaksSdidvigupa dvTpa jambQdvTpadayo vrtah.
(The KSTS edition prints the impossible 0m adhvam ftodakaib.) The same notion is
expressed also in M atan gavidyapada 24:31c-34.
581ex conj. Mv reads tadtJrdhvam, which could be retained if it can be interpreted to
mean ‘beyond th a t’, but not if it means above that, since we are still moving outwards
from the centre rather than upwards. (It is, however, conceivable that tadurdhvam is
intended to mean ‘beyond th at’, for this is how it appears to be used in 5:112a below.)
Cf. M rgendravidyapada 13:109c-110b:
tato hiranmayT bhtimlr nSnaratnadrvmacala
krTdartham vedhasa sf$t5 devan a/p dsJakofikT.
and M atan gavidyapada 24:35:
daJakotipravistIrna svadQdat paratah stb itS
¿uddhahemamayT bhQmir devanSip krT<fanaya tu.

562ex conj. One could retain the transmitted text and interpret ‘for [the inhabitants
of the worlds of] svah and janah to play in’, but it seems to me more likely that only
the inhabitants of the next level, sva{i, are intended (as in 5:109b below), and that the
visarga is the result of confusion (see p. c of introduction).
583Although the text of this half-line is corrupt and it is not obvious how it should
be repaired, it is clear what information it contained: that the mountain ring is ten
304 Parakhya t antra

called Lokaloka; it too is the abode of gods. (108c-109b)

Beyond that is the ocean Garbhoda, which has the dimensions of all
the [other] oceans put together (sarvsdrnavapramanakah) .584 Since the
seven oceans that have been spoken of above are contained within the
Garbhoda (garbhodagarbhitah), therefore it is well-known as Garbhoda,
bearing the essences of all the oceans. (109c-110)
Beyond that is supportless darkness extending for 351,194,000 [yo
janas].585 ( I l l )
Beyond th a t586 is the shell of the egg of Brahma, one crore in thick­
ness.587 And on the near side of Meru588 [the radius of the earth is] fifty
crore [yojanas]; on the far [i.e. northern] side, to the East of it, [and] to
the West it is the same [in radius]. Thus is the earth measured (evam
bhuh paripindita). (112 )
thousand yojanas wide (?), which information is given also in M atangavidyapada 24:36,
M rgendravidyapada 13:11 lab and Kirana 8:83, and that beyond it there is either no
light or no people (cf. K irana 8:84ab and M rgendravidyapada 13:111-112).
584 ex conj. The transmitted text yields no sense. The conjecture is based on
M atan gavidyapada 24:37:
/atsnarnavapramanena lokalokasya bahyatah
cakravat sa tu boddhavyo garbhodad ca sam udrarat.
The conjecture is strictly speaking unmetrical, because the third and fourth syllables
should not form an iamb, but I think that they need not have been felt to form an
iamb, for see introduction, p. lxxxvi.
585More literally ‘of five times seven crores together with nineteen lakhs on top of five
times eight thousands’. The elements of the bhutasam khya for nineteen (diggrahaih)
are in this case not inverted. This measurement is the same as that given in Kirana
8:85-6, in M rgendravidyapada 13:112c-113b and in M atan gavidyapada 24:38-9. The
curious number is doubtless intended to round up the total diameter of prthivT to one
hundred crores, as is made quite clear by the following verses of the Matahga (vidya-
p ad a 24:40-1):
sasdham arnjakapahena kotayo 'rdhena medinT
pahca^ad any at tad vat syad ardham meros tu purvavat
evam kottfatam proktam parthivam ta ttva m atra tu
t as m ad da& gunam toyam to y ad agnis ta to ’niiah.
‘Together with the egg-shell, the earth measures fifty crore half-way; the other half, on
the East side of Meru, is the same. Thus the tattva Earth is in this system taught to
be one hundred crore [yojanas across]. That of water is ten times that; that of fire [is
ten times] that of water; that of wind [is ten times] that [of fire].’
586For this translation of tadurdhvarn cf. fn. 581 on p. 303 above.
58?For this usage and this measurement see fn. 477 on p. 279 above.
888This means, from our perspective, to the South.
Chapter Five 305

Earth (bhurlokah) is a place for those to whom karman accrues

(karminam bhumih); it is here that karman can be accumulated (atra
karmasamarjanam). On the remaining continents and worlds the good
and bad [results of past actions] can [only] be experienced (bhujy-
ate).589 (113)
Above that is Bhuvarloka, [a place] which causes amazement (ascarya-
karakah). There there are clouds that rest on the winds (vate^rayah) and
fth at purify evilf590 and [there are] celestial vehicles of the Siddhas, as
well as others among those who move about in the heavens (anye ca
svargacarinam) ,591 (114)
There the sun (bhanuh), who is all (vi^vatma),592 shines. He whose
rays (bhanavah = rasmayah)593 shine (dlptah) for a lakh of yojanas is
here [known as] the sun (bhamir atra sah). (115)
Beyond that is the white, gentle moon (candramah). Loveliness
589In M rgendravidyapada 13:92c-93b it is the landmass of Bharata that is the only
place where karman can be accumulated (rather than the whole of bhOrloka):
gun a eko yadu dyu kto: ne$tam kJncin n a sadbayet
sarvasam phalabhumTnam karmabhuh karanarp yatah.
‘There is one quality because of which it [scil. Bharata] is superior [to the others]:
there is nothing that, if one desires it, one cannot obtain, because this is the cause, the
place [of the accumulation] of karman for all the places where the fruits [of karman are
reaped].’ The same notion is taught in Svacchanda 10:246-7, where it is ‘explained’
that, whereas in Bharata] there are four yugas, the inhabitants of other land-masses
know only one, namely krta.
But in the passage of the M ahabharata from which Narayanakantha here (in his
commentary on this unit of the Mrgendra) quotes a verse (3.247:35) it is implicit
(though not made explicit) that the whole of bhuh is the karmabhOmih. Although in
the Parakhya bhurlokah is first said to be the karmabhumih, the next line speaks not
just of other worlds but also of other continents (dvTpa^esesu) as being places of reward
only, and so it is probable that it agrees with the Mrgendra and the Svacchanda on
this point.
590ex conj. Both attributes are pure guesses— the latter presupposes emendation to
papapavakah— for which I can adduce no support.
591Those who find the syntax questionable here may wish to consider emending either
the first syllables to anyesam or the last to svargacarinah.
592The point of this qualification is not clear to me. Perhaps it should rather be
understood ‘who is [as it were] the soul of everything [at this level of the cosmos]’. But
it may be corrupt.
Note that we have here and in the following verses a list of the nine planets beginning
with the seven planets after which the days of the week are named and in the order of
the days of the week (see introduction, p.xlvii).
593Cf. 5:43ab and 5:47cd above.
306 Parakhyatantra

(candrah ), [that is to say] pure nectar, resides in it ( tasm in m ati) and

so [it is called] Candramas. (116)
Because of the sweet taste of nectar in it it obtains [also the name] Sky-
Ganges (khagangeti sama^rifca).594 And [there there are] other [beings]
moving in celestial vehicles that are as cool to the touch as snow, white
jasmine and the moon (himakundendu£itaspar£avimanagah).595 (117)
Beyond that is cruel Mars (angarakah), of cruel deeds, a grasper of
treasure (nidhigrahah).596 He is red-bodied, red-eyed, like charcoal [glow­
ing] with fire. (118)
And beyond him is resplendent Mercury (budbah 6n m a n ) with the
radiance of heated gold. He awakens good deeds (prabodhitasukrtyo ’sau),
and therefore [he is known as] Budha, the awakener. (119)
Above is the god Jupiter ( brbaspatir devah), who is Guru for all
(sarvasadharano guruh). He is [called] Brhaspati in as much as he is
the lord (p atih ) of abundance (brhattvasya), [which is to say] of the dif­
fusion of discrimination (vivekavikasasya ), or this brhattva is ‘greatness’
(gurutvam) and he is lord of that (tatpatih). (120-121b)
Beyond him is at all times the Daitya &ukra, f . .. f.597 ¿ukra came
forth by nature spotless, like a drop of semen (¿ukrabinduvat). That
is why he is [called] 6ukra, since [his coming forth is like] the com­
ing forth of seed to begin producing its effects ( bijakaryarambhavinir -
694S vac chan da 10:172-7 could be interpreted as offering, incidentally, a different jus­
tification of the name.
595ex conj. Or, if the transmitted °spar6a is retained, ‘And [there there are] other
[beings] cool to the touch as snow, white jasmine and the moon, travelling in celestial
vehicles’.
590Or perhaps ‘the planet of treasure*.
897I cannot reconstruct the entire half-line. It seems conceivable that daitya was
compounded with loka, since &ukra was not himself a Daitya but the preceptor of the
Daityas, and that -pedaJah might have formed the end, referring to Sukra’s cunning
in this capacity. But 3ukra might after all be characterised as a D aitya because of
his connection with them, and the last pada might perhaps instead be repaired to
som ething closer to what B has written: lokordhve ca nabha£carah. The half-line
might then mean: ‘And [further] above the earth from him [viz. Brhaspati] is always(?)
the planet ¿ukra, the D aitya.’
But it must be borne in mind that the three gaps marked by might be meant
to suggest that more text than this is missing. The half-line that follows alludes in a
very incomplete fashion to a version of a myth according to which ¿ukra entered the
body of 6iva and was given permission to leave by the penis. More details of this might
once have been supplied in a half-line that is now missing. Cf. Ur-S/candapurana 150,
in particular 150:17-18:
Chapter Five 307

gamah).598 (121c-122)
Beyond is angry Saturn (¿anai&arah), furious-eyed, terrible, who
gradually (¿anaih) mounts to wrathfulness (arudhah krodhakaritve) and
does not back down (navarohate). Because he moves slowly in his anger
(¿anai£ carati krodhena), he is called £anai&ara. (123-124b)
(The next planet] has a grey body (Jcarburarigah),599 his mouth is
fanged, the limbs of his body are severed (chinnakayaparigrahah). Since
the root [\/ra] expresses 4taking’; since it is taught (samudahrtah) in the
sQksmarQpas ta to'bhQtvS sa ¿ukro m unisatt am ah
¿ukravan nih sfto lingad devadevasya dhTmatah
¿ukravan nifrsfto yasm ac chtenad bhargavanandanah
tasm ac chukra iti kh yatiip gato gat im at am varah.
Cf. also M ahabharata 12.279.
One could, however, consider making the following half-line a more nearly complete
allusion to the myth by emending the last word to iukrabindutah: ‘¿ukra came forth by
nature spotless from a drop of [Siva’s] sem en’. Although in the above quoted passage
of the Ur-Skandapurana he is said to have emerged ‘like sem en’, in the commentaries
of LihgayasQrin and Bhanujidlk$ita on Amarakctfa 1.3:25a (for instance) he is said to
come from ¿iva’s semen.
698The syntax here is awkward and it is possible that the text here should be further
emended.
599ex conj. A c h a r y a . The colours of the planets do vary somewhat: according to
an anonymous Grahayajfia transmitted on pp. 97-101 of IFP MS T. 537, the sun and
Ahg&raka are red (the sun is actually said to be the colour of a lotus bud: padma-
garbhasam adyutih); the moon and Sukra are white; Budha and B^haspati are yel­
low; ¿anaiicara and Rahu are black (¿anai^cara is mdranHasamadyuti and for Rahu
no colour appears to be specified but he bears a black standard: kfsna^Qrpadhvaja-
p atakin ); and Ketu is grey (dhumra). This colour-scheme is compatible with that of
Yajnawrxyasmrtj 1:296-7, where, rather than colours, the substances from which im­
ages of the planets should be made are listed (these being, in order of the weekdays, cop­
per, crystal, red sandal, gold, gold, silver, iron, lead, and bell-metal (?) [kamsya]), and
which belongs to a passage describing a navagrahaianti which B u h n e m a n n (1989:1)
believes to be ‘the model of all ¿anti rites in the medieval ritual tex ts’. Soma^ambhu-
p a d d h a ti (2:16-17, B r u n n e r 1963:87) also shares this colour scheme, except that 3ani
is said to be rajavartanibha, ‘of the colour of lapis lazuli’ (for this identification see
B u d d r u s s 1980), as does the Uttarakamika, except that there Ketu is black (81:6-7b):
bhaskarangarakau raktau ¿vetau ¿ukrantfacarau
som apu tro gurui caiva tav ubbau pTtajau smptau
krsnaip ¿anairfcaram vidyad rahuketu tathaiva ca.
T he iconographic prescriptions for the planets given in the Saiddh&ntika Moha-
cutfottara are as follows (NGM PP Reel No. A 182/2, f. 8V):
308 Parakhyatantra

sense of ‘grasping hold of’ (grahane), therefore he is called Rahu;600 or

he is called Rahu [being] chief among Raksasas. (124c-125)
Next is Ketu; he is of smoke-coloured body, whose distinguishing ‘flag’
is marked by a garland of smoke (dhumamalahkaketanah). On his head
(ke = ¿irasi) are clear[ly discernible] fleet (turnah) streaks of mist (nlhara-
pahkfcayah).601 Or [the name] ‘banner’ (ketuh) [is applied because it] is
used in the sense of something that inspires fear: he is raised up like a
banner [to inspire fear in enemies]. (126-127b)
Siddhas, Vidyadharas and others have their positions beyond these
(ebhyo }nantarasamsthanah)1 all at a height of f . . . f lakh [yojanas]
(\laksa\laksocchritah sarve).602 The stars (tarakah) axe twice as high
saksasutram sit am somarp suruparp sakamandalum
raktaksam raktavarnan ca kuja/p ¿aktyaksamalinam
budhan capadharam pTtarp rupadhyam ¿antalocanam
vrddhakaran gurun gaurarp saksasutrakamandalum
daksekaksam sitam ¿ukrarp kundikajapamalinam
bhanuputram adbodrstirp vakrapadam subhlsanam
kruram mahSbhujan caiva khinkhinjapam alinam
rahurp vyattananarp ghoraip kr$nam arddhangabhusanam
arddhacandradharam sadho kathitam rahurupakam
tribhogabhufitarp dhumran naranagarddharupinam
khatfgakhetadharam keturp kuryad vatha kftanjalim .
[These follow upon a rather longer (and therefore omitted) description of the sun, who
is said to be suraktahgah.]
Later Saiddhantika accounts include Sakalagamasarasangraha 1:412-422 (which is
labelled as being quoted from the Kirana, but which is in fact quite different from
the treatment of the planets in Kirana 29) and J^ana^ivagurudevapaddhati, kriyapada
12:6-15.
600ex conj. ACHARYA. Dhatupapha 2.48 a n d 49 read: ra dane (adane) a n d la adane
(dane).
601 ex conj. This is a speculative conjecture for which I have no support. At the
beginning of 5:126d any word beginning with tu (or tu, or tva, etc.) might do to
complete the n/rvacana of Ketu. Perhaps conceivable is that the pa da should read tu$a
nTharapankiayahy the second word being then a gloss of the second: ‘tpsah, which is to
say streaks of m ist’. The word tu$a is not attested in this meaning by the dictionaries
(which record it in the senses of ‘chaff’ and ‘husk’), but, because of its similarity to
tusara, it seems to me not impossible that it should have been used with this sense.
Also perhaps conceivable is that tun a could be retained: ‘by [the syllable] tu [that
suggests the word tusara are expressed] the clearly visible streaks of m ist’.
602The transmitted measurement does not seem possible: in the Mrgendra (vidya-
pada 13:114), the Aiatahga ( vidyapada 24:14) and the Kirana (8:87) the height of the
pole star from the the earth is only fifteen lakh yojanas. We could therefore consider
emending to titbiiaksocchritah here (following M rgendravidyapada 13:114c); but we
Chapter Five 309

(dvigunocchritiih). Because they have crossed (tTrnah) beyond sorrows,

beyond darkness, they are Tarakas; [and] because they cause men to cross
[oceans when navigating] (taranan nrnam).603 (127c-128)
So too (fcadvat) the [constellation of the] seven sages are situated
[there]; they are sages (rsayah) of great powers of meditation (rsu-
bhavanah). Also the pole star (dhruvam) stands firmly (prasthitam)
[there]; [it is called] firm (dhruvam) [because] it does not move, it is
stable.604 (129)
seem not yet to have reached the height of the pole star, so perhaps an em en dation
to da£alak$occhritah w ould give an appropriate height for th ese stars. Dr. A charya
su ggested to m e th at one could consider em ending to laksya lakfocchritah sarve: ‘they
are each to be un derstood to b e one lakh [above one another]’.
In the Puranic sources tabulated by K irfel (1920:128) we find the heights of
the planets, which are given in a different order, clearly specified: the sun is one
lakh yojanas above the surface of the earth; the moon two lakhs above that. Each
planet or group of stars is then two lakhs above the last: after the moon, the
n akfatra (‘F ix stem e’), then Mercury, Venus, Mars, Jupiter, Saturn, the Great Bear
(sapfcarsayah), and ending with the pole star, which is thus fifteen lakhs above the
earth.
603ex conj.
604ex conj. The pole star is here and in M fgendravidyapada 13:114 at the top of
bhuvarloka, but it is in svarloka in M atahgavidyapada 23:50 and in Kirana 8:87. K§ema-
raja draws attention to this discrepancy in his Svacchandatantroddyota ad 10:516c-
517b and ‘resolves’ it in an interesting fashion:
evam ihatyaprakriyaya suryanto bhuvarlokah, dhruvantah svarlokah,
tadurdhvam sapanca£itilaksam kotidvayam maharlokah. ¿npara-
mrgendrHdau tu dbruvan to bhuvarlokah, taddrdhvam

pahca& tim itair laksaih svarlokah svargasam^rayah

kotidvayam maharloko m ah Onto ya tra sarpsthitah

iti [Parakhya 5:130ab, 13lab].

tithilak?£ur bhuvarloko dhruvapranto mahTtalat

tadunakotih svarlokah

[Mrgendrav/cfyapada 13:114c-115a: note that this improves upon the text

of the KSTS edition of the Mrgendra.]
iti prakriyabhedo drfyate, tadgranthasarpgrahakartrbhis tathanibaddha-
tva t. idam tu sak$at paramegvarenoktam.

bhur bhuvar svar dhruvantam syal flaksani. ..

. . . f mahan kotidvayam bhavet [Kirana 8:87]

iti kiranadigranthena bhagavaduktena ca sasam vadam ity ayam eva

kram o yu ktah .
310 P&rakhyatantra

Svarloka, the locus of the ‘self-born’ (svajasamdrayah), is eighty-five

lakh [yojanas] high.605 [It is] where Sakra and so forth, as well as the
[other] gods who inhabitant heaven (devad ca svargavasinah), dwell. (130)
Maharloka is two crore [yojanas high], where the great resort (mahanto
yatra samdritah), the [ten mind-born] sons of the creator [Brahma], the
first of whom is Marlci, who are responsible for the maintenance of the
universe.606 (131)
Above th at (tatordhvatah)607 is Janaloka, measuring eight lakh [yo­
janas high]. [It is called] Jana [because it is] where the ancestors Jahnu
‘Thus, following the cosmography* of this text; Bhuvah ends with the sun, Svah ends
with the pole star; above that is Mahah of two crores and fifty lakhs. But in the
Parakhya and M fgendra and other texts Bhuvah ends with the pole star; above that,
M[Par5khya 5:130ab and 13lab]”; “Bhuvah going up to the pole star, fifteen lakhs from
the surface of the earth. Svah is eighty-five lak h s... Thus we find a discrepancy in
sequences. This [is there] because it has been so constructed by those who summarised
those scriptures. But this [passage of the Svacchanda] is what the supreme Lord Himself
has taught. And it concurs with passages in the Kirana and other scriptures which were
taught by the Lord: “BhQh, Bhuvah, [then] Svah, which ends with the pole star f . .. f
Mahah is two crore,”** and so it is this cosmography [given in the Svacchanda] that is
correct. *
*This translation assumes that prakriya is here a £aiva technical term for ‘cosm os’
or ‘cosmography’: see, e.g., NidvSsamukha 4:96, f. IT*, N ivSsa uttarasOtra 1:9 and
1:14, f. 23w, and JVjtfvfisa guhyasdtra 4:4, f. 51r; M atah gavidyapada 16:13; probably
Sarvajhanottara fatfatmaprakarana 67-8 (in Tfcnjore edition); Svacchanda 11:198-9;
MokpakMrika 76 (and M okfakarikavjtti ad loc.); Tantrasara, p. 64; Tantraloka 8:5 and
8 :11.
**This quotation is probably damaged rather than left thus deliberately incomplete
by Ksemaraja, since the missing portions would confirm the measurements he requires;
but 1 have not corrected the quotation because it seems to me likely that Ksemaraja
knew the verse in a different form from that given in the sources I have so far collated.
605ex conj. Other conjectures are possible (e.g. pahca& lyocchrito or panca& tya mi-
tair), or the reading of the Svacchandatantroddyota could be adopted, but the mea­
surement of eighty-five lakhs is almost certainly correct, for it is shared by the M atahga
( vidySpada 24:15), the M fgendra ( vidySpada 13:115) and the K irana (8:87). Instead
of svaja0, the Svacchandatantroddyota reads svarga°, which could be interpreted as
‘those who reside in Svah’, but it might make the next half-line awkard. (The graph
for rga in i&rad5 can closely resemble a DevanSgarT ja, and so rga for ja is an easy error
to make when transcribing from ¿Srada to N&gari, and this might explain the reading
of the KSTS edition.)
C06The M fgendra too (vidySpSda 13:115) locates these sages here and shares the same
measurement; the Kirana (8:87), Matahga (24:15), and Svacchanda (10:516c-517b),
which locates M&rkan^a and other sages and Siddhas here, make it two and a half
crores high.
607 A n a i i a s a n d h i .
Chapter Five 311

[and others reside] (jahnupitrjano yafcra),608 or the people of the Vasus

(vasunaip va janah). (132)
Beyond Janaloka, by a distance measuring twelve crore \yojanas],
is Tapoloka, where [resides] the sage called Sanaka, [and] Sanan-
dana, superior because of [the power accumulated through] austerities
(tapotlcrsfcah),609 as well as great-souled ancestors who, because of their
nature, are rich in [the power accumulated through] austerities. (133-
134b)
Satyaloka is sixteen crore [yojanas in height], where Brahma is es­
tablished. There reside sages who vaunt themselves with the pride
in their own powers (svavXryamanasoddhatah),610 having the divine
sovereignty and power of Siddhas, Vidyadharas and other such [exalted
beings]. (134c-135)
Brahma [is his name] because he possesses the property of being
brahman (brahmatvayogatvat)) and brahman [is so called] because it is
great (brhattvat).611 Above this Brahma is Visnu, and he is [above] by
four crore [yojanas].612 fHe [is called Visnu] because he habitually lies
on a lotus (abja£ayana£llatvat), and [because] he has come forth from
samsaraf.613 (136)
608ex conj. T he measurement is again common to the M rgendra, Kirana, M atahga,
and Svacchanda, and the formulation is here similar to that of M fgendravidy& pada
13:116ab: jan o ’§takopyavacchinnah pitrjahnujanadrayah.
60fl Internal aida sandhi. Sanandana, Rbhu, Sanatkumara and Sanaka are placed here
according to M fgendravidySpada 13:116-117 (which again, along with Kirana 8:88,
M atahgavidySpSda 24:16, and Svacchanda 10:520 gives the same measurement). The
same group of four, with the addition of &anku and TYifohku, are also placed here by
the Svacchanda (10:521), and it is possible that some text should have dropped out of
the Parakhya here that mentioned Rbhu and Sanatkum&ra.
610I am assuming that °manasa is here used with the sense °m£nena.
61'Cf. Par&khya 14:78ab.
6l2The K irana (8:89) places BrahmS three crore yojanaa above Satyaloka, Visnu three
crore above that, and then Hara four crore above that. T he M fgendra ( vidySpSda
13:117-19), as in the Par£khya, places Brahma in Satyaloka and then gives four crore
and six crore yojanaa as the measurements up to Visnu and then Hara (tripuravidvis).
The Svacchanda places Brahma one crore above Satyaloka (10:533), Visnu two crore
above that (10:538) and Rudraloka seven crores above that (10:547). The M atanga
(vidySpada 24:17) only specifies that ¿rlkan^ha is ten crore above Satyaloka, thus re­
maining consistent with all three accounts.
®I3I am provisionally translating so ’bjadayanadllatvat sam saranirgamgc ca sah, which
is unlikely to be what was written but may convey what was expressed in the now
garbled hypermetrical half-line that is here transmitted. It evidently contained an
312 Parakhyatantra

Six crore [yojanas above] is situated the god Sankara, Hara. Since
¿am is taught to mean ‘bliss* (sukham), [and] he is of such a kind that he
creates that (tat karoti sa tadvidhah), therefore he is called Sankara; [he is
called] Hara [because he] removes all evils (sarvapapaharah). (137-138b)
Those people who are devotees of these [three gods] reach their par­
ticular places [when they die]. There they remain, rich in pleasures, as
long as the moon and the stars.614 Then, in a phase of intermediate cre­
ation (avantarasrstau) ,615 they axe born in this world as popular people
(janapriyah) in some great family and endowed with wealth, food, sons
and so forth. (138c-140b)
etym ology of Visnu, but perhaps without the name originally having been reiterated:
I guess that in the course of transmission a scribe added (perhaps in the margin) the
identifying label visnuh, which became corrupted to ji$nu and then inserted into the
text. (The initial sah could also have been part of the identifying marginal label.)
The activity of lying on the lotus is perhaps intended to be expressed by the root
\ / v is (‘to pervade’) which underlies the formation of the word Visnu (thus D hatupatha
3.13: visa vyaptau ). The second half might refer to the suggestion in the syllable vi of
the ‘stepping beyond’ (vikramana) associated with Visnu as Trivikrama. (Cf. Maha-
bharata 5.68:13: v/snur vikramanad eva jayanaj jisn u r ucyate.) The translated text is,
however, also unmetrical, since the first pada has four shorts in a row and the second
is wholly iambic. That such a metrical solecism should occasionally have slipped from
the author’s pen is of course not totally impossible, for cf. the reading of Kirana 3:26b
that can be inferred to be orginal because of its distribution among the South Indian
and Nepalese sources (this is not the reading that has been accepted into the text with
Ramakantha’s commentary).
Dr. A charya has suggested an emendation which would obviate the problem and
yield a na-vipuleU sa visnur abjadayana&latvan nirgunad ca sa£. One might also con­
sider a bje dayana&latvat samsaran nirgatad ca sah. But no wholly convincing solution
occurs to me.
It is of course possible that the line did not originally belong to the text, for it
contrasts with the nirvacana given in 14:78 and it is not quoted by K^emaraja as
Svacchanda 10:549, where he quotes the half-line preceding and following it; but both
of these are extremely weak arguments, since different nirvacanas of the same word are
not thought contradictory, and many quotations are similarly modified. Moreover we
are given nirvacanas here of the preceding and following names.
6l4This expression could perhaps be classed as an aiia pleonasm, since it contains
yavat and a, both of which appear to be performing the same function. The same
p&da occurs in a part of the ¿antiparvan rejected from the critical edition of the Maha-
bharata: Vol. 16, Appendix I, 29A, line 58.
615T hat is to say after a partial resorption (pralaya) of the universe. For a discussion
of total and intermediate pralaya see, for example, M rgendravidyapada 13:180-93.
(Total pralaya, or m ahapralaya, is discussed, e.g., in M rgendravidyapada 4:15, at the
conclusion of Nare£varaparlk$aprakaJa 2, in the M atahgav^tti ad vidyapada 2:30-2,
and in the K ira n a vftti ad 4:17.)
Chapter Five 313

Above Hara is, [extending] one crore [yoj&nas], the egg shell of gold.
Thus the egg of Brahma is taught to extend one hundred crore [yojanas].
Ten Rudras, who have taken up their positions in the ten directions, are
its bearers.616 (140c-141)
Surapa is in the East; the Rudra Vahni is situated in the South-East;
Samyama is in the South; Marana stands in the South-West; in the West is
the one called Abjala;617 in the North-West stands 6lghraga; Saumyada is
in the North; Pinga is in the North-East (¿arikaragam gatah);618 above is
6ambhu; below is Ananta: all are capable of driving away (sarve vidravane
Jcsamah).619 (142-3)
They are free of old age and sickness; proud in the power of their own
sovereignty; surrounded by retinues of crores of Rudras; skilled in the per­
formance of worship with ritual diagrams (mandalejyavi£aradah). (144)
6l6Here ten names are given in total; in the Svayam bhuvasutrasahgraha (4:58-81), the
Sarvajhanottara (adhvaprakarana 46-61, IFP MS T. No. 334, pp. 60-2), in the M atahga
(vidySpada 23:13-44), in the M rgendra ( vidyapada 13:125-35) and in the K irana (8:93-
108) one hundred Rudras are listed, ten for each of the directions. Although there are
variations between the lists, they are extremely similar, and there are a number of
half-lines common to two or more versions. Other tantras may not list them, but they
do mention them (e.g Rauravasutrasahgraha 4:10, SardhatrtfatikaJottara 8:3, Ntevasa-
mukha 4:116, f. 18r, MalinTvijayottara 5:12). The hundred Rudras supporting the egg
of Brahma are, in short, an archaic and almost universally shared feature of the cosmos,
and the Parakhya’s treatment is anomalous. It is possible that the Parakhya'a is a list
of the ten principal Rudras, each of whom oversees the other nine of his group, or that
each, for ritual purposes, stands in place of his group (cf. MalinTvijayottara 5:13—15b);
but it is odd then that this is not made explicit (as in the MalinTvijayottara): instead
each is said (in 5:144c) to have a retinue of a crore of Rudras.
617T his tautologous name may be corrupt. One might consider emending to balakhyo
'pi, or, since we require a watery name (it being the direction of Varuna, and since
all the other names are associated with the Lokapala of the direction to which they
belong), jalakh yo 'pi. The M atanga ( vidyapada 23:28a), M rgendra ( vidyapada 13:129)
and the Svayam bhuvasutrasahgraha (4:70c) all include a Bala, and the M atanga ( vidya­
pa da 23:26d) and the Mrgendra (ibid.) include a Jalantaka, who in the Svayam bhuva­
sutrasahgraha (4:71b) appears as Balantaka. Although IFP T. 334’s text of Sarva­
jnanottara (adhvaprakarana 54 (p. 61) also reads Balantaka, the text probably originally
had Jalantaka, which is the reading of the early Nepalese MS (f. 16v) and of IFP T. 760
(p. 45).
It is in fact possible that what has been transcribed here from M y as the ligature
bja should rather be interpreted as a ba that has been corrected to a ja.
618ex conj. This is an instance of the noun go used in the sense of a point of the
compass and not of the final -ga of which the author of the Parakhya is so fond.
619Thi 8 is an allusion to the nirvacana of the word Rudra given in Parakhya 2:48 and
14:79.
314 Parakhyatantra

In the tranche of Water is Jale£a; in the tranche of Fire is Tvisamnidhi;

in the tranche of Wind is Matari^van; in that of Ether is Suksma.620 (145)
820We have now left the realm of p rth ivR a ttva and are ascending the ladder of the
remaining tattvas, naming for each one a Tattve^a. I have cited part of this list before
(G o o d a l l 1998:liv-lv, fn. 121) and suggested that the Peurakhya may be unique in this
list of Tattve^as. I have since come across no other scriptural source that gives this
list. B r u n n e r (1998: Planche 1) reproduces the same list, collated from a number of
secondary Sanskrit works (including Trilocanaiiva’s Som adam bhupaddhatipika), and I
have proposed (G o o d a ll 2000:216, fn. 41) that it is the Parakhya that is the scriptural
source for those secondary works. It is conceivable on the strength of this evidence
that the Parakhya followed a tradition according to which the principal dlk?a involved
purifying the overlords of each tatfcva. (Cf. M rgendrakriyapada 8:156ab: bhuvanSny
atha cokt&ni tadlfan va vifodhayet: ‘Or he may purify the above taught worlds or
their overlords’.) An entirely different list of Tattve^a is given in Vimala&va’s A tyanta-
nirm alatattvaratnavalT (unnumbered folio).
The table that B r u n n e r has constructed can help us to repair the text of the
ParSkhya in one or two details, and the reverse is also true: here the Tattve^a of
Ether is given as Suksma, whereas in the majority of B r u n n e r ’s sources it is implau­
sibly SQk$raan&da, a name that is about to be given (and more appropriately) to the
Tattve^a of the subtle element of sound.
The Parakhya is odd here not only because it gives a unique list (unique, that is,
among extant scriptures) of Rudras that rule over these tattvas, but also because it
makes no mention of the astakas, the groups of eight worlds that are placed (with
considerable variation) in this region of the cosmos by virtually every &aiva scripture.
These are groups of eight worlds, among which the lowest five groups of eight worlds
(the pahcastaka) are supposed to have the same names as forty pilgrimage sites here
on earth. Many of these sites are no longer identifiable.
D ying on earth in one of those pilgrimage sites was held to ensure that the departed
soul ‘bursts through’ the brahmanda and is reborn in the world with the corresponding
name. Thus the lost BfhaddSdhTca quoted by Ramakan^ha in the M a ta h g a vftti ad
vidyap&da 18:112c-113b:
y e tyaja n ti svakan pranan sthanesv etesu manavah
brahman^arp te vinirbhidya ya n ti pahcaspakarp padam .
The sam e doctrine is alluded to, e.g., in M atahgavidyapSda 18:112c-113b, 19:38b-39c,
and 22:16, as well as in verses 78-81 of the passage of the SarvajhSnottara referred to
below.
T hese five and other asfakas are listed and placed in particular tattvas in Svayam-
bhuvasOtrasangraha 4:38-55, in M rgendravidyapada 13:135c-149, in Sarvajhanottara
adhvaprakarana 63-109 (IFP MS T. No. 334, pp. 62-7), in K irapa 8:109-122, in MaJinT-
vijayottara 5:15-25, in Svacchanda 10:853ff and in M atah gavidyapada 18:109-111,
19:34-8, 20:51c-55, 21:17-19, and 22:13-15. They are also included in a list of sixty-
eight k$etraa attributed to the SkandakaJottara in the Jnanaratnava/T that is quoted
by B h a t t on pp. 186-7 of his appendix to his edition of the SardhatrteatikaJottara. In
RauravasQtrasahgraha 4:12-20 they are mentioned and, as I have remarked elsewhere
( G o o d a l l 1998:liv), they are not explicitly located in the tattvakrama.
Chapter Five 315

B r u n n e r ’s annotation on this subject (1977:299-303) draws on sources that, with

the exception of the M fgendra and the Svacchanda, postdate Soma^ambhu, and it is
for this reason that she has so few variations to record. Furthermore she speaks of all
the texts she consulted as having fifty-six worlds divided into seven groups of eight. I
suspect that forty worlds divided into five ogdoads is an earlier, not exclusively tantric
structure, since there is some evidence that might support that hypothesis.
• Although they all contain more than five groups of eight, the NidvEsa mQlasOtra
(5:9, f. 21r), the NidvEsa guhyasGtra (1:115, 6:22 and 7 : l l l f f (ff.44r, 58r, 64r,
64v), the MElinTvijayottara (5:15cd), the SvEyambhuvasGtrasahgraha (4:47ab),
the Rauravasutrasahgraha (4:12) and the Svacchanda (10:891, 976) all speak
of five ogdoads, which the RauravasOtrasangraha names pratyatm aka, guhya,
atiguhya, p a vitra and sthEnu, which the MalinTvijayottara (5:16-22) and the
S vayambhuvasutrasahgraha (4:47-55) name pratyatm aka, guhyEtiguhya, guhya,
p a vitra and sthanu, and which the Svacchanda names guhya (10:854), atiguhya
(10:873), guhyad guhyatara (10:884), pavitra (10:888) and sthEnu (10:890).
[Not paying sufficient heed to parallels here perhaps led D a g e n s and B a r a z e r -
B il l o r e t to misinterpret the relevant passage of the RauravasGtrasahgraha
(2000, vol. 2, p. 512).]
• The nature of the five groups is also clearly distinguished from that of the other
ogdoads in the SarvajnEnottara, for it is only of them that the text asserts (as we
have mentioned above) that they are also the names of tTrthas on earth. (Cf. the
verse Ksemaraja attributes to the DevTySmaJa in the Svacchandatantroddyota
ad 10:245c-246.)
• T he ¿ivadharmadEstra speaks of five ogdoads (12:68) and lists only five (12:57-
67, IFP MS T. No. 32, pp. 147-8). (Dr. B i s s c h o p has pointed out to me [let­
ter of 25.iv.2001] that this corresponds to ff. 37v- 3 8 r of Cambridge MS Add.
1645.) Its list of ogdoads is the same as that of the MalinTvijayottara and the
SvayambhuvasOtrasangraha, but the names of the kfetras in each group do not
tally. Furthermore, as in the SkandakElottara, these are not here said to be the
names of bbuvanas. As the introduction to the list tells us, they are simply
sacred places on this earth, and if devotees die in them, they become Rudras
(12:56): rudravatarasthanEni punyak$etrani n irdidet/ m ft an am tesu rudratvam
divak$etre$u dehinam.
Their not being mentioned here in the ParEkhya may not mean that the cosmos of
the ParEkhya did not contain the a^fakas: as we have seen above (fh. 358 on p. 249),
4:56 appears to make reference to the yogaffaka, an ogdoad beyond the ‘original’ five
ogdoads. On each level eight worlds could have been arranged around the central
Tfcttve^a, just as we find in the Sarvajnanottara, e.g. in the description of the level of
water in adhvaprakarana 63 (IFP MS T. 334, p. 62):
tatraste bhagavEn devo varuno ’m ftasam bhavah
duddhasphatikasamkEdT EdiguhyEfpakEvftah.
One might be tem pted to hypothesise on the basis of this verse that the number eight
is to be explained as the result of the ‘upper’ levels of the cosmos still being spatially
conceived; on each level the worlds were arranged, like the Lokapalas, in the cardinal
316 Parakhya t antra

Gandhànga is in the subtle-element of ‘smell’; Jalada is in ‘taste’;

Bhânumat is in ‘form’; Balavattara is in ‘touch’ (sparsâkhye).621 (146)
In ‘sound’ is Sûksmanâda; in the faculty of hearing is Vyomacâra;622
in the faculty of touch is Sarvanga; in that of sight is Prakasaka. (147)
In the faculty of taste is Mahâvaktra; in that of smell is Vilumpaka;623
in speech Dundubhi is embraced; in the faculty of grasping (karendriye)
is Samàdàna. (148)
In the [tattva of the] anus is the Rudra Tùrnakrt;624 in that of move­
ment (pâdâkhye) is Kramana;625 in that of pleasure (upasthâkhye) is
Ghanànanda; in the man as is Samkalpa. (149)
Hamkrti is in the tranche of ahamkara; Buddha is located in buddhi;
TYideha is in guna; in [secondary] m atter (pradhâne) is Pradhànaka. (150)
In the tattva of the [bound] soul is Süksmadeha; in raga is Kàmada;
in [impure] knowledge (vidyâkhye) is Vedavijnâna; in limited power to
act (kalâtmake) is Jnânabindu. (151)
and intermediate directions. But it should be noted that they are arranged above and
below one another in each group in the M atanga (this is clear from, e.g., vidyâpâda
18:110 and 19:38). Furthermore it is possible that the account of the Éivadharma-
éâstra is archaic, that is to say that it lists ksetras without any mention of a link with
bhuvanas beyond for the reason that that text predated such a conception, and not
simply because it did not share tantric notions of the upper reaches of the cosmos.
621Mv is wrongly reported as reading sparéâkhyo in GOODALL 1998:lv, fn. 121. As I
have remarked (G oo da l l 1998:liv), placing anything at all in this group of tattvas—
those of the five subtle elements and the eleven faculties— is anomalous. No tantra
places worlds in them. The Matanga, however, ( vidyâpâda 18:56ff) does assign them
adhidevatas, but this list is not that of the Parâkhya’s Tattveéas. And the account
of the adhipatis of the tanm âtras in Svacchanda 10:896-909 is quite different again,
it being part of a homologisation of the eight names of éiva as astam ü rti with the
corresponding aspects: the five elements, the sun, the moon and the yajamâna.
622 ex conj. T h e transm itted reading, which I previously printed w ith ou t apparent
hesita tion ( G o o d a l l 1998:1v , fn. 121), is uninterpretable.
623B r u n n e r (1998: Planche 1, fn. 4) explains the appropriateness of the name thus:
‘. .. “le Voleur” , bien trouvé pour le nez qui “dérobe” les aliments’.
624The reading of the manuscript here again was wrongly reported (as vayai ca
türnaka) in G oo d a ll 1998:lv, fn. 121. Note that B r u n n e r (1998: Planche I) records
the variant tfnakrt, which might make sense in this context: ‘he who makes [manure
and thereby] grass’.
625ex conj. This emendation is perhaps unnecessary, but Kramana seems a more
appropriate name than Ramana for a Rudra of this tattva; the D hâtupâtha entry for
y/kram reads (1.502): kramu padaviksepe. The name is missing from a couple of the
sources consulted by B r u n n e r (1998: Planche 1), and she reports the others as giving
the form Ràmana, which is still less likely.
Chapter Five 317

In binding fate (niyatyOhve) is Niyamaka; in time is Kala;626 in primal

m atter (mayakhye) is Gahane^ana, the overlord of all the Rudras. (152)
All these Rudras who are in the lower path627 inhabit various worlds,
are rich in various forms, are endowed with various powers, are surrounded
by many crores of various Rudras, have pure bodies and places of support
for their faculties (¿uddhahgakaranadharah), and are caused.[viz. their
embodiments are caused] by a pure cause.628 (153-4)
They are enjoined [to perform tasks] below the level of maya; they
bestow salvific grace on all. In pure knowledge (¿uddhavidyayam) is
&ambara;629 and Ananta is in Kvaratattva. (155)
In Sada&vatattva is Brahma, the locus of bindu, nada, and kala.630
Beyond that is the Lord &iva, who is at the culminating point of all the
tattvas and of the kalas (sarvatattvakalantagah) ,631 Beyond th at there is
no further entity that is pure[r], [more] pervading. (156-157b)
Above maya is the pure path (¿uddhamargah) , in which pure powers
are made use of (¿uddha^aktiparigrahah).632 Creation (prapahcah) in
that [pure path] is brought about by those [pure powers] (tatkrtah)]633 it
6260 bserve that here the order of the five kahcukas is different from that implied
elsewhere. O f course it is well known that their order varies and that, as I have
observed (GOODALL 1998:209, fn. 151, referring to Aghora^iva’s commentary ad I h t -
tvaprakasa 41), the variation can be justified by assuming that they can be listed not
just in srsrikrama or samharakrama but also in pravrttikram a or in an order showing
which derives from which. Although the Parakhya elsewhere frequently implicitly refers
to kala as the first of the evolutes of m aya (e.g. 4:ld, 4:3b, 4:14a, 4:28a, 4:61b, 4:63c,
4:65b, 4:128a, 4:149b), there is one other place in which it is implied that kala is in
some sense at the top of the ladder of the impure universe, and that is in 14:76.
627I.e. in or below maya.
628The point is, I think, that, as with Ananta, their embodiment is not caused, as it
is for us, by the impure cause that is Jcarman, nor is it made up of the coarse elements
of which our bodies are made up. Cf. the discussion of Ananta and his body in Kirana
4:5c-14.
629We need not emend here to ¿ambarah and translate ‘mantras’: £ambara is simply
the name of the next Tattve^a.
630As we shall see in fn. 648 on p. 323 below, it is not clear how this is to be interpreted.
631The interpretation of this expression is also not certain. I guess that kala might
refer to the five kalas that, like the tattvas, form a path (adhvan) which can be followed
and purified in initiation.
632That is to say that ¿iva himself does not directly make use of maya, which is
also sometimes described as a dakti (e.g. Kirana 4:19c) or as replete with ¿aktis (e.g.
Parakhya 4:154).
6330 r ‘is brought about by Him’.
318 Parakhyatan tra

is expanded for the sake of enjoyment (prathito bhogahetutah) ,634 (157c-

158b)
‘Positions’ [in this pure path] (sthanam) are [said metaphorically to
be] situated higher and higher (urdhvam urdbvam sthitam) in accor­
dance with their excelling other ‘positions’ (sthanantarotkarsat), [that
is to say] in accordance with their having yet higher qualities (utkrsta-
gunayogatah).635 [Such] a ‘position’ refers to an office [with which a soul
is invested by the Lord] (adhikaranidar£akam) . (158c-159b)
This ‘position’ is [thus] the investiture (samskarah) with [a given] office
(adbikarasya) f . .. f.636 Since a position has a cause, its destruction must
have a cause, for there must be destruction of whatever arises, and so it is
th at same omnipotent Lord (prabhub) who has been presented at length
above (pUrvam prapancitah) who is the creator and destroyer. (159c-
161b)
[He is] the Lord who resides in every tattva (sarvatattva&ayah), the
cause of every cause (sarvakaranakaranam). He is the agentive cause
in this [world], the fruit to be attained through all mantras and ritu­
als. (161cdef)
This creation—which is the locus [of the activity] of mantras, [and
whose nature has been] determined by the means of knowledge that is
[constituted by] the teachings of scripture, which has issued forth from the
lotus-like mouth of the Lord, the controller of m atter and souls—has been
taught tattva by tattva (skandbat), in as much as it exists in divisions that
proceed from the variety of ‘palaces’ that are particular tattvas (skandha-
vifesaharmyavibhavaprasyandabhagasthitab), [and] position by position
ft34This is ambiguous, for bhoga commonly refers to the experience of the fruits of past
actions. B ut here it probably refers to Siva’s ’enjoyment’ and is the second member of
the triad of /aya, bhoga, and adhik&ra (for which see, e.g., 2:99).
035As Dr. B i s s c h o p has suggested to me (letter of 25,iv.2001), this could be taken
literally to mean ‘A position is situated higher and higher in accordance with its ex­
celling other positions, on account of its having yet higher qualities’. But I prefer
to assume it to express the notion that height in these ‘upper’ reaches of the cosmos
is metaphorical. Cf. MSJinTvijayottara 2:60ab: y o hi yasm ad gunotkrstah sa tasm Sd
Qrdhva ucyate (quoted by Sadyojyotis at the end of his S vaya m bh u va vftti on 3:11 and
by Abhinavagupta in MaJinTvijayavOrttika 213). Our discussion also recalls the Lord’s
reply to Garucja’s question in Kirapa 4:5c^7b.
0MPerhaps one could consider sthanavad adhikarasya sam skaras ta<^dguna^ra^Pyai}:
‘Investiture w ith office is like a ‘position’ [in as much as it is] endowed with the prop­
erties of that [i.e. of a position]’.
Chapter Five 319

(sthânât), in as much as it is replete with637 states of being in which there

is the use of the rays of the powers of the soul when it is in [particular]
positions (sthânagatâtmaéaktikirapavyâpârabhâvottarah) .63a
Thus the fifth chapter, an exposition of a consideration of the topic of the
‘womb1, in the great tantra called the Supreme.

®37For such a usage of uttara see fn. 534 on p. 292 above.

®38It goes without saying that the interpretation of 5:162ab is extremely tentative.
Note that the very last word of the verse, m antrterayah, obliquely refers forward to
the topic of the next chapter.
 PARAKHYATANTRA CHAPTER VI639

Prakaia spoke:
[The topics of this chapter axe:] the raising Of mantras (mantroddbarah) ,
the arising of the phonemes, the connection of words and sentences with
meaning, the defining characteristic of mantras and their convention
(mantralaksanasanketah),640 how the fruits of particular mantras are at­
tained. 641 (1)
At the time of creation that omniscient one, the supreme Lord, makes
manifest from the drop (bindoh) the seed sound [s]642 [and this making
manifest is] for the sake of [enabling the attainment of] the goal of souls
(purusarthaprayojaneini) ,643 (2)
The bindu was shaken because of his will; then there came into being
the totality of sounds. It came into being in two parts, [that is to say] as
vowels and [as consonants]. Through its division into [two] parts (kbanda-
bhedatah),644 with its sixteen vowels and with its remaining thirty-three
®39The text and annotated translation of the first twenty-eight verses of this chapter
appeared in G o o d a l l 2001a, from which they have been incorporated here, with such
modifications as now seem necessary.
MOex conj. But perhaps the transmitted °saipvedah could be retained and interpreted
as °samnive£ah: ‘the definition and the structure of mantras’.
641Like 1:15 and the initial verses of subsequent chapters, this verse gives an agenda
of the topics that are next to be discussed; this time, however, the list is neither
comprehensive nor in order: the raising of mantras is covered in 6:29-39, the arising of
the phonemes in 6:2-8, the connection of words and sentences with meaning in 6:9-24,
the characteristic of mantras and their convention (i.e. that they have a convention) in
6:40-50, how the fruits of mantras are attained covers from 6:51-80, after which there
are two verses that conclude this chapter and introduce the next.
642 bTjarnam could perhaps be emended to bjjarnan in view of the possibility that blja
is here a technical term for the vowels and arna for the consonants. For this use of
b y a see MalinTvijayottara 3:10 A jita 1:15c, 1:21- 2, and Svayambhuvasufcrasarigraha 5:3
(quoted in fh. 648 on p. 323 below) and for this use of varna (=arna) compare 7c and
45c below and see fn. 650 on p. 325 below.
643ex conj. Also possible would be emendation to °prayojanaty suggested by Dr.
A charya.
644This enjambement now seems preferable to me to taking the expression with the
rest of verse 3 as a clumsy repetition of what has already been conveyed with khanda-
dvayena, as I did in G o o d a l l 2001a:340.
322 Parakhyatantra

consonants,645 this is [known] in the world [as] the “mother” , [being] the
matrix of the utterance of sounds.646 (4)
It is made manifest out of bindu because of the will of the supreme
Cause. And so the material cause is bindu, since phonemes [can]not [exist]
without a material cause (tad vina). (5)
Since they are taught to be plural, and since they are insentient, these
[phonemes] are effects.647 The instigating cause of them is the Lord; the
645ex coTij. It is more usual to count ksa too and thus arrive at a total of fifty. Cf.,
for example, Svayambhuvasufcrasarigraha 5:3 (quoted in fn. 648 on p. 323 below) and
K irana 11:4-5:
navakhan<jayutad cadyah punah sodadabbih svaraih
dadardhaksarani^natah pahca khanda vyavasthitah
khandadvayam caturvarnam desam kutakhyaya sth ita m
evam jheyarp datardhatm a varnadaktivibhedatah.
‘Then (punah), together with the sixteen vowels, [this] primordial [group of sounds] [be­
came] divided into nine divisions: there are five groups [viz. velars, palatals, retroflexes,
dentals and labials] that are complete with five sounds [in each]; two groups [viz.
semivowels and the sibilants with ha] have four sounds [each]; and the remainder [viz.
k$a] is called the anvil (kupakhyaya sthitam ). And so you should know that, because
it is divided into the powers that are the [individual] sounds, it is fifty-fold.’ Cf. also
Pauskara 8:13ab: tabhyah [scil. ambikadibhyah daktibhyah] sarve sam utpannas trimdad
varnah savimdatih. Note, however, that Umapati ad loc. (p. 572) understands the fifti­
eth letter to be not ksa but la: atra lakarasyantarbhavabhiprayena pahcadattvam b od-
dhyam, ata eva p an inlye divopadi?te aksarasamamnaye lakarasyopadedo n a kftah. y a d y
api paninTye ksakarasyapy upadedo nasti, tathapi ‘akaradiksakaranta varnah pahcSdad
eva tu ’ ity akara evesvarenopadistatvat ksakarasya prth ag vasnatvam boddhyam . The
letter /a is also reckoned as the fiftieth elsewhere, e.g. in A jitagam a 1:20c.
646Accounting for the name matfka in this fashion is commonplace in such contexts:
compare, for example, Kirana 11:6a mateva m atrka saiva; Pauskara 8:21cd sarvajha
m atrka jh ey a ja g a to m a trvat sthita; Pauskara 8:24cd jhanadaktis tath a jh ey a m atrka
lokamatfkS. In the light of the first two of these parallels one might consider emending
either to m atrkeva m ata loke or to m atrkeyam ya th a loke.
647It is clear that the text here speaks of the supposed invariable concomitance of
plurality and insentience with the fact of being an effect, which is a tenet of the ¿aiva
Siddhanta. Cf., for example, M fgendravrtti ad vidyapada 2:15ab, p. 72: yac cacaitanye
sa ty anekam, ta t karanantarapurvakam and M rgendravidyapada 9:6ab (and commen­
tary ad loc.), p. 190: ya d anekam acit ta t tu dfstam u tpattidharm akam . Jnanaprakaia
offers no commentary on this half-verse when it occurs in the Pauskara (8:20ab), but
Umapati interprets it in this way, and one might consider adopting his reading into the
text here: bahudha sam sth ita varnah krtaka ’cefcana yatah (this reading’s aida double
sandhi is an awkwardness that is in its favour). Umapati comments as follows (p. 575):
varnah krtaka ity arthah. supam sulug ityadina jaso luk chandasah. yatah y asm at
bahudha anekatvena samsthitedi acetanad ca ata ity arthah. varnah krtakHh, anekatve
sa ti ja d a tv a d ity anumanaprayogo dra?pavyah. I have nevertheless hesitated to adopt
U m apati’s reading, because I suspect that it is a clarificatory improvement (krtakah
Chapter Six 323

material cause is the great bindu (bindurat).648 (6)

The effort of the individual [speaker] (nrkarma) is an auxiliary cause.
being clearer than krtáh) of what we find in Mv and the Siddhántasamuccaya. (The
reading cetanávatah of IFP MS T. 284 transmitting the Siddhántasam uccaya I had ear­
lier accepted, assuming it to be a nominative plural, but the distribution of the reading
cetana yatah shows the reading of IFP MS T. 284 to be unlikely to have been primary.)
648In the developed accounts of the emanation of sound of Šaiva exegetes (e.g. árí-
kantha’s Ratnafcrayaparlksa, Narayanakantha’s M rgendravrtti ad vidyápáda 13:160c-
162b, Ramakantha’s K ira n a vftti ad 3:23cd) this label is ambiguous, because there
are two bindus: from the supreme bindu (also referred to variously as kundaJinlšakti,
mahám áyáj paranáda, agho$á vak— these, and other synonyms, are listed in Nádaká-
riká 16c-17) there first evolves nacfa, and from that in turn there evolves a further
bindu (for a fuller discussion see G o o d a l l 1998:290-6). The sequence is succinctly
delineated in Ratnatrayapariksá 171c-173b— and this, along with M rgendrakriyápáda
1:2, may be one of the first Saiddhántika works in which it appears:
jňánam parám rto pá ya h etuh parikarah paáoh
tac ca šabdánuvedhena šabdarášer abhud asau
šabdeurášiš ca bin du tth o bindur nad ad asáv api
bindor anáhatád e$a kár an am áuddhavartmanah
‘Fbr the bound soul scripture is the wherewithal that is the cause of [understanding] the
means to [attain] the supreme nectar [of liberation). And that [scripture], because it is
permeated by language, arose from the alphabet, and that alphabet arose from bindu,
and bindu arose from náda, and that (asav api) arose from the unsounded bindu. That
is the [material] cause of the pure path [of the universe].’
In what survives of the Parákhya, however, there seems to be no clear evidence of
such a progression. The possibility cannot be ruled out that the Parákhya presupposed
knowledge of the progression (Parákhya 5:156ab might be supposed to suggest this:
sadáéive sth ito brahm á bindunádakaJáárayah); but Parákhya 6:3 leads one to under­
stand that there is a single bindu from which the varnas directly evolve, and there is no
statem ent in the rest of the chapter or in the rest of the surviving text that contradicts
this.
Moreover the accounts of the emanation of sound in other demonstrably early listed
Saiddhantika scriptures are similarly bald and do not obviously display knowledge of
this progression. W hile the account of the Parákhya makes no mention of náda, that
of the S árdhatrišatikálottara (chapter 1) makes no mention of bindu, and that of the
beginning of K irana 11, though difficult to interpret in all its details, plainly does
not have the classical progression. That of the Sváyambhuvasutrasaňgraha makes no
mention of either bindu or náda (Sváyambhuvasútrasarigraha 5:1-5):
ath ád áv abhavac chabdah káránád aksaram tatah
/caran am moksadarp, brahman, ‘brahm a’ brahm avido viduh 1
tasm át sarvaprado devo šabdarášir iti šrutah
navaparvašatárdhátm á yonibljátm akah par ah 2
akárádivisargántam bljam ta t sodaááksaram
šesá yoniá catustrirnšad avyayá hy aksarátm iká 3
sá šaktir devadevasya tayá vyáptam idam jagat
324 Parakhyatantra

This effect [that is the totality of sound thus] has three causes.649 And
jhanam ¿aivam param suksmam y a t ta t tarakam uttam am 4
vedadijhanabhedena ¿ivajhanavibhedatah
cintam anir j vat rasa u sthitah sarvasya karanam 5

• 4c ¿aivam ] M y ; caivam Ed. • 5c ivatrasau ] M v ; ivatrasmai Ed.

(Immediately following this is the account of the Saiddh&ntika canon
quoted in G O O D A L L 1998:412—13.)

It would be wrong to conclude from this, however, that the Svayambhuvasfltrasarigraha

does not know of the pair, for it is included in its chapter on yoga, where it is taught
that the sadhaka can aim for different achievements by meditating upon 6iva as six
different things (laksya): vigraha, bhuvana, mantra, bindu, nada, and, at the highest
level, vyom an (Svayam bhuvasutrasangraha 20:38-43). (For further discussion of the
six Jaksyas see V a s u d e v a *2000:188-223.) The pairing of bindu and nada is indeed
unquestionably old; I am observing only that it is not found in early Saiddhantika
accounts of the emanation of sound. It is not impossible that its appearance in later
accounts of emanation results from understandable system atising attem pts to harmo­
nize accounts of, for example, mantroccara (in which bindu and nada might once but
need not now be interpreted quite differently) with accounts of emanation.
In the elaborate uccara of Kirana 58, for example, the first sound of the mantra
begins (in the heart) with brahman (32), in the course of enunciation it then passes
through Visnu (37), Rudra (44), Sure^vara (45), bindu and nada (56), Kun<JalihI (59),
¿ak ti (61) and culminates in niskala (63).
The account of the opening verses of chapter 11 of the Svacchanda, however, though
it speaks of the first stage as vyoman (11:4b) and does not use one of the more usual
synonyms, and though it elaborates the other stages, may be considered to reproduce
a version of the emanation of sound that came to be accepted by the post-scriptural
exegetes of the 6aiva Siddhanta.
The Pauskara’s account of the emanation of ¿ound is more difficult to reconstruct
with certainty. Pauskara 7:72cd charts a course of development typical of late sys-
teraatised accounts: nadasya bindoh prasrtih, 4abdanarn nihsrtis tatah. In its eighth
chapter, however, it begins with brahman ( 8:2), which is probably here to be under­
stood to be identified with karanam parame^varah (8:3d), then ¿astra as nada ( 8:6b:
¿astram nadasvarupatah), then a (four-fold) bindu (8:7), from that a power called
AmbikS ( 8:8ab), from that Varna, Jye^ha, and RaudrT and a group of sixteen other
powers (8:9-12)— Jaya, Vijaya, Ajita, Aparajita, Nivrtti, Pratis^ha, Vidya, 3anti, Ind-
hika, Dipika, Rocika, Mocika, Vyomarupa, Ananta, Anatha, Ana^rita; from these arise
the fifty phonemes.
Considerations of space restrain me from quoting and discussing here the archaic
accounts of the emanation of sound to be found in the Sarvajhanottara (lmantra-
tantrotpattiprakaran a’ IFP T. 334, p. 23) and in NivSsa u ttarasutra 1 (f. 24r).
649The necessity of there being three causes for an effect was taught in 2:29-30.
Observe also that in the passage of the SataratnollekhinT that comments on that unit
(quoted in a note to the translation ad loc.), it is implied that nfkarma here refers not
to the human effort of enunciation, but, improbably, to the retributive force of past
Chapter Six 325

these consonants (varnai ca) [become] word[s] from conjunction with the
vowels;650 and with these [words] we maintain [that] sentence[s arise]. (7)
FYom these [sentences] (tasmat) comes about the understanding of
meaning, which is the basis for worldly interaction.651 Worldly interaction
otherwise, [i.e.] without the act of uttering words, cannot be accounted
for (anyayyah). (8)
Pratoda spoke:
Since phonemes perish in an instant, sphota must be th at which effects
the understanding of meaning. This all-pervading, eternal entity, man­
ifestable by the phonemes, is, they say (kila), what makes the meaning
clear. (9)
Praka^a spoke:
Sphota does not exist as another entity (arthantarasthitih652) separate
from the phonemes. [If such a thing exists] it [must be either] distinct
[from them] or not distinct. [If it is] separate from them, it is not es­
tablished to exist [as an ontologically independent thing] in the way that
external objects [exist]. [Therefore] there are just the phonemes. We do
not hear [a word] separately as two things [both sphota and phonemes] in
actions.
650The use of varna to refer only to consonants as opposed to vowels may seem anoma­
lous; but both commentators on the Pauskara also interpret the line in this way: varnai
ca kSdayaJ ca svarasaipyogSd akarSdisambandhat. ¿esarp sugamam. (Pauskaravftti
ad loc.); kakaradaya eva varnah acah samyogavaJat prayogabhajah arthapratyayakah
santah padavyapadedabhajo bhavanti. tany eva akahksSdiyuktani vakyam it y ucyante.
ta to vakySd arthapratTtir bhavatlty aha . . . (Pauskarabha$ya, avatarika to Pauskara
8:20c-21b). Furthermore the usage is paralleled in the Sarvajhanottara in the fifth and
in the last and eighth verse (in numeration of IFP T. 334) of its m an tratan trotpattipra-
karanam and in verses 1-2 of the following sthCIlavarnamantroddharaprakaranam (IFP
T. 334, p. 23). Cf. also Kirana 12:6, in which svaras are distinguished from arnas.
w l The feminine ending leads us to expect that this word is a bahuvrihi, but the sense
requires that it be used adjectivally as a tatpuru^a. Cf. 6:45b and see introduction,
p. lxxxii.
652 ex conj. The reading ascribed to the Pau?karavftti (on which this conjecture is
partly based) is that of the MSS B and C that transmit the Pau^karavftti; it receives no
commentary from Jnanapraka£a. Following the text and (somewhat forced) interpreta­
tion of UmSpati, we might translate: ‘There is no purpose in there being, separate from
the phonemes, a sph ota that is in the middle, [between the grasping of the phonemes
and the grasping of the meaning]’. The Pau^karabha^ya ad loc. reads (pp. 581-2):
varnavyatirekena varnan vina an tare varnapratTtyarthapratTtyor m adhye abhivyajya-
m&nasya sphopasya narthah prayojanam na. m adhye sphopahgTkaro vyarthah, artha-
pratipadanasya varnair eva sam bhavad iti bhavah. kirn canupaJambhabadhaJ c e ty Oha
sa ceti. sa ca sphopah varnebhyo bhinno va na bhinnah abhinno vety art hah. ..
326 Pasakhyatantra

the same way.653 (10-llb)

[Objection of a sphotavadin opponent:] It is sphota manifested by the
many sounds that conveys meaning. Do we not directly experience that
many things can be revealed from a single lamp? [Just] by the phonemes
when uttered we would not grasp the meaning in another place [than their
place of utterance], (llc-12)
[Reply of the Siddhantin:] Do we not experience th at perceiving the
smell of rain [is possible] in another place [than where the rain has fallen]?
Admittedly the phonemes perish [as soon as they are enunciated]; [but]
there is a trace that is born of the phonemes. The final phoneme, to­
gether with the traces born of the previous phonemes, conveys the mean­
ing.654 (13-14b)
®53If this interpretation is correct, the text is awkward here. Praka^a seems to intend
a refutation of sp h o ta , which is what the clearer (and therefore probably secondary)
reading of the Pauskara here expresses: varna eva na bhedena ta sm at sph o to na vidyate.
‘[Otherwise] it is just the sound itself without any difference, and so there is no sphota.’
6MThis is a paraphrase of a well-known statement in the abarabha?ya (p. 38, line 13):
pflrvavarnajan/tasajpskarasahito ’ntyo varnah praty&yakah. This Mlmamsaka view
runs counter to RSmakantha’s position as outlined in the Nadakarika (see particularly
verses 11 and 12). Although Aghora&va goes to some length in his N adakarikavrtti ad
6 -7 to refute sphofa, Ramakan$ha’s theory of nada as the entity that conveys meaning
is a sort of sphotavSda, and indeed both JnanaprakS^a (as is clear from his Pauskara-
v f tti on Paufkara 8:35c-36) and Umapati (for example, in his alternative interpretation
of Pauskara 8:20ab [=ParaJchya 6:7cd], p. 575: svarasamyogSd iti varnavyahgyanada-
rupasphopadvarety arthah) appear to understand the terms nada and sphopa to be in­
terchangeable. Aghora&va is aware of the discrepancy, for he cites Parakhya 6:14ab in
his N adakarikavrtti ad N adakarika 12: katham pun ah ¿rTmatparakhye Upurvavarnaja-
sarjiskarayukto ’ntyo 'rno ’bhidhayakah” ity uktam ? nadabhivyahjakatvenopacarad ity
adosah, ‘How is it then that the venerable ParSkhya teaches that “T he final phoneme,
together with the traces born of the previous phonemes, conveys the meaning” ? There
is no fault [in the position here], because [the Parakhya speaks] figuratively [of the final
phoneme being that which conveys meaning] because of the fact that it makes nada
[which is in fact the conveyer of meaning] manifest.’ In fact Aghora&va is misrepre­
senting the position of the Parakhya, according to which the varnas are emanations
of bindu which themselves convey meaning. Aghora&va’s characterisation of the view
of the Parakhya is exactly that of the opponent in l i e d above, and it is exactly the
view of an earlier portion of the P aufkara ta to varnair a bh ivyakto nadah sya d artha-
vScakah (Pauskara 6:315b)... sam skrto 'rnas tu paJcim ah/ arth&neup vacako bhQyad
iti cet tan na ¿obhate (Pau?kara 6:316c-317b)... tatah sthQiais tath S varnair vyakto
nSdas tu vacakah. The eighth chapter of the Pauskara, however, does not clearly sup­
port this view, and, as has been mentioned above, the chapter has long been regarded
as suspect, for Jnanaprakaia prefaces his commentary on it by observing that prede­
cessors of his had wished to expunge it on the grounds that it repeats much from the
Chapter Six 327

[Rejoinder of the sphotavadin opponent:] [But] the phonemes do not come

together into a unit in such a way that memory of them would be possible.
If memory of this [previously enunciated group of phonemes] is not pos­
sible, how will it [viz. the final phoneme] release the meaning? (14c-15b)
[Reply of the Siddhantin:] Therefore [we know] by an arfchapatti-type
inference (arthanirnayat) [that] understanding of the meaning must come
about through a trace [of the previously enunciated phonemes]. (15cd)
The trace is a power born of the phonemes through which they are
empowered to achieve the [revealing of the] meaning. By means of these
phonemes, which are equipped with their own powers and which convey
meaning, worldly interaction is possible. (16)
Pratoda spoke:
Which [among the various types] is determined to be the connection be­
tween word and meaning? For devoid of a connection words cannot denote
their meanings.655 (17)
Prakasa spoke:
It is not the connection that exists between cause and effect,656 since
meaning (asau) has another cause [than the word].657 [Since] the object
text of a chapter of the Kamika:
pu naruktibahuiyat na pauskarapataiah, kin tu kamikaj vaktaraj tantrava-
tarapataJa evatra kaidcit prak$ipta iti sphuratTti guravah kathayanii.
pra^nottaroktih kathahcit kihcitprakarantaragTtimatTti na punaruktitvam
ksam ata iti p u n a h kathayanii kecit.
• kamikavaktara 0 ] BD; kamikavartara0 AC • sphuratTti ]
BCD; spurantTti A • pra^nottaroktih ] ABD; pra^noktaroktih C
• °prakarantara° ] ABC; °prakarantara° D
Jnanapraka£a’s manner o f phrasing this remark suggests that he might not himself have
been aware of the overlapping passage, and indeed I have not located Such a passage
in the various versions of the K amika at my disposal (Purva-K&mika, U ttarakamika or
in the two transcripts of the so-called K am ikavidyapada (both in IFP T. 830)); but the
chapter is certainly plagiaristic, for it draws half of its 45 verses from the Parakhya (see
introduction, p. cxiii). It is unlikely, but perhaps just conceivable, that the Parakhya
in turn was drawing on the now lost Ur-Kamika known to us only from quotations in
the works of Kashmirian commentators (see Goodall 1998:xlv, fn. 103).
655The ensuing discussion derives (directly or indirectly) from the ¿abarabha$ya
(pp. 36ff).
666Both the commentators on Pauskara 41c are aware of the awkwardness of the
syntax of this pada and both explain it away in the same fashion: bhavanirde£a iti
karyakaranabhavah (Jnanapraka^a); ayam ca bhavapradhano nirde£ah; kSryakarana-
bhava ity arthah (Umapati, p. 584). The construction recurs in 6:19a.
657I assume that this pa da is intended to formulate the same idea as Pauskara 8:41d,
328 Parakhyatantra

denoted is on the ground and the word is in the [speaker’s] mouth, [it
cannot therefore be the connection of samyoga]. And it is not the relation
of inherence.658 (18)
It is not the relation of that which proves and that which is proved,
[since the connection between word and meaning] is not established to be
invariable.659 [Now] the relation of that which causes one to understand
and that which is to be caused to be understood660 depends on a further
connection, since without a relation (vina bhavena661) [between the two]
as read and understood by Umapati: yato ’sau narnahetujah: ‘since that [meaning]
is not bom of the cause that is the sounds.’ JnSnapraka^a’s odd reading (yato ’sSv
arnahetujah) he interprets as follows: yato ’sau arthah na varnajah, kin t v arnahetujah:
varnanim ittaka£avayvadijanyah, ‘Since the object is not bora of the phonemes, but is
rather bora of the causes that give rise to the phonemes, [i.e.] bora of [the elements],
starting with ether and air, which are the causes of the [gross] phonemes.’
6MCf. ¿abarabhasya, p. 36, line 23-p. 38, line 1: mukhe hi ¿abdam upalabhamahe,
bhQmav art ham. “¿a bdo 'yaiji na tv arthah, artho ’yarp na 4a bd ah ” iti ca vyapa-
diianti. rOpabhedo ’pi bhavati. Ugaur” iti imam ¿abdam uccarayanti, sasnadimantam
artham avabudhyante.
fl59Cf. ¿lokavarttika sam bandhak§epavada 16-19. T he same idea lies behind the
versions of our half-verse that are transmitted in the Pauskara: instead of niy-
ato na vyavasthitah, the Pau$kara reads sa tu bandhanavatsthitah- Um apati’s
Pauskarabhasya comments (p. 585): sa tu sambandhah bandhanavatsthitah p u rvo k ta-
sam bandhadvayavatsu sthitah. tad uktam [M atangavidyapada 3:9abc] ‘dharmena
sSdhyate dharmT kvacit karyena k&ranam/ Icaranena k vac it karyam ’ iti. Jnanapraka^a’s
P auskaravrtti here is essentially the same and concludes with the same quotation: sa
tu bandhanavatsthitah purvoktadvisam bandhavatsu sth ita h • ^ uhtam ‘dharm ena
sadh yate . . . I understand the commentators to mean that the relationship in a for­
mal argument between the hetu and the sadhya must always in turn depend either on
a relationship of cause and effect (thus smoke, which is caused by fire, allows one to
infer the presence of fire) or on a relationship of inherence (thus the taste of a mango,
which inheres in a mango, causes one to infer that the fruit one eats in pitch darkness
must be a mango). (Although the two commentators seem throughout the rest of the
chapter to diverge so much from each other and without ever referring to each other’s
interpretations, here one suspects that there may have been some relationship between
their texts.)
flfl0This pada (19c), as well as 20c, has a ra-vipula but without the required caesura
after the fourth syllable. This perhaps accounts for the alteration of the corresponding
half-verse in the version of the Paufkara.
M1This is an anomalous use of bhSva to mean ‘relation*, extrapolated presumably
from such usages as k&ryakaranabhava, which comes to be used in the sense of ‘the
relationship between cause and effect’, but literally means ‘the being cause and effect
[with respect to each other of two things]’. This passage is not in the Pauskara, but
the same usage occurs in Jnanaprak&a’s reading of Pauskara 8:42c ( « Parakhya 6:19a)
above.
Chapter Six 329

smoke could not be a pointer to the existence of fire. This [particular

instance of a] relation of that which causes one to understand and th at
which is to be caused to be understood is not [direct] like [that between]
sight and form.662 (19-20)
Words do not of themselves without their having been connected cause
one to understand663 objects [that they denote], (21ab)
[Objection:] But if you say that (va), [one might reply that] under­
standing can arise from a written letter and there is no link [with the
meaning] in that. (21cd)
[Siddhanta:] In that case [of writing] we know that there was a creator
of a connection.664 Since [the connection of word and meaning is] created
by the intellect, the creator of the connection cannot have been the word;
the creator of the connection between them is a person. (22)
Until someone has declared that [a particular word] is used to denote
a [particular] meaning, [another person,] who does not know the other’s
convention, does not grasp the meaning. (23)
[Such] convention we know from direct experience in worldly interac­
tion can be artificial. W ithout convention people cannot understand a
particular meaning. (24)
W2Prak5£a is acknowledging that this is the kind of relation between word and mean­
ing, but asserts that it requires convention to link it. Jnanaprakala is happy to ac­
cept this straightforward interpretation: tarhi paryavasitah sambandhah lea ucyate?
antarapQrvakarp saipketadivivekapQrvakam pratyeyapratyayOkhyas tu jnapyajnSpaka-
Jaksanas tu sambandhah. UmSpati, however, wishes to have the text accept sanketa
itself as a distinct fifth type of sambandha, and so interprets as follows (p. 585): turlya-
pakpam ddsayati pratyeyeti: pratyeyapratyayakhyo hi jhapyajhapakabhSvah. sa ca
sambandhantarapQrvakah hastihastipakader iva sambandh&ntarsun antarena jhSpya -
jhSpakabhSvSd^ter iti bhSva£. evaqi pakpantariLni nirSkftya pauru$eyasaipketa eva
sambandha iti vaktuip tatra Jokad&tarp hetum aha: yojaka iti — T he recognition of
sanketa as the crucial factor that links words and meaning allies the Parakhya with the
Naiy&yikas and Vai£e?ikas (see Vaide$ikasutra 7.2.15-24 [Candr&nanda’s text] quoted,
discussed and translated by H O U B E N , 1995:48-53).
663This anomalous use of pratyeti with causative sense is paralleled in 6:6Id below.
664Literally ‘In that case [of writing] a connector is remembered’ or perhaps ‘com­
memorated’; but it seem s unlikely that the text refers to a tradition or myth about
a particular creator of writing. Presumably the redactor was familiar with the use of
a variety of scripts and regarded it as obvious that script was conventional (as it is
accepted to be by Kum&rila, for see ¿¡okavarttika ¿abdanityatadhikarana 9), and so
what must instead be meant is that there must have been a creator. N ote that the
Pau^kara’s text has dropped verses 20-1, so that it cannot help us here to reconstruct
the intended argument.
330 Parakhyatantra

Pratoda spoke:
The world has [always] been just as it is; convention too must [always]
have been just as it is. Now a [supposititious] creator of convention could
not [have created it] cither gradually 01*all at once.665 (25)
Praka^a spoke:
Just as this universe was created all at once by the will [of the creator],
so too was the convention created; people learnt it by His will. (26)
Since creatures (jagat) are not capable of independent action, being
occluded by the darkness of the bonds, whatever action is found in them
is produced by Him, and so (yatah tena) &arva was the creator of the
convention [that connects words with their meanings in language], since
he is established to be the root cause. And the conventions of mantras
too were forged by Him alone. (27-8)
These many [conventions] which are established in this system (afcra)
are indicated by the word ‘m atrix’ (inatrkapadalaksitah).666 The base
(prakrtih) [of the central mantras] in this system (atra) is the final
phoneme [namely h a ];667 the suffix (pratyayah) is that by which the
head-ornament is formed [i.e. it is the anusvara or candrabindu] (vya-
kta^ekharah);66* the infix (agamah) is th at which stands upon the end of
665ex conj. I s a a c s o n . This is presumably a compressed reformulation of the line of
attack that Kumarila begins in ¿lokavarttika sam bandhak§epaparihara 13: sanrmyah
p ratim artyam va pratyuccaranam eva va/ kriyate jagadSdau va sakrd ekena ken a d t.
In our text, however, these problems are not followed up, for Praka£a responds with a
dogmatic statem ent of the Saiva position.
660In the following section (up to G:34), the composition of mantras is homologiscd
with grammatical analysis of worldly language. The details are not entirely clear to
me, but I assume that the text is describing the central bJjamantras of the cult, viz.
the ¿ivamantra and then h i m , h e m , etc. for the brahm am antras, and h I m , h a i m , etc.
for the arigamantras). This is assuming that their base (prakrt/) is H, as in the Sardha-
tridatikalottara, but see the next footnote.
667I assume that the last phoneme is h a on the grounds that the grounds that 6:4
speaks of their being forty-nine phonemes. But it is possible that K$A, although not
counted earlier, was held to be the final phoneme by the author of the Parakbya. The
base for the principal b^amantras is commonly H, following the K alo tta ra tradition
(see, e.g., SSrdbatri^atikaJottara 1:9); but in the Kirana these central bljas are built up
from K§M (or K§MY) in 12:4-9 (see fn. 674 on p. 332 below).
668ex conj. A c h a r y a . The transmitted vyaktasedvaral) could perhaps be defended:
’the suffix is that by which [the particular anu] which is subservient to the Lord is
made manifest’. In other words it could be a statem ent to the effect that the base
is invariable but the suffix is what distinctively expresses the various mantras. But if
it were such a statem ent, it would not add any element to the sivam antra, which is
Chapter Six 331

[i.e. after] the fifth, which [in turn] is placed upon the sound that is the
result of the action [upon itself] of vrddhi (vrddhi vrttadhvanisthi tah).669
Going beyond that is the power;670 disappearance of sound (lopah) is that
ultimate state. (29-30)
Compounding (samasah) is the enunciation of the m antra
(taduccarah). [This is the] definition of the m antra which is called 6iva.671
what 6:31 tells us is here being described. It would also mean that no reference would
be made to the nasalisation of the mantra, though this need not be problematic since
the addition of nasalisation could be treated as self-evident (cf. S&rdhatridatik&lottara
l : 10ab anusvaro bhaven netraip sarve^am copari sthitah).
669This is the suggestion of Dr. A c h a r y a . The sound after the fifth is the sixth vowel,
0 ; it is followed by the vowel produced by vrddhi of itself, namely AU. Thus the mfiia-
mantra or divamantra that results is probably either KSOAUM or h O a u m . One could
understand pahcam antasthah to mean ‘the phoneme at the end of the fifth [group of
consonants, viz. m ] ’, thus giving us a base of HM or K ?M (as in the Kirapa), but this
would leave us w ithout vowels for the ¿/vamantra, unless one is somehow contained
in vrddhivrttidh van isth itah. The mQlamantra HUAUM is what results from one of the
more natural interpretations of SardhatridatikaJottara 1:11 mentioned and rejected by
Ramakantha:
pastharp trayodadantarp ca pancam e viniyojayet
divaip ta t tu vijSnTyan mantramOrtirp sadadivam.
The interpretation in question is as follows (Sardhatridatik& lottaravrtti pp. 21-2):
anye tu ‘pan cam am akatfam, tadvacakatvad y a t pahcamajp hakarabljam
uktaip, tasmin ?a?tham ukara/p trayodadantarp ca $o<jladakal&sahkhye-
yaukararn niyojayet. bind us tatra “sarvesaqi copari sth ita h ” ityanenaiva
sid dh ah ' iti vyacak$ate.

Others comment as follows: ‘The fifth designates ether [viz. h ], because

it expresses that. He should join the sixth [vowel, namely] 0, and the
one after the thirteenth, [namely] AU, [as] numbered among the sixteen
divisions [that are the vowels, and not thirteenth in the list from which
the ‘neuter’ vowels have been removed] onto that fifth, which is taught to
be the bi/a H. It is proven that the anusv&ra is [to be joined] to that by
[the teaching] “and it rests upon them all” [Sfirdhatri^ati/cfiiottara 1:10b].’

670Here I cannot identify some category of grammar that is being homologised with
something in the mantra. T he text appears to be describing a further ascent in the
course of the resorption of the sound back into its subtle cause. Other tantras present
more complex sequences: . . . bindu—>nada—*naddnta—>dakti and beyond, but, as we
have seen above ( 6:1-6 and fn. 648 on p. 323), the ParSkhya’s account of the up­
per reaches of sound appears archaic in its simplicity. For more complex accounts
see Svacchanda 4:263-7a and Somadam bhupaddhati nirvanadlksSvidhi 231-7b, richly
annotated with parallels by B r u n n e r (1977:380-96). See also P a d o u x 1992:404-11.
671This is I think the intended sense, but divakhyam actually qualifies lakpanam. I
332 Parakhyatantra

Defined (laksitah) by this ‘grammar’ [laksanena), [it is] He [that] grants

all desires. (31)
[The base] thus [mentioned above] placed upon the short vowels be­
comes SADYOMURTI (m urti),672 VÁMADEVA (guhya673), AGHORA, TAT-
PURUSA (nara), ÍŠÁNA.674 Placed upon the long [vowels]675 it becomes
the adgamantras: the HRDAYA , the ŠIRAS, together with the ŠIKHÁ and
the KAVACA, and the ASTRA. 676 (32-33a)
suppose that the author wished to write áivákhyamantralakfapsLm, but that he split it
in the middle to avoid the metrical solecism of a string of iambi. Cf. 2:35d.
672ex conj. Note that SADYOJÁTA is said to be the Lord’s m d rti in 2:85a, and that
the name SADYO m Or t i is preferred (over SADYOJÁTA) in Parákbya 2:94c-95 and in
M fgendravidyápSda 3:13, in both of which a nirvacana of the name is given.
673ex conj. Cf. Parakhya 2:93c-94b.
fl74We may assume that the text is referring to the brahmamantraa, for compare
Sárdhatrišatikalottara l:9cd brabmSpi brasva proktani dTrghS h y aágáni fapm ukha
(where hrasvá and dTrgha may have been intended as neuter plurals) and K irapa 12:9a,
for which see below. T he short vowels are not here those ordinarily considered short by
grammarians but the odd-numbered vowels, excluding the so-called ‘neuter’ ones (f, f,
I and J). This is discussed at length by Rámakantha in his S ardh atriša tik alo ttaravftti
ad l:9c-10b (pp. 18-20) and is made implicitly clear by K irapa 12:8-9a (though here,
as remarked in fn. 667 on p. 330 above, the base is K$M not h a ):
dvitTyena caturthena pastbadvadaáakena tu
§o<jašena vJbhJnno \yam bbavet kQfo ’ňgapaňcakam
brasvS brahm ápi vijňeyá
‘The kflta [viz. K§M*] combined (vibhinnah) with Á (dvitfyena), I (caturthena), 0
($a?fha-), AI (-dvádaáakena), and a h (fotfašen a) gives the [b ^ a s of the] five aiiga-
mantras. [The] short [versions of these, viz. the kQta combined with A, I, u , E, o] are
the [bTjas of the five] brahmamantras.’
•T hough the kQfa has been defined by K irapa 11:5b to be kpa, Rámakantha explains
(in his Kiranavrtti ad 12:8) that it has been redefined for the purposes of this chapter
of the Kirapa as K§M by 12:4cd: karpikayáip nyaset kQfaip káJayvgm ántasaipstbitam .
Here kála is code for makára; but RAmakantha’s analysis of -yugm iintastham has been
damaged in transmission (IFP MS T. 290, p. 149). Professor S a n d e r s o n , aware of
Ramakantha’s interpretation (in the damaged form in which it survives) has proposed
(letter of 14.xi.98) that it is more natural to divide kalayug (‘with M’) mántasa/p-
81hi tarn (‘on that which is after M [viz. y ]’), and so to interpret the mantra-base to be
K$MY rather than k $ m .
®75A s will be clear from the previous footnote, just as the short vowels are not those
usually called short by grammarians, so too the long vowels are not those ordinar­
ily called long. The vowels in question here are those listed in K irapa 12:8, quoted
immediately above.
676ex conj. Slightly closer to our transmitted syllables would be hpc cbikba sušivarp
balam (where SUŠIVA would be a synonym for the ‘head’-mantra, as in 3:75, and bala
•Chapter Six 333

[The base] together with R placed below it ( a dho yuto rena) and with
the fourth [vowel, namely 1] with an anusvara: this is the m antra of the
Vidye£varas when expanded by [adding their respective] names at the
end.677 (32-3)
stands, as in M fgendrakriySpada 3:10 and 3:20, for KAVACA); but this order would give
us the wrong vowels for the arigamantras. Dr. A charya has pointed out to me that
what we have is comparable to a compressed list of ahgamantraa in the unpublished
ancient SaurasaiphitS of which he is preparing an edition (2:30c): h fc ch/rah sadikha-
varma. On the strength of this parallel, I could perhaps also have adopted h fc chirah
sadikhSbalam. A further problem with this listing is that it is implicit that the ASTRA
is assigned a long vowel, whereas we expect it, on the basis of parallels, to terminate
in ah (see SSrdhatridatikaJottara 1:10: savisargaqi bhaved astram anusvSravivarjltam,
and see also K irana 12:8). It is possible that the redactor of the ParSkhya intended this
too but thought that it did not need specifying, or that he considered ah to be one of
the long vowels, or that the following syllables (cadho) mask a corruption that would
have specified that ah should be the termination of the ASTRA (but see the following
note for the interpretation offered of adhah).
677Cf. Kirana 12 :1 0c-llb :
vySpakaip rephasaipyuktaip caturthasvarasarpyutam
binduyuktam anantasya vScakatvena sarpsthitam
In the K irana this mantra ( hr I m ) alone is that of Ananta only, and different mantras
for each of the remaining Vidye^varas are given in the subsequent verses. My
interpretation— that the ParSkhya uses only the seed-syllable hr I m and then adds the
name of the intended Vidye&vara, presumably in the dative— is a guess, but it is similar
to what we find in M rgendrakriySpSda l: 6ab: svabhidhSnam caturth yan tam vSgldar
p a tid ig b h fta m .. . , ‘[The mantras] of the Vidye^varas (vaglfa), the Gane£varas (pat/),
the Lokapalas... [consist of] their own name[s] ending in the dative*. In the M atahga
(kriySpSda l:64c-69b ) we find padas 6-13 in its word-division of the VYOMAVYAPIN
mantra (all of which have dative endings) assigned to the Vidye£varas.
One might have expected some such core mantras of the Saiddhantika cult to be the
same in all the early Siddh&ntas; but this appears not to have been the case. As TYi-
locana£iva remarks in his SiddhSntasamuccaya (IFP T. 206, p. 94): . . . m antradhvS tu
kvacin netravarjitShgabrahmadivamantrStmS, kvacin navavyGhamantrarGpafr. divSdi-
mantrad ca p ratitan traip bhidyante. na ca mantrabhedah kriyabhedad ca tantravi-
rodhasya h e tu £ ... In fact the central mantra-system varies not only from tantra to
tantra but also from part to part of the NidvSsa: thus the main mantra-system of the
Rauravasutrasahgraha, the SvayambhuvasGtrasahgrahay the M atahga and the NidvSsa
guhyasutra is that of the VYOMAVYAPIN, a malSmantra; but the NidvSsa guhyasQtra
(16 and 17, ff. llOff) also teaches a mantra-system of which the ten-syllabled v i d y A is
the central mantra. The mantra-system of the NivSsa uttarasOtra is the NAVATMAN,
a mantra consisting of nine seeds (blja), while in the NidvSsa mGlasQtra it is that of
a bljamantra that the text refers to by the name TATTVA (e.g. in 1:19 and 7:7, ff. 19r
and 20r) but that may be the same as the p r a s a d a (also called PRASAda), the central
mantra of the K S lottara scriptures, whose mantra-system has been adopted in the
334 Parakhyatnntra

This mantra (iuanuh678) in this system (atra) is one, five, and three
of the principal mantras (?). May it not be accepted to be expressive of
meaning (kim napto679 vacakatvena) like the [ordinary non-mantric] word
‘cow*? (34)
Thus these [mantras] are to be understood to be equipped with in­
flections (sajatayah680), made up of phonemes (varnagah), created by
6iva. They end in the words n a m a h , s v a h a , v a s a t , v a u s a t , h u m and
p h a t . (35)
NAMAH an d svah a are su ite d [respectively] for r e c ita tio n an d for o b la ­
tion; vasat is fittin g (k ita ) for filling (a p y a y a n e );681 v au sat is for great

paddhati-literature. (Note that both N iivasa miUasutra 6 and Sardhatridatik&lottara

19 share verses detailing eight inflections of the basic bljamantra.)
The use of adhah (unless cadho is an error for ca + ath o or for som ething else) recalls
the way blja-mantras are written (at least in Nepalese MSS), successive consonants
in these clusters being written beneath one another. The usage is to be found in
Kirana 12:15 (which, as reconstructed by V ivanti partly on the basis of Ramakan$ha’s
commentary, gives the mantra YLOM for the Vidye£vara 'IYimfirti):
bh ant ad bah sth ito ran to dvadadantena bheditah
binduna bhGfito murdhni trim urter vacako m atah.

678For other instances of such a usage of the term see, e.g., K irana 26:7b, 29:7b,
56:54b, SvayambhuvasQtrasahgraha 21:21c and 27d, and M rgendrakriyapSda 1:1 and
commentary ad loc. It is possible however that it is code for the number fourteen. The
verse is obscure to me. The first half-line could be speaking about the same base being
used to form the all the principal bijameuitras, the ‘one’ being the ¿ivamantra and the
‘five’ referring to the two groups of five brahmamantras and five ahgamantras; but the
eight Vidye^varas and the trikah are left unaccounted for, unless we read ‘five’ a third
time and add it to the three. No more likely is the possiblity that the half-line speaks
only of HRlM: ‘This is the one mantra among the principal mantras which is five and
threefold [i.e. which is used eight times, once for each of the Vidye^varas.’
679A ten ta tiv e conjecture of Dr. A c h a r y a .
680ex conj. Jati is a technical term usually reserved for words such as namah that are
add ed to the ends o f m antras (e.g. in the end o f th e description o f the d am an otsava in
th e l£ana£ivagurudevapaddhati quoted by B r u n n e r 1968:345), but here, as is evident
from 6:37, to be applied also to elem ents th a t are added to the beginning.
Here one could consider emending instead to sad ja ta ya h t since this is a standard
list of six mantra terminations. (The reading of MSS C and E reveal that we must
correct svadha to tath a to yield a list of six in sasthavarga 21 of the £ aJvagamapari-
bhasam ahjarl)
681For B ’s correction to this form, proposed independently by A c h a r y a , cf. Svac-
chanda 6:96a va?ad apySyane ¿astam, 6:96a, which is quoted in the Thntralokaviveka
ad 1:117-22 with the reading ¿astah. In our passage v a § a j is treated as feminine,
presumably because that is the gender of the noun ja ti. (In P urva-K am ika 2:165ab, it
Chapter Six 335

oblation; HUM is for recitation (¿astre) and PHAT for thé destruction of
enemies. (36)
Since it nourishes the sounds of the mantra, therefore it causes its
sounds to ‘open’.682 These are known as the final jàtis; Oty is the jâfci
[that is placed] at the beginning. (37)
In due order (kramàt) [a mantra has] its power683 at the beginning
and at the end and in the middle [too] is situated its power. This [power]
th at is in the body of the m antra is known by those who know mantras
to be [thus] threefold. (38)
This power, together with its functions(?), is yoked by the practitioner
(sâdhakena) at the beginning [of a ritual act(?)] (âditah). It is in seed-
syllables, in clusters of phonemes, in words and sentences. The power does
not increase because of its sounds (?), ftasyatra phaiasamsthitehf. (39)
Pratoda spoke:
Since a m antra is of the nature of language (éabdâtmakah) y that which
defines language [viz. grammar] must be a property of th at [mantra]
(tatsvam éabdasya laksanam). Therefore [a mantra] may be said to be
one in which the words are correct (sâdhuéabdah) y or [it may be] incorrect
(asâdhuh) [if] devoid of those [scil. correct words] (tadbahihsthitah). (40)
Prakgtéa spoke:
If words are known to be correct or incorrect on the basis of something
that defines them [viz. grammar] (laksanena), then is that [a property that
is] innate in them or is it something else [outside them] (tat kim nijam
athânyad va)? If it is [an innate property of] their own (yadi svam), then
it would be pointless (tan nirarthakam).684 (41)
If it is something else outside, then it would have to be [defined] by
other words, which have bases and suffixes and so forth. And since these
[other words] share the common property of being words [and would there­
fore themselves require defining], an infinite regress would result. (42)
Otherwise [you might accept that] (athavâ) without [having to be
is im plied th at VAÇAJ is m asculine: svâhâ namaé ca éesâé ca strJkfibapuruçëtmakâh.)
For other lists o f th e functions o f th ese jafc/s see Kirana 16:41-2 and th at quoted in
G oo da l l 1998:xxvi, fn. 58.
682ex conj.
683T h e reading tacchaktir could however be an error for ta jjâ tir and the result of
confusion because o f th e proxim ity o f the word éaktir.
684Perhaps what is meant is that it would be pointless to postulate the existence of
some invisible property inseparably part of each word that validated it. One might as
well instead concede each word to be self-validating.
336 Parakhya tan tra

validated by] that [which defines it] (tad vina) a word (sah) may cause
one to understand the meaning that it is intended to express (vacya-
padarthapratipadakah). We directly observe that both the [correct] word
go and the [incorrect] word gavi convey their meaning.685 (43)
Pratoda spoke:
These words go, gavi, etc., how can they be denoters of their meaning for
us686 if it is not because of that [i.e. because of the grammar th at defines
words] (yadi no tena) that meanings are properly conveyed? (44)
Prakasa spoke:
All words that are the basis of worldly interaction (vyavaharani-
bandhanah687) are linked with conventions. Some meaning[s] may be con­
trived from a [single] vowel [or phoneme beginning with a] consonant688
[as a] word. (45)
This [meaning, then,] can be understood from the [particular word]
th at expresses it (vacakena689) in accordance with different contexts
(anyasangatah). [The words] ‘a* and ‘ka’ have the meanings [respectively
of] Visnu and Brahma; [the words] ‘ka’ and (kha’ have the meanings ether
685ex conj. GavT is the first example in a list of apadabdas of the word go given
in the Paspadahnika of Patahjali’s Mahabha$ya: ekaikasya dabdasya bahavo fpabhra-
mdah. tad yath a gaur ity asya ¿abdasya gavT, gonT, got a, gopotaliketyevam adayo bahavo
}pabhramdah (vol. 1, p.2, lines 23-5 of K i e l h o r n ’s edition). Metre requires that we
read gavi and not, as in the M ahabhasya, gavi.
The same example is discussed in later literature too; cf., e.g., ¿abarabhasya
1.3.8.24 (with Tantravarttika ad loc.), Part 1, p. 252-3: gaur gavT gonT gopotalika
ityevam adayah dabda udaharanam. godabdo yath a sSsnadim ati pram an am, kim tath a
gavyadayo *py uta neti sand eh ah. kim atraikah ¿abdo *vicchinnaparam paryo ’rthabhi-
dhayT, ¡tare ’pabhra/niah, uta sarve ad ayah ? sarva iti brum ah. kutah? pratyayat.
p ra tlya te hi gavyadibhyah sasnadiman arthah. Cf. also ¿lokavarttika ¿abdanityatadhi-
karana 276.
686ex conj. Instead of conjecturing kafcham no, we could assume corruption of
katam ah: ‘which of them are [really] the denoters of their meaning?’ W hether katham
or katam ah is more appropriate depends on how one interprets Praka^a’s reply: is he
stating that it is by sahketa that a given word conveys a given meaning, or is he giving
examples of particular words that are conventionally linked to certain meanings and
then pointing at those to say that they are instances of denoters of meaning?
687Cf. fn. 651 on p. 325 above.
688For this usage of varna in the sense of consonant see fn. 650 on p. 325 above.
689ex conj. W ithout this emendation (retaining M r ’s vacako na) the sentence might
perhaps be interpreted: ‘That then, unaccompanied by anything else, is to be under­
stood to be that which conveys meaning.’ But the point of the following examples
seems to be to underline the arbitrariness of the meanings which convention can assign
to particular sounds: the meanings can be conveyed by other words.
Chapter Six 337

and water. (46)

But ‘a’, ‘m a’, ‘no* and ‘na* (amanonah) [can be used] in the sense of
a negation (pratisedhe); [and] sometimes690 [na is] three short [syllables,
and ma is] three long [syllables] (trilaghus triguruh kvacit). f . .. f.691 (47)
Its grammar (tatsvalaksma) has been taught by a sage; he has ex­
pounded [its] convention^].692 In the same way the conventions of the
¿ivamantra, the ahgamantras and the brahmamantras were created by
Siva. (48)
It was established with consonants together with vowels (sasvarair
aksaraih), with consonant clusters [without vowels] (kutaih)) with words,
with sentences. Even in the Veda such conventions axe set forth as [those
of] svarga and Urvail.693 (49)
We can create conventions linking words to meanings; f[but] this is
not possible in the case of elements of mantras (na jafcisu)f.694 Mantras,
C90I.e. in metrical literature. The example probably derives from the £ abarabhasya ad
1.1.5 (p. 181 of BfhatT edition): . . . tath a maksurena apingalasya na sarvagurus trikafy
pratTyeta.
691Dr. A c h arya has suggested to me that this line could be speaking about technical
MTm&msaka senses of p ra k rti and pratyaya. If we were to emend to prakrtipratyayau
’nyarthau vedadim atacoditau (assuming a double sandhi), it might be interpreted thus:
‘[The words] p ra k fti and pratyaya are taught by MTmarasakas to have other meanings
[than those which are common].’ The reason for choosing to mention the Mlmamsakas’
technical senses of these words (for after all other thinkers, for instance the Sankhyas,
have technical senses of these particular words) would be that it is the Mlmamsakas
who contest the conventionality of language.
692The expression muni and the use of the singular pronoun tena suggest that the
text is referring to Panini, which is an odd thing for a Saiddhantika scripture to do
(see introduction, p .xlv ii). And yet, if the muni here is not Panini, who is it? Note
that the cadence is unmetrical, but see introduction, p. lxxxvi.
693Cf. P ram anavarttika l:320ab: svargorva£yadi4abdaJ ca drsto ’rudharthavticakah.
‘We find [in the Veda] words such as svarga and UrvaiT that [according to exegetes]
express meanings that are not [the] conventional [ones known in the world].’ This may
be the source of ParOkhya 6:49ab, which may appear to be saying the reverse, but
Dharmaklrti’s auto-commentary reveals that he is speaking of the use in the Veda of
words that are interpreted as having senses that are unknown in worldly usage.
694I suspect the text to be corrupt here but am not sure of what was intended. One
could consider emendation to na jantubhih and interpret: ‘The convention linking a
word with meaning could not have been created by [ordinary] creatures.’ Or, assuming
a contrast to have been intended between ordinary language in the first half of the verse
and mantric language in the second, one might consider emending to nrjati?u: ‘The
convention linking word with meaning can be created [in ordinary language] among
men’.
338 Parakhyatantra

which have been defined above, [axe used] in the sense of what they mean
(arthe) because of ¿iva’s convention. (50)
Pratoda spoke:
Mantras are produced from the palate and such [other places of
articulation in the mouth], and since they axe [thus] composed of
phonemes (varnafcmakah), they axe the same as [words,] which share
the same phonemes. Mantras are not distinct from those (na mantras
tadvtfesatah). (51)
Praka^a spoke:
The same quality of having solid form695 is observed in both a gem and
a rock; nevertheless one of them has [the power to give] great rewards
(mahaphalam) because it is possessed of fiery power (tejah£aktisama-
yogat). (52)
In the same way [the quality of being a] word696 is common [to both
a mantra and to an ordinary word of the language], and yet (tathapi)
one of them has [the power to give] great rewards. Its rewards are in
many functions (bahukrtyesu), since those axe directly observed to be
accomplished by it.697 (53)
In pulling out splinters, in possession by fevers, in subduing Nagas,
spirits and fevers (nagabhutajvaraksaye), in subjecting others to one’s
will, attracting others, inspiring hatred, dispelling, and destroying poi­
son (va^yeLkarsanavidvesaproccatavisanOsane)—and so we see its fruit in
visible cases (tad drste tatphalam drstam) and therefore we can infer
(meyam) [that mantras can accomplish also] the supreme reward [of lib­
eration]. (54-55b)
If it is sometimes698 true (tathyam) and [sometimes] false (m ithya) [i.e.
if mantras sometimes produce results and sometimes do not], then, since
there is [then] discrepancy (vyabhicare), the [mantra’s power to produce
its] reward is disproved (gafcam). For what is established [sometimes] to
hold true [and sometimes] not to hold true (tathyam sthitam atathyam
yat) cannot be the result of that [mantra] (tatphalam), because of the
695The compound kaphinyarGpata seems to contain an illogical bahuvrihi and one
could consider emending to kathinarupatHL
696I have translated ¿abdah as though it were ¿abcfata, because that is what the
argument seems to require.
697More literally ‘since they are directly observed to be things which have that [viz.
mantra] as that which accomplishes them .’
698Understanding kincit as if it were k va cit, which may not be possible.
Chapter Six 339

insufficiency [of the m antra as a cause] (vaikalyat). (55c-56b)

But it is not observed to be random (kadacitkam) as a result of in­
sufficiency [i.e., if there is insufficiency, then the result is not achieved],
just as in the case of the appeasement of a spirit that possesses someone
(grahaiantivafc).699 (56cd)
The property of being a mantra (mantratvam) that belongs to &iva
(¿ivasamirayam) is [to be accounted for] because it has the properties of
causing to think and saving (mananatranadharmitvat).700 Because they
are conjoined with Him and with [His] power, their mantratva is of two
kinds (ubhayatmakam).701 (57)
The connection between that which is expressed and that which ex­
presses [viz. the mantra] (vacyavacakasambandhah) is created by Him
(tatkfptah) for the sake of accomplishing the fruits [of mantras] (phaia-
hetutah). And [so], since the fruit has Him as its agent, &iva resides in
the mantra. (mantrasthitah).702 (58)
Pratoda spoke:
The deity must be no more than the word; that which [purportedly] ex­
presses is not [in fact] different from it. And all words (sarvadabdo ’p i) axe
necessarily auxiliaries to the rite (kriyarigah). The fruit [therefore—e.g.
svarga—]is that of the rite.703 (59)
699I assume that Praka^a means that no randomness is perceived in appeasing spirits
(they are appeased if the right procedure is correctly followed, but not if there is any
deficiency), but it is conceivable that he means that randomness is indeed perceived
when such appeasement is attempted.
700For similar nirvacanas, see the apparatus here. The list is not exhaustive.
701It seems most likely here that the expression ubhayatm akam refers to mantras
being connected with 3iva and with his ¿aJcti, but other interpretations are conceivable
(it could refer, for instance, to the two functions of manana and trana, or to the two
aspects of vacya and vacaka). In Kirana 7 and in Netratanfcra 21 we find a threefold
division into mantras that are 6iva, mantras that are Sakti and those that are anu.
702One might also consider the possibility that mantrah sthitah (of which the trans­
mitted form is an orthographic variant) is intended: ‘¿iva is established to be the
mantra’.
703This MTmamsaka objection is to be found in the Mrgenc/ravrtti ad vidyapada 1:7
and is presented in greater detail by 'IYilocana&va in his Siddhantasam uccaya, after
which follows his commentary on Prakaia’s response which I have quoted in the next
footnote. Since TYilocana&va’s statement of the objection appears to be a commentary
on Pratoda’s question, I quote it below (IFP MSS T. 284 [=A], p. 134-5, T. 206 [=B],
pp. 63, and GOML R 14394 [=C], pp. 7-8):
nanU devataiva fcavan na siddha. tatsam bhave hi tadvi£e§asye£varasya
siddhih. sa tu ¿abdamatraiva. tatha hi karmanusthanad eva phalam,
340 Parakhyatantra

Prakaia spoke:
Ifthe m antra is established to be no more than sound, then its fruit
[viz. svarga] would be no more than sound.704 And sound (¿abdah) that
na de vat a y ah, tadvacakatvenabhim atarudrendradidabdabhedena pram a-
n an tar air asiddheh. ata eva tena saha sam bandhagrahanasam bhavad
agam enapy asiddhih. ta ta eva ca sam bandhagrahane itaretaradrayato
’siddhir eva. ta t a i ca raudraip carum nirvapet svargakam a itya d a v udde-
¿yakarakataya vi£istakarmahgatvena sa eva devata£abdah pratTyata iti.
kriyata eva phalam yu ktam ; na devatata iti jaiminTyah.

• nanu devataiva tavan na ] B; devataiva tavatava na A; nanu deva-

daivatatvanca C • sa tu ] BC; sanu A • phalam, na deva-
tayah ] B; bhalam na devatayaip A; phaladevatayah C • tadva-
caka° ] AC; tadbadhaka 0 B • °rudrendra° ] AB; 0rudraindra° C
• itaretarairayato ’siddhir eva ] conj.; k^itaretara^rayatom siddhir eva
ca A; tv itaretara^rayato ’siddhir eva BC • carum nirvapet ] AB;
carahir$ibhevat C • ityadav uddefyakarakataya vi^istakarmariga-
tvena sa eva devata^abdah pratTyata ] B; ityadav uddeSyakarataya viii-
§takarmangatvena sa eva devat§£abda eva pratlyanta A; iti devatadav
udde^ya(devatandaptadeda^ya Coc) k&rakataya(tatha C “c) vi£i^akarma-
ngatvena -fsa-l- eva devata£abda eva prakriyata C • kriy&ta ] B;
kriyatmaka AC • na devat&ta ] B; na devatah A; taddevatatah C

704Before his quotation of this passage in the Siddhantasam uccaya (for which see
apparatus), TYilocana&va gives a detailed paraphrase of it (IFP MSS T. 284 [=A],
p. 135, T. 206 [=B], pp. 63-4, and GOML R 14394 [=C], pp. 8-9):
atrocyate— evarn hi devatayah ¿abdam atratve phalam api ¿abdam atram
eva syat. y a to jyo tisto m en a svargakamo ya jetetya d a u svargadyatm a-
karp phalam api tad eva pram anantarasiddham . ath a ya d i ¿abdadiyo-
gam vinapi nartharahitah fpaparahf ¿abdah sambhavatTti puranetiha-
sadiprasiddhaip vi¿i?pam evartham atra ¿vargaJabdah phalatvenabhida-
dhatTty ucyate. ta d ihapi samanam, iti na ¿abda eva devata, api tu tad-
vacyo ’rthavi^epa eva svavacakad bhinno, devadattadidabdavacyarth vad
iti. saiva phalada, na tu karm amatram, tasya lqyySdikarm avat phala-
jananam&tra eva sam arthyad, acetanatvena (idam phalam asmai dasySr
m fti vivekabhavat. ¿abdo hi viditapadarthapratyayakatvena bhavato 'pi
siddha, iti indradi¿abdanam api ¿abdatvenaivarthapratyayakatvasiddheh
ta tp ra tyeyo devataJaksanarthah svargalakfanaphalavat siddha eva. anu-
m anadisiddhatvam ap^varaJaksanadevatayah prag evoktam iti na pra-
manantarasiddhih. napTtaretaradrayado$ah. yad ahuh

‘¿rutisiddhyartheLm a¿^utopalabdhau yatn avata bhavitavyam ;

na ¿rutisiddhau yatnaviiesadaithilyam acaranTyam’ iti.

ta ta i ca ‘som apah ¿atakratur* ityadtfrutisiddhasya devataviAesasya

karmano rUpasya ca (vajrahastaip sahasrak^am indram Tcjle caturbh ujam 1
Chapter Six 341

ityádišrutisíddhasya šab dam át rasyásam bhavát tattadviáesanaviáistá d e­

vátá siddhaiva. stu tir api tasyá više$anavtéippáyá devatáyá atra dráyate.
ya th á ‘indro diva indra Uše p f tb iv y á ’ ityá di [Rgveda X.89:10]. na ca
devatá yá m urt at vád asm adádivad an ekadeáayágasann idhir anupapanna
iti vácyam, asyá animádyaiávaryayogena vásudevasaubharyádivat práká-
m yašaktyá yu gapad anekadeáasannidhir yu jya ta eva yatab. ta d uktam
árTmatparákhye. ..

• hi devatáyáh ] AB; hi devatáyá C • svargádyátmakaip phalam

api tad eva ] AB; svaráarááca U CQC; svargakámaá ca LI • pra­
ní ásántarásiddham ] conj.; pramánántarasiddham AB; pramánántaraip
8iddham C • vinápi nártharahitah fpaparahf áabdah ] A; vinápi
nártharahitapaparah áabdah B pc; vinápi nártharahitapaácarah áabdah
B ac; vinávinártharahita U ghaparaáabdah C • puráneti 0 ] BC;
puránetTti0 A • viáis^am evártham atra ] AC; viáis^am evátra B
• svargaáabdah ] BC; svargaáabda A • phalatvenábhidadhátlty ]
B; phalatvenábhidhánam ity A; phalatvenabhidhánam ity C • tad
ihápi ] AB; tadahápi C • api tu tadvácyo ’rthaviée$a ] B; api tu
tadvácyo rthaviáesyaviéeáasa A; api krtavácyo viáesa C • svaváca-
kád bhinno devadattádiáabdavácyárthavad [ ...] karraarnátram ] conj.
ISAACSON, S a r m a ; svavácakád bhinná devadattádiéabdavácyátmavad
[ ...] karmamátram ] AB; svavácakát abhinnah. devadattádiáabdavá-
cyártha U C • phaladá, na tu ] B; phaladánunta A • vidi-
ta° ] conj.; viditapada°AB; vihitapada 0 C • °pratyáyakatvena ]
BC; pratyáyayakatvena A • °pratyáyakatvasiddheh ] B; °pratyá-
yanasiddheh A; °pratyáyasiddheh C • tatpratyeyo devatálak^ano
’rthah ] B; tatpratyayo devatálaksanártharp A; tatpratyáyato devatá-
laksanárthah C • siddha eva ] AC; siddha evam B • prar
mánántarásiddhih ] AC; praraánántarásiddhara B • árutisiddhya-
rtham aárutopalabdhau yatnavatá ] conj. (cf. Narešvaraparlksáprakááa
ad 3:93cd, pp. 318-19); árutisiddhyarthaip érutopalabdho yatnavatá BC;
árutisiddham áruter apalabdho dhattannavatá A • yatnaviáesaáai-
thilyam ] AB; yatnau ée^aáaidhilyara C • karmano růpasya ] conj.;
karmane nirusya A; karmano ninlpasya BC • sahasráksam in-
dram T<Je caturbhujam ityádi ] B; sahasráksam itlndriyam Tde catur-
bhujam itltyádi A; tam sahasráksam iti indram Tde caturbhujam ityádi
C • tattadviéesanaviáistá devátá siddhaiva ] B; tattadviáesanavi-
éistá devátá siddhyaiva A; tattadviáesena viáisfa(§(á Coc)devatá sid-
dhyai vastu° C • stutir api tasyá viáesanaviáistáyá devatáyá atra
dráyate ] conj.; stutir api tá viáe?áyá devamaitra d^áyate A; árutir api tá
viáesayá devamaitra dráyate B; stutir api tat viéesayat devamaitraU hate
C • indro diva indra ] B; indrád iva indra A; indro dittava indrí
C • devatáyá murtatvád ) B; devatáyá murtitvád A; devatámurta-
tvád C • anekadeáayágasannidhir anupapanna ] B; anekadeáayága-
sannidhir upapanna A; yugapad anekadeáas sayágas sannidhi XrůpeiX
rupapanna C • asyá animá° ] B; tasyánimá 0 A; tasya animá° C
342 Parakhyatantra

is ordered in words and sentences (padavâkyagatakramah) [can] not [be]

devoid of meaning (artbarahitab). (60)
And [so] that which is denoted (vâcyah) [must be] separate from that
which denotes it (vâcakâd bhinnah), just as is the case with words like
‘Devadatta’ [for which there are corresponding entities th at are denoted].
And what denoting word, according to you (te), could cause understand­
ing (pratyeti705) [though being itself] devoid of [a corresponding] mean­
ing? (61)
Therefore the deity is certainly what is denoted (vâcyâ) [and] that
[is] distinct from that which denotes it (sa vâcakâd bhinnâ), since we un­
derstand words that qualify it (viàesanam yatas tasyâh. .. pratipannam),
expressing its actions and form (karmarüpâbhidhâyakam). And the deity
is especially praised in such sentences of the Veda because [it is] through
praise [that] the deity (sa) becomes attentive (abhimukhTbhavet).706 (62-
3)
You may say that [such] qualifying words applied to the deity are
because of artbavâda. [But, we reply, even] if these [qualifying words]
(tat) [were understood to be] absolutely true (paramârtbena), what sort
of contradiction would arise? (64)
P ratoda spoke:
There is a contradiction, since the deity, in [your] doctrine (mate), is
taught by scripture (érüyate) to be corporeal (mOrtâ): since it is corpo­
real, how can it then be close by (sânnidbyam sa katham vrajet) in many
sacrifices?707 (65)
[And] if this deity is not corporeal, then it cannot be that which ac­
complishes the purpose of the worship. Therefore it must be of words
because of the arguments based on these two contradictions (virodha-
dvayayukfcitah). (66)
Praka^a spoke:
• °saubharyadivat ] AC; °saubhâryàdivat B • yugapad aneka° ]
BC; yutabataneka 0 A

705As above in 6:21b, this form is used with causative sense. Alternatively one could
emend kah to kaqi and understand ‘And what [object], according to you, could a
denoting word that was devoid of [a corresponding] meaning cause one to understand?*
™ T h e enjambement is awkward, but we have seen elsewhere that the author of the
Parakhya occasionally aspires to the high kàrikâ style of which this would be typical
(see introduction, p .lxxix).
707Cf., for the argumentation here, M fgendravidyâpâda l: 8ff.
Chapter Six 343

The [existence of the] deity is attested in scripture. From that [deity one
attains] the great reward. Because of his being endowed with great power
he will accordingly be present (sthasyati) at [every] sacrifice. (67)
Just as for the followers of the Vedanta (vedantavadinam) His em­
bodiments are infinite,708 so too [here in the £aiva Siddhanta] He has the
power to shine forth His embodiments for the sake of [accomplishing] the
rituals (kriyartham).709 (68)
That strength [of His continues to be a part] of [the deity] who has
taken on the form of sound (tad vTryam ¿abdasamsthayah). His 6wn
nature does not alter (tatsvabhavo na hanyate). He approaches those
[sacrifices] (tatra sannidhyatam iyat) [when called] by means of a word
that expresses a summons (ahufcivaci^abdena).710 (69)
And so the fruit is produced by the rite (kriyajanyam), [but] in fact
(tathyam) it is dependent on the deity (tad devata£rayam): the action [of
the rite] (bhavah) is produced by the deity (devatavihitah)711 [and] the
deity resides in the mantras (mantrasam£raya). (70)
Otherwise there would not be the two types of action (nanyatha
dvividho bhavah), one directed towards the attainment of a goal and the
other not (kamakamavilaksitah) ,712 Now if this action (sa ca bhavah) is
an auxiliary to [the principal] action (kriyarigah), then the fruit appro­
priate to it is of that [principal action] (tasyas taducitam phalam). But
if it is the principal [rite] (pradhanyena sthito va syafc), then it is [itself]
in control (prabhuh) with regard to the whole [body of subsidiary rites]
(sarvasva-visaye). (71-72b)
708ex conj. I s a a c s o n . The conjecture is tentative, but seems to me preferable to, for
example, anantatvat tanugrahah, ‘because of the infinitude [of His power] He takes on
bodies’, or an ant as tadanugrahah, ‘His grace is infinite’. Another possibility, suggested
to me by Dr. A c h a r y a , was to read anantatvam tanugrahah and to interpret: ‘[He
is both] infinite [and yet He] takes on bodies’. Such ideas would not be particularly
distinctive of Vedantavadins.
709The final cadence is unmetrical,and one could therefore consider emending, with
B, to °vibhajane, but see introduction, p. lxxxvi.
710ex conj. A c h a r y a . The confusion of ha and bha is typical of Grantha MSS. The
noun a huti is attested in our dictionaries, and I assume that it is here treated as a
noun in -T to avoid a metrical solecism.
711ex conj.
712The difference between a mukhya and a gauna rite (bhava) depends on whether
the bhava is or is not directly connected with the fruit. W hat might be meant here,
therefore, is that a bhava may be kamya if it is mukhya, but if it is subservient to
another bhava (i.e. if it is gauna) then it is not kamya.
344 Parakhyatantra

The one who coordinates these [actions] (tesam samyojakah) is the

most im portant [factor in the attainment of the fruit], since it is by him
th at these are employed (yena te tena yojitah). They are demonstrated
to have their own particular functions (svavyaparah pradr^yante); they
are not capable of [performing] the coordination which belongs to the
creator. The world praises (praiamsati) Him who is the creator (karta)
of all things. (72c-73)
Therefore the action is not the most important [factor in the attain­
ment of the fruit]: the deity is the one who joins [the soul] to the fruit [of
the rite]. [Someone might argue:] let rather the [individual] soul be the
crucial factor in this (mukhyo naro ’stu va tatra): why bother with other
supposititious [entities]? (74)
[We answer that:] one factor that links the rite with th at [fruit] (ekas
tatra kriyayogah)713 is dependent on the agent who is the cause; another
is bound by the instruments [required in the rite]; smother depends on
the causes.714 (75)
Therefore (tena) if you say (atha) (we do not perceive the deity’, for
[the existence of] which there is no compelling ground (yanniyamo nasti),
[we reply:] how then do you perceive the heaven (svargah) th at is [ac­
cording to you] brought about [as the fruit] by a ritual? (76)
Just as pleasure of him [who performed the rite] (tatprltih) [which
you claim to be referred to by] the word svarga (svargaiabdena) is not
established as certain fact for you (ni£cita na te), [so too,] then, there is
no certain knowledge of the Creator, of His body, of His senses. (77)
The fruit of that rite, which is not amenable to the senses (paroksam)y
must be believed in (pratipattavyam) in accordance with His word (tad-
vakyat), and therefore this [deity] (sa) must be understood to be exactly
as has been taught there [viz. in scripture, which is His word].715 Thus
the ritual [of the cult] is of God (ity aigvarl kriya). (78)
[Since] all [mantras] that are characterised as divya and adivya
(divyadivyopalaksitah)716 [and that are used] in [everyday rites, such as]
713I am not convinced by my translation here of krJySyogah.
714It is not clear to me what other causes are intended since the agent and instruments
have already been mentioned. Perhaps one should consider emending 74cd to read:
anyo 'dhikarapfiyattaft karanSpekfaySparah. ‘another depends on the locus; another
on the instruments’.
715ex conj. The interpretation of this verse is tentative; the pronouns could be under­
stood differently.
716It is not clear to me what these labels signify.
Chapter Six 345

removing demons, fevers, poisons [and] in other power-seeking rites of

adepts (?) (siddhayogesu)717 [have been] directly perceived together with
the tasks that they perform,718 therefore (tena) mantras should be used
(yojy&h) in [the performance of] regular and occasional obligatory rites
(nityanaim ittike) [too] fpiavadisuf.719 (79)
[Thus] the vidyapada was taught to me by &iva (apurnendumaulina),
complete with the four pieces of jewellery that are its padarthas (artha-
msutikyaih),720 which are clusters of the gems that are its realities (vastu-
ratnasamcayaih ). (80)
Now this topic called ‘liberation*721 is to be investigated in its en­
tirety. And I shall [now] describe the procedure of rituals (kriyakram am ),
717It is not clear to me what this label signifies.
718This assumes an alia double sandhi of aavy&par&b and akhilah. Cf. introduction,
p. lxxxiii.
719Dr. A c h a ry a has suggested to me that one could consider emendation to savSdipu,
'in sacrifices and so forth’.
720 ex conj. ISAACSON. These are paiu, Itfvara, vfdya, and yoni, the first four pad&rthas
of the list of five given in 1:5. The fifth, mulct/, is to be the subject of the next chapters,
as the next verse tells us. T he dictionaries do not attest m apikya in the sense of ‘piece
of jewellery’, but is evident from the qualfication that follows that they cannot here be
single gems. A s I have argued (GOODALL 1998:lxiv-lxv, where I have quoted this verse,
but at a time before I had been able to return to Mysore to puzzle out a crucial ak$ara)
this usage of the expression vidySpSda may reflect that the Parakhya was divided into
pSdaa or may have been unconsciously used in a way that allows this interpretation.
Since the im mediately following chapters are missing, we cannot tell whether they were
once organised into a kriy&pada and caryapSda. Chapter 14 by itself might have formed
the yogapSda (a single chapter in the M fgendra is so intended), but chapter 15 does
not obviously belong to any of the pSdas. W hat is evident is that the ParSkhya has
very system atically grouped the bulk of its doctrinal teachings in the first six chapters
in such a way that they form a ‘p£da’ in the developed sense (of ‘one of four large text-
divisions’) that we find implicit in the M atahga and the Mfgendra, For a full discussion
of the term pSda and its apparently earlier sense (of ‘group of topics related by theme
but not necessarily organised into a single text unit’) see G o o d a ll 1998:lviii-lxv and
182-5.
721ex conj. T he transmitted text makes good sense but the cadence (the metrical
unit whose laws are least frequently broken) is impossible. My conjecture assumes
the use of the unfamiliar arthapada with the same sense as the familiar padartha, by
which it was then supplanted by some transmitter of the text. I know of no such usage
elsewhere. If the text really used the expression arthapada, it is perhaps conceivable
that it was a conscious echo of NyAya terminology, for the fourth in the group of artha-
padaa enumerated in the Ny&yabh5$ya is adbigantavyah [apavaigah] (ad 1.1.1, p. 2
of T h a k u r ’b edition): heyaip tasya nirvartakarp hanam atyantikarp tasyopayo ’dhi-
gan tavya ity etan i catvE iy artbapadani sam yag buddbva nihJreyasam adhigaccbati.
346 Parakhyatantra

together with the occasions for use of [particular] mantras (samaatra-

visayam). (81)
Since (yafc) this own definition of theirs has [now] been taught in full,
therefore (tena) all these rites that are to be performed by means of
mantras (mantrair vidhânam nikhilam vidheyam ... tat) [and] that re­
quire little intellectual power (alpacittam) are here [i.e. in the following
chapters] determined (atra ... niécitam)]722 they are the cause of the
purification of souls’ natures (bhâvaviéuddhibetub). (82)
Thus the sixth chapter, a consideration of mantras, in the great tantra
called the Supreme.

722ex cofij. Both the interpretation and constitution of the text are most uncertain
here. Perhaps particularly strained is the interpretation of the compound alpacittam .
But it would not be inappropriate that the text should here imply that ritual is an
easier path to liberation than the path of knowledge, which is for the gifted. Although
RSmakan^ha’s commentary distorts the passage, this is plainly what is intended in the
introduction to the kriySpSda of the M atanga (kriyapada 1:1-2).
723ex conj. Reporting an emendation of the colophon may seem to suggest that I
regard the colophons as a primary part of the text. I am aware that the form they
have in M v may be largely or entirely secondary. I have here expunged °pad&rtha-
pratipSdana0 on the grounds that it must have been mechanically supplied by someone
copying the structure of one of the other colophons: mantravicara is not one of the
p a d ¿rt has enumerated in 1:5. A similarly garbled colophon has been corrected at the
end of the fourteenth chapter.
 PARAKHYATANTRA CHAPTER XIV

Praka^a spoke:
The series of injunctions about the places, postures, means of yoga, and
about its practice; the excellence of the knowledge possessed by yogins;
the description of the attainment of its fruits.724 (1)
In a lonely place (ekalinge),725 or a grove, or in an agreeable mountain
cave, or in an earthern hut726 that is thoroughly secluded (suvibhakte)J27
free from insects, draught and damp. (2)
724Some might prefer to take the first line as an irregular (because not neuter)
sam aharadvanda: ‘The places, postures, means of yoga, and the sequence of injunctions
about its practice1. As in other chapters, we open with a programme verse: the places
for yoga are covered in 14:2-3; the postures in 14:4-9; the treatment of ‘means’ may
here refer to the definitions given of the arigas in 14:10-17b; the injunctions about its
practice cover 14:17c and following. The supreme knowledge of yogins is spoken of in
14:83 and following. As for the account of the attainment of the fruits of yoga, that
could be considered to begin with 14:90, or perhaps to the discussion introduced by
P ratoda’s question about the meaning of the expression ‘yoga’ in 14:95.
725This prescription is shared by SiddhayogeivarTmatatantra 6:2 and K ubjikopani^at
7.99. Dr. I s a a c s o n has pointed out to me that it is found incorporated in Buddhist
tantric texts: see Sadhanamala No. 101, p. 209 and GuhyasamSja 12:34b and 14:54c.
According to A p t e ( s . v . ) , it is ‘a place in which for five k ra ia’s there is but one linga’. It
is possible, however, that a particular kind of (small?) ¿aiva shrine might be intended,
since in other texts a ¿aiva shrine is commonly recommended (cf. 6ivasaipiraye in
Kirana 58:4, quoted in the next footnote).
726According to M rgendrayogapSda 17b, this should have three walls: triku<jyjive?tite
grhe. Fbr a comparison with the accounts of other tantras as to appropriate places
in which to perform yoga see V a s u d e v a ’s annotation on the beginning of MSi/nF-
vijayottara 12 (*2000:184-7). I repeat here only the prescription of the Kirana
(58:4abcd), since VASUDEVA comments on its brevity and quotes it from E D> which
is here defective; the text immediately after the verse listing the arigas (for which see
fn. 735 on p. 351 below) should read:
girikandaradurge vS vijane ¿ivasamiraye
gfh e vSpi iubhe sth&ne yogT yogam samSrabhet.
• girikandaradurge v5 vijane ¿ivasaipiraye ] NiM*'; om. G 3M 2E D
• ¿ubhe] N l Mv ; 6iva° G 3MaEi>

727This could perhaps mean ‘well-partitioned’ instead and refer to a similar notion
348 Parakhyatantra

There yoga is to be undertaken by one who is free of dualities and

who is self-possessed (krtatmana), who has engaged his decided mind(?),
who is free of cravings, who is discerning. (3)
His posture should be comfortable in the lotus pose, or the svastika,
d&nda, or half-moon.728 In the lotus pose he should have his feet rest­
ing on either thigh (parasparorusam£listau)} [with the soles] facing up­
wards.729 (4)
[Starting] in reverse order [i.e. beginning with the left leg(?)] (vilomat)
to that expressed in M r g e n d r a y o g a p S d a 17b quoted in the above footnote. VASUDEVA
(*2000:186, fn. 14) reproduces the unconscious emendation of my first transcription,
d u c i b h a k t e , which he renders ‘smeared [so as to be] pure’. [V a s u d e v a ’s quotations from
this chapter are drawn from my first transcription, and so deviate in a few instances.]
™ 6aiva sources for yoga tend to give a relatively narrow repertoire of simple poses,
since the emphasis is not on physical exercise (as in popular conceptions of yoga today)
but on being comfortable for the purposes of meditative exercise. The lists are, how­
ever, quite various: M a t a n g a y o g a p S d a 2:13cd lists four: p a r y a n k a i p k a m a J a i p b h a d r a r p
s v a s t i k a i p c S c a l a i p df^ham, and these are then discussed in the following verses; K i r a p a
58:4e-5 (following on immediately from the prescription cited in fn. 726 above) lists
eight:
b a d d h v S s a n a ip y a th S b h T $ ta ip s v a s tik a ip p a d m a m eva v&
a r d h a c a n d r a ip c a v T rS kh ya rp y o g a p a ffa p r a s a r ita m
p a r y a n k a ip c a y a tb S s a ip s tb a m S s a n a s ta k a m u c y a te

The K i r a p a too discusses these in subsequent verses. T he S a r v a j n a n o t t a r a lists six

postures ( y o g a p r a k a r a p a 9: N i, f.4 8 v; IFP MS 47818, p. 5; Adyar edition, pp. 217-18.
I am missing the relevant pages of the Tanjore edition.):
p a d m a k a ip s v a s tik a ip v S p i u p a s tb a h ja J ik a ip t a t h S
p J fh S r d h a m a r d h a c a n d r a ip v S s a r v a to b h a d r a m e v a v S
S s a n a ip r u d r a i p b a d d h v S ,

• upasthSnjalikaip ] N t ; upasthapy Shjaliip 47818 E*

• pT^hardham ] N t , 47818; pTth&rtham E *. [Note that this passage is
quoted at greater length b y V a s u d e v a (*2000:306-7).]

O f these the text provides no description (as Aghoraiiva not very helpfully remarks
[IFP MS 47818, p. 5], p a d m a d y S s a n a l a k f a n a i p s a i p h i t S n t a r a d a v a d h e y a m ) . Essentially
the sam e list as that of the Sarv^/nAnottara, but with th e addition of d a p < fS y a ta ^ is
given by Kaui?<Jinya in his commentary on P e t f u p a t a s Q t r a 1:16. T he S v a c c h a n d a too
provides only a list without details of execution (7:290c-291b):
S s a n a ip s v a s tik a ip b a d d h v S p a d m a k a ip b h a d r a m e v a v S
s S p S S ra y a m s a r d h a c a n d r a ip y o g a p a fta ip y a th a s u k h a m .

The M S i i n T v i j a y o t t a r a and the Mfgendra’s y o g a p a d a , by contrast, list no postures at

all.
7WThus too other sources, e.g. M a t a h g a y o g a p a d a 2:18—19b:
Chapter Fourteen 349

he should bend the left knee, [which should remain] resting on the ground,
[such th at the left foot comes] towards the right [leg’s inner thigh]; that
[namely the right foot] he should bring in the same way onto the upper
surface [of the left leg] (prsfhafcah).730 That is the svastika posture. (5)
dakfinorugataip vam aip pEdaip vam orusam sthitam
daks in am tu sam avidhya tajjangbe tu parasparam
eta d dhi kamaJaip nam a vidhSv asanam uttamam .
This position is illustrated in Fig. 11 in the back of the volume (the position of the
hands in the picture is described in Parakbya 14:8).
730ex conj. Heavy emendation and rather free translation of the terms vilom St and
p rsth atab allow me to reach this interpretation. I think that the posture is the same
as that of the lotus, except that only one foot, the right, is raised up upon the other
leg; the left foot is to remain on the ground. This may or may not be what K§ema-
raja describes in his Svacchandatantroddyota ad 7:290c-91ab: paryankasthasya jangbH-
vya tya sa t svastikam (unfortunately Kgemaraja does not there discuss theparyarika),
but this interpretation is, I think, borne out by the M atahga and the Kirana.
T he M atanga’a account of the svastika is as follows (yogapSda 2:20c - 22b):
sam kocya vam apadam tu tatparsnim ca sphicavadbim
krtvadh o dak$inasyettham dharanyaip janumancjaiam
vam at kftvetararp padaip vamajanghorupTtjitam
svastikam nam a vikhyatam caturtbam idam asanam.

• ca sphica 0 ] em.; ca sphija 0 Poona MS, Nepalese MS; tu sphlcfi0

B hatt • krtvSdho ] Poona MS, B h a t t ; lq tva vo Nepalese
MS (misread by B h a t t ) • v&mat krtvetaram p&dam ] conj.;
vamaip krtvetaram pSdarn Nepalese MS; vSmapadet&ram p id o Poona
MS; savyam krtvottaram pad am B h a t t • °pl4itam ] BHATT;
°sainsthitam Poona MS. iFbr the Poona MS to which I refer here, BORI
MS 235 of 1883-84, a Sarada manuscript of the M atan g avftti which
B h a t t did not use, see introduction p. xciii.]

A tentative interpretation of this rather tentatively repaired text is as follows: d ra w in g

in the left leg and [making] its heel [reach] up to the buttocks, he should piit it thus
below the right [leg], [and he should keep] the knee on the ground. He should place the
leg other than the left [in such a way that it is] pressing upon the thigh and calf of the
left leg. This fourth posture is called the svastika
Ramakan^ha’s commentary on the above quoted passage reads (Poona MS,
f.4 9 v of last pagination): v&mapadam ca sam kocya tadagrarp vamabbagsup nJtvety
arthaji. tad aba ‘tatpar?p//p ca spbicavadhim (em.; spbijavadbi MS) k ftv a ’ iti.
t tat as tarn daksin asyettbam eva daksinabhagasamkocitasyadbab k ftv a taip pSdSd
itaraipf dakfinam eva vam ajanghopari stbitaip kftva jSnudvayaip ca dbarapySip Jqrtva
svastikam badbnTyad ity uktsup ¿rfmatkirane [58:6]:
dvigunam prsth a to nJtva vam apSde tu daksinam
tiryak tad dvigunam k ftv a jangbalagnarp tu svastikam.
350 Parakhyatantra

Stretching out the thighs (prasázyoruyugam) [in such a way that they
are] touching one another (sams'ljstam) [and keeping] one’s [upper] body
[stretched out too] is the dandaka posture.731 Folding both knees and
• vSmapáde tu daksinam ] K ir an a MS M y ; váraapadan tu dak^inah
Kirana MS Ni; vámapadaip tu daksinara K irana Ed; vámapádasya
daksinara Poona MS of Matarigavrtti • tiryak tad ] conj.; tiryak
tarn N i, Poona MS of Matsuhgavrtti; tiryak ta Mv ; tiryakstharp Ed
• °lagnam tu ] N iM v , Poona MS of M a ta ň g a vrtti; °lagnam ca Ed

I cannot pretend to understand Ramakantha’s analysis of the M atanga’s prescription,

but it is clear that he wishes it to be understood to be the same as the Kirana’s, and
that might be translated as follows: ‘Drawing the right [leg], bent in two [at the knee],
onto the upper surface on the left leg, he should put that [left leg], bent in two [beneath
the right leg and w ith its foot] pressed against the buttocks.’
I think it unlikely that any of these accounts of the svastika describes the (for me)
uncomfortable posture depicted in B h a t t ’s Fig. 13 in the 2nd volume of the M ataňga
(a sort of kneeling posture in which one squats upon one’s heels with the lower legs
crossed at the ankles). The prescriptions are of course difficult to interpret, but one
reason why B h a t t may have avoided understanding the svastika in the way I have
(that is to say as similar to the padmasana, with the difference that the left leg is for
its entire length on the ground and the right foot only is raised up on to the left thigh)
is that in later non-Šaiva yoga such a posture came to be known as the siddhasana (see,
e.g., Gherantfasarnhita 2:7). The svastika is then in later non-Šaiva yoga understood to
mean having the legs crossed with both feet underneath rather than on top. This we
find, e.g., in Vacaspatimióra’s Th11vavaiááradT ad Vogasutra 2:46: savyam akuncitarp
caranarp dakfinajaňghorvantare dakfinarp cakuňcitam vám ajaňghorvantare niksipet;
e ta t svastikam . (Cf. also Gheran<fasamhita 2:13).
In fine, it seems possible to me that the Saiddhántika sources, the Mataňga, the
Kirana, and the Parakhya, do all mean the same posture when they speak of the
svastika, but it is clear that the posture is elsewhere understood otherwise.
731This uncertain interpretation requires that we assume unnatural word order and
that we supply a ca. The name might seem to suggest that the whole body should
form a straight line, but of course the posture names usually describe in some way the
position of the legs only. It seems to me that three possible interpretations fit this verse:
1) the body is fully stretched out upon the ground, 2) the body forms an L-shape with
the legs stretched out on the ground and the upper body ‘stretched o u t’ perpendicular
to them, 3) the upper body is stretched out prostrate over the legs, which are stretched
out upon the ground. The first two possibilities are covered by the translation offered
above. Fbr the last possibility one might emend to svárigasamáJistam or one might
interpret the half-line thus: ‘He should stretch out the thighs, [and bring] his own
upper body in contact [with them]; that is the d a n d a k a ’
The second possibility seems to me the most likely, and it is supported (by the
use of upavišya) in Vácaspatimiára’s T k ttvavaišáradT ad VogasOtra 2:46: upaviáya
ólifpáňgvlikaii óli?taguiphau bhumišlifpajaňghoruh pSdau prasarya dantfasanam ab-
hyaset.
Chapter Fourteen 351

joining the [soles of the] feet to one another; that is the half-moon pose.732
By this [adopting of a pose] he is at all times fit for dhyana and the others,
and therefore he should adopt [one]. (6-7)
He should adopt one of these [four],733 placing his hands with the
palms arranged [facing upwards] in his own lap, expanding his chest
evenly.734 (8)
Slightly closing his two eyes, he should focus on the tip of his nose. Re­
maining thus he is fit for yoga and he should then begin its sequence.735 (9)
Withdrawal (pratytihrtih), then dhyana^and control of the breaths,
and dharana, tarka, samadhi; these are yoga; and this whole th at has six
732This appears to be the same as the Kirana’B conception of this pose (58:8abc):
tad vat padadvayam taianyonyasusam sthitam
ardhacandrarp bhaved evarp

• tal&nyonyasusaipsthitam ] N x; svatalanyonyasarpsthitaip Mv ;
svaralolyonyasarasthitam G3; svaralolo ’nyasaipsthitam Ed
• ardhacandrarp ] MVG 3E D; ardhacandra N x

I imagine that what is meant is that both legs are in contact with the ground for their
entire length, and that the feet are pressed against each other sole to sole. But note
that K^emaraja’s account of this pose ad SVacchanda 7:290c-293b is plainly different:
etac cardb acand ra viiesan am : bhGmisthajTGacaranoruprpphanyastottiSnadvjfciyacaranarn
ardhacandram.
7330 ther texts concur in allowing the yogin to adopt any of the prescribed postures he
chooses. Cf. M atangayogapada 2:12ab, Kirana 58:12cd, Sarvajnanottarayogaprakarana
6a (quoted in fn. 728 on p. 348 above).
73414 :8 c -9 teaches what is in the M atanga referred to as karana ( M atangayogapada
2:14 and 22c-28), which describes a state for beginning yoga that is neither entirely a
posture nor a mental attitude but in between the two. My interpretative translation
of the opaque hastau ca taiasarpsthitau is based on Matangayogapada 2:23:
ubhayor jahghayor m adhye hastSv anlya tiryagau
kftvottanau samau vidvan vSmasyopari dakfinam.
‘T he wise man should bring his hands [so that they are arranged] cross-wise [i.e. not
pointing out away from the body] in between his thighs [viz. in his lap], placing them
together face upwards, the right above the left.’
735Observe that the description of asanas is here regarded as a preliminary to yoga and
not as one of its an gas. Early ¿aiva sources generally transmit an archaic ?a^/ahgayoga,
rather than the a^tariga system of Patahjali ( G r o n b o l d 1983 has drawn attention to
sadangayoga; but for more about its treatment in 6aiva sources see VASUDEVA *2000,
particularly his annotations to MalinTvijayottara 17, and see also S a n d e r s o N *1992),
and none includes asana as one of the ahgas. The one apparent exception is the
Kirana, in the edition of which asana is listed among the ahgas, but it is plain from
the distribution of readings that it was not originally part of the Kirana'a list, which
should probably read (Kirana 58:2c-3):
352 Parakhyatan tra

parts is itself [to be counted as an extra entity].736 (10)

There is repeated (prati prati) withdrawal (samahrtih) of the mind
sadahgah sa ca boddhavyas tasyangani ¿rnusva ta t
pratyaharas ta t ha dhyanam pranayam o 'tha dharana
tarka£ caiva samadhiA ca yogahgani tu satf viduh

• tasyangani ¿rnusva tat ] ED; tenangani ¿piu^vatah N x; tasyamgani

¿rusananusva hi Mv (unraetrical); tasyangani ¿rnusva tu G 3M 2
• dharana ] M y ; dharanam N iG 3M 2E d • tarkai caiva ] N xM y ;
asanan ca G 3M 2E D • yogahgani tu sad viduh ] conj. SANDERSON
(in Vasudeva *2000:287, fn. 12); yogangani sa<J eva tu ED; yogahgani tu
sadvidhah N x; yogahgani sthitani tu My ; sadamgogani sthitai ca sah G 3
(unmetrical); yogahgani sthita^ ca sah M 2

Only late South Indian sources transmit the reading asanan ca, and it is clear that
the other reading was known in South India in the twelfth century, for Vaktraiambhu
cites the verse with tarkas caiva in his Mrgendrapaddhatiplka (IFP MS T. No. 1021,
p. 67). V a su d e v a suggests (*2000:288) that the incorporation of asana may have been
‘an attem pt to approximate the yoga of the Kirana to the classical system of Patanjali’.
V a s u d e v a ’s useful table 17.1 (*2000:289) tabulates the yogahgas listed in or inferred
from a wide range of ¿aiva and non-^aiva sources. As Dr. BlSSCHOP has pointed out
to me (letter of 7.xi.2001), the early Skandapurana too makes reference to a yoga with
six ahgas: 27:50 and 179:36.
736S om d ev V a su d e v a has pointed out to m e th a t th is is probably w h a t is intended,
because the corresponding list o f the Mrgendra is as follows (yogapada 3):
pranayam ah pratyaharo dharana dhyanavlksane
japah sam adhir ity ahgany ahgTyogo ’stamah svayam.
This is also comparable to, but probably not the same as, the idea expressed in
M atahgayogapada l:6-7b:
pratyaharas ta th a dhyanam pranayamaA ca dharana
tarka£ caiva samadhid ca sad ah go yoga ucyate
ahgebhyo ’nyo ’tiriktah san yoga ity upavarnyate.
The term yoga is of course ambiguous, since it can refer to the process or the result.
Where yoga appears tagged on to lists of constituents of yoga in this fashion, it is used
in the sense of the result, a particular kind of ‘union’, according to Aghora&va in his
Sarvajnanotfcaravrtt; ad yogaprakarana 1-2 (who there quotes the above quoted unit of
the Matahga) and later ad yogapsUia 23-24b (part of a group of verses clumsily omitted
from the Adyar edition, for see fn. 838 on p. 381 below): ahgT tu yogo dhyeyavastu-
saksatkaratm ako vM esasambandhah... (IFP MS T. 985, p. 7). The Parakhya's own
discussion of the term is to be found in 14:95 and following.
N ote that Aghora&va’s remarks in the Sarvajnanotfcaravrtti ad yogaprakarana 1-
2 are quoted by B r u n n e r (1994:429)— from Nirmalamani’s quotation of them (Pra-
bhavyakhya^ pp. 361-2)— under the mistaken impression that ‘(i]n all likelihood, the
commentator of the Ssu-vajhanottara has introduced the present formulation in order
to bend the agamic teaching towards the position which is characteristic of the T&mil
school of &aiva Siddhanta, according to which the difference between the worshipper
Chapter Fourteen 353

(cittasya), which goes out to external objects; that [mind] is drawn

(ahrtam) into the space of the heart (hrdfikase): because one establishes
[the mind there, this process] is called ¿Lhrti,737 (11)
Because of being withdrawn into that [heart] (tatsamaharanat) the
mind becomes firm and a suitable locus for yoga (yogagocaram). (12ab)
And [as for the next on the list, viz. dhyana, it is] reflecting upon what­
ever one desires (yatha cabhimatadhyanam) ,738 fand therefore (fcena), if
it is reflected upon (yady anLLsandhitam)tagain and again, it is [called]
dhyana. f . .. f.739 (12c-13b)
and the Worshipped can never be suppressed.’ Aghoraiiva’s Sarvajn an ottaravrtti is in
fact, in the main, a rather far-fetched attempt to read the non-dualist Sarvajhanottara
as though it were dualist.
As for the other yogarigas, they are stated here in the order of application, which
may seem surprising to some. The order of practice in Patanjala yoga would be yama,
niyam a, asana, pranayam a, pratyahara, dharana, dhyana, and sam adhi (see Yogasutra
2.29). That of the M alinTvijayottara, by contrast, is: pranayam a, dharana, tarka,
dhyana, samadhi, and pratyahara. It is evident that with such variation, if the various
orders are meaningful, pratyahara must be understood differently in different texts. As
VASUDEVA observes (*2000:286-7),
W hile the majority of surviving 3aiva scriptures generally agree on which
these six auxiliaries are, there is no consensus as to their order, their defi­
nition, or even their subdivisions. Such disagreement reflects doctrinal di­
vergences in the various ¿aiva Tantras and also indicates deliberate shifts
of emphasis. . . . these system s are not simply indiscriminately reshuffled
versions of an original ‘correct’ order.
The various differing sequences in £aiva sources are tabulated by VASUDEVA (*2000:289)
in his annotation to the MalinTvijayottara, the logic of whose order he defends
(*2000:284-7). V a su d e v a speaks of a lack of a consensus in their order, but we may
observe that the sequence we find in the Parakhya, excluding the addition of yoga
at the end, is the commonest among the early Siddhantas, and VASUDEVA’s fn. 12
on p. 287 (which draws upon S a n d e r s o n *1992) shows that it is shared by a large
number of sources, all using essentially the same formulation: Rauravasutrasahgraha
7:5 = W rh aspa titattw a 53; M atahgayogapada 1:6 = B rhatkalottara yogapada lc -3 b =
£ rlkanthTyasarphita 40; G anapatitattw a 3; and Kirana 58:3.
737All this is by way of justification by nirvacana for the name pratyah rti. Perhaps one
could instead understand ahrtam as a noun: ‘The drawing of that [mind is pratyahrti;
because one establishes the mind in the space of the heart [after drawing it in there],
it is called ahrti.’
738V a su d ev a (*2000:188, fn. 23) points out that this echoes Yogasutra 1:23: yathabhi-
m atadhyanad va.
739The text appears to be corrupt. Perhaps emending to yac canusandhitam or to
y a d dh y anusandhitam might be considered. 12c-13a might then be rendered: ‘The re­
peated reflection by that [mind] in whatever way concentration is desired(?) is dhyana.’
The aiia past participle anusandhita may be authorial, for cf. 14:90b and Mv ’s reading
354 Parakhya tan tra

The repeated stretching ( bhuyo bhuyo ya ayamah) 740 of the entity

inside the body that moves to and from the [heart] lotus (abjacarmah)
called the breath (pranakhyasya), once it is controlled (yatasya),741is
called pranayama.. (13c-14b)
By [these] stretchings the inner spaces are purified (kostha£uddhih); by
this purification one conquers the fixations (dharanajayah). The fixations
(dharanah) have their own mandalas, seed-syllables, and locuses (svabTja-
mandaladharah)742 and they are associated with (?) the [characteristic]
functions of the [five] elements (bhutakarmagah). (14c-15b)
of 2:29d. But it may also be the noun anusandbi with the suffix tasil.
The last corrupt phrase (14:13b) might have been intended to distinguish sm arana
from dbyana (sm aranam bhedatab sthitam) or to suggest that sm arana, perhaps in
the sense of T£varasmarana, must be its cause (smarane h e tu ta b sthite, or sm aranam
h e tu ta b sth ita m ): ‘remembering [¿iva] is established to be its cause’.
740In this neutral definition the Para/chya’s position is close to that of Mrgendrayoga-
pSda 4, which defines pranayam a as a stretching and exercising of the breath:
pranab prag udito vayur; ayam o ’sya prakhedanam
preranakr^pisamrodbalak^anam kratudosanut.
A s S a n d e r s o n points out (*1992:1), Narayanakantha reiterates this notion in his
M rg en d ra vrtti ad kriyapada 3:4-5, where he glosses pranan ayam ya with dairghyam
nTtva. Elsewhere, as V a su d ev a points out (*2 000 :292 -6), it is control of the vital
breath that is stressed (see, e.g., M atahgavidyapada 2:1 led).
741 ex conj.
742The m andalas and seed syllables are given below, but the ad haras are not. One
might therefore wish to render this compound ‘have as their locuses their own mandalas
and [they have their own] seed-syllables’. But I assume that adhara refers to the places
in the body where it is held to be possible to retain the breath. Cf. MalinTvijayottara
17:13-14b:
pratyahgadharanad vayurp na ca caksusi dharayet
nabhihrttalukantastbe vidh fte m aruti kram at
catasro dharana j hey ah ^ikbyam bvlsam rtatm ikab.
V a su d e v a (*2000:310 and 317) translates: ‘One should not retain the air in the eyes
after holding it in a minor limb. According as the air is retained in the region of the
navel, the heart, the palate and the crown of the head there are four fixations: Fire,
Water, Sovereign and Nectar’.
Cf. also Svayam bbuvasutrasahgraba 20:4-7b:
agneyTm dharanam pa^cad dharayen nabhim andale
ya ya dab ati papani bhraip^akarani sustbitah
hrdaye dharayet saum yam sad a somasamaJrayam
apyayayati sarvatra yaya yogapathi sthitah
dharayen murdbanl^anTm sarve^anTm vicaksanab
yaya tu yog in ah sarve prayanti param am p ad am
am rta dharana y a tu sa sarvatra vya vastbita .
Chapter Fourteen 355

Judgment (tarkah) is realisation (lokah) which takes place within

meditation (dhyanagatah) [and] is accompanied by reasoning and resolve
(yuktikalpasamanvitah). It is because of his judgment (taduhatah) that
[the soul] does not get stuck in [any] blockage that arises from that resolve
[?] (tasm at kalpat).743 (15c-16b)
I quote here the text established by V a su d e v a (*2000:319, fn. 115; 320, fh. 119; 322,
fn. 122, and 324, fn. 125) on the basis of a collation of the Mysore edition, the early
Nepalese manuscript, and IFP MS T. 39. The places assigned to each dharana, corre­
spond to those given in Rauravasutrasarigraha 7:6-9.
A s V a su d e v a m entions in his annotation (*2000:315-16), the I£ina£ivagurudeva-
pa ddh ati lists eighteen such places (yogapada 3:57-9) and the ¿aradatilaka sixteen
(25:24-5).
Our text does not specify what the adharas for the individual dharanas are, and for
a list of five there seem to be three possibilities. We may follow Ramakantha’s Sardha-
tn d a tik a lo tta ra vrtti on 2:2-3b, where he associates them, starting from that of earth,
with the five granthis in the heart, throat, palate, forehead and dvada^anta. These are
the loci of the five Karane&varas, which our text will list in 14:73-4. In this Rama-
kantha may be following a paddh a ti by his guru (perhaps Narayanakantha) which he
here quotes; but he observes both here and in the S ardhatri£atikalottarav{tti ad 8:38c-
39 that other commentators understand the sequence of adharas for the dharanas in
bhuta^uddhi to begin with the kanda. (He does not make explicit how this sequence
would continue.) A third anomalous list of loci is provided by Svacchanda 7:299c-300:
vayavi dharanahgusthe agneyT nabhimadhyatah
m aheylkanthade^e fcu varum ghantikasraya
aka£adharana m urdhni sarvasiddhikarT smrteL
‘The dharana of wind is in the big toes; that of fire is in the navel; that of earth is in
the throat; that of water has the uvula as its locus; the dharana of ether is in the head.
It is taught to bestow all powers.’
Note that not all of these adharas are located along the susumna, as they are asserted
to be in definition 3 (s.v. adhara) in Tantrikabhidhanako^a, p. 191.
743This is not clear to me. Should kalpa be understood in the sense of vikaipa, ‘option’
instead? In that case we might interpret thus: ‘. .. accompanied by dilemmas [that must
be resolved by] reasoning. It is because of his judgment that the soul does not get stuck
in any blockage that arises from such dilemma[s].’
For the function of uha/tarka being ensuring that the soul does not get stuck, cf.
Svayam bhuvasutrasahgraha 20:30:
cittavrttirp sth ita m marge nudann uhah pravartate
p rap ayitva param sthanam uho ’gre vinivartate

• nudann uhah ] em. V a su d e v a (this pada quoted in the M rgendravftti

ad yogapada 8); nudanuha Ed (Mysore).

V a s u d e v a ’s quotation of the passage in which this verse occurs (*2000:327-8) om its

(even in his apparatus) the awkward second half of the verse. In this he follows the
Nepalese MS (NGM PP Reel No. A 30/6, f. 46u); but it is probable that the half-line is
356 Parakhyatan tra

Samádhi, in which there is dissolution into the supreme reality level

(paratattve), is what accomplishes union (yogasádhakah), [The soul is]
‘placed’ (samáhitah) in the supreme reality level, and that is why (tena)
it is called samádhi, (16c-17b)
Once withdrawal has been performed (pratyáháre krte), [and then]
meditation (dhyáne),744 he should perform the stretchings of the vital
breath (pránáyámán). (17cd)
W ith these he conquers the breaths (samTrajayam kuryát). Of those
[breaths] prána is taught to be the chief, since by the controlling of
prána (pránáyámát) their Ufe-force (tesám jivanam) is restrained {sam-
hrtam).745 (18)
It is [really] that [prána] alone [that is the various breaths when differ­
entiated] because of the various tubes (nádibhedena) and then because of
the variety of its functions.746 Therefore [i.e. because the chief breath is
prána]747 his heart is [its] locus. He should draw [the prána] out (utkrsya)
and void (virecayet) the heart (tat). And having then filled it (ápurya),
he should hold that [prána] in the chamber of the heart, [and this se­
quence of voiding, filling and holding should be performed] again and
again. (19-20b)
The prána is known to be the force in which all life resides.748 There­
original and has dropped out in the Nepalese text because of eyeskip, since both half­
lines end with °vartate. Note that y/uh means ‘push’. One might interpret as follows:
‘Discrimination (uhah) acts by impelling the mental processes that are stuck on the
path. Having caused them to reach the highest level, discrimination ceases [being no
longer necessary] thereafter.’
744The syntax here is awkward, if correctly understood. I assume that krte is taken
both with the word which precedes it and then with that which follows (dehaiTdlpa-
nyáyena).
745Cf. 4:117 above.
74®The syntax is awkward here. It is possible that a half-line or so of text has dropped
out here that stated that the breath was fivefold, or various. It is possible also that the
transmitted text should be emended. The short i in nadi is permitted in compound,
and it yields a pathyá; nevertheless it could be emended to nadi, for that would yield a
m a-vipula with the correct preamble. It is also possible that eva is an error for evam (in
which case nadi would be metrically required), and that it be interpreted thus: ‘This
\pránáyáma functions] like that because o f ...
747The tena is awkward here, and perhaps it is here that some portion of text has
dropped out. And perhaps it is to be connected differently with 18cd: since by control
of the prána one controls the others, therefore we start here with the prána. Nor is the
interpretation of ten a the only awkwardness in the line.
748For the treatment of samááraya as though it were at the end of a bahuvrlhi agreeing
Chapter Fourteen 357

fore he should then keep that prana, the source of all the breaths (sarva-
marudbhavam), in the heart. (20c-21b)
Having in the same way mastered that [breath] that is called the apána
he should, similarly, keep it in his navel.749 This [breath] is [called] apána
since it is taught to be situated in the navel, below (adhah) the heart.750
Therefore he should restrain [apána], fwith its flow first broken and then
swollen [?] (chinditapHritavaham)fJ51 in the navel. (21c-22)
This [breath called] samána is located in the chest: [it is so called
because] it resides in equilibrium (samasthah) in the chest. Therefore he
should hold this [samána] there in equilibrium [?] (samabhávatah). (23)
The udána he should hold in the throat: it is [so called] (sthitah)
because of its movement upwards (urdhvato yánatah).752 (24ab)
After expelling and filling the vyána he should hold it in the back.
Vyána [is so called] since it is that which, by bending [a m an’s] body
(aňgavinámena),753 bends his back. It should be held in his back; [then]
it is considered to be controlled by the yogin. (24c-25)
First he should draw together all his limbs; thus, like a tortoise, he
with b a la even though the structure of the compound is not that of a b a h u v r lh i see fn.
294 on p. 227 above.
Note that the breaths, treated here and in the following verses, were briefly discussed
above in 4:114-16.
749Alternatively: ‘Having thus conquered that [prána], he should hold [the breath]
called a p á n a in his navel.’
750I have supplied a visarga after p r o k t a and assumed hiatus between the p á d as on
the grounds that this seemed more likely than that the redactor should have resorted
to an unusual aiša sandhi ( p r o k t a a d h a h for p r o k ta h + a d h a h ). The reason for the
separation between a d h a h and h r d a h (which is the word it governs) is presumably that
this line is giving a partial nirva can a: Prakaáa is accounting for the sounds a and ná
(in apána) by the juxtaposition of a d h o n a b h is th itiih . But this interpretation may
be wrong; note that M a t a ň g a v id y á p á d a 20:13ab seems to specify that a p á n a is below
the nábhi: n á b h e r a d h a s tá d y o vá yus tena sa n d h u k s y a te ’naiah. Perhaps we should
therefore consider emendation, possibly to ad h o n á b h eh s t h ito h y a ta h .
751The form c h in d ita is anomalous, and the intended sense eludes me. I assume that,
if it is correct, it is intended to be a past participle of y /c h id erroneously formed from
the weak present stem of the 3rd person plural, ch in d a n ti. Is the compound intended
to refer sim ply to re c a n a and p ú r a k a ? As Dr. ISAACSON has pointed out to me (letter of
16.vii.2001), one could consider emending to the regular optative c h in d ita: ‘he should
cut [it] off [once] its flow has been sw ollen(?)\ One could also consider emending
s a n d h á ra y e n to ta rp d h á r a y e n , in parallel with 14:21a and 14:23c.
752But perhaps one could consider emending to u rd h v a ta h p r á n a ta h sthitah: ‘it is
situated above the prána’.
753This is a n/rvacana justifying the sounds vi and na in vyána. Compare 4:116cd, in
which th e sam e nirvacana appears, and see fn. 418 on p. 266 above.
358 Parakhyatantra

should make [himself] hunch-backed754 and [he should make his] breath
[remain] fixed, as though gathered together into a lump (pindlbhütam iva
sfchiram).755 (26)
Then the yogin should let [the breath] expand out through the hole
™ T h is seem s more likely than that he should make his breath hunch-backed. Dr.
V a s u d e v a has suggested to me that the posture referred to here may be similar to
that which is prescribed for kumbhaka by Svátmáráma in HathayogapradTpiká 2:46, a
posture in which one lowers the chin, tightens the anus and sucks in the stomach in
order to force the breath into the central nacfl:
ad hast át kuñcanenaáu kantbasarpkocane k fte
m adhye paécimatánena sya t prano brahmanadigah.
The translation (in the Adyar edition) of Srinivasa I y a n g a r , as revised by A. A. R a -
MANATHAN and Radha B u r n ie r reads (1972:30): ‘Contracting the throat [in the Jálam-
dhara-bandha], and the anus [in the Müla-bandha] at the same time, and by drawing
back the abdomen [in the Udqüyána^bandha], the Prana flows through the Su^umna
(Brahma-nadT).’ (Cf. G herandasamhita 3:10-12.)
755ex conj. Although they are not named at this point, pü raka and kumbhaka are
here being described, to be followed, in the next verse, by recalca. The three all belong
together as one process (cf., e.g., Sárdhatriéatikálottara 11:11—15b). Thus from here to
14:32b the text is describing the conquest of the breaths by pránáyám a, i.e. by pflraka,
kum bhaka and recalca. W ith pür aka he not only draws in breath, but all manner of
negative things, which he then blocks or paralyses by means of kumbhaka and then
expels by means of recaka Cf. the similar account, but with the labels, in Kirana
58:16-18b:
krtvá dhyánam punah káryarp pránáyám atrayam áanaih
pürakah kumbhakaá caíva recakaá ca trtTyakah
pürakah püranád váyoh kumbhakas tannirodhatah 16
recanád recakah proktah pranavenábhyaset trayam
godohamátrakarp yá va d abhyásad uttam o m atah
abhyáse sa ti cákrstir nirodho mok$anarp bhavet 17
dravyasya kalahasyaivam siddhayogT sadá bhavet.

• krtvá dhyánam punah káryam pránáyámatrayam áanaih ) N iM v ;

om. G 3M3E d • pürakah kumbhakaá ] M^GaE^; pürako kumb-
hakaá N i; pürakam kumbhakaá M3 • pürakah püranád váyoh ]
N iM v ; püranát pürako vyápl G3; püranát pürako vápi M3E£>
• kumbhakas tannirodhatah ] conj.; kumbhakah sannirodhatah N iM y ;
yo kumbhasthannirodhakah G3M3; y ah kumbhas tannirodhakah E^
• pranavenábhyaset trayam ] Mv ; pranavenábhyaset trayah Ni;
pránáyámatrayam kuru G3E D; pránáyáma L) M3 • godoha-
mátrakam yávad abhyásád uttamo matah ) em.; godohamátrkam
yávad abhyásád uttamo matah Ni; godohamátram yávad abhyásád
uttam otam ah M v (unmetrical); om. G3M3E D • abhyáse sati
cákrotir ] N iM v ; abhásestatacák^te G3; U se sati cákr^te M3;
abhyáse sati cákrste E d • nirodho moksanam ] N í M v M3; nirádho
mok^anazp G3; nirodhan moksanam E¿> • kalahasyaivam ] E d J
Chapter Fourteen 359

of the principal channel (mukhyanadlbilena) ,756 When [the yogin has]

control (vidhareLna) of the breath (tasya) for such measure of time as it
takes to milk a cow (godohamatrakam yavat),757 [then] all the breath
in his inner chambers (vayuh kosthago ’khilah) becomes thus thereby
conquered. Because of these winds being conquered his body is light,
without desire for fother ... f.758 (27-8)
Urine, excrement and bad [substances] are voided (rikfca);759 gradu­
ally fpiutigatihf is [put] at a distance (durat). He may of his own will fill
kalasasyeva N x; sakalasyaivam My ; kalahasyevam GaMa • siddha-
yogi sada ] N i G3; siddho yogT yada Mv ; siddhayogT yatha M2E D
‘After performing meditation he should then gradually perform the three types of con­
trol of the breath: ‘filling*, ‘holding’ and, as the third, ‘expelling’. ‘Filling* [is so called]
because one fills [oneself] with air; holding because one blocks that [air inside oneself];
expelling is so called because of the expulsion [of the air]. He should practise this triad
with the pranava mantra. By practising it until [one can hold one’s breath for] as long
as it takes to milk a cow, [one achieves breath control that is] thought to be supreme.
After repeated practice, there is the drawing in, the holding and blocking and the ex­
pulsion of [bad] substances, [and] in the same way of strife; and he becomes at all times
an accomplished yogin.’
It will be clear from the above (and from almost every passage about yoga that I have
occasion to quote) that the edition of the Kirana (E D) is no less woefully inadequate
for these later portions of the text than it is for the earliest chapters.
For further discussion of pranayam a see V a s u d e v a ’s annotation to MalinTvijayottara
17 (*2000:292-305).
756 ex conj.
757This length of time is also specified in Kirana 58:17 quoted in the previous foot­
note. The unit godoha is explained in the ¿ataratnoJIekhinT (ad ¿>ataratnasangraha 84)
as follows: godohah gaur ya va ta kalena duhyate so ’yarp kalo godohah tanm atram .
Presumably the entire cycle of pQraka, kumbhaka and recaka is to take this long.
758N o satisfactory em en dation has occurred to me for the cruxed portion. I have
translated as thou gh the cruxed elem ent were the first part o f a tatpurusa, b u t per­
haps also possible would be a com poun d such as avyadhinihsprha, ‘free o f disease and
w ith o u t desires’.
759ex conj. Cf. the expulsion of ‘[bad] substances’ in the K irana’s account (in fh.
755). The suspicious element -agha (if it is not an error for, e.g., -adyS), or perhaps
the mysterious p lu tig atih , could be referring not to substances but to other negative
things, such as, in the Kirana, strife. But the K ir ana’s variously transmitted account
is itself suspicious at this point, and one could assume kalahasyaivam to be an error
(by metathesis compounded with further confusion) for Mv ’s sakaJasyaiva, which one
could then construe with dravyasya, understood in the positive sense of ‘wealth’. In
other words, it is possible that both here and in the Kirana the yogin is said to have
control by means of pranayam a of positive things, and not just the power to expel
negative ones. But it is with purification that pranayam a is associated in a wide range
of other works. Cf., for example, Pa&jpatasufcra 1:12-17. And cf. Sarvajnanottara,
360 Parakhya tan tra

(purayet) [himself with] air; of his own will he may block it [inside himself]
(tam nirodhayet); and (evam) the yogin may of his own will expel the air.
To the best of his ability (svasaktitah) he should draw together (akarsayet)
[into himself bad] substances from afar, [and, once they axe] formed into
a round lump (vartulikrtam) in the process of puraka (purane), he should
block them (nirodheta) by means of kumbhaka, jnirodhagata^aktitahf.760
By recaka he should expel everything, since by expulsion he will be strong
(balavan). His power to do so having been kindled by the power of
Siva (¿iva^aktTddhasamarthyah), he is capable of sending forth everything.
Having thus achieved the conquest of the breaths (vayujayam), he should
next perform the fixations (dharayed dharanah punah). (29-32)
Five fixations (diiaranah) axe established, staxting with [that of] eaxth
and ending with [that of] ether.761 The fixation of earth (parthivT) should
yogaprakarana 18:
pranayam air dahed dosan dharanabhte ca kilbisam
pratyaharena samsargan dhyanenani^varan gun an.
I quote this verse in the form that V a s u d e v a gives it (*2000:296-7). V a s u d e v a there
shows that it occurs in a number of other works too (including in the Markandeya-
purana1 as 36:10, to which Laksmidhara’s early twelfth-century K rtyakalpataru at­
tributes it) and quotes also other sources that express the same notion (including
M anusm rti 6:71). Note that the verse also forms part of a passage quoted in the
Ratnatika (see H a r a 1982:194).
7 6 0 Dr. I s a a c s o n (letter of 16.vii.2001) has suggested to me the emendation nirodho
gata^aktitah: ‘[Their] “being blocked” [is spoken of] because their power has gone’.
761 The Parakhya's dharanas are simply those of the gross elements. The MaJinT-
vijayottara starts with these five (chapters 12 and 13) and then moves on to give
many more; other Siddhantas commonly prescribe four dharanas: thus Rauravasutra-
sahgraha 7:6-10 and Svayambhuvasutrasahgraha 20:4-7 (quoted in fn. 742 on p. 354
above) give AgneyT, Saumya, AiianI, and Amrta; M atahgayogapada 2:36-64 teaches
the same four in the same order, but with VarunT and ISanT as the labels for the second
and third; the MalinTvijayottara too, though it prescribes many other dharanas in
earlier chapters, gives this same group of four in 17:14cd when presenting its account of
^atfahga yoga. The Kirana 58:19-26 gives the same four but reverses the order of the
last two. The Mrgendra, whose yogapada appears to be the least conventional, speaks
of twelve dharanas (verse 49).
In short, the above-mentioned four dharanas are evidently typical of the early
Siddhanta. But V a s u d e v a (*2000:318, fn. 114) points out that, aside from in the
Parakhya, the five fixations of the coarse elements are taught in Svacchanda 7:299c-
300, and in Sardhatri^atikalottara 2:2-4b (where they are part of the process of bhuta-
¿uddhi).
A fairly full treatm ent o f the topic of dharanas, including qu otation s o f relevant
parallels from published and unpublished literature, is to b e found in V a s u d e v a ’s
Chapter Fourteen 361

be meditated upon (dhárya) as having a mandala that has the form of

earth (prthivlrupamandala) . (33)
Earth is yellow, adorned with its seed-syllable, square, marked by
thunderbolts.762 It is heavy by nature: since this is a characteristic of
earth (prthivlviéesát), [the mandaia] has heavy thunderbolts (guruvajra-
k a ) 763 (34)
It is square fdavarnjambhah sarvazngahj;764 it is in all objects (sarva-
vastugá). It is yellow [on account of its] being largely heavy with gold
(svarnagurupráyá);765 being equipped with the strength of its own seed
mantras (svabTjánubalá)766 it can paralyse immediately (atyásu)767 the
movement of elephants, horses, chariots and so forth (vrttam ... gajaváji-
rathadikam). (35-36b)
The water fixation should be performed as having as its only diagram
a half-moon [and is] marked by white lotusses; [it is] soothing (saumyá),
accompanied by its own seed-mantra (nijabljaparigraha) 768(36c-37b)
Since water is nectareous (amrtamayah), soothing, the locus of the
discussion of MálinTvijayottara 12, 13, and 17 (*2000). His re-editions of th e relevant
passages o f the Sváyam bhuvasütrasañgraha, which in th e M ysore edition are often
unintelligible, are especially useful.
762T h is corresponds, as VÁSUDEVA points out (*2000:236, fn. 157), to th e m ed itatio n o f
oneself as th e svarüpa o f earth in MalinTvijayottara 12:22bcd: . . . dhyáyed ananyadh lh /
s vade ham hemasankáéam turyáéram vajraláñchitam. T hese characteristics o f earth
and of the other elem en ts th at follow are standard attrib u tes that are to be found in
accounts of bhütaáuddhi: see, e.g., the account in Aghoraáiva’s K riyákram adyotiká,
pp. 5 7 - 8 and in th e Som aéam bhupaddhati ( B r u n n e r 1963:120-7).
763P erhaps one could instead split at the pac/a-break and interpret: ‘E arth is by nature
heavy; because of this particular characteristic [its manc/ala] has heavy th u n d erb olts’.
764 W h at we e x p e ct here is som e justification o f the mandala's being square.
7 6 5 0 r is th is perhaps interpretable as ‘abou t as heavy as g o ld ’?
766T h e com poun d is clum sy but conceivable, and its structure is rep eated in 14:42b
below. W e are not told w h at th e seed m antra is. T h e elem en ts are w idely hom ologised
w ith th e sem i-vowels: earth, water, fire, air, and ether are associated respectively w ith
A v> **> y, and h. It is possible that here, as in the accounts o f the dháranas in other
Siddhántas, slightly elaborated seed-syllables involving these sounds are intended. In
Aghoraáiva’s K riyákram adyotiká (p. 58) the bTjas are h l á m , HVlM, HRÜM, HYAIM, and
haum respectively.
767 ex conj. T h is guess m ay b e quite wrong; perhaps the elem ent aáma should be
retained and the intention is to say that m ovem ent can be paralysed and the m oving
ob ject is rendered like a stone; but if so I cannot see a way to em end the text.
7 6 8 ex conj. Cf. svablja in 14:34a and 14:35d above. Other forms would be possible,
such as svaka- or svákya- (for which see fn. 396 on p. 258), but the om ission o f nij a- is
m ost easily explained (by haplography) and is paralleled in 14:41b below.
362 Parakhyatantra

moon/nectar (soms&rayah) 769 therefore [it has a] crescent-moon-shaped

mandala (khandendumandalam tena)> which displays the excellence of its
powers. (37c-38b)
The lotus is born from water, cool, [and so] conforms with cool nectar
and water (¿Ttamrtajalanugam). So too is its bi/a; it [viz. the dharana] is
rich in those;770 filled with its powers it can shower upon those afflicted
with heat (secayed agnisantaptam), and can sustain those afflicted by
disease (ksayarfcam).771 By being meditated upon (dhyanat) it can make
[to grow] anew a stick [such that it becomes] a tree, [or it can make to
grow] a seed (bijam).772 (38c-40b)
The fire fixation (agneyT dharana) should be meditated upon as be­
ing marked by a triangular mandala (tryasramandalamandita). It is
red, marked by zig-zag shapes (¿rngatakavista) 773 strong with the qual­
ities of its own seed-syllable (nijabTjagunotkata). Since fire has flames,
[the dharana] is marked by flames that are zig-zag shapes (¿rhgataka-
sikhankita)774 (40c-41)
769For this type of compound see introduction, p. lxxxii.
770For the bljas of these dharanas see fn. 766 on p. 361 above.
771 ex conj. Another possible conjecture, proposed by Professor S a n d e r s o n at a time
when my transcription erroneously read ksmayattam, is yaksm artam .
772Perhaps one could here consider an emendation to jTvad, treating it as in apposition
to dandam: ‘it can make a stick [to grow such that it becomes] a living tree’.
Note that, as in the other parallel cases (e.g. 14:35d-36b and 14:42b-43b), it is the
dharana that is made the subject of the exercise of special powers. Of course it is likely
that the logical subject is in all cases nevertheless intended to be the yogin. A possible
motivation for this mode of expression is to convey the yogin’s complete identification
with the element in question. This self-identification with the object in a dharana is
not made explicit in the Parakhya^ but this is clearly the way dharanas are conceived
in the MalinTvijayottara, for see 12:22 (quoted above in fn. 762 on p. 361), 13:2, 13:21,
13:34cd, 13:44cd.
773The intended meaning of the term ¿rngataJca in this context is doubtful. A p t e
(1957, s.v.) records the meanings ‘A mountain with three peaks’, ‘A place where four
roads m eet’, ‘A kind of pastry’ [perhaps a tetrahedral samosa: Dr. A c harya informs
me that a cognate-sounding modern Nepali expression for a samosa is simgada], and
‘A door’. Fire is commonly said to be marked by svastikas (e.g. in the passages of the
K riyakram adyotika and Soma^ambhupaddhati referred to in fn. 762 on p. 361 above).
It is conceivable, therefore, that these are what are meant here, but since 14:4led
justifies this marking by adducing as a reason for it that fire has flames, it seems more
likely that a zig-zag shape, perhaps three-peaked, is intended, or a triangle. (A p t e ’s
omission of the well-attested sense ‘triangle’ is no more than a slip; we find it duly
recorded by B o h tl in g k and R ot h (1855-75).)
774 ex conj. A feminine ending is required, as in the parallel construction in the
Chapter Fourteen 363

[Since fire] is red.(raJctavarnayiifcah), therefore [this fixation] has that

[colour] (tadyukta); when it has the power of that [fire] (tadbala satl),
it can reduce to ashes a towering mountain, a forest, a wood, a city,
a palace, an enemy army or a cruel wish-fulfilling tree (kruram kalpa-
padapam).775 (42c-43b)
He should perform the fixation, of wind, whose mandala for visuali­
sation is round, marked by six drops (sadbindulahchana) ,776 grey, [and]
empowered by its seed-syllable (svabijaparitosita). (43c-44b)
[Its form is such] because wind is round, being capable of surrounding
all [one,s(?)] limbs (sarvahgalihgane ksamah). [The wind] is lovely with
drops, [because it is] of great strength;777 it [viz. wind] has the colour of
smoke, being grey with dust. Since the whole [of the fixation] is filled
with the seed-syllables that belong [to wind], fit is proper th at it should
partake of the strength of wind (yukta sa vayuvTryaga)f. (44c-45)
It can toss aside a hostile army, it can move demons and Flaks as as
(calayed bhutars&sasari), [even] Kusmanda, together with his flesh-eating
demons and other[ atten d an ts (sapisacadi), [as well as] trees and even
mountains.778 (46)
The fixation of ether should be meditated upon; [its mandala is a] void
following half-line, and the atm akah is not appropriate in the context, so emendation
to °£ikhatm ika would be insufficient.
775I suppose that this last item refers to the circumstance in which a tree that ordi­
narily grants people’s desires, or that has the power to do so, ‘cruelly’ refuses to grant
one. Of course it is possible that the text here is corrupt.
776ex conj. V a su d e v a (*2000:244) proposes this em en dation, which is w idely su p ­
ported, e.g. by th e parallel prescription given in MalinTvijayottara 13:34 and by the
tw o accou n ts o f bbuta^uddhi referred to in fn. 762 on p. 361 above. T h o se two ac­
c ounts differ, however, in specifying a black, hexagonal m andala rather than a grey,
round one.
777 ex conj. This is probably intended to be a justification for six drops being the
marks that distinguish the mandala. Perhaps we could consider emending instead
to m ah av5yurt which might be intended as a synonym for the bindu from which the
phonemes em anate in 6:3. (I know of no other such usage, but cf. the expression
paramaka^a used of a level of subtle sound, e.g., in K iran avrtti 3:23.11.) The intended
sense might then be: ‘it is [said to be] lovely with drops [for the drops are appropriate
because] bindu [can also refer] to the ‘great wind’ [that is subtle sound]’.
778A s VASUDEVA poin ts out (*2000:245), this parallels MalinTvijayottara 13:37c-38b:
c u r n a y a t y adrisanghatsun vrksan unm ulayaty api
kruddhaJ calayate ¿akrarp sabhrtyabalavahanam.
364 Parakhya tan tra

marked by nothing (¿unya ¿unyalahchana) 779 the pure support of its own
seed-syllables (svabTjavimaladhara). It is held to be the fifth fixation. (47)
It is void (sunya sa), because it [viz. ether] is an empty entity (¿unya-
vastutvat). It is located in a form [i.e. a manc/aia] which is marked by
the same [viz. emptiness] (tenaivahkitarupaga). Because it has the power
of its seed mantras,780 it exerts itself in the tasks of emptiness (sunya-
karmakrtodyama): it can effect the removal of poison or making void of
the entire universe. (48-49b)
By performing a hundred udghatas the conquest of these fixations is
achieved: a m atra [is measured] by circling [the knee or something with]
the measure of the knee [once with the hand]; now a tala is [this unit]
multiplied by twelve (talas tu dvadasahatah); next, the time-span of an
udghata is of a hundred talas (taias'atas tato ’dghatasamayah)781 With
779Contrast M atahgayogapada 4:59-60b, which does not allow that one can focus on
nothing:
m atanga uvaca—y a d am urtam anadharam avlkaritakaranaw
anadyakaranam yasm at ta t katham sadhyate vibho
paramedvara uvaca—avakadena dharm epa dabdenatm agunena ca.

780
ex conj.
781 ex conj. To arrive at this interpretation no doubt other conjectures are possible:
p a d a a, for example, might read instead janum avestya tan matra; p ada b might be read
taias taddvadadahatah: ‘a tala is a multiplication by twelve of th a t’; and some might
prefer to avoid the ais'a sandhi in pada c. Furthermore one might wish to emend to reach
an entirely different interpretation, for the figures vary considerably for these units.
V a su d e v a has shown in his annotation on MalinTvijayottara 17:11—13b (*2000:316-16)
that even the early Siddhantas differ widely. The Mrgendra, for instance, agrees that
twelve circuits about the knee make a tala, but holds that twenty-four and forty-eight
talas constitute middling and superior udghatas respectively (yogapada 27c-28b). The
Sarvajnanottara, however, agrees about the number of teilas making up the inferior,
middling, and superior levels, and it stipulates that twelve m atras make up a tala, but
it differs in defining a matra as being one circuit about the knee followed by a snap of
the fingers (chotika). (This definition of the matra is shared by the Skandapurima as
cited by Brahmananda in his commentary on HathayogapradTpika 2:12.) The MalinT-
vijayottara’s counting of all units is entirely different. One early account V a su d e v a
does not cite, perhaps because in the edition it is barely recognisable as a discussion
of the same topic: the Kirana’s treatment appears, at least in the verse transmitted
by Mv , to be essentially the same as that of the Parakhya as I have reconstructed it
(Kirana 58:27-8):
Chapter Fourteen 365

these he conquers those [dharanas].782 (50)

Having [thus] achieved the conquest of the fixations, [and being
udghato dvividhah proktah sam anyo ’tha vtfesakah
hastens jan usam yoga bh ram an m atra bhavaty at ha
tabhir dvada^abhis tala udghatas tacchatad bhavet
sam anyo ’p y upayu jyeta sadasau dharana jayet

• udghato dvividhah ] My ; udghato vividhah N t ; utpato vividhah

Ed • ’tha v&esakah ] conj.; nyo viiesatah Nt; tha v&esatah
Mv ; pi viSesatah Ed • hastena janusamyogabhraman matra bha­
vaty atha ] My ; samanyo janusamyogah bhraraan tala bhavaty atha
N i; samanyo jatusarayogad d ah an am karma ucyate E D • tabhir
dvadaiabhis ta|a udgh&tas tacchatad bhavet ] My ; tabhir dvadaiabhir
matra hy udghatas tat sphu(o bhavet N x; samadhibhavanantastha na
jarasvanvita bhavan Ed • sadasau dharana jayet ] conj.; sad a
sadharanam japet N x; sadasau dharana jape My ; sadasau dharana yajet
Ed

UdghSta is of two types: ordinary and special. Now a matra is [measured]

by circling the knee with the hand. A tala is made up of twelve of these;
an [ordinary] udghata is [measured] by a hundred of those. [This] ordinary
type should be used. Invariably he will [then] conquer the fixations.

It will be observed that in the Kirana and the Parakhya the amount of time taken for
an udghata is thus vastly greater than in other sources. W hat my reconstructions of
their accounts prescribe may be impossible to practise.
As for the nature of an udghata, this too is variously conceived. Once again Va-
SUDEVA’s annotation on the same passage of the MalinTvijayottara (17:11—13b) is in­
valuable because it quotes a number of accounts. The account of Ramakantha in the
S ardhatridatikalottaravrtti ad 2:3c-4b is as follows:
urdhvam gh ato vayor udghatah dvada&intain fy » van n a d a vrttya f
preranam . ya d uktam trayodsJa^atike

pran eno ccaryam anena apanah pTtfyate ya d a

g a tv a cordhvam nivarteta etad udghataJaksanam.

The uninterpretable cruxed portion is a conjecture of the editor, whose negative ap­
paratus ambiguously reports the readings of the two manuscripts as being yannada-
p u ja .. .puranam (MS A) and yannada pratya i° (MS A). B h a t t was not able to consult
IFP MS RE 47635, which reads (f. 152r): yannadam vrajatya (and which has apane
for apanah in pada b of the quotation).
V a s u d e v a concludes his discussion of the topic of udghata thus (*2000:316):

To summarise, “eruption” appears to be the yogic term for the sensation

of a spontaneous upward surge of vital energy brought on in the early
stages of self-induced asphyxiation.

782ex conj. Cf. Kirana 58:28cd, which is quoted in the previous footnote.
366 Parakhyatan tra

thereby] successful in achieving the rewards that are the strengths of those
[fixations] (tadvTryaphalasadhakah) , the yogin should engage in yoga[-
meditation] (samyojayed yogam) upon the cage that is [the earthly] body
(dehapanjare), [and which is for his practice of yoga] the most important
element (pradhane). (51)
Even yoga cannot accomplish its fruits if it is devoid of a support
(niralambah). Its support is the body, which is covered with a network
of tubular vessels (sirajalavatanitam). (52)
Some among these are gross vessels; others are subtle and extremely
subtle. They are called uadis; in those take place the movements of the
wind in this body. (53)
The wind in the vessels (nadikastho ’nilah) kindles the fire in the
belly.783 fT hat [fire in turn] troubles (badhate) the eater, and therefore
th at (tat)784 is brought into equilibrium by [the wind called] sarnana
(samaDasamJkrtam)f. (54)
It moves about (sarpitam) in the form of rasa (rasatmakena
bhavena)785 in the tubes that are these channels (nadTrandbresu). It
constantly causes the increase of the group of substances semen, marrow
and bone (¿ukramajjasthisanghasya), and also of blood, flesh and phlegm
(raktamamsakaphasya ca), as well as of its (tasya)786 tubes. (55-56b)
783 ex conj. The conception here may not be the same as that of the Apfarigahfdaya,
but cf. therein darlrasthana 3:56:
sandhuksitah samanena pacaty amadayasthitam
audaryo ’gnir yath a bahyah sthallsthaqi toyatandulam .
‘The stom ach’s fire, kindled by samana, cooks [the food] that is in the upper stomach,
just as an external [fire cooks] the water and rice that is in a p o t.’
7 8 4 Perhap8 the change of gender means that we are now talking about the ingested
food (anna) rather than the fire. The text is obscure to me.
785Perhaps what is meant is rather that the air moves about together with whatever
has been eaten and transformed by the first stage of decoction into the nutrient fluid
rasa.
7 8 6 ex conj. Or could the pronoun refer back to attaram ? We may again refer to the
medical conception, as represented by the Atfahgahrdaya (darTrasthana 3:61—3 b ):
kiptam sarad ca ta t pakvam annam saznbhavatl d vidh a.
tatraccham k itta m annasya mu tram vidyad; ghanam dakrt.
saras tu saptabh ir bhuyo yathasvam pacyate ’gnibhih
rasad raktam ta to mainsam mamsan m edas ta to ’sth i ca
asthno m ajja tatah dukram dukrad garbhah prajayate.
‘The cooked food becomes two: waste matter and essence. O f these, the liquid waste
matter of the food one should understand to be urine; the solid is excrement. Now
Chapter Fourteen 367

The tubes that are located in the navel (nabhisthah) reach below that
to the bulb above the testicles (kandam ¡¡¿ritah)787 The tubes that are
located there (tatrasthah) [viz. in the kanda788] spread outwards in all
directions: sideways, upwards, downwards. Among these there are eight
principal ones th at go to the extremities of the petals of the lotus of the
m an’s heart (taddhrtpadmadalagragah).789 (56c-57)
Aindrl, that in [the direction of] Agni, Yamya, Nairrtya, Apya, that
in [the direction of] the wind, KauberT, and the tube &ankari; they are the
locuses of the deities of the directions (sthita digdevats^rayah) 790 (58)
the essence is cooked again by seven fires individually. FVora the nutrient fluid [arises]
blood, from that flesh, from the flesh fat, from that bone, from the bone marrow, from
that semen; from the semen guises the foetus.’
The Parakhya here names five of this standard list of seven dhatus, starting in the
reverse order, om itting medas (rasa has of course already been mentioned) and adding
kapha (the humour ‘phlegm’) to the end of the list. The author of the Parakhya may
have followed a different tradition about the transformation of nutrients into bodily
substances, or he may have followed this same medical tradition but corruptions in
our text have obscured his intentions. As Dr. M e u l e n b e l d has kindly pointed out to
me, a handful of variant lists are cited by J a m iso n (1986:175-7), but the Parakhya’a
corresponds to none of them: it is possible also that the Parakhya’s is no more than a
randomly selected and ordered group of bodily substances (cf. 4:122).
787Raraakan^ha glosses kanda thus in his S ardhatridatikalottaravftti ad 10:lc-3b:
muskaprsthe y a t kandam mOlam. ..
788But this could be interpreted to mean ‘in the n a b h i\ Cf. Svacchancfa 7:7c-8b:
n&bhyadho medhrakande ca sth itva vai nabhim adhyatah
tasm ad vinirgata nadyas tiryag urdhvam ad hah priye.
Here the referent of the pronoun (tasm at) is probably nabhi} but note that Ksema-
raja refers to another interpretation, following which tasmat refers back to the kanda:
kecit tu nabhicakrata iti patham purvatraiva yoja yitva , tasm ad ity anena kandapadam
pratyavamr?pavantah.
789I assume that pradhanastau is an aida double sandhi for pradhanah -f astau. Ac­
counts of the natffe are very various indeed, and the Parakhya's appears not closely
to parallel any that I know of. Three principal channels, id a, pihgaJa, and susumn a,
are almost invariably encountered, either on their own or— as in Sardhatrisatikalottara
10:3-4 and Svacchanda 7:13-16, which list ten principal channels— counted among oth­
ers. The Parakhya makes no mention of these names, but it does give an account below
of a central, left, and right channel that rise above the heart (14:70c-71). Here it gives
as its eight principal channels ones which appear to reach from the kanda to the ex­
tremities of the eight petals around the heart, perhaps passing through the karnikSL
These are named after the eight cardinal and intermediate directions, names given in
SardhatridatikaJottara 10:25-7 to the petals of the lotus of the heart.
790 ex conj. A c h a r y a . Equally possible would be the conjecture sth itas taddeva-
tasrayah.
368 Parakhyatantra.

In these [tubes]791 the soul (ksetrl), [usually] situated in the pericarp

[of the lotus of the heart] (karnikasthah) moves about from petal to petal.
Whatever be the nature of the deity of the direction, he then [i.e. upon
moving into that direction] becomes of the nature of that [deity].792 By
moving into the gaps between those petals the bound soul becomes empty-
natured (¿unyabhavah sthitah):793 he thinks (vetti) himself to be as it
791We could assume here that tasu refers rather to the directions (which would presup­
pose that the emendation in 14:58d must be correct), since it is not clear whether the
tubes run directly from the kanda to the extremities of the heart petals, or whether they
pass through the heart. (See previous footnote.) That they should not pass through
the heart might seem the most natural interpretation of 14:57, and so the movement of
the soul among the petals of the heart might therefore not be movement in the tubes;
but it is implied that it is in the tubes in 14:67 below. I am assuming therefore that
the ‘petals* are the openings of the tubes, and thus that when the soul is conceived of
as moving about from petal to petal this can be described as moving about among the
tubes.
792ex conj. But the transmitted text of 14:59cd could be accepted as authorial (after
correction of the sandhi).
793This same doctrine appears in Sardhatr&atikSlottara 10:25-28b:
. . . pragdalasarpstho nrpavalepT sySfc
tejasvT ca bubhuksa pTtfa sam jayate \gnidikpatre 25
y a m ye yam yarp bhavarp nairrtye rak$asarp sam uddistam
vSrunapatre varuno marutapatre gato m arudbhavam 26
saum ye yak^arp bhavam l£e riam sam akhyatam
brahme brahmam bhavarp ftadadh a uragendra sam u ddistam f
yarn ySrp diiam abhigacchati tad bhavarp nikhilam ayati 27
patrantaralayogac chunyam ivatm a tato bhati

• ° 8tho nrpavalepT ] B h a t t , TORELLA; °sthe (°stho Nac) nrpavalepi

N • ca bubhuksa ] B h a t t , T o r e l l a ; tr<J bubhuksa N (unmetri-
cal) • samjayate ’gnidikpatre ] Npc; samjayate ’gnipatre Nac (un-
metrical); va saipjayate ’gnidikpatre B h a t t (unmetrical); °van jayate
gnidikpatre B h a t t ’s MS I; vS sahjSyate/ agnidikpatre T or ella (un­
metrical) • yamyaip bhavam ] N (ai£a usage); yamyo bhavo
B h a t t , T or ella • nairrtye rak^asaip samuddi^tam ] N; nairrte
nairrto vinirdistah B h a tt (unmetrical); nairrtyo nirrto vinirdistah
B h a t t ’s MS I; niqrtyo nirrto vinirdistah B h a t t ’s MS I; nairrtyo
nirrto vinirdistah B h a t t ’s MS U; nairrte nairrto/ vinirdistah T o r ella
(unmetrical) • varunapatre varuno ] B h a t t ; varune varunarp
sam sthe N (unmetrical); varune patre varuno T o r ella (unmetri­
cal) • marutapatre gato marudbhavam ] B h a t t ; marutapatre
gate marudbhavam N; m arutpatre/ marutabhavam T o r ella (unmetri­
cal) • yak$am bhavam T^e TSarp samakhyatam ] N (aiia usage);
saumyo bhSvas tv aiie tv ai^ah samakhyatah B h a t t ; saumya eii^as
tv ai4e samakhyatah T o r ella (unmetrical) • brahme brahmam
Chapter Fourteen 369

were empty because he appears to be qualified by the adventitious quality

of emptiness (¿unyopadhivigesatah). (59-60)
Thus, located in the centre of the lotus of the heart, the soul (jTvah)
bhavam ftadadha uragendra sam uddi^am f ] N (the uninflected form is
perhaps an acceptable aida usage); om it B h a t t , T orella • yam
yam diiam abhigacchati tadbhavam nikhilam ayati ] BHATT; yasyam
diiaip vigacchaty akhilam bhavam tasya sarpyati N (unmetrical); yarp
yam diiam abhigacchati tadbhavam samastam ayati T orella (unmetri­
cal) • °yogac chunyam ivatma tato bhati ] BHATT; °sarpyogac
chilnya + v a + matmanam abhati N (unmetrical); °yogac chflnyam ivatmS
bhati T o r e l l a (unmetrical)

The readings of the Nepalese manuscript N (NAK MS 5-4632, f. 7r of third sequence

of foliation) are all reported; but for the sources used by B h a t t I have given an
incomplete apparatus, and that only for the portions which have been corrected on
metrical grounds and so differ from B h a t t ’s accepted text. A number of T o r e l l a ’s
divergences from the text of B h a tt are merely the result of T o r e l l a ’s not having
recognised that the metre is arya (and upagTti). The text and the apparatus in both
editions are at this point not free of faults (it is not clear how their sources read),
and Ramakantha’s commentary, as so often, does not reveal how he read. In short,
as already implied in a sketch of the ai^a language of the Sardhatri^atikalottara as
preserved in a single Nepalese manuscript ( G oo da ll 1998:lxvi-lxviii), it is clear that
more could be done towards establishing the text of this tantra: in particular the
surviving Nepalese manuscripts have yet to be collated. I interpret the above passage
(which I must acknowledge that I have not properly edited) as follows:
Situated in the eastern petal [of the lotus of the heart, the soul] has the
pride of a king [i.e. takes on the nature of Indra] or [he becomes] fiery;
there arises [for him] a desire to devour, [or] pain, in the petal in the
direction of Agni. In the southern [petal he takes on] the nature of Yama;
in the south-western [petal it] is taught [that he takes on the nature] of
a Raksas; in the western petal [he takes on the nature of] Varuna; in
the north-western petal he takes on the nature of Marut; in the northern
[petal he takes on] the nature of Kubera; and in the north-eastern [petal
it] is taught [that he takes on the nature of] Ha. In the upward direction
[he takes on the nature] of Brahma; fbelow it is taught [that he takes on
the nature of] the prince of serpentsf. Whichever direction he goes to,
he takes on entirely the nature of that [direction’s presiding deity]. [And]
from being located in any of the spaces between the petals his self then
appears as though it were emptiness.
Observe that when the SardhatrteatikaJottara earlier in this chapter (10:16) speaks of
the movement of the soul (JTva), Ramakantha (ad loc.) interprets this to refer to the
movement of the subtle body. This is a response to the implicit problem that the soul
is all-pervading and so cannot be said to move. Pratoda states this problem explicitly
below (14:62), but Praka^a’s resolution is, as we shall see below (in 14:63-9), quite
different from Ramakan^ha’s.
370 Parakhyatantra

‘moves about’ (carati) in all directions, since, when situated there, the
individual (pudgalah) observes (alocayati) everything. For when it is
situated there (sannidhane sthitas fcasmin),794 [the soul] is said to be es­
pecially all-pervading. (61)
Pratoda spoke:
The soul’s (tasya) ‘going’ (carafi) is stated to be [a kind of] movement
(gatih), [since] that is well-known as the meaning of that root (fcad-
dhatvarthaprak&ita).795 And his moving is impossible (na ca sa tasya),
since this soul has been taught above796 to be all-pervading. (62)
Praka^a spoke:
The word cara [is used] in the sense of ‘movement’ (gatau); but in certain
places it is used in the sense of ‘knowing’ (jnane pravartate). In such
a place (tatra) all words that have the meaning ‘movement’ are taught
[also] to have the meaning ‘knowing’.797 (63)
Since he is all-pervading, the soul cannot be said to move: [in fact what
happens is that] in each petal (cfaJe dale) [there occurs] the revelation of
[a particular] ‘knowledge’ (jnanavyaktih)798 that informs the knower of
its object (Jnatur arthanivedika) and that can carry various particular
forms (nanakaravisesarha). (64)
Pratoda spoke:
First the soul was taught to be all-pervasive, of the nature of knowledge,
indestructible; his knowledge exists eternally. How can he have various
forms? (65)
Praka^a spoke:
The divisions [that are perceived to occur] within the eternal knowledge
(nityajnanasya yo bhedah) are [merely] the result of adventitious qualifiers
(upadhlvaJat), and so [the soul’s knowledge] should be understood to
be [only] superficially (bahirmukham) of various forms799 as a result of
794ex conj. I s a a c s o n . This conjecture is made on the assumption that this may be an
aiia construction equivalent in sense to sannidhane sth itas tasya, for which cf. 2:25a.
705See D hatupatha 588-91: abhra, vabhra, mabhra, cara gatyarthah.
796See Parakhya 1:15 and 1:36-9.
797This idea is widely known and very variously expressed, and so it probably cannot
be regarded as an allusion to a particular work. Hemahamsagani’s Nyayasahgraha
(ABHYANKAR 1967:110) includes the following as his 110th grammatical paribhasa:
gatyartha jhanarthah.
7980 r perhaps ‘[there arises] a particular “knowledge”
7990 r perhaps ‘should [only] be understood to be of various forms when it is externally
directed’.
Chapter Fourteen 371

adventitious qualifiers. (66)

That [knowledge] is [thus superficially] various (bhinnam) because of
the variousness of faculties of sense, just as a crystal [appears to be differ­
ent only] because of adventitious qualifiers (sphatikopadhibhedavat)
Similarly these tubes are various in accordance with the variousness of
the natures of the deities [in whose directions they belong]. (67)
Knowledge appears to be differentiated (bhinnam ivabhati), and [yet]
it is not differentiated, since it perdures [eternally] (sthiratvatah). |For
the perception [of variety(?)] (upalabdhih) that can be produced (karya)
[is something that] has as its sphere the ‘movement’ inside the tubes
(n adisan caragocara) f .801 (68)
It is that wind called prana and jTva;802 because of the movement
of that (taccarat) we speak figuratively of movement [of the soul] (upa-
caratahf gatir uJcfca), since without it we say that [a body is] dead (pra-
khyapyate mrtah). The manifestation of consciousness (cidvyaktih) has
that [breath] as its locus (tadadhara); where [the breath] goes, there it
[viz. the manifestation of consciousness] will be.803 (69-70b)
Above the lotus of the heart there are two principle channels to the
left and right of it.804 That which passes on the left (vamaga) is mild
[and] belongs to the moon (candraga); that which passes on the right
800The crystal, which is of itself clear, appears red when it happens to be placed next
to some red object and blue when placed next to a blue object. Its ‘redness’ is thus an
adventitious ‘property’ that belongs to something to which it happens to be, but need
not be, connected.
801The second half is obscure and perhaps corrupt. Prefer perhaps: ‘The [various]
perceptions that must [in order to account for the facts of experience] be produced
belong to [i.e. are to be explained by] movement [of the the soul] in the tu bes.’
802It is also conceivable that the text means to distinguish prana as a name for the
ingoing breath and JTva as a name for the outgoing breath, or vice versa. We find prana
as a name for the ingoing breath in Svacchanda 4:257, and we find the terms paired
together as opposites in Vijhanabhairava 24ab (quoted in fn. 821 on p. 376 below),
where prana is, however, the ingoing breath.
803Cf. Svacchanda 4:357:
tisth et sa y a tra vai prana atm a tadgatim apnuyHt
ta t ta d ruparp bhavet tasya sthanabhavanurOpatah.

804ex conj. Note that here and in the ensuing account of the control of the movement of
the ‘breath’ attention is focussed on the three principal tubes and on the region between
the heart and the dvadaianta; all the tubes below this are ignored. In TkntraJoka
6:46c-51 and in the Tantralokaviveka thereon, movement in the lower tubes is said to
be autom atic (svarasika); guided breath is possible only above the level of the heart.
372 Parakhyatantra

(daksinaga) is fiery [and] belongs to the sun (arkaga).805 Adorned with the
moon and the sun (somarkakalpita)806 is the central channel (madhya),
which is foremost among all the channels (sarvanadipurahsara). (70c-71)
That [breath] moves—by the middle course (madhyacarena) or (ca)
by the right [or] by the left—to the heart, the throat, then the palate the
middle of the brows, the tip of the nose (nasikantaram) . (72)
From there it travels up twelve digits (masahgulam yavat) and returns
from that place. Brahma is in the heart, Visnu in the throat, Rudra
in the palate, and I^vara is between the brows, and at the tip of the
nose is Sadaiiva.807 [Thus] the various places are taught in accordance
805These correspond to id a and pingala respectively. Cf. Sardhatrteatikalottara
10:24ab: saurah savyo margaJ candramasai cetarah sam akhyatah. The association
of these two channels with the moon and the sun is in turn connected with the associ­
ation of the ingoing and outgoing breaths with the moon and the sun respectively, as
taught, e.g., in Sardhatri^atikaJottara 11:9:
ayam o dehamadhyasthah somagrahanam isyate
dehatTtam tu taip vidyad adityagrabanarp budhah.

806I suppose this to be a way of referring to its having the mild and fiery channels to the
left and right of it. But perhaps the intended sense might rather be ‘not formed by sun
and m oon’, The central channel is commonly associated with fire (see, e.g., Svacchanda
7:148), and with udana, the rising breath. For the association of udana, the breath that
rises in the central channel, with fire, see, e.g., Hvarapratyabhijnakarika 3.2:20. Cf.
also Kseraaraja’s comment on N etratantra l:30ab (suryacandramasau vahnis tridhama-
parikaJpana): suryeti: icchadi^aktitraya eva m adhyadaksinavam amargesu vahnisurya-
somakaJpana; an tar bahir api cecchadi^aktisphararupa eva suryadayah.
807These are the five Karane^varas, though it should be noted that this terminol­
ogy (karana, karane^vara, karaneda) is not used and appears to occur only once in
the early Saiddhantika canon (Mrgendra kriyapada 8:202). It may have entered the
Saiddhantika paddhati-tradition (see, e.g. Soma^ambhupaddhatJ 1.3:19ff [KSTS 134ff])
from the Svacchanda (e.g. 4:205, 207).
Cf. S ardhatrtiatikalottara 23:9c-12b:
brahma visnu£ ca rudraJ ca Ifvarah ¿iva eva ca
pahcadha pahcadaivatyah sakalah pari p a t hyate
brahmano hfdayam sthanarp kanphe visnuh samadritah
taium adhye sth ito rudro lalatastho mahe^varah
nasagre tu ¿ivam vid yat tasyante tu par am padam
parasm at tu par am nasti iti ¿astrasya ntecayah.

• nasagre ] T o r e l l a , B h a t t ’s MSS I, I, U; nadante B h a t t

The same passage occurs without substantive variation also in the Dvi^atikaJottara
(Trivandrum MS 4509, f.29 v and IFP MS T. No. 176, pp. 45-6).
Chapter Fourteen 373

with [their] various deities (devatabhedatah), for the purpose of [gradual]

resorption. (73-4)
The deities each pervade their own paths (svasvadhvavyapaka
devah),808 extending up to the limits of the range of their pervasion
(tadvyaptivisayeujtagah): Brahma extends up to Praja (prajaparyanta-
gah);809 Visnu extends up to the limit of [the tattva of] raga (ragavasana-
As V a su d e v a has argued (*2000:217-19), the reading nasSgre is to be accepted
rather than B h a t t ’s nSdHnte, for the S&rdhatrldatik&iottara, the Kirana, and the
Par&khya appear here to represent an alternative tradition. It is however not beyond
dispute what the term means. V a su d e v a interprets it as being ‘at the external limit
of twelve (bahyadvadaianta-)’ (i.e. in contradistinction to the ‘ordinary* dvSdad&nta,
which is identified with the brahmarandhra). He explains (*2000:218-19): ‘As the
breath curves back down towards the nose, the jTva- descends with it and exits through
the nostrils, coming to a standstill at the external dvadadantar, twelve digits from the
tip of the nose.’ In support of this V a su d e v a adduces Sardhatridatikalottara 23:14cd:
dehStTtarp tu tad vidySn nas&grSd dvSdadahguIam

• nSsfigrfid ] conj. V a su d e v a ; nSsagre B h a t t , T o r e l l a ; nasSgra

B h a t t ’s MS A; nfisSgraip B h a t t ’s MS A

V a su d e v a translates (ibid.) ‘One should know that [manifestation of Siva, which is]
beyond the body, [located] twelve digits from the tip of the nose.’ As V a s u d e v a there
points out, this interpretation is also supported by Kirana 58:72c-73b:
athava bhavayec chambhurp fkhandehan tu kaiatmakam f
kham SkSdarp paraip ¿antam nSsagrad dvadadahgule

• chambhum ] MVE D; charabhuh Nj • khandehan tu

kalatraakam ] Ni; khe dehasukalatmakaip Mr ; svadeh&nutar&tmak&m
Ed • kham akA^am ] N i; samakaiaip My ; svamat&cca E d
• nSsSgrSd dva° ] E D; n5sagrSdvi° Ni; nasfigradva® M y

Aghoraiiva, however, in his D viA atikalottaravftti (TVivandrum MS 4509, f. 29v and

IFP MS T. No. 176, p. 46) wishes to understand the nasagra to be synonymous with
the brahmarandhra): . .. nasagrasya brahmarandhrasya ca samanatvSt (176; samana-
manatvSt 4509) nasSgradabdena brahmabiJam ucyate. V a s u d e v a explains (*2000:217
and fn. 107) that the two terms can be identified because n£sa can refer to the central
channel, but it is not clear to me that this was in Aghora&va’s mind.
808ex conj. The notion appears to be that each occupies a tranche of tattvas. The
terra adhvan (particularly in the collocations duddhadhvan and aduddhSdhvan) conveys
this meaning: see, e.g., Kirana 3:26cd.
8091 interpret this to mean that BrahraS’s range is from the lowest tattva (earth) up
to that of puru?a. I am not aware of any other passage in which praja is used to refer to
puru^atattva, but it seems to me conceivable that the name should have been employed
here on the grounds that it resonates with a possible name of BrahmS: PrajSpati.
374 Parakhyatantra

gah); Rudra extends up to [the tattva of] kaJa;810 Maheáa is located in his
own abode (nijadhámani).811 Sadasiva resides in his own power (svašakti-
sthah): his body is the five brahmamantras (paňcamantraniketanah).812
(75-6)
By passing higher and higher (uttarottarasancarat) one attains (bba-
vanti) higher and higher worlds (uttarottarabhumayah), which are located
in particular places in [the paths of] these [deities(?)]813 (tadviáesastháb),
possessed of (saba) their particular properties (tadvišesagunaih). (77)
Or rather (vá) there is but one supreme Lord who has different forms
(bhedaih stbitah) that are [different] in [no more than] their names (narna-
gaih): [He is called] Brahma because he is great (brbattvat), because
He fills (brmhakatvat), or because He possesses brahman (vá brahma-
yogatah). [He is called] Visnu because it is His nature to be powerful
(prabhavašllatvát), because He is the source of the universe (prabbavo
jagatah), He is omnipotent (prabbub).814 (78)
Because He drives away affliction (rujam drávayate) He is called
Rudra, since the affliction is destroyed (rujah ksayat).815 Because He
possesses all the attributes of sovereignty (sarvaišvaryagunaálesát)816 the
sovereign Lord (Tšvarab) [is called] Maheávara. (79)
He is Sadááiva [because He is] always favourable (sada/cantab), or [be­
810In Parákhya 5:151-2 raga is placed immediately above puru^atattva and kála is
placed immediately below m áyá (see fn. 626 on p. 317 above). Thus Visnu would
extend across rágatattva alone, and Rudra would cover (in ascending order) the tattvas
of vidyá, kalá, niyati and kála.
811This must refer to Távaratattva; what is unclear is whether or not the text intends
that he should also extend across the tattvas that intervene between him and Rudra,
namely m áyá and pure vidyá.
8l2Perhaps the choice of words here is partly intended to convey that Sada&ya’s ‘place*
is not to be conceived of spatially.
813But perhaps we must supply yogins as the subject of the second half of the verse.
814More common is the etymologisation of Visnu cited by A p t e (1957, s.v.):
yasm ád v i š v a m i d a / p s a r v a m t a s y a áaktyá mahátmanah
tasm ád evocyate vi$nur viéadhátoh praveáanát.
Here vista m } as we find in a couple of the versions of this verse cited by T r ip a t h I
(1988:166-7), would make better sense. Cf. also H evajratantra I.v.l3b: vi$anad visnur
ucyate.
815This nirvacana has been alluded to twice above: in 2:48 and in 5:143.
816ex conj. E m en d a tio n to °gupaih šle$át (su ggestion of Dr. I s a a c s o n ) is perhaps
equally likely.
Chapter Fourteen 375

cause] 6iva [means] situated in rest.817 Thus there exists, [called] with
various names, only one Lord of the universe. (80)
It is He who bestows the fruit, and that depends on the goal [at which
the yogin aims(?)] (iaksyasama&itam).818 The goal is located in the
breath; fit is the ‘soul* (JTvam) in the breath (vayugam) of the embodied
person (sakalatmanah)\,819 (81)
The [individual] soul (atma), it seems ( k i l a ) ,820 fis He (sah) U
j o m g o b i n d u k a r a p u t i k r t a m ] ,821 He resides in all bodies saying lh a m s o

8l 70 r perhaps ‘in ¿anti[-kaJa]’.

818I do not understand the text here.
819The accusatives are not accounted for, but, since I have no confidence in my having
understood the text, I am reluctant to emend. Perhaps the text assumes a distinction
between prana as ham and and jTva as sa, which might have been alluded to in 14:69ab,
and which is to be found in Vijhanabhairava 24ab (quoted in fn. 821 on p. 376 below).
820For the (for me) unexceptionable, though not particularly common, use of kila in
the first position in a sentence see G oo da ll 1998:169, fn. 26. At the time of writing
that footnote I was not aware that Gopendratippabhiip&la understands kila to have
been intended in the list of particles adverted to by Vam an a in K avyalahkarasutra 5.5
(na padadau khalvadayah) as words that should not be used in initial position. This
shows that initial kila was known to but frowned upon by Gopendratippabhupala and
possibly also Vam ana. It is presumably added here to emphasize that this is a yogic
exercise rather than a doctrinal statement of truth.
821Because of what follows we may suppose that the text is here offering an interpre­
tation of the ‘mantra’ harpso harpsah based upon its similarity to a repeated assertion
of the form aham sah/ aham sah!: ‘I am that! I am that!’. The inward breath is the
sound harp (ending in an anusvara) and the outward breath is the sound sah (ending
in a visarga). This is explained by Sardhatrttatikalottara 23:3 and by Ramakantha’s
Sardh atrtfatikalottaravrtti ad loc., which is corrupt in the text offered by the edition,
but can fortunately be at least partly repaired with the help of DvM atikalottara 7:3 and
Aghora&va’s D vidatikalottaravrtti (IFP MS T. 176, pp. 43 and Trivandrum MS 4509,
ff. 27v- 2 8 r), which is nearly identical:
ham s a ham seti yo bruyad d hamso devah sada^ivah
guruvaktrat tu labhyeta pratyaksam sarvatomukhah.
pranagam agam asya harpkarena pranavrttyatm an a sakarena capanavr-
ttirupenanvayad vagvrt tya vin abha vasiddheh t ad gam agam apravrt tyai va
pratik$anarn y o (harnsa harnsa’ ity aitiantranapadena bruyad iti sam bha-
vanayam —y a d ahuh ‘sam koce ca vikase ca harps a ity aksarad vayam ’ iti—
tena vteistenaiva vagatmaprana^aktidvayajhanavata puru§ena sada^ivah
sakalas taval labh yate. ..

• sarvatomukhah ] B h a t t ; sarvatomukham 4509, T176, B h a t t ’s

MSS • pranagamagamasya hamkarena ] 4509, BHATT; — haip-
karena 47622 pranagamagamasya hamkaro T176 • capanavrtti-
rupenanvayad vagvrttyavina 0 ] conj. ISAACSON; c ap an avrt t irOp enan va-
376 Parakhyatantra

y a v a g v jtty a v in a °4 5 0 9 , T176; sa canvanavi-ttirupenanvayav^tyavina0

B h a t t ’s MSS A and A, 47622; sahanvayavrttirupenanvayA vrtya-
vinA0 B h a t t (conj.) • °gam avrttyaiva ] T176; °gam apravrttyaiva
B h a t t ; °gam apravr — 47622; °gavrtyaiva 4509 • p ratiksanam yo
‘haip sa ha ip sa ’ ity ] conj.; — so — ty 47622; pratik^anarp ‘yo ’ham so
’ham sa h ’ ity B h a t t ; pratiksam prAguktajapakram ena ham sa h am sety
4509; pratik§anarp prAguktajapakramo harpsa ham sety T176 • am a-
n tranap adena brQyad ] conj.; A m antranapadatvena bhOyad B h a t t ’s
MSS A and A; A m antranapadatvena bruyad 47622; am antranapra-
kArena yo bruyad 4509, T176; am re^itapad atven a bruyad B h a t t
(conj.) • sam b havan ayam ] 47622, B h a t t ; sam b havan arthe 4509,
T176 • ity ak^aradvayam ] 4509, B h a t t ; ity a — 47622; U dvayam
T176 • iti— tena vteistenaiva ] 4509, B h a t t ; — stenaiva 47622;
iti tena vina§tenaiva T176 • °dvayajnanavata purusena sadaiivah
sakalas ] 47622, BHATT; °dvaya^(°dvayam T176)-japajnanavata puruse­
na (°?ena T176) harpkArena ¿ivavacina sakarena ¿aktivacina vacyatvad
dharpsAkhyad eva sada&vah ¿akti^arirah sakalas (°£/vaiaktih ¿anrah saka-
laiji T176) 4509, T176

RAmakan^ha’s reading o f th e verse is not straightforward, as th e later part of the

com m en tary reveals, b u t the portion o f the com m entary cited m ay b e interpreted as
follows:
Since, with the sound haip, which is the motion of the inward breath,
and with the sound sa, which is the motion of the outward breath, the
movement to and fro of the breath is established, because of invariable
concomitance, to be inseparable from the action of speech, [therefore] he
who by its mere movement to and fro may at every moment speak— [and
here the optative is used] in the sense of [stating a] possibility— with a
word that is an address in the vocative ‘hamsa, hamsa’ ([for] as they say,
‘in contracting and expanding there are the two sounds ham and sa’),
such a special person alone, who knows the two powers of the breaths
that are words, attains at first SadaAiva, [the] Sakala [Lord].
In B h a t t ’s text there is an explicit analysis: . . . iLy o ’hapi so ’harp sah ” i t i . .. (‘This
MI” is “He” ’); but this is impossible if the ensuing identification of what precedes the
iti as a vocative (amantrana) is correct. This analysis is also implicit in the discussion
in the svatm asakfatkaropade&tprakarana of the Sarvajnanottara that culminates with
the following (13cd, IFP MS 47818, p. 64): yah ¿ivah so ’ham eveti advaitam bhavayet
sada. See also ¿ivayogaratna 4-5 and 27. But such a notion is of course widespread
outside the Siddhanta too, for see, for example, K^emaraja’s ¿ivasutravimar£inT ad
3:27, and see P a d o u x 1992:140ff and 1987:145-7.
Perhaps just conceivable as an emendation of our line is the following: kilatm a
<t.haipsabTjahgo^> bindukarapupikftab; ‘The soul, it is said, is embodied in the seed
syllables ham and sa contained between two dots.’ As for the two dots, could these
perhaps be the two end points of the pranacara, namely the heart and the bahyadva-
daAanta 7 Cf. Vijnanabhairava 24ab: urdhve prano hy adho jTvo visargatm a paroccaret.
S ing h (1979:19) Interprets this as follows:
Chapter Fourteen 377

hamsah’.822 (82)
His thoughts intent on this goal ( tallaksyagatacittatm a ), his breath
having the attribute of ‘movement’ towards that goal (?) (tateancara-
gunanilah) 823 he will, [by moving] from [one] ‘place’ [to another] by ex­
celling other [lower] ‘places’, attain a superlative reward ( utkrstam pha-
lam) 824 (83)
By [the yogOhga of] discrimination (tarlcena) [theyogin] should discern
(alocya) all this [lower universe] to possess the property of transience
( vina^agunasamyutam); he should [then] first abandon [this lower] path
that is divided into parts (samiam... margam) and he should resort to
the partless tattva (niram^am tattvam). (84)
When that is supportless (niralambam yada ta t sya t ),825 then that
state of meditative awareness (samadhih sah) is the highest possible
Para dev! or Highest ¿a kti who is of the nature of visarga goes on (cease­
lessly) expressing herself upward (flrdhve) (from the centre of the body
to dv&da£&nta or a distance of twelve fingers) in the form of exhalation
(prana) and downward (adhah) (from dvada&inta to the centre of the
body) in the form of inhalation (jTva or apSna).
In his annotation he remarks (1979:20):
In Sanskrit, visarga is represented by two points or dots one above the
other. One point in this case is dvada^anta where prana ends and the
other is the hrt or centre of the body where apana ends. It is because of
these two points also that Para£akti is known as visargatmS.

822It may seem odd that the practitioner is not made the subject; but cf. ¿rJkanphTya
4-5b, (H a n n e d e r 1998:240):
jantuna/p h fdayabjasth o vadate nadarupakah
SgopaJanganabala mlecchah prSJq'tabha^inah
jalecarad ca ye sa ttvS s te 'pi nityarp bruvanti tam
nadarupaip hakaram tu bam sa hamseti suvrate.
The second and third half-lines, which may appear to confirm the choice of the verb
here, are actually drawn from the K alottara text-tradition ( » Sardhatrigatik&lottara
l:6c-7b); and one might consider the possibility that bruvan could be a corruption of
sphurany for cf. ThntraJoka 4:136cd: tat punah p ib ati prTtya harpso bamsa iti sphuran.
8230 ne could consider emendation to tatsancaragatOnilah.
8240bserve that this echoes 5:158cd (for which see fn. 635 on p. 318 above). The
syntax here is awkard and the text may be corrupt.
825The referent of the tat is not made immediately clear; one might expect it to refer
to the yogin’s ability to remain ‘in’ the partless tattva, but then its gender would need
to be accounted for. It probably refers after all to the ultimate tattva, since Pratoda’s
question below (14:86) implies that he understood it in that way.
378 Parakhyatantra

(parab). In [that] state of meditative awareness (samadhau) he is not

aware of all external objects (vetti no vedyam sarvam) that belong to the
sphere of sound and the rest [of the sensations] (¿abdadigocaram). When
he accomplishes this ( tannispattau) that knower of yoga attains whatever
fruit he desires. (85)
Pratoda spoke:
That [supreme tattva] is by nature supportless (svarupaniralambam), be­
yond the forms of all external objects (arthakarababiskrtam). How then
(katbam evam) can the yogic meditator attain the ¿ivatattva? (86)
Prakaia spoke:
If that nature is formless, [you say,] how then can it be known? [But]
do we not experience knowledge of happiness, unhappiness and such like
[feelings that are] similarly [devoid of form] (tadvafc)?826 (87)
Knowledge of such [a feeling] ( tajjnanam) we know (gamyam) from its
effect, because we can determine the nature of that [feeling] ( tatsvarupava-
dharanat). Now (afcha) a cognition of [His] nature (svarupavijnanam)
does arise through which [He, although formless,] is known (laksyate):
the cognition [of the form] ‘the nature of brahman is bliss’ (anandam
brahmano rupam)827 has that [nature of His] as its object. (88-89b)
For something that is [supposed to be] ‘knowable’ that is supportless
could not then generate [knowledge]. That by which that [knowledge] is
generated is a knowable object, because one has a synthetic awareness of
knowledge [of it].828 The blissful form [of God], which is devoid of bonds
826This translation assumes that the suffix -ka in sukhaduhkhSdikaip is intended to
convey what would normally have been expressed by a genitive. T he assumption is
perhaps unnecessary, but see p. lxxxi.
827This pada is perhaps a Vedic quotation. Note that it appears quoted thus (in a
similar context) in Bhasarvajna’s Nyayasara (3.65, p. 144): anandam brahmano rupam
tac ca m okse *bhilaksyate/ vijnanam anandam brahm eti The third pada is probably
an independent quotation (of the end of Brhadaranyakopani^at 3.9.28) and we should
probably correct ’bhilaksyate to 'bh ivyajyate, since that is what the editor prints when
he quotes the same unit in his introduction (p. 12) and since that is what is printed when
the half-line is quoted by Kumaradeva in his Tattvapraka^atatparyadTpika ad verse 3
(p. 9). Ramakantha quotes the single quarter-verse anandam brahmano rupam in his
Param ok$anirasakarikavftti when introducing verse 50. Cf. the verse that appears in
TbittirTyopanisat 2.4 and 2.9:
yafco vaco nivartante aprapya manasa saha
anandarp brahmano vidvan na bibheti kadacana
(In the second instance the verse ends with kutaicana.)
828ex conj. T he interpretation and constitution of the text are uncertain here. If I
Chapter Fourteen 379

(pêtéariktam)829 and utterly pure, can be known. (90)

In him [viz. in the soul who has attained that state] (tasmin)830
there arise ( bhavanti) the eight [yogic powers] beginning with miniaturi­
sation (animâdyâh); in order they axe (kram ât sthitâh ): miniaturisation
(anima), weightlessness (iaghimâ), massiveness (mahimà), attainment
(prâptih ), wish-fulfillment (prâkâm yam ) , power (ï&itâ), control (vaéità),
and dwelling wherever one wishes [i.e.] being linked to [whatever] place
[one wishes] (yatrakâm am ca vasitâ padayogita) .831 (91-92b)
Miniaturisation [is so called] because of having minuteness (anufcva-
sambandhât)] weightlessness because of the state of being light (laghu-
have understood what is intended, we infer from our experience of them the existence
of things that have no form, such as happiness, and therefore our knowledge of them
is not strictly speaking supportless: happiness exists.
The form anusandhitah could perhaps instead be an aiéa past participle of the verb
anusany/dhâ (rather than the noun anusandhi with the suffix tasil): such a form is
used in 14:12d above, and may have been intended in 2:29d (where, however, another
reading was preferred), and such a past participle appears in M alinlvijayottara 19:65,
perhaps in the sense of ‘meditated upon*.
829ex conj.
830ex conj. But palaeographically closer to what is transmitted would be tasm âd,
which could be rendered with ‘FYom that [knowledge]...
831Observe that the interpretation of individual terms in this list (which is common to
a large range of texts, including V yasa’s Yogasütrabhàsaya ad Yogasütra 3:45) is not ev­
erywhere identical. The account in Kirana 58:48-55, for instance, differs in its interpre­
tation of mahiman (which it understands as receiving great honour, which is admittedly
also a just conceivable interpretation of Parâkhya 14:93a). In the Matariga’s account of
these powers ( vidyâpâda 17:108c-125), mahiman includes both honour and huge body-
size. Cf. also Svacchanda 10:1072c-1073 and Ksemaraja’s Svacchandatantroddyota
thereon, and Y âjnavalkyasm çti 3.4:302-3, referred to by VASUDEVA (*2000:280). Some
texts omit the last member and include instead gariman in fourth place: e.g. A m ium at
53:25c-26b and 70:22 (IF P MS T. 3, pp. 233 and 333). B r u n n e r has referred to this
alternative list (1977:506, fn. 7), but was unaware that it appeared in £aiva literature.
The last member of the list is indeed the most problematic, for not only its inter­
pretation but also its names are variable. B r u n n e r (1977:507) accepts into her text
kâm âvasâyitâ te bhavatu, which, extrapolating from the gloss satyasankaîpatâ given in
the Yogasütrabhâçya, she analyses as follows (1977:508, fn. 14): ‘fait, pour les désirs
(kàma) relatifs à telle ou telle chose (yatra) d ’avoir une fin (avasàya)— c ’est à dire d ’être
exaucés.’ But she also comments (ibid.): ‘Certains dictionnaires, prenant avasàya dans
le sens de “demeurer”, en donnent la traduction suivante: “pouvoir de se transporter
là où on le désir” . .. Mais nous n ’avons jamais trouvé une interprétation semblable dans
les Àgam a, ni dams les texts du Yoga’. It seems possible, but far from certain, that the
Parâkhya intends this sense, and so I have retained Mv ’s vasitâ in the text. Unfortu­
nately what appears to be the gloss given below (14:94b) on the last member of the
list is unclear and may be corrupt.
380 Parakhyatantra

bhavatah); massiveness because of great size (mahato manat); attain­

ment because of attaining everything (akbilaptitah); wish-fulfillment is
the procuring of one’s desires (kamyasampraptih); and power because it
is the state of being a lord (Isabhavatah). (92c-93)
Control [means] total control (vaiita sarva);832 [the power of being]
wherever one wishes (yatralcamam)833 [is so called because this is dic­
tated] exactly according to one’s desire (yatheccbaya). Thus the radi­
ant (samujjvalam) sovereignty that consists in these eight powers (asta-
giznai^varyam),834 and which is one’s own nature (nijadharmam)*35 be­
comes gradually revealed for the yogin by the practice of yoga (yoga-
sevanat). (94)
Pratoda spoke:
Yoga has been defined as contact. That [contact] of the soul (asya) is
taught to be with what, according to this system? It cannot be union of
the soul with a fcatfcva, because [the soul is] all-pervading.836 (95)
832Or perhaps the sense is rather ‘Control [means that] every woman is under one’s
control’.
833ex conj. As we have seen above (in fn. 831 on p. 379), the name and interpretation
of this last member of the list are problematic.
834ex conj. Is a a c s o n . The transmitted liagunai£varyam could be retained and ren­
dered with ‘sovereignty over these powers of the Lord’.
838Since this is in apposition to the subject, we expect the nominative nijadharmah,
but this form has been retained on the assumption that it might be an instance of aiia
usage, the neuter ending being perhaps the result of attraction, or of the expression
being treated as an adjective to aiivaryam.
836V a su d e v a (*2000:176) holds this to be an allusion to the Vai3e§ika conception
of yoga given in VaiAe?ikasQtra 5.2.16-17 but as formulated by Candr&nanda in his
commentary (the earliest surviving) thereon. V a su d e v a refers to W e z l e r ’s article on
the interpolation of the definition of yoga into the Vaide?ikasUtra (1982), in the course
of which W ez l e r defends (1982:650-1) Muni J a m b Ov ij a y a ’s constitution of Vaiiesika-
sOtra 5.2.17 (ending with . . . s a yogafi) with Candrananda’s commentary (containing
the phrase saipyogo ypgah). Thus it may have been Candr&nanda who was the first
Vai£e$ika to use the expression saipyogo yogah in the context of defining yoga. If this
is so, and if Pratoda means here to allude to a Vai&^ika, then this might be an allusion
to Candrananda’s commentary, which might one day help us further to pin down the
date of the Parakhya (see introduction p. li). But, although the earliest surviving
commentary, that of Candrananda, commented on a text of Vai^esikasutra 5.2.17 that
did not contain the phrase sam yogo yogah, it is also possible that a contemporaneous
or earlier version of that interpolated sQtra did, or that another Vateesika used the
expression before Candrananda.
It seems to me also possible that it was not a Vaiie$ik& position to which Pratoda was
alluding, for cf. Kaun^inya’s bha?ya ad Paiupatasutra 1.1 (p. 6): atratme^varasamyogo
Chapter Fourteen 381

Prakaia spoke:
It is connection with [the eight supernatural accomplishments of self-
Jminiaturisation and so forth. Or yoga [comes about] because of the union
with [diva’s] power (¿aktiyogatah), or yoga is something that is in the in­
tensive practice of yoga and that [arises] from the attainment of samadhi
(samadhiyogatah).B3? Or yoga is immersion into Him (tatsamaveiah) aris­
ing from the contemplation of His nature ( tatsvarupabhavanat). [In fact]
union with the Lord is impossible, because He is all-pervading. [When] it
is spoken of [in scripture], then [it is spoken of] in a figurative sense (tad
upacaratah). (96-7)
Success in yoga (yogarddhih), accompanied by the eight [supernatu­
ral] properties,838 [is achieved] by the intensive practice of that [viz. yoga]
( tadabhyasat). By the means taught above for achieving this (taduk-
topayatah) yogins become possessed of supernatural powers (siddhah),
supreme because of yoga (yogato varah).839 (98)
And they can demonstrate their power in special circumstances
(kvacit) before certain special persons (kasyacid agratah) when it is de­
manded by those persons (tatprstam).840 [Such power] must be accepted
[to have existed too] at other times and places and in other men (deia-
y o g a h ... T he idea is frequently repeated later in the text by Kaundinya (see H a r a
1992:221, fn. 16) and is briefly discussed by H a r a (1992:212-14). And cf. also A hirbu -
dhnyasam hita 31:15ab: sam yogo yoga ity ukto jTvatmaparamatmanoh. (My attention
was drawn to the latter by C olas 1988:246.)
To avoid potential confusion, I should add that I do not suppose that the Ahirbu-
dhnyasam hita could have been the Parakhya}s source. M a t s u b a r a ’s dating (1994:22-
7) of the A hirbudhnyasam hita to c. 600 AD— on the strength of his perceptions of
the date of certain usages in the text and of the unattributed ‘quotation’ by Utpala
Vai§nava of a single verse found in it but also in many other works of different disciplines
is unconvincing. S a n d e r s o n (2002:35-8) has since convincingly demonstrated that the
text postdates K^emaraja (fl. c. 1000-1500 a d ).
837V a s u d e v a (*2000:176) translates this half-line as containing two possibilities: ‘Or,
yoga [arises] from the attainment of samadhi- or resides in the practice of yoga.’
838The above-mentioned properties of self-miniaturization, etc. The compound yoga-
fddhih illustrates that for the redactor of the Parakhya vocalic f was pronounced as
an initial consonant r followed by the vowel i or u (see p. lxxxiii and fn. 403 on p. 262
above). T he sam e compound occurs in Sarvajhanottara yogaprakarana 25ab in the
text of the old Nepalese MS: yogafddhir iti jh eya ¿/vena param atm ana, (South Indian
sources read yogasiddhir it/, e.g. IFP MS 47818 p. 11. The sloppy Adyar edition here
omits 7 verses.)
382 Parakhyatantra

kalanarantare) ,841 (99)

Now you may say (cefc), ‘[But] this is just popular belief (prasiddhi-
matram evecfam), [for] why is it not directly observed (kasmat... tan na
dr£yafce)?>842[To this we reply:] Does everything you have not yourself
seen not exist on the surface of the earth? (100)
The circle of the earth is a repository of manifold variety (j)rak8tianam
vicitranam alayam): no person can see or hear everywhere. The non­
existence (abhavah) decided upon by such [a person] (tadvin^cayah)*43
of wondrous things (citranam) on earth cannot be proved. (101-102b)
We know about (pratTyate) the consciousness (cifc) that yogins
have because of the power [they have] that exceeds [our] knowledge
( vijnanottarasamarthyat). Through scripture too (agamenapi) we know
of (mifcam) the state of being a yogin (yogitvam)} together with its limit­
less powers (aparyantagunaih). Such a yogin (sa yogi) should play about
with his powers for the sake of inspiring faith (pratyayahetutah). (102c-
103)
Because of faith (pratyayenaJ844 other seekers after liberation will get
initiation. Such a yogin engaged in yoga (tasya yogayuktasya yoginah)
will also [himself] have faith (pratyayo ’pi).*45 (104)
And he should perform yogic suicide ( utkrantim) by means of yoga
(yogatah) when his [bodily] powers fail (gataiakfcikah).846 By enunci­
841Compare this usage with those in 3:31a and 3:46a. It appears to be characteristic
of Buddhist pra/nanaiasfcra (it occurs, e.g., in Thttvasahgraha 2806, 2876, 3022, 3086,
3117, and in N yayam anjarl, vol. 1, p. 438 and p. 606, verse 58).
8420 r ‘Now you may say, “[But] this is just popular belief. Why? This [supernatural
power] is not directly observed.” ’ Or perhaps emend to kasmac caitan na driyate:
‘[You may say, “But] this is just popular belief; and why is it not directly observed”.’
For such a use of prasiddhim atra, see N yayam anjarl, vol. 1, p. 491, verse 157.
843This could belong instead to the last half-line as an otiose asseveration: ‘this is cer­
tain’. But if that is what is intended then it is awkward that tad and viniAcayah do not
agree in gende». If such a sense is to be preferred, then perhaps an emendation should
be considered, for example to tad dhi nidcitam l The present interpretation is also not
without awkwardness because of the enjambement and because of the positioning of
the ca in 14:102a.
8440 r perhaps again ‘because of [inspiring with] faith’. A pratyaya in Sardhatri^ati-
kalottara 21 (which is devoted to the subject of pratyayas) is something that inspires
faith. T he epithet moksakahksinam is perhaps used prolepticaily: ‘others [once they
have thereby become] seekers after liberation’.
845ex conj.
848ex conj. This is no more than a guess because I cannot see an obvious sense in the
transmitted gataJaktitah. But perhaps the yogin’s bodily powers are supposed never
Chapter Fourteen 383

ation of the mantra SADYOJATA ending with HUMPHAT for as many as

eight thousand times he certainly achieves yogic suicide (utkramate dhru-
vam).847 By performing [this] (karanat) he splits (sphotayet ) t- • • t- (105-
to fail. According the SvayambhuvasQtrasahgraha’s account of utkranti ( 22:1- 8), the
motivation for yogic suicide is supposed to be either that the yogin feels weariness for
the world or that he has enjoyed the pleasures that he wished to enjoy; he should not
kill himself to obtain things or because he is in trouble (SvSyambhuvasQtrasahgraha
22:1- 2):
afchafcmano vadharp m an tn na kuryat pbaJavahchaya
na ca duhkhasam utpattau kam ato deham utsrjet
yadS nirvedam Spannah praptabhogo ’thava punap
dhy&nadh&ranayogena 4ivaHnamanas tyajet.
Disaffection is also the motivation in M atahgayogapada 7:41a ( virakto va tyajed deham)
and in MSJinTvijayottara 17:25:
sarvam ap y athavS bhogarp manyamano virQpakam
svaAarlraip p a ritya jya ¿¿¿vat am padam rcchati.
But the account of RauravasQtrasahgraha 9 seems to contradict that of the Svayam-
bhuvasfltrasarigraha, for it prescribes yogic suicide precisely when the yogin is troubled
by bad omens, protracted disease, imprisonment (9:lc-3). In the Kirana it is a yogic
awareness of time (described at length in the verses preceding the treatment of yogic
suicide) and of how to cheat his future death that appears to motivate the yogin (59:27):
kalajho y o bhaved yogT jh atva m ftyu m anSgatam
van can am iSstradrsten a tanmargenSbhyaset pun ah

• k&lajno yo ] D xMy ; kalaksepo E D • a n a g a ta m ) D l M y ;

anamayam E D • vancanarp ) D l ; paeanarp My ; pancanarp E D

‘T he yogin who gains an understanding of time, having known his future death then
practises the cheating [of death] by [following] the path for doing so that is known
through scripture.’ (Observe that E d ’s text is once again unintelligible.)
Fbr certain non-dualist ¿aivas yogic suicide is not as obviously desirable as for
Saiddh&ntikas; for a discussion of Abhinavagupta’s views of u tkranti, see V a su d e v a
*2000:344-8.
847T he mantras and methods prescribed by the various scriptural accounts of utkranti
referred to above appear to be more various than the reasons for undertaking it. No
other account involves s a d y o j a t a with h u m p h a t . The MalinTvijayottara prescribes,
among other things, repeated enunciation of the mantra s k r k , but repetition in huge
numbers of mantras seems not to be enjoined in the other accounts. To those accounts
we may add that of Sardhatridatikalottara 11:15c—19b, which says nothing about the
yogin’s motivation. Most similar to each other are perhaps the accounts of Raurava-
sUtrasahgraha 9:8ff and M atahgayogapada 7:41-8, in which the yogin begins with the
visualisation of a lunar disc within a solar disc within his heart and then cuts his
way upwards using the ASTRA mantra. (This is very roughly paraphrased in order
to avoid a discussion of the corruptions and problems, particularly in the accoupt of
384 Parakhyatantra

106)
Once he has achieved yogic suicide (utJcranfcaii), he who understands
what is taught (vidhivedavit) becomes joined with brahman ( brahma -
sayujyam prayati ).848 Thus the one who understands the performance
of yoga (yogavidhanajhah) achieves the eternal union (yogam apnoti
¿¿¿vatam).849 (107)
I have taught you the supreme yoga (yoge£varah) ,850 the most impor­
the Rauravasutrasangraha.) In the Kirana’s account, the yogin begins by venerating
Sadaiiva with an astapuspika rite, then proceeds to perform puraka and kumbhaka,
bursting through the granthis along the central channel. Corruption masks a number
of details, including which mantras are to be used. Bursting through granthis, often
explicitly as the culmination of some sort of pranayam a, is the common factor in the
Saiddhantika accounts, and it is probably what is intended to be alluded to in our text
in the corrupt half-line 14:106cd. Compare SeurdhatridatikalotteLra 11:15c—19b:
yat tad dhrdi sada p ad mam adhomukham avasthitam 15
vikasaty etad urdhvam tu purakena tu puritam
urdhvasroto bhavet padmarn kumbhakena nirodhitam 16
recakena tath a ksiptam sadyahpranaharena tu
mulct va hfdayapadm am tu urdhvasroto vyavastbitam 17
recito gacchati h y urdhvam grant him bh ittva ksanena tu
b h ittva kapaladvaram tu jTvo hy Ordhvaip tu recitah 18
sada^ivapadam g a tv a na bhuyo janm a capnuyat.
There are some ambiguities here, but I interpret this tentatively as follows:
The lotus in the heart that always remains downward-facing [and so
closed] blossoms [and turns] upwards, filled out by [the performance of]
puraka. That upward-tending lotus is [next] fixed by [the performance
of] kumbhaka and [then] it is thrown(?) by [the performance of a] recaka
that instantaneously takes away life. Leaving the lotus of the heart that
[now] remains upward-tending, [the soul,] voided [from the heart] goes
upwards and straight away breaks through [each?] knot. Being voided
upwards, the soul breaks through the gateway in the skull, and reaching
the level of Sada&va he is never again reborn.
On the strength of this parallel, one could consider emending spharam to dvaraip, but
the half-line remains problematic.
848The next phrase suggests that this is intended as a reference to ultim ate liberation,
even though the expression chosen might seem to suggest otherwise. I have taken
sayujya in its literal sense of ‘union*, but one could understand instead ‘liberation as
B ra h m a/brahm an\ for see 15:39, fn. 889 on p. 397 below, and 15:71.
849W hat is presumably intended is the ‘union* of the soul with his own innate powers.
Cf. 14:95-7 above.
850The epithet of the first two padas rather implies that this could refer to a person,
but the epithet that follows suggests that it may not. I suppose it to be a karmadharaya
(or tatpuru$a) comparable to tantraraja.
Chapter Fourteen 385

tant among all teachings of yoga (sakalayogavidhanamukhyah) ,851 ripe

(-pragalbhah) with the power (-prabhava-) of the wealth (-vibhava-) of
happiness attained from [the realisation of]852 those innate qualities (-
dharma), which are distinct from (- bhaktavi^esa-) the qualities well known
as [the first four of the eight dispositional qualities] of the buddhi ( buddhi-
prasiddhaguna-):853 now [will be] determined (niyatam) that which is
the means to the attainment of the fruit [of liberation] (phalasadhaneun
yafc).854 (108)
Thus the fourteenth chapter, an exposition of yoga,855 belonging to the topic
of liberation, in the great ta n tra called the Supreme.

851Or perhaps ‘important with all the teachings of yoga’.

852One could consider emending to -sam prapti-: ‘. .. the happiness resulting from the
attainment o f ... ’
853These are the eight qualities (of jn ana, va/ragya, dharm a, aiivarya and their oppo­
sites) referred to above in 4:90 that reside in the buddhi and determine the disposition
of the bound soul. But note that in 15:63-8 the yogin attains perfect qualities with
the names of the first four (prefixed by sat-) when he attains Siva-hood. Thus buddhi-
prasiddhagunabhakta- (assuming that bhakta is not a corruption) may be intended to
have been interpreted ‘distinct from [though correlated with, the first four of] the gunas
famous as belonging to the buddhi’.
854This leads into the next chapter, which is largely taken up with a discussion of the
function of initiation and the four sad h an as of kriya, carya, yoga, and jhana.
855ex conj. Cf. fn. 723 on p. 346 above.
 PARAKHYATANTRA CHAPTER XV

Praka^a spoke:
In the [treatment of the topic] of means [to liberation] (sadhane), the nam­
ing of [each of the particular] means,856 the settled view of [the function
of] the means, the rejection of the liberation taught [by us] being the same
as those [notions of liberation] well-known [as those] of opponents.857 (1)
A group of means has been taught that is preceded by initiation
as their basis.858 [There are: the group of means] called knowledge
(vijnanakhyah), that called action (kriyakhyah) , that called carya, and
that called yoga. (2)
Pratoda spoke:
Each of the means [to liberation] has been presented as the principal
858In this chapter sadhana is the term used for the four means of jhSna, kriya, caryfi,
and yoga. For the M fgendra and Matahga, and possibly also for this text, these are
also the titles of sections of text, but they need not be (see introduction, p. Ixiii).
As in the preceding chapters, the opening verse is a list of the topics that are to be
treated. The first is dealt with in 15:2; the discussion of the role of the four sSdhanas
(or pSdas) vis & vis dlkpa covers 15:8-45; opponents’ views of the nature of liberation
are discussed in 15:48-60; and the Siddh&nta’s view of liberation as a condition of being
equal to 6iva is treated in 15:61-73.
&57Perhaps one could consider emending to prativadiprasiddhoktS m uktih sam yapa-
rigrahah: *... [the views of] liberation taught as well-known (?) by [various] opponents
[and] the attainment of the condition of being identical to [Siva].’
888As we shall see below, the Parakhya teaches that there is an obligation to follow
the samayaS (i.e. the s&dhanas) after an initiation that is sapekpg (see 15:23-6), and in
teaching this it is in line with the Kirana (6:5-12 and G o o da ll 1998:360-75). But the
Parakhya also teaches that the sadhanas are necessary to prepare people for salvific
initiation (15:4-10) and so can actually precede it. In this the Parakhya is not in
line with the K irana, whose position is that it is dflcpa that provides the adhikHra for
their practice (Kirana 6:8cd). The problem of attaining the adhikara to perform the
s&dhanas is solved in the Parakhya by allowing that this is attained just by samayadlkpa
(15:12). The ParSkhya allows the sadhanas to have a very little force even when no
salvific initiation is bestowed (15:38c-39b), and it allows dJk$& followed by the pursuit
of just one of the sadhanas to be salvific (15:39c-41), but it is clear that the ideal route
to liberation, according to the Parakhya, is that of dJkfa followed by all four of the
sadhanas (15:43-4).
388 Parakhyatantra

one. [But] which among the [four] means of knowledge, [action, carya,]
and [yoga] (bodhadmam upayanam) is the means to liberation (mukti-
sadhanam)? (3)
Prakasa spoke:
Now it is this initiation which is primary, since it is taught to be the
‘root’ of those ( tanmulacoditam).859 The four [means] are taught to be
necessary auxiliaries [that contribute to it], since it is for it that they are
useful (fcasyam evopayogafcah).860 (4)
Now (fcavat) knowledge (jnanam) is [knowledge] of the topics, distin­
guishing their respective natures ( tatsvarupavibhagatah). Until there is
understanding of it (yavan na tadgato bhavah), there can be no perfor­
mance of ritual action (kriyakramah) . (5)
Ritual action [in the course of initiation] has to be performed in
each tattva (tafctve tafctve), beginning with [bringing about] birth [in
each tattva] and ending with [bringing about] the union [of the soul
with the divine state (?) or with the next tattva up] (yogapa^cizna),
and so ritual action too (kriyapi), that is to say worship, oblations and
so forth (pujahomadilaksana), is a necessary auxiliary to that [diksa]
(fcasyarigam861). (6)
And carya too, which consists of such observances as lying on ash,
also serves as a necessary auxiliary [to initiation]. And yoga [too], which
consists of prafcyahara and such, and is held [to include also] dharanas
and meditation: when the physical body (preikrte dehe) has been burnt,
and a ‘mantra-body’ has been created (vidyadehe krte sati),862 then [the
8591 suppose this to be an awkward syntactic compound intended to be interpreted
as if it were tanm ulatvena uktam.
860In line with my understanding of Kirana 6 and Ramakantha’s interpretation of
that chapter, I previously translated the second half of this verse ‘The four are taught
to be auxiliaries because they are used only when that [initiation has been performed].’
( G o o d a l l , 1998:362, fn. 558). But after further wrestling with the corrupt text o f the
remainder of the discussion, it now seems to me that this cannot be the point. See fn.
858 on p. 387 above.
8611 am assuming that the pronoun is intended to be a feminine (referring to diksa)
and that the feminine genitive ending has been swallowed up in a double sandhi. This
may seem circular, for, since I am supposing that the text is referring to the ritual
linking in initiation of the soul of the initiand with each ta ttv a in which he might be
reborn in order to cause him to experience all that would accrue to him, ritual and
initiation are here effectively identified. But there is presumably held to be more to
diksa, than pu ja and homa.
862M r. SUBRAMANIAM o f t h e IFP ob se r v e d t o m e t h a t t h is t e r m w a s t y p ic a l o f la t e
Chapter Fifteen 389

soul], filled with the nature of 6iva (divabhavopabrmhitah) becomes ready

for the ritual [of initiation]; therefore (tena) this [yoga too] is a necessary
auxiliary [of initiation]. And thus (tena) initiation is the whole to which
subsidiary parts belong (angini). (7-9b)
f . .. f.863 Therefore the fruit arises from that which is the principal
factor (pradhanottham);864 [and] it is initiation which is the principal
factor. (9c-10b)
Because (yat. .. tena) of [its] bestowing (pradanam) ^iva-hood [and]
destroying (ksapanam) of all the [soul’s] bonds (padasantateh) it is called
dT-ksa—so established because of its giving and destroying (taddanat
ksapanat)865 (lOc-f)
South Indian Siddhantas, which seems indeed to be true (it seems to be particularly
common in the Sahasratantra, IFP MS T. 33), but we do find it in some early works
too. See SiddbayogedvarTmatatantra 19:3cd: tato nird&gdhakayas tu vidyadeharp pra-
kalpayet} and VTpadikhatantra 72-3. The term is also in nirvanadlksavidbi 14 and
antye$pividhi 24 of the Somadam bbupaddbati (B r u n n e r 1977:183 and 597) and in the
quotation attributed to the Raurava in the M rgendravrtti ad kriyapada 7:14. This
expression is used of £iva in M atangavidyapada 3:3led. If the argumentation has been
rightly understood here, we must assume that the ‘burning’ of the physical body and
the creation of a mantra-body are regarded as achieved by yoga.
863Could this perhaps mean: ‘A statement about the whole to which subsidiary parts
belong is one in which we are taught about the fruit; that [whole to which subsidiary
parts belong] is taught to be what accomplishes [the fruit].’? Emendation might be
considered to yatra drutib phalasyangajatam tatsadhakam sm rtam : ‘The group of parts
brings about that [whole] which is taught [to give] the fruit’. (Loosely paraphrasing
the yatra clause, the structure would be yena sadbanena phaJarp bhavisyatTti druyate,
tatsadhakam angajatarp sm ftam .)
864 ex conj.
865T his nirvacana is to be found throughout &aiva literature: e.g. M atangakriyapada
2:2-3b:
danarp nama parS k5spha mantrapradhvastakarmananj
pador y a vyaktim ayati praksTnakalusasya ca
anayoh dasane siddbS dlk$a kpapanadanayoh.
It is referred to again in MatangakriyapSda 5:99c-101. Cf. also the verse quoted in
the ¿ataratn ollekbin l ad 69ab: dTyate jnanasadbhavab k$Tyate ca m alatrayam / dTyate
k?Tyate ceti d!k$adabdo dvidbocyate. The first line of this verse appears as Cintya-
¿astra 32:le d (IFP T. 13, p. 177). Cf. also the similar verse quoted in the Thntra/oka-
viveka ad 1:43: dTyate jnanasadbhavab ksTyante paduvasanah/ danaksapanasam yukta
dlk$a teneba klrtitH Dr. Judit T orzsok has pointed out to me that it is also quoted
(with small variations) in the Svaccbandatantroddyota ad 5:88 and by YogarSja ad
Paramarfchasara 3 (a version of the first half-line only). And cf. the verse quoted in the
M rgendravrtti ad kriySpada 8:1 (and in the Mr gen drapaddhatitlka, IFP MS T. 1021,
pp. 1 86-7):’
390 Parakhyatantra

Pratoda spoke:
[Surely] liberation may arise through knowledge (jnanena ), through kriya
or through carya; or liberation might come about through yoga. [In any
case] initiation [surely only] creates the eligibility for these [means] (tad-
adhikarika?66)? (11)
Praka^a spoke:
dTyate jhanasadbhavah ksTyate karmavasana
danakpapanayogya hi dik$a duddhih krtatm anam .
Cf. also the following verse from B ha^ a Bhaskara’s commentary on ¿ivasfltra 3.28:
taddanat k$apanam sam yak padanarp sy a t pados tatah
dTksadabda iha prokto danaksapanalaksanah.
Yet further instances are quoted by B r u n n e r (1977:3-4), and the nirvacana is dis­
cussed, together with K?emendra’s irreverent parody in Dedopadeda 8:3 (dTnara-ksaya-
karanad cfiksety ukta, . . ) , by K a hr s 1998:93-5.
In the garbled passage quoted in the apparatus from the appendix to the Sarva-
m atopanySsa it seems likely that the string of gibberish following the quotation of
Parakhya 15:14 consists of the first words of three quotations: anayo&asane is from
M atahgakriyapada 2:3a (=£ataratnasarigraha 69a); sa daktis tasya is from ¿ataratna-
sahgraha 70a; and dlk$analapluspam is from M atahgakriyapada 7:40a (=f>afcaratna~
sari gr ah a 72a). The last two verses of the passage (from dh arm adh arm aksayakarT
to sarvatra siddhyati) are cited, prefaced by tad uktarp parakhye, in Jhanaprakaia’s
¿i vagam ad im ah St myasahgrah a, as well as in the Dlk$adarda (see A ppendix I, C:54-5).
They may therefore have belonged to the Parakhya^ perhaps even to this chapter. If
they did belong to this chapter, the most likely place to insert them might be here,
just before Pratoda^ question of 15:11. They might be interpreted thus:
This cfUc^a of the supreme Lord destroys the [accumulated rewards of]
good and bad action. Liberation is not attained through knowledge
(jrianatah), through yoga, or through carya; it is through dllc^a, according
to this system (atra), that liberation [is to be attained] for all living be­
ings in this universe (iha). By that power of 3iva, liberation is [something
that can be] achieved (?) for all souls (sarvatra).
Pratoda’s question in 15:11 would be a plausible rejoinder to this. Three considera­
tions could be said to speak against its inclusion into the text: its overuse of otiose
particles is an awkwardness that is not characteristic of our author; the text makes
sense without it; and there are no obvious triggers (such as homoioteleuton) that could
have caused its omission. Of course there are responses to these considerations: no
trigger is required for omission; the text can often be construed even when it is wrong;
and poor transmission in the testiraonia might account for what may be judged to be
uncharacteristic particle usage. But the first consideration has persuaded me to leave
this unit out of the text.
866This is an odd expression if it is intended as I have translated, and one could
consider emending l i d to dTk$a tadadhikarakrt, but I prefer to accept the transmitted
text and regard it as aiia usage.
Chapter Fifteen 391

Before that [salvific initiation] there is [already] eligibility (adhikOrah)—

[bestowed] in the form of rite of induction into the cult as a neophyte
(samaylkaranatmakah),—which is taught to be for the regular recitation
of scripture relating to that [salvific initiation(?)] (tajjnanadbyayane))
and for the being taught and for the memorising [of scripture].867 (12)
In that [rite of induction] there is no cleaning out of [all that a soul has
to experience in] the tattvas. It concludes with the laying on of the [¿iva-
}hasta (samaptir hastadanatah).868 When this [initiatory rite] goes only
that far (tavanmatra yada sa syat), then the initiation is not salvific. (13)
Therefore the means is supreme initiation, together with knowledge
or with action and the others [of the means]. Knowledge by itself is not
seen to produce results, since, when [objects of desire such as] women or
food are cognised, enjoyment of them is not possible without action. So
too action depends on knowledge, for action is necessarily preceded by
knowledge. (14-15)
Therefore both (dve ’pi869) knowledge and action come together as
867ex conj. Here I have emended the final tatah to a connective tatha on the grounds
that neither a sequential ‘then’ nor another ablative ‘from th at’ seems appropriate.
This half-line is unclear, not just because it is not obvious what the intended referent
of the initial tat is (perhaps we should rather interpret ‘belonging to Him’), but also
because the intended sense of the three terms is not certain. Where just the terms
¿ravana and adhyayana are juxtaposed (e.g. in Dantriiloka 2:46), they may be assumed
to refer to being taught and to svadhySya respectively. Svacchanda 4:79 also gives
three terms:
sam ayl sam skrto h y evam; vScane ’sy&rbatS bhavet
dravane 'dhyayane home pQjanadau tathaiva ca.
Ksemar&ja’s Svacchandatantroddyota thereon explains these three as follows: v&ca-
naip buddhyarohayavartanaip; dravanam arthabodbab; adhyayanarp vedavat satata-
p a th a agamagrantbasya; Sdidabdena japadbyanadayab. The Par&khya's sm arana may
then correspond to the Svacchanda’s vacana and the other two terms be understood
as Ksemaraja interprets them.
868It is exactly at this point that samayadlksS is concluded in the Soma^ambhu-
p a d d b a ti (sam ayadlkfavidhi 115, B R U N N E R 1977:109). Cf. also Raman&tha’s
SiddbantadTpika 136cd (IFP MS T. 914, p. 9) divahastapradSnena samskftah samayr
kftah. The interpretation I previously offered of Parakbya 15:13 ( G o o d a l l 1998:362,
fn. 588), in which I had assumed that hastadanatah referred to salvific initiation and
that the text was contrasting gnosis with ritual, now seems quite impossible. This
mistake seem s especially foolish, but less foolish misunderstandings of the same kind
are inevitable when we examine passages from poorly transmitted unedited texts, since
it is often im possible to understand enough of their context.
889Note that this is an aida usage, since dve should be pragfhya. The same usage
392 Parakhyatantra

the means to attain the fruit (phalopayasamagate) . And carya and yoga
too are taught to be subsidiary to knowledge and action ( citkriyanugatav
api).870 (16)
All carya, which consists of observances (caranaJaksana), depends on
(?) the performance of kriya (kriyacaragraha). Yoga, which consists of
pratyahara and other [constituents] is dependent on the knowledge of
meditation (sam adhijnanasam fritah) . (17)
fTherefore, since one who is endowed with knowledge about doc­
trine and about ritual action (jnanavah yah kriyavan ) is taught to be
a guru (de^ikah),871 [the obligation to perform] homa and worship is
slight (svalpam ) for one who enjoys the assistance of that kriya which
(ya kriya . .. tatparigrahagasya) is accompanied by carya and equipped
with knowledge of doctrinef.872 (18-19b)
appears again below in 15:20c, as well as in Appendix I.A:2c-3a.
870Both ideas seem oddly expressed, and it is possible that the verse has been wrongly
constituted and interpreted.
871Cf., e.g., M atangakriyapada 5:3-4c (in place of 4cd B h a t t has marked a lacuna,
but 4c can be supplied from the quotation of these padas ad M atangavidySpada 26:63,
p. 567):
vidyapadarthakudalah kriyapadagatakram ah
yogapadakftSbhyasaJ caryapadSnuvartakah
gurur diksarn prakurvRa.
Cf. also the verse Ksemaraja quotes in his N etroddyota ad 16:77c-78b(?):
na kriyarahitaip jnanam na jnanarahita kriya
kriyajnanavinispannah acsiryah pa^upaJaha.
Cf. also the following verse cited (as a purvapaksa) by ¿ivagrayogin in the 5th pari-
ccheda of the £aivaparibhS$a (Madras edition, p. 311 and by Umapati in Pau$karar
bha$ya 4 on p. 229):
jnanam pradhKnam na tu karmahTnam karma pradhanam na tu bud-
dhihm am
tasm at tayor eva bhavet prasiddhir na b y ekapakso vihagah prayati.

B72The rhetorical structure and so also the sense of this entire unit are uncertain to
me. One might also attem pt it thus:
Therefore [since they are all thus interlinked,] that kriya that is qualified
by jnana is [also inevitably] accompanied by carya. He who [truly] has
(1knowledge is taught to be [inevitably at the same time] a disciplined
(yafcah) teacher endowed with kriya. And one who has that [teacher] to
help him has [relatively] little homa and worship to perform.
Chapter Fifteen 393

Such a one has the authority [to initiate] (adhikaro *sya); he is taught
to be the cause of grace for bound souls (paivanugrahakaranah873). (19cd)
For him ritual action (krtam ) is not salvific (muktidam), since it is
through initiation that [he receives] liberation. Both (dve \pi874) knowl­
edge and action for initiates are [only] to keep them mindful [of the
Lord].875 (20)
Through these [viz. knowledge and action] they remain mindful of
that supreme Lord over all (fcasya parasya paramesthinah). For (yatah)
from Him [come] all fruits, [that is to say both] supernatural pleasures
and liberation (bhuktim uktiphalam ) , for the bound soul. (21)
Pratoda spoke:
If that is so, then all fruits can be accomplished through being mindful
of Him, for bathing [in the maimer enjoined for initiates] and other such
[post-initiatory practices]876 would not be established to be means towards
those [fruits]. (22)
Prakaia spoke:
If, however, the accomplishment of the goal (sadhyanispattih ) comes
about [entirely] through [the one] means [that is initiation] (sadhanat),
then use of ritual action subsequent to that ( taduttarakriyayogah ) would
not serve any purpose (nopayatvam prapadyate). (23)
Or [a goal is accomplished not by one means but] because (yatah) the
totality of necessary factors (samagri) is complete. That in turn (sapi)
is established to be of two kinds: that which is independent (nirapeksa )
873Sorae might prefer to emend to °k&rakah. I have chosen not to do so because it
appears to be a common feature of the style of the Parakhya that certain nouns at the
end of tatpu ru sa compounds are treated adjectivally (see p. lxxxii). The half-line could
perhaps be interpreted: ‘He has the adhikara which is the cause of grace [in the form
of dlksa bestowed] upon bound souls.’ But cf. the verse quoted in the N etro d d yo ta in
fn. 871 on p. 392.
874See fn. 869 on p. 391 above.
875A s we shall see below, the Parakhya does not leave this radical stance unqualified,
for PrakSia proceeds to distinguish two varieties of initiation: one which is by itself
salvific and one which is salvific only when the post-initiatory rules of the cult (i.e. the
four padaa) are followed. Cf., e.g., Kirana 6:7-9.
876It is possible that snanadinam is a corruption of jnanadm am , which would then
refer to the four padaa. But it is not impossible for snana to stand at the head of a
list of duties enjoined for followers of the cult, for it is usually treated first, e.g. in the
Som a£am bhupaddhati and in Kirana 13, the first chapter after the so-called ‘vidya-
pada’ (see B r u n n e r 1992a:265 but also G o o d a l l 1998:182-4 for the secondariness of
the pada divisions in that text).
394 Parakhyatantra

and that which is dependent [on other factors] (sâpcksâ). That which is
dependent [on other factors] is held to be for the wise (jnâninâm), and
that which is independent is taught to be for the ignorant, as [easy as]
getting pleasure with a lover (kâmimsukhayogavat).877 (24-25b)
So too initiation as well is dependent [on post-initiatory observances]
(sâpeksa), [or] independent (nirapeksâ). [It may be] cleansed of the [obli­
gation to follow the] rules (samayaih), [i.e.] the following of observances
(samayâcâraih) that consist in worship and so forth (arcanàdyaih) that
have been taught above.878 The other [dependent type functions] together
with these [observances] not having been cleansed away. Therefore [initi­
ation is] of two kinds [which arc distinguished] in accordance with what
precedes the fruit [of liberation].879 (25c-26)
Pratoda spoke:
If initiation is established to be of two kinds, dependent and not [depen­
dent], then when the independent kind [is employed], celibacy and such
[like observances] must be pointless. (27)
Prakâéa spoke:
Celibacy [and other observances] are (sthitam ) for the sake of the
[continued] functioning of social institutions and practices (âsramâcâra-
vrttyartham). Otherwise â aivas would be reviled as being without correct
practices (nirâcârâh) and without social groupings (nirâéramâh). (28)
There are no particular benefits of those [practices and so forth to be
derived] from the variety of practices that can be chosen (vikalpitaih);
but still this variety of practices (vrtfcibhedah) must be protected (pari-
pâlyah), just as [the caste hierarchy of] brahmins and the other castes
[must be respected] (dvijadivafc).880 (29)
So too, even though there is a variety of ¿téramas, no [corresponding]
877From the following sentence it becomes clear that the text is making a general
statement. T he idea appears to be that simple means and instructions are usually
given to fools, more complex ones to the intelligent
878Presumably they were taught in one of the missing chapters 7-13.
879If the text is correct here, then PrakSia’s speech concludes with what is perhaps
a deliberately obscure statement of the doctrine that there is no difference in the fruit
attained by salvific initiation, thus providing a natural context for Pratoda’s question
on this point.
880ex conj. I s a a c s o n (letter of 22.vi.2001). The transmitted dvfj&tivat is also inter­
pretable: ‘just as brahmins [must]’; but with this conjecture the verse is more pointed,
since it now offers another instance of variety, that of caste groupings, which has no
ultimate soteriological value.
Chapter Fifteen 395

variety of results is taught. ^ T h e r e f o r e , a s a means to accomplishing

the fruit [of liberation] the supreme Soul has taught knowledge and action
(prokte drkkriye). (30)
And for children and others [incapable of following the post-initiatory
observances of the cult] He has taught the cleansing of the post-initiatory
observances and such881 (samayadiviiodhanam), by which the activities
referred to as knowledge and action (vyaparo drkkriyakhyah) are therefore
(atah) excluded (vyavrfctah) for them (fcesu). (31abcd).
And the others882 [viz. those capable of following post-initiatory ob­
servances] cannot have liberation without [recourse] to means that are
subsequent [to initiation]. (31ef)
P ratoda spoke:
Children are not entitled [to receive initiation] (adhikaro na baJ&nam),
because they are without divine grace (¿aktipatavarjanat).883 By this
881It is not clear to me what else might be included by the adi, for I would expect the
term samaya to cover the p&das, but perhaps yoga is meant to be excluded, as In R&ma-
kan^ha’s gloss when explaining Kirana 6:1 lab (samayarpd cahganaduiSm adaktatvSd
vidodhayet): . . . y e samayadabdenoktah kriySjhanacaryatmaka up a y as tan vidodhayet
(K ira n a vftti 6:11.3-4). Commenting on Svacchanda 4:87c-88b,
b&labOlidavfddhastrlbhogabhugvy&dhitatmanlim
esam nirbjjika dflcpa samay&divivarjita,
Kgemar&ja’s Svaccbandatantroddyota offers the explanation: adidabdSt pavitrakSdi-
vidhiii.
N ote that a natural interpretation of the above quoted verse of the Svacchanda allows
for the eligibility for initiation of idiots, the aged, women, hedonists and the sick. For
Ramakantha’s rejection of such a literal understanding, see fh. 883 below.
882This translates the conjecture na c£nye$am. If one eschews such a conjecture, then
it would be necessary to suppose the loss of some text between 15:31d and 15:31e.
M3The guru should only perform initiation when he can infer that ¿iva has bestowed
grace on the initiand in a daktipata. He infers this by such signs as devotion to &iva and
dispassion in the face of setbacks or successes. The problem with initiating children,
therefore, is not really that they could not have received daktipSta but that it cannot be
inferred even if they should have received it. When daktipata takes place is discussed at
lengthen Kirana 5 and in R&makantha’s K iran avftti thereon (the K ir aria’s teaching that
it takes place when there is a blockage in a person’s experience known as karmas&mya
is distorted by R&makantha, for whom malaparipaka is the essential prerequisite— see
G o o d a l l , 1998:xxxii-xxxvl, 215-20 and chapter 5). W hat initiation effects for different
kinds of initiates is the subject of Kirana 6, and here Riimakantha attem pts to show
that each term in the well-known lists of relatively incompetent initiands who are to be
given nirapeksS initiation actually refers to a class of persons sufficiently mature and
sane that it would be possible for the guru to observe in them the signs from which
he could infer that they had received a salvific daktipata; thus bala he reinterprets to
396 Parakhyatantra

reasoning how can children be recipients of initiation? (32)

Praka^a spoke:
One kind of grace is direct, the other is through an intermediary chain
(paramparyakram at parah). The grace that is direct, according to this
system,884 is that which comes from sitting down at the guru’s feet
(gurupasadanat)885 (33)
The other [kind] that is through an intermediary chain is the grace
that is bestowed on children and such [others as are incapable]. As their
being invited depends on others, so the fruit is brought about through
those [others]. (34)
Since they are drawn towards (samaJerstah) that fruit by a rite [of
initiation] (Jcarmana) that is caused by those [others] (taddhetuna) , ac­
cordingly (tatha) these souls too (cetanah) are in the end (ante) happy
(brstab) by attaining the fruit of that [initiation] (tatphalayogatah) . (35)
Pratoda spoke:
Is it the case that once eligibility (adbikare)886 has been attained one
cannot become reborn in this world? Or can he have some further rebirth?
Tell me plainly. (36)
P rakaia spoke:
It is proven through scripture (agamatah) that there is [ultimate] bliss
for the person for whom that means [of initiation] has been correctly
(samyak) performed (vyaprtam ), since it connects with what reveals [the
true nature of] souls (nrnam vyanjakayogatah). (37)
[When] initiation, which is that which reveals ( vyanjika ), occurs, then
liberation, which is that which is revealed, comes about (vyarigyo moksas
tada bhavet).887When [in spite of a candidate’s being eligible to receive it]
K iran avrtti a d 6:5-6 a n d G o o d a L l 1998:366-5).
m e a n a ju v e n ile (see
884Fbr this use of asm in see p. lxxx.
886W hat is meant is that the aspirant himself turns to a guru and receives instruction
from him and then initiation. The word anugraha can be used to refer to initiation
or to the ¿aktipata that precedes it, but here it seems to refer to the whole process
(including both of these) that brings about the soul’s liberation by 3iva. Turning to a
guru is presented as the natural reaction to receiving diva’s salvific ia k tip a ta in Kirana
5:5-6 and as the next step thereafter in Svayam bhuvas 0trasangraha 1:17-18 (both of
which are quoted in fn. 196 on p. 198 above). •
886Pratoda’s question is ambiguous, for he might mean the eligibility to receive salvific
initiation or the eligibility for liberation that initiation confers. PrakSia’s reply gives
answers to both possibilities.
887Cf. the rhetorically similar half-line 4:163cd.
Chapter Fifteen 397

there is no initiation, then [that candidate] becomes a Rudra (rudratvam

prapnuyat) [after death].888 (38)
Then (tat), when liberation as a Rudra (rudrasayujye889) has come
about, he will again be liberated [but this time ultimately]. (39ab)
And he who, though he has eligibility [for the practice of all four padas
attained through initiation], cultivates (abhyaset) [only] that knowledge
(taj j nan am)890 in accordance with [&aiva] teaching (upadeSena) even­
^ C f . MalinTvijayottara 12:41-2:
y o yatra y o jita s ta ttv e sa tasm&n na n ivartate
tatphalaip sarvam asadya divayukto fpavrjyate
ayukto }p y adbvasamduddhirn sam prapya bhuvanedatah
duddbab divatvam a yati dagdhasamsarabandhanah.

889Properly sayujya should mean ‘union*; but I assume that it is here loosely used as a
synonym for mok$a even though the conception of liberation is not one of union with a
deity. The same usage is to be found, e.g. in SvayambhuvasGtrasarigraha 1:18 and 9:14,
even though it is clear, for instance from 4:1, that the SvayambbuvasGtrasarigraba’B
conception of liberation is of release from bonds and revelation of the soul’s innate
¿iva-hood. It is common in other early Saiddhantika sources too, e.g., Kirana 61:34;
SardbatridatikaJottara 8:29, 22:4; RauravasQtrasarigraha 10:84 and in the quotation
ascribed thereto in the M fgen dravftti ad kriyapada 7:64; Mok$akarika 89. Cf. also
Parakhya 14:107a, where it may, however, be used in its literal sense.
890I had earlier interpreted: ‘He who, though he has eligibility [for initiation is not
initiated, but] cultivates that knowledge... ’ The immediately preceding sentence and
the api suggested this interpretation to me. But if we were really to understand this
and the following verse to be talking about cases of grace attained through practice
of the four padas by those who have not had initiation in spite of being eligible for it,
then the Parakhya’s position would be unusual for the early ¿aiva Siddhanta. For the
K irana (and the K ira n a vrtti) and the SvayambbuvasGtrasangraba (2:24), for example,
(both of which express their position on this issue clearly), initiation is vital. In some
later South Indian texts the importance of initiation is diminished and greater stress
is placed on relying on knowledge and/or devotion. See, for example, A jita 18:2-5:
sarvajnab paripGrnad ca divo jneyah divagame
dikkaladyanavacchinno vanmano’tTtagocarah
ni?kalo ’nifkalad caiva sarvagah sarvadrk sada
tajjnanSd eva m uktih syOd bhaktanam ca janardana
tatpGjapi d a d a ty eva phsdam indrapadadikam
pQ jito devadevedo bbaktirp j nan am prayacchati
jnanena bhaktiyogena vinanyaih karmakotibbib
p ra p ya te na kvacin m uktis tasmaJ Ungarcanarn par am.
Cf. also S uprabbedagam a IV, 1:2—5b, quoted in B h a t t ’s apparatus thereto:
jnanam p ravarta te v a t s a bhrantinimadanaya ca
adhvadrenivinadaya divavyaktikaraya ca
398 Parakhyatantra

tually attains liberation (kraman nirvrtim rcchati) by the power of his

cultivation [of knowledge] (bhavanabaiafcah), according to this system (as-
mln). (39c-40b)
So too when past actions are cut off by means of ritual action [alone]
(kriyatah), he does not remain bound. Because of diva’s will to bestow
grace <3Che will rest in the pure body, free of m a la » .891 In the same way
too he may receive grace through caryS or also by means of yoga. (40c-41)
Pratoda spoke:
Must it not be initiation, together with the group of four [padas] headed
by knowledge, that is the means to accomplish liberation? How can the
goal be accomplished by using only one among the auxiliary parts [of this
composite cause]? (42)
Praka^a spoke:
andhak&ravad ajnanarp jn&narp dTpavad ucyate
jneyaip bhaskaravat proktarp padcaj j nan am vinadyati
pSdajal&ni vicchedya dlkf&di jnanam ucyate
padupadapatitvarp ca jnanenairayate budhah
jnanenaiva tu kaivaiyaprSptis tatra na sarpdayah.
A b o DevJk&lottara 79ab: jnanenaiva yathS mok#as ta tb a siddhir nirarthikS,
It might be supposed that the lessening in importance of salvific initiation was an
inevitable corollary of the non-dualism adopted by the authors of these texts; and
indeed the two phenomena are almost certainly not unrelated at this later period.
But, as I have attempted to demonstrate ( G o o d a l l , forthcoming B), the one indis­
putably early Siddhantatantra that is trenchantly non-dualist, the Sarvajnanottara,
still insbts upon the centrality of salvific initiation. As I have demonstrated in the
same article, two of the partial editions that have been published of th b work (that of
D evako^ai, 1923 and that of the A dyar Library Bulletin of 1998) are fundamentally
unreliable and completely mislead the reader on th b point. The hard-to-come-by edi­
tion of B r a h m A n a n d a s v a m i n (Thnjore, 1933) b in every respect more reliable. Fbr
a further example of the Devako^ai and Adyar editions deviating from all the MSS
available to me as well as from the Tanjore edition see footnotes 332 and 348 on pp. 238
and 245.
The one early Siddh&ntatantra which famously does allow the observance of one or
other of the padas independent of initiation to lead to liberation b plainly dualbt:
the M atanga (see vidySpada 26:63 and kriyap&da 1:1-2, for a discussion of which see
G o o d a l l [drawing also on S a n d e r s o n * 1996a] 1998:371-3, fa. 607 and 366-7, fn. 596).
The point that the ParSkhya b making, as becomes clearer in 15:42-4 below, b rather
that initiation followed by the application of all four padas together b a relatively
effortless route to liberation, but if someone takes initiation and then follows only one
of the pSdas, that person will still eventually, and with effort, attain liberation.
891ex conj. Cf. 3:58 and 68 for liberation being expressed by the notion of entering
diva’s body.
Chapter Fifteen 399

The accomplishment of a goal can be achieved by an undivided [composite

cause] (abhinnena); [but] it can also sometimes come about by a divided
[part of that composite cause] (bhinnena). Now undivided it requires no
effort (abhinno }pi nirarambhah); divided can it not accomplish the same
[goal] (bhinnas tatsadhako na Jcim)? (43)
By a single [divided part] the fruit [can be attained] with trouble;
[it is attained] without trouble by the combination [of all the parts]
(samudayatah). W ith this [combination] (tena) this root cause, called
initiation, is complete.892 (44)
Its fruit arises through maturation, just as [fruit arises] from sowing
seeds in the ground. That fruit is 3iva-hood, which releases [from the
bonds] (mukfcidam), [and] which is of the nature of bliss. (45)
Pratoda spoke:
Some hold that this liberation is empty of the existence of all things
(sarvarthabhava^unya), since it is when the existence of those has reality
(tadbhavasadbhave)893 that the soul is involved in what characterises
samsara (samsaradharmagah).894 (46)
Prakasa spoke:
If liberation were not real (abhavarupaya muktya), a means [to accomplish
it] could not reach it (sadhanam na tada^ritarn),895 since its nature should
be to accomplish a [really existing] goal (sadhyasadhanarupatvat). [And]
who would use a means [to such a goal] (prayokta sadhanasya kah)? (47)
Everybody requires motivation (sarvah prayojanapeksf).896 If the mo­
tivating goal were empty (¿¿Inyam), then how would they practise carya
8920 n e might instead interpret ‘Therefore it is this whole that is the root cause called
initiation.’
893ex conj.
894For the expression sam saradharm a, cf. M rgendravrtti ad 2:12 (p. 63): manasam hi
samsaradharm aih sukhaduhkhadibhir yogah. .. (Cf. also Bhagavatapurana 11.2:49.)
It is not clear to me whether or not a particular rival’s conception of liberation is
intended here. I am inclined to think not, because in the discussion that follows, only
the notions of the nature and attainment of liberation of close rivals, various groups of
Paiupatas, are recognisably discussed.
895Perhaps this is too awkward and one should consider emendation to sadhanam na
tada sth ita m : ‘By liberation not being real, a means [to accomplish it] could not then
be established, sin c e ... ’.
898This recalls Kumarila’s famous maxim prayojanam anuddMya na man do }p i prava-
rta te (¿>lokavarttika, sambandhak§epaparihara 55ab); but the formulation is not par­
ticularly close and there is no strong reason to suppose dependence on the ¿lokavarttika
here.
400 Parakhyatantra

and so forth for its sake? (48)

Or if observances, carya and so forth were not established to be ulti­
mately real (sthita na paramarthena), then tell [me] what thing would be
established to be ultimately real? (49)
If you declare [that liberation must be] ‘empty’ (¿unyabhasane) on the
grounds that all the sufferings of the cycle of rebirth do not exist [in it]
(sarvasamsaraduhkhanam abhavat), then this ‘liberation’ that you claim
[is a label that you use] with the intention of speaking about something
else (isfca sanyavivaksato miiktih),897 since [real liberation is not empty,
for in it] there exist His qualities (tadgunabhavatah).898 (50)
Pratoda spoke:
Other disputants, who wish to attain His qualities, claim [that liberation
is when there is] a transference of [God’s] qualities [into the soul], f ...
f.899 (51)
Prakaia spoke:
897ex conj. I s a a c s o n . The wording of this awkward conjectured line is suggested by
the parallel below in 15:55. l b paraphrase: ‘You use the word ‘liberation’ to refer to
something else that is not true liberation, since true liberation means having G od’s
qualities.’
898This has to be construed as though -tab had the same force as -tvat (see p. lxxxii).
899This is the viewpoint ascribed to Pancarthika Pa^upatas. See M oksakarika 129c-
131b, Par am oksan irasakarika 6-41, M a tah gavftti ad kriyapada 8:10c-12b, p. 162, and
see Um apati’s Pauskarabhasya ad 4:48, pp. 231-4, and the partly identical discussion
in the fifth pariccheda of ^ivagrayogin’s ¿aivaparibhasa, p. 156. Umapati (pp. 231-
2) quotes a group of verses that neatly summarise what are well-known as the three
Pa^upata views:
ta d uktam abhiyuktaih
ya th a kasturikam odah patadisu ta t h atm an i
¿i vasya tadguna muktau saiikramanti tatha svayam
iti paJupata m uktim svakTyam par am am viduh
nijadrayasthitair eva tadanTm ai^varair gunaih
svayam avifyate siddhah purusas tu grahaJr iva
itth a m caiva tu kapalas tatsam yam m uktim ucire
divatulyaip purvam eva sam utpadyata ity atah
utpattisam atapakso m ahavratibhir ucyate.
The damaged second half of our verse could perhaps be restored as follows: tasmat
tadgatarupah sy a t sankrantya gunasadhakah. ‘Therefore he who aspires to attain the
qualities [of the Lord] becomes endowed with the form that is in Him by transfer­
ence.’ But the transmitted ak$aras suggest a reference to observances, and so perhaps
one might consider tasm at tadvratacaryadir bhaved y o gunasadhakah: ‘And so the
performance of observances and so forth would be the factor that brings about [the
attainment of the Lord’s] qualities.’ Neither suggestion is satisfying to me.
Chapter Fifteen 401

Is this transfer of qualities which they desire to attain total or partial?

If [you say that it is] partial (ekadese), then attainment of those [qual­
ities] would not [fully] take place (na tatsiddhih syat); [if you say that
it is] total, [then] the supreme [Lord would end up being] devoid of [all]
qualities.900 (52)
[You might, however, argue that] the attainment of [His] qualities
[takes place while those qualities remain] situated still in Him (fcat-
sthasyaiva gunasyaptih). Now this [attainment] (sapi), do you hold it
to be established as real or not real (sadasatsthita)? You require (isyate)
[that] this form of His (tadrupam), which is real, because it exists, does
not exist, being unreal.901 (53)
How can what exists not exist? If something does not exist, how
can it exist? This position is self-contradictory (parasparaviruddho ’y am
paksah), and it is therefore not conclusive (na nigcitah), because [these
qualities] are really existent in as much as they are His nature or they
are not, being non-existent. This [‘liberation’] that you claim [is a label
that you use] with the intention of speaking about something else (ista
sanyavivaksatah), since you hold it to be both real and not real.902 (54-5)
His form, which is supreme bliss, you have spoken of as though it
were non-existent (asadrupam ivakhyatam). Thereby (anena) you have
[effectively] asserted (codita) that this liberated state of His (tanmuktau)
is both existent and non-existent (sadasadrupata). (56)
Pratoda spoke:
It is clearly established that souls experience happiness as a result of
dharma and unhappiness as a result of adharma. Some people in this
world wish to attain903 liberation by abandoning happiness and unhap­
900ex conj. The last pada must be intended to advance the second alternative, that
transference is total, since the subsequent discussion appears to be assuming it. Cf.
Umapati’s Pauskarabhasya ad 4:48cd (p. 233): Isvarajnanasya m uktau jiv e san/cramana-
svlkare, Jgvare jnanarn na syat, tadTyajnanasyanyatra sahkrantatvat. niram^asya
jnanasyamdena sankramanayogac ca. Cf. also p. 157 of the gaivaparibhasa (^[ 35 on
p. 343 of the Madras edition). In what follows, Prakaia has the opponent attempt
to side-step this problem by suggesting that the qualities are wholly transferred while
somehow remaining also in God. Praka^a cannot accept that they could really exist in
two places, both in the liberated soul and in God.
901This sentence could no doubt be otherwise interpreted.
902
ex cony
903rpsifca might also have been used as an equivalent of ista: ‘some people in this
world hold’. Again it is not clear whether this is intended to be the view of a particular
identifiable group. The view is not particularly distinctive. Cf. M ahabharata 12.212:45-
9. And Dr. BlSSCHOP (letter of 7.xi.2001) has drawn my attention to the parallel in
402 Parakhyatan tra

piness. (57)
Prakasa spoke:
If liberation came about [simply] as a result of abandoning happiness and
unhappiness, then (fcena) that liberation would be pointless. From where
does that other supreme bliss come [that is supposed to characterise the
liberated state]? (58)
One happiness is produced (janyam) from [this or] that [particular
thing]; another is said to arise of itself (anyat proktam svabhavatah).
One [piece of] gold is [produced as result of copper or the like being]
touched by [alchemical] liquid (rasasprstam); another occurs naturally in
the earth (anyad bhumau nisargajam).904 (59)
the Buddhacarita (12:57):
tatra kecid vyavasyanti moksa ity abhimaninah
sukhaduhkhaparityagad avyaparac ca cetasah.
The final pa da of 15:60 might be considered to be evidence for the view being under­
stood to be that of a group whose scriptures were held to be authored by §iva.
904These are the last two of the eight types of gold listed in ArthaJastra 2.13.3:
jam b Onadam datakumbham hatakam vainavam i f ngaduktijam jataruparn rasaviddham
akarodgatam ca suvarnam. The conception that gold can be created out of copper with
an alchemical preparation is, as Dr. ISAACSON has pointed out to me, commonly used
in tantras as an image for the irreversible transformation that takes place in dlksa. See,
e.g., Kirana 59:36c-38b (incomprehensible, as often, in E D):
rasaviddham ya tha t am ram tam rabhavad vim ucyate
suvarnena sahaikatvam gatam tad y a ti hem atam
jhanaviddham tatha ta ttva m padubhavad vim ucyate
sivenaiva sahaikatvam gatam tattvam tu tatsam am

• rasaviddham ) N iD l Mv ; rasasiktam E D • sahaikatvam )

N iD 1M v ; tu hematvam E D • tad yati hematam ] N iD *M y ;
tajjatihemavat E D • °viddham tatha tattvam ] conj.; °viddham
yatha tattvam N iD 1; °viddham tatha siddham Mv ; °viddhah sa tad-
vac ca E o • Sivenaiva sahaikatvam gatam tattvam tu tatsamam ]
Mv E d ; ¿ivena tat sahaikatvam gatam tatsamayam bhavet N iD 1

And cf. Sarvajhanottara 1:5-6 (in the numeration of the Devako^ai edition):
tam rasyaiva tu hem atvam antarlTnam yath a sth itam
antarhham tath a jheyam divatvam pudgalasya tu
rasaviddham yatha tam ram hem atvam pra tipadyate
tath a tm a jhanasam bandhat divatvam pratipadyate.
Cf. also Haravijaya 6:137:
parimrspakaiikam avapya hematam na ya th a iti tam ram iha tam ratam
punah
Chapter Fifteen 403

This is visible; that is invisible. fThat visible one is produced by visi­

ble means (drstarp tad drstasâdhanam). And so accordingly (tad evam),
taking common features into consideration (cintya sämänyam), an infer­
ence is drawn up (vyavasthitam)t.905 Alternatively (va) this is established
by scripture taught by an authoritative person [viz. éiva] (tad äptägama-
siddham). And this [scripture taught by éiva is something that] is firmly
established for you (so 'pi samsthita eva te). (60)
Pratoda spoke:
Once the destruction of the retributive force of all bad deeds has come
about (sarvapäpaksaye jäte), supernatural power (siddhih) comes about
through liberation, fis not everything through which this906 arising
vim alïkrtajp sad an u tattvam icchayä tava nätha narcchati tath â
s va v äs an am.
In his commentary thereon Alaka cites the following verse:
rasaghrstam ya th ä täm ram na bhüyas täm ratäm vrajet
evam yu ktah éivatvena na bhüyah paäutäm vra jet.
Dr. I s a a c s o n has drawn my attention to two examples in Buddhist tantric texts: verse
51 of the C ittaviéuddhiprakarana attributed to Äryadeva,
rasaghrstam y a th ä täm ram nirdosam käncanam bhavet
jnänasuddhyä ta th ä kleéâh samyak kaJyänakärakäh,
and a verse cited in Vajragarbha’s commentary on the Hevajratantra (N G M PP Reel
No. C 14/6, f.50r):
rasaviddham ya th ä tämram na punas tämratäm vrajet
jnänaviddhas (con j. ISAACSON; °bindus MS) tath ä käyo na punah paéu-
täm vrajet.
W ith this last verse cf. K ubjikäm atatantra 3:104 and Sekoddeéa 134.
In the transmission of these various works we find the compounds rasasiddha, rasa-
viddh a, rasasikta, and rasaghrsta. Our reading, rasasprstam , is not paralleled, and
it is curious that our verse contains no mention of copper. To obviate this oddity,
emendation could be considered, e.g. to rasât srsfam, ‘created from an alchemical
preparation’, or to rasaghrstam , ‘rubbed with an alchemical preparation’.
905The passage is uncertain. The use of iyap for k tv ä does not occur elsewhere in
these chapters and it is conceivable that we should read eintyasämänyam as a com­
pound and interpret ‘an inference is drawn up in which common features are taken
into consideration’. Dr. A c h a r y a has suggested to me that what might be meant by
this expression is an inference of the type more usually called säm änyato drstam; but
is it one that allows us to determine what is the sädhana in the case of the supreme
happiness of the liberated state?
906It is just conceivable that the yo in 15:61c is an unpaired relative pronoun agreeing
with siddhagunodayah (see introduction, p. lxxx). But this would be especially clumsy
here and seems therefore unlikely. Perhaps emendation to no is possible: ‘AH means
404 Parakhyatantra

of [God’s] qualities in the adept comes about (siddhagunodayah) a

means?!907 (61)
Praka^a spoke:
The liberated soul who becomes an overlord of pure Rudras and such
like [souls] can be said to be ‘Siddha’ for the reason that (tasmad yatah)
everything that is to be accomplished (sadhyam) has been accomplished
(sadhitam) by him.908 (62)
[You might object as follows: the soul] is linked with (yutah) the
Lord’s (tad-) qualities of [true] dharma, [true] knowledge, [true] dispas-
sion, and true power (-sadai£varya-) j909 and so if indeed [the soul] is
changed [as he passes into the liberated state] (yadi namanyathasthitah),
[then] let [us admit] there [to] be a joining (yogah) [of the soul] with [these]
qualities. (63)
[We reply:] This true dharma (yo dharmah ... saddharmasya)910 of
are [of] no [use], since the qualities [simply] arise in the adept.’ Or perhaps it is a
corruption of 'sau? But no emendation has been attempted because the intention of
the verse is so unclear.
007The connection of Pratoda’s question with the previous does not seem to me
smooth. He seems on the one hand to be suggesting that the term upaya could apply
to any factor that leads to liberation (and not just to initiation or the padas)— and to
this Prakasa apparently makes no response beyond -the pointed use of the expression
¿ivopayat in 15:64c— and on the other to be advancing another old Mahe^vara notion
of liberation: that ascribed (e.g. by Ramakantha ad M atahgakriyapada 8:10c - 12b) to
the Kalamukhas (also called Kalamukhas). This is the view that the qualities of God
arise (samutpatti) in the soul at liberation (they are not transferred, as for the Pa^u-
patas, or ‘revealed’, as the Saiddhantikas maintain). As I have observed ( G o o d a l l
1998:220, fn. 186), the non-Saiddhantika term siddha tends to be used in discussions
of these Mahe^vara views of liberation. Prakaia’s response deals both with what is
implied by the term siddha and, by asserting the Saiddhantika abh ivyak tivada , with
the view that qualities arise in liberation that were not previously in the soul.
908In other words the term Siddha is not used for a soul who has achieved or perfected
supernatural qualities that were not in him before, as the Kalamukhas are supposed to
maintain.
909This is evidently a list of the four bhavas or positive buddhigunas (for the eight
buddhidharmas see 4:74-90) but transformed into perfect qualities of the liberated soul
(and not of the buddhi, since those must cease in liberation, as is mentioned in Bhoga-
karika 56). (This half-line unit need not of course be taken as part of the objection
given in 15:63cd, and the tad- could be interpreted differently, for instance to refer to
the soul, or perhaps emended to sacf-, as suggested by 15:64-7.)
910It seems possible that Prakasa in this verse intends inventively to interpret the
dharm a in the above list of divine qualities in the here unexpected sense of ‘[innate]
property [which is &iva-hood]’.
Chapter Fifteen 405

that ‘Siddha’ which is called &iva-hood (¿ivatvakhyah) [and which is] be­
cause of his very nature [present in the soul] (svabhavafcah)911 is revealed
[in liberation] (abhivyaktih) for the soul who is [a] ¿iva (¿ivatmanah)912
by diva's means913 (¿ivopayat). (64)
He has (tasya) that true knowledge (sajyhanam) which is left, all
bonds [having] fallen away from it (sarvapaiaparicyutam).914 It is pure
(¿uddham tat), has everything as its object (sarvavisayam) and is devoid
of all limitations (sarvopadhibahiskrtam). (65)
He has true dispassion (sadvmragyam) f asatvortham f.915 It relates
to all desires (sanrakamikam) , because the root of [attraction towards all]
objects is utterly cut off [in it]. (66)
And true power (sadaiivaryam) with respect to everything, which con­
sists in omniscience and omnipotence (mahajhanakriyatmakam), which is
beyond all obstacle (pratighatabahirbhutam, eternally alight (nityam ud-
dyotitam), supreme (param). (67)
Eternally linked with these qualities he becomes a ‘Siddha’ devoid of
all defilements (amalatmakah). He becomes disengaged from acting (apra-
vrfctah), utterly complete (susampurnah) , all-knowing, omnipotent. (68)
He is established to be an agent like &iva; [but] in the liberated state
there is no partiality [and therefore no rivalry] (na mokse paksapatita):
since he has completely performed [all] that he had to perform (sarvatah
krtakrtyatvat), there can be no change in him.916 (69)
0111 am aware that this looks a forced interpretation, but I can just imagine that
som ething of the kind might have been intended.
912It might seem smoother to understand this as as ¿ivatvatmanah and to take it to
agree with saddharm asya, but I have not done so, for d harm a has already been qualified
as ¿ivatvakhyah.
9130 th e r analyses of this compound are probably possible here. Cf. Ramakan^ha’s
analyses of ¿ivajhanam in K iran avrtti 1:10.7-8, 2:33.4-8, and 3:14.1
914Or perhaps ‘It is taught (¿isfam) that he has that true knowledge from which all
bonds have fallen away’. But cf. 15:73d.
915D r. A c h a r y a h a s su g g e s t e d t h a t o n e co u ld co n sid e r e m e n d a tio n t o a s a t t v e ’rth e,
‘w i t h r e s p e c t t o all o b j e c t s t h a t are n o t o f [u ltim a tely ] r e a l’ ?
916This verse is justifying the attribute apravfttah used in the previous verse. Cf.
SvayambhuvasQtrasangraha 2:25-6:
¿ivadhSm arpitasySsya bhogabhoktur na ja tu cit
bhoktrtvam adhikaritvam patikrty&nuk&rita
bhavodbhavapadatTto niskamparcir iva sthitah
m u kto vyaktaJivatvo ’sail kftakftyo yata s tatah.

For this agent of experience who has been raised to ¿ivarglory [there]
never [recur] the condition of being an experiencer, the condition of being
406 Parakhyatantra

[His] fullness [means that] all [these above mentioned] qualities are
forever awakened [in him] (sarvesam gunanam sarvadodayah) ,917 [He has
all] this (idam) because he is empty [of duties? of partiality?] {¿unyata
yena ten a ... ).918 (70abc)
And because one who is in this state of peace (¿antabhavasthitasya
ca) is conjoined with the quality of bliss (anandagunasamyogat) , he is
steeped in bliss alone (anandenaiva bhavitah). He is established (sthitah)
in this system (asmin) to be like Siva: a ‘Brahma’ who has attained the
enjoyment of bliss.919 (70d-71)
Thus this supreme/‘P ara’ tantra (evam etat param tantram), which
reached (praptam) Parvatlpati from Dlptesa, [and then reached]920 me.
Having summarised the sastra, I have taught it to you. (72)
May that state of the [highest] good of yours be praised (¿reyahpadam
te stutam 921) which is brahman, which is beyond all the waves of the
invested with office, [nor] the obedient performance of duties [assigned]
by the Lord. That liberated soul, his Siva-hood revealed, rests like an
unwavering flame, beyond the realms of Bhava and Udbhava, because he
has performed [all] that he had to perform.

I have not quoted either of FlLLlOZAT’s unexceptionable translations (1991:67-8 and

1994:61 and 63) because they have been made to fit Sadyojyotis’s S va ya m b h u v a v ftti,
the interpretation of which is slightly different, for instance in that it takes the first
word as an inverted bahuvrThi. Sadyojyotis there tells us that Bhava and Udbhava are
names respectively for all that is below and all that is above ¿uddhavidyiL
917This half-line, and perhaps the whole verse, is a commentary on the attribute
susam purna in 15:68c.
918If the text is correct here, then there is perhaps an ellipsis, and it is not clear to me
what is to be supplied. Furthermore I am not certain that there should be the division
in sense that I have understood after idam , although it is suggested by the ca. Perhaps
we can interpret ¿unyata as meaning ¿antata or consider emending it to ¿antata.
919Cf. 14:107.
920We have to read praptam twice (kakaksinyayena). The text first reached Uma-
pati from Dipte^a and then reached Praka^a, who summarised and taught it to Pra-
toda. In the apparatus here I have drawn attention to the fact that early accounts
are discrepant here. According to the Kirana (10:8ab) Dlptarudra teaches the A cintya
(not the Parakhya) to Gopati, who teaches it to Ambika. The Parakhya is there
taught by ¿ivakhya-[rudra] to Mahakala (Kirana 10:27cd). According to the [Pauskara-
]P a r a m v a r a , however, it is the Tkntraja which 3ivakhya taught to Mahakala, and the
Parakhya was taught by Devapati to Dharma ( G o o d a l l 1998:410, verses 21 and 22).
921This does not seem to me particularly smooth, but I hesitate to emend further.
The first two of the last three syllables could be interpreted as te ’stu, ‘may there be
for you’, but this would leave the final syllable (tah in Mv ) unconstrued. A corruption
of tat is unlikely, since that would unnecessarily duplicate the tat at the beginning of
Chapter Fifteen 407

deceptive defilements [that are born of] the network of the bonds, which is
taught to be the great union (brhadyogoktam), which is supreme because
it consists in the [divine] properties left behind [when all else that is
adventitious has fallen away],922 —that eternal state which those too,
skilled in discerning, daily meditate upon who by yoga have cast off all
the defilements of their faults and who are men of illustrious names.923
(73)
Thus the fifteenth chapter, expounding what is accomplished in liberation,
in the great tantra called the Supreme.

15:73c. A corruption of the plural vah (referring to future recipients of the text) is
possible, but that would render the te (referring, presumably, to Pratoda) superfluous.
Perhaps one could consider correcting the last syllable to the indeclinable particle ¿am.
Cf. the final half-line of the Svayambhuvasutrasarigraha, 23:16: svayambhuvam idam
viprah samapfcam; svastir astu vah. One more possibility, suggested to me by Dr.
I s a a c s o n (letter of 25.vi.2001), is to emend the final syllable to tat and the tad at the
beginning of 15:73c to yad.
9221 am aware that this must seem very bold, not only because this is a very free and
interpretative rendering of paridistadharmaparamam, but also because the expression
itself has been introduced by conjectural emendation. It may well be wrong; but I
consider it just conceivable that it was intended, for note that it may echo 15:65ab. Dr.
A c h a r y a has suggested to me ca vidi?(adharmaparamam as a possible emendation,
which might be interpreted ‘which is supreme because of the special properties [of the
Lord that characterise it]’.
923prakhyatanamnah is intended as a nominative plural.
APPENDICES
A. ON TH E BRAHMAMANTRAS:

The following passage appears quoted in the * N ity a d isa n g ra h a of Taksakavarta,

f. 4 0 u—41r :

3T ^rrE T ^cr: i

II * II

y < h l^ h H W ^ ^ R I

*R T t d ii < J > H |U |l^ ^ S ' f l ^ c d H I J I t ) II R II

C ^ T ^ c d 'ftd R t d*iM£ddlf$dM II 3 II

h n rsr d f ^ T w n r f r o r : i

^Rddd M td d > d iu w $ d iu i T d )$ u iH II * II

^ 5T F ^r|" J R # iftr^ fr HddfcHRT: I

3 c - 5 . rTVT ’4)*l'r 5lM i.<?liqHll
^ T ftw ^ T f^ T ^ T R I
fa r w d i ^ i d ftr r w : 11
^fH <b lH fd «M I< J|H ^ I'J|y 1
* n f4 *|^1 rl ^ 'JT^T Me. 3 d (V d d : II
FTTcT dTOTf ¡ p P T W fi^ r il jfa I Quoted thus on p. 33 of an
anonymous ^commentary on a *Sivadiksavidhi transmitted in IFP MS T. 542.

1 ab. dr^jd ] conj. ; 0Sf^T^cT d l r ^ d NiSah 2 c. 3*5“° ] conj.;

v ^ “° NiSah 3 a. T ? ] conj.; T R " NiSan 3 b. ] conj.\
g it" N iS a n 3 c d . ^ T fb T W T ] c o n j.; ^ ( Y d F t

N iS a h ; H ^ q f b lW 542 4 a. d f^ V U d l« i ]N iS a n ; d P ^ ^ ld
542 4 d . 4>5«l ] N iS a n ; 542 5 ab. *1-4) 'f W d t ] em.
A ch arya; if t T 'it NiSan-, 3Tt ?TT*% ^ 542
412 Parakhyatantra

F T T r T T ^ ff ^ P $ T ^ T T f w i l * II

*rv r c r^ rw w i
* l4 w < l ^TH TT: H TV ^FTT ^tW : I
H t 5>-a4f5: fST^hjcT: f^Rl" fsiT ^^fcTII \ II

s r a l r >j <i m

'^\rq^'ji«?»*iiq'l q §?T l -<¿*1 i-M^Tl R q I

f t r f r j c T : f t p f : i T r a i ^ M H K I H + > *T%rTII va ||

5T?>W vjqi-q I
Tf^r: 5P5T > ^ t4 f M": JTTfF: W ld W d lW f I
*T TW d cH H ) v r fI d W N v lK U T ^ K W : I

W : ^H lR d +H II q II

The quotation is followed in the Nityadisangraha by:—

ity uktam tu parayam (em.; paraya NiSah) yadaruruksujanam prati
arudhanam punar vaksye prameyam cahgasatkagam.

6 f. Cf. K riyakram adyotika p. 59: • • fifJT <4^ (dfci ••

8 a - d . c T J l F 3 f t H c * R 1* 3 S fa

wnn ^ «H di« g* i
*JTOT a ctf *fl ^TTcTHTT^nTTV^ O T ^II ffd “I Thus NateSaguru’s *M{gendra-
paddhatitJka, IFP MS T. 1021, p. 87. The same verse is quoted by Jnanaprakaiaguru
in his *Siddh0nta4ikhamani (IFP MS 10871, f. 79r ), prefaced by parSkhye. The second
pSda only is also cited in TVilocana’s *SomaJam bhupaddhatitlkfiIFP MS T. 170, p. 170,
in the PrabhavySkhyS on p. 188, and in the *£ivapQj5vidhivy5khy5na transmitted in
IFP MS T. 962, p. 119 [2nd pagination]. The third and fourth pSdas only are cited
without attribution on p. 118 of Nirmalamani’s PrabhavyakhyO.

5 c. ] em.; NiSan; 542 6

a. eH^Rf° ] em.;0fTDhfH ° NiSah 0 c. fitHTT: ] c o n j. ; $*¿1“ ^TT: NiSan 8
ab. VTfw: HTTrHHdlHI % ] conj.; dcVnPHTdc a MIH lR I N iS ah ;
*S»Sw : sh Ih ^ h i w d i w g- S i£ i; im r : m g* M ^ P a ji;
g* PraVya; •*MlfHf-MI HT *T?TT FTTg* T170; »-HlfHfHI
T962 (unmetrical) 8 c. dcHHl ] Si&, AirPaTT, PraVya;
^IHtfdrHHl NiSan 8 d . OT“: ] NiSan, Si&, PraVya; MfPaTT
Appendix I. Quotations not found in the manuscript 413

B. ON SNANA:

*JnanaratnavalTIFP T. 231, pp. 7-8, collated against Madras GOML MS R 14898

(=M), pp. 5-6, and against T. 106 (a transcript pp. 13-60 of which give something
entitled *iJnanaratnavaI? that is probably a manual based thereon), pp. 26-
7._ Verses 12, 16 and 17 are cited in IFP MS T. 323, p. 47, transmitting the
*Atmarthapujapaddhati\ 12ab only is cited in IFP MS T. 795, p. 32, a MS trans­
mitting the same text. In both the quotation is prefaced by tad uktam parakhye.
Verses 16c-17b only are quoted in the Prabhavyakhya on the Kriyakramadyotika
(prefaced by tatha ¿nmatparakhye), p. 18, and verses 16c-17d are cited (pref­
aced by parakhye) in the Sakalagamasarasahgraha (p. 40 of the 1974 edition and
pp. 26-7 of IFP MS T. 199).

d ig X N H H cR*T J J H I ^ d J I *o ||

FTTcT ^ d $ r K I :I

^ H TN r P d ^ l^ ^ < d l d f * d l { p i l : II II

d e f t S ^ T f T f t r f t %% I I

T r P r f w i F n h t R h * s ^ r t : ii ^ n

P fR T fd ' ^ R T T I

9 .T ] M , T 2 3 1 ; 3WT ^ ’sfhRTTTV^ T106 9 a. STT^T^T-

dcfl«f ] M , T 231; T106 (unmetrical) 9 c. SWdTpJRTHFT ]
M , T 2 3 1 ; iWTrf^T ^ T106 (unmetrical) 10 b . ) T 1 0 6 ; 3>T
U Mr-5<MM<l|l: M , T231 10 c. dfgTRRRT ] conj. ; d f t K M H d - d F l M ,
T 2 3 1 ; d f4 < M M d tH -H T106 10 d. dffc: ST° ) T 2 3 1 ; c ffp r « M; f a : 5HT»
T106 1 1 a. ? R r F T R r ] M , T231; rlHlifVMd T106 11 b . fanTRfT ^ cTJW-
TT: ) em. A charya; fv><ll^l rT^rTTT: M , T231; frhdRTI T106
11 c. Hi«141^1 1 M , T 2 3 1 ; f d ^ l : T106 l i d . °jpTT: ] M; T231,
T106 12 b .t t d d l f d * ) A PO Pa; ^ d d lfd * : M, T231; d d l f a f .1
T106 12 c. 5T*T =nfvr ] conj. ; 5T^“ M ,T 2 3 1 ; V h m f r
5 ^ r FTfvr T106, T323 12 d . i W T F P t F ] conj . ; ftl^ T F T ^ M ,T 2 3 1 : U
T106 13 a. ^ T : ^ T R c i t ) M , T231; U T106
414 Parakhyatantra

$HIÍH v f k f d & H ¡ FR T Ívt: : II ^ II

ftrc: p tp t m ^ r ^ n f r w q fr i
c F T T R T f r ^ f r 9 T W ,!fr% J J ^ T II ¡ y ii

3 R T W T f^ fP : P ÍTT f ^ T $«JUc»l*r: I
S T jrR ^ tW H " : F j t : ^ P ^ d J I * * II

a n i H í l ^ W ü í ': ^ z f r I
>T^fRr: Udl^&l STPTT HIHI^dl * kTTII ^ II

d^l^dlcH ^r ^°¿U*id<iHlfr'HI*HI I
d r ^ i+ 4 : ii ?vs ii

« T cfrr i»
d l^ d lP H íR f: 3 ¡ k ^ fv S T T flír lr lH T I

13 c. $H I Pd SÍfa -0 ] T 2 3 1 ; $ H lfd Í N -“ M; ¿>4dÍ SÍfa"“ T106 1 3 d . FT-

srfvP: : ] conj.; FTSrfut * jP s^ c iq : M; om. T231; FfFnS" 5j f ^ ^ c T :
T106 14 a. ^ J f M R filTT: ] M ; om. T 2 3 1 ; f ^ T T106 14 b. »TT^T-
WIÍM ] T231, T106; »TTdfasFTTfr M 14 c. d ^ l d P m d l ] T 106; d ~ H ld P < * V
Jft M , T231 14 d . fl4P<J2flÍ IJ^ T ] conj. ; í r t f O l U ^ M , T231;
^ tiT «4P<¡J<IÍ IT^x Tx : T106 15 b. $«JM c*íd: ] T 231ac, T 106;
T : M , T231pc 15 c d . M'dlMrl^d^Pf: ] ern.; HlPMH'jIIMfd'ld M;
^T fif « ' d i v i d i d %f»T: T 2 3 1 ; ^Pfl" «'dlM cR d^Pd’ T106 16 a. S H W d l t f f l W -
t f : ] ÁPQPa; a H IH d id + H i/í: M , T231 (unm etrical); 3 R F T W T C F J F : T106
16 b. S ^ -a ^ !b d r ] ÁPQPa-, M , T 2 3 1 ; <hcí°t|l<jj-8 y*>dl
T106 16 c. H d íilH : W ° ] M , P ra V yá , SaSáSañ, Á P Q P a ; >í%ft5T: ?T?T0
T 231; H tfh T : *R T° T106 16 d. S^FTT d m |J ¿d I ] PraVyá; d lH H W I ^ d l
M , T 2 3 1 ; HIHH W »¿dl T106; SHIPd«*.1¿4|i¿dI SaSáSañ; d m i d m i ^ d l Á PuPa
17 ab . d-MI*4dIcHHI íot||J¿d<iH lfr<H W d l ] Á PüPa; d d l^ d l^ d l 3T ^-
^ H l f c d d m t ll PraVyá (unm etrical); cRT ^ d lcM d l ^d cJH Iffd <bm <l!: M ;
dVT ^ d lr M d l %3T: ^ d ^ H I : W + I H d l: T 2 3 1 ; d V I P I d lr d d l ^ T T H ld d f d t f l -
«fclHdl T 1 0 6 ; d d l^ d lc M d l ^TT ^ d ^ H I f c d H H d l: SaSáSañ E d.; d V P jd lr H d l
^ d ^ H I fc d H W d : T199 17 cd . ( T f N ü T R f : l%UTVT0 ) M , T 2 3 1 ,
SaSáSañ; ^iq»rj a í c ^ i q i ’J Pt>qij n 0 T106 (unm etrical); M dP n cilr=f>qid>^‘ f^T-
^TTHT® Á P u P a 1 7 d . ° f ^ T : ) M , T 231 , T106; " 4 ^ * l: SaSáSañ; »<J§J«bl:
ÁPQPa 1 8 a . Í T ^ n f T ] T106; dl^lHlPM M , T231 18 b. *lfV5tTT) M , T 231;
'{filotll: T106
Appendix I. Quotations not found in the manuscript 415

: f II ^ II

«5R TT5T t»

d < J N « ^ l rR T T : I

$ 1 ^ * fr ii n n

y iy lfd dc<M H I

3T^r tpT r^< N I ii I ^ Rj4 <cd d : II || ^ T l|

This iti must m ark the end of the quotation from the P a ra k h y a , but it is worth
recording the next three lines in M and T. 231: itth a m d v id h a sa m a c a m y a k rta -
n yasah p r a s a n n a d h ih / g rh a sth o brahm acarT ca p u rv a m v a n d e ta vaidikTm (em.;
vaidika m M SS)/ pu n a h ¿aivTm y a t l y a d va sa n d h y a m eva £iv a tm ik a m / u k ta m
¿ n m a ts v a y a m b h u v a d a u — snanam a iirasah k r tv a sa m a ca m yo d a g a n a n a h ' • etc.
[This last line is in fact M rg e n d ra k riy a p a d a 2:9ab.] T. 106 does not appear to
have this; it continues instead with a mantra: om hah a s tr a y a h u m p h a t / vam a -
kara m va ra d va ya m - • •
In the S akaJagam asahgraha the quotation of 16c-17 is immediately followed
(without intervening it i ) by these verses:
bharatT ra sa n a g ra sth a pranavti i c o sth a sa m p u te (Ed.; c a s ta s a m p u te T. 199)
n a s a p u ta d v a y e p ra n a £ caksusT ¿a^ibhOskarau
¿rotrayo^ ca di£ah sarva h nabhau b rah m a ¿ivo h rd i (Ed.; nalau h rd i T. 199)
§u d d h y a rth a m m a s ta k e visn u r am sa yo r a^vinau s th ita u
p u r v o k ta v id h in a p u n d ra m d h rtv a c a m y a n y a se t ta ta h .
Since these lines overlap in content with 14 and 15 (and since the * Jhan aratn avalT
transm its other verses following 17) I have assumed th a t they do not belong to
the P a ra k h ya .

V arn a^ ram acan drika, p. 31 and S advasann yasapaddh ati, p. 19:

sfrn
i j f f W T T f T T H T T H F T T T ^ fd H i I ff^TII ^ II

18 d. lid fd.M-*-1-HIfv>id : ] M , T231; T106 (unmetrical) 19

b. T 1 0 6 ; M M lfc M , T231 19 cd . XTTHT ]
T231; iT^nrr *fr M ; fra-: *T^TCTT
T106 20 b . T 106; M , T231 20 cd . ^ IA Id f w ]
e m .; H-V <.cq ^fcl M , T231 (unm etrical);
f W T c W : Sfd" T106 21 . s f T ] VaCa; TTTW SaiSaPa 21 b. MfMdl
dT dd i ] VaCa; ^TcfTRT ¿aiSaPa
416 Parakhyatantra

The following four verses appear in EFP MS T. 106 * iJ n a n a ra tn a va J i, p. 17, and

the first three of them in IFP MSS T. 282, pp. 17-18, T. 323, p. 24, and T. 371,
p. 695, which transmit the * A tm a r th a p u ja p a d d h a ti:

f? m r: ^T T cTII ^ II

M K In i ^ N r lc W M I ^ r : W W I

STRTRTFT J T : II ^ II

The following six verses are to be found in a *¿aivnsiddhantas&rigr& ha, IFP MS

T.46, p. 15. Among them the first three half-lines are cited, with the same at­
tribution, in the * A tm a r th a p u ja p a d d h a ti (IFP MSS T. 795, p. 9, T. 371, p. 687,
T. 323, p. 14, and T. 282, p. 10), followed by the ninth (30ab). [Between the see­
ond and third half-lines the author of the * A tm a r th a p u ja p a d d h a ti has inserted
the comment atra ksalane dinniyameJ cintye ca dar£itam yatha ■ ■ •; in IFP MS

2 2 c-2 3 b . M tM
HIU -l|(idl4 4>Nfr«i aTTFT«r l O T T O I
M K Inl *TT W U N I^ H M W I I ¿aivasiddiiantasarigraha, IFP MS T .46,
p. 28.

22 . i f ) T 1 0 6 ; M tIV ) T323, 371; d t l 1^ T282 22 a . »JOTT ] T106,

T282, T 3 2 3 ; T371 22 b. 5TFT ] T106, T282, T 3 2 3 ; W ° T371 22 c. 3?T-
W ] T106, T282, T323, T 3 7 1 ; D I I H * id l4 W T rV T46 22
d . f t r n r : ) T106, T 3 2 3 ; I r o r T46, T 3 7 1 ; f t l f w T282 (unmetrical) 23
a b . r n q d c W H I ^ H : fi^ d J cl ] conj. (unm etrical); T106
(unmetrical); W T 46; T323, T 371;
W 7T : « ld lr ( fi^ c l T282 2 3 c. J T : ) T106, T282, T323; T371
2 3 d . « S T F r f r d w : ] T106; •W UlfdflfcH H T323, T371; Ifi»lIh T282
2 4 a . W l'll^id» ) T106, T282, T 3 7 1 ; T323 24 b. ] T106, T 3 2 3 ;
T282, T371 24 d . <1-HIH« ) T 3 2 3 , conj. T 2 8 2 ; T 1 0 6 ; tTSTTW
T282 25 a. )em . ; 5 T f'44> l'= ^ d J^ T106
A ppendix I. Quotations not found in the manuscript 417

T . 323 th is reads atra ksálan e -hsati katham -j- d ik n i y a + m a + a cin tye d a ršita m .
B u t n on e o f the follow ing half-lines appear to be in th e C in ty a šá stra as trans­
m itte d in IF P M S T . 13.]

T u w r

fw T F f fr g W ř T Ť H^cTI
HI $ f fw t^ R h l II

: a fR T ^ T T ^ ^ : I

f ^ s w < ttť a n ^ d ji »

dlH H K črt: I
dM U IH <«TŤ 3T II II

W T STSTTRT J J ř f t ^ ^ P Ť T y f d í l d d : I

^ l l - d ^ l ď l f^ T : « H 'iN il^ ^ d d H II ^ II

'jf^ T W R T iF fŤ ^ T W ^ W I

5 T T ^ R ^ t *TPT ^ r d N ^ I fa f t p f iW I I 3° II

3RTt S R T ^ M N l i l ^ n ^ c íň H d ld d ld I
^ 4 -3 : P N W | ^ tT T d H M N ^ J I ^ II

P r a b h á v y a k h y a on th e K riy a k r a m a d y o tik a p. 16:

d"MT H ftH rM lI^

<T^TT T tW ČTFTT T R T : Í R P F č p I

f^ lT : H IH ^ H tW T II ^ II

•T ^TT fd y HIH(M ^TFPfT: I

26 a . ] T323, T795, T 3 7 1 ; W T 4 6 ; ČT5T T 2 8 2 p c; *TCT T282 26 b. f r -

3T¥7T»r ] erji. Acharya; T46; T323; f%3TJ^HŤ T 3 7 1 ;
[ d ^ U ^ H d T 7 9 5 ; f ^ T T W H T T282 (unmetrical) 26 c. ÍTČ6TT8 ] T46, T795,
T 3 7 1 ; — eft — W ‘ T 3 2 3 ; d d t čTčtfT8 T282 2 7 a. STT^W: ] T46, T795 ; 5TT-
T323, T282, T371 27 b . q*j> 5 : ] T795, T 3 7 1 ;
T46; d^S^fdl T323; : T282 30 b. n ^ Ť
*TT7T ] T46, T323, T 3 7 1 ; T795; ‘ -fl« 4 W : WTTČT T282
31 ab . 8^ T ^ w f t ] e m .; 8T T^ T46
418 Parakhyatantra

fwsftc^TW H^cTII 33 II
f l W *TT f ^ T P T F f r S T P f r SJpTC TW : I

f2?r%^Tvrrf5cr: Ht^r: W W yrfd" %^cT*Tll 3* II

HTcft S J p f r H%cT I
c T x f h h T ^ ^ F T T x rfP F f

^fOTWrfvrfr vph «Rmihim^k*: II 3* II

dRjJIdl ^T JJcT dcW^lRdfl: 8PT: II ^ II ?f?T

T h e follow ing u nit appears, prefaced by parakhye, in th e * A tm a r th a p u ja p a d d h a ti

(IF P M SS T . 795, p. 17, T .3 7 1 , p. 699, T .3 2 3 , p. 29, and T .2 8 2 , p. 22). Its
last half-line only, also prefaced by p a ra k h y e , appears in th e *¿ a iv a sid d h a n ta -
sa n g ra h a, IF P M S T .4 6 , p. 37.

TTT^"

R m d l 4 ' f Jl c ^ l ^ T f T W T c T t I

fw fwrw: wyfw pptcr i

M K Fd ^ T W T S T STTT f ^ f ^ ^ T » T % l l 3 ^ ||

O f th e follow ing three verses, the first five half-lines are qu oted (prefaced by
p a ra k h y e ) in th e * A tm a r th a p u ja p a d d h a ti (IF P M SS T .2 8 2 , p. 11; T . 321, p. 15,
T . 323, p. 16, and T. 371, p. 688) and the last four (also prefaced by parakhye) in
th e £ a iv a sa n n y a sa p a d d h a ti p. 14:

TTT^

W T K W W W J F N l R r N d H II 3 ^ ||

37 a. f ^ M * ] T 795; ftlT cT R- T323, T282, T371 3 7 b . JT r^ T g i ^ ^ f n m T c T ]

T795; fr ? T ^ T f tV T W T323, T 3 7 1 ; fc ^ T « I I ^ R ^ H I d T282 37 c. ]

T323, T795, T 3 7 1 ; T282 37 d. f T O : ] T323, T795, T282; ftR W T371
e P p tc T ] T795, T282, T 3 7 1 ; ^T ^cT T323 37 e. <TTC T nT O T W ] T46, T323,
T 3 7 1 ; 'TTCl'dl — W W T795; q R M W W T282 38 a. H T vT T ^T hR T -

HTFT» ] T 3 7 1 ; • T323; d H ld * « H il)^ H m iH I » T282 (unrae-

trical); T321 (unmetrical) 38 b. “JIMmIM ] T282,
T 3 2 1 .T 3 2 3 ; on r^ 3 T : T371 38 c. T O W T iT ] T323, T 3 2 1 ; Hdm<JJ|d T 3 7 1 ;
^ d l ^ l d T282 (unmetrical) 38 d. ] T323, T321, T 3 7 1 ; J M lf d 0 T282
Appendix I. Quotations not found in the manuscript 419

' ■ U H H + l f t p T : II n II

sr fo r <a i t r r s t o t w ^ t t ^ t i

ir ^ ^ T T W T T < \\ Rum ^ H s R ^ c l ii vo ii i

C. ON CASTE AND ON DlKSA

Of the following, verses 41-44b appear in Vedajnana’s *D lksad ar£a (IFP MSS
T. 76, pp. 25-6, T. 153, pp. 41-2, and T. 279, pp. 22-3) and also a * P r a tis th a v id h i
of a C andra^ekharabhatta (IFP MS T. 370, pp. 249-50). Verses 41-2 appear
(with the attribution pa ra k h ye) in Jn an a p rak a ia ’s * £ iv a g a m a d im a h a tm y a sa ri-
gra h a (IFP MS T. 372, p. 1249 and T. 281, p. 164) and (with the attribution ta th a
p a ra k h ye) on p. 60 of the V arn a£ram acandrika. The first verse only (prefaced
by y a d u k ta m ¿ rlm a tp a ra k h ye) is quoted in the * M rg e n d ra p a d d h a titT k a (IFP
MS T. 1021, p. 223). Verses 43c-44b are quoted on p. 76 of the ¿ iv a g ra b h a sy a
(with the attrib ution ta th a hi ¿ rlm a tpara kh ye). The units 43c-44b and 44c-44f
(with an intervening line of prose) are quoted without attribution on p. 134 of
the Mysore edition of 6ivagra’s ¿aivap aribh asa. Verses 43c-44f are quoted con­
secutively in Trilocanaiiva’s * S id d h a n ta sa m u cca ya (IFP MS T. 284, p. 141 and
IF P MS T. 206, pp. 71-2). The unit 44c-44f appears (prefaced by the attrib u ­
tion ta th a £r lm a tp a r a k h y e ) in Nirmalamani’s K r iy a k r a m a d y o tik a p r a b h a v y a k h y a
(p. 268, lines 24-5):

M < l^
f o r : s rF ^ rf^ rc n r j j t : i

39 a. ]¿aiS aP a, T323, T321, T 3 7 1 ; T282 39 d . ^T-

H r W R ir ir : ] T323, T321, T282; W rilR H I ¿aiSaPa; IM H + lid iV :
T371 40 a. ] coaj.; 3 T f^ T323, T 3 2 1 ; J j f c y
¿a iS a P a ; a ifig y 5 j1^ T 3 7 1 ; 3TfT9" T282 (unme-
trical) 4 0 b . $ H l y « m < i r i ) conj.; il'l 5T6lI d t l T 3 2 3 , T282, T321pc,
T 371; iH SroToS^xTTW T321ac; 5W T W <4(Set: ¿aiSaPa 41 ab .
f^sr: a r f r w ] VaCa, T279; lw : i f e w T 76; ««SdUlfddl
far: arfwra; T i5 3 ; fo r arforcr MrParr-, filduiidrfl forr
e r f o r T 3 7 0 ; fi4d<Jiindl f^rsr: t f f o r e r T 372; * f o n j r f f f o f r fo r : s r fo w T 28 i
41 c. DTA, M rP aT i, T 3 7 0 .T 3 7 2 ; VaCa; ^ T281
41 cd . ] MfPaJT, T 1 5 3 ; T76;
VaCa, T372, T279; T370 (unm etrical);
<fla^Ti(rsa<4i«5R4av T281
420 Parakhyatantra

sn ^ T : f l 4 v r | | d l H i ^ T ^ T T ^ r : F J cT : I

3tTT II II

f= r j <¿»>1^ T c T ^ fo h ft * i m : I

^rqt $\mfr h ^ tt cr^f^fv^tfTprprii *3 11

^TPJTFTfT T f ^PrW Tf^yi
aTTRTTR^" ift ^ m r f ^ T K T T : I
fro n ? ^rr fterr ^nrt^^vr t fir 11 ir
Verse 44b is followed in th e D lksa dar£a by: e ta t p a ra k h y o k ta v a c a n a m (T 76 ,
T153; p a r a k h y a v a tta T 279 ) a sa cch u d ra v isa ya m (T 76; -v id h a n a m T 279;

4 4 c d e f. This unit also appears quoted without attribution in the S iddhan tasutravrtti
amongst other lines which may not belong to the Parakhya (p. 42, ad sutras 8-9):
3TV
#5TTcT: I n fW ^ H T rW II
^ ?KT Pd^<4g f^ H R I ^ T F T T T f T O t JJ*4>|if IWcMMJI
W ip^NRTTJprgRiftW : I W fw^T: dPtdftPid: II
a|^<JMIf^ ^ JQ^UHliidMKPdriJKSil: I fWHMSl ^ ?Rt ff'NT ^Tdf^TVT T f^ll
d ?viiR r^vjiuimpki+jjii ipir 5jnf i ^ t^ rT R R fw P r: i
’srgr JiiiP d : s m r H r T d v r * N - <rr: i $ d $ id i j i i v i * i
p4flW4l«li ^ STVTT: W <P T 5TVFRT: II f P r I

4 2 b. 4441^44154.: FfrT: ] T279, T281; 4441^44154. FJcT: T 372;

VaCa; 4441341154.4*441 T153; 44 4 34115 4.4*4 4 1 I FJcT: I T76 (unmetrical); 4 ^ 1 ^ -
4 ll^ f* J d : T370 (unmetrical) 4 2 c. <"4H l\«J E ; T153 42 d. $R T
•JMKd: ) T 2 7 9 ; W : 7R F T * f4 l4 d : VaCa; ^ m W R T 'J H K ^ : T 76;
•JMI4d: T 1 5 3 ; ^ F T O R T W ^ r : T370; ^RSTCRT -f>ll4d TpT T372; W : S R
- - 4 ^ : T281 4 3 b . T dS.(«lHi *T4TT: ) T76; T d ^ d ) *T7T: T153; d^ M ^ P d -
47P BcT: T279 (unmetrical); T d ^ d ' l *T4T: T370 4 3 c. f f t n f T ] SiSa;
itW <M<ti f|r ¿¡ABha , ¿aiPaBha; ^POT <M<tl 4J- T279; <flaii«t.i*f fj- T76, T 153,
T370 4 3 d. d ^4, P*>Pd P R ) P R lM ] T 206, ¿iA B h a, ¿aiPaBha; c T ^ f W l W R ’T-
P ld l d T 284; d S fc P il4 d )p !d ld DTA; d 5 * > P iS M d t p H R T370 4 4 b. ^ T -
F*T° ] ¿ iA B h a, ¿aiP aB hS, SiSa, T76; ^ 8 1 “ T153; ^ | d | » T279 4 4 cd . ]
om. DTA 4 4 c. : ] PraVya, ¿aiP aB ha, SiSuV f; t? ?l: SiSa 44 d. if r -
^ R T T * ) PraV ya, ¿aiPaB ha, S iS u V r; f i T R l T “ SiSa 44 e. cP-
RT ] P ra V ya , ¿aiP aB ha, SiSQVr; °»R!TV 4 R t 4TT T206; ° > R > T ^ R t 4T T284
4 4 f. T ) PraV ya, ^aiPaBha, T206; T284
Appendix I. Quotations not found in the manuscript 421

-visam T153) eva. tathoktam vSyavyasamhitayam • •• In IFP MS T. 370 verse

44b is followed by: vayavyasamhitayam•• •

*Dlksadar£a (IFP MSS T. 76, p. 26, T. 153, p. 42, and T. 279, p. 23) and Candra-
¿ekharabhatta’s *Pratisthavidbif IFP MS T. 370, p. 250 (in the latter the quota­
tion is prefaced only by parakhya):

cTVT T T T ^ " T —

3T W T: f^ T ^ T T T W : I

fn d jiw d l y* n jf w i

*DIksadar£a (IFP MSS T. 76, pp. 188-9, T. 153, pp. 268-9, and T. 279, pp. 150-
1), in samskaradiksavidhi:

a m V f c T F T f W F T ^Tcfr I

FTTT T ^ k T: II Y ^ II

'd lld H H fH * lt HIHI+J|: I

fT W : *T d d N K f d j f d f d c H H ^ I H%cTII YVj II

S f T M ldH lR sd H ^ I

f^F 5 T : f 5 T T ? m % S f W v T ^ r T T f ^ “ T t l l Y q II

This is followed by: tatas tatsainskarenfitra prayojanam nasti. yatah (yat T. 279)
tasmin vaidikadvijatve saty api karmayatta gatir iti.

Varna£ramacandrika p. 15 (prefaced by tad uktam ¿nmatparakhye) and Prabha-

vyakhya on the Kriyakramadyotika p. 201 (followed by iti ¿nmatparakhya^ru teh

4 5 a . 3T*TUT: ] T 370; S R ^ J T 0 D tA • J r f t W ] T370, T76, T 279; fr ftW

T153 45 b. ] T370, T76, T 1 5 3 ; f r c * 279 4 5 c. : ]
T 279; ffa- T370; T 76; ffqf T153
4 5 d . ( H d l l f d d l g * P T ] T370, T279; fa^ J T 'JTPT T 76; id d J I rT5Tt W T
T153 46 c. » S W P n T ] corO.; “« H W W DTA 4 7 a. T76, T279;
°T*iT T153 4 7 b . 4 W I 4 4 ) con/. Isaacson; d fM N N T 76; q W W F T153;
4 fH IH 4 T 279 # W W : ] T279; f4Mld<*>: T 76; H M I+ d T153 4 7 c. iT O T :
*T d 4 N K f ( ] conj. Isaacson; < fc m « -H d d N K : T 76; <*.IM 4«-H ddN K ^ T153;
T279 48 a. T76, T153; » g W ^ T279 4 8 b . #f r )
T76, T 2 7 9 ; fir» T153 4 8 c. ° 5 m % ] T76, T279; T153
422 Parakhyatantra

« ftfe ld l s fw fr FTT^frnr: U N ^ H l P ^ H II

* M r g e n d r a p a d d h a titlk a of Nate^aguru, IFP MS T. 1021, p. 189:

n a n v esa dJksa m a n v a d y u k ta v a t (em.; m a n v a d y u k ta v a t MS) kirn ¿arTrasya sam -
sk a ra m k a ro ti, u ta ja te h , a h o svid a tm a n o va. a tm a n a e v e ti b ru m a h ; ta th a (conj.;
e v e ti ta th a b ru m ah MS) ¿ rim a tp a ra k h ye—

d^lPddiPN&rH PpTT T *TTII II

H ^w hTT flH iK : H%<T I

fTTTVTTT * fif+ l^ ]: HTVTTTf%^M5cTT: I
'+»H ^Tl*l W d l P i d : II II

Appendix to the * S a rv a m a to p a n y a sa IFP MS T. 284, p. 27:

W lr fr H ^ IM : H a H H H ^ I d ^ : II ^ II

This quotation is preceded by ¿ iv a tv a v y a k tisa m p u rn a h sam sarT n a p u n a s t a d a /

k ir a n e / a th a d ik sa d h v a ^ u d d h a tm a sa h g a s a b ra h m a p a h c a k a m / su k sm a sv a y a m b h u v e
[sic.] and it is followed by p a r a k h y e / d ik sa y a m a n d a le p u ja ta tp ra ve^ a v id h ih
k r a m a h / ta tv a ^ u d d h ir a n u tk arso m u k tir ekena ja n m a n a [sic.] Thus the labels in
this portion of the text, as is clear from the K ira n a quotation (K ira n a l:22ab),
probably usually follow the quotations to which they belong.

K r iy a k r a m a d y o tik a of AghoraSiva, p. 365:

P b f^ r^ r i i
fir^T fw ^TTfd' f t r w f l f t W r W : I
i^T 5 % : 0 1 1 ^ *1 vd-MHI II *3 II

This quotation is followed by the tag p a ra k h y e and then by another quota­

tion: evarn y o }n a n ta v ija y e s a r v a d h v a v id h id lk s a y a / d ik sita h so ’dh u n a ban dh an

4 9 b. U M H id l • ] PraVya; VaCa 50 a. ? p f: ^ ] conj.-, S p d f r

T1021 5 0 c. tTvr j i lfd < ] conj. Acharya (cf. Kirana 6:3-4); -
T P z m W dvMlTfl T1021 51 cd . ^TTMl<IOy<ifMf»d!: ] con j.; m ^ T -
CTTVTTT T1021 51 e. °^d»1 • ] conj. A charya; °%(TW‘ T1021
51 f. ) « " •; T1021 52 b . ] conj. ;
W T284 6 2 c. * ] conj. ; T284
Appendix I. Quotations not found in the msmuscript 423

n a b ib h e ti b h a v a tm a k a t/ sva ya m b h u ve. Since this latter quotation is Svayam-

b h u va su tra sa h g ra h a 14:46, the label p a ra k h y e must belong to what precedes it.

*¿ivagam adim ahatm yasan graha of Jnanaprakaia, IF P T. 372 (pp. 1192-1261),

p. 1216:

dpTT T T T ^

5iMd1 t Jp zR h i n

* r ^ r f y ih n iT H ^ i
d W lT j f w f d ’ ll * * II f f d -

The same unit is quoted in the *DTksadar£a (IFP MSS T .7 6, p. 3, T. 153, p. 4,

and T. 279, p. 2), where it is prefaced by p a ra k h y e and followed immediately
(without an intervening iti) by the much cited verse beginning a sm a t p r a v ita ta d
b a n d h a t , which is S va ya m b h u va su tra sa h g ra h a 2:24. Note also th a t it appears in
a larger block of verses quoted (without attribution) from the P a ra k h y a in the
appendix to the * S a rv a m a to p a n y a sa (IFP MS T. 284, p. 26 and IF P MS T. 801,
p. 20), for which see the apparatus to 15:9ff. It is possible th a t this unit should
be incorporated into the text before P ra to d a ’s question in 15:11.
I have not found this in the other transcript of the * $ iv a g a m a d im a h a tm y a r
sa h g ra h a of Jn a n a p ra k aia (IFP MS T. 1059), but th a t transcript does contain
the following passage of unattributed quotations (IFP T. 1059, pp. 27-8):
ta d itth a m b h u ta m ¿iva^astram p ro k ta p ra k a ra m d lk s ita ir eva 6r o ta v y a m p a th ita -
v y a m ca. d lk sa v ih ln e tu jh a n a d ik a m sarva m v y a r th a m s y a t. jh a n a d e r a s v ti­
tan t r y a d dT ksahgatvenaiva jh a n a d ik a m m o k sa sa d h a n a m n a n ya th a . ta d u k ta m

ta s y a te n a ta d a h g a tv a m dlk sa sa to ’riginT b h a v e t
¿ iv a d ik sa m tu m u k tv a ik a m s a p a tr a v y a h a ta m p a ra m
jh a n a to y o g a ta i ca p i caryataA ca na m u c y a te
jh a n a d in a m tu sa m a rth y a m ta tr a p i sva r na v id y a te
beJaball£avrddhastrT bhoginam saru jam ta th a

5 4 a b . STJTfT ‘ it O T ’ j f d I M rgendravrttidTpika ad vidyapada 3:5c-6b

(p. 30). But note that Aghoraiiva quotes the same unit ad Ratnatrayaparik$a 165c-
166b attributing it to the Svayambhuva (in which it seems not to occur).

54 a. ] T 372, T76, T279, T284, T 8 0 1 ; ° ^ f r T153 5 4 b. ] T372,

T76, T153, T284, T 8 0 1 ; T279 54 a. 4 lJ |d S < t ] T372, T76, T279, T284,
T801; T153 5 4 b . ^ i d < y ] T372, T76, T284, T 8 0 1 ; ^ 4 d V T 153;
^ ¿ itfd H I T279 5 5 a . ffO T T ] T372, T76, T 1 5 3 ; * T 2 7 9 ; if t T -
T284, T801
424 Parakhyatantra

jn anadina na mokso ’sti tasmad diksaiva mocinTti

Though no attribution is given here, the first of these half-lines is ParSkhya
15:9ab, and the third occurs in the passage just cited above. But observe that
this same third half-line elsewhere belongs closely to the half-lines that follow
it: see the two-verse fragment of the Ur-PausJcara cited in Goodall 1998:361, fn.
588 as constituted by Sanderson (*1996a:43).

D. ON PRAYA$CITTA:
JnanaratnavaliIFP T. 231, pp. 256-8, and GOML MS R 14989 (=M), pp. 231-3:

3TV TW &T

^ fW T : II II

THV f c ^ T g c T P f r f I

W ^ cT II II

STPrfWxT T tcT I

t <po£) i
*T^T 5TRTf%rfr II II

'Hm'l^dl-Hm
9|J|U||i|HH fc^T dl«4 <Ulld ^ T l
WT^TWtfWTT ^TfT 4 tfW : II II

f w : RTCW 'jfRT dfHlcMIMIril*i^ I

3 lR t< il IsL-ail cl -I <1 B p jR fcT I ' l l II

¡S R 3 F T ^ r ^ l f < 4Ih 44 HIM H i d : I

^TT^RTt ^r*T d IcMINIc « c l II \ \ II

^ yaifadi ir ^ T ^ f t r fn fN w i
t e w ^TFTT ? 1 < l l ^ ^ d ^ t f w : II V i II

57 b. H5WTRT'» ] T231; H^iRT9 M 58 a. <R<rfrM'l4)*<l't ] coaj. ;

i^fhTT^ M, T231 60 c. « fW t ] conj. T231; M**, T231; Hi «41
62 b. ] T231; $HfPRT*t M 62 d. ] coaj. T231;
< l N ^ d M, T231
Appendix I. Quotations not found in the manuscript 425

^ T fW : STRICT I
t^ T T T P T W 'jfR T c T F T P g ^ c T f ^ f ^ W I I ^ II

<4<5I$i m i *'h I*<A «»M<<fV«4cii I

jj^ p n fv w ic < i *reit«r i
T T 'T W F ^ rrfw 'JIMI II II

ip f ir F F T R I^ T ^ r (?) c I H f ^ T : H W I
S R tt ^ c T 'jTRT Sjwftril W II
* IH d * )c H < £ ^ l fc ^ T I

^ F T % ^ jrt M < + i 'r l 9 c f jttP t i i ^ h

iTTc^r i j w r f a t ^ T rT d < l * t f d c H H l H%cT I

T ^ f ^ w f t 3T Ff^T 3T F ffa t fFTcT: II *vs II

H lu ^ l J IK 'd l^ P ^ F ^ I ^ y I
3TWTcft" *T3T FJ£T *p ? T R tt Hi II II

^ T F W fl^ r ^dcH$<j'|4|lc«HN\dJ
tttw t^ w c T M ^ h r fT t h h

5R T ■'M l-^ m * |4 h ^ | 3 « (? ) ^ '¿ lid I

t f a -: W R f : +IHd> * r ftll V9o II

cKT ^ T W ^ T fw % ^ r f I
n rn v b fa r r : f^ r ^ ^ t f ^ t i i vs? ii

F F ^ F T W fa fa ': s f a f t 'j|HI^«l'JlHlrH<t>: I
$ ^ f c * l4 5 q ^ w 1 w ril VS^ II
84 a. * f # ) em .; °^ T M , T231 6 4 b . ^ T ^ f W T T ] M1**; H « jf* H ld lH
Mpc, T231 6 5 b . d H ^ T ^ J T ^ r n r ) T231; (« M K ld ) 5T H T W M
66 c. ] T 2 3 1 ; *FT%* '3TT M 6 7 c. T ^ T -4^*1 ( f ) co n j.; TvT-
M , T231 6 8 a. ] M; •M H IU 'Jll T231
68 b. conj.; “F ^ R i F M , T231pc; • « $ < 4 + ^ T231ac 60 d. W -
m W ° ] M ; HWIdT® T231 71 c. FTT0 ]M ; W T “ T231 72 d . ]
conj. ; f^ T ^ T T f ^ m ; M ; I (*THT) T 231pc; f»l<45H*llP*a*^ T231ac
426 Parakhyatan tra

Wf 5HF ^ fýhT T čT I
TUT i R T W r f : a iP d f ^ H d : S p p v»^ ||

aftTFT fa'+td TFT Id d U I^ + fd ^ líd 7? I

^ P d t ^ ÍFTTWČT T T W S p j KIHIdH II VSY II

ÇFTSTTt f^TT^Tt: TTT^t S ^ f H w : I

a r f ^ r ^ T ^ y f w i t *n rr ?rvrn vsbt. 11

a rf% w * m r *r«rf^FP * p fh i
^ d H iru i r d H l^ d H ^ lT K d lP d d H II V9^ II

ar^Tfr ^ h h P v K I^ k : î w ï ï w i
^ f d t ^ P d M H ^ «H W IcH *i«4l*d*ni V»\S II ff?T I

E. ON CREATION AND DISSOLUTION:

Ñ á n á v a ra n a v ü a k k a tta ru m p a ta v iv e k a m Vol. 1, pp. 255-6; Vol. 2, pp. 660, 679,

685, 829, i 060-1, 1107, 1117:

^ H d U l* ^ T
3FČFT 7T5ČT S W f c Pd^OPd T I
Hi n w d^^čw r P d ^ d i II vsc; H

f^ fíF ^ tV F T T ^ n - d rd M Í ^TT: I
W d cd lid dld.Í<a d H I dl d P ^ d : Il V3\ II

J ílI-c d ď ld ^ lH K ftíW vď " ^ T T H W I

ÍÍPŤ^Tf^J^TTVTŤ 5TWTW Pílddcdd : Il qo II

á ^ l ^ I t T k d l H M U p d P v i d : fPFT: I
7 3 a. ^TÇ" ] conj. T231 ; 5*T^T» M; 5*TÇT ( t ) T231 73 d. ST^Tf^PTV ]
cortj. (unmetrical) ; r q í n ^ i ^ H a : M ; rdfñfi'^JFTV 5 p j T231 7 4 b. f?T-
d « l^ 4 > Ř í« rd H ] conj.; H sdlW I^ -bR iilfd: Mpc, T231 ; íd d m id ta fd J H ftl : Mpc
7 4 d. ] T231 ; 7 5 b. T l l - ň ] em. ; d K d îl M , T231 7 6 a. 3 T ^ -
W ] conj. T231 ; S lO d d l M , T231 7 6 d. « d d d i r d d d j M”' , T 231; ®ŤT-
«dnU d MPC 7 7 c - °fdVTŤ T231 ; »fäV FFT M 8 0 a. Jíl I-rSJçfld^ <I -
»írŤ ] 3fll«Ť*l<ftd<*>HIMIÍ vi. 81 a b . » M lld ld M líd í » ] conj. ; »«ftU ïFR T T W *
Ň áV iV i; « s f ť t dldM I*>d » vl.
Appendix I. Quotations not found in the manuscript 427

¿ I fH I d fa + lO « « i R t H : II II

This group of verses is indeed much cited in the N a n a v a ra n a v ija k k a tta ru m p a ta -

v iv e k a m , for, aside from the instances cited above, the first 5 half-lines only are
quoted in Vol. 2, p. 1104; the last 4 half-lines only are quoted in Vol. 2, p. 1065;
the first 4 half-lines only are quoted in Vol. 2, pp. 1088-9; the passage is quoted
missing out the half-line beginning é á n ty á d i in Vol. 2, p. 1069; the last 6 half­
lines only are quoted in Vol. 2, pp. 647 and 668; the fifth and sixth half-lines are
quoted in Vol. 2, p. 625 and again on p. 1063; and the third, fourth, fifth, seventh
and eighth half-lines are quoted in Vol. 2, p. 675.
N d n a v a ra n a v ila k k a tta ru m p a ta v iv e k a m , Vol. 2, p. 602, prefaced (in Tamil) by atu
p a rd k k iy a ttil:

^ II II

N a n a v a ra n a v ila k k a tta r u m p a ta v iv e k a m , Vol. 2, p. 590, prefaced (in Tamil) by

p a rd k k iy a ttil and with en a vu m intervening between verse 83 and 84, and Siv.a-
jň a n a s id d h isv a p a k sa d rs ta n ta s a ň g ra h a T F P MS T. 533, p. 206, prefaced by p a rá k h y e
and with uttaram intervening between verses 83 and 84:

I
4iHH <fafd íftlF t*fac4>dí T *TT fT^II q^ II

^ d l^ ^ l^ ld i: HTTf I
STT^IňRf^řr ^ T : S ÍT II II

This is followed immediately in the Š iv a jň a n a sid d h isv a p a k sa d rsta n ta sa ň g ra h a

(IFP MS T. 533, p. 206) by the following:

sttstw ftil^ u i ^ d H i * j* « h %čti

^ d lfd d M «bHÍuii TrfHT d M c l II q * II

^TW TFTTt ^ c M l^ d f^ T lfW : I

83 a. Ň d V iV i; ŠiJňaSvaDrSaň 84a. ] Ň áV iV i; ° W -
ČÍT ŠiJňdSvaDrSaň 8 4 c. : ] Ň á V iV i; ŠiJňaSvaD(Saň 8 4 d. S ÍT 0 -
tTl ] Ňa Vi Vi; fa 0 tfl ŠiJňaSvaDrSaii 86 b. fa n fa id ] e m .;
T533
428 Parakhyatantra

c i v ' l l *11 •iH < w < iT ci< s)fa |q < J c l I

d V T W FTTcT ^ F tT : ^ d i^ fT c ^ rfrt II ^ II

Nanavaranavijakkattarumpatavivekain, Vol. 2, p. 607, prefaced (in Tamil) by

pardkkiyattil:

»trtt f=Tc^f fg v fr i r s T f ^ r i
ctptt: fr s fr * r f ii qvs n

H T ? rt? rf^ rn % T * r r n ^ f r i

« M lfc d T d 'd ld T d lf r d * I
II 55 II

F. ON MUDRAS:
SadSiiva’s ^commentary on Aghora&va’s Kriyakramadyotika, pp. 1-56 [third nu­
meration] in IFP MS T. 962, p. 13:

*TWTT«Tt f a ^ v t w d lT f l^ l^ lo i f ^ T I
« | ^ * if u | ^ M ^ fd fd II II

and also p. 35:

dl<HPJ$IHW<J|*i*
<2>cdl ^ f k $6 a <. <Td": I
s r js n f r r d ' ^ - ^ i ^ n r w jp fts r ^ ii \o h

^ W H%cTI
tK lltM H V T T ^ T *J?T R s H - M ^ h II II

This is followed by: mahamudram darrayed iti mahamudralaksanam. samana-

tantre- • •

8 7 d . «4d«AddilH ) conj. (cf. K lra n a v r ttiad 4:20); ^ d < i)i« A « l NaViVi 8 8 e. W -

tg r T T » ) con/.; H ^g^TT* N aV iV i 8 9 b. « f t p f r ] em. Acharya; T962
8 9 c. ] e m .; W ^TW T^T T962
Appendix I. Quotations not found in the manuscript 429

G. ON GURUS:
Varna^ramacandrikS, p. 83 (prefaced by nanu parakhye) and Jnanaprakaia’s
*£ivagamadimahatmyasangraha, IFP MSS T. 281, p. 165 and T. 1059, p. 64 (pref­
aced by tad uktam parakhye):

l£ana£ivagurudevapaddhati Vol. 3, p. 99:

t* R « it u w i

'T T T ^ ‘ 1

The final word is treated as a vocative in the edition, but since we have only one
other in the entire text (4:166b), it seems more probable, if this is indeed a verse
from the Parakhya, that it should have been a nominative.

*Diksadar4a, IFP MSS T. 76, p. 18, T. 153, p. 29, and T. 279, pp. 15-16:

? n n * m < i^

a r^ T T cfr S T R F f c ^ 1 * 1 * 1 II \ * II

H. ON MISCELLANEOUS MATTERS OF RITUAL:

TYilocana&va’s *commentary on the Somedambhupaddhati IFP MS T. 170, p. I ll
and Madras GOML MS R 14735, p. 76, as well as an anonymous *^ivapuj5vidhh
vyakhyana: naivedyavidhi (pp.1-127 [second numeration] of IFP MS T. 962)
p. 102:

94cd. ^ i T ? : = SvayambhuvasQtrasangraha 10:3ab.

92 b. ^ ¡T ^ n^ rT : ] ¿iM aS ah ; : V aC a (u n m e tric a l) 94 a. ]
c o n J. Acharya; T76, T 153; 3 T ^ S “ T279 94 ab.

W ' ) conj . ; p F f t ^ r r ^ * T t JJT: T 76; fW r^ T T >JT: T153

(unmetrical); fa «¿I'} a) JJT: T279 94 c. ]
T279; T 76; <3W« T153 94 ef. ] om. T279
94 f. 3T T ^fc ) em. Acharya; 3 u ^ i 4 T76, T153
430 Parakhyatantra

fw : W m ^ fP ic T : I

jiH W : P if r T r r f P T c T : I

^ rV I+ fW S*T T 3 W . ^T5TtfR?T: II II

In IFP MS T. 170 this is preceded by atra and followed by iti ca £nmatparakhye/

£rutibaJat “vahnikundarcitam devam mandalabhyarcite ¿ive/ nadTsandhanarupena
vidhina yojayet tatah”. (This latter verse belongs to Soma^ambhupaddhati,
pavitrarohana 78c-79b (Brunner 1968:129).) In GOML MS R 14735, however,
the quotation is followed immediately by iti ¿rTmatpauskarabsdad, and then by
the verse of the Soma^ambhupaddhati. The ascription to a Pauskara is almost
certainly secondary and an accident, since this prescription is again referred to
in what follows (IFP MS T. 170, p. U2 and GOML MS R 14735, p. 77) as being
a teaching of the Parakhya. In the anonymous *&vapujavidhivyiikhyana the
unit is preceded by: yagaJabdena mandaJam ucyate. kumbhasthandilavahnisu
pujitaih ¿ivaih atmana svena saha nadisandhanam karyan tad uktam parakhye.

¿ivapujastavavyakhya p. 48 and IFP MS T. 962, p. 307 [3rd pagination] (where

the quotation is prefaced by (tad uktam parakhye) and Prabhavyakhya on the
Kriyakramadyotika p. 100 (where it is prefaced by tatha £nmatparakhye):

3T R >T $P J*^ r: if I

II II

3 T ¥ tf I

3 T *r ^ tr T T c fr w ff% r f? > m r r ^ n r ii ii

f a w ^ w ^ f ^ r i i v ; n * f< r i

Just 97cd is quoted again in the Prabhavyakhya on p. 232, prefaced again by

tatha £nmatparakhye.

l£ana£ivagurudevapaddhati Vol. 3, p. 140:

9 5 a. ftpHIFt* ] T 170; T962; R14735

9 5 b. ° fW T : ] e/n.; * fW T : I f f c f T170; °fW T R14735; f W T T962
95 e . ) conj. ; R14735, T170, T962 95 d. TOW: ] R 14735,
T962; T170ac; T TSTR t^T+T: F J c f: + T170pc 96 a b . )
PraVyfi; ^pjTpTfd" £ iP u S taV ya e d .; £ iP u S ta V ya T962 9 6 c. <1 ]
¿iP uS taV yS ; PraVya 97 b. f ] P ra V y a , ¿iPuStaV ya
ed.; ¿iPQ StaVyS 962 97 c. ^txTTcft* TOT ] P raV ya, ¿iP u S ta V ya
ed.; W RT ¿iPQ StaV ya 962
Appendix I. Quotations not found in the manuscript 431

MI^iTh frfcr^ lfrddd Tfr I

d ^ M ir ^ i-iir H ii w 11

*MrgendrapaddhatitIka of NateSaguru, IFP T. 1021, p. 104:

# T ? R T #

fw ^ c T I

s u i^ i 5 i$ > fd t 11 11

¿¡vapujastavavyakhya p. 79:

rHT *T > T ^ f N m p n r : I

SRTvTTc’ TT M ^ r ^ ^ T f ^ iW T W : II ^ ||

ffc T T T T ^ P

¿ivapujastavavyakhya p. 86:

n J H ^ - H ^ d l + K ^ r ^ ^ l H ^ H i r y d : II ^ ||

jfw TTT^"

*DJksadai£a IFP MSS T. 76, p. 149, T. 153, p. 219, and T. 279, p. 118:

3*7 T H < l* 3 —

*T W T T I ffa T II II

The text then continues with kirane— sadangulaparmaho dandah syad vimJad-
ahgulah [em.; -naho dandasyatividahgulam T76; -nabho dandasya tividumgulam
T153; -nahe dandah syad dvirn^adamguiam T279] (which is Kirana 16:32cd), and
this is then followed by:

< n ir m < i^ —

9 9 c. » ^ T f T ] e m . ; I& GuDePa 100 . ] T1021pc;

F T x fVra-: T1021 1 0 3 b. °tPTT ] co n j.; - tPTT S P j f t f W
T 7 6 ; “tTRT T 1 5 3 ; »tPT T279 1 03 c. |PTT ] T76, T 2 7 9 ;
T153 1 0 3 d . fijg F ip r fa ^ F S T ] con j.; f t S T j p f ^ f a c T T T 7 6 ; fif STjpT-
fa ^ M d l T 1 5 3 ; ( ¿ ¿ J i j d f d ^ H d : T279
432 Parakhyatantra

T r m T fc n T m f T P T T f t ^ R ^ r : II $ o Y II

The last half-verse (104) is also quoted, with the same label, in Ananta^ambhu’s
commentary on SiddhantasaravalT67S (BGOML 18.2, p. 14).

Contrast this with Narayanakantha'a quotation ad Mrgendrakriyapada 6:40c-

41b (p. 68):

T O T jp r r fh in tr ^ i r ^ n ^ r : ii ii j f w i

And note that on the previous page ad kriyapada 6:38-40b what may be the
second pada of this same unit appears differently:

Narayanakantha ad Mrgendrakriyapada 4:5 (p. 42):

'Ji m : «r>i4T H T ^ ir

* iF h R r s n ^ " ^ H T T i 5T T : II II ^ I

(The first three padas of the above are also cited ad caryapada 1:75-7 (p. 232.)

Vidyakantha II’s *Bhavacudamani on the Mayasangraha1 Jammu MS 5291,

f.e r :

mxi ^ fr
^ 3 " d C 'b H t} S ^ -^ 4 II

Idana£ivagurudevapaddhati Vol. 1, p. 99:

II ||

Prabhavyakhya on the Kriyakramadyotika p. 109:

104 b. « n r : ] conj. Acharya; T 76; 5 * T : m -
T 1 5 3 ; STC: HllPg-J^li T279; F T T f ^ W ^ T : SiSaV ya 106
e. ] em. Brunner (1985:78, fh. 2); Ed. 107 b. ]
conj. ; ° MS
Appendix I. Quotations not found in the manuscript 433

3PT l 3 R T ^ fr 5T f : ’ II II
ffc T V N < < J |^ R T t S T t^ T T W - --

*Atmarthapujapaddhatiy IFP MSS T. 795, pp. 149-50, T. 371, p. 908, T. 323,

p. 254, and T. 321, pp. 242-3:

^ T : yiJH H irV d tft ^ I T ^ > T ^ ^ F r il II

In IFP MSS T. 323 and 795 this is preceded by

sarvajhanottare
proksayitva pura prajhah (T323; jhane T795) kundamastrodakena tu
punar ullekhanam kuryat astrabTjena sanmukha.
And it is followed svatantre 'pi
vajrlkaranam astrena rekhas tisras tu purvagah
yamyat saumyamukha tv eketi.
In IFP MSS T. 321 and T. 371 it is preceded by the verse attributed to the Sarva-
jhanottara, then tatha kalottare—astrenollekhanam kunde varmanabhyuksanam
matam. It is there followed by
tatha soma^ambhu&vacaryair apy uktam (T321; °caryair uttara T371)
rekhatrayam udak kuryad ekam purvananam atha
ku£ena ¿ivamantrena yadva tasam viparyayah.
The latter is verse 6 of Somaiambhu’s agnikaryavidhi (Brunner 1963:235).
J. ON PRANAYAM A:

*§aivasiddhantasahgrahay IFP MS T. 46, pp. 158-9:

«i i h h i ^ h n
* lR « l^ m i 3R T : T I

w t H H lft t^*KHI%TJIt II WR II

F p r t ^ c f l

q fr ^ r w n M n r < ^ h h i w c rt: ii ^ n
1 1 0 a . ^ T : H M IM H rfww l ] T323, T 3 2 1 ; T 371;
r f d « l T 795 (unmetrical) 110 b. ] T323, T371, T 7 9 5 ;
I T321 (unmetrical) 112 b. 3T^T: 3>I*-Hci*)q ] conj.; jf^ T -
T46
434 Parakhyatantra

cSVTRI^UT

5r f w ^ t p t c t f f iw < p -|
TFR TT^T ^N 4dJI ||

K. ON KARM AN:

¿ivajnanasiddhisvapaksadrstantasaiigraha, IFP T. 317, pp. 1001-2:

fc W ^ T T c T i

4 i$ H f sp n ^ p p r ii m n

f d ^ d -M FPTPT d c H H M P M **: I
i r ^ F T T T ^ ip ^ T p m ' < n f r d ^ ^ J T II ^ II

^ ?fr#T <4<;irH M R tI FK T ^W *T I

d T fe f ^ 'J .^ d d 'q T ir fT I I tfV9 II

l i e 4) v l^ > c* ld l 5 ' 3 T5T *-q<4*iqi4'W *-H '<: I

^ I r H i^ H ifH 1 s^ h r f^ r tw r fr II ^ II

==t*HiHi^S fc T f c * T ^p T jp ^T T fc I

cTFTTcf d ^ T : W t : II II

^ * + t q i *< <4>^i ^^5 •'Win» ^jv»ici i

tP T P ^ F II ||

L. MISCELLANEOUS:
Vidyakantha II’s *Bhavacudamani on the Mayasahgraha, Jammu MS 5291,
f. 61r :

’s f t a c T U ^ ’ S f r

?raV f ^ r r r ^ n i M d '

H d n f R r ^ r : H d f: H T W P T d^v*5<4l I

^TT: ^ il4 * TT5F J | ^ ' ^ d T : SPiTlI II

121 f. 5HTt ] conj.-, 5PfT: MS

Appendix I. Quotations not found in the manuscript 435

’s f h ^ r F T T I

i^ r f ^ n a r 8F w r M ^ r ^ ? fo r n ^ n

Aghora&va ad Bhogakarika lOOc-lOlb, p. 227:

T —

* 4^ ^ s z ttip iw + H i^ id : sn fr f^ r i

cR H H trt s o p 5 R ^ n W : II II * fd * I

Ksemaraja’s Netroddyota ad Netratantra 13:12ab:

*tt f ^ n r n r ^ T ^ fw r : i

^ ftr f ^ T W V ^ r d fH ld ^ l^ d l H%cTII II I

Abhinavagupta’s Tantraloka 9:134c-135b:

ZW T ’i t r t S ^ H K H : « 4 ^ H « l : I

^ W H $ d ' fcF T II II

¿aivagamaparibhasamanjarT, p. 223 (pancamavarga 89), Nanavaranavilakkatt-

arumpatavivekam, Vol. 2, p. 1175 (prefaced, in Tamil, by pardkkiyattil) and Siv'a-
jhanasiddhisvapaksadrstantasahgrahat IFP T. 317, pp. 1036 (prefaced by parakhye):

*TNT ' f l n p f P i r ^ T f ^ l c ^ T H il^ 151 l I

( t o T f H iH ^ K I c H I $ < l i t f d | J | i d H II II

Note that the attribution given in the ¿aivagamaparibhasamanjarF is based (ac-

cording to fn. 191 on p. 223) on that in the Naiiavaranavilakkattarumpatavi-
vekam. The verse is obscure. I doubt that Dagens’ valiant attempt at a transla­
tion (1979:222) of the text he accepts is possible: ‘Comme un porteur de torche,
122 b. ] conj. ; ^ r f d -0 MS 125 c. ] em.; KSTS ed. 1 2 6 a. 3*-
*TVT vjlnj: ] N aV iV i; d ^ -ci^ ¿aiPaBhaM an; 3r^TRxril^TVT
¿¡JnaSvaDrSan 1 26 b. fildl$1<4l ] N aV iV i, ¿aiP aB haM an, ¿iJhaSvaD rSah;
cl<3151-MI ¿aiPaBhaM an MS C 126 c. ] N a V iV i, ¿aiP aB haM an; H W l -
*J3" ¿iJnaSvaDrSah 126 cd . fa fH ^ lsirH l ] ¿aiPaBhaMan MS A ; Id fa ^ lH lcH l
¿aiPaBhaM an e d .; P f f w 3T 1W ¿aiPaBhaMan MS B; f t f t w HTT N aV iV i,
¿iJhaSvaDrSah 1 2 6 d . $ * r i|} d m f d H ] £ aiPaB haM an; N a V iV i,
¿ ’¡ JhaSvaDrSah
436 Parakhyatantra

l’am e se tien t co n sta m m en t au x lim ites [des dom ain es d es liens] e t sur l ’ordre de
&iva elle traverse en un in sta n t les trois m o n d es.’

a n a A iva g u ru d eva p a d d h a ti, Vol. 3, p. 23 (w here th e verse is follow ed w ith o u t in­

terru p tion by P a ra k h ya 4:14 and 15cd, and th en by th e a ttrib u tio n iti p a ra k h y e ):

+ H I< ^ fw r^ T T c T ^ n ^ T : I

fW sr w r sw ^ r^ T fir: ii ^ h

¿ ataratn asarigrah a 6 1 -2 :

$ H K lfa la d lc H m M « d -4 1 ^ W : II ^ II

T h is is in trod u ced in th e £ ataratnoIlekhinT by: p a ra k h y a sa rd h a su tre n a n a ke-

valam a s y a tm a n o m o k sa eva 6iva d a k ya p ek sa k in tu d eh a b h o g a y o g a y o r apTty aha:

N a n a v a r a n a v ila k k a tta ru m p a ta v iv e k a m , Vol. 1, p. 228 (prefaced, in T am il, by p a ra -

kkiya ttil) and ¿ i va jh an asid dh is va p a k sa drs t an t as ah g ra b a IF P M S T . 317, p. 1077
(prefaced by p a ra k h y e ):

r ^ lfc y iH H 4 ^ i ^ T T i f ^ C T T f II II

P ra b h a v y a k h y a on th e K r iy a k r a m a d y o tik a , p. 92, a * £ iv a p u ja p a d d h a tiv y a k h y a n a

IF P MS T . 962 [1st p ag in a tio n , p. 59] (in b o th prefaced by ta d u k ta m ¿ n m a t-
p a ra k h y e ), and TYilocana’s S o m a £ a m b h u p a d d h a titik a , IF P M S T . 170, p. 143,
and G O M L M S R 14735, p. 35 (prefaced by rJ m a tp a ra k h ye):

cT FT H T 'TT^T T TR ^TfuT f ^ T T m T : II ||

A ll sources follow th is q u o ta tion w ith th e following: iti. ‘ta s y e ty a n a n ta s y a bhah

( bhasah R 14735) teja sa h (te ja m si T 9 6 2 ) vidi^am a d h is th a y a k a h ¿ a k tay ah p a d ah
di£am a d h is th a y a k a h gatrakan i* iti (g a t ran an i iti R 14735, g a tr a k a n i T 1 7 0 ) ta d -
vrttau k a th ita m .

¿ a iv a s a n n y a sa p a d d h a ti, p. 95:

1 29 b . ] conj. ; i h n n l N a V iV i; £iJha-
SvaDrSah 1 3 0 a b . fa f^ T T TITT l|M«fclfu| f^fTT ] P raV ya; TTTT HTT-
W rfk So^aPaTT, T962
Appendix I. Quotations not found in the manuscript 437

cRfr tw t^prr i
fw rrrw ^pttvh^ i
d ^ d ^ ' '3TTT J | ^ ^ : 5 1 ^ : II ^ II I

The following three verses (which are almost identical to Purva-Kamika 4:349c-
352b) appear in the *Atmarthapujapaddhati (IFP MSS T. 323, p. 223, and T. 282,
p. 203, and T. 371, p. 879), in the Siddhantasaravallvyakhya ad 50 (BGOML 18.1,
p. 44), and in the JneLnaratnavall (Madras GOML MS R 14898, p. 96, IFP MS
T. 231, p. 207), where they follow an unattributed quotation of Rauravasutra-
sahgraha 4:34c-35:

*rnir d fV n n 'kh +kuim i

W T 5TTW W »

^RT^KTTfN* ^pftiihnfrw rii ii

SZT3T fd ^ H 'b d lc n fd I

fW T^nFW Rril II I
Vidyakantha II’s *Bhavacudamani on the Mayasarigraha, Jammu MS 5291,
f.65r :

H (cM J H IH ci M<1 ^ T

WTTrsrmr^: i
^ « y d id R -^ d cTT d tlM T d d : II ^ y . II

132 . < fP rm ^ ) Aphpb ; a v r m : sftrrrm % ctvt T231; >sftT-

T T ^ - SiSaVya 1 3 2 a . SITUT ] T323; Jill'T-ild'J: JiiaRa; W W
371; T 2 8 2 ; STFrT SiSaVya 1 3 2 c. FTT-
W H rd“0 ] JiiaR a, T371; iTTicT T282; 3!11df-Hr*l T323; 5TTW
SiSaV ya 13 3 b . « ^ f t w r ] JnaR a, SiSaVya; '“•fP P T A PuPa 133 cd . gT^T-
mX^KTTfN" ^TXpMtcTTfWW ] SiS&Vya; d l-d d H + tF S d tM j
JnSRa (unm etrical); m ^ d ^ T W ^ c R T ^ p T R f tw r f R T ir T323ac, T282 (unmetr-
ic a l); < * l-» d l< lN < h tr5 d d l$ |d l< i1 d J iH tH T323pc (unm etrical); <H-otJdN<M£)-
rr"4*i'iicfla<ri'^ <.*!_ T371 (unmetrical) 1 3 4 a. ®M?T> 0 ] E; Ji<4l ° T371
134 c. < R 1 ^ ‘ ] A PflP a, SiSaV ya; «UMItf “ M; MKMItf ° T231
438 Parakhyat&ntra

dcHldi S^fWd~ ^3T: ,T ^ t‘ cPiTII ^ II

3TR ?TW ST^T: H ld K H IH P d I

FTSp: ^ T ^ T W P f l W ^ b lf^ f P i c F T I I ^ v s ||

W F f f H ^ H I ^ I ^ i f v t f W c T : II II

f r ^ T ^ T : s ffa T ih n f tr ^ T ^ T O T W P H R rtd l: I

¿ivajnanasiddhisvapaksadrstantasahgraha IFP MS T. 317, pp. 1035-6:

H < l ^

H N I + l4 f ITFTPTT: ^ t c f T M liN - M H H I

3 T H rT f f w r i n w r + P y r lliH H ? ^ l l II

TTT^
H N I * l4 f *T T ^ T W T *TFTT 'JTT II II

¿ivajnanasiddhisvapaksadrstemtasangrahalFP MS T. 317, p. 1036 (immediately

following the quotation of L:126 above):

< H I ^

d < M lc M H l v jIN n l < j 4 * 4 d : II II

¿¡vajnanasiddhisvapaksadrstantas&ngraha IFP MS T. 317, p. 1040:

cTV T H < l ^

H « M W : p T P T fh T : ^ H H 'f U d M I

d l^ llc H I * jd H H ^ ^ 1 c f ) d ti< il^ d H II l * R II

]utolina vecayirena\
3T T % fF * T a i l ^ P d fS c^T ^ v« T cT I

d fH K Ic H I T % ^ f w il II

138 a. c o n j.; T * n rf MS 139 ab. ^ H I4 H II: ^ c f t ] c o n j.;

H IH I-M I ¿ ¡ J n S S v a D fS a n 1 3 9 c . aT C T c^ f f H ^ F T ] c o n j.; S H T c tr-

¿ iJ /ia S v a D r S a n 139 d. S p j ] e m .; ^ J " ¿¡JnSSvaD rSan 140 b. W ^ ]

c o n j. ; ?T ' ( I W I ¿ ¡ J n a S v a D fS a n (u n m e tric a l) 143 b. ^M cl ] e m .; ^ iW ^ "

¿ ¡ J n a S v & D fS a h
Appendix I. Quotations not found in the manuscript 439

ftrH tfr Z (ft T TMMd I

^ ^ v t T T T $ m f l * ii dg^iH jtč h t i

3RTT W f?FTr *J7fT T f^<J^ f II II

Šivajňánasiddhisvapaksadrstantasaňgraha IFP MS T. 317, p. 1042:

TTT^
3Rr:«h<ui*Jlh I
t ^ w m i r t w t It i
Safari ^fsifHvlrdK$rHr<4^MirtMrď:t II II
Šivayogasára, p. 182: caturvedárthatátparye parákhyáyám ca bhásitam
advaitam ágamaáirobhir upásanáyám uktan taveti paramárthatayá na vácyam
bheda[h] sphuto garudamántrikayor alíkan tádátmyabhávanam athápi visam pra-
mársti

*T ^ T T S T fa f ^ íF t * \ fa w T : I

f w R ^ r r f r w ^ w m f w < rw JTf^n
*cMH-<í<JI f^lRTd ^Tr^Pf ffTčT: II II
This is followed by áropitaéivádvaita ity uktah paddhatav api. But the quotation
from the Parákhya may have ended already with param am gatim. The first
verse cited is Šrutisuktimálá 135. The name Caturvedárthatátparyasaňgraha,
although used in the edition only of a commentary thereon, is evidently also
a title of the Šrutisuktimálá of Haradatta, which is transmitted with the title
Caturvedárthatátparyasaňgraha, e.g., in IFP MS T. 374, pp. 2168-96 (where the
verse quoted is numbered 133).

Somaáambhupaddhatitlká GOML R 14735, p. 38 (prefaced by šrTmatparákhye),

and Nirmalamani’s Kriyákramadyotikáprabhávyákhyá (prefaced by fcathá copar
dešah), p. 96:

s m r ř ^ tR W F ř r ^ v i H h w i * f* r n ii

This is followed in both sources by the following unattributed quotation icchár

áaktimaylm murtim kalpayet káránasya tu. iti.

147 b. P raV yá] SoŠaP aTí

440 Parakhyatan tra

M. MISATTRIBUTIONS

There follows a short list of quotations attributed to the Parakhya that seem to
me very unlikely to have belonged to it.

1.) prayoktryadi mahTprantam etad anvarthasadhakam

pratyatmaniyatam bhogabhedato ’py avasTyate/
This appears in the ¿ataratnasahgraha labelled as belonging to the Parakhya. It
does not appear in Avalon’s edition, but is one of the thirteen sutras (No. 40e)
missing from his manuscripts of which P. Thirugnanasambandhan provided a list
in the appendix to his translation (1973:114). Thirugnanasambandhan based his
text of these missing verses on a 17th-century Tamil translation of the text by
Turaimangalam ¿ivapraka^arSvamikal (which he supplies in an appendix) and
on a manuscript of the Tiruvavatuturai Matha. Other MSS of the ^ataratna-
sahgraha (e.g. IFP MS T. 112, pp. 558-576) also have these verses. Both Thiru-
gnanasambandhan’s MS and IFP MS T. 112 (p. 565) label this verse as belonging
to the Parakhya, but it is in fact Mrgendravidyapada 12:32b-33b.

2) yafcha parakhye—
kanthodvalitacaitanyo vidyadar^itagocarah
ragena ranjita£ capi buddhyadikaranair yutah
mayadyavaniparyante tattvabhutatmavartmani
bhuhkte tatra sthitan bhogan bhogaikarasikah puman
Thus Siddhantasutravrtti ad sutra 5, pp. 33-4. But these verses are famously
from the Svayambhuvasutrasahgraha (1:10-11). We must of course correct the
first word to kalodbalitacaitanyo.

3) tatha ¿nmatparakhye
&uddhayonimayam tasya vapur uktam akarmajam
Thus the Prabhavyakhya on the Kriyakramadyotika, p. 3. This is probably just
a confusion of sources, for this half-verse is Kirana 4:7cd. Exactly the same
misattribution occurs in TYilocana^iva’s *Soma4ambhupaddhatitTka (IFP MS
T. 170, p. 44) and in an anonymous *$ivapujavidhivyakhyana (IFP MS T. 962,
p. 58 [1st pagination], where the same unit is quoted prefaced by tad uktam ¿rT-
matparakhye). It is not unlikely that the mistake is originally Trilocana’s and
that the other sources have followed him (as they appear to have followed him
in other cases, e.g. fragment L:130 above).
 TRANSCRIPTION OF PATALA 1

(16)’ifaTCTf5m 7r W : II II
5RT9T M K l i j ?^T iFTT^ir RW I
3 f£ : j n r a<fta: a w : TTII 1 : 1 II

r • iq •!_ a f a r ^ t f t ^(5 ¿f a a a t a a r 1
g a g w r : *r a w Rt*r *g> r w : 111:211

T fT W T ^ T ^T3" 1:311

3TVTc*PT
RSlfwrgfwiRTTTtf ’J W F T T fW : a t l l 1:411

a a p ia a a r f^ r s a f^ r a 511*! a r r f^ ^ ' 1
a ^ p a n f r t t r faaiT W a ^ M W f w r i i 1:511
w h t a ta fa sa fa w ^ a ^ fa a w 1
a ^ c a a ta fa ^ r : w aa p h a ^ r : 111: 6 11
( f .2 r ) - [ - 6 - ] - g ? a r “ 5 p 5 1 ^ 5 fw fw : I
t r o w : a a n iN fr s r f a ^ f w a a : 111: 7 11
w xj%viy ° a i a f R f a a n a r a g w : i
^ar ? r a t f w w f a a n w : (b , f. i 5 i v) a f w t a r : 111: 8 ii

w R M d H iia t a r a T W T T w fr a r : i
w a a r t^ n a a r a n ft" a tf w ^ r a r : ii l : 9 ii

a r wfar(2)aratrr mawnfa^aaT: i
« H lO ahT^YPT: W gflK M O T: II 1 : 1 0 II

7 a b . ] T hus in 1996; tops missing from entire line in 1999.

8 c . °fV ^ T T V ] Thus in 1996; this portion broken off in 1999.
10 c. Between *fl*i and J T F R there is a raised fibrous horizontal line on the leaf
which would have been awkward to write on. The scribe has covered most of it with a
wiggly line running the length of 6.5 pad as.

1 ,i l f l <51fii qI ] M v ; om. B (for B ’s preamble, see description of B in introduc­

tion) 1 *T<T 1 Mv ; T T jfm ^ n r B 7 — [-6-]— r ^ T^ f a g r f i f f cr: ]
442 Paräkhyatantra

ftrçïRTTihTftvtt: I
' m r v ř r ( 3 ) u ř r a w r f W r ^ t : n i : 1111

*TŤ fqqi *T actip T I

qi<á)*i * r qi*N hmiu¡ i : 1211

TOTT T HlfWprt" *T«TTÇTT I

fa H I- m q f ^ d l faHTT NPíHHld 1 : 1 3 II

4><U|l^dirH d W ^ íM I U Í H l *WlPd I
HJHmi4.l èï r d ^ l R ^VPh"(4)Tm>fH^*ll 1 : 1 4 II

^ T ^ f t H4I (1 «414) ftÍH T : ^rnvfFHT: I

W + t í ^ H ^ S d í f + f a ÿ : ^ T T : 'TSf: II 1 : 1 5 II

jM V in h ^ d l ïïtifr ^fw ^ T T T JH f^ r: I
ÎRiï^r ’JCTTÇ iilH ld r«il«SrdX r*di II 1:1611

^ ^ d f t 4 » ITl<j ftfÍHgf<l<ň<ld : I
x iu iiq i’iv ^ <M<Í1 q ^ in ^ R ^ d ? ) I
ètHlPfHH ^ ( 5 ) î n t ^ T 5CtwTORT: II 1:1711

(B, f. 152r)irŤ fT ^ 5RT7T: I

< r q fif^ = r T % w wt*- *tt*t ç ^ f a r i i i : 1 8 11

^ičTTRT fl^ l^ P M S ç<-m w |<l«|4ld: I

d fflU Š «<¡tIW ^11 1 : 1 9 II

W ïTdt'hTÇt 9TÇP *Í1fM JltfM ^dfl: I

a iď lfrM -M : ^ id P fH H ^ ^ T R T : ^ H I ( 6 ) ^ T : II 1 : 2 0 II

jr a tr g * m
T HM ti čTT W : f>P*Hdv I
^d«Ť*lld: Mf<w|RfqítNd:ll 1 : 2 1 II

srerw dqM i

ÇCT qiciifq<Mqt<T qqRm I

m P i« iik P iíi^ u i *rr f ř f w «prer j t : 111 :2211
ar^Trrř d w « i w r ímimPm 1

11 c. «4i<4)<4 ] M yc ; HIT x.1 x + ^ f + *T M v (<«) is in margin ); q»it«íq B

• ®^iWi U ] M y ; e 9TVh" + Ç"+ B (insertion in blue ink) 15 c. tq q >4'titi * ]
MVcB ; X *Tx W Mv 15 d. <T^p ] M y 'B ; My °e 17 fa ftr -
í W l W : ] M y ; PqPlflSlfW * ít W : B 18 a. H W T ] MVcB ; ^ xT x U W
Appendix II. Diplomatic Transcription

HtfcrT f^P dsIH fH T >JHTW(7)f5ni?fII 1 : 2 3 II

d d f l i N K J d l 5TR" d i d v f l M r r f ^ : I
HrTT ^ N 'l'-M ^ id ^ d -M T W f t j l l 1:2411

T dTT 5TTT <s4f«iq ^T: I

3TOT •4 |llid < l'irtM ^ H H P rfdfad II 1 : 2 5 II

^ IT SZTW ^" *T vdHIN-M: I

^ ^ i|o M rd 1 + l « i r HVT 'J c n fr ( 8) Cpfrll 1 :2 6 ll

d ^ ^ W ^ lfd f. 152V)*T: I
FT?rt « r m f l- e r r m i
f ^ r d ^ H >1%TT F T W ST R H V t II 1:2711

jm tT 3 ^ m
MKNlT^ jTFT wf«l4>rHltf T f N T I
W 5Tfijr: dftfJII^VtH ^cT: II 1 : 2 8 II

T(9)<u^ I
8i ui*ii| P-mcI 511*1 <ki-h 1i h W i I
•T 5TcT # S ? T Htrq- t f H d lil f ^ T ^ I I l : 2 9 II

Mril <s 3 T R - 1
fR T T»rr s r * * fa i* H i i
o q r j^ H r a r a ^ R l U d ^ ld im f ld jl l : 3 0 II

SRTT^T I
ITT r^TTT *I«HI sftW far d lfa f^ tlO H r lO T T I
p T T W ’T O 'H T T fR r WilidJidl H^TII l : 3 1 II

3cT WUirdftH& W HT H h SLI M ^dSI I

a i f q f ^ T fP T T T H H I $ I H « H H N I II l : 3 2 II

crv r R n ifid i g w r h ic m h I ^Pdft-Md i

^ P H T c R T T R h ftil" « h ^ i f w i l W i T : II l : 3 3 II

vdirddfM iulwld ( l l ) H I& H l^ m iP id : I

^ i r a t HlMdW *Vt: dfM<0| ^T>rril l:34ll
(Vmten cidv t-*jelJ1*<T I
fMdi^Mpldl PfcrfcT jirar fWTt f*T>f: II 1:3 5 II
jRftr
24 a. ddd«r<> ) M y ; iT r^ T T « B
444 Parakhyatantra

*r : gïpT: 5řmr: (B, f. 153r) í w S w q t n ř r : I

H: Ht^T: ÍTftTRfVHfWčT: II 1 : 3 6 II (12)

SRiïTT >d6H I
^TTRTTTk T 3T*Ť J | f d : I

3TŘH- 9T af} fa : ^ H t * 1 5 ' f ^ T H 1 : 3 7 II

* já rt H ^K řT H tT J Ť H H f J j f f t f Í H V T T I

ar^fř tta ta r r f r % H ftr[ # > n w i i i : 38 il

HřT ČRT H H t VÇ: I

ÎFT TiřŤ 5 h Í ¥ I W P r(1 3 )^ T Ť T ^ ÍtW II 1 : 3 9 II

Mífl<8 d<<H I
3U rH I*ň r « 4 l^ ^ « 4 ild l fW H T : I

« « jro iai H t U t^ il^ ín <ri*í«i : H řH - !! 1 : 4 0 II

M^ilKI d 6 H I
W ^ dldi *T 'H íím t H F m Ť H W drVtrf I
|q f j ( ia « ) i W W t HHÏ t f iç * i) ^HTII 1 : 4 1 II

ilo l? 3 T R - 1
(T^r (TT f w ř f r třTT ^ (14) ^ f4<MÍd: I
^?»v t ^j v t ç s n r t viTHH^Jřr ll l : 4 2 II

ü íilí l 3 T R “ I
fk ^ T črn irt? K < í r t t r P rn ím ír: i
F T HFT W+HfcHT Hlfa<JI tV rtO T lII 1:4311

tT ^ fw W W ft«H ÍV d H*T rTTI

P ro rf^ n fV H T ÎR J l r f l ^ d M R y ç : II 1 : 4 4 1 1

(B, f. 153w) SRřrr 3*T T I

3TprSJT 6IÍH I H ^ t HPÎH: HT fPTHT HH-I
P r ( i5 ) ^ n r ř f a r t n t h t h t P r i t h t t : j h t ^ i i i :4511

ïn r n r i
3 m : n W r a r v f H T tP T O T H H ïïfar: I

pT O T řH T t H H fn ^T H t v : T T H T t č T : Il l : 4 6 II

P r o le t H třT H ÎH p T O T H H H H T fer ^ r i

38 c. -R q à m u fl ) M y ; B 45 d. HT HT f^ IT H- ) M y B*c ; HT f w

HT Bc 46 c. H f ^ T ) M V eB ; H f n f e M y “e 47 a. H t» ] M V cB ; H t M y “c
Appendix II. Diplomatic Transcription 445

fa * w r R r P rcnrr 1 : 4711

(1 6 )^ 9TV W g f w t ^ T T RtiiTII 1 : 4 8 N

fW TPTT ir f t f r H 4-4& 4: U«vr<J<i It 1:4911

T ^TftrT W ^ 4*47 W : I
a W lftM W H i^ l: HTfFT^fTFfr *TcT:II 1:50H

Mdl4 d d ld I
3 T p f r «T M ^ilcM I 4rT: 5 ^ : W >iT W : I
<T>iTW T 5T7FT: STTfcT— (17)PT ift#r 4VTII 1 : 5 1 II

M4>I4I d 4 N I
d H U c H d : W 4 t TUT: WI4>IJ(jn&fdfi|d'j1: I
f t H T fll^ fi& fd jm l * d ^ d i l II 1:5211

4lf^*?^d ^ T : I
f^rf^f*Trfr s f T F T tfr g # r M f r h%?t fir ii 1:5311
4>*f <Mh H^4IM4 (B, f. 154r) d « H lf « d ^ l f * W I
f«v7 iTPTT W 3 ^ i f ( 1 8 ) jfijT ^ n R T H ^ r il 1 : 5 4 II

J |d i|4 H d ir « r 4 « R h ^ l fWcT I
cTSft; t * i i n ^ q Iq H ^ M : II 1 : 5 5 II

trg- fW cT fl^ M ilH M ^M I4d: I

4 ^ rT4 Id fil'd 4T f a j p t fHT ( ^ 4 ) II 1 : 5 6 II

f% W lfd^4)^rVlrfll-mS) t v r f ^ T f ^ l
d < -M l^ ? q f*if*iTi 47*7 4u*T — II 1 : 5 7 II

(f.2 8 r) — [ - l l - ] ~ ^ n r - ( - 2 - J —

4 8 c. f T — ] T he right half of the ak?ara is missing.

51 d . STT^kT— ] the right half of the ak$ara is missing.
5 4 c. d ^ i f ] T he rightmost portion was broken off when first read, so that the r of
taddharm e is part guess. All these ak$aras were entirely missing by 1999.
57d. - ] This unit had been broken off by 1999.

48 a. 4T ] M ycB ; x HTx 4T My 4 8 c. 4 T — ^ ] My ;r * r f r B'

co . r

r<|W|rf B “° 5 1 d . 5TT^cT— ] M y ; JTTfd’0 B 5 7 d. 4**T r ] M y ; 4 ^ 4 * 7

5 8 a b . — [-ll-]_ ? r a n r - ( - 2 - ) — ] M y ; H7TT dI4-M IM W ^ IRT B
446 Par&khyatantra

a a a R r a a r a a a s r r a T r a a r T a n i : 5 8 i i

a a r a r a i j a i a a j i a a r a T a w a r ^ a : !
a a ^ if r f a f t r e r f a r c ^ ii i : 5 9 i i

a a rS T ^ T ^ T H T T U T r i V JpTTaa: II 1:6011

a a t a a a r a i
J *TT^ 5T T : 7 ': I
¿ i d l ^ d : a f t o w a T a t f f t r f a a a%<pi i : 6 i ii

X *T W vjqi^ I
Jfl ( I t ^ 'H l^ f^H IW W 5 p T T ^ t I
3 i~ q * a aTt * < r e r a r d g ^ w a q a a f r n i : 62 ii

3TT?*TW dfftMl aa: I

H tn r d l f l ^ i H W f a f t f a a i l 1 : 6 3 II

a % t j ? t a a ( B , f. 154*’)c a * t a g * t I
(3) a fa a a g w a a v r f a m ^ a r n l : 64 u

^rfwr: ^ r w a r a r n r ^ s n n r n fn n T m n r i
a fa a a fta a a ^ a n t i i l : 65 ii

ta ^ a a ft d f a i d ^ t i

a iR K P TTH d f^ rM P d »! I T W I I 1:6611

a 4>i<^3 i h i 9 in t i 4 a 4 ^ r a r r a i
a r i a a r f a r a a w r rfa (4) 4 > K « iM » S r « ^ 111: 6 7 11
«iPfMwi-Ma arwrPa m irfwr: VT^r fwar aa: i
« 4 * i u f aa: ^^ataaratsr a a p r i i i : 6 8 i i

a ^ f a f a a t a a n a a h r : a fw ra ra v : i

6 0 c d . The tops of the letter in this half-line are missing in M y .

6 1 a . J *TF£ vST T : 5T fT° ] The tops of these letters are missing.

58 cd. a a a c a - ' r a T a a a a r a r r a a r T a j M ' ' ; t a dr*4«n

fa a n j rA
f l o4>rr0?i b 59a b . a a r g r a ^ a i a a r ^ a a r a T a ^ r a
a : ] My ; a a t $ n a g a : a t : + a + 3a : b e o c d . a a r *r
^ : a * r r a r a u a r T H - j p n a a : ] m v ; ^ tt^ : a ^ p a r u a i f a q uiu m : b
e i . a a t a a a r a ] My ; a a t a a a r a b e i a. j ht^; ar t : a f ] My ;
j a r a a ra : T fr* b
Appendix IL Diplomatic Transcription 447

cTrT ÎTTCT f d e t d f d : f3F T * T ^ II 1 : 6 9 II

^<'4<Mais<t<;P'i<a$<6ldl'XMlH d V T I
^ T H c ^ f r B IH I-it e T S ^ d J I 1:7011

(5) ¿ g c N f d R ^ è l cT F T T f^T W tfK d d P i^ I

T SHOT ^ <6KÙ|fM^ STc^nr: II 1 : 7 1 II

îT rftT 3 d H I

f q d l d l 5m crf% T: TpüïïTRfdTÎW : I
^ ëTdTfdÎHd ^ Pdfdd dëT FdXTdëT: Il 1 :7 2 II

M<MJ(I d d i d I

îT d ïb °d : l=d>Tr(B, f. 155r ) d t W deT ^ l d f d M « i u : I

d ^ U l f a R i 'J ë T R T fT ^ II 1 :7 3 1 1

3T^r(6 )F tT T ër dT ÎP - f T Z T ^ S T p dëT I

« if^ f-Îd iu m id T fd d i y ^ d d : S b P d d J I 1 : 7 4 II

f i H i d ) •ft’ f d f I

dT d ï ï W dëT H I K ^ K è f j d T iTëTII 1 : 7 5 1 1

«MWKI JMI dl HÎ d d d H Î Ç m iTfU i I

rjd lfd ^ ^ fH d M IH d J i f R d . 1 <uj || 1 : 7 6 II

d e d > T ^ tji« lc t ^ e jf^ fd d K /t^ H H d : I

(7) Ü d lV b Jd d l: ^ f f : « H H J p i ü f i H d t : Il 1 : 7 7 1 1

Cr^Fq" ^HBM Pd*ètd d r ^ T W T T I

3T^T g w ^ e d l j i « ! ^ < 6 l « 5 d t M d : Il 1 : 7 8 II

îiïW cRT 'mh1m h 1'Î<6 ÎVhci I

*nfrTT ^ d d t J I : 'T ü T ^ q ^ ’: I
«*>*iw|| d l f ^ d ^ d l V H e d î l H M t f ^ d : Il 1 : 7 9 II

ddrt(8)ddT d l d d l Ç W S IH dlfM dT pidl I

^ ifë r: g ^ :tflc H < 6 9Ü TII 1 :8 0 1 1

ÎT d tT d d F T I

3 (lP ftu | FëTT Fd>dèl d c ^ d ^ Î d : I

7 0 b. «ddeTT0 ] MVcB ; ° d d d f° Mv “c 71 c. ^ ] M v B ac ; ^ Bc 72 c. êT-

dTÎMHTf ^ ] M v ; d d f f ïï + P + tTëf^' B 74 b. ] My B " ; Bc 76
a. H iren’0 ] M y ; H3TÇT° B 78 b. dcd<Kui ] M ycB ; êT x ê^Tx O T W My
7 9 f. VRc^T» ] M y B oc ; ITdrq’» B c 80 c. U ] My ; f l 4 ^ < { B c ;
B oc
448 Parakhyatantra

U ltiiTQ fa fd d : I d T d d T d * l f c d 4 ) J l d : II 1 : 8 1 1 1

S R iT T T 3 d T d l

d d lc H H T f< R R fd ^ : dT^TT ( B , f. 1 5 5 v ) ir fW : ftd fd : I

a n fd d c ^ $ d : * jfr(9 )^ « h i< t> m srd d d ^ i

¿ H ld lf t f td d m n t r H l H s H l ^ d : II 1 : 8 2 1 1

5 R T |R d d T ^ ilM U jf^ H I d^" d ^ - I

a F d td T c d T d d fd ^ ifcd : f d c d T d d T I I 1 :8 3 1 1

^ r f f r fd T d d T d d d d T rd d F T td fd B fd I

d c W l JF T : jftir: g d J i d d d T d d -: II 1 : 8 4 II

d d td d d H I

d (io) 5^: 9rftrr$nm f^r: i

^ fd M K in jrd w ifH lT o + i^ rl fd fd d ll.l:8 5 ll

5RTO T I

flo b d t JF T : jfp R t d J« flT * d I

3T^cFT < 4 d fd d v W liT + ^ M » i d d d : II 1:8611

4>4rd d T ^ h d fire d d T d F T JT M H dT I

ddT d t f t d JdTC S r (ll) d d fd ll 1 : 8 7 ll '

d " *t>d) < t> < .5 |trld S T d P d T d : I

a r ^ r f r «♦>4cdfH'=4ild: ^ n d d t d t l l 1:8811

tp rfd ^ T d ^ T T d j d f R s fc d fiilftd i: I

d ftrfd d d 5IM R d ^ fd fd d tfd d I

fd ^ f d ^ R d i) - R d d d^T U *T 6
( 1 2 ) U [ - - ] U II 1 : 9 0 II

d l^ M ^ M ^ d f d S r fW fR fd t d d T I
fd $ : d d ? I H V M tfM ^ fd ^ d d ^ ll 1 : 9 1 II

f d f d d 51« \ i d " m Iw ) LI a T d d R T U d jfrd ld I

d ^ w r % ^ d ( B , f- i 5 6 r ) d Y * f r f d d t r f r r I n t t ^ i i 1 •. 9 2 n

anm firdTd R d f d m r d i d * * d t f d t d ^ i

8 7 c. ] M y ; B 88 b. J W : ) M y ; B 89 b. fo rd JT U fd d T : )

M v (unm etrical; this m ay have read f ^ d V T T f d d T : 0 before c o r r e c tio n ); <h<If< + :

B 90 d. d^T U d U | M y ; d $ l-d U B 92 ab. f d f d d 5TC% d d* d t d f r U
Appendix II. Diplomatic Transcription 449

U[-6-]U ST#T: ^ cT (13)5q - R 'IJflH d: II 1 : 9 3 II

ddP r ^ ^ ^ d f r l d W k T M * d d ^ R t l
RpjTdT: R *T%^TT=T: f% ^ [R T d r t d l ^ d : I
CTRfdR: W d P ^ « ¡iN IM P f-^ d : II 1 : 9 4 II

f i d ih i g w r f w w srfdRRHTT: i
TTt|id4l<WI^J|d p r S R o il^ f w r f iplPdPsd'Id (14) fftT: II 1 :9 5 II

II ? f d ~ M f l f ^ d ^Id P M ^ M - i l ^ r d d K M f d M l ' i H M d H : 5 T W : II = II ® II = II

TRA N SCRIPTION OF PAT ALA 2

5nFT9T 3R TTI
d4<hdi R^TR 5HR: d 4 4 d l R tV T : I
th rn ft^ trfrrm ^ " : ^rfcft' fdRftTRtvdr: ii 2: l ii

«JdP: «M<Jdl im p d H I ^ M P l ^ l : I
f ^ H M ^ d P d & c d l ^ H ^ ^ « * . ! : II 2 : 2 II

R dPfRT (15) ff^ R T R « f ip a il- a c R M d P fW : I

yfdMd : fd<hl^4u| ^sLdMI^RHd: II 2 : 3 II

RdtR (B, f. 156) 3RTR I

« d u j+ K u m d R P R i j f t c f t ^ d f d i i t : I
<tR drdiKUIIMMM f R P R « h l^ k ^ d II 2:4,11

5RJT5T O T ? I
R d l p R i j f h f r dT 4>|wi<fKU|dPfr4^ I
R P2p f^ T RTpH" dc4>K«i I F ^ I
d T ffid ^ R (16) 4>l<4ui dRlP jfP d ^ ll 2 : 5 II

R #^ W R R p ^TcgtrT P ^ id ^ P M d : SifdcT
4iKfildlfM dcd>l^4 d ifd ^ « P lP h ^ P h P R : II 2 :6 II

trf^r: +i«iir«jrHWi1-i f ^ t f r jr P b r P i

9 3 d . fd d > 4 d") Mv ; dR + r + d ~ < ld B 94 e. R ?p ]Mv ; R5f B 95 a. if-

lilT ] M v ; *fdR B • Colophon: * fR ] NT ; ^ P Rp ifd" B . “d R R : 5TRR: ]M v ;
’i P TRdf: 5PTR: RRTR: ^ P ^fP B 1 . R d R R 3RTR ] M v ; ’itT T R R ^ T R d R : II
^ « « J lfJ IM N R R: ^ P SPFTR ddTR B
450 Parakhyatantra

U M tH ?7T7h^rW O T T 'T^ tTII 2 : 7 II

««IM I'M ^v4" d d ) [ l]

f ^ r f a w i m f t r ^ h T t n f w ^ i i 2 : 8 11

(17) S T V fa fd fW i f t w H M d W I'-U d ftU l I

W ^ ^ M l T N h T ^ r T r ^ T P T ^ : II 2 : 9 II
f^ h fh v g v r ^ t W ^TOTdtl
rd il^ ^ Jld l d u fr u m i^ f d ^ d i u i d l II 2 : 1 0 1 1

H F T T ^ f t^ T ^ T T ^ T ff^ T F T I
w r P |H ? r r a h ^ r f e f lR ir n T t f ^ r F r h t i i 2:1111
STcfR" dd T T I
f ^ t t ( 1 8 ) f ¥ V F T d" I
d g j^ : W T ^ «blVlclH iT^T fa'll 2 : 1 2 II

5T^TT5T 3 d F T I (B , f. 157r )
^ 'l ld P JrT <|>d<?> d f s . r * l f a d I

f^R T T fc fa dT FTTcT TWt ^ & id < d R ^ d : II 2 : 1 3 II

T -S d lfc fd fa sr dT ?THMir»l*d(idd I
cT3T fdHRTjTII 2 : 1 4 II

3R*T t c j d t ^ T t W r (f. 2 8 u) — [-4-]— I

sr^ rq -r^ q-T rtr^ rd ’s^ ^ '^ '^ rf? '^ u 2:1511
f Hg- ITT 4id)f(t d'dlilH lPM ^ fPRT: I
dvTf f a cf d<JlRi1d *T%cTII 2 : 1 6 II

d t ’S f a f a c f s fa d ^ f a H I« M l(u i< h l I

U ^drTril 2:1711

^ d - tK ^ d W lf M d ^ f a : 4 ,^ 1 cl *TVT I
d ^ f o : 5T 1 (2) ^ dT«pR*Rhl 2 : 1 8 II

1 5 b - 1 6 a FVom d c f up to ^Ps,H I ° the tops are missing.

9 b . R R d T R F tT <> ] Myc ; *TFT x : xR FT Fq"0 My ; H M t-tld l-q ° B 1 3 b. d f a -

fd fw ] My ; d f ^ d f W r B 15 b. — [-4-]—dcT ] M y ; dT(HT
Bo c) fVTlt 'T^fcT B 1 5 c d . 3 T ^ r « l T ^ T q ‘ r q ' d T c r ? T d - d ' d T f d ‘ ^ r] M y ;
aR^TVT^TTc^TT dT dfi,<id ddTfddT B 16 a. ^ HjJ BT ?%*T ] My ; jR & d itrl'l B
1 7 a. S lid ] My ; B 18 d. dT r r d ] M y ; d^cd" B
Appendix II. Diplomatic Transcription 451

Hy<|Pd: I
HtfT d^dTTW rfcdT |ef: +[<4«l rn=q^ II 2:19II
ddtd 3dTdl
far 5hHi<ilJN«ai4r frvcfVi
3 B cd l< id * B I< ( ? E t d t d d ^ d H d d : II 2 : 2 0 II

5T^rr5T 3 ^ R I
5Fef*4d*n4d^rd d>|OpfcdcdT deftdft I
^ <*KUiiHrdi(3)fafd- ^ f a f w dirr: ii 2 :2111
gjJW Snf^TTfT ddcdfcdfd’: 5Tf(B, f. 157u)7dft I
B ^ d ld i J flttT m T ^ R ^ r r fr d I W : II 2 : 2 2 II

efd dc-M ^J^rd HTTW W^HIdPd I

B^cT: dpnj- d^fd fePdMirl II 2:23II
dljcdTRTJRT^d fayeii dd": I
fd^cdlTld defat W T WIIH fcdetll 2:2411
dPdMF» dcTCd^ftdd; ddd: I
3TH^fafd did*# drd.'UlcdPd II 2:2511
d T d ^ d^VTHf d^fc^t fadJfafl
|Yt?mr=f^(T?r *^c%dfadr fcddrii 2 :26 n
dld-Ml} def: WtTfTT dTdt ««jijvildd: I
ddHMM |e[: *dT»T daft ^ d P ^ d : II 2:27II
dd'Ad ddTd d d SFTddfd ddVT I
ST(5)mir d fadff drffdd drMPdfqJ: H^ddl II 2:28II
Pi[hti*PI 1ffTTW d d |T ^ ^ ¡ 1 # I
yMKH d dd^^d- «4*|2f^«Pra-|| 2:29II
4>K«IHi d d efd I
deft d" dTddT U fllHiTl 'flfd'M d%eT I
fdtdddTTW ftd * d t d- dT^ffT: II 2:30II
Md'fd ddH I
d": dTdt dJP 4ffT: dnr(6)ir=t pH N W: I
«MullPd d’ (B, f. 158r) fddtfd’ fddft <M«SPd<^ II 2:31II
ddTTdT ddTdl
27 c. ] M r ; B
452 Parakhyatantra

37TTWČŤ fW řT ^ T <b<U |l^ I

3TfHH4><ú)HIÍM UII 2 : 3 2 II

TÊT: ^ 3 -: ^ T v ftF T v m ^ ": I

f^ T H T f^ P T faw ^jftfpV cT : II 2 : 3 3 II

*TVT dt-M d[c*>qilt<ld I

* 4 f l l H ( 7 ) s f r f%fr=TT Č TPT H T f ^ g j « t i l u j ^ l R ^ I II 2 : 3 4 II

+ i 4 f ^ r ^ i y ď lild *r V T W tfw i
W R T r^W d W f e l W 5T U H ^ l l 2:3511

3T?CT 5TfWT: f^ T T W T yPdM<lt I

rd<HlgT: srfWT: yfdMHI d T FJŤII 2:3611

HTdT PTTčT Hc-MKI f^J(8)FT: (JT: I

3Td*rERfff^TT ¥lP<t>*yMŤ)P<<4 J T : Il 2 : 3 7 II

ř T g ^ d M T m ffe r č fff^ ^ i h n r i
a r ^ F t n f r čTď^f: + i <«4*1 fit»Pu? f w d r i i 2 : 3 8 il

B T W W =T: fit»<mifih: I
ČHTT 4>0fď d r f č Ť II 2:3911

ÍTWK^TŤTTfhr^" ? n t <fc<)fd 3 ^ r(9)ïï7 T I

Ht^FT d r ^ d lN K fiďdd<d*ňvjdH II 2 : 4 0 II

dÍHHiJi H H lP ‘M'+>?ï)<i4 I
VŤtčfr^" *RTT m (B, f. 158r) fiŤ^ď ?TW7f II 2 : 4 1 II

ď TW 4d": I

d*4lf4N W fÍR t.¿: ?TnŘt PtJ|<jf) II 2:4211

dčT <$icyyPd4|J¡!4 f i P T T ď : SH ÎH *«4*!( 1 0 ) * T : I

qiHi ÿf^ST ď Cl^ï ď <McPl ^H^FTTTTT I

# f W Ï Ï STdVdT T T d d t^ F frll 2:4311

d<3 dHcq^T: 5TWT q<4l fdVT ÍHId I

dlPfH-dlHI Fgf^CT dlH^ddHlP^Idl II 2:4411

diHÍ dT ď: HBTÓň" fqq Cid : ^qq*íd : I

33 a. WV: ] M y ; ^ T : B 3 3 c. dFTp ] My ; d d d f B 35 d. 5T U ďšTdŤ ] M y ;

3T + f^7 4 -ď^RdT B (correction in blue ink) 38 b. ] Mv ; •■»(<) B
39 d. °^<Hlfii<b ) M y ; “^ddTfVddT B 41 a. d ^ ° ] MV<:B ; M Vo<:
Appendix II. Diplomatic Transcription 453

¡¡H T H r 3 T H 7 ( 1 1 ) II 2 : 4 5 1 1

'H f a i *JW : P t> d K * fT H t H TT*h T T : H 3 T I

h - $ H f vri)atii vnrar n r viP&>'rif{j«jidi 11 2 : 4 6 11

«1*11 vr«)ttl T 'X^BT^tf^ir I
HFHVT J H t s i l H T O T O ' : II 2 : 4 7 II

HT H ^ M p ^ t} (1 2 ) v ftH T H T 5 1 % ^ 4 p ) * i ) II 2 : 4 8 1 1

t& r j n r v iH m * * iH )r < id i i
HT f r f r ^ l - M ^ r H N R l u n II 2 : 4 9 1 1

4>H < )d H dH K H H’ rR P T T I

n r ^ n f r irr*r vnf>r s j r a r f c r s i r f w n r i i 2:50 n

^ r 4 > M H R ^ fH facT T f r H T f R t I (B , f . l 5 9 r )

4 > IH fd^l f W H T j ( 1 3 ) H T « h M P ^ P d H P H d l II 2 : 5 1 1 1

H ^ M lP u i+ H I^ r ^ 4 H f t f H f ^ " l

4>HHi f a f w f T H v T M ^ H ^ H W ^ I I 2 : 5 2 II

^ T T S T PvrfW H l S lifH H d d ^ 91 4 t d <.: I

3 F H ^ P 4 H H T T W H^rTTSTW H%c[ll 2:5311

3 T ^ p T T H 5 [H " ^ r (qfwM R c ic l'^ P i I

H H T 4>h 1 j | H 4 ^ (14) d r I M i f t f c r $ H T I I 2 : 5 4 II

HrT HT ? I H p 4 ^ M ( id 0 d < J i ^JITI

d l d MI <I 4HI ^MI 4H LI [-7-]U II 2 : 5 5 II

U iiin i H T rR T M M M lid HHT f w : I

S x i m i JfHVT Stun" SHJTHV'TT'jnTII 2 : 5 6 II

O T T fH ^R H ^r I

SH M T fd S?T 5HT Hr^fRTVHTTgHTHIl 2 : 5 7 II

W ^ « li d < .^ : ( 1 5 ) ^ r H 4 ^ d lfd <|Pb^ I

S H -S I S H ^ t THHTH H T V l P » 4 H d r f x H « h l II 2 : 5 8 1 1

T t f d ^ ^ d l P d ^T ,^ i^ H 4U ||p < sp r: |
H S s R d P s ^ : 3 » i M H T H T S * H f r H V T II 2 : 5 9 II

49 b. ) M y ; » H IT ® B 4 9 d . T?T® ] M y ; ®THT® B 56 a. U 5TRT ]

M y ; 4 V IH I B 57 d. ® H -4 H ld J M y B oc; « H ^ iH T H B c (?)
454 Parakhyatantra

ld < M d =r*rfRT Tgi

H i m ?rfsrfH R H dY ii 2 : 6 0 11
aid.H U ^-H dldW T HT <h’ClOr *i<J| 1Rh^ 1
(16) m d l P f H v ^ .f l (B , f. 159v ) s f t m d -H d H I d ^ l ^ l l II 2 : 6 1 II

JTHf: VrfdifdHlitH' f f H : W< Pil ti I I

H<5$lfl<5d><$cdl<Jdfd'B II 2 : 6 2 II

HRRTFFT^: H p S- %fH‘ dd: I

HVT drdlPd$c+d1 cfrfH W: II 2 : 6 3 II

cT ft-H H d ¿ d R-Hd TT: fw : I

HcT $TT(17)T a r r l W H W <i II 2:6411

Pd Rd H ^11d 4 1 RI cd Id h 4 $T: H T^VT: I

Id<IMK T sTTT Wd.l<4«i)MH(W^ II 2:6511

HTVTTt H: M«SI «if R-Mfs4 <IMI -Cl fH <£rd<J>dv I

HVT ir th x f r < irg : HTVTT: ^ B d l c H d . : II 2 : 6 6 II

3RTfT# id <IWI <1 Jill^lPd+MfH I

d-y»>NlrMd'1 ¥ T fdTTVT(18)T T f t - fPRTII 2:6711

T g % : HfPRTT HT 4 ^ d 4 H d 1 d d ld v I
HpT *TPT STdMcq 4R n44*iR i<aM idJI 2 : 6 8 II

d fH l4 d h 4 cT $TTT 4 ^ d rtlP d R id I

cTF^T g u f f fd^M i|f » ll ld K H I fHOTfHII 2:6911

<RT M ^dH i P y id H I 'H d l r H d : I

P d ^M M IcH d l H T f% H T irfm rftT ? T II 2:7011

(f. 2 9 r ) — [- 9 -]— m T f f f 4 T ? T d r
3 T T H H d r r T H d ' ? r g ' T H r 5 r H = ! r ^ ? r h r t ii 2 :7 1 1
3- H ( B , f. 1 6 0 r ) H T ^ T T ^ T f d ’ d ' ^ r T F r d ’ i H r m H l ' I

7 1 b . 'H T f f ^ - HT cH ) tops missing

T i e d . ] tops m issing.
72ab. ^TT ] tops missing

63 d. Pd*l41 0) Mv ; PdHPd 0 B 6 7 d. f^R T ] Mv ; fW H : B 71 a b . — F T

T ffT HT c*T ] Mv ; $TTT d 4-MI fM f d T T $ P $ d lrd d > d B 71 cd . 3TT
H H d T T T H T iT garH r^ rfm T ir w ] My ; a r m ^ n f r H ^ ^ n p m r^ T -
H -dd^idldx B 7 2 a b . g - M ' H T i T T T ^ r r T d ' i T T R ^ ^ n ' ^ r i f r hW ) My ;
3 V + 4 r + 5ilMd>r^d < lN fr d - 4 l- d J n B
Appendix II. Diplomatic Transcription 455

5 n ' T 3 T T i r ? r s n ' F 5 r d c * d i w w <r rer w . 11 2:7211

r c ^ w x w r: 1
r ? r ^ r —[-15-] — II 2:73II
— (2 ) qj Hdfd" H ^rf: I
d fd T SRIIUI^H d lP w ild $nfRRTII 2:7411

H f w r f N d ^ T cRTI
•T ^ ?% T d H Jd W T II 2 : 7 5 II

rdHfRrd<l*id«>M«MMI4Jd f%=McTI
W ^ ^ MI H^ Rr 4 l 4 MN: dPW dY H%cTI
^auJTdVil g - ^ d W i g ^ ? T : II 2 : 7 6 II

far J T *TT W TW (3 )rftcfff^ T : T T : I

3TdtPT 5( 1*1 <jln»?lil*i filR d -II 2 : 7 7 II

*P jf:dlcH <M ^u3 *R=tT d>£Mg4<b I
ir r : R d^T : ? r f » . ^ ^ d : 5T»f: II 2 : 7 8 II

i'd Pi .I*<n t'R i’a IT dfdfV dT I

3 R ^ r m fr ^faRdT^far^rr ii 2:79 ii
^TTffcR%fT ^ F i l f W d ? rfr f s ^ r x j j w : I
$ T d T ^ f d far (4) HlPfMH q +mIITdg II 2:8011
d v r f r q * T jR -^ " F fr tx r a P d fa d i i

7 2 c . 5TT T ?T T cf i f 51T FT ] tops missing

7 2 d . * d d % d : ] tops missing
73ab. rf X cT T: ] tops missing
7 3 c. ^ 5 “ ST ^ S’ W ] tops missing. Note that in first transcription two following
syllables were thought to be visible: TT* rf
7 7 a b . *TT 1“ 5^ W TPT ] tops missing

7 2 cd . sTT T *T d d d 5TT i d d r + d i d d d T5T d : ] M v ; $TTW 5TRd

dr+dl d ^ ftTd: B 7 3 a b .^ ^ ilT T ? r q T r F T ? T T R r d IT T fT
T: ] M y ; 4><fcnM«MiV*d d 4 lq P fc d d ^ d < : B 73 cd . d ^ Z f T d — ]
Mv ; d f £ d F d P*^P4pHPiJdH B 74 ab. — ^ ] M v ; d & d 7-
HyH IH Pfl-¿*-M dId B 76 d. fiPfMdl ] M y ; d P fd d T B 7 6 f. g^RTR TFJ^t ]
MVB°C; g ^ d H H J ^ B 7 7 a b . g d dT T^- d R d d t ] M v ; g d d f fa" dTWd>
B 7 9 b. » P ^ d l ] Mv ; «P dPadlH B 79 d. ] M VcB ; *T%W^ My “
8 0 a . » l l T d d ^ ) M v ; 3><l Pfr4c3 B c ; <MlPfr4d* B “c 8 0 b. d f t ] MVoB ;
d f t MVoc
456 Pasakhyat antra

rrtnftm rzT fVTnfVcmi 2 :8 iii

(B, f. 160u) y<J-MVr M ^ R í PHldWT HflvHlá i
H T ^IŤ ČT3T W ( f ¥ R t c I ^ : II 2 : 8 2 II

T ^ T f: *$'• I
m g ïït : «<ňdW MW H}: II 2:83II
Í5 tT H fç -(5 )^ î)f^ fd j: M ^PíH: I
F g g g ř r W U f i t i l H g Ç J * : II 2 : 8 4 II

fP Ù tg fô V ^ t* T H W : M P< M 4J^ I

HHTFŤ ^P ÎdfdH I + < ^ 4 ïTVTr^T: II 2:85II

^ t^ vt g rt4 h r: w ra; ^ ^ T F T f^ f^ r : i
g .¿< -4 4t g%4^: II 2 : 8 6 II

cr^P Tf^rp rr *TgT*TTftf*TW: I

dM’dlC %(6)<IÍJMIc4><S°4: II 2:87II
ttťt t fW trr fřrs: m fw fw ^ tfo r n
i f ^ n ř T T ^ T C ^ rTčT d f t w ^TťT: II 2 : 8 8 II

d<HÍtMP< ďRícd I ď f ^ d<Jd : I

f f ç 4 v i 4 g i f i F T T 'TWfWT U ^ a t i i ll 2 : 8 9 II

tsrnřr^fpfrfr gvtf ^m rr^tsnpNr: 1

d d jd rfd líč f W r d ¿ J P & > d H + II 2 : 9 0 1 1

otldPíh (7) f r o t 5TWT ¡ j d ^ H W FJřf: I

g *4 t sr g ^ (B, f. i6 ir) čtwtfť gg*r: ll 2 : 9 1 II
sretr: üiidvMld wíi«íi ç n r *=g<ř 1
arsflTÇT’T ^ T II 2 : 9 2 II

W 4 tr4 ťb ri" 4 trç f^ r^ i

sp ť gfif^TŤ gçr čn=*r <re<r: n 2:9311
dHMMřf T ^ ř r sr (8) ^ t t ť dwg<y<»>: 1
fi<jfdd anrat gRh fr ^ - aipuni w : ii 2:9411
n ťt m 4 tfw gfä": H ^ řigR í: w 1
gílH«HHdÍílMH«IIW IMiř|Jld: II 2:95II
TC: 5TRT: fa fë g fa w r fW r : I

8 1 c .-^ ÍP ] M V cB ; -^fr: M * ' oc

Appendix II. Diplomatic Dranscription 457

*r Hd<b|i|fd: ’JddTP d- TT: f w : II 2:96II

fed: fePT: 5TT(9)3fTTT% ddFTt Ph ^ H : fedd: I
fojrgdrfdfedTOTTdr d ii 2:97 ii
diVn<a dtfvdrrft" I
3F^dTdfad>Tt d’ ^ fe td T M+|S(l^d II 2:98II
arfv^rrtt d hWY d ?nfr fdi^MdKd: i
fd d d f y l^ y ^ ld lp j : d^pTT M id d led : II 2 : 9 9 II

4^pJ(|V4H|«i^,i(10)md'=«ilHpirH'>il<dldv I
d F d d T d ^ d t dTd: 4>l*uy y j j i H P l II 2 : 1 0 0 II

3T^y^": d" d ^ iw i : Mr'MwJttifVd’: I

31+fH lidid | W PHNKFTddTdd-: II 2:101II
(B, f. 161v) dTvtPydl d" d i l d l ^ d - ^ t ^ M I d d : I
5T^f^r: Jil«4-I|I HWT M KlPi+luilfibddJI 2:10211

drMlcld d ^ < J f m ( l l f e d d d K y lJ M I
r d M ld fd r y ^ tr ddTd ddK<fcHdlcM<fc: II 2 : 1 0 3 II

T f t f ^ T d ddrFfTTd dfegfTfidl
WlPdWi J jc 4 * y f d d W f « d U«ldc) II 2 : 1 0 4 II
l^ flr H ? W p F T O W rdyiPH4>l I
d d ld N lr il^ l^ d d f d H d f d ^ l : II 2 : 1 0 5 II

d tn m ydlWm(12)dTfd dP^T |gdT I

Tm trgdl" dTdt d- d i FTTdddTcdd’: II 2 : 1 0 6 II
tfMIMKHI <idHI d" TTdt | T ^ dT I
|d d t <Jl»lFIT IM Ilild i TddTdd': II 2 : 1 0 7 II

•T tifd %d" dT^T ^d" n?l§a t Piiq : I

d f e sfe F T dV d" TdV dtdTdtvit d^T ^TTII 2 : 1 0 8 II

STdfedcT: d" d ^ J d‘(13)ddrfw>fedddd‘: I

dddfr: d^dtr^- d^d-: ddHUFT: II 2:109II
srfwrfd": is frfr dd": «lP>l^ I
^fddldJjdoql dtdTdt^ fddTdTtll 2:110II

97 a . f e g -: ferd : ?IT d T T % ] M v ; f^S ": (? d : B c ?) fdT T : STTT% B 100

ab. “d d d T d "0 ] «ddV T x r x d"° M y ; ° d « l ' M l d <* B 106 d. FT T dddT 0 ]

M v ; fd T ^ d rT T » B
458 Parakhyatantra

^prr % ^ ï ï T f w r f f ^ n f r ^ri
W PdTH d v rflfd ^ H fr* ^ : $pTT f^ T T II 2 : 111 II

oil P m l<1 <Jdfc»MÍ (14) PdPHdlfd T ČTPW: I

iftj^dlPM W t fR l" fW 3T HT Ri MHI^II II 2:11211

(B, f. 162r) rlföLMI^^iiii f w : H W # r a t W I

dvr dvr T *r *ror f a w n 2:11311

cTçT: «H ^ ílV i^ li I
d^Miq: 4)HI<J1HI ifiP H K W : II 2:11411
m^ h i Ph ç H^hrr a c u ñ a n - * r ^ r r : i
<ňd<Mň(15) f W f » r W ^ U Ç f c t ld : II 2 : 1 1 5 II

3F*TOT f d f a < l* ¡ d 3RTOVT I

d V H lP jd ^ l dWTčT 'T^pTŤ MPdPtHK: II 2 : 1 1 6 II

« d í j U l S + l ^ i ď ) fW T fa^ faP ÍtW : I

f ^ n f ^ f f T T ^ ť ť Pd<JIM«*«rPfa: II 2:11711

a H ď f a d ^ ^ c H l ^ W ^ W P t^ ld ^ : I
O ild ld K : f t r a t ï T ^ ^ N ^ T T : i l 2:11811

^ ( i 6 ) * r ^ m ý r gr P ^ P íR ^ d ^ f «jčt: i

ífcŘ a’: íf f a ř T W : PvUŇi) Il 2 :1 1 9 II

* P 4 l« l« M p il: U « « S y u U fd ilT I

dVTfr p4H«-HWWKPw<fcKM^ fWčTT: Il 2 :1 2 0 II

P i ^ f i H i ' M i ' f l ’i f ^ q P i a : I
q üllfd H I R lV fift Il 2 : 1 2 1 II

P jfM ^riM H l: H # RŤ ï f ^ à ’ffTTW : Il 2 : 1 2 2 II

ctfW T T H $<5Pd W T T Ť T ^ fW T ^ tfe íT : I

3TfW TŤf *TÇT(B, f. 162u)H faŤ f^ŤTfáRT: Il 2 : 1 2 3 II

3>4a<r) dV T T T JřTWTR^íítfV^iTfŤW: Il 2 : 1 2 4 II

5Rfrr
f i l «il * r f r v n « i < a m i f t r < M o 4 * ir» i< M ( l S j f a f a : I

1 1 4 a . rTçT: ] Mr ; <T+ïT + $r: B 1 1 9 c. ? f a l HH ¡ d : ] My °B ; ,Î t W x tx W :

Mr
Appendix II. Diplomatic TYanscription 459

ffa t R STfifT: d?TII 2:12511

5PFT5T
RHT f f ^ r R ff^ T T UT^TIfen fl *TrT: I
^R ni * T d f: yfM r ll 2 : 1 2 6 II

d ^ r ^ ^ ^ d l R P f fTTTH^ M dd>4dJ
RTRT fW h T T T r ^ - n tH J tU ty ^ lg d l: 11 2 : 12711

H ^ w ah T T m t^ - (d<Jlfd<IIM^JU<1: I
(f. 2 9 ” ) r T f d - f T f dT: R T RT HT HT R W T T ^ T T I
ddrdfH ^ R d l l d c d ^ R i w h l 2 : 1 2 8 II

R < ild H iJ |H ^ c < t > i* ir iH H t « I M r u iM < id < n < M R d H r d ^ : I

5Tt?fr: R T O V > H d N H ^ < l < J f d ^ n » > d i M i r o 6 d l H H ^ < i ^ < { J : II 2 : 1 2 9 II

11= II ® 11= II tfrT ’¡fTTTT^r R ^T R (2)^ MfdMd I ^ R d U M fdMKHMirTl f? ^ lR : 11= II

11= II

TRANSCRIPTION OF PATALA 3

( B , f. 1 6 3 r ) f ^ I T ft< J M d K I4 J I « < iI H I h «U<MI I

fd^IT * i d « H R « l l d r t r ^ « r d M l R < 6 l II 3 : 1 II

q i l - R MddlvllM" H i W T O W : I

3R%7rrf^fd%7TPT gWpS- JTcR^tRWII 3 : 2 II

d ^ r^ M T d 341^1 R j j l 4 * < ul(3)f%RT: I

Jp ld lild ^ h T T tr ^ - M d lild dtvnifd- ^11 3 :3 II
RiTCRtfT dM-MId <JM~iHyM|Jld I

Sll^dfd gX.N-dd: II 3 : 4 II

1 2 8 c d . to p s m issin g

128 cd. zW RT f r f dT: R R 5IT H T R T R R R R R R T ] M y ; ^ % f r $RT:

y iH lfd d ^ P l P r t r v t B • C o lo p h o n : f f ^ T ] M y ; f V l l f a ' l l f a l l f a l l f a l l f^T II

f f a B • f c f f a : ) M v ; fS cffa: R R TR : B l a . fd ^IT ] M y ; S p T R R f l l ’s f t T T R -

R ^ T q - R R ‘: i l , 5 f t T ^ - | l ’f h l B 3 c. iflR T ffa ] M v ; iftd T ftR B 4 a . H d l< l< fi ]

M ycB ; R N K ill M v “ <! 4 b . R T d -it 0] M v Boc; U T T ^» Bc

460 Parakhyatantra

č n w y iH lf^ * W T T H řm r: I

f d f Í H N d l O í f M H ^ W ^ R n r g n -: Il 3 : 5 II

n jo i|ir< J o t|| M d lfč )rfK v liy Ť % H « (Jd fw d l: I

< m ^ n f f^ ( 4 ) ÿ t » r i f t g h r r * p r * f T f r t i

r l w d f d t y iÇ JH M m < ^ i r ô r f e c r i l 3 :6 1 1

jT č frr 3 T R “ i

a p j T<g : ftra t^ č fř « in ir^ rd d p v ild : I

W * ll* -d « fc < ö | 5TWT: » T n í r r : f o í ď : II 3 : 7 II

í > ^ č í Ü IK -M l -Ç Ç T ^ Îr * * y d ÏM < M : I

^TŤ d ^ W T fiŤ S n řm F T II 3 :8 1 1

5RTT5T d q i i I

3 T ^ d T ( B , f. 1 6 3 v ) f T f 3 ^ l ( 5 ) d im 4 4 | J l d : I

d » lf P ž ^ H I d d t m H % ť T 3 ^ f 4 w I I 3 : 9 II

ftŤ ( J M ^ S I K N ^ ddú = fh ř Ř kT S H f: I

d T ^ řŤ d Ť P T T s f t d i g T d T T W r J T r i l 3 : 1 0 II

s r f ď ď t v - <-i*VlRt>d : I

ď d t> íť ^ T f ^ r W r a d T W d í W I I 3 :1 1 1 1

ftiq i« llh y < fc l$ )d H T V W H T W T fd fe r: I

d t d d f t f r Ç (6 )H I< lld : II 3 : 1 2 II

ď dT fd" ^ ílN ld 4 fc J d d v I

d - ^ + ^ d f Š T d F T M < H l r H ' d : II 3 : 1 3 II

H tfŤ d - ^ n h f i f t g W M ^ y I d M14 ^ d l

B ld d U t-q ^ T W I I 3 : 1 4 II

ď^TT: d tm v s n w m v t jS m T d íh d : I

fd ld d l d é l«3 J Íld lu i^ rn ^ fW čT II 3 : 1 5 l l

d V T H - ( 7 ) ^ r *T ď ^ T T : d Ç K 4 .iJ ^ R id : I

H t d t «JčTď: H IT : « K d ^ j y R « ^ : Il 3 : 1 6 II

W dPTTď: fw fd - d ïd v n T ïït O íM d ^ d : I

a T ïïW d 4 ^ IIW I« li d T W « 4 * ¿ u i l f a s II 3 : 1 7 II

5 a. d»W d ï W : ] My ; ^ ( ď B °C) » W d îW : B 10 a. ] My B °c ;
“5 T ^ % B 12 d . ^IT T ^ ] My ; d > W B 1 7 a. ftrfd - ] My ; fŠ T íT B
Appendix II. Diplomatic Transcription 461

^TF^TVT d d l^ ld P T T ^ T V m if^ ir I I 3 :1 8 II
?nr(8) S ’ tr^rwr: M<i|«l: ^ ( B , f. 164r)5Tf*KT: I
d g m S H S l W l ^VT frfrHdfrd: II 3 :1 9 II
ar^ Y R T h i h i «m jrPrrcref i
W U[-3-]U SVT sfm^T ^TT HHWdl II 3:2011

3TTHT: 5flmr *T -HIMI-tJI SVT I

S HFTRTT JRT: I«Sh (dMl<S*l: I
SRTT(9)T^t' T S $ T ST^cqjpmJIdl II 3 :2 1 II.
STrftT d<IN I
^fHi«yHi«wrdnad i
■4l«!d H 'irw U[-9-]U < ftw il 3:2211

T MUvfa<j 9TCT 4>dAd fafafag I

smrIh an iu m i w r t s r f j t i i 3 :2311
H c W ^rfV cT ^ i T ( 1 0 )? t S 1
T qm*l f^S^T fET II 3 :2 4 II
^rtlrr^TT^TV f v s W r ^ ^ w : 1
< M < 5rq J |« ^ ^TPT II 3:2511
S T V iq iciiq ^ U iq ji f q i l q : W T ^ r : I
HtfT f a i t S’ f^R- f^iilNHiddldil: II 3 :2 6 II
dvr>jcfr M r i r s r $rTw(ii)$rT*r f w r : i
% ^rr f ^ n r r ¿iR-hh srfsro ^ ii 3 : 2 7 11

« l ' i 1 ^ d l f i ( B , f. 1 6 4 v ) q f < j d l H < f c |u 5 c i i s m b 'l l 3 : 2 8 II

¥>ial 9T drjirTl^q^arq»^: far T HTBTr: I

3TFJ^T^ra^ri- ll 3 :2 9 II
^ r f ^ r f ^ ^ T t fr(12)« TI^ IHd*T^: I
JHWJrl J^irwrbrr ^ S t *TT^r: W I I 3 :3 0 ll

18 d. °g T ^r° ] M y ; « m w ® B 20 a. aT fO T » ] M y B“ ; 3T^O T# B °? 29

a. » ifll ) M v ; 'J i m 'l B 31 a. q iq q “ ] M y ; T O T 1 B

462 Parakhya tan tra

f f g f w T ïïVT II 3 : 3 1 II

4*lfiid1 čTVT^d) »T ■Ml<4 P i <4H t^j>c I

t-H lP < P ď glgc4ltd>m $rdqi|M<ja II 3 : 3 2 II

gTW (i3)H Ť f a w fiw : i

s n I^TJŤTRT Mmiu<i H ^ftfèrT Il 3 : 3 3 ll

H Pdd<4 ^ JJ^ T H ^ F T tč ^ F ftfŤ R " : I

i H l^ M d ï %Ť < ftW II 3 : 3 4 II

W dlHHI M<íd^ I
•M ^rO cT č l ^ r : řT5T I

^ ftW T ^ W r f F T ^ ^ T ^ d V T ( 1 4 ) I V ^ ‘ ll 3 : 3 5 II

3TřVtrf¥n>frCT 3T Pí <“*1 (t-vrl flPd I

d iM * T^TT m f ïïT dVTII 3 : 3 6 II

3FFT T ddJdP<lfdFI FíHT^čT: I

JH^dlPM T rdrMcd ^ H ldl<N d: II3 : 3 7 II

5FTÏT g g m
^ « H H W H p H ^ M rfíW H « * I ( B , f. 1 6 5 r )

řfF T j H H ^ r H d 1) RTSnBT^T f w f F T č T I I 3 : 3 8 II

3RtvTFT *T d¿l4M rTWŤ d<â^dÏ44VII 3 :39 II

spftct g^m
3T7TÏÏT^ f W ^ ^ r < K l 3fc<*TT JTTI
d'^Çfdd far g i f e r d « Î F 4 T T tW : II 3:4011

3?TRTÍf ilÆ ^d ? p r HFTF*TfarT^ ÏTVTI

g r r g n fr m t f W r ^ r i i 3 :4111
a r fw w 5FTFTŤ ïï t MH|Ù)VJU4^ (16) g- far1
^ č T ^ y m u |< ^ snT F T ? T W d ^ T I I 3 : 4 2 II

H%ŤT^čpTT d d : I
T ^PdlM i jJ|lfH>ñ II 3 : 4 3 II

^PtKMI g r ««Tin H-Mcl I

36 a. ] M v ; s n ít“ B 37 a. 3 F ÏT T d d P « P ¿« ] M v ; T

d d P rd P ¿d B 40 b. JT T ] M y ; TTT B 4 2 a . S F T F lt ] M r ; 5FTFT B c ; S F T R

B " 4 3 b . <FT: ) M Vc ? ; ^ : M v “c ? B
Appendix II. Diplomatic Transcription 463

rT Tifr «TIm u h W n a iq h c i P;*.! II 3 : 4 4 II

SHfT T t-q<il $iii«»P ^a I

il*t *T x hi « i a«5i*ifoa II 3 : 4 5 II

rTcf f a r cTrTFW Tt MlVIMi w f W T : II 3 : 4 6 II

ST^TVT JN- T O t W ^ H f lfd t d ir H 9TI

f a i f c T jp fa : a rlr: f a g t v f yP tifiP ^ d : II 3:4711

s F v g r v r fv H T ih r » u m R iflp M X B , f. 1 6 5 " ) ^ i
y v t . 1 VT P iilM lx ffcTx f a N - ^ II 3:4811

cTirT PrxPlM ti^K: (18) fT fa W T tT : I

t l l « id 0 t> 4 > 4 « l cTiiT f a s f a p T W : II 3 : 4 9 II

i r t f r o w ^ r ^ f f a : H tfr H t f w I
d m < i)^ H N ^ f« iT K 5 lM < i)i|R ld II 3:5011

P<miH) V T fT^FT Pt jlNf^l fT fT ^fag I

fr s r ir w t w <r f a s r ^ n i 3 :51 n
? r : fil'd fR m m " ) ^ y a r ^ < n P f (f.3 0 r) r : i
T f t ^ T T T T ^ r ’T r r r R ’ i r r c r : ii 3:5211
cT fV fftcT 57 U T5T T 4T TT x cTx cf I
f f 97 3T if yfdMd cTx cTx ?T JJft T T O II 3 : 5 3 II

c ir « P « d H ^ a iif f i m - ^ zq - vr 57 * * * <r i

5 2 c d . T f T T T T T T i r t T T T r T ^T7 fT: ) tops missing

5 3 a . T cST ] tops missing
5 3 b . NT T VT TT <T(<T: M Vac?) ) tops missing
53c. c f ] tops missing
54b. T FT T ] tops missing

4 7 d . ffT T tV f ] M y ; ffT T n if B 4 8 b . ° <lPM-fl ] My ; “f t f w B 48 c. f a -

i l ^ - x ffrTx f a ° ] M y ; P dV hlPt.» B 51 a. faST T ^ ] M y ; P lfllH l B 52
a . f f t d T 0 ] M y ; fTt»TT0 B 52 b. « g T f t r : ] My ; 9 T fa 7 : B 52 cd . W f a
? T 5 r T T ? r ,T r r r T T ^ r f r : ] x ^ x + fr + ft$ r H ^ h T l" s fa P d n i-d : b 53 ab . <7
c57 f f c r d<»Sf4| 9 7 U 9 9 T T 9 7 9 ' * T 7 T T x ? 7 x i 7 ] M y ; fR M ^ d d4«SHI 9 7 f a
DH9MlPNdH B 5 3 cd . f7 9 7 9 7 fT « fiT H fTx fTx vT JJft ] fid lrtlfd M il'd d ^ T (5 T
B o c) f T B 5 4 b . ffHT My ; filH ^ 4 « ^ lfd « ld x B
464 Parakhyat&ntra

f 5 T 3 r f i r f F F F T F 'F F r 'r r s r n r F T F F i i 3 : 5 4 i i

fO T a T F T F s r r F T 'rF « ft f t t t f t ar f" f t f t i
F FT F — [-£-]— (2) eft dTcfff^Ft Fd-: II 3 : 5 5 II
« H |U |A + d 4 l< W F fF T d fF F T F F I

d f H N I H d - f l iT T ^ T F F ^ f w ? F V T f t F F I I 3 : 5 6 II

? tF | tft t ^ t j f t f f t i

^ ■ ^ 13311 a w f « J I F i FH«bldF: II 3:5711

? ^ r i j f e f w F t r r j:< 4 < i» $ l* M £ d i i

dM M I^S fF F fd ffH H S T % j V l i ^ O i d ^ l l 3 : 5 8 II

F*[(B , f. 166r)4JdtdFT *TT W FT f F FT(3)FT: FT F F I

<FIFI ftl< S ,^ d ^ l FfdFFTT d t II 3 : 5 9 II

LN^Sdt-flF FTF P tM H 'lfl) F t fFTtFFT: I

deft fd ^ K H I^ T 5TT%T FfSlrHdl II 3 : 6 0 II

fd lfy * K N « Jf^ T F 'b r '- d H HFI T F F I

W l f N < b K l c * F 5fcTT: y i d J H i c F ' ° y d F T II 3 :6 1 1 1

3T^h f d S R H T ^ T fF ^Jd" f F ld % T J d tT I

dSTfdTTTcFHTFTW «^d-MJ](4)«rt<S^I II 3:62II

^H M T fff: U[-3-]U fH I^ 1 4 ^ 0 1 ite T F T I
3T faP F T fF JJF T F t F n i * t « i c t i i < = ( < w c M i i II 3 : 6 3 II

h *( i i fararr mi v^ ^5^ 4l Pn ci i ♦ i
F tH T T : F F FT: iTl I -f-drt4 M M f d <d W -MI II 3 : 6 4 1 1

3T «JF ^t F d 'l H d l d d '^ F I ^ F ^ F : I

54cd. to p s m issin g
5 5 a b . to p s m issin g
55c. F FT F ] to p s m issin g

5 9 a b . F" F T fF FT ] to p s m issin g

54 cd. JJT ° F f ^ T f i r F F T ^ T F d T T T e r r F F T F 'F ] M y ; f ^ T S T flrfF F H i i

d F T X T iT f V tftF it B 5 5 a b . f e T T T F T F J f T F T 'r F a m T T T F T ^ T F F T

dT ] M v ; S F T F tW (F T F B c ) 5T T F F F an F T T t F tF F ftF c ft B 55 cd. F FT

F — eft ] M y ; ffF T F f d W F F d f F te ft B 5 9 a b . d F T ^ F T FT F T f F F T FT: ]

M y ; d F F F T F ’ F lP H F IV I: B 59 d. f d f F ] M y ; fld P d B 6 0 b . fF T tF F T : ]

M y ; f r d f F F -: B 62 c. ° W T ] M y Boc; °F F T + d; + Bc 62 d. » ip ffF F T ]

M y ; » F Jp ld d l B
Appendix IL Diplomatic Transcription 465

d tfd d T fà d U [-7-]U I
ufgvm r^T fddJT Hdlfd*ÏT(5)TÜ‘: II 3 :6 5 II
dwrsrdirrfT' ç d t n t c r i
$ H fd d _ d T V d tm r : d t s î t dT>*tl<r: » 3:6611

d t v f P iqiui^ iÿ'iffM fV i^ r^ y^ H rfM d : I

f$T%T iTHdi U [-6-]ü ddY F p f I

cT tT 5tf^ T T (B , f. 166V) W d d f d ^ « l dTT fPTrTII 3:6811

d d ^ fd ^ R jtR T HTfd" *4Hl d I

«ÜMK(6)U|ità»li STf^- d<d$Pd fWrTII 3 : 6 9 II

•T d" dT: fq<JI q i* i-e^<î I qPl Pi ni I

d d ^ d ffd d d it d ld «fd- ddTII 3: 7 0 II

^dtTdTTd": w m m m h i^ « i* -h c* -m : I
f£ T ^wfdtT^n" fd<H>lfdl: P+.HIPm H I: II 3 : 7 1 II

^ld <ldy<(rd^lH4HÎHM SPSPüïd I

Pi<jfl>Hpq<M p^ qi-<*4qiq<t>qWm : II 3 : 7 2 II

dTd-ddT: Hgft(7)CTF^ri" H^TT T fddJTf1

ftN i^ lP iid W iid l dl-qdl^l»5dH<t>l: II 3 :7 3 II
tsrrddd" f ^ n ^ r f d t d i r t «i^ncr i
«TKyJHIdMH a^T: ddlcHI Ç d W p T : II 3 :7 4 II
g f w PsiKfîl a n r vidlPrl*ii fPH tflddl I
fd d cT H ^ ttt%V7t7 d H l f d dWMlPuM II 3:7511

d ip pT^TT^TT T t(8)^w fT ^ ÎTSTf^ I

^ ^ ftid<hTdld(TT <hld W -^ n M H W : II 3 :7 6 II
d d f f VII cl d d HT îrfWT: T T ^ T pt I
d W d c d d a J d ^ d T ^ f^ d F R T d d T II 3 : 77II

^ fddJT dyrMHI MP»>4lJ|d: I

cTTdf ddTfirdnRhr fddTTddr (B, f. 167^) d ^ a ^ r I

71 d. P d t M f d l : ] M y 'B ; PdOFr x :x fdT: Mr 72 c. °dilP<r% ] M v ; ° d d -

ftc d B 7 3 a. d l d - H d l : ] M y ; d N - H H I : B 77 b. ] My ; d T ^ s f c
B .C o lo p h o n : ] Mr ; ’f r ll i f d - B • ïp fr d : ] My ; q ^ d f d H I H : Il dfTlI
«sPrii ’îfrii b
466 Parakhyatantra

f W F f ^ T T ^TR*TT (9) ffVčTTII 3:7811

f f d - «4>H4>dl£f ïhT W ÏR T T :
ïn raflr *T T <Jf*TM TOH^JHlfeDtlKId I
çi<(h ‘ iR sd ^ lV n d ^ ^ ( q <uir*TVPr
faHH<h<u|«fcl<4Î *RT ^ «ňfd+H l: Il 3 :7 9 II

n= h ®n= il *f!r h ç m } f^rmrxhrf^rTT^rTTŤT^čfhr: 11= 11

TRANSCRIPTION OF PATALA 4

(10) 5RTT5T I
RRÏT ^TFTT fW T P Jdt flÍJIÑ dH U R II I
t w f ilR iv r r a t ^ n " « M lfa fö fc H ild fl II 4 : 1 II

dc^ d fjçd shlTT *ildi U ÇT^RT *TÇrT I

Pďdd»J<HH*rČ *rf%?r «Îw fih p T : Il 4 : 2 II

JïïïtT d<IH I
HI<Jldr«llH<! 5řnŤ ^HT^: 5FTW f W I
W *iTW T ( 11) ïRT R T W - p f a R T : Il 4 : 3 II

H <M 3I I

HI fi H<í) Vf^ŤTRT d ^ l^ M H ^ R T : I
Ç T T W T T ÎtS R R t T o ü d H I^ f ï ï T t ^ t l l 4 : 4 II

« H lÇ lId ^ 8 ^ fç* ^ R l t g ^ ř Ř H I ( B , f. 1 6 7 " )

çR T d rq rq d » T l M c l * - M r i II 4 : 5 II

^ î* < 4 |i|w i ^8*r ^RffTFTfàtRT: I

dHI|iRT*JMI<H (12) iR m Ř m f n k r : Il 4 : 6 II

STRTRWrpRT ctd)w dxTVT íf v d I

?T v rfT m q r w 5% : f d ^ R r r i i 4 :711

<TTW RJřTTfr 'JrTTŤ^r M l H lf d ^ d i iRTT: I

d l « m ç t i d ^ P i r ç < I I « l i T *Rafcr: Il 4:811

1 . SHTOT ) M v ; s ftT R T ^ R T T R : I ^ p R R ř f l I e f t ’ ll * f t l l S R T O T B 3 cd. ^ R ^

ÎR T W V H I^ h I^R T : ) M v ; 3T d rW ^M l jH Î ^ R T : B 5 c. dvdc<Í ) M y ;

d Ť T rŤ B° ; B oc
Appendix II. Diplomatic Transcription 467

H W r r w a n r + h iw
TFTfer^- ^ ^ (1 3 )^ 1 4 .1 ^ T ^'iPd'dt II 4:911

^d o b l^S *T^cT sftlT g w t t r R V T W I

c T ^ T T C P T ^ W ^ T F I ^ f P i r T r II 4 : 1 0 II

ïïhTTTRTÇh" r j f t : 4 . ^ H fW W I
rfêV ^ H c + iw j i*h M H !H *h rm d ll 4 : l l ll

ïr f r d P r tfw t ^ f f p r M t T lih tT I
fÇ T 5TÛTfT(14)®Tfw ÎHT *TVT fW d T II 4 : 1 2 II

d t -4 B T a<si«H «M<.«1 ï T W fW cT I
f i h r h f w ÎHNT W 4>|W pfdll54i II 4 : 1 3 II

^ H lP i * g- d r+1^ 3 PJH VTU I

W 4>*id: Î T f t t f W T j i h < lh II 4 : 1 4 II

T O T IW iTFTT^TT Ç t ¥ O T T I
? r ^ r ( B , f. i6 8 r ) ^ ’ r a t m f lr *T T W ^ ftrf? r ftjc rii 4 :1 5 ii

d « '-M M m « r« ^ H M I*fl(1 5 )fT Oil <h R id : I

ïT «bdidllddifl-il h i <P|mi<;m <M<-ui II 4:16II
? r r w d rr FTTrr +,iw}m i^u5 Pdafd i
a n jr h r f r d itu h c -N M d rd P H d ld j ll 4 : 1 7 II

H rsnr: H ^ rn a h w i" vHhfd*ii i

^ifwi^-HlPl ü n h f w d fflw iP i Hçiw<i II 4 : 1 8 II

^ r ^ i^ iP d d rr ^ fd ^ h u i d f < i ^ n i
l > n f f a w rr#=r « 4 J | lr * l( 1 6 ) < « li r ^ ld J I 4 : 1 9 II

ir^ ra rh « ra t H M d fm d c « w « id < i
H N Id c trfd rfrd lfc ï fH ÏJ W l: MJH«?l«Mi: I
H p -H I JiP = ^d l4)K I f h f w r r MHAII4.HI: II 4 : 2 0 II

f ï ït f d - d R t t h - illd d c M fid l r R t: I
^ d i^ a iu i + t: + g w r M )iii< iiP d y « i fwrrr: n 4 :2111
P*t r T ^ f lT P fr S it T O îiï H ^ lP ltd : I
dr4)|Arird*i*nHN: ah^T ^fa^T(17)aTT: II 4:2 2 II
h ^ R r r fF T f^ ftr a T h « + * i d : i

9 c. cTgrh ) My ; cT+ir+ 5TTh" B 10 b. dn Cl0 ] Mv ; Cl 0 B 21 c. °^T-

e r> r+ ^ : + ] m v ; » f e i w b
468 Parakhyatantra

if a t dW Tfg^TT^cT^TotrfW it^r: II 4 :2 3 II
vfpT^fH^ P iP e id i: I
^TSYiTHTVT oUHcflHI': 4H T def: II 4 : 2 4 II

era; Pd Ph Ih d h i erar(B, f. i6 8 u)g w r Psi^«y,di i

P ^ P * grSTP P<hPd<i$IH U d^ddl II 4 : 2 5 II

3ram ^fd" I J V W T W W d ^ f HI d I I
R-(18)dl»i<-y H%eT ?T?r ^P^dluilwJiTraTTTII 4 : 2 6 II
d V r fr d W 4 f w ^ d d ) J11Ps Ph *i <, I
H l V T ' d P d ^ : iPT Ht]|r HRfitfd" » fl^ m i 4:2711

tr^T « h H lP d ^ ild ^ s b tP d d i T ^ 4 I
«iieJt'MI B"3T ^j « i d d dld«'dTH<|?;'M II 4 : 2 8 II

a r f ^ r r w H T R v q tfs T i^ tr M v f c i v r i
w r (f. 30") — [-6-]— <r r
e r 5 T f r r f g ' T ^ r = T ^ T 5 r ? n ‘ i r a r e r f fd w : n 4 :2911
eTt^TT M ^ fi< ll 4 H M : O T T cTT I
4 < u iid~( ? r r a ' n ' i r ^ r r i n - r q r r a ‘ % ^ r n 4 : 3011
sraT^
fq ^ 4 l ■•I*-Mcl« 5 ^ d<51 I
T Pd<JI^T *TefT H9<I^M4>rfi(l4>TII 4 : 3 1 II

« 4 .1HI d d T d I
d f^l« 5 H ld d H I4 4T T °T(2) “ TR TfW I
erar^rfr * ra t ^ f d c f i 4 r d l w 4 d H l d : II 4 : 3 2 II

29d. F ] tops missing

2 9 e f. cT 3T £TT fV T *TT TT 3T cTT f RT cf ^ ] tops missing
3 0 c d . H* *TT IT *T TTfT J<41 IT ] tops missing
3 2 b . ^ T ^ T ] tops missing

25 c. M r B “c ; p4SjP* B c 25 d. »^eT0 ] Mv B oc ; “^ c f0 B° 2 7 a. *T-

V l P H d H ¡ F f W ] My B‘ ; iT V T f^ W x ^ x + T + ^ fV x rT x + cT + B 2 7 d. HT-
^tfd" ] M y ; HT^tfir B 28 b . - * £ 9 ^ ] MVB 0,:; HI^Td B c 29 cd . FTT — 37
?T T ] Mv ; H |le4.eioij 4 7 W 3d3T B 2 9 e f . c T 3 T * T T f V T r a ' r a ' ,TT3i 'crr3['
TeT eT f %3T: ] M y ; ddl t f l f d W ^ f r 4 d l i f H d f P d 4 : B 3 0 cd . W *TT W
r g r r?rr R - % ^ e T ] Mv ; H d tip H H U d H d t Pd^dfreT B 32 a b . H IT 37 T
°r( 2 ) r w f s r a - ) M y ; H N 4 ^ i ¿KHl pMdH B
Appendix II. Diplomatic Transcription 469

77 •MlHI ff^TTt *7*7: SFt I

*%T%F%% 57%' PMM<bfdHI Pd<J9l II 4 : 3 3 II

snSnfrr ttt% ^f^T'TH^rr d<sif>fG: i

ilMMd 7 * m i ( B , f. 169r)«%f% <MU|jd<.J|H<1 II 4:3411

9TW M><u||^WHI'j|lPrH«t>tlHIMdv I
%T f%?T7 P H ^ H fFT (3) HTTrT <MU||*d < II 4 : 3 5 II

'Tt^ tvt f%nrr%%r f% % w tt^ t i

7T5T 79% 9J?PlHf*l T 5" *%7JT 579 7T5T I

^ ^ i R s q a II 4 : 3 6 II

TF% Piqaifci H" q>rPlisq ■ I

7*£Hl*ifd9dl TFT: ^TfrM7|Jrt9<jfi>d: II 4 :37II

MHMKIHKI (4)iT 7=9775797% 5HJf? W I

¿IHIHJ f%FFTF% H H PH lHi H^dMI II 4:3811

97%5 3 5 T 5 I
f%T%f^fT %T TFT: 7%77J77T79T7f%%'T7T: I
f%T%*9f% ^Jiild TF% iPlcilMPdP-id: II 4 : 3 9 II

HIHI^MM I
5^T%5FFF?TT?F% f%5% 5TT9% =7 7777 I
dT^TfT ?F% %rWT5% U Pdf%ci 5=7: II 4 : 4 0 II

^ F tf T f%f%7 vfF^T (5) Mh 1mh 1ch<t> 97?%: I

7 M lf d < i'% M d JSI9: II 4 : 4 1 II

5%TTFT77 >f3% J :« H H I f%F%7: I

7T7T W W 77 Pd<Hld PdPMdlvl P<KHId: II 4 : 4 2 II

577: Mv^fdfHrfl (B, f. 169u)7% f%TF% TFT ^ 57 I

T7f% f%FFT% 5F*rTf%T7f«HT pH U Idl II 4 : 43 II

9F%57% 97T7T% g% %=7 TFT: 77 5%f7: I

35 b. '^ T T fw 0] MVB “C; °%rf5cT° B ' 36 c. 95%%%" ] M y B “ ; 95%9%T B e

36 d. 57=77T5T ] MVc ; e%7JT 5rT 7RT My °c ; 7%^ MH'dMI B 3 6 e. % T° ]
Mv ; % TS B 3 6 ef. o f ^ v f F F g - ] My Bac ; "P^HIM^ Bc 3 8 c. 57T» ]
My ; 5777° B 3 8 d . «t.19%1 ] Mv Bac ; 9597*% B c 39 b. 7%77JT7T7=9T6 ]
My B “ ; 7%7?[ 77757° B c 42 d. I%TFT77: ] M ycB ; f%TFT x Tx 7T: M y
470 Parâkhyatantra

(6) ^dčT Il 4:44 II

t-i-^Tl^Pi <T>fVid ! ’ f i H m v I

d d ř ftfT HJWÍÍ ÍHJl 41dd : Il 4 : 4 5 II

d í^ n s r r ř H ç i + r M N « i * n t i
¡KlHfd ITW rRT HJIc+IH: «fcHfadl W : Il 4:4611
l ( ^ r q>frid íl'J i íTTlfT ^ ï d d H%čT I
ddTŤT j $ 4 l 4>IŤ Hid^TSMHMId II 4:4711

3 P rarŤ (7 )im ^ vř dS^dJd: I

ddTÔrà’ f w d ť dT5f W ddřT: 4>Hdlc^+: II 4 : 4 8 II

W fr VJId'l tníhTR TfTH W : I

d F d V T fdrHT d W i n í ^ ^ l l 4 :4 9 «

^ H ^ ř r fr w . ^Třfr d ^ T R t f r y ^ č l i
T dîTHTfçdt d**T: ^ W ^ r ^ Î J f l * : « 4:5011

(8) fd ü fd fW T T |m r W t: « ¡ f e « ! « « ! I

5R4l«lt d d ď dT^TOT ÍH'MHl d ď : II 4 : 5 1 II

SrďTT 3 4 N I
dd^TÍ fdddV H M T d t f irg- fd d lH * I
w fdTTřdT fďŘ- y41dR II 4:5211
SRdTT ddTTI
d t f d t fď d ^ - 5TT^ f V W d f f « ^ mII I
d t f - ( 9 ) ( B , f. 1 7 0 r ) d T d f c fd S lfÍrid d T fďŤ S r ñ ' j R I I 4 : 5 3 II

3T9TWT dTgTTÍťdT H1'-Mrl dTT I

% T d r4 > * íd : ČTW d řŤ ÍH-MIH* II 4 : 5 4 1 1

-MR - h Psi -m Ph îrf W T: d fŠ T d d T d fr I

d ^ r d t* Ť d ř ^ n ň T T P l t d ^ V I I 4 : 5 5 II

d^nr (io ) u ç i l « < i

d ř T V T 5TTVČŤ" W T Ť H T T ^ T F d d T d ď : II 4 : 5 6 II

^ i h n I H > (m JJ5T: F g íf fW dT I
^ M iq ia ^ H q lP irq ifv tq rM i d ^ T « ' í f ñ II 4 : 5 7 II

« b H I d 'l y id H ^ U d í 3 n f^ T 7 4 f^ V R -1

46 b. »ddR T i ] M v ; B 51 a. ftd T ) M V cB ; f f x dT x dT M v
Appendix II, Diplomatic Transcription 471

H f f a ftfrr m sfmrr m t v rtf^ r w : fflrn 4 : 5 8 ii

STTfcT: MrMiil TT F n ft(ll)f^ f? R r H T rr T ^ t ^TTI

y II 4 : 5 9 II

M W i n 3V P T VTT'T I
+K&M f*RT 5«TTf3<P H%cTII 4:6011

Xa)<5 j <i h I
cPFT * P d q fh f?F I
¿ d fr d c ^ lT t id S q iVRiq fC ^ ftP T fr T f^FII 4 : 6 1 II

5R>T*r I
fa fe : f c W fr M ^ R d I
dHs^^H' ^ l 4 J d v U l P * ( { ^ II 4:6211

3KT yTCT: 4>HKJ1fM W : 4>«IN6dJI 4:6311

f v q i f t + l TTf TFT: I
4>|w i(13)4>l<u|il5|A i II 4 : 6 4 II

fW rft iTVTW fW IKJfdfti'i) *Hl(44>: I

JRPS-: W y W t >$T yTT>ff T d « i f « d : II 4 : 6 5 II

dHII4l H I* H l4 P l: W p a n f ^ t *T%cTI
w *tanac«?>«in;'ii: II 4 : 6 6 II

rTOtrr ^r(14)F»T ^TFf: # ¥ T t *M*I-Md:II 4 : 6 7 II

a t ^ ^ i iT F T J N r«n ^ H i «PlMKifmqn I
cFTT * p f i r d c + |i f « i W d l ^ H ^ d : II 4 : 6 8 II

« t c l J J u i ^ c d ^ u m i «fcl<Sdl
^ y r id lr H + R ^ iiin 4^1 Pd <M«ld: II 4:6911

P l+ ld K H d < lM I« y > i||r * l« S r H « J iH I

y?f: dlMK«ll HT H4l<jyTWIW|IM5f (15)f?T: II 4 :7 0 II

61 cd . “FTTVf'® ] M v ; ®*T(T B “c jT P i-® B 6 2 c. crfTFT® ] M y B “° ; d f ^ T

B 6 3 b . After B has written and then crossed out tT-
5^ T i(f. 170t')?»>Hir«'il: I t< H p 4 cf« IM Iflcq ic iifl« l4 » 4 M ld d : I 6 3 c . *HI<Jl ] B ;
* t wi 4 ) — My (right half of last akfara broken off) 6 4 c. ®^TFT ] My B “c ; ® *}ilv
Be 6 5 d . d -JP fld : ] My ; d f lP f d : B 70 b. ®Pd«JjiH ] My ; ®«J/id*( B
472 Parakhyatantra

STRTT m I
3T ^ fR n ^ r^ f% r^ JT F T T ?re d ^ fdidTII 4 :7 1 II

t p r f a d d ^ d ? H lld r d t^ddlH Id I
ipRT^T JpiHi Fdl^jdfdguW'JIdldJI 4 :7 2 II
(B, f. 171r) 3 T ^ m f T fd7 d Fg-: fd - f i f o^lM+r W : I
ff%fT^Tf^cTTII 4 : 7 3 II

d fH l^d H^dr4T(16)r<M«IIRiJm<idl I
M ^ l d RtTTTTTiWT^ ip f dlfcd<h II 4:7411

TdTFcmtfdTfaT d d f dcdfl*Jcd>d: II 4 : 7 5 II

ddr j d -: *rf?r4%cr i
ddd^d : ddT(5fr?)^>A|ir<idi Fed d HPT^TII 4 :7 6 II
dTT'S’ d T d^ d - ?, H '?)1 ild 'l d$|d<4ui d tf if l
a i« * > i^ ^ d (i7 )d r F t f r j d f c r d5t*r d + F d R d j i 4 : 7 7 n

«♦.dfd d N - dd'lMMNdi I
3 T T ^ ^ deft fdrd^Y dtfdT: gFTdll 4 :7 8 II
aTsTFT dT^Mcl (*lc<t Pi'll «J*>dT fdfffdeT I
34-tIch dr $TTd d H l^ d g d t w : II 4:7911

JfFd^dRTtVTfd FTddTddRfrfT dTI

dfcdTcFdt ?Td(18)M'diil dcd^Mdill 4 :8 0 II
dFHl'J’hdMId ^MI^<MdyMM<Jrl I
d < W 4 lr H 'd ^ :# T d ftd d T ^ d d T T fW II 4 : 8 1 II

cTOird.tid'idlPH d ^ d l'd lR s ^ d l I
d?ddfd%d1^ifT5rrdd^(B, f. 171w)>Jddril 4:8211
iT T T d d T ^ d M ^har^" W d ^ l
3Tf”m rfd d ^ d > 4 w d 4 'T fT ^ d ‘ ll 4 :8 3 II
F d : ( f .3 r ) - r d T d T r d T T r d d g ’ c f e ' d d T T d r : !
84ab. RT T t«W T T < r H ‘ *J‘ c ^r E‘ * r T r ' T ' 5 r : ] tops missing

7 6 c. d d l ^ o ] My ? B° ; F d t c f ® My ? B oe (Mv ’s reading is here uncertain) 77

a. dTdt® ] M y (u n certain ) ; dTdt® B 79 c. dT^TcfT) MycB ; SFddt x r x M y
8 2 a. FVTfd« ] M y ‘ B ; dVT x>fx fd® M y 8 3 a. t T U d « ] My ; %TFdT® B
84 ab. cd icrT F d rT T crirg’ c fe 'd 'd r T d r :) My ; a w ( a w
Bo c) H c d f d T r d d W d g e f t - ddT Tdr: B
Appendix II. Diplomatic Transcription 473

R- RT R RT f TT ITT ffR R R^ftll 4:8411

3TVRt HllfdR*1 >JcRT RftRTRTTfRRf^R-: I

R TRT f t dlNct R7R RR R" fTTit HT =TTII 4:8511

T r ir i^ ^ r ir r ^ T fT m T u ^ r r R t P r r -: i
RTRRTRTr?fRTRTRTc*rRn'RTTR'RTR’ fTii4:86ii
arRVRTfRRTRrr ~ H - ] ~ ( 2 ) ^RTt RTI
rtR-H^ W RcT TdfR^RfRRnRtTRfRTpR: II 4 : 8 7 II

7r3r:RrRPd<f<bKI<J<l dHfic+<T RR": I

RRT rtfrre^ >JRt H'liidWRRI »{5fll 4 : 8 8 II

n t^ r iW fW ^ W T r n r fr w i
% rrt r t ? r w r t r ^ r r t HfdM<jrt i
3T$mrrpr^5": h r; h t^ r; n ^ f^ n h tii 4 :89 n

R ffT E " nr t t w i (3 )rt i

<f i ' S i o t Hi r p h r t H T f ^ r ^ n i R 'R R H T R g i H ii 4 :9 0 ii

HHtR dd IM I
rw t h t ^ ¡rf j w w : i
a iiiM ^ jp il^ d i h r t h t f v w r h%r; i
cRT rV^Sdl R PTRT HT %cT shlFT HRTR'iTTII 4 :9 1 II

5TRT5T RRTR I (B, f. 172r)

ffi^THfT^HtTRTTH': i

8 4 c . R RT R RT ^ TT RT ] tops missing
85 c. i f RT ] tops missing
8 5 d . FT RT ] tops missing
8 6 a b c d . tops missing
8 7 a. R r R R T R T f R R r R r g ' ] tops missing
9 0 a . n r TT <?Rl ] tops missing

84 c. R- RT R HT ^ TT HT f ^ n r ] My ; R RTH H i^m ftffH R ; B 8 5 c. R’ RT f t ]

My ; RTRTft B 85 d. J T 7 t RT R T) M y ; gTT^f^RT B 8 6 a b . TT H f ^ RT
RT FRT J TT T T U RT ” R T fRT R-: ] My ; THTT5^RRTH#tY TTRH^TfRTfW:
B 8 6 c d . R T T R R T n r g ' R T R T R T c R ’ R n ' R T T T R T R ’ f T ] My ; R
W r f R fR^RMRTcRRTT RT HHIRpR B 8 7 a b . aT R V HT f c RT R7 F — [-4-]—
* n t TT ] M y ; a n t ’HRlfRR R ^*tR *t * n R ^ HTH B 89 b . “R T f t W ] My ;
»FRftRRT B 9 0 a. "g- n r TT M T RT ] My ; “SfRTTWRTT B 9 0 c. Rt^5RT]
My ; 'Pl'S.oRl B 92 a . “^TH^ft) My ; <>5 tfH :f t B
474 P&räkhyatantra

Ž i t ^ T r fW (4 )fŤ ř Ť JW W I
íl^w T ^rnm H h' Tpm rvft fiR tw : 114:92 ii
fm R T ïï w ^rtnr i
v ít * *| I< t* m ' ll 4 : 9 3 II

a n g ^ l -Cr • H d f r M l í r j i j u i : + l« î^ « d : I

rhsm t ^ftTTVW ^dlf<rf<fd =m=rřr: ll 4 : 9 4 II

*r(5)*rt«ř h * r ï rö ^ ii 4 : 9 5 ii
'JčTTÍ': 'ŤT »TTn-: ^dWÍfMÍd: I
VU Rnqii »iilti^i T II 4 :9 6 II
V U - ^ » • î u i'jil r i^ i d d I

d { J » l« M * » * 4 H Í =TT5=*TVr *T%ïTII 4 : 9 7 U

«0w|*i3Vftdlr*ll fHJÍWlárVIHId:1
îTT^ÏVr dfçvr FTÄ- *(6)% *m4PHI44 i : II 4:9 8 II

ÏÏT^nïr M H H H IH d ftW litfd ^ TTÇ": 114:9911

tiZ W lf r n f J lT P n Q i iw iç t i'iiP x d I

î f 5TTŤ H H K « « H lf a d II 4:10011

nv" ijç ïftr dÇFr n v t =r u !h

(B, f. 172v) qptft W : ’tpfr ^HÏW'HV iI 4:101II
#Ffä"(7)dT^TNTV 9 % Í T O ^ n f W I
q i r i i ^ r w d dfHI*IN«i ÏÏTT irf*57TII 4:10211

Hřirsif«;^ ^ í" ^ « ^ « iiw q P íd II 4:103II

3ŤFTÍr *ft M<UffHWtMfr*ld pRT H ^ l
W V W f f qr%TT J T ftŠ f^ fíR V Ť II 4 : 1 0 4 II

?R (8> ^ c^fd 11fa fV^ 'TT^f^TT^Tf I

VTyp^RTtTVr^h- *4-1« i U II 4:105II

92 f. ipR^TVfr J Mv ; IJ«I«I4MÍ1 B 94 ab. ° f ^ # ] My ; »fr* B 96 a. *TT

^f: ] Mv ; * W B 99 d. “f f d ^ t ] MVcB ; ‘f f i r x RTx *7 My 100 a. °T
l f ‘ | M ' ' ; ‘W B 100 c . d ^ 7 ] M^B““ ; Bc 101 b. Í R U ^ ] My
Bc?; ^ B“ 102 »«ítfÍTčr ] MVB*° ; »d lfafH Be
Appendix II. Diplomatic Transcription 475

*1*5- FTSfa" T TTTf *TW <TW: II 4:106II

d'' MM¥l«iM^dl *TTTT ^ d l f i d ^ l I
niiaifdl4f‘f<j^ W^Hd: ll 4:107II
(9) 5TRTrT wiHU^I^fdc-fclui I
^HlPdHM-MipKlfd^dMd«*!! 4:108II
fa ^ '^ d -H M I'« 4 fc « 4 lc H 4 > J p i *T^rTI
di-MJpi: ^|«i{fd<i-M^'4Hr«^r: II 4:108II
d m i - y t w 4 - M ^ d M i f% % W W ftTT^T: I
^ r f ^ r : * w (io )< p * T r5 ^ rft? T ii 4 : l i o n

HcJ«llHfM *pTFTT 5 t r c T T ^ T W : I
d ^ * id id fd « (B , f. 173r) ^ a i II 4: 111 II

ir f w r ^ o r cifvirtid r^ r^ ^ d i r F W : II 4 : 1 1 2 II

ftR- g- ddM4>l$H *l<w5(Hi|H ?TW^I

(11) 44«W: 4>l«S'Hfiira': II 4:11311

M iH ^ V M -M H I II 4 : 1 1 4 II

STFIIM HflHI4M «JHdlW : W ^ ^ I

5TFT: STTWRTfT <H(JlMld1'1Mi)-Mri II 4:11511

*T*TTT: H*TdT ¿>i|)s«M'1'^w|rHJ)d: I

<*n*i) (12 ) |qiiH *irHJ|i)4>4>*ini*)<Si|:ll 4:11611

4 |fm d « l^ d r H 5 lr H P d I
Ml«lfc)d P 44I MK: jfrtfT: 4 > |u 5 ^ d liH 5 II 4:11711

i\'dW ^M d'*INIiJ!h dfd(]ui I

d r n f r HfPJTT ^(«>5 II 4:11811

3TCTt i ^ r n m h - t : s r ? m R % w t ip r : i
'TT^r(13)MTTi)'^l'Tr ^ r : dfl1j|oM n<f1 H%rTII 4 : 1 1 9 II

1 0 9 a. °^ 5 cT ° ] My ; ° ^ d d ° B 1 1 3 a. cTWT^° ] My ; cTWT^* B 1 1 5 b. After

this B has again written 4:112cd and crossed it out. 11 6 ab . 5 ^ 3 " 6 ) M y ° ;
x <Tx My 117 d. ] My ; ^>14“ U B
476 Parakhyatantra

^dÏH M ^HI<irH^ô^ d H b + K * : II 4:12011

a H H f d í^ d - M N I ^ J I I I íJ M ^ ^ ir : I (B, f. 173”)
II 4 : 1 2 1 II

tp f r T im č T ^ T T ^ T a m ř ^ p n ^ T I

(14) # ^ n ^ r 3 r w ř ^ T f w T Í w jpjpŤrŤii 4 :12211

tr ^ tr *flfd<ti: TJfačFTTTJJWTTW: I
^ T h ^ I Ic H FTT^üTTrSTjTPT^ Il 4 :1 2 3 II

fW T O T Jfrç - «dîfùl c t W l f r ««t.lüld: I

r * M \V ¡ \ t f í f ť ^rff fa^ T d : f ^ H T T ^ č f : Il 4 : 1 2 4 II

fÇ B ^ T * T = fr ^ d d á ^ lc M * I

d<¡WKfd4^T a r fW T (1 5 )r * y ic * l« í II 4 :1 2 5 II

3T*Sw cl <3 «5 ■«'H « «f» i •=« «í* I

č F ^ T T íW F R ft" : II 4 : 1 2 6 II

? n w ^ d d ^ H ! W (JU|l¿tl4)Jld: I
^(čTrňr m f r ^ n f r ïf a t g w fç- t t w i i 4 :12711

< M 4 4 q íq T 'c = ^ d <r>cd i Hí fîtt fei «31Peci I

tjía < M c l -=r>*iisj<ri <m II 4 : 1 2 8 II

5m t(1 6)? g * n r i
y U d + l4 )W d ^ č T ě ? T t^ R t W : I

Í W T T f l ^ n T m ř FTT5T f II 4 : 1 2 9 II

s n r O T ?I
3 T O T W T 4 * lld < T > c 3 *ň" F T T r t ^ r s r f ^ r ^ T T č T : I

S T Ç ÎT r ^ T ^ ^ ^ n M T W T Ç fflr : II 4 : 1 3 0 II

& Í HÍldlHl (B, f. 174r) 7l«íf<T FJCT F J T W I

3T^ ?ZT ífll-ÍM Í itw y id l^ (1 7 )^ T T il 4 : 1 3 1 II

3TF 5 W ^ftčTTt ï ï ï ï î t ? T ^ č4fT I

120 a. f w ° ] M y ; fT T ° B 121 a. TO T1 ] M y ; W " B 121 ab . » 5 1 ^ -

T 6 ] M y B “c ; o ^ r T " B c 123 c . “č T FTT« ) M v ; ‘ ÏT T ?T T 0 B e ; “ cH fR T °

B “c 124 a. » H T ijffÇ ’ ) M v ; B 124 c. fŤ T T ^ řr ] M ycB ; H + > 4 )W t

M Voc 126 d. °n + i4 Ír4 ld : ) M VB “C ; « fT T tfW č T : Bc 127 d. ] M V B ‘, C ;

^T 8Ť B C 1 2 8 c. “ S P fT ] M Vc ; M yac ; °S I$ r B 129 a. '“• f í f ^ l f d ] M y ;

o ^ tf^ tn fb r B 1 3 1 c. ÇCT ] M v ; fÇ T B
Appendix II. Diplomatic Transcription 477

4 * ^ ^ < H « 4 .M iru i II 4:13211

SRftT I
T >T%xT^mgTW: I
c t^ T f^ rT V T d vfr ^ ir a r dfSTOfcFII 4 : 1 3 4 II

M4>!¥l 3 ^ T T I
f T ( 1 8 ) W W T ^ q - f l Hdl Pj T cTS^cT I
5FTW 4 .l« $ J |w j II 4 : 1 3 5 II

gPJJ4>l Id 4 ^ PJ?T I
dic4>K<JMII Sffor: ^CTT II 4:13611

4 T v rfM tfc f 4 > d 4 l « i : M <Ji)4di I

S .-^ fih ld 'iH I II 4 : 1 3 7 II

r r e q^- (f. 3 i u) r q r trr w *r t t w 4 ^ f r i

«HNIrM^ f%=McTII 4 : 1 3 8 II

jn ftr dqi^ i
q T ^ f f q t q iT o q F ^ W 5 r R T r T r F ^ W I

SRTT5T s q r d 1 (B, f. 174U)

dT^TPh s r q q t ifra- *r u[-7-]u i
4.ird^l^ddl^l§lrtl<6M I4N4>l(2)?Rr: II 4 : 1 4 0 II

*J?T U f ^ T fT t * fr + $TT+ HI4iK: H" ^ ^f |

*T S F I W ST^T q r I Hs -i H T V T I I 4 : 1 4 1 II

d%q" mih»i ti I'ZJ' fq^TT n n HTVT 4 iV I

II 4 : 1 4 2 II

u [-8 -]u rT: I

« « U ^ P ' T STFTtff 4 1 ^ 0 4 1 ^ 1 4 . ^ 4 . 1 II 4:14311

138ab. m IJT 3" TT K ] tops missing

135 d. d c ^ T » ] M V B “C ; d < ij^ O T ° Bc 137 a. ] M v ; ^ T ^ T T B

1 3 8 a b . d* r5 T JTT rfT T q r F t ° ] M y ; d ^d T d t^ T c d ^ T f d ^ « B 141

a b . ffift' + srT + d T ° ) M y ; ^ q islH I« B 1 4 2 c. “f a d m f t ] M v ; « fq H T r-

4>l 0 B
478 Parškhyatan tra

dcH«^W<JI H t d t^ Ť I I 4 : 1 4 4 II

UTf^THT •=n*iri H (h^iilcn^i I

iHl^UT g T 5TPT « iJ II H d tl'fà 8T UII 4 : 1 4 5 II

[-5-]U »J<llft<irH^MHI»lJIMIJÎ|: I
gTT « " ¡ W d Í f H f l f * H f í Í t d g j t l l 4:14611

t T d f r ^ d H tv f ffç T 'îf^ n f^ c T : I
3T (4)ïV m «lM V T «ri‘ HÍdMH: H*T Wf^:II 4 : 1 4 7 II

H- H t HTHTHTCŤ H H : I
8 m R m r f ^ r + : + t fr ö f hht g w t w ffc jr r ii 4 : i4 8 ii

*íi^i<m4(h<3 íftlfT <nni<y SHRHTH^U

HHV íi%Jnic^tii HHTTt HHTVtgil 4 : 1 4 9 II

^ r ftr r o r n ř títT * W fr (B , f. 175r )VH ttHčr: I

<M«i<ii: g w (5) HfoRTTTHVTII 4:15011

htw ht s^R r i

f H T J H ft d<!d*l*4 HI»H Jfl*>ci«id^ll 4 : 1 5 1 II

atr^fTPT ^ ii*4rn (V>mi« iç I P r T H?T: I

H%H WtHt HTHTHT T H H*H: II 4 : 1 5 2 II

ÍH lÍH filň f t T ld W T gH + K « H IJ « d : I
H T dWJWd «JŤT W * l 4 f d ď d Š g d : II 4 : 1 5 3 II (6)

HTHŤ HTHTW HtfHHtHŤ I

ň f V t f t w n h r íddJiifiM iH ni*i 114 :15411

ftr fT T O tH w r r f tf ^ R r g H W 1
ftrfHHTHTTgfHF ñ r f w U[-2-]U HgRŤII 4 : 1 5 5 II

3TTVTŤ « í d r f l H Í d ^ jd í H fflH Ifld : I

H IT : HTCTHtVT: M^rflgumiMdl : Il 4 : 1 5 6 II

ftgjT H T T à ^ t (7) dtrfrYTHfwm gg: I

h h h t ' r g W t g < r g R T ftr fr d t g i i 4 :15711

XOI<l I
fri" H HTHTV a c < ? > i< 4 H iw îï ST g^T fW H : I

145 a. ] M v ; H H ÎV Ï B 145 b. *>H ^ ] M V B C ; * » T H ^ B ao 153 a. t -

d lfd fa íl ] M VB*C; íd lP q íl Be
Appendix II. Diplomatic TYanscription 479

T&TT^- W : f d f a d t M^TII 4 : 1 5 8 II

5RTT5T I
xrnrr t :i
^ ( 8 ) = ^ *TT(B, f. 175v )^Tr ^1IHlMl¿(H41 fcR h II 4 : 1 5 9 II

f44>|w5<*><u|fl«(lrWcf1‘ *Tt^t T <M<*5a: I

ddv <m « 3 5fTwr M^rq a c j a f w d II 4 : 1 6 0 II

TSJrT dfHJrT <4fHld W T MMiPWT: 'TSp I

*T T < T ^ T PlPM <1*3711 4 : 1 6 1 II

T 'TCJc*' 'T S ftW : HI Td 41c* (9)37I

3T$TFT d H l ^ d HI 15 1dl 3l;IHHISnJr: II 4 : 1 6 2 II

fafsrdV ^T sT FT <Ff drtTl^MMlA I

a r fH W ir P^fdW HI dc<W ^ 5*3137 *%?TII 4 : 1 6 3 II

« < r f ^ * r # H if r i
>nwr s f n s t * d ^ P « ^ : 'f r r f r W : ll 4 : 1 6 4 II

w t vfcft < iH ir^ (io )T * 4 - w fw ?r: i

F v T V R T f ^ H W v h " P l ( j S < H l P g . * 1 * d : II 4 : 1 6 5 II

f W n Y =T HTT « l l ^ f d i * ) g ^ l
PdHl J |: i r i W d v t d P § ¥ l$ i« 5 * T *Tcf: II 4 : 1 6 6 II

P ilN rd M lrM 'fl pK JH M H fM ?$ T I

d lc H H I* t M ^ d f M I '- H H I d 'i d O M + l d J I 4 :1 6 7 1 1

cidlcHdi (11) *3T aPs, Hcl fl'flfd dttiq I

d*T Jjfiftf^cTFT H H I^M M H Idd: II 4 : 1 6 8 II

d i d H f f ^ ^ : jfrnr: H^FTtfr 3 H lP d d : l
^JT: t f t t W d l < H H I 5TST3T37II 4 : 1 6 9 II

dVT iN - d%3T:5*T*37 I
* l* l c * 3 l 3 * ^ (B, f. 176r ) # 3 ^ '¿I'Hlil *FT: II 4 : 1 7 0 II

^dfd^(12)fW KT: 3 * 3 ^ 5Tt*7 dr*l«5<S^idldv I

RhPd^mHd f F F n i 4 :17111

WTd": 3>IH3»Hrf43il«53><u|°*lfNrP<lirfit><$idv

161 a. dfW cT ] M y B a c ; cf+ cT + fF T d ‘ B c 166 b. S T T J^« ] M y ; s n i'id l » B

480 Parakhyatantra

n V (i3 )^ m fw : TTfcfr q d r$ d r114 :17211

11= II ® 11= II f f a - ’f l ’U lfrfl tT^TcTt <l tfH94Hjl rfd9l4H9iH<Mfl<h »=•" ® » = «

TRANSCRIPTION OF PATALA 5

snarer d d m
H l4 > IH l4 > id ^ f w % : I

d lf* lid < 3 ^TTII 5 : 1 1 1

d-MlvtHI U[-2-]U RTT JTTI

M llHid^«l*li 4flfl<eMI«lMH«h:ll 5:211
d V T 4TdTCRT f m d ^ + l ddP JH I

d rtlfr< iij^ ^ fd f^ 4 ’-1^ ^<nif4cl: II 5 : 3 II

( B , f . 1 7 6 w) d f l ^ R T I

Tfmnr (15) d £ u[-3-)u ii 5:4ii

u[-3-]U H itfhrfald^f'T: M < 6 tH id I

Wd»lRl«RH^»frW: <tiR l*il3* II 5:511
d « iw jd < d 1 T j: 4 > M lfH flfd f a ^ d “: I

a rfrw rt Sdrt- d$KdlHfH II 5 : 6 II

4»IHMcf1 T?-: fWdT*T: 'ffv ild rl I
d i g r s ^ U[-2-]U i r r U[-8-]U II 5 : 7 II

(16)fi^l <<hlHHIdfa^fif'ifsdfilU5: I
f 4 r ^ H 4 i r H 4 . « i I t J K P i R t i J ( H ' a * ^ i T : •• 5 : 8 II

^^Tf^ig^t^dSRdSTfdH dt^dFr: I
^dPdVTfd^ 5Td^tfsf*TdTdT: II 5: 9II
d ^ ^ ^ l^ H lw r^ l I

172 d. HVdd-« ] Mv ; rftdT“ B .Colophon: tfd - ] Mv ; ’it'll ’it'll ’it'll ’it'll

’Sftu 35ftll # B . ° ^ S ': ] Mv ; d*TTF: ’i t B 1 .J^TOT]
S

spPT^JII i U l H ^ N dB-: II’iHt'UMH d*T. II’i t B 1 b. ] M1'

OQ

•»dfpFTnTT« B' 2 c. ] M',B,C; Be 4 c. JT^jfd*« ] Mv ?;

M«iHn4 ° Mv ? B 10 b. ] Mv ; B
Appendix II. Diplomatic Transcription 481

cT^hrf^cfl" II 5 : 1 0 II

^ ( 1 7 ) « ^ ftlTTT sftTT I
II 5 : 1 1 II

t U d H ^ t d H : sficT: u[-2-]U Bdl9<b1'K : I

it^ T W : *TcT: II 5 : 1 2 II

m vT T W . ^ T W : fT V T W : I
3TTftT: ^dfdfMldHMIK": 11 5 : 1 3 II

(i8 )^ r u h t ^ r m T ^ - i
Jfiic-Heft (B , f. n v ) gf^ h m rer: 11 5 : 1 4 n
n+>41^ f ^ n f r trr^rr r r t ^ w w i
W r it 5PT: W T r T T fa w V r T T W : ll 5 : 1 5 II

3T^l41 H $ l OU d f i f $ l d : I
nrfuiTl *t5t fafsnar (f. 32r) r r t r r t : n 5:16 n
?r *r: H’ 5 r r * r 5 T B T 5 - ^ ’ c r = i r i p r * r r ^ r : i
5ftcT: S f t c T r r a t ^ : *W fddti<hMddJI 5:1711

^ D ftc ^ F r ^ T r O l': fl<4^IMRdlM<*>: I

3ra":«diM^>niM: i f r f w t ^ T ^ T : II 5 : 1 8 II

T?T: H<l«MI«t.K: g^ftcfT f^ T ¡fT T *T: I

*T ^rT?rfir»iT'FT:R rg'?n'd'l^JT rT fT :ll5:19ll

FT ^ T t iT FT T (2)ir^«huii I
: ^^YCTTir: : II 5 : 2 0 II

d M f d M « H i JIF*l Pi 4K4| i d I
4|Mlfu| <N^MKIMf<ll^: II 5 : 2 1 II

1 6 d —1 7 b . The tops of all the letters in the first line of f. 32r are missing up till :
1 7 a b . tops of all but the last 2 syllables missing
1 9 b - 2 0 a . from : up to and including <Mr1 ° the tops of all aksaras are missing.

14 a. STcp ] M y ; tjR-° B 15 a. I V i4 ^ ] My ; O i f a y B 15 c. 5PT: M<ai«J

M1'B ‘ C; <TCTtT Bc 16 d. f i r f y w r i T F T ^ T : ] M y ; ^ f p ( Tt
B oc )T T : B 1 7 a b . W *T: FT $T T *F ^ T *T T T ^ ^ ^ *T T ^ 7 : ] My ;
cT*T:H$it H ^ I M l^ id -t|J p iH ^ « h : B 19 b. f^R- 5 T ? i T : ] M y ; : B
19 cd . *F T *T FcT »IT ^ T: RT <f STT ?T W T tT T: ] M y ; ^ m f d ' M I ^ W :
5ftcTfFTtxTT: B 2 0 d. x d": Ix 37: I M y
482 P&rakhyatantra

^ T V T fr ^ T T r W ^TVTTTfrirrr: I
a ř w tW fw fŇ w g č flr e ^ r y<¿4Pd 11 5 :2211
d H m i <íP d «<b lgň H ^ m iď H ^ T d : I
^ l^fvTMd(3)H W lg y n iu | yP<^r<d: II 5 : 2 3 II

tidH^diH^ioTlm: q>qriï v r q fr io liH : I

MdHMIWIM^M^{in<«Ç: II 5 : 2 4 II

* m n r : * i4 ^ * * j M m ( B , f. i7 7 v )irrati|T ^ ^ > ’: i
Ph * ^ i h 1 e n t f r v t f r ^ T T R ř r a w : 11 5 :2511
*q<i»tHiql P i^ K ^ iaqii'qq: I
q<HÍ3l: «*><6*II¥*BJ|: WŠSPrfrftfŠčT: II 5:2611

(4) VII^Hríl |
greofrgrw: f^rTTOTf^íWrftfŠŤÍtTC: II 5 : 2 7 II

4t*fl«l¡ P m r : Xtwr: #W?T: f% f*T#W : I

riïçt-a*Pr 'jqripTi*iHcq>in*»>i[q4iç î II 5 :2 8 II

P d ¿ ^ íf P d ¿ P ^ H i3 Í 1c ^ M ’jUIÍH I’¿ (» I : I
^čTr^TT f a d l ^ í l viiaq : ^q^P<.ai : Il 5 : 2 9 II

d ir*4«W H «l fiPT: (5) fl4 ď 1 ^ 1 d ^ H H : I

d ^ T W W f a s n R ^ f a V T f a d f ^ p r : Il 5 :3 0 II

f tf^ P T T ^ r : ^ i« # < 5 H in jP » r : I
ÿ4W r^ r «pre^r ^ h P » * ^ : ii 5 : 3111

tT çrfrr^ W t" h ç k ’Iç I m ^ h +: i

(Tg^čT 4¥liai4«JJim *>t||M fu iÇ l: Il 5 : 3 2 II

w v t ^ T % d T : y fà - Ř w r T n m t v r r : i
a r â w f i r ( 6 ) ? - ï K i fWîT mílH«Kir¿4Í II 5 :33 II

i^ n a ilP ^ fc a i : d ? ’TïfTBT \nqg :« q i : I

IR^T ïï^ fïï- vTWTf^r P ï W « ! $ y m H 4 II 5 : 3 4 II

f w w w w f w i t (B , f. I7 8 r ) f ï ï ^ g w t r r : i

2 3 c. ] My ; o ^ tïï-» B 25 c. ] M v B oc ; f ^ lT ^ T O t Bc
2 5 d. P - H ^ I U ° ] My B oc ; fïï^ T F » Bc 26 d . «xrft« ] M y ; «TC° B
27 b. ] M y ; b 27 c. fw m fW e ] m v b ‘c ; P r m n f f tT
Bc 2 8 a . **f l ui i ] M y ; f o f w B c ; ^PM«li B ac 2 9 b. ] My ;
B 3 0 a. »WH4HI ] M VcB ; «ÍŤT x Tx ï^TT My 3 0 b . flf d l m ï d » ] My B°° ;
fl<5d1 *^PŤT0 B c
Appendix II. Diplomatic Transcription 483

II 5 : 3 5 II

dcïPTTfH": fWIHÏ4>ldv I
*T>Tl <.vjio<.iqj i : II 5 : 3 6 II

(7) M lPdd'H:4>«ldd:y4.ilR^4.<rl4<: I
c.<r>Hi Ri : II 5 : 3 7 II

f»îf%r fërfd“: HgfÇET d W I ^ H d ^ d : I

fd T U u|IHpM8ldl rd^Sil M ^ T b HI II 5:3811

«tdfd^lTdip I
(8) U[-4-]U f T H l i l : <b<i) MIfuiI*T: II 5 : 3 9 II

$»uiM lÇH ÎU-3l f ^ d l f à ¿ W W : I

ÎT^TCTW ÏÏWT ^ d l l d l H d H * II 5 : 4 0 II

a n w M < d M iw P tïïvt t m rferw i

MÇIdri T^TTFT ^ M ldH *TcTII 5:4111

P * P h < . i( q & 3 r 3 ç k < m e i ^ : I

3 m rr(9 )^ $ P < iH Ï fafid T : t f d " : ll 5 : 4 2 II

f l d I d « < 5 ld n i > rm P Mldfd o w n : I

d î ^ T R T ^ dcT P^TWHTTHTW dcT II 5 : 4 3 II

«HdlrfiPM M^,l<1 d T ^ fT HlP^dlKRT: I

H d < ^ d d l(B , f. 178u)dT7TT TOTt*TT T d ^ T : II 5 : 4 4 II

ddHdlHI<P<i M<.M'<P4'iP<d I
faddP f5Rf(10)M H IV 4: <4H<i£<b:il 5:4511

P d d li M’NWMPdfdri d P fM ^ d fpjrTT I
d fw U [-3 -]U 3rfW T 7 p fr5 T i| 5:4611

B" fq<?>e.M*i : I

TPT^nr: FpTT M W td * w ii« li f a s t W : II 5 : 4 7 II

t>9lull d r ^ fl“ii et -il ?r> djpff^TRTT I

JH Ç Id ^ (1 1 ) f ç r m n w : ^ T d ftw II 5 : 4 8 II

HÇIÇwSMPlfHd *TÇ P Ît U[-5-]ü I

36 a. «‘H T f V ’: ] M ^ B ; <» T T f t ’ + : + M y 3 7 b . « x b d lP w » ] M y ; <>*£T ffrd 0 B

4 6 b . d f f t P TN 1J M y '; f d P W H X B
484 Parakhyà t an tr a

^ T F S T F W Ť Ť c í d i l i d {?Id H II 5 :4 9 II

<did<à ^W r i
d H I * m f l l d fMI ¿I 'dl fď^ I‘¿d'id<I II 5:5011

í d l d H Í H f d PTïïT I
MàdlPd P ^ d lP d (1 2 )H ^ T F ^ fH 4 ^ T rq f» f: I

^ dlJINdl fdai : I
PdaPd Pd<6<îïc$ai f$ < -M $ ¿ d 'P id l: Il 5 :5 2 II

d H Í I ^ d : FJOT t*T ÇOT?T f'+iapJSfTp |

pPïOT f t r a r r l w <dM¿Í2g(B, f. 179r)TOTPTII 5 : 5 3 II

B T fW ïïf^ f^ (1 3 )E ^ T ^ r fe îF t? r I
«dc$SL$l¿<6l id<¿mP=^a<Hd<6 II 5 :5 4 II

diPwaid f r à t ÇTZ^T: fiyPdPad : I

f$ < -H p ld < ¿ d lf* r ^ d ^ d P d à : Il 5 : 55 II

vàc^jiïiçidii Hlà Mit^cTl ÇT: I

^ d 1 « î l TOT: 5TTČT: fMÎH<u|»^u|: h 5 : 56 II

ÇT: d £ °d à ïïTVf H^T(14)Hir$«4<ll I

BffÇOTpfOTTfT: ^ í PIPh ^ I cMPT: Il 5 : 5 7 II

M l ^ i * i < . d W l f * l ç ï û 4 » : «M>¿vr4|á I
Ç 31? <IHI <¿j MldlH člc^ iď II 5:5811

^ i¿ i> fá d Pi R a i i
dPdadH<6lfMÍ1¿d1*>d<6l¿<d<6¿ Il 5:5911
MId M d H<6 ^TTTT ^Id^PwPbd $pŤl
it#OT dddl^d *T^rŤ(15)d<dPdd II 5 :6 0 II
P O T ^p¿rff«h1 ^Pd¿fmu1d1<i<: I
SŤ^OTTTfOT^iÍT^rrFBTft^TpTT: Il 5 :6 1 II

^ ^TT: J J H á F U á ^ J p H p a d l : I
OTT: aftfr îP r : JjeP d - O l ^ M O II 5 :6 2 II

52 b. °OT^Rîr: ] M y ; °<6P I<61 : B 5 3 b. ÇTCTT ] M y ; 5l¿ 4 id ¡4 l& -

W B 5 4 d. og^TTo ] My ; “^ T T 0 B 55 b. ÇOTT: ] M y ; ÇOTT: B
5 6 d. “> jW : ] My ; “^JpRT: B 58 b. ] My ; °Z W B 60 b . ÇOTTtf*T-
feîT ] M ^B “' ; ^l¿<6IÍMÍad B c 62 c. i f v -: ] My ; B
Appendix II. Diplomatic Transcription 485

H F fiR-Mdl: MptHSHI: I
II 5:6311

FTTcT f f t fa p j# (B, f. 179v) 5 ^ (1 6 )T T *F T TT I

T F T JTT F ? T F II 5 : 6 4 II

T ta rr ^ r tll* 5fr^*T F*TF: I

F W I K n w it n l £ ?£ f r s f ^ r F ^ I I 5 : 6 5 II

i |T : g W b r : ^MTTOTTFTdTT: I
SrfTF H ^ h J fF T ^ F II 5 : 6 6 II

frrrf^jire^jftTRr 1
F ’jftf- ipr(17)^iTTFr: 4 ^ ||^ H I< 4 j|R d l: II 5:6711

^ O P jd T <rr: 3 W Pd^VPSpHdl JT: I

^ < I H < ^ 'jH H > lP d d H v lR ld lP d d l: II 5 : 6 8 II

iTV3mr FSTTTT F I
|*H dllM lri1 4>H*iftldfiiiiTTI: II 5 : 6 9 II
PiotTMlin g fT F W fT W : I
d U l f l d i * T g U ^ F V I I 5:7011

W TTFT(18)FTTT fTSJT VM<ildHiHlPH*il I

f CT H Pf r l ^ r f W t fd " FTt^TT: II 5 : 7 1 II

I*-Mi-h I<jn I TPTT rl»lrii<|d^-^M^ I

>T?rr HIPIHIVIH4 H ^ h S T f T ^ : II 5 : 7 2 II

g t^ T T : F H^TF: e O ild F I H lj j d : I
dR-HtaiPd ^ r r t f r h ^ p t < t f f j f i i 5 : 7 3 II

(B, f. 180r) W T f V F T t H x F x *TTF F IT (f. 32") ~r I

f T T ^ T W O ir d^M fW ^II 5 : 7 4 II

3TTJFTTFT %^FT F *TTHT: f ^ f f lf j d l: I

TTt ?^T fr^VT ^ r r : ^ M M d ^ FTII 5:7511

74c. T f ] t o p s m is s in g

6 5 b . J lr in r ] M v B o c ; 5Jc*T*r B c 66 c . T ic p ] M y ; T c p B 67 d. t v * » ]
MVcB ; o ^ x Cij-x Mv 71 a . FFT W T T ] Mv ; TTFFFTT B 74 b. ^
x F x H in 5TVT “ ) Mv ; FTFFFUT B 74 c . T T T ^ T" ] Mv ;
% TT^Te Bc ; P « d iy i0 B oc
486 Parakhyatantra

mFW^TTtr 'T^cT: ll 5 : 7 6 II
■'f\i i |q « 4 lf * i « ^ |^ < ii4 h h ic I : I

<r r i t ?r r r r w ?r: rcr^ F rr^ T rirr * ^ t^ i (2) g ^ F h i 5:77 n

Ic T T W ^ ' cTVT ^ f t F^HIHH: I

iHTfrTTrfr ?ftrT: STc^RT ^facT f 'FT: I

II 5 : 8 0 II
jhIh w h g ^ fr?m fr -flHfdd: fjct: i
dfHK-Mc*!( *T# II 5:81 II
gW V i m T ?^r fe n
S ftW R ^ f d dgJdM HI( 3 ) ^ 1 1 5 : 8 2 II

= ft H W f r i f r *TT ^cft M ^ T h : I
* ir y d l TWd«?*f l f HHI II 5 : 8 3 II

T W cTcTT ^ < .« 4 ^ «HIUI+ I

( B , f .l 8 0 v) *T3T itv4 *i^ H WTT TfacTT *HTII 5:8411
f t d d s i r H ^ ilj d v d M ld'lMM^H I
» ¿ H d f ^ fvFty farT ^TRFT fWTT: II 5:8511
FT I
$*V4idiH(4)T aftt ddllh^H cTc^R: II 5 : 86II
fHl ^df- M f l l ^ H f=RVt TFT T ^ T : I
PdfM^I HT H H T # : 5 ^ < J d : II 5:8711
d < J I« i < « -d d ^ I
F T fddJIMO <,«41 fd<JIM<d><-»ydl I

7 7 c d . FVom c i i l a a i l n to «nt-ci ° the tops are missing.

80 The numbering skips here because 6 padas have been supplied here in the accepted
text between 78b and 80a.

77 cd . i r r T T c r r F r ^ r i r : n r ^ i r r F F T r s r T T i ] mv ;
dlfsdlfd F T : r«^ H IH Jdl'T l (TT B 0C) T $ * F ? f I ^ F T f B 81 b . • f t d f d d : ]
M v ; 'flrH fdd B 82 b. f ^ T ] Mv ; farTT B 82 d . “FTF^T ] M >'B o c ; » F F r -
dFf Bc 8 3 d. TT5TT° ] My Bo c ; l l a i n 0 B c 84 b. After this pada B has written
and then crossed out 5:88a-eT. 8 7 d. i H i l i j 5 ^ T ° ] M Vc; i H i f t j Mv “c ;
?TT ^ R i < i 0 B c ; $)«rif$fd '^ < ‘ B °e
Appendix IL Diplomatic Transcription 487

fà - cddT ftiH Ifd d ï* » : 3 * M f d 5 l II 5 : 8 8 II

{ ¡M ^ d fd d T d d : I

g d % d d(5)ÇT$dt dTdPfr dd%d ^11 5:8911

ïrcd dftm df d ^ ç ^ n w snrqifPm-1
dd HiîtM çfrrmf'iîr^TVTii 5:90ii
d W l i d d l w i d : W l^ f^ H fllH ^ d f i £ d d l
W T d frfd ÎÇMHldfriHufl fd ft:II 5 :9 1 II

d^fW ^T dT T M TTd Ç ÎT I d $ d d

T -* *Td 3^: ^ H I^MI 5:9211

(6) sigitdfdd jftnr d d mÎs ^ çi^ h : i
d $5d<«fH ¥li(B , f. 181r)d3TTd »lifHfeqd II 5 : 9 3 II
dîT^- dFTT: OTTt d: $d: flJKIcKfr: I
sfiR i^f^ dçrçT d d îrr^r *tçt^ t: i
ÎfàcdTdTJddftd Çd: jfHdPTTfddT II 5:94 II
ddTT: (tftTddtfanÎd ®ftT I
dOï+IM ddî1d*i<JMdlMH-iidl II 5:95 II
3>wilM(7)*Tdt dn^ $*rr w ^îrïï^T dr 1
fi*Jty STf^dT d^&l|'jMir<ui: Il 5:96 II
R jo ^ if* * l« irH C l d d ïjfd fd fd d d : I

* i4 t* l m p io I d d ÏP Jd d fd d x Ç x c ^ i r î l Il 5 : 9 7 II

dfldftd d t dfMKJd d?Nt dÇT^T: I

fd^d: *rfdT fàddT HÇIflHi II 5:9811
^dt^ddT(8)Tt d d %dTdt d*fr I
STfT W ï f d d d f ^ d t d d % d «(ÎlRti : Il 5 : 9 9 II

ddTT: 5TTv*T?frtNt d d f d : d dTrdfd: I

dfdT^fè' ^TTdTdT: «<b«MÏ fdTTT: $TT: Il 5:100II
ddTTfdÇfTdWT^Ît Tdt d ^ d d d : I
89 b . ddTd?*’ ) M y B*e ; d d l d ^ : B c 90 b. Ç ^dT W ) M y ; Ç d T W B 92 b. dT-

t M TTd Ç f t I d ^ d d ] M y ; dT T d ç f td ^ d d B c ; T*dTT»TTTd ç f t : I d $ d d B °°

92 d . d iH M ld : ] M y ; dW FTdV B 93 a. d f “ ] M y B ,,c ; d * f ° Be 93 c. «FT-

d fr0 ] M y ; • ç W » B 9 5 a. d d T T : ] M y B °c ; d d T T Be 97 b. ^ fd fd fd d d : ]

M y ; ^ fn fm H d d : B 98 d. d Ç T d d ï] M y B “c ; d Ç T d d d B c
488 Parakhyatantra

jp fto t WTTSTT JT^fť Ř f W W : II 5 : 1 0 1 II

ň t( 9 )$ 4 fd d T Ť f ň *TT lÜ cR S IT W : I
W Ç?r í k : 5TfF: ÎTfTTW II 5:10211

( B , f. Î S I " ) ^ T T ^ n iv iŤ fv fr I

F3T fWVTT F^TT: fldM<ll H<5íď rTll 5:103II

3 ^ > r f lŤ F T FÎT I
3l*idÍHÍ«ifl<«l ^ r f ^ f W W r i l 5 : 1 0 4 II

frq i^ fr d c F d (10) F T fw Ť I
rv^Td F T ifhrt^rr: W iU M 'd ^ d : Il 5 :1 0 5 II

TWTČT5PffT ^ ¿tTT F*Jÿl r¿J]«ll fWdT: I

d ^ «IlddíídTFT O ^ t Ř f W fwftr: Il 5:106 II
dU K dH M IdT U l H H K d ^ H d l I

H H I(d *j« l< ll« l H H K o m H lÿd l II 5:10711

F ^ r : ^ t T ( l l ) ^ * j ť f Hl4>lrñ+fd«IT F fç-: I
(«¡«Miçwfl'iiQiqiritiW^cirMO T B": Il 5:108 II
H)<HHUfrdd : HT fdTFTFRTTF: I
íTMf^ŤTřTT: « 4 VMHFI«I4>: Il 5 :1 0 9 II

JlHsdl : F F %F FMŤ<ii|f»ídl : I
x [ma tri *i 11*if^ • w ii* i • Il 5 : 1 1 0 II

F(12)M fd WITtU M « : W T : «H*)Hl4Í I

f r u t -: HT^ M-4ia4>«5«J¡ Il 5 : 111 II

d f c ^ - FÇJF: F$T ^Stfë^ ftdFfF *>e.iç<a I

A < H « î f r H I¥TF <fcl¿<lfd«dd( I (B, f. 182r)
d d j ^ 'rftrif d ^ ^ T f : MRMfàdl : Il 5:11211

^ X f F x ďřfar: *bfô«li >jfFTT <6*Í«HI(13)^Ť I

f h r ^ y ?řr#^ f s p r r g F ii 5 :11311

d fM Ifc ^ *JFďfN?T F ^ ïT T a ÎT T W : I
MldUKJI f N d l f d d viTl*idl : T O R í T : I
f t n iH lf r F F fU J R l Rmi II 5:11411

101 d. » f c : ] M y ; ® ^F F : B 103 b. ° ] M y B oc; ^TTF® B c 104

b. ^VhR«í) ] M y ; B 111 c. f*F^: ] M y B °° ; f o n ^ : B c 1 1 3 a . > J-

]
rfNr: M V e B ; Xfax řffa-: M y
Appendix II. Diplomatic TYanscription 489

Vl^fdMPd fgVTrrrr ?TT q)<5THHW<r: I

T^PT t it(14)HT ?T *TFJT3T W: II 5 :11511

vT^m R TTfft^Sr: W*l«4 : *T ^ T T : I

^ a f« H n i^ P d ^ tt: ii 5:ii6ii

dffH^dUJdHHSId^ ^1Jii|id fmrf'Mdl I

3 F ^ T |TTflf5^ftcn*r?lt PdHMMl: II 5:11711
drMO’i l K * : fjW T fr P r f W ^ : I
iTVtnTd- ■nRTTft T(15)ffK ^r: II 5:118II
dcM <<y f^'ilM IH HHTPfrfmOT: I
5R tW !R tW : II 5:119II
3^# «<i«IMK«h ^ T : I
w fg % « F f^ m w q f ^ v r i i 5 :12011

a jjsrq 3T a r s ( n : W ^F T f?T : I
a v R T ^ fr : %r«Tlr ?r x t x t * u *- u $r u ?r: 11 5:12111

(16) S f r W r a ': SpSf f ^ T : ^* R ^d d %I

3j#r *nir ’ffansFrtf'T fal^pfa’: 11 5:12211

TT: 5T^VT: ^ h ^ fe^ rF T V : I

’d l v i i i r ^ II 5:123II
*i^«a <,fd ^Tlili JTtffT: i f i ^ c I
f^THT: «M HIfHr^d+I^M riU^: II 5:124II
31KH<IH4>1 Ml^tl^(17)3r M*J<l5d: I
*ld fd < Jlj'U )aU l£d j TTWHtW: II 5 : 1 2 5 II

RTcT: # R p ?T v ^ q t r f T ^ H M I d i + i i d d : I

<n=T #T r^KPd fMaifriHI U ^r: II 5 : 1 2 6 II

H^TTT^V^T yg,a f l y p ^ a : I
mi : f ^ 5 f ^ n v n T ^ 7 : II 5 : 1 2 7 II

« « « « T l f ^ a l: flH tii f ^ p f tf ^ T T : I

S-:% «r(18)fdM «l <ftuiffdK4>l*dK+i ^ i t l l 5 : 1 2 8 II

1 1 5 a . H lj ^ m f d 1) M y ; M ljfd ^ P d B 121 d. T x W x X * U *

u ?T u ?r: ] M v ; H l< K )^ < U B 123 a. ] M v B “e ; Be

127 b. CTgf^tcf: ] M V cB ;. x F x f^ f: M v
490 Pasakhyat&ntra

T srfWiT cT^9" W ^rTfir fW TII 5 : 1 2 9 II

TTOR^TTftift+fr ^ f N r : W i f l W : I
iT5T rdafd Jfl*l4JI R ih n f ^ T :I I 5:13011

fc.i —
m5 <rTf<rTk *n>ial tiP x a i: I
«^T^: x J x d lM O ^ I^JT W T (f.33r ) - [ - 6 -] — 115:13111
_ [ . 4 .] —T(B, f. 183r )R W v R ^ T R T c f t^ T : I
Mi(^k fV«liti'jld’l 4<jdl 3T Mi»tl 'fl*i • II 5 :1 3 2 II

Mi*iwtaiTi'i'lrilq*i I
g f^ n h r d M lc fa : iFTCT: II 5:13311

pHtfT¥ M^lrMMfdMl i f CT W MT W 5T: I .

w f fr i r r i r n: w s i r ?r 5j t v ?r sr f?r f a - i r : 11 5 :13411
*T sr *r i r r t fir a (2 )fir F ^ f h h r m t s m -: 1
•• 5 : 1 3 5 II

?RJTT d $ M d l J | r 4 l ^ c 4 l ^ dM rl I

W fa w q ^ « < H J flH c fllr H « K lP d J H fiJ W : II 5 : 1 3 6 II

'i si*T": iT flil f c [ h i ^ : 5 fiiT : ^ ^: I

W : 5T f l ^ f ga d c + O fd i f ir f^ r : ll 5 : 1 3 7 II

^TT(3)if 5TTT: wtwr: H f w r ^ t r ^T : I

i f a f ^5f vjRT MlMft» d c W M H I ^ : II 5 : 1 3 8 II

?nr Pdafd MlJii<iii m ^ r ^ T T T V i

d d m id « H ? l i f STTT^r 5 R f W : II 5 : 1 3 9 II

^ T f# M^fd HMdT '¡T=THI-*4^¿diHsfir: I

13 4b -1 35 a. FYora rfJCT to the beginning of line 2 the tops are missing.

129 b. ] My ; 4 n MHHI: B 131 d. ^ - [ - 6 - ] — ] Mv ; 5PT-

Prf*4PdPH«^Hl: B 132 a. — (-4-) —MP<P=^Hl ] My ; MP<P«ty»fl B
1 3 4 b . iT T f i f e r * * H T *T W : ) M y ; d M lc fa i i^ rra ir: B 134 cd. w i

fri r r i r i r : B’ ^ r a ' ^ n ’ ^ T s r f i r f a ’ i r : ] m v ; ^ P « * lP d J iH i< j) a ^ j r

*nr a P d fa d : b 1 3 5 a. f a w i r r t fir a - f i r ] m v ;* id< iw a P d aP d b
135 b. o^iTT: ] Mv ; «^iTr: B 136 e. *T PdUJ4*j|¥HH ° ]Mv ; Pj1W4<H# B
136 f. » P d l^ iw ) My ; o f t i W w B 137 b. fiPf^d'l ] Mv; «PfMdl B
Appendix II. Diplomatic Transcription

VnajM'd II 5 : 1 4 0 II

^ fT (B , f. 183v) 3 if t f t F I
F5T F(4)5JTTT T?T fcTTvTFT: II 5 : 1 4 1 II

gnr: fW F : I
F F F t FfauilJHIWt FTTFt fW F : II 5:14211

FcFTFJfajRTTTaTtfF O llloi ? f t W fW F : I
iffaTT: f w : ST^fTdf FrT: I
5HfTv4HvilHF: fa^ldut WFT: II 5 : 1 4 3 II

Ml<lOF(dfH*j!W: ^NTzNvT7Tf|-(5)dT: I
^ T tftrftF R T FT^vrFTfdTTTFT: II 5:144II
vH^VII^ h ffa r tfa fa : I
FTdfTFT T O # SFtFTT^ ^W HIM d: II 5 : 1 4 5 II

FFTFt dV d-H I^ T W dt TFF$T#ri

F F JF T fF d ^ F fa FTTTtF^ F H F dT : II 5 : 1 4 6 II

31«dH?») ^W FTFTFfa a i j l F H K ^ FT: I

c^nin?^ T F d h f r vftTFT^r (6) JPFTTFT: II 5 : 1 4 7 II

F^Tdipt MluilVl T fd^FFT: I

f^ fF F tfa FfWF: FFTFTF: + ?($<) II 5:14 8II

dl*Tl T T F T ^*JcT: I
d M fM I^ M d ld C F T r F t FFWfTFfd-: II 5:14911

i d f a 5 ^ " 5 ^ " Ffafed": I

ip T F T F fa (B , f. 184r ) F V f a T FVTFFT: II 5 : 1 5 0 II

Jdc^" W l TTF"(7)^fa T FTFF: I

fdTTTT^ tdfd^TTFt gT F fdJ 4»HlcM^ II 5 : 1 5 1 II

fFFTFTt" fFFrFT^T <MHI*>i) FdrRTFFT: I

FTFTT^ F^ST TF: F * T ^ F |T T : II 5 : 1 5 2 II

F«f ^ V f a iF r T7T fdfTTfdFTTFT: I

f ^ T T T T m j f w f r N t v a h t g d r : ll 5 : 153 II

fM TFT?Tt^(8)f>rfaTTfFTFT^dT: I
^«¿¡M+IOIIMKI: ^ - ¿ ^ f d d M d l : II 5 : 1 5 4 II

143 a. ° < * j1 c i i ° ] M y ; °^ H T e B
492 Parakhyatantra

s ttt: ^ k s n w rfm ^ n rn h rtii 5 :15511

d<5lDfl^ f w r f t f^TT^FTPSrq-: I
d c T T : *T d ^ d c ^ T R P T : II 5 : 1 5 6 II

* d d H ld K d : a i l W TTI
d T d t^ - W: 5p5?rflinTfTTT^‘: II 5 : 1 5 7 II

« M ^ fd rtd fd P fH H 5lfVdt vp|4T^rJrT: I

W PT C l r > f t H i g c ^ > £ y ' ' i « i l ^ a : II 5 : 1 5 8 II

ft-dd PTHT dfvgnrfa<rtfar I

f » n r # T O T F T < I H K W d U[-4-]U ^T: II 5 : 1 5 9 II

d |3 « fc W W T (1 0 )T dfSLHUil: d ^ * : I
ddM H I P ddlild M fd d ^ d d f d d : II 5 : 1 6 0 II

f ( B , f. 184v) t STifdd: d tfT q ftW T T fr ? r» f: I

d ^ d ^ ld d l d 4+K U |+ l< ui I
|^ * d i d " l i q i f H H - t d 4 d d i d > d l V > H : II 5 : 1 6 1 II

W T W W T(ll)H J|dlrM J«r»Pt>lUM m K H Id1dH I

frdlP U d S T M H ^ N H d ^ M lJ ir^ rlld
H ^ d m d d l « N d H f d d d : tfftfT: d" d d l ' J H l : || 5 : 1 6 2 II

||= || ® ||= || ff^T ’sftTTTd^ d ^ ld ^ d )id M 4l* S (d ^ K lrfd m 4d M < iH : T d T : 11= II

® ||= || ’f t | | = ||

TRANSCRIPTION OF PATALA 6

(12) 5P5W ^ T T I
*iq|>a.iCl ttClcqfri: qqqi<Ni«5<i\'Ji»ii I

156 b. 8lspr: ) My ; °^PTT: B 159 a. fddcf FdPT ) My ; g ^ a b j ^ ( ^

B"c ) fd*i?T FJFT# B 159 c. gT« ) My B0,:; d T 8 Bc • Colophon: t f d - ] My ;
ifrll iftll *frll t f d B » T d d -: ] My ; TOR": ddTR: II i f r l l B
ifrll 1 . JT-
^ r?r] My ; s f t r m d ^ p r ^nr: 11 T r s ^ p r =r*r: n 11 ’f r ii sp p r d ^ n ifrii
s f t r m ^ n r dd-: n n P n r r p n r H n fd ^ d d -: 11 'sfUHj 11 b
Appendix II. Diplomatic Transcription 493

iN v T a P JR T ^ T : Il 6 : 1 II

h- ti4?i : 3TTnhnit^r*rr i (B, f. i85r )

a r fà r F T ^ T T : Il 6 : 2 II

< 5 * 4 ^ 1 1< ■'*51d : I

H ^TTcT: ^ T T ? r : ^ T ( 1 3 ) » ^ r : i l 6 :3 1 1

H it: ÎT W P r: 5 t N F 5 T d F 5 h ? r f 3 7 W t ': I

H c n - g w f W T T F T * T T ^ r II 6 : 4 II

r«»<5^ (\* î -h Ph «-( w*i *>i : I

dM K IH M d l H is 4 fH I4 u rf ? T H f l F T T I I 6 : 5 II

q § tiw i f* id l ^ ^ H ir^ ia ir-rl ^ d ii I

H“ Rijild.ll 6 :6 II
(14) *¿4»*$ B a r rir i
ÎT T # Îm T ? q t rN tv rfÎT ^ II 6 :7 1 1

d fM I« l4 sr< i)fd I

s q g ç r f r ^T V t ^TFT: 'T ^ t W T T f W f w i l 6 :8 1 1

$ n fR " 4 4 H I

g v iid i « m f^ ^T T T r vü rér « h rfïïw v : i

f ^ f ô c tr : H t «f ^ ¿ 4 r l f a r f l l 6 : 9 II

ÎT 4 iT 5 r 3 T R " I

H g -(1 5 )ah q M # ÏT r H H * 4 ? ld H lid < l fw fH : I

H" H fH H t g r H Îiïïl H I H 4 Î W H : Il 6 : 1 0 II

TTT W r ^ u i HHT ^fcT: I (B, f. 185")

n 6 : 1111

^ * T T îç 4 t an>T : Î4 7 H ?E T: H ÎlM d : I

« 1 * 4 ^ÎT ^T T a g ç : Il 6 : 1 2 II

3 1 - A |4 w H 4 l ? E t ffeH V T J^ T H fa n

H cH f^ (1 6 )« 4 fH H t ?Tiïf: H H l O ^ T f fpTH: Il 6 : 1 3 II

^ 4 « î ' j | f i H > K ( i » ï r 4 >l off faV T H 4T : I

5 d . ÎT ] M v B oc ; T Bc 6 c. f d f iH * f l0 ) M y ; fH fo d fH 0 B 7 b. °Î4 ^< fc )

M VB “ ; 0ir j|< i* B c 9 d. ) M y ; B 10 b ^ d d M 3 H l( °T T f w -

f<T: ] M v ; “ (fw fiT : B 10 c. H fH ïït ) M y ; H faP M v fl B 11 d. H fifîh f6 )

M V cB ; x !fT x i f » M y
494 Parakhyat&ntra

* U[-4-]U <TcT W W H%cTII 6 : 1 4 ii

JTfr cTcT f g f a f d H I fW ^ flri
^TRT II 6 : 1 5 II
flt«wCl qJiMii * \fWi: 5JTFT I
<h »f(i7)*n*3r: 11 6 :1 6 ii
sm tr 3 ^ m
ii*i h w ; i
T #SV tf*T dt ^TVtfHVnT?r: II 6 : 1 7 II

5RTOT I
w 4 .l« i* K u h JTtrfr ira t I
ijTTRVf w : w m ^ r ^ II 6 : 1 8 II
*r H T w n n 'R t ^frn-: r*iMdi t i
i<cMi<*i>tcqi*<*>H!*mq«im(18)v^<i«r>: II 6 : 1 9 II

fw HT%T f t HfHI^MflPfcPdiJfld I
H rm m M rq i(B , f. 186r )<44»lW T flJ^ frfT T II 6 : 2 0 II
g T JT « « .I Hrilr^nfrfbnr: I
fH'-MW>| TT * T d ^ lP w 41'JlHI II 6 : 2 1 II

*TImi<?> iTT <4dl gorfv(c|'lf^iin: I

T J ^ H rT T iTT^F: II 6 : 2 2 II
m w %?TfT(f. 33”) — [-4-]— T W m : I
* g fc lfd 7 T H % cT ri^r: II 6 : 2 3 II

##kT: frT^t fit rft+««J<J5Kd: I

ST H ta td H ') ' MfdM<J^ II 6:2411
xa)<5 3TTTI
'f l 'i i a 'a m f l d T tiin il f r fPidTrTVT I
W g ^ ^ u h P m ?t%rfr gJIMW ^11 6 : 2 5 II

3R7RT 'iq M I

2 3 a -d . T *nq<n: I rTT^i“ T TTH^T] For this portion the tops are

now missing (1998).

17 c. H^VtfFcft" ] Mv : « M ^ I P W l B 19 d. « rH I^I ] My ; SrtTFT» B 20

d. a<^|W7 ) My ; STrmV" B 23 ab. My ; # ^ f V + 3 ; +
^ I d f d f f M M if B
Appendix II. Diplomatic TY&nscription 495

w (2 )g f^ c r i
f r dVT IT ^ W lR T f^ ^ T r il 6 :2 6 ll

TTfTrT^rTT m * R t d r ^ d l W : II 6 : 2 7 II

ifa" *^n^q4n ( H id : I
H-muilHlM M R + frH d l: II 6 : 2 8 II

*TT^TT fw n i : I
J f f f r : Hid<l«if T S T cW anFT(3)**TT: II 6 : 2 9 II

3TTW: (B, f. 184") MdMl’dH fl“ ^f^rTV ^TfH lrT: I

d cT T IFTT JilfffirliHWCHtH 'TT II 6:3011

«HlfTl < Jfd $ d K : f t m w * T ^ W I

n fe ir T l p iw «I» i i m : II 6 : 3 1 II

^ ¿ « fn id l ^ h t^ jN tT ^ a r : i
V R rT m fT H l w ^rTII 6 : 3 2 II

3T^" TP^" yd'l 1«i (4) «1^511 I

fW ^ rp m n t 4 r : 5 n r fT jjfa T :ii6 : 3 3 n

i ^ t w * n r g w R T ^ r : t t f ^ r *t*j: i
far T if f <HH«b^d H%tffaT^T»r fahl 6:3411

t^T Id-lit f m r ^TTTT: faR +1V M dl: I

=1*7 t-qifji qM<i<»ii<1 <TlV'*5'^» x 5Tx + T + H<sifci«T>i: II 6:35II
W HiT *T ^ 6 N « M I H } facTTI
sWt H^IJdl J T T (5) 5TpT^ fa- T il 6 : 3 6 II

d-iifM^chi z r ^ r ^ m r f r ^ r : i
x id ^ llid R ^ iflM MU|it MH(d<ir<Jd : II 6 : 3 7 II

T r f ^ f i F h i T W fih^dl T W I
(T V T BT * T O IP IW r T ld o y i H44lRsr*f: II 6 : 3 8 II

WotllM K lf^d: V i n t . ^ d l HTV#T(B, f. 187r)T HT I

T i t f t y M<J4I4^ T fHJcTTI

2 6 a b . “^cT^TMT ] For this portion the tops are now missing (1998).

26 b. » if P iT ] Mv ; ^M dl B 3 5 d . -><TT x 5Tx + r + M«iifdd>l: ) My ;

o 'h d 'K r f 'd * : B 3 6 b . ««4IM^ ) Mv ; » « l i d } B
496 ParaJchyatantra

T q tffd H IM II 6 : 3 9 II

n o ï< ; <j <i h I

q W 5 ? T r tT ^ t il f H M d 'M 3 )Í* « JH I ě T C H Ť I

HT>f ÎT « ? f w ď : II 6 : 4 0 II

5RTT7T d d H I

3(1«;: « ig < .« i» jq í siiq íl %čTI

flfrq i *<n« ^ č r f r n ^ n i 6 : 4 1 II

^ T T ^ g r 4 ( 7 ) d m i ^ M I 4 d 4 P n~ II 6 : 4 2 1 1

q f^ m řr W S T F T M < JI*S nfdM I£qi: I

^ P T h x ^ h Ť d cŠ - ft^TfŤ 3(| « ¡4 1 : II 6 : 4 3 II

H o ïq q q iq I

^řm Y ^ i r < 3 ) i « ; i ^ č re * lff> rv jN « W : I

^ rm t" q f r ^ ť(íT r? )^ r Í T O Í : s n m ^ l l 6 : 4 4 II

ír h t t

« Í* íď < h : 5 T ^ r « 3 ^ l ď d ( 8 ) Š V T : I

q ^ m í -: J P R f a T T : ll 6 : 4 5 II

W rT T M Íd M d « ň 4N +1 qPW TŤT: I

3T ^t m v d + 'd i^ íf a ř r a ř f g r q q f h i 6 : 4 6 ii

c d H l^ d l fa řP jf^ P JT : íffa rT I

STf^rq^pft^m f ^ T fc w ^ rfo rm i 6 :47 ti

flřT F T Ť 1 W ( B , f. 1 8 7 ” ) g f q q h ř H ^ T ( 9 )î R % T *íl<J> fd : I

P (M jJ |4 l^ |U ||^ « j f t r a q r f ^ T Ť T : II 6 : 4 8 II

: H ^ q I q O ° * í q í t “^ f l : I

H3ÍT«Í3(i|ir<d4\d1 fŤ MPdMlHsd: II 6 : 4 9 II

ä fi« q t* q i Í H ïï^ tf: 5TVT: ^ T ^ T T Í^ I

tiíiíd d : *ňr: « |3 ]^ H O T : II 6 : 5 0 II

5 R ÍtT 3 Í R I

* tq W (1 0 )řm M T O Ť T : W q - 4«lic*4<*>ï *TřT: I

43 a. qTFT ] M y ; S T W B 4 4 c. ^ t ( ï ï T ? ) î f T ] M v ; qT ^T B 46 d. ô lïtW 4 ]

M y B“ ; « P Im i 4 B4 4 7 a b . c q n i 'i 'i i f a -4 ] M v ; r q n i'l'i f V 4 B c ; rq n i« í* iifM 4

B«c
Appendix II. Diplomatic Traascription

fT T : T II 6 : 5 1 II

g g m

< c 4 M IV I'J |ij'|^ S L I g R T T ¡ R f ^ T S T e T T I

^ :W f» ^ m p f m T x R r^ M $ I 4 » H II 6 : 5 2 l l

fT WTTFTFcTTniRir ^TRuT: I
d d b ri ( 1 1 ) ? ^ dcT H T W W : II 6 : 5 3 II

« I H J I - t.'f v r« K l^ i(l d lJ I^ d v H U H ^ I

g W ^ n 1^ R t ¥ R f ^ T R r ^ l l 6 : 5 4 II

c l c i o f i d f i c T F T F ^ T T T 'f in I

fqipq d « T T f*i«*ii del vnci II 6 : 5 5 II

d « r f N r T T T d V T < J ^ 4 > H J I5 T dd+«H I

+ I < i|p 4 d fc e R f (1 2 ) f t - i + ^ l 0 ^ J « lT d d d J I 6 :5 6 1 1

^ H H d |U |H R ir 4 l- H ^ r ti H /R fl'J H j I

% T T d ' * $ f & « < ? | J | l ~ H d r 4 g H < 4 l r M « f c II 6 : 5 7 1 1

d l^ < jH < b « < iM fd r^ H : 9 R ^ d : I ( B , f. 1 8 8 r )

cT dF cfcT T T T O F T T T ifrftW : f * T T : II 6 : 5 8 II

J T c f lT g ^ m

%gcTT ¥ I « S H N I FtTTvT d f t f T : T gr(1 3 )T 3 T : I

P ftd id : fl^ l« T l f T 5 h ^ l * l l f d ^ % d l » H II 6 : 5 9 II

SRTRT v iq M I

?T«m % f W c f *?%■ W « S H N 'R c R T I

T T T > i<f^ d: S R ?: M < Jdl*N ld *H : II 6 : 6 0 II

d H + lP S d ) ^ 4 < Jd lP j« l« Jd d J

S T ^ n rW ?P 5 R 3 -: 3T: S T r ^ ^ f ^ d : II 6 : 6 1 II

^ T T T d H 4 » lp 5 (1 4 )^7 9 T W HT I

f q ^ t W ^ d f d H I l : ^f^T T fH T T T V II 6 : 6 2 II

jrfd T T fq il^ u i < )< ;q iT )* d v i P q i f : I

tejcqilq ^qdl TFTTcf e-cjcdi fllPMg^) H%cTII 6 :63II

3 T T P 5 d l« id fd < -M I ^ 4 d N I W tW I

T f r c ic h e . H i i 'i |q O lT : <t> dd) M ^ c T II 6 : 6 4 1 1

J T e f tT g ^ T T I

f % f r v t R -d T c ft *Jdl ^ q d l ^ (1 5 )q e) He) I
498 Pasakhyat antra

a ffa ir m a a ftn i 6 : 6 5 11

3njdi" ^<501 HT ^ <;"4»11< 5 Hlfaan" I

h t vrs? t'Mi i<> : II 6 : 6 6 II

5RTST
^ddi 5TR% d d uri R^TT I
H<?|<fti4faadcdldar *aiH lfd HT aRfNl 6:6711
^TRTaTfaat <<Sk(\*iid: « d ^ j« 5 : I
f a a r a t (B, f. 188u) m (16) rTVT SRFT td*l {H f'dyi'jRt II 6 : 6 8 II
d £l4 « H iq T 5-Mcl I
aTPJ^t' qiP< *i<^*i cTT dild^dirHMid^ll 6:69II
vh n i i d : <T*a" d i^ d i'> i*i I
3ddrfamft HTat~ ^cTT H d d a a i: 116:7011
RFaVT ftf^TPTTT: aRRTarmfaHfeRT: I
faranr: w a - arat- ar crcaTRTffw (17) aRTii 6 :7 1 11
a R T ^ T fp ic f r a r W i r H ^ T a fa a ^ a ^ -: I
H a ta ra ir g ^ if r ^ ^ r atfaR rr: 11 6 :7211
R S P TTT: a ^ R f R 8WT I
d 4 H I aR pT : ^ T t RRT cTt^T: MJfldfd II 6 : 7 3 II

•r rVi^i ^ w i h t ^qdi vnn4)Rji<M i

g aat a f t R f ar a a Rha^: a f t a ^ ^ -: 11 6 :7 4 11
l ( * f d a (18) P + ii||ii)ji) ^ r f j T : H T : I
3T^fr fT <*i<>J|ltT: 4>KU|I^W<4IM<: II 6 : 7 5 II
?Rr <-1rVi-M^-Tl *T i>Tlsd«TTV ^qdi I
dMrt<*lfcdai fa ft cRT faRTT^RT: aRTII 6 : 7 6 II
f a ^ l ^ d drtOTd4i|l RT fdPadI *T ^ I
d r ^ ^ ^ d ' o ^ O d < « 8 i i « i i * i r d s i * i : II 6 : 7 7 II

d ¿1 <N IrilId Mdolj a f t i T cT (f. 34r ) — [-7-]—

—*r ^a- a r ar wa rt^ tt ScSaO fa>arii 6:7811
78c. W *TT STT m ] tops missing

6 8 d. «aTar^ ] m v ; « a r a ^ - b 6 9 c. arojcfr ] M r ; a r p ja r b 70 c . » fr-

a ^ ] My ; ofaaat B 72 a. RRR^T] MyBae; aTai-i)d Bc 78 b. cT— ]
M y ; crf^aiaTaRrq; b 7 8 c. —*r ^ a a r a r wrr) M y ; ?Pr a f ^ R a a r a t w r r b
Appendix II. Diplomatic Transcription 499

R°tHHKlP*IHI (B, f. 189r)

iP f R T T RT SRT 5T RT ^ll 6 : 7 9 II

W W R lP u i^ ^ tf^ fN it: I
fa <JIMI<i: F * T T W 5 T T i r i T T ^ < J r | ‘ B T T ? r iT r il6 : 8 0 ll

R‘ 5 T c R R T R R T a r r T ( 2 ) gWT^T: T O P if f w : I
R R R fR R R ^ T P * R I* R II 6 : 8 1 II

R^hTTR- fR fR tT f g ^ T P i'J in eR 11! RcT I

5tRT=r a M w j f w R%?JRr M M P ^ jP ^fi^: II 6 : 8 2 II

11= II ® 11= II if?T sfrqTT^" *fa f« H K 9< ll< 5 yfR 9K H M d tf: TO: II

II fa<ynl<: Rhih : II II

TRANSCRIPTION OF PAT ALA 14

(3) II II ® II II %PT eft’ ll x R tR W T x

5PFTRT RRTRI

4inni5lMfl^r4i<ifdrMit4Ml(HH(iPTII 14 :1 II
fR f^ r r t rt P ifo i^ I
gfRR#T RT ¡£t7RTRtRRTtfRT?hl 14: 2 II
R P lR d P R M H RRTTWTt Pd& H fd lrH H I I

7 9 d - 8 0 a . W T RT RRT 5T RT fa- J I R" ^ PT ] tops missing

8 0 c d . H" *TT W cTTIT lT T ^ [ljr § " rr r R T ^ T ] tops missing
8 1 a . H" ST c^T T TT ] tops missing

7 9 f. R T T RT RRT ST RT fa- J ] My ; R^RT ¿fl'jRI ¿M lP<3 B 8 0 a. R- f PT W ]

My ; RTjfRTV B 8 0 c d . R R T W R T R R T ' J R ^ R r R T R T ] My ; RHUeMldl
R R l ’l ^ R ' l Po&HI B 81 a. R 5T r T T TT RT ^ 7 ?T 1 My ; RRTc^T P<H|ifd B
82 a . R ^ » ] M y B o c ; H ^ R " Bc • Colophon: tf^T ] My ; eft'll ’it'll ^ N l tfR -
B • TO: ] My ; TO: RRPT: II ^fTlI ’i t B • RRTF: ] M y ; RRTRRRfhTII Rfr
^ II ’s f P o w ^ P T RR-: II ’s f t f W r N R ^ ’HR T # R t R ^ f t R ^ V T 7 R T f R ^ RR": II ’sfTlI
ifr il R ^ o iR f t l II <frll ’Sfril ifr ll B 0 II II ® II II Rft Rftll x R tR W T x ] M y ;
om. B 2 d . o ff l^ ] My ; “ ^ Bc ; B “c
500 Parakhyatantra

(4)gd>fdf%df%%T fW ^T T II 14:311

H ^ w f f d ^ d d l '^ f lf a M d H I d d I
T T F T d T d fë r e T fd R Ï d f h l 14:4II

Ň H lH M I jH I > jfw ^ f w *JŤTI

d řro r 'j s d t dÆ ^d w fV d + itH 1 11 4 : 5 11
ST(5)^TWfT^Tf ^q¡j¡ h RstK" '¿■s 4i H%čT I
f ç ip r ÿTT^fr M K M - d ^ f lJ ld l II 1 4 : 6 II

d i^ f ď f d M I Ü d á ^ ď ? * I
ddT d t ď M^ftTTfr t^ H l^ fclH w t â W H 14:711

<j>rqi çtrTl ď awtiR-Mdl I

fd^tdTddT dï fr d T r d d r lň iW Ť d*ŤII 14:811

ddTdT d 4 ÏH J ^ dT(6)fl|J,IH4HUÍId I
f W č t ď d T n d trtr: H IK K ¡ld c * H ČRT: Il 14:911

ÏT rd P jfd W «T R - STFTTdTW d T W I
Çpfr: d * T T f a ď f ^ dďrffifr R tŤ f w d ’: Il 14:1011

d l£|l*50 H l fŘŤTFT íTÍd- 5TŘT BHIÇfd: I

d<ll$ď $<l4>l9t *dlMHI<SIÇfd4dril 14:11 II

d rd * T T ^ W ÍW fN Ť F T T ^h m h d t I
T(7)dT "dlÍHMdWJM ítď d ^ ď f w i l 1 4 : 1 2 II

^ ít čTsrrr ¡^ d d jw čr i
4 W H I H d ^ fV H I ÏFTTWFTRïïdTfüir: II 1 4 : 1 3 II

^ ř r ^ ř r *r w m m : h t w p t f t : w tfrffcr: i
3TFTT#: « b la f f e : H H d ^ « T T WTTTdTďnr: II 14:1411

fd-ÍI^H drlIM K l d T W (8) >fd<b4JTT: I

d d ï f *=*1M *i c í l c i l <?íl *jfď > d >č5,T d Tr f R d ’: II 1 4 : 1 5 II

cl w ic d tr d ld ÇPJdTT TtV »líci clfcçci : I

4 b. » f P íč m m Ť ] My'B ; o fP H R R R " Myac 4 d . » J d l d l T d ^ T d T t) My Bc ;

»«Jdl-ft d d % d f ť B“ 5 a. fdřítdR T T f « ] My ; fŤ čŤ R T ^jn^» B° ; fdďfRT-
d d F p B“0 5 b. i j f w ] My Bc ; > jM Ť Boc 7 b. d í ^ 4 » ] My Bc ; d í% d «
B“c 8 b. ] My Bc ; B°c 9 c. °dÏT7r: ] My ; <>dtriro B 11 d. ««t-
dT] MyBc ; °*ídr B“ 13 d. °53TdTfw: ] My ; « S jR T iW : Bc ; ••i|dlf< «l:
Boc 14 a. ď 3TTdT*r: ] My Be ¡ W d F T : Bao 14 d. «ďTď: ] My Bc ; tfTT: Boc
Appendix II. Diplomatic Transcription 501

M<dr^ F F t qffMH II 1 4 :1 6 II
« H lP ç d : F t WMlÎMfclH -flR id : I
STcFI^R f r f WIT^ H|U||FTFId f l H N l d II 14:1711

ch (9) H ïf tT ^ T ^ r q ^ r r JTFT: SHJ F J F : I

JJPJ|IFIHIdJdfà«li s ftF F F Ç F H^FII 14:1811
F l*F H l P s ^ F dfr=t>qi*i<;çimd : I
d-^dF FTTF d Jc^ V j f t ^ ^ l l 1 4 : 1 9 II

' j q t ^ F fd M I ’JwJ Ç ô h tit F fdMKÎd^ I

srmt « f t b h u p fm FfcjffaF(io)FFSRrii 14 :2011

r tF d ^ K Ü ^ F T STTF F Î F T S F I
Pîîctq- ÏTFFTFTW F R P f r MK^FFTII 1 4 :2 1 II
3TFR ÏF F F : FtlfT 3TVt FTfMPfMd"! ÇF: I
îlVTT^vrnfr P^Pddl'iP^dMÇ II 1 4 : 2 2 II

F F R tF * JT :F F T : F F W 3 T ÎF fW F : I
ï t F d ^K ^ d R -H H tfFTF F illjF F T F F : II 1 4 :2 3 II
3FTF MK^ofcd FTÏÏF fFTF: I
t^RTr^FJITtq- sqFT ' f f e fFFTT^FII 14:2411

5 F R t qfrrfqR T ^T d c 'ja P n ^ '- q d : I

fq v r ^ r f f p j îP f f f : ii 14:2511

F jf ^ r ^ h m iP i h ? W t f frô ^ F 1
$ q fr f3 3 T <TFT FT(12)$: PHÎÎ^dPMd ffFFII 14:2611

F: I
iftqtÇFTFV FMdJdl c F F fqV TW FII 14:2711

F%%F P n d ^ i F q rg-: 4 Î lo ^ ( « H : I
P d ^ f^ d Î ^ P M ^ ^ d ^ J l-F K llH f^ l II 14:2811

U[-2-]^q^fhiTFr ÇTTF ^Pd'lPd: FRTF I

*%^Ç(13)FT f^ F I F fFTtV^FII 14:2911

* % ^ F T t F ^ F F tifr FT^f H ü lP ^ d : I

18 a. f r q t F My ° ; f r F T My “cB“c ; J F Ï F Bc 21 a. ] M v B oc ;

rFT Bc 22 d. P ^ P d d l“ ] My ; P^PdH I » Bc ; P ^ P d H I » B oc 26 a. F<pF ]

MVBC; F p F B oc 26 b. f ^ F F ] My ; J * Î F F B 27 d. c F F ] My B c ; F F f
B“° 28 d. F J F F T » ] My ; tT ^ F T » B
502 Parakhyatan tra

$ < 1 4 1 4 .3 ^ J T vr g ^ f t f ř T I I 14:3011

jiM Íi't f*iCl^d f * i M •*ici•5<iHt)d: I

^ T T č T STT^čT Ü V « lliH 4 l- y d : II 1 4 : 3 1 II

fW 5 n ñ ^ T T * rc4 " W R ": I

n ý (14) g r ^ i n r f r ^ r M r c ^ g j w : g r : 111 4 :3211

MTTWT: Ť T flR-M^I 8RT4TT oMlRMRHRT: I
M lfÜ i) R T W RTRt" 'í f v ^ W Ť í H T I I I 14:3311

<ftčTT W «Í) m1I4JI d ^ d H lfU d l I

*p ff RTRTW: 'p fr f^ tT T jp R M ^ T I I 14:3411

R f T W W R : m ťfrr: f l i d f c j i l : I
^fTcTT ^ T J W T R T fd ilv d lu jd H I (15) R cítll 14:3511

arr^rr r t r t t r t rtrť rt ^ ř I ^ ř ^ h t ii 14 : 3 6 n

«i#.i® jiH ir^ di rW t ir^rrfrçr^T i

341Mi*¿d-H<4r w r d h Iw : RtRF5TRT f^ T T : Il 14:3711

«‘S á H ÍH S t H<fl4fc4>$4IÍÍ«K I
R*T vdHláď 5frčT ^ d l ^ d ^ m ^ i II 1 4 : 3 8 II

d¿¿)vii f S í l i l i ?^RT(16)RV<ífM<jr^dl I
f H ^ i P d l i d H CTRTŤT RfŤRW^TII 1 4 : 3 9 II

Í Ť a f h f t r t f f i ï «TFTTrfrtRÍřJR^Ť I
3 T F ^ f r RTTRT RTr P *l*i|H,äHRfädl II 14:4011

Twrr id u id + iP m i ^ - ^ ^ < - * > ¿ 1 i

ftTOTgwt RWt 3íÍJ||¿+rniHlrH4>: II 1 4 : 4 1 II

T^¡^T^dT%R' č í ^ M da,rl I I
^R T (17)ft RŘ RT ^TRŤ II 1 4 : 4 2 II

M IH I4 RT fT Ť m 4 i^ M M I4 M I

faVTRt T O T RTRp: ^<Jd^ I H R ir ll II 1 4 : 4 3 1 1

dr¿áH ¡^ H I VJRT fd-ílviIMridlPldl I

3 0 c. ] My ; B 3 3 a. d R -tl^ l ] M y B oc ; rT r ^ I B c 3 7 c. «RRT )
My ; “R ^P B 3 9 b. °H T R « ff0 ] M y B e ; »fllRUJÍ 0 B “c 3 9 d . OTRTŤT ]
M y B °c ; WRTŤT B c 4 0 b. u iM ld v ] My ; RTRTŤT B e ; = R T W B oc
Appendix II. Diplomatic Transcription 503

d P f: fTd^Ht dfHRT HdfrrrfHTT^ 8W: II 14 :44 llll

*T5TdTdt «JiTPTt ' i f ^ T T : I

w : vret g w g r ^ h h m i 1 4 :45n

(18) fd fw ^ + < r + fdfST: dM<)<gd<IW «H I

f W T « f t 41 H I ft MKMId 4<5dl«Tft II 14:4611

aii+ i^ m K u ii '^T^rt ^ p r r m i
H « f l ^ f t « r l H K I d T W T ^ f t *mril 14:4711

dT J J ^ r e f g r ^ ^ t f ^ T W i r : I
r r fr e n tsr e r fifr e t ^ r e t f ^ f r e p m i i4 : 4 8 n

fdMHIIM5(f. 34v) IfT f OTT f d l w STdT I

<d$ld4ldd)i)d d ^ d ^ K U IM d : n 1 4 :4 9 n

Mll^MN U [-2-] J^rrer d lH fd 4l< !4ll$d : I

4lddlH fdtT )fild 4- : + « T d f d ^ c T ftdcT: II 1 4 : 5 0 II

Mi n i m i ^nr <£r^i I
d trft « d td T ^ d M S H F f % ^ w t l l 1 4 : 5 1 II

fd T T fret T ^ t d r r T M ’ d’ f r d T r f T d T ^(2)^r: 1
ailHdd g^Rnre- ftHMIHMdlftd II 14:52II
TTfdrTT fdTT f ’JHT: T T f w ^CTTfd^WTT: I
dISJfdl d f t d l W d J l f f t ^ftfTCTW: II 1 4 : 5 3 II

dird«hW t fd v T fd T frtjW rg^ T R fT I

s r f r r t d w f t t r d r H « H « 4 ) f d i i 1 4 :5411

TTTr*T%T «T%T d l D i i f ^ frf^T I

4Jd.HMvj||f*d«dHI T(3)lFdTTRre>Fr T il 1 4 : 5 5 II

fa<jpi f T ^ t d f T d l i ) d i T (d (d ( I

4 9 a b . RT JT 3T tops missing
51 c d . °v3T^ftTr I P r ] This was legible when first collated, but the
tops of the letters are now broken off in M v .
5 2 a b . FT *T 3 “ tT r9T HT tops missing in Mv

4 6 a . f a f t f t t f ] M yc ; f d f t f t - MVocB 49 ab. IT f «TT ^ dT ] My ;

»'T^fd- f d T t ^ F T dT B 5 0 a. ^TTdT ] My ; *TTdT B 5 2 a b . ITT TT T T fT d d
T « T T M y (tops m issin g); j f ) f t ^ T i C f l t i t i i T 0 B 6 3 a. ffTTT ] M y ; fP lT T
B 5 4 c . dTVft ] M y ; dT*pt B
504 Paräkhya tan tra

T ^ Ť W T O r e v r : ^ T T f t r a T : II 1 4 : 5 6 II

tn rw rfe r^ h j^ tv : ? rtč r: y fď fiP frd f: i

č r m t * T ^ S P 4M IČ I d ^ c S ť U H U J J T l : II 1 4 : 5 7 1 1

^ ft d ip n o i m**?r í f ^ n s T r * m p r r i
^V%fr j í i í + 0 g r ř r f w r r ■ ^ a h m u ii 14 : 5 8 11
cTT^f (4) Š t í t « iiR liU -d t 5^" 1
q iÇ p 3 J 4 q d l H H f d lÇ JdlÇ < M 4 d d : Il 1 4 : 5 9 II

d Ç H i d l d l > l XL-HMN: falčT: < ^p I

^ rH O I^ H ^ f m f v t o h î r r : Il 1 4 :6 0 II

5 ^ ť lH W 4 W f v í l d ^ d d h 4 cT: I
< Jd fd * fW Č T : fu N lH H d fd 5 ^Ť r: I

« ÍH M M fW d fd ffH ^ fT ^4 W T f¿(5 )5 fW : Il 14:61 II

H cil 4 3VR" I
Í W ^TTt JTŘT: sřnfTT čT^Tč^hRTŘRTr I
? ? Ï Ï T ČTFT ÜdNMIcMI 5řmr: JTT Il 14:62 II
srorsr g ^ m
ï T î f t f a r ČJ- ü f ^ c T sTT^" x q f c ï c l I

d c y M Í f d ’) Í t «MHlUfc^ ST^rfcîT: Il 1 4 :6 3 II

f ^ J r ^ T d fd fd M I ÿ H 5 H f lh ^ ' 5 ^ 1
HHI<hKp|$l«IIÇÎ ?T^T>îfT( 6 ) ^ f w I I 1 4 :6 4 II
>4e i l « q u i I

^4hicm i f ^ f : sftiFt 5IM vwl t g r r : i

P ic ^ 5111 fV dd C1C-M i i i i « m c : ^5V" H%čTII 1 4 : 6 5 II

SRm r i
f d c ^ H H I q t itT : ?T MlMIÍH4JílIrld : I
g ^ r f v w c f t f n r h h i + k ^ f ç ^ i i 1 4 : 6 6 11

č t í t ť P í if t^ T T f v r if ^ č r i
C1S.T1I i i « < i l f^RT 4q n iH i«i*t(7)5čr: Il 1 4 : 6 7 II

56 d. »3 ÏT » ) M y B oe ; »^^T » Be 5 8 d . fP íč T T " ] M v ; fW čT T U B 5 9 a . ČTT-

g -] M v B*e ; 1 5 B ' 59 b. 5 ^ ) M y ; ï à - V Ž B 6 0 a . ČT* ^ 0] M y ;

d ^ o ilT f« B 61 d. f ïn f Î W o ] c o n j.; f r q^VMI ° M y B 62 a. ^T T t ] M V cB ;

^ r d - M yac 6 3 d . s im im Îc tI ] 51111 x ^T x M y 64 b. #4 ^ ' ] M ye ;

» 4 ^ 4 ^ M V4C ; « t è - B
Appendix II. Diplomatic Transcription 505

511*1 f d * i P - i q i d i ( d *T f d * i R < i < , r < 5c i : I

'dvtnl«>i<<4fl: *TTit?r^TTTit^TrII 14:68II

gpp U l'JI'jftd lV Jfd d K IS H d K d : I
n fH W r ^ d fd d f w y w # «JtT: II 14:6911

d d l» 4 H I ^ P d S jfih « S d J l ^ f e d T HTI

^r<H JH T|t4dl dTSfr U *5fcT5T(8)TSfw%ll 14:7011

dIHJII ^ r r fft« J | ifHT sfW T T ^ T T I
^ H I 4 .U r < ^ d l *TWTT R ^TTfrjr:H TTII 1 4 :7 1 II
* r < 4 i(d r p x r ifiy r « s(Iti «1- i i m ^ v i t i

5 - U ^3 - d d fd lifl ijpw j- H r f d + id i II 1 4 :7 2 II

dfHI**imiJ]H m ^ r ^ T I
5 f r aiJTT P d ^ fd !^ (9) f$dlH4>: II 1 4 :7 3 II
tV W HldlO ^ i R T f m : I
^gcTT^cT: sftlfT: H i m *)«) w<ii*5a: II 1 4 : 7 4 II

*dfd|W Jo4|im >l ^ d lfd S J llH id V d id J I I: I

MvjUMwSdJil 55JT < H im « H J i: II 14:7511

t j : 4 > M I< jr« r: ^T T cfT fd v d M IM P d I

« d lP JH d : HTCT%(10)H7: M d M d P d d )d d : II 1 4 : 7 6 II
3 d ^ d < « d K l^ d O d < » i* m : I
dPiilMfMlfdr^ilMJjil: H^ll 14:7711
^ m F TTtTVT: I
^ c d l ^ + r d l d ^ f T 9T 9 ^ p h w : I

fa w p snmhvTc^TTT STd^t" 5PT7T: 5T»f: II 1 4 :7 8 II

^5T in * T T ( ll) ^ r f$ T W : W W I

H f v n h p r : ShT^tV T: W *T|VT: II 1 4 :7 9 II
H d lp jfld : f id l d « id : S T ^fr 9 T H fW c T : f t l T : I

fTsTT^ fH4d$d*ft> ^ vjIITcM*f: II 1 4 :8 0 II

f T TTg- v h rl « « jiti« tiin tiM iP x n I

H W CTTWfNrT dTTJlf fd*Hlr*4d : II 14 :8 1 II

F+Hlc^l W (12) U (-2-) ^jfm7 P d ^ + K ^ f d I

7 2 d . > fT vq- ] M y ; 1J * T W T Bc ; B “c 74 a. ) M r BM ;

Bc 82 b. ) M v ; w f t B
506 P&rakhyatantra

H fw r: Ç*T f ^ r i l 1 4 : 8 2 II

dMfrMJIdpMdlcm dr^dKijnif-TŤT: I
W 1 W fM M Íd O r * M Íá ^ ¿ 1 4 : 8 3 II

d d ftlIH Ï-^ ČTČT R n i « l i l « m 'y ď I

g w r ÏÏI5T j ť ť íTüt f a w dcdHI(13)8f^TII 1 4 : 8 4 II

fWTTŤTŤ W d č f FTTčT ÇFTTfV: S ’ T TR K T I

%^T « « S lR iň M i I
dfa^Mdl * J V P f r Ť 'T iřT HUňPd <ftj|PddJ 1 4 : 8 5 II

n al< ! v jq H I

ČRT H ^ H p K I H d H d íd iK d Q í^ d I
I W drdHIHI^^JlPdd«*.: II 1 4 : 8 6 II

ínFTTT 3dT(14)^TI
řRT t - 4 % č f člčT íiim ÍI JT: I
d& d ç im f d T 3 “ f a n i o n i l II 1 4 : 8 7 II

ČRT íTTŤ +|4lSď) IT^Ť řRT fd VHldWKUIM I

3HT fd^WPdíHHíJcdH ČTO^II 14:8811

3 T H Ť IÇ P ïït ^ M H d d W f d d 'Í H ': I

P d d lH d čT ^T I f Ť 3P PF T H ^ r a ’: II 1 4 : 8 9 II

a 'J M i- M o ) ířtv f f l^ lS ) ^ : I

^dMH«SJÍ W dT9T U «T ^PH*ÍH II 1 4 :9 0 «

U [-2-] j^TT >ldcd&ldPuiHI<Jl: ? W falřTT: I

arfífRT h PmHI h Pç MI în fk : yid > l«nftn«d l II 1 4 : 9 1 II

dPÿldl ddd»m T d fd d l d d d lH ld l I
a rfw ^ čw ď w fw fl^M Idd: II 1 4 : 9 2 II

H ÎÇ M I «T Ç cfr * T R T č f î r r f F : H lld P « (1 6 )H lP H d : I

M l+ iw j 4 > H -M « « lP H (tJ llrď ^ J Í l M I d d : II 1 4 : 9 3 II

qPíirq dTüldl H d t <M<4i *rt-m^dl I

lid 4 U |J jü m u 3 PTSTV^- B ^ d r i I

8 2 d . < jq * iN ] M v ; qqqv B 8 5 c . < iíri ] ^" x ŘTx f^T M v90 a . c i ^í m i - m o ! ]

M y ; dM^I-drl B 90 c. ] M y ; IRT« B 92 b. dPBdl] M y ; dHfldl B

93 a. *TRT^ ] M v B oc ; ' T F T R T B c 9 3 b . PTTT® ] M r B c ; FTT^T» B ‘c 9 4 b . B "-

M VB “° ; U ^ r d H B c
Appendix II. Diplomatic Transcription 507

H%rTc5f>*refr 3qnr 4 ^lfl< H ld II 1 4 :9 4 II

JTcflT I
4 t i f : W T fcg(17)WT: W * H lf4 $ ^ t f o r : I
3TTc*FT: ^ rTr^T iHTtift * iT g ^cT : II 14:9511
H<M^1 ^ R " I
ai fiim f t g f t q f t h ^ftTfr 9 f grfif^ J RT: I
H w rfvtftrrcft i f r n t ^tnr«TRFT?ftV^ni 1 4 :9 6 II

i f m t 3T cTcf t i * n ^ * i« i a W T TTpPTR*fRfI
fag^T S T H ^ 4 fi|: s f tW ^ T ^ R c T : II 1 4 :9 7 II
7 fm T f^ R "(1 8 )« 7 R m O T 4 ^ T ^ 5 T I
d g f c ^ N d : f ^ T iflfil-fl W ith " TH-: II 14:9811
iV ^ T d ^ d ^ f f h * f ^ r + H l f d « y d : I
d i f « » I H ^ H d ^ l %SRiTHTdcltII 1 4 :9 9 II
5rfdfig?TTd^%T ^FTT% tTvT I
ailrHHI d T % £ HUdPrdi T rffif II 14:10011

H4.KI«li Rlfa«HU|IHI(f.35r) —
— fCT ^ftcTT d f d W w . II 1 4 :1 0 1 II

a r ^ t t ^ f ^ T F ir y n rir ftra ti
fasTFTtdTiTTdWT^UrfW p4ril<i)<4<l II 14:10211
a m r^ n fr «ilOicd * f T 4 ’ d g < ' r f * f i r i
i f *rr n r d i [ <r: w sr f *tt d r i*r *r $■ g <r: 1114:10311
sr c*r *r d >r d r r r^ ^ rg -n r - “ (2) wr i

1 0 2 a . aTHT^t d d Pd^lWT ] This was legible when first transcribed, but the tops of
the letters are now broken off in My .
1 0 3 b . °W T 4* W JJ* ^TT *T rf ] tops missing
103cd. *TT *TT W |j ®T: W JT *TT c5T *T ^ ^ ff: ] tops missing
1 0 4 a b . 5T R * ^ r r r R" TT TIT r r ^ lT ] tops missing

9 9 c. TOT* ] M y B “c ; TOT0 Bc 10 0 b. 4>fMI^ » ] My ; +<-HI^ » B 100 d. d -

^td^ " ] M y ; rrftcTd" B 101 a b . (dfddTdTdT — ] My ; fd fdd T d T d T H d g f a - -
B 1 0 1 c. — fF T ] My ; d «fifactt'idt' fCT B 1 0 3 a b . ° d T 4" d g
oiT d d ) M y ; • * n 4 * d il f l in i d B 1 0 3 cd . d UT d f i f J ^r: W ST f d f dT
d f d |T g d : ] M y ; i f *Tl*n a jj^ l: ^ftTT j^ lcxcM M ^ q ci B 1 0 4 a b . 5T c d d
i'T f r “ r^ f^ r g -m r m ) My ; s r i d ^ d u ^ T g fw r ^ tfw w r b
508 Parakhyat&ntra

«ftpR : II 14:104II

d e * if<p ft< m : H tfT M ^ftfdJflfihd: I

I ^ K i d d ^ J I I j d K I d ^ «<J^4+ldJI 14:105II

f dN^r=hMci $*TI
i T O T Phi ¿¿Id F iT T f r r g f j r i r 5f*T: II 1 4:1 0 6 II

dr+.icfl S ig F T ^ R r M ^ frf I
^ r (3)»lRlNH$iI ^JIHialTd 5TTWII 14:107ll

iftTtVT: F^vm hT f^R gW : Jft^T *FTT^T PfW ’+HRI'4T WII 14:10811

ii = ii <g> ii = iiffd- ^ m<i^ M^id?» gfiii^Tthfhm TthTFV^tsm -:n n ®

TRANSCRIPTION OF PATALA 15

(4) 5RT5T 33TT I

tiiM’l F T 'R t^ T ; d*-qq; t i i q q f q q i q : I
y rd M ir< jy fd ^ lff^ r» .R |w m fx y ^ : II 1 5 : 1 II

5ftwr: R IM H R M Idl RT: I

fa$TRTW: f w W f d<4l*4l 4 P l« f$ ld : II 1 5 : 2 II

STrflT ^ T ^ l
11^4» HI JWIHrd H P R F f P R p f c r I
VNrfRrgTTTTRf (5) JfRRt- gfifRT*PTII 1 5 : 3 II

33T T I
i t w r d N P s ii g w (B, f. r ^ ^ ^ H i d i i
^ g W T W tftTfT dHI|il4tM<4lJ|d:ll 15:411

sTR" aiqcqqiM^qi ffcT <-q V n lq H iq a : I

M N W N v l FTRT P fR T W : II 1 5 : 5 II

1 0 6 d . pTCff* ] My ; PTF£° B 1 0 7 c. ITg- r TT° ] My ; ITT ifPT« B

10 8 b . »JnTrR-: ] M y B c ; »JPTF-: B “c 1 0 8 d . «R TV T] My B c ; B“
• Colophon in B: II if r ll — II f f d <tTTTF^ M ^ ld ^ gfihMdnS<ilJ| II M<JI»Sm<1H-
«« j 4 h w : II ’f r l l i f t l l B 1 Before the chapter begins, B has II “J) t i n q ^ i q : II
^frii - ^ t:ii i c. a fd y iH sy • ] m v b c ; y P d M in sy y « b* 2 c. f ^ r p n w : ]
My ‘ B ; f a x W x $TRTW : M y
Appendix II. Diplomatic Transcription 509

rr^- de^ fanrr dddt ¿TljimHmmi i

3Td: fa d l fM dfdid ^3TT(6)5^HlRiHW«ll II 15:6II
iTFTWCZTTWcTKITfT d^J|cd*JMMIdl I
drdT^TTTfddit d td t MK«||UJMdHd: II 15:711
fd itft xi^>el ^ H c yi^ f>ft d fd I
deft d%d fgRTmftnr: r^ N M N fM ^ d : II 15:8II
d^T ftd dddcd f im ftd tfM t d%d I
d d ^fd-: 'SHddtfddTdd d d dTVdT d jd ll 15:9II
diet dfMI(7)riJMIHl?b ftWTdT f-MId ddlddl I
folded fd JTdTd d d W W dTTTddiT: I
ftd fTWT ddTddTdT d ^ IW W l d ftddTII 15:1011
STdtd ddH I
$TT^d dT fdJddT d^dTddf I
d th d dT H^'dlaft it W ddfdddftdTII 15:11II
ddTd ddTdl
dd: 5TTd(8)fdddftfdd ddtftdddTdTdT: I
dd dTdt^dd^ dtWT: ddWFTTVt dd: II 15:12II
d dd dedfi^r^: (B, f. 7V) ddTfd^TddRd: I
dTddTTdT ddT dT ddTddT fTHT d dtWdT II 15 :13II
^dtdTd: 9TT ifWT 5n%dddfdidTfddT I
#dde%d d ;TTd fTd^t 9>HdlddTII 15:14II
(9) dddflddfdjd^t eF^d d fdidtfdd I
dHI'fWT fdidT^d ?Td^dt dd: fdidTII 15:1511
3Tdt dldn+.<) ¡£fd dfHT'TTdddTdft I
ddtdtdTdfT 5Ttd>t fddf^dT^ddTdfTII 15:16II
fdJdTdTTd^r d dt d d t dTWvreWT I
dcdT^mfddft dtd: ddlfofolMd (lO)fddTII 15:1711
etd ITTdfdfdlCT dT fdidT d d ld ft W I
iTTddFd": fdTdTdTd d- dtfddt ifo l*> dd": II 15:18II
ddrftd^dTdrfd d rd r ftd r td d%di

9 cd. ^ f d : d iH d d ffd d T d d ] M y ; ^ fd d fd T d T f^ d m B 15 b . fd T d tfV d ]

M y B‘c ; fd id tfd d T d B°
510 Parakhyatafltra

arfv ^ l OlHI w : sfmr: T S -p j^ F T W : Il 15 :19 II

w fíř rT F T čteTRfr i
5řr#r š r P T f ^ I f r **f(ll)r*nfr ¿IfiHdlcHHi II 15:2011

dftrfrl f* fd fd H I TTRT WTÍrfCT": I

< 4 d f d f H I ^ <T * jfw rg fw w Il 15:21 II

M d l'3 < i< )M I

drT f*jfd4K ld v W p T O ^ T I
U H I^ H I^ N d (B , f .8 r) T %- ď T fW îT H^cTIl 15:2211

5RT5T

H T V W HTwrfïï«Tf%4fT (12) ^TPT :I

d j d < f a ^ l4 )J| | >ri9 l<4rq S4M«tliï II 1 5 : 2 3 II

b i h i Ti fi+ H i g r f r w : HTfr f ç v r f ^ r r i
^ h t ^ ï t siííh h í w i i 1 5 :2411

(•il'Iei^ fàa iîiM i ^ ífÍT ^ ftg w ^ tT R č rI

d &({)WIÍM HT^OT f r r ^ W fď«ňÍMdl II 15:2511

«H 4IH I> < ''5 d l(13)t‘: I

d ^ l U l U M ^ r ^ v i r è T ^ H ltr a : Il 1 5 : 2 6 II

STïïtT
N I< )Ô d < fifM M ! f^V T Î f à T fW Ť T T I

Ê rc^w r it w r s r v r i i 15:2711

SRiï^T I
«ÇJ-MWÎfHd fWTTI
farm - FJT^TVT i m P K H K I PTT TW : Il 1 5:28 II

T (14) d c^ d H reT ^ f c l I
dVTfr 'r ft’TTv^hft" <|(ri*)<ri ifcuiiiada II 15:2911

ç i ^ f n ’fiçi *)*i) *T W)Hîçi : I

ČTČT HTVŤ sftlT H l H I r M H I II 15:3011

*iiHi<i)dmrM srtw FrrnTTf^fWhn- 1

« n n i f l - i f f ü iv j ld ' ) s n < j d f ^ w. i

2 3 a . H T V ^ T T îT ) M y ; H TV ^TT B 26 d. ïtT ] M v ; i^ T B 2 7 d . * H « j r < i < f c l ÎT V T ]

M v ; « Ç H < jÎP i+ l SVT B 28 d. p K W H l: ) M y ; ÍH : B 3 0 a . ÏT Ç Ç T -

W * ) M v ; d 4 < il8 H « B 3 0 c . íf tlir ] M y ; 5 Ít» r U B

Appendix II, Diplomatic Transcription 511

*T ^ ^TT f*T(B, f. 8w)gfàr II 15:31II

y cTi<s i

a r f v ^ r f r * dTHTdf s r f w d f a ^ i w i
d ^fod: STO" dfiTT ftwr>TFjft >Tdfd c h i 15:3211
ÎRTT9T d q M I
« U H K tiU Ç fc ^ 4 > : I

ip ^ n î^ R fm - «tfVHH II 15:33II
MKMuS*q|<*-ifi O lH liid lH ^ : I
f^Hduil TTtTF^T 'dcT d iK ^ J Id : II 15:34II
(16) H^cJHl flHIfül ?^»rr dd+rl I
cTOMÎidHI d d + H < fij|d : II 15:3511

jRfrr g^r^-i
arfv^rrtfr mmiî) *r '«miP<-m*i_ i
fSRf^TWT H ^ir ^tvpr F^TII 15:3611
ïre rra rd d m
*TT dcT BTVT ®mi <|ci d T f^i<J(d : I
M^4HWd : ftngr ^ r t sth jr^ frw : ll 15:37II
(17) a r f j R T d tfcf ftWT a r n i r dftrFcRT HtcT I
H l^ ld d l II 15:3811
d ^ d l ^ ^m fO T^FTfd"!
3TÎW^fT d ^ ^T T II 15:39II
^N dM Hd: dtfW T didT(B, f. 9r)f^fd ^ f^[fd ’ I
fe w : d ¿ 4 ^ ) T d ^ - l l 15:4011

H ndH II^y^^ld) (18) fd -^ d U[-3-]U1

^UÇfdMI'-HHI d ^ T P f m d tf w f w iI 15:4111
xn)<J I
dTNTfdfiTVgfM": FTTft9T dteTFT dTVT I
l^ H H I ^ Ï lH d T v q fd fe : ^ *T%cTII 15:4211

V*<W$I viqj'q |
i

31 c. fa g O b ) M v Boc; fd g fiir: Bc 40 d. T ] M Ve ; f r ° M y o ,! B 4 1 b .

M v ; B 41 d. » fy d lfM d l ] M v ; °fT dT B
512 Parakhyatantra

arfitifrfT f r n t > i r fH H fd d T f o i l 1 5 : 4 3 II

(f. 35 ”) t >r ^ ?r s r i
? fo JJFTCTTVTII 1 5 : 4 4 II

TfTTT^Tc^fuT dH II ^RT^TRTVT * jfo I

^ H < J H O T <TrT f ^ l f ^ d r d g f o * W I I 15:4511

sr ffo g ^ m
H ^ h h T T ^ R T T h t # r < T t f ^ g f if r ( t f w r I
< j d f d ii < < « 5 N 5*T T ^ m n vr *r jt: 111 5 : 4 6 n
jt * r *r g - 5T ^ i
3T H T ^ ( 2 ) W 1 T g w i r H T V T 5T d d l f a d I

ti i I»1»1 v h cq i nv snrtlfrr tim it-M ^T: ll 1 5 : 4 7 II

snhviRT^eh" *rfo m^ m h i

d d -d ^ ifd 5 T : II 1 5 : 4 8 II

fTMTfrfT T ^ T P fT d d ^ ^ ^ i f ) (B , f. 9 U) W I
fo ir f ^ ^ZTcTT H^cTII 1 5 : 4 9 II

fW T FTT^r f a w r ( 3 ) r T f ^ fo fd jJ u iH M d : II 1 5 : 5 0 II

jr a fo ssm
{¡um Pdf t Si I ^ *] fa Phfd 5«) ^f»T: I
d f H ld ^ d ’i U[-4-]l_mT j p i w r w : II 1 5 : 5 1 II

srerar g * m
*T *4'< m -^ i(aflfH iai I
cr ^ tT ^ r^kW d TT: II 1 5 : 5 2 II

i^ R ^ T fk : m f T ^ < K « d ff* IrT l I

rT^T W H T (4 )fe T r ^ K H > n fe f d f c v j d || 1 5 ; 5 3 1|

ilcfV d ar^*T -i i fVd H lffd ^«sfVn cT c W I

4 6 b c . For # r c tfo ^ J ‘<> and “foTrTT I i l d f d ^ M « 0 the tops were visible in My when
first read, but had disappeared by 1999.
4 6 d -4 7 a . TT: I ST ^TT ST T 3T T I 3T HT ] tops missing in My .

4 4 a. 3T T *T T ST ] My (tops m issin g); ^cA i ° B 4 5 a. dt

M y B oc; ^T^rr ^ Bc ? 46 d. V W *T: ) My ; 'V A n W B 49 d. ] My ;
B 51 c. d fH I d * ) My ; d fM ! d ° B
Appendix II. Diplomatic Transcription 513

T f d f w : II 1 5 : 5 4 II

dTT W ^ M d ^ l f V d c d l v i m ^ d ^ m d l I

W m ^ rfW erra " : w t h ^ w h h t i i 1 5 :5 5 n

3TH^rfiraTwra' c T ^ rrw g # 1
H ^ H ^ T d T ^ d ' G -g n il -M lfid l d ^ d ll 1 5 : 5 6 II

Mdl<; d d M I
*T(5) d id g'td gHT fV^d I
g^T^H RrH M Il'gf».: ^fafttfdTdTII 15:57II
SnFTd ddTdl
g ^ l ‘:«MRr«4MII(B) f. 10r)5TdT ^fWTfd<r d%d I
fd T d t Tld H r g % : J tfF d d T W g d ll 15:58II

g d dfMK-Mrifilfc TddTdd’: I
g d fd rn fcn i 1 5 :5 9 11
(6) f d '¡SiM'jK d fF d^KHIVTT I
d ^ d fHcHHTHPHHgHTH STdfWH I
ddTH FTdfdj d f H tfr dfWcT ?hl 15:60II

STcfR" ddl-M I
H«h|iMwi) 'in%‘ Rrf^Nfd" g f w : I
h ^ g*r gw h" d t f n ^ p f l^ r : 1115:61 n
H u i ddN I
fdg^H i g ^ t H tfv n fd ^ g I
(7) Pd^fdfM K Jd: H t HrHTW HTfadll 15:6211

d 4 * i ^ H ^ < M ^ d 5 J« w 5 g i l 4 d : 1
gdH Tg g ^ f f i f r d fd HTHHTOtR w : ll 1 5 :6 3 II

d t 'n^t-dHI frrgR T P iid r q iw ^ q H iq d : I

d fd ^d fw r: ftrd tH T W f t r w r ? : ll 1 5 : 6 4 II

h h $tpt d d r d f ^ F (8) 1
d d H ^ fd W H d fd T fd d f^ J d ll 1 5 :6 5 1 1

H t^d d H H T d t^ dFT d d dl4<blfM4i I

55 ab . “a ^ iiV n rq ix i 0 ] M y ; °G M ifV v c q M i ° Bc ; <>d d T f T d c d T » n ‘ <“ B ° ° 56

b .d ^ T T W ] M y ;i d ^ T x d x TO T B 60 a. ° H T d F d ' <‘ ] M ycB ; °HFTT^t

M y °e
514 Parakhyat&ntra

fa^TT(B, f. 10v)°Tr FTTrrfaBN" II 15:66II

«TdMM«^»^ i d c ^ i d d Ttil 15:6711

^ ( 9 ) ^ : HTT gmt I
3T5T^W" ^ S * T^TS^cTII 1 5 : 6 8 II

ftmdc+df =T trt^- TOWlfddl I

WtW: fidtrMriJiratrdfdH ^ H^cTII 15:6911
t i ^ n i T H^TT <j«ndi :I
V^-Mdl SftcTVTTOOjftVrnT Til 15:70II
a iH ^ p m 'tfiJ IK I d ^ HTlW: I
aTR^fmWT^- HfllifMd f t l W fWcH II 15:71II
tr^cTT TT f t ^ m r MI^^Mfd I
smr « u w y * *nrr 5mi 15:7211
4 lJ |w jfd « H fd < !iN « h ^ » (l: STWRTTFTT ^
r)'-MinN*l') (ll)?THr: xfaHsi WTTT^T TTSTTcT I
d^ir«HMU(MMtrdHAvitr*i<ii5j
<fi->h*h *rfr f w v ^ r r ^ r : q r ?r f g r : 1115:7311

11 = 11 ® 11 = 11f f r ’i P r r r ^ - g fifn n « n r f? r T T ^ n ^ ? r : < r ? w : 11 = 11

f f r TTTW h w i i 11

89 d . iT T ] M v ; (R T B 72 a. ] M v ; c i^ B (a n u s v £ ra cro ssed o u t w ith

d iffe re n t in k a n d th e n re p la c e d ) 7 3 c. “ jifc .« • ) M v ; • mi fe n 0 B • C o lo p h o n :

« 5 W : ] M y B*e ; °5*T: Bc * H W ] M v ; ^r*TT5TII f l f l i W I II J n f v illf r w tg II

^ - B
 il ^ r= n rn

h n f^ n r ii

crfs^renrcnTT m n e ^ u i ïr fw -

^ T ^ fT S ï ï U T t ' o^ i m ! I q f a * : 'M H r fl S^T ?: I

H + 4 ^ ^ f^ fw w : * r ç p II Il

3TTrfTT %ÇT^T: î r f h ^ î f t v r : I 3T%T H M Î+ W f t w : I TFTf ^

^ m Î+ i tt&f ' fraft s t sçfafêr s r flr
çTSrfM w STTr’TT I
3T>T T T P i t ^ T T ^ T : , # E T T rR W 5 F R T C J ^ fc c *n f^ T T ^ W R T
T^SF?FrTFnfTFFfr dl^HI^HIcHI S T H P ^ | I d f^ lc H I-
HH i Ph ^ m U i H STrCTf^t-: I T ^TT HrMWK-^d fihfWd SFTTW I

This commentary on sütra 18 of the ¿ataratnasangralia (= Par&khya 1:15) follows in most

respects the text of the Calcutta edition (Ec). I have reported the variants given in that
edition, as well as the two editions of the Mfgendravftti for the passages that the commentator
has drawn from chapter 6 of that work, and also the ‘readings’ and conjectures of the Tanjore
edition (Er), whose Sanskrit preface (p. 3) tells us that, for its text of the Éataratnoilekhinl, it
was based exclusively upon the Calcutta edition. The readings marked E p are either variants
recorded in footnotes or those incorporated into the text of Er butfollowed by corrections in
brackets. A number are simply mistakes in the copying of Ec>

4 - 1 5 . 3HT TnvtW^TT^: • • ^icHl dMeurnà ] Note that this entire passage (as
Brunner has remarked, 1981, p. 122, fn. 107) is cribbed from the Mfgendravftti ad 6:4ab.

1 °^frr ] E t ( conj.); Ec 2 fç* ] Ec ;

Tlc*TT Eÿ ; f^T ^IcMH Er ( con}. ) 4 «Vldr41d ] Ec Er , Mfgendravftti ; «m dc4l«
E ^E ÿ 4 J^RTST0 ) Ec , Mfgendravftti; UMI<JÛ Er (conj.) 5 “vrilcinfcc^H ]
Ec ; WV Mfgendravftti; 3f^TT^° E£ ; ^ rd lH sfd ST 3TJ® Er
(conj.) 5 ] E cE r ; T ci^d> Mfgendravftti
516 Parakhyatantra

RKmPm 3 T ^T P T T rR ^t ^F T tT T fcw TF rT S m ^ T I W f%FT FT-

*T y + IV Ic l , FT l(d lc H I ldcy<fcUW F<i T T Id r d f t d illc H 'H H M ^

^TfTT S T ^ T T T FTTcT I gs*t>H

3TTc*TT * r f r *TRTT H % F T T: I

TT aTTcRT d<il*il FTRT FT T T t *rFcJ j f t ^ l l

c rm

y+ iv ic i F r f a ^ r cT^=Tf
srthht t era" fq *ii ^ n r n $ I g i
d F H M I^H I^d ^ o q f d f < * 3TTc*TT I ^T*f ^d -M I -
MT%T ^ H lrH c d fa T d d l ^ H I f ^ T f ^ o lr f ^ r ir t
d ^ c f fd + l'* ^1" s fT F T fa jS W I
s r fr ^ ^ f N ^ r f ^ ^ f r r w : , ^ t s r r ^ r : , frt ft-
<lcH«hH I W I cTVT

4 1 « H * M lR K * ilM H d « iH M ^ 4 * il ^ ^ « H f* H ia 'H * ll'H q M 4 $ « H

P u n i I 3T cfr % cF f 3 iir * )ia I

10-1 1 . ^Ichi v f c • • -*7^ Source unknown. Also quoted (with yadi dj^yate instead of
yas tu mTyate) in the &aiva section of the Sarvadar£anasangraha (p. 181 of Poona edition),
where it also derives from the Mrgendravrtti.
13—14. SRtTVT^’ Hf^TT • • -dlT fipTT ^iV*r Source unknown.
1 6 —17. Hn«q iH;^oqfq*Mi • • fffq$fiqic^ ] Cf. Mrgendravrtti from above in the same passage:
^ r fv ^ T f^ ^ r f^ r r t w m ^ r v ^ r ^ jptWI" : f^ w f^ s z r f ^ T t M <vi^^fd4d i
18 - 2 1 . iTfVH^r^i qv^M^^: - f^TTT ^TcfRT^TI STcft* ^ <nr ^TT ] Cribbed from
Mrgendravrtti ad vidy&pada 6:4c.

7 ] E cE r; Mrgendravrtti (KSTS);
Mrgendravrtti (Devako^ai) 7 SHTv^cT ] Ec ; Sm^rtT^ Mrgendravrtti, E ^E r 8 W tr^j-
chi ] E cE r , Mrgendravrtti (KSTS); W <micmi Mrgendravrtti (Devakottai) 9 0d4t^TT ]
E cE r ; °T4T*1TT Mrgendravrtti 12 dVT ] Ec ; om. E r ; d>7T Mrgendravrtti 13 TTfa"-
^ T ] Ec ; Eg 13 SFFTV^ ] Ec ; SPFTJT^ Er 14 ^ ] Ec , Mrgendravrtti;
Sk}" Er ( perhaps a misunderstanding of the unmetrical variant reported in a footnote to this
word in Ec : ^r^nvTT^0 ) 15 ) Ec Er , Mrgendravrtti; E£f 15 3“-
) E cE r; Mrgendravrtti 16 f?T^rro ] E cE r , Mrgendravrtti; 0 E^f
16 iP S V I^ rd o ] Ec E r , Mrgendravrtti; *TWR6r^TTf%° E£‘ 19
] Mrgendravrtti (KSTS);
Mrgendravrtti (Devakottai); Ec (eyeskip)ET 20 3VT ^ R * -
f^ifq ^H^NJiinqHiq ° ] E cE r ; ° Mrgendravrtti
Appendix III. Šataratnollekhim ad sutra 18 517

d d ^ H I ČPÍT % ftč P T : W Í W *prfčT M b d c d M fw ÍT -

řfT W ^ ^ #T ^T f w r f w : T f w ^ n f t , č f č f Š T ^ R T ?C T : I

W M d l d d : TT S 'a f a f W F T F T T v T % č R : I

« J H lfe r ^ i^ H ^ U lf-d + H I HtTTTč^ S Í T d d l ^ d - M P Ť T -

W l d l^ lT -d + H I d d ld H I H tn T Č W I *T% Ť f w f a F T

^ F T 3PT ^ T p ftr r : I d d d F Í lP d d , T

« h l'd l^ : I d ilfd -M K J d F U d l' 3 t - ^ r a w i - d T F l Ť } P 4 * l f r c ^ l ff-

H r F T T T ^ lč W I I

tR T d ^ T T 5T Č P P T F T ^ S í P T č n W : ^ T 8 T T : I íF T T Í T

<TŤ f w I ČTFTTČT f F l d ^ d d P ď + lP íc d l^ J d c d ld

^F T T ^čF W , 3 ^ d H cd !d M m ^ í P ď ď I T d lr H H l ^ T ^ T č % ‘¡p f r

S ^ f i f ” r Z T r f^ 3 T F P R P r : I ‘ ČTFT ^fčT ^ W f ^ T F T ^ T ďPTRT I T

^T FR t T T r t F ll P d P d W I ČTFT H d ^ H P * K F Í I c í R :

(d y (d H v í srfčT y P d H K H I « Í Í Í d l ^ H H y ^ J | l d v I T d l^ H « I H |u < j f d -

T P P % T 5T^T: Wřt^T I d d ^ H M y í M I ^ P d < l d + ^ ^ d l ^ H M d d l FT-

2 2 -3 2 . ^ í o - i : ^ T f^ T • • M m ^fníd ] Cribbed from Mfgendravftti ad vidyápáda 6:4c-5b.

30. ÍkTí^TTF^FT ST dTWWrnTčTR^* «tiCISTT: I STTRTTP: <?>)hci itrf ST ^ HQ-i^ppí-jO ^ídclm ‘ I
Ec gives this in a footnote and ascribes it to the áantiáataka of Silhana. It is to be found as
verse 7796 of the MahásubháfitasaňgraJia.

24 mciq<í: ] E cE r , Mfgendravftti (KSTS); nci<;<4 : Mfgendravftti (Devakot$ai) 24

<TT: ] ECE ^ , Mfgendravftti; ^ ČT5T Er 26 ČT^TFT ] Ec Er , Mfgendravftti;
Evcl 26 ^réř rHviff^HI j E cE r , Mfgendravftti; E£Í 27 ]
E c E r , Mfgendravftti; * Ejf 27 čT^fWčftf^TT ] E cE r , Mfgendravftti; cT^T-
p jW f w E£‘ 28 °WRJT 3T^rRWPtRTT^f^° ] Ec ; °WTOT íd!4f*JT-d Mfgendra­
vftti (KSTS); °P fR rn xT^fl’0 Mfgendravftti (Devakottai); #WRT BT^TT a<q -d <.vnň R 0
Er ( conj.); °WRTT aT^TT af^WRTTTTŤTlT0 E5J 29 fqncti 0 ] EcE^i , Mfgendra-
vftti; *ffrraT^T° EJ/Et 29 dSfifTT^T) E cE r , Mfgendravftti (KSTS); cTJHT Mfgendra­
vftti (Devakottai) 30 i t r l n ^ 0 ] Ec , Mfgendravftti (KSTS); ^TřT^T0 Er , Mfgendra­
vftti (Devako^ai); i»d n 0 E£ 30 fT ( T W ] EcEJfi , Mfgendravftti; frf^M T0 E£?
Er 30 0tRTW : ] Ec Er , Mfgendravftti; °^TTWt: E^ 30 ¡6ZTCTT: I JrMlR ] Ec Er ,
Mfgendravftti (KSTS); ^ZWT V ÍF T f^ n fW : Mfgendravftti (Devakottai) 31 n^TTVTIT-
i f V ihn^ ] E cE r , Mfgendravftti (KSTS); J|vii«i<íl T fq Jmh Mfgendravftti (Devakottai)
32 <*^a-icqi« MKi^fnld ] Ec ; Hm«-4í*ifd Mfgendravftti; aT^čRT^TW M
W cf E£l ; 3T^T^W T n ^ ftfď Er; ^^ddc*lld TTT^dlf E^‘ 33 ] ECE^ ;
•STřtnmTV: Er (conj.) 36 * m : ] ECE^ ; Er (conj.); arf Eji
36 ] Ec E j i; IH|U^° E^‘ ; a^^HHW STRT^T® Er 36 #HHd^l ]
Ec ; °^Hd^l Eji ; °HHdtl! dTT Er
518 Parakhyatantra

I T ď ^ T f f w f a r ď ', F ^ r f ť t °dP*H K M I
d H J Id ^ H d H U ’J l d U d . l P d d .< u d M % cR t ^ l - d I J d lc iiP d I

3Tď ď ««^l-dcdd-d^H d cd *<* P*H I (hP^ d I <Í1d IHI cH cd fd T -

fčPT I ČPTT f^ dP $4^dl*N K d.H H :P P <ddiniP ^d ^-d*l«i!>näfd
s q ^ ^ w r w s r ^ ^ n r r «í ^ i h i h I ^ ^ h ^ i ^ d h i h i Ph P ^ ^ i <j i ¡ g r -

<UMÍ)d W*jfdd*T FTdT d*

d iR iR ^ ft %t tH T r r ÿ r ^ f f i
d": d W T S^HHKpM: HFTT^Tp ó d d ^ 'll
cH l^H ldá ^JIcHT f T ^ r i r p r ^ W I
a r fr ? ^ T T : , W , d"MT Jflddlfd I d $ d « ld ^ T T -
ftf^ T d d tf: d íd fd fd lP d dPdd®dfHPď *P-ÿdodPdP<&>HÏ$cd-
P rf^: I
3TW C: fdcd*: I d W HtwrfddçT SrfadK^ PddlP^lr^ dT-
d *H l^îiH 4ïH H ÏJlliddi '¿ d î^ d ^ H <<J|lPd«h I
čPÍT^d"
«npT^ fprâ* 5TT^ =r T + h U h h%čti
T dcd>*ÍHin dt^T ^ M d i í l Pd<-d^ II
fpjTčd* npfcl■|î-»-ti <-*jfddÎ^Hmçci I
t-Hdí^díddl P)dídv ^ T 5Íidl R-dCl fd^f: II *ld I
öqrfp odIMd»: I ( T O M r d fd M IM d » ^ <bl*4Hd>*-d dfOTTPP T -
W % dTPdTW ^rrfP -Pí MM<1d , čTC=dT ^T T d ïïd R ^ *-

4 3 -4 5 . q iH ií^ ívf tsè-i • • -Ç^ÎWpT^nçÇ Mataňgavidyapada 6:17-18b.

5 2 -5 5 . fprâ* $TT^• • *&T ÿlcll fPTtt f^ f: Par&khya 1:29 and 1:35.

37 °faVTfac4 ] E cE ^ ; °f%VT^rŤ Er ; °ŘVFTčŤ Eÿ 37 «JÍH^KId ] Ec Er ; htTm4KÏ

Ev¿ - 38 °fv*ÏT*W ] ECET ; 0fw r t* E ÿ ; °fv?>W Eÿ 30 °Í^%T dcHMP*Hl» ]
Ec ; ° 4 ^ H flH f^ H I0 E ç Et 39 ] Ec Er ; °č*TT E£* 40 * f ^ ° ] Ec Er ; *f*"-
if« Ev¿ 42 <TVT W ] Ec ; [<TVT] Er 47 ] ECET ; ^ÏWT E”‘ 54 ]
E t ; ČTřffinT^T Ec ; cTjÇfd^«i E ÿ 55 fMd^Mfadl ] ECET ; frHTll^Hftdl Eÿ
55 f^ f:« ffir] em. ; \jfŤII ffir Ec Et ; E¡¡/(unnietr¡cal) 56 stîl'ft" ] Ec ; 4m fÑ
E# 56 «iuihW+ hi ] Ec ; v n rd trp r]« * r e t ; »m dU fü« Ej.1 57 ^ trtt » ) Ec Et ;
è^RTT» E£‘ 57 ] Ec ; dhPRRl" Et ; E£‘
Appendix III. Šataratnollekhim ad sutra 18 519

dŇd^H ^ r r ^ T *l<UMP<PHdr^
3T H R u ilP H rílŇ d H rd in í^ ^ y ^ ^ N I ČTVT ČT%T
^TFřnTTiřr ■Hd 3TV" JTfčT: I
T w h Yt ť *Tčřr ff^ ft^ p a rrii
snjčff spirit % ^ fw ^ tw rv ^ T i
3 í^ d d H ^ W M W ïïf I
ČRT 'TkŤ f t v r è * IW f^ J č W d ^ ' M H I I
f% fw : 3T%?T: I W č f ^ l - d d l R s d l T H d t ^ T : , čT P T W T P Í č r i ^ k ^

5F^HlWdlM+Pl<JlP4<íJlpHIJ]H ^dlMrl: I
f R T > ň im iw 4 iM N i i« if i ^ ičívr čt^ t
P^-^Mrqid d^<t>cq díísl ftvt+Thid : I
ČT W čT F T H + * í ř č « r : H T f ^ J T ^ R T O T T I I

d - ^ P j+ l ¿¿IHPw ČRT ČRTI

P^<ll(d<ll(dHI jpd TTčfr Ič T íf t ^ : H
fPTčTPTT d4dl ^jítÍ) > r T ^ T : JRFRčP I
W d llfd WH ^ t^ íT č P T čf ÏRTT: II

*R T ÍW f čRfaŤ ^§>P H ^«M I H%čTI

6 0 -6 4 . % m ^ T ° • • <T^řl7M^ P&T¿khya l:37ab, 38-9.

6 8 —73. čT^ičT- • -^T ^ *ç<ft RITT: Par&khya 1:43-44, 49c-50b.
7 6 -7 7 . R^rfH^T J TT^Nt • • -fH T O ftfir ŘVčT*£ Pau^Jcara 4:86cd, 85c-86b.

5 8 d HU ^ h n v m F ^ T ^ ç T ^ T ^t°T T RT ] E c ; < T ^ n ^ h ^ T IV m F ^ T ^ č T ^ T I E t ; d*«41

VfHII4»linfS41íčHÍT ^ h rr *T E ÿ 69 “ft*»!« ° ] E r ; ° t a r o Ec 60 ^TPřTTW RčT
W ttRt: ] em. ; ^TTtTTRîrTTOT FTRT srfR^tfP SÍT rVrÎcT: E cE ^ ; ^TFxTWvTRT
t-qisfq 3”Rt Rfif: Et ( conj. ) 62 SPJřff -OmcÍ STT^V ] em. ; fd<4^
í i - i f d c ^ E c ; <H*^ní-íT^cí T r f V % TfW ï^ E t ( conj. ); 3T*JdŤ fd<4d « 4 1 ^ í * - i ^ d Eïji 63 a t ^ d d -
R*T ] em. ; 3Tchf <4dv EcEl^f ; d j ^ d d t i <4« ! -<4cf Er ( conj. ); 3T>hr *Jd RIT E ÿ ( conj. )
63 61^ dR^ 9 J ] E t ( conj. ); ČTČT *T*T TJ” Ec ; dlT VŘ" d<*í RJ* Eÿ (unmetrical)
66 «firorfRmfimfhr ] e c e t ; ■•ftcirfiMifimitH Ev
cl ? er ] EcEt ; •^ t* -
Sm^Tčt Evcl 69 W R" cTFT f*W fčV: ] ECE^ ; =T R" íRT WfíHfa: E ^ E r 70 d ^ ftf .1
H^fçÇJT ] E c E t ; d ^ fd 4 d RÍftcMI E¿ 70 ÇRRfttT 6TT dT ] E^ETMV ; ÍR^ftřT R7T ČTT
Ec 71 ° R T Í t T i T ? f r ] -E ÿE ÿ; 0R |il H ! ¿ ld 1 ECE^ ; BR T Í t T Çcfr ET 7 2 ffRdlRŤ ] Ec Er ;
fWčTTRT: E^f 73 T ^TfttT TT ] ECET ; T RTTřT TŤ E^{ ; T ^TTfTtT TTQ E^
520 Parakhyatantra

^ 3> íh ^ i d ii
cÑ d dfHI^'d-y fW d T fa fd d j d d l
T O d d t T d f% d *: I H H ^ I Ñ d 5T R T ^T W ? n t f w T F R T R W H IT T T -

♦J^ cl I dVT d^d

dc^nfafT ft*l*l$lM T T W Í W I
sn^ftfd* frr?rfw^crii
r l^ l^ : 'T ^ T T ^ T fíq p r T 's n r : I
3T5T3-: ^T3t d ^ddlrM^<á:, *c*T*h I '^ d ^ M Ñ
s r ^ n i t w I d"MT T ^ r t
Xdifaldl ^ ^ lP i^ d H l(t|fad : HTTI
*^d": Ví^fri^'^rqi'JMt'SÑ'l 'TdTfcwiI
dirj" Hd4<f>: d t SddTc^fd HftMdÑ I
dV T d^ T
«4<w<f dd"; ^ d t d d T d t ^ T d ^ r p f I
y^ P d ^ d rl dW cT d dTT: d r d d M * : I
d d d f fd ^ d tr : f^F d d^T^II t f d I
W « N Í M iH $ * r i *dFT ^ F H f t f H M Í M H lr H * , dTd W ^ ffd
««MÍViHíRT I f l W ^ d T ^ d T f^ T d d ttd t: ^ T d t ^ P T 'd d fd -
%ftdTdTTd?tdTd I dVT
8 0 -8 2 . cic«?i4«il • • • °JpTW: Parákhya l:58cd, 59cd, 60cd.
8 5 -8 7 . SmhTFTt-• P au lara 4:60-61b.
8 0 -9 1 . « 4 * iif *T?T: • • •ft' =f H-Mt} P&rakhya l:68c-69.

70 M tgrfírw ] Ec ; E£‘ 77. <T*T ¡TFTT* ] Ec E g ; ^ M W T # Er ;

E jf; d4q*it-nl • Paufkara (ed. with bha?ya); d^qnicH ° Paufkara (Adyar ed.) 77 ° f t -
f t t^ciH ] E cE r ; ° f t f t fpfcHf Paufkara (ed. with bháfya) ; ° fa r Paufkaia (Adyar ed.)
80 ] E0 E r; f W 5nT E«‘(unmetrical) 81 Hiy Á f t ) Ec Er ; 5TIT-
<*tft cT^TT E^E*1(unmetrical) 82 °5 ^ : ] Ec E r ; Eg 82 ] Er
( coa/.); ° ^ T ^ ft° Ec I °^T T ft° Eg 82 »JpmPT: ] Ec ; I f f t Er 85
Ec E r , P aulara; Ejf 86 y ^ f d ^ H ! 0 ] ECET , Pauskara (Adyar
ed .); 5^WTtc*T° Paufkara (ed. with bhfyya) 80 M¿Tfí<f^ ] E cE r ; TCrfcjcT EvclPau?kara
80 ) Ec Er ; H f tp ff E g 00 HTT: *TtT«> ] Ec Er ; HTTOlfT® E g (unmetrical); HTT:
Eji 01 ftd n ft: ] Ec Er ; Eg (unmetrical) 93 S l T f W 0 ) Ec ; ^ ^ T T 0
Eg
 Appendix III. Šat&ratnollekhim ad sutra 18 521

96 R ÍF R T R Ť W ^ r dr+K uj qiTTII
3T^F ^ » P h frw : I
fT W d ^ H ÍM *lírH + f%MčT*TII
99 Tfť*3FT^
ffrF T T ^ - s f r ^ f w ^ n f r m^ R i i

T ^ «hKUI* II fR r.l
io2 ^fctf ^ O T : « H lííf t d T , 3 l ^ d W 5 l(U l^ : «h^cdl^JllčT
^ T : ^TUR TT^R^ S ÍT f ^ n jf ^ W F R R T T TTN I-M N I
ČTVT" d^<1
los čR^čď ^ W : Sft^r T 5R tTP T ^fčTT I
3T%čRT ^ d W W I d II
d^cd ^¡T^h R fT R R T R T W R V H d l I
loa *TMT dTl«^l T J»<il 1 tlíc í II

W ^ č ít +< .u |fclH y IMI-Mld 5 W : FJčf: I ^R f I

fe fW : r*r«<dM ^TRTčffRr I ^ČRT ‘ R n f:
in r t ’ ^ rrfw T č R T íF *re n r q^r ^ tR t i #v t : M tfr
h RtčT: I 5T « l £ | H l f * H W d ^ t I ‘ dtfWT ^ ’ č^ i Rr IT 3ŤTTT

9 5 -9 8 . ň«iy^d41° • • MHlMMlrM* fWcT^ Parakhya l:78-79d.

1 0 0 -1 0 1 . ^nřT: f f w r ^ sfr- • ^ * rm * i fi^STT: Paufkara 3:32c-33b.
105—109. clc*>dl xlihl • • •Smi-tiid JTT: FJČT: Parakhya l:86-88b.
111. f t $ :
*TT ] This is a reference forward to Parakhya l:91c-92b, quoted as autra 56 of the
áataratnasaňgraha.
112. i ^¡jcMifcii This is a reference forward to Parakhya l:92c-93b, which appears quoted
in the Šataratnasaňgraha, but belongs to the portion of text that is missing in the Calcutta

95 •«^ d íň : ] era.; Ec ET(unmetrical); »ST^nft ^ E£ (unmet rical)

96 dohRVÍ TRT] era.; dr^TXW <R*T Er ; O T I M Ec (unmetrical) 100 SÍT ]
E cE r ; °tn*-í Pau$kara 100 J l^ fd ] E c; Er (co iy .); ErPau^kara
102 UHKfadl ] Ec Et ; UHlfed! E^Eji 106 ^ ] Ec Er ; **JX EJ.1 107 *R*h
flf«« ] era.; ^ ^ ECE1^ ; flfSFT Er ( conj.) 109 ^T^Rfa" ] Ex (co /y .); fTT-
Ec HO CHHIcftfd r<fif«vr5i: ] Ec Er ; vSTTTRftfd- E£f 111 XRTOR* ] Ec ;
et i n < v b r dr^ jr] Ec ; shr^r e t (coq/.); ^ $n?fhr Ef*
112 ] Ec ; f ^ r f r ^ iw r ^*° Er
522 Parakhyatantra

mmfk I , gU F T I rTMT ’f h ^ T
T 5p M ^ r r « '< fN l l ?f gWT: I

3PT T T5p fa$IH<MyH^I«>H«<Krr^H Brf^T: I ^ T

P ^ H H I HTF^tT I

^ f H I I ^ I I r O S^r W t : I

<>MIM+na-Hi|: rV M ^rH oH ^rW T: II ifiT I

f^ y ^ M T T rT T T VKHtfdH II ^ II

edition. It is No. 40i in Thirugnanasambandhan’s appendix and 47 in IFP MS T. 112 (p. 567).
ii4 . 'T ^ R hfm nr gar: Paufkara 4:lab.
1 1 7 -1 1 8 . «TfHlcW^fftJIVIIrft • • RetRfpicf: Paufkara 4:lc-2b.
119. T 3xTTT ^TRifhT h^Wcih This is probably a reference forward to Kir an a 2:2,
which appears quoted in the £ataratnasangraha, but belongs to the portion of text that is
missing in the Calcutta edition. It is No. 40b in Thirugnanasambandhan’s appendix and 39 in
IFP MS T. 112 (p. 565).

114 MJjcq • ] Ec Er Pau^kara; M^cqi • E^1 115 PTtf H • ] Ec E r; E£f

117 ] Pauykasa; WTffTTHmlr Ec Er ; « 9 ^ 1 1 (1 1 ^ E # 119 3rT7T ] Ec
E t; 3tIT* E£'E£‘ 119 UgfllldHj Er (e m .); Mgfrfd: ECE«‘
 A PPEN D IX IV. MEASUREMENTS

C om parative Table of M easurements In Scloctod Sources

Parikhym Mfgmdra Matahga Kirsns Svaccbanda V*yupiiripa M & rkapfoya
param&nu param *pu
arkarcpu r a ja b / trasarepu param*pu trasarepu trasarepu
trasarepu (8 param&nu) (8 param&pu)
apu apu 7 trasa rep u / ratharepu m ahlrajab
(8 arkarepu) (8 trasarepu?) padm arajab (8 trasarepu) (8 trasarepu)
(8 param*pu)
kac&gra kac**ra p *rthlv*pu kac*gra b*lftgra b*)*gra b*l*gra
(8 apu) ( 8 x 8 ap u) (8 apu) (8 trasarepu) (8 ratharepu) (8 mahTraJab)
tuvi
(4 param *pu)
Ilkf* Ilkf* ■Rkí* Ilkf* Ilkf* Ilkf* Ilkf*
(8 kac*gra) (8 kac*gra) (4 tu*l) (8 kacSgra) (8 b*l*gra) (8 b *ll< r») (8 b*l*gra)
yOk* yOk* yOk* yOk* yQk* yO U yQka
(8 Hkf*) (8 iiW *) (8 Ilkf*) (8 Ilkf*) (8 Ilkf*) (8 Ilk»») (8 Ukf*)
yava yava yava yava yava yava yava
(8 yak*) (8 yQk&) (6 yOk*) (8 yQk*) (8 yQk*) (8 yOk*) (8 yQk*)
ahgula ah gula ahgula ahgula ahgula ahgula aAgula
(8 yava) (8 yava) (» yava) (8 yava) (8 yava) (8 y»va) <8y»vm)
kal*
(2 ahgula)
p»d»
(6 ahgula)
vitastl t& la/vltastl vitastl vita stl
(12 ahgula) (12 ahgula) (12 ahgula) (2 pada)
ratnl
(21 ahgula)
hasta p*pl b asta h asta h asta h asta
(24 ahgula) (24 ahgula) (24 ahgula) (24 ahgula) (24 ahgula) (2 v ita stl)
kipku
(2 ratnl)
dhanub dhanub dhanu dhanurdap^*/ d h a n u b /d a p 4 * d h an u b /d * p d *
(4 b asta) (4 h asta) (4 h asta) n * llk * /y a p a n*lT/yuga n * d lk * /y u g a
(4 h asta) (06 ahgula)' (4 h asta)
dap<ja d ap^ e
(2 dhanub) (2 dhanub)
nalva
(300 dhanub)
v y*g h *ta
(1000 dhanu)
kroáa gavyOtl k roia
(2000 (2000 dhanub) (2000 dhanub)
dhanurdap<ja)
kroáa kroáa kroáa gavyQti
(2000 (2000 (4 vy *gh *ta) (2 kroáa)
dap<J*) d apda)
gavyOtl gavyQti gavyQti yojana
(2 kroáa) (2 kroáa) (2 kroáa) (2 gavyQti)
yojana yojan a yojan a yojan a gavQ tl/yoJana
. S * '7 Dtl) , (2 gavyQti) (2 gavyQti) (8000 dhanuh) (4 kroáa)

This is of course not intended as a comprehensive comparative account

of measurements of length in tantric sources. I have gathered together
and tabulated the accounts of units of measurement found in the early
Siddhantas, all of which are given in the context of cosmography with the
exception of the account of the Kirana (which gives units of measurement
for its prescriptions on the making of images and accordingly stops with
524 Parakhya t an tra

the vitasti). To these I have added the account from the beginning of the
Svacchanda's cosmographical chapter, which may well have been based on
Saiddhantika accounts, and two Puranic accounts (see K i r f e l 1920:331ff
for a fuller treatment of this topic in non-tantric sources). I have not
quoted and tabulated the accounts of units of measure for building and
making images that are to be found in what I believe to be relatively late
South Indian Saiddhantika works (Purva-Kamika 16, DTpta 6, Ajitakriya-
pada 12, Purva-Karana 7, Mayamata 5, etc.). Nor have I tabulated the
measurements of other early sources such as the A^tha¿astra (2.20) and
the Bakhsali MS (for which see H a y a s h i 1995:114-6). A number of these
passages can be compared in the apparatus to Ajitakriyapada 12 and
in D a g e n s ’ annotation to Mayamata 5 (1970:56-60). My reason for not
incorporating these sources is that they introduce irrelevant classifications
(such as that of the three types of arigula), my purpose here being to set
the brief account of the Parakhya (5:2-4) in context.
A number of these passages quoted include variations upon the for­
mula jalantaragate bhanau..., which may derive from Manusmrti 8:132
(~ Vayu U 39:118, for which see below). In the Manusmrti the verse
marks the beginning of an account of units of volume rather than of
length. Since the passages below contain such verbal echoes of each other,
and since the names of the stages are almost everywhere taken from the
same objects and it is the degrees of multiplication in which we see the
most variation, we may assume that the deviations are unlikely to have
arisen from independent empirical attem pts to establish units of measure­
ment. They are likely rather to have arisen from redactors reading and
then recasting passages of text describing the units with slightly differing
misunderstandings. An account such as that of the Parakhya allows a
rich variety of such misunderstandings, since most of its numbers are not
named but expressed through riddling bhutasamkhya, the conventions of
which vary.
As I have observed above (see fn. 479 on p. 279 above), the accounts
presented below evidently do not assume a VaiSesika ontology, in which
atoms are the basic building blocks of the cosmos, and, as Ksemaraja
has observed (quoted in the same footnote), the atoms spoken of are not
Vaisesika atoms.
Appendix IV. Measurements 525

M r g e n d r a v id y a p a d a 1 3 :6 -8 .
The account that appears to be closest to Parakhya 5:2-4 is that of the
Mrgendra.
rajo vilokyate tiryag jalavistaxkarocisam
tadastastagunasthane trtlye syat kacagrakam 6
liksa yuka yavo ’py evam ahgulam tattrisamgunaih1
tair eva gunitam panir dhanus tadvedalaksitam 7
dando dve dhanus! jneyah kronas taddvisahasrakam
dvikroiam ahur gavyutim dvigavyutim ca yojanam 8

M a ta n g a v id y a p a d a 2 4 :l c - 6 b .
The Matariga’s account diverges at the beginning, but from the Hksa
onwards it agrees in essentials with the Parakhya and the Mrgendra.
parthivanucatuskena tutir2 ekabhidhlyate 1
hksa tuticatuskena3 dve llkse kanika bhavet
kanikanam catuskena siddharthas cabhidhlyate 2
siddharthaiacatuskena yavamatrabhidhlyate
yavastakena vijneyam angulam munisattama 3
angulanam caturvimio hasta ity abhidhlyate
caturhasto dhanur jneyah ¿astre ’smin parame^vare 4
dhanvantarasahasrena vyaghatah samudahrtah
vyaghatanam catuskena kroia ity abhidhlyate 5
kroSanam ca catuskena yojanam pariklrtitam

K i r a n a 5 2 :9 -1 1 .
The Kirana'8 account of measurements is to be found in the context of
its discussion of icononography rather than that of cosmography, and so
its scale goes up only as far as a vitasti. The text of ED by itself is, as for
many parts of the work, incomprehensible.
1H u l in ’s translation (1980:290) suggests that he understood tantrisamgunaih.
2tu^ir ] emend; trujir B h a t t . For this orthography see GOODALL 1998:lxx.
3tu$i° ] emend; tru^i0 B h a t t . For the orthography see fn. 480 on p. 280
above.
526 Parakhyatantra

jalantaragate bhanau4 suksmam yat trasarenukam5

renukam castadha krtva ftatpram anad anukram atf6 9
astabhis taih kacagram syal Gk?a7 syad astabhis tu taih
Eksabhir astabhir yuka8 tabhis tadvad yavo m atah9 10
angulam yat tatha proktam10 dvyangula11 tu kala bhavet
tabhih syat sat12 pramanabhir vitastir namato bhavet 11

Svacchanda 10:13c-21b.
The opening of the Svacchanda’s account is closest to that of the two
Puranic sources cited below. The Svacchanda’s account is in turn a mod­
ified version of Niivasa guhyasutra 4:15ff (f. 51v), which is so damaged and
corrupt that it would be hard to interpret w ith the Svacchanda to lay be­
side it. The modifications that are to be found in (at least the printed
version of) the Svacchanda consist in clarificatory rephrasing th at avoids
a&a usages.

avyaktad daiabhir bhagair mahan sthulo vibhavyate 13

dvipancabhago mahato bhutadih sthula ucyate
bhutadeh parimanam ca bhavagrahyam na caksusam 14
bhutader yad da^agunam anlyo driyate rajah
jalantaragate bhanau paramanuh sa ucyate 15
a^tanam paramanunam samavayas tu yo bhavet
trasarenuh sa vikhyatas ta t padmaraja ucyate 16
4jal&ntaragate bh&nau ] D 1E d ; jalantaragate bh&no Ma
6sUk$marp yat trasarenukam] conj.\ stlk^marp mattrasarenukam D 1; tatra yadj*
~ sonukS Ma; tatra yadrajaso ’nuka E D
®renukarp c^ ta d h a krtva tatpram&n&d anukr&m&t ] D 1; anukai cos^agunitam
ratharenupram&natah Ma; anukSi ca^agupitSs trasarenupramanatah E D
7taih kacfigram syal ftk?a ] conj.; taih kar&grah syal Hk§a D 1; taikaratrai syat daksah
Ma; taih karastraih sy&l lik$& E D
BUk?&bhir a^tabhir ydka ] D 1; tikpabhir a^Ubhir yukta Ma; lik§abhir a^tayukt&bhis
Ed
°m atah ] D l ; bhavet MaE D
10angularp yat tathS proktarp ] Ei>; arpgula yas tathS prokta D l ; aipgularp yat tathS
prokta Ma
l l dvyangulS ] D ‘Ma; dvyangul&t ED
128yfit ] D*Ed; sa $a Ma
Appendix IV. Measurements 527

trasarenavas ca ye tv astau13 balagram tu vidhiyate

balagrani tath a tv astau likseti pariklrtita 17
liksa castau vidur yukam yukas castau yavo bhavet
astau yava vararohe parvarigustham athangulam 18
dvadaiangulamanena vitastis tala ucyate
taladvayam bhaved dhastas caturvimsatikangulah 19
caturhasto dhanurdando14 nalika yupa eva ca
dhanuhsahasre dve purne kro^ah samabhidhlyate 120
krosadvayena gavyutir gavyutl dve tu yojanam

V a y u p u r a n a U 3 9 :1 1 5 -2 6
This has been collated against Brahmandapurana 3.4.2:115-26, where the
same passage occurs.

etad vo ’ham pravaksyami srnudhvam me vivaksitam

avyaktad vyaktabhago vai mahan15 sthulo vibhasyate 115
dasaiva m ahatam 16 bhaga bhutadih sthula ucyate
dasabhagadhikam capi bhutadih paramanukah17 116
paramanuh susuksmas tu bhavagrahyo na caksusa
yad abhedatamam loke vijneyam paramaiiu ta t18 117
jalantaragatam bhanor19 yat suksmam dr^yate rajah
prathamam ta t prajnananam paramanum pracaksate 118
astanam paramanunam samavayo yada bhavet
trasarenuh samakhyatas tat padmaraja ucyate 119
13The pada is hypermetrical; the initial two short syllables are to be tripped over
quickly as though they were one. Cf. below verse 120 of the account shared by the
Vayu and the Brahman da.
14Ksemaraja appears to understand this as the wooden frame of a bow: dhanusa eva
dandah. ..
15mahan Brahman da; maha Vayu
16mahatam ] Vayu; mahato Brahmanda
17bhutadih paramanukah ] Vayu; bhutadiparimanakam Brahmanda
18tat ] Vayu; vat Brahmanda
19ogatam bhanor ] Vayu; °gate bhanau Brahmanda
528 Parakhyat&ntra

trasarenavaá ca20 ye ’py astau ratharenus tu sa sm^tah

te ’py astau samaváyasthá bálágram tat smrtam budhaih 120
bálágrány asta liksá syád yüká liksastakam21 bhavet
yükástakam yavam22 prahur angulam tu yavástakam 121
dvádaáángulaparváni vitastisthánam ucyate
ratniá cáñgulaparváni vijñeyo hy ekavimáatih 122
catváro23 vimsatiá caiva hastah syád anguláni tu
kiskur dviratnir vijñeyo dvicatvárimáadañgulah 123
sannavatyañgulam caiva dhanur ahur mamsinah
jetad gavyütisamkhyáyám ádánam dhanusah sm rtam j24 124
dhanur dando yugam náh tulyány etány atháñgulaih25
dhanusám26 triáatam nalvam áhuh samkhy ávido janáh 125
dhanuhsahasre dve cápi gavyutir upadiáyate
astau dhanuhsahasráni yojanam tu vidhlyate 126

M árkandeyapurána 46:37-40.
paramánuh param süksmám trasarenur mahlrajah
bálágram caiva liksám ca yükám cátha yavodaram 37
kramád astagunány áhur yaván astau tatháñgulam
sadañgulam padam tac ca vitastir dvigunam smrtam 38
dve vitastl tathá hasto bráhmyatlrthádivestitah
caturhastam dhanur dando nádiká yugam eva ca27 39
kroáo dhanuhsahasre dve28 gavyütis taccaturgunam
proktam ca yojanam prájñaih sañkhyánártham idam
param 40

20trasarenavaá ca ] Váyu; trasarenavo ’tha Brahmánda, For this hypermetry cf.

Svacchanda 10:17 above.
21liksa^takam ] Brahmánda; tac ca^lakaip Vayu
22yavam ] Vayu; yava Brahmánda
23catváro ] B rahm ánda; catvári Vayu
24osamkhyáyám ádánaip dhanu$ah sm jtam ] Brahmánda; °sarpkhyáyáip pádánáip
dhanusah smrtah Vayu
25dan do yugam náíT tulyány etány atháňgulaih ] Vayu; danayugaip náll
tulyányastais tatháňgulaih Brahmánda
26dhanu$árp ] Brahmánda; dhanu^as Vayu
27Emendation could be considered to: caturhasto dhanurdando.
28dve ] em end ; dvau Ed.
 W ORKS CONSULTED

Abbreviations
BORI Bhandarkar Oriental Research Institute
EFEO Ecole française d ’Extrême-Orient
El Epigraphia Indica
GOML Government Oriental Manuscripts Library, Madras
IFI Institut FYançais d ’Indologie (misnomer used in old publications)
IFP Institut FYançais de Pondichéry/FVench Institute of Pondicherry
KSTS Kashmir Series of Tbxts and Studies
NAK National Archives of Kathmandu
NG M PP Nepal-German Manuscript Preservation Project
T TYanscript

Manuscripts of works other than the Parâkhya

ATYANTANlR MALATATTVARATNÀVALl of Vimalasiva. NAK MS 1-1697 7/6 , NG M PP
Reel No. B 26/16. Palm-leaf, Nâgarï.
Vedajhâna II. IPF MSS T. 282 and T. 321, T. 323, T. 371,
À TM Â RT H A PÜ JÀ PA D D H A TI o f
T. 795, paper transcripts in Devanâgari.
K À LO TTA RA non-eclectic recensions (i.e. excluding the Brhatkâlottara). NAK
MS pra 1114, NGM PP Reel No. B 25/7. Palm-leaf, Nâgari. Also NAK MS 5 -
4632, N G M PP Reel No. B 118/7. Paper, Devanâgari.
KIRANA For an account of the manuscript sources consulted of this work, see G oodall

1998:lxxxiv-ciii.
K IRAN AVI V R TI of TYyambakaiambhu ( é lé u H iT Â ) . IFP MS 47625. Palm-leaf, Grantha.
Also IFP MS T. 1102, a paper transcript in Devanâgari.
KRIYÀKRAMADYOTIKÀVYÀKHYÀ o f Sadaiiva, pp. 1 - 5 6 [third numeration] in IFP MS
T. 9 6 2 , a paper transcript (o f IFP MS RE 4 3 3 2 8 ) in Devanâgari.
GRAHAYAJNA, pp. 97-101 of IFP MS T. 537, a paper transcript in Devanâgari.
c i n t y a Sa s t r a , IFP MS T. 13, a paper transcript in Devanâgari.
530 Parakhyatantra

jnanaratnavalT of Jnanaiiva. GOML MS R 14898 and its apograph IFP MS T . 231,

as well as pp. 13-60 of IFP MS T. 106 (the latter giving the text of what is prob­
ably a manual based upon the jn a n a r a t n a v a l T, for see G o o d a l l 2000:209, fn.
11), paper transcripts in DevanagarT. Also Oriental Research Institute, Mysore,
MS P. 3801. Palm-leaf manuscript in Nandinagan script.
T A T T VAT RAYA NIRN AYAVIV R TIof B h a^ a R&makantha II. Akhila Bharatiya Sanskrit
Parishad, Lucknow, MS 2390. Paper manuscript in ¿arada script. (Catalogued
on pp. 18-19 and 362-3 of A Catalogue o f M anuscripts in T he A khila Bharatiya
Sanskrit Parishad, Second Series, vol. IV. Lucknow: T he Akhila Bharatiya
Sanskrit Parishad, 1995.)
dik §ADAr3 a of Vedajnana. IFP MSS T. 76, T. 153, and T. 279, paper transcripts in
Devan Agan.
of AghoraiivScarya. Trivandrum MS 4509. Paper, Tanjore
d v i ^a t ik a l o t t a r a v r t t i
style DevanagarT. Also IFP T. 176, a paper transcript in Devan&gan.
NARE^v a r a p a r Tk § a p r a k a 3 a of Ramakantha. Baroda, Central Library MS 1829. Par
per, ¿aradS script. Catalogued in B h a tta ch ar y a 1950:1406-7.
of Tak^akavarta. Bodleian MS Stein Or.d.43
n i t y a d i s a n g r a h a b h i d h An a p a d d h a t i
( codex unicus). Paper, ¿arada script.
NI^v a s a k a r i k A IFP MSS T. 17 and T. 127. Paper transcripts in DevanagarT.
NAK MS 1-227, NGM PP Reel No. A 41/14. Palm-leaf, early
n i S v As a t a t t v a s a m h i t A

Nepalese ‘Licchavi’ script. Described by Hara Prasad ¿fistri (1905:lxxvii and

137-140). Two apographs are known to me, both in Devan&garT and on paper:
NAK MS 5-2401, NGM PP Reel No. A 159/18, and Wellcome Institute for the
History of Medicine, London, Sanskrit MS 1.33.
of [¿tUivatTpuranivSsi-] Jnanaprakaia. IFP MSS T. 110, T. 180, and
PA U §K A RA V R TT I
T. 188, paper transcripts in DevanagarT. Also Hoshiarpur Vis hvesh varan and
Vedic Research Institute MS No. 4385, a palm-leaf MS in Grantha script.
of Hrdaya&va. Cambridge University Library MS Add. 2833.
p r Ay a Sc it t a s a m u c c a y a
Palm-leaf, early Newari script. Copied in Bhaktapur in the reign of Anandar
deva and dated 1157/8 a d (sa/pvat 278). Described by Bendall (1888:550-1).
Also NAK MS 4-1854, NGM PP Reel No. A 149/6; NAK MS 1-76, NG M PP Reel
No. B 133/8; NAK MS 1-796, NGM PP Reel No. A 1303/26 (paper manuscripts
in Newari script); and NGM PP Reel No. C 2 9 /7 (paper manuscript in Deva­
nagarT).
NAK MS 1-89, NGM PP Reel No. B 24/5 9. ‘k Al o t t a r a *. Palm-
b r h a t k Al o t t a r a
leaf, Newari script.
See also S a n d e r s o n *1996b.
Described by Stein (1894) as MS No. 5291 of the Shri Raghunath
BH A v a c u p A m a n i
Tfemple MSS Library in Jammu (now in the collection of the Shri Ranbir San­
skrit Research Institute in Jammu). Paper, Kashmirian NagarT ( codex unicus).
(A commentary on the MAYASANGRAHA by RAmakantha II’s only known pupil,
Vidyakan^ha II.)
Works Consulted 531

MATANGATANTRA National Archives, Kathmandu, MS 5-688. N G M PP Reel

No. A 4 3 /2 . Palm-leaf, NSgarT.
m ata ng avr tti BORI MS No. 235 of 1883-84. Paper, SsradS.
MAYASANGRAHA NAK MS 1-1537, NGM PP Reel No. A 31/18 (codex mucus). Palm-
leaf, Newari script.
MRGENDRAPADDHAT171KA of VaktraSambhu. IFP T. 1021. Paper transcript in Deva-
nSgari.
MOHACupOTTARA NAK MS ca 1622, NGM PP Reel No. B 27/18. Palm-leaf, Newari
(Bhujiraol). A lso NAK MS 5-1977, NGM PP Reel No. A 182/2. Paper, Deva­
nSgarT.
y o g a ja t a n t r a IFP T. 24. Paper transcript In DevanSgaiT.
RAURAVASUTRASANGRAHA Oriental Research Institute, Mysore, MS B 776, ff. 26r-4 7 r.
Paper, Kanna^a script. Partial apograph of My .
vyom av ya pistav a of Bha{ta RSmakantha II with the commentary ( l a g h u j Tk A) of
Vedajn&na^Tndra. IFP MSS T. 128, pp. 22-5, T. 434, pp. 293-7, T. 112, pp. 2 7 0-
348. Paper transcripts in DevanSgaiT. Also Gottingen MS Schrader 121, palm-
leaf, Grantha.
¿ atara tna san graha of UraSpatiiivScSrya. IFP MSS T. 112, pp. 558-76 and T. 804,
pp. 1-62 (with Ifemil commentary). Paper transcripts in DevanSgarT.
¿ ivajnanasiddhisvapak $adr $ ta n t a sa n g ra h a of NigamajnSnade^ika. IFP MSS
T. 317, Part 2, pp. 968-1118, and T. 533, pp. 197-224. Paper transcripts in Deva­
nSgarT.
3 ivad I k §a v id h iv y a k h y An a . IFP MS T .542. Paper transcript in DevanSgarT.
¿IVADHARMA TEXTS (£lVADHARMA£ASTRA, &VADHARMOTTARA, ¿IVADHARMASAN-
GRAHA, $IVOPANI$AT, UMAMAHE^VARASAMVADA, UTTAROTTARAMAHASAM-
VADA, VR?ASARASANGRAHA, DHARMAPUTRIKA) Cambridge University Library
MS Add. 1645 (dated 1136 a d (sarpvat 256)) and Cambridge University Library
MS Add. 1694. Both palm-leaf, early Newari script. Also (for the first of these
texts) IFP T. 32, a paper transcript in DevanSgarT.
Siv a p Oj Ap a d d h a tiv y Ak h y An a . IFP MS T. 962, 1st pagination (pp. 1-92) and 2nd
pagination (pp. 1-127). Paper transcript (of IFP MS RE 43328) in DevanSgarT.
3 iv Ag a m Adim Ah At m y a san gr aha of [¿SlivS^ipuranivSsi-] JnSnaprakSSaguru. IFP
MSS T. 281 (pp. 114-74; text very damaged), T. 372 (pp. 1192-1261) and T. 1059
(pp. 1-75, the whole transcript). Paper transcripts in DevanSgarT.
Saivasiddh An t a sa n g r a h a . IFP MS T. 46 (pp. 1-492, preceded by pp. 1-48 of con­
tents) a paper transcript in DevanSgarT.
Saiv Ag a m Adim Ah At m y a s a n g r a h a . See Siv Agam Adim Ah At m y a s a n g r a h a .
sa kal Ag a m a sa ngr ah a IFP MSS T. Nos. 246, 351, and 374. Paper transcripts in
DevanSgarT.
sarvajn An o t ta r a t a n t r a
NAK MS 1-1692. NGM PP Reel No. A 43/12. Palm-leaf,
early Nepalese ‘Licchavi’ script. Described by 6sstri (1905:lxxiv-lxxv and 85-6).
Also IFP T. Nos. 334, 760, paper transcripts in DevanSgarT.
532 Parakhyatantra

of Aghorasivacarya.
sa r v a jn a n o t t a r a v r t t i Oriental Research Institute and
Manuscripts Library, Trivandrum MS 6578, palm-leaf (palmyra) manuscript
from Madurai in Grantha script (listed by BHASKARAN, 1986:6). Also IFP 39818,
palm-leaf (palmyra) manuscript in Grantha script; IFP 47818 and IFP 47828,
paper manuscripts in Grantha script; Hoshiarpur MS 5987, palm-leaf (palmyra)
manuscript in Grantha script; and IFP T. Nos. 83 and 985, paper transcripts in
Devanagan.
sarvam atopanyasa and appendix. IFP MSS T. 284, pp. 1-30, T. 801, pp. 1-23, and
GOML MS R 16820, pp. 14-16 of 2nd pagination, pp. 1-8 of 2nd pagination, and
pp. 1-12 of 3rd pagination. Paper transcripts in Devanagan.
SAHASRATANTRA IFP MS T. 33, paper transcript in Devanagan.
s a r d h a t r i Sa t ik a l o t t a r a ( a d h y u s t a § ata - in the colophons). NAK MS 5^1632.
NGM PP Reel No. B 118/7. [entitled k a l o t t a r a t a n t r a ]. Paper, Devanagan.

See also T orella 1975 and s.v. s a r d h a t r i ^a t ik a l o t t a r a g a m a among printed

sources.
SARDHATRjS a t ik a l o t t a r a v r t t i of Ramakantha. IFP MSS 47635 and 47662. Palm-
leaf (palmyra) manuscripts in Grantha script.
of Madhyarjunaiiva. IFP MSS T. 284, pp. 89-127, and T. 112,
s id d h a n t a d I pik a
pp. 125-205. (Also T. 801, pp. 67-97, but this has not been used on the grounds
as it is a transcript of the same manuscript as T. 284: GOML MS R 6635.)
Paper transcripts in Devanagarl.
of Ramanatha. IFP MSS T .914, pp. 1-25, and T. 284, pp. 48-89.
s id d h a n t a d I p ik a
Paper transcripts in Devanagarl.
SIDDHANTA&k h a m a n i of ¿alivaripuranivasi- Jnanapraka^aguru. IFP 10871, ff. 71r-
122r. Palm-leaf (palmyra) manuscript in Grantha script, [Note that this is to
be distinguished from the VTrasaiva work of the same name.]
SIDDHANTASAMUCCAYA of Trilocanaiiva. IFP MS T .284, pp. 127-74, IFP MS T .206,
pp. 56-111, Madras GOML MS R 14394, pp. 1-52, and GOML MS R 16820,
pp. 1-14 in last sequence of numeration. Paper transcripts in Devanagarl. [The
text of IFP MS T. 801 (pp. 97-103) has not been considered, since it is a tran­
script of the same palm-leaf, Grantha MS in Madras as that from which IFP MS
T. 284 was transcribed, namely GOML MS R 6635.]
SOMAiAMBHUPADDHATiVYAKHYA of Trilocana&va. IFP MS T. 170 (described by
B r u n n e r 1998:li-lii) and GOML MS R 14735. Paper transcripts in Devanagarl.
SAURASAMHITA Manuscript edition. See Diwakar A cha ry a [forthcoming].
Sv Ay a m b h u v a t a n t r a IFP MSS T. 39 and T. 247. Paper transcripts in Devanagarl.
sva y am bh u va sutr a sa n g r ah aNGM PP Reel No. A 30/6. NAK MS pam 348 vi
jyautisam 80. Palm-leaf, early Nepalese ‘Kutila’ script. Also Mv (see description
of manuscripts of Kirana).
Works Consulted 533

Printed Sources
AJITÁGAMA, ed. N .R . B hatt. 3 Vols. Publications de 1’IFI No. 24. Pondicherry: IFI,
1964, 1967 and 1991.
ABHIDHARMAKoáABHÁ§YA of Vasubandhu, ed. P. Pradhan. Tibetan Sanskrit Works
Series vol. 8. Patna: K. P. Jayaswal Research Institute, 1967.
ABHISAMAYÁLAÑKÁRÁLOKÁ of Haribhadra, ed. U. Wogihara. Tokyo: Toyo Bunko 1932
[reprinted by Sankibo Buddhist Book Store in 1973].
AMARAKOáA. Amarakoáa with the unpublished South Indian Com m entaries, ed. A. A.
RAMANATHAN. 3 vols. The Adyar Library Series, Volume 101. Madras: Adyar
Library and Research Centre, 1971, 1978, 1983.
. with the commentary ( v y a k h y a s u d h a or r a m a Sr am i ) of Bhanujidiksita,
ed. Sivadatta Dadhimatha and rev. Vásudeva Laksmana Panaálkara. Brajajivan
Prachyabharati Granthamala 1. Delhi: Chaukhamba Sanskrit Pratishthan, 1997
(3rd impression).
AMRTAKANIKODDYOTANIBANDHA Áryamañjuárihámasaúgñi with Amrtakanikárti-
ppanT by Bhik$u Raviáñjñána and A m rtakanikoddyota-nibandha o f Vibhüti-
candra1 ed. Banarsi Lai. Bibliotheca Indo-tibetica XXX. Varanasi: Central
Institute of Higher Tibetan Studies, 1994.
ARTHAáÁSTRA of Kau^ilya. See K a n g l e 1960, 1963 and 1965.
ASTAPRAKARANA, ed. KrenaáástrT. Devakottai: áivágamasiddhantaparipalanasañgha,
1923 (TATTVAPRAKÁáA, TATTVASAÑGRAHA, TATTVATRAYANIRNAYA, with the
commentaries of Aghoraáivacárya) and 1925 ( r a t n a t r a y a p a r ÍKSÁ, b h o g a -
KÁRIKÁ, NÁDAKÁRIKÁ with the commentaries of Aghoraáivacárya, and m o k § a -
KÁRIKÁ and PARAMOK^ANIRÁSAKÁRIKÁ with the commentaries of Rama-
kantha II).
, ed. Vrajavallabha DvivedT. Yogatantragranthamálá Vol. 12. Varanasi: Sam-
purnananda Sanskrit University, 1988.
A§7ÁÑGAHRDAYA of Vagbha^a with the commentaries (SARVÁÑGASUNDARÁ) of Aruna-
datta and ( á y u r v e d a r a s a y a n a ) of Hemadri, collated by Anna Moreáwara
Kun^e and Krsna Rámacandra Sástri Navare and ed. Hariáástri Paradakara
Vaidya. Jaikrishnadas Ayurveda Series No. 52. Varanasi: Chaukhambha Orien­
taba, 1982 (reprinted from the Bombay Nimaya Sagar Press edition of 1939).
AH1RBUDHNYASAMHITÁ, ed. M. D. Ramanujacarya under the supervision of F. Otto
Schrader, revised by V. Krishnamacharya. The Adyar Library Series 4 (2 vols.).
Madras: Adyar Library and Research Centre, 1986 [reprint of second edition of
1966].
ÁGAMADAMBARA o f Jayantabhatta, ed. V. Raghavan and Anantalal Thakur. Mithila
Institute Series Ancient Text No. 7. Darbhanga, 1964.
TáÁNAáiVAGURUDEVAPADDHATl of láánaáivagurudeva, ed. T. Ganapati Sastri, 4 Vols.
Delhi: Bharatiya Vidya Prakashan, 1990. (Reprinted, but with a substantial
new introduction dated to 1987 by N .P . U nni, from Trivandrum Sanskrit Series
Nos. 69, 72, 77 and 83, Trivandrum, 1920, 1921, 1922, 1925.)
534 Parakhyatantra

T^v a r a p r a t v a b h ijn a k a r ik a of Utpaladeva with the commentary ( v r t t i ) of Utpala-

deva. See T o r ella 1994.
TSv a r a p r a t y a b h ijn a k a r ik a of Utpaladeva with the commentary (-vlMARilNl) of
Abhinavagupta, ed. Mukund Ram £astri, vol. 1, and Madhusudan Kaul ¿astri,
vol. 2. KSTS 22 and 23. Bombay, 1918 and 1921.
k a t h o p a n i ^a t . See L im aye and VADEKAR 1958.
karmakandakramavalI of Soraaiambhu, ed. Jagaddhar Zadoo. KSTS 73. Srinagar,
1947.*
See also so m a ^ a m b h u p a d d h a ti and B r u n n e r 1963, 1968, 1977.
KAMIKAGAMA, PURVABHAGA and UTTARABHAGA. No editor accredited. Published by
C. Swaminatha Gurukkal. Madras: South Indian Archaka Association, 1975
and 1988.
KIRANATANTRA, ed. Ti. Ra. Pancapage^a&vacarya and K .M . SubrahmanyaiastrT.
3ivagamasiddhantaparipalanasangha Vol. No. 16. (= E D) D evako^ai, 1932.
. See also G o o da ll 1998.
KUBJIKAMATATANTRA. See GOUDRIAAN and SCHOTERMAN 1988.
KUBJIKOPANISAT. See GOUDRIAAN and SCHOTERMAN 1994.
KURMAPURANA, ed. An and Swarup Gupta. Varanasi: All-India Kashiraj Trust, 1971.
, For the v id y a p a d a only see V iva n ti ( = E V) 1975.
KRIYAKRAMADYOTIKA of Aghora&vacarya with the commentary ( p r a b h a v y a k h y a )
of Nirmalamani, ed. Ramaiastrin and Ambalavanajnanasambandhaparaiakti-
svamin. Chidambaram, 1927.
GHERANDASAMHITA. The Gheranda Sam hita Translated into English by Rai Bahadur
Srisa Chandra Vasu. Delhi: Munshiram Manoharlal, 1980 (reprinted from an
edition of 1914-15 from the Panini Office, Allahabad).
CANDRAJNANAGAMA kriyapada and caryapada, ed. Vrajavallabha Dwivedi, trans.
Rama Ghose. Research Publications Series 5. Varanasi: Shaiva Bharati Shodha
Pratishthanam, 1995.
c tv a pp ir a k a c a m o f Arulnandi. In m e y k a n t a c a t t ir a n k a l .

JATINIRNAYAPURVAKALAYAPRAVE^AVIDHI. See FlLLIOZAT 1975.

with the commentary ( bh a §Ya ) of ¿abarasvamin and the sub-
ja im in is u t r a
commentary ( t a n t r a v a r t t ik a ) of R um ania Bhatta, ed. TFrthahallTgramabhi-
janasubbasastrin. Ananda^ramasaipslqtagranthavali No. 97. 5 Parts. Poona:
Anandairama Press, 1929-34.
NANAVARANAVILAKKAM of Kurunanacampanta-mamacariya-cuvamika} with the com­
mentary ( m a p a d iy a m ) of Velliyampalavanacuvamikal, ed. by 25th head of
Tirukkayilaya paramparait tarumapura a tin am, Cuppiramaniya tecika nana-
campanta paramacariya cuvamikal. 2 Vols. Dharmapuram, 1957 and 1959.
t a t t v a k a u m u d I. See S riniva san 1967.
Works Consulted 535

of Sadyojyotis with commentary (- v r t t i ) of Aghora&vacarya.

t a t t v a t r a y a n ir n a y a
In ASTAPRAKARANA.
See also F illio zat 1991b.
TATTVAPRAKA^A of Bhojaraja with commentaries (- v r t t i ) of Aghora&vScarya and
(- t a t p a r y a d Tp i k a ) of Kumaradeva. In a ?t a p r a k a r a n a .
TATTVAVAiSa RADI. See YOGASUTRA.
TATTVASANGRAHA of ¿antarak$ita with the commentary (panjikS) of Kamalaiila, ed.
Erabar Krishnamacharya. Gaekwad’s Oriental Series No. 31. Baroda, 1926
(reprint 1984-8).
TATTVASANGRAHA of Sadyojyotis with commentary (- j I k A) of Aghora£iv5carya. In
ASTAPRAKARANA.
See also F illio zat 1988.
ta n t r a v a r t t ik a of KumarilabhaMa. See ja im in is Ot r a .

tantrasara of Abhinavagupta, ed. Mukunda Ram Shastri. KSTS 17. Srinagar, 1918.
TANTRALOKA of Abhinavagupta with commentary (-VIVEKA) of Raj Anaka Jayaratha,
ed. Madhusudan Kaul 3astri. KSTS 23, 28, 30, 35, 29, 41, 47, 59, 52, 57 and
58. Bombay and Srinagar, 1918-38.
TIRUMANTIRAM of Tirumular: see N a ta r a ja n 1991.
TAITTIRJYARANYAKA with the commentary ( b h a §y a ) of Bhat^abhaskarami^ra, ed. A.
Mahadeva Sastri and K. Rangacarya with an introduction by T. N. DharmSdhi-
kari. Delhi: Motilal Banarsidass, 1985 (reprint of Mysore Government Oriental
Library Series Nos. 26, 27, and 29, published 1900-2).
t a it t ir y Iy o p a n i ? a t . See L im a ye and V a d e k a r 1958.
DEVlKALOTTARAGAMA with the commentary of Nirahjanasiddha, ed. and trans. (into
Hindi) by Vrajavallabha Dwivedi. Research Publication Series 21. Varanasi:
Shaiva Bharati Shodha Pratishthanam, 2000.
DEVlBHAGAVATAPURANA. Delhi: N a g ‘Publishers, 1986. (Reprint of V en k a^ va ra
Steam Press edition, but with introduction added by Pushpendra Kumar and
verse index by Nagaiarana Simha.)
d h a tupajh a . The numeration of N. L. Westergaard’s text has been followed: pp. 61*-
84* in B o h t l in g k 1887.
NARe £ v a r a pa r I k § a of Sadyojyotis with commentary (-PRAKA^a ) of B h a ^ a Rama-
kantha, ed. Madhusfldan Kaul Sastri. KSTS 45. Srinagar, 1926.
NADAKARIKA of B hatta Ramakantha with the commentary of Aghoraiiv&carya. In
ASTAPRAKARANA.
See also F illiozat 1984.
NIRUKTA of Yaska. Yaska's N irukta and Nighantu with Transliteration and Transla­
tion into Tamil. Part I., ed. Agnihotram Ramanujatatachariar. Tanjore Saras-
vati Mahal Series No. 145. Thanjavur: The Tanore Maharaja Serfoji’s Sarasvati
Mahal Library, 1973.
536 Parakhyatantra

NETRATANTRA with the commentary ( uddyota ) of K$emar5ja, ed. Madhusudan Kaul.

KSTS 46 and 61. Bombay, 1926 and 1939.
NYAYAKANDALl of ¿ndhara with three sub-commentaries, ed. J. S. Jetly and Vasant G.
Parikhu. Gaekwads Oriental Series No. 174. Baroda: Oriental Institute, 1991.
Ny Ay a c a n d r i k A of Anandapurnamunlndra with the commentary ( n y Ay a p r a k A&k A)
of Svartip&nandamunlndra, ed. N. S. Anantakrishna Sastri and K. Ramamurthi
Sastri. Madras Government Oriental Series No. CLIV. Madras: Government
Oriental Manuscripts Library, 1959.
NYAYADAR^ANA comprising the NYAYASUTRA with the BHA?YA of Vatsyayana, the
VARTTIKA of Uddyotakara, the t AtparyajIkA of Vacaspatimiira and the vrtti
of ViivanStha, ed. Taranatha Nyayatarkatirtha and Amarendramohan Tarkar
tirtha, C alcutta Sanskrit Series No. XVIII. Calcutta: Metropolitan Printing
House, 1936.
NYAYABHA^YA of VStsySyana. Gautamiyanyayadar^ana with Bhasya o f VStsyayana,
ed. Anantalal Thakur. Nyayacaturgranthika Vol. 1. Delhi: Indian Council of
Philosophical Research, 1997.
See also n y Ay a d a r ^ a n a .

NYAYABHU§ANA of Bhfisarvajna, ed. SvamI Yog^ndrananda. $addar6anaprak&£ana-

granthamala 1. Varanasi, 1968.
NYAYAMANJARi of Jayantabhafta with a tippanI (ny Ayasaurabha ) of the editor, ed.
K .S . Varadacharya. 2 Vols. Oriental Research Institute Nos. 116 and 139.
Mysore: Oriental Research Institute, 1969 and 1983.
NYAYASARA of Bhfisarvajna with the commentary (- vicAra ) of B hatta Rfighava, ed.
Um5 Ramana Jha. Jammu: Sri Ranabir Kendriya Sanskrit Vidyapeetha, 1976.
NYAYASUTRA. See NYAYADAR^ANA.
PADARTHADHARMASANGRAHA See PRA$ASTAPADABHA$YA.
paramarthasara of Abhinavagupta with the commentary (-vivrti ) of Yogarfija, ed.
Jagadisha Chandra Chatterji with the co-operation of the Pandits of the Re­
search Department the Kashmir State. KSTS 7. Srinagar, 1916.
PARAM0K§ANIRASAKARIKA of Sadyojyotis with commentary (-VRTTl) of B h a^ a Rama-
kantha. In a §ja pr a k ARANA.
PARIBHA§ASANGRAHA. See ABHYANKAR 1967.
p A^UPATASOt r a with the commentary ( p An c Ar t h a b h A^y a ) of Kaundinya, ed. Anan-
thakrishna Sastri. Trivandrum Sanskrit Series No. CXLIII. Trivandrum: The
Oriental Manuscript Library of the University of TYavancore, 1940.
PurSna Pancalakfana (A collection o f Puranic Texts bear-
p u r An a p a n c a l a k § a n a .
ing on the Five characteristic Topics o f the Puranas) Compiler W illibald Kir-
fel, ed. [‘Edited into Devanagari’] Suryakant Shastri. Krishnadas Prachyavidya
Granthamala 1. Varanasi: Chowkhamba Sanskrit Series Office, 1979.
PAU§KARAGAMA, JNAn a p Ada with the commentary (-B h A?y a ) of Umfipatifiivficarya,
ed. Ambalavanavalajnanasambandhaparfifiaktisvfimi. Chidambaram, 1925.
Works Consulted 537

, ed. [without commentary] Pandit K. Raraachandra Sarma. The Adyar Library

Pamphlet Series No. 50 (reprinted from the A dyar Library Bui/etin, Vol. 58,
1994). Madras: Adyar Library and Research Centre, 1995.
PRATI$THÄLAK§ANASÄRASAMUCCAYA, ed. Dämodara^arman and Bäbukrsnaiarman.
Kathmandu: Nepäla RäjakTya Pustakälaya, 1962, 1966 and 1968 (Vikram
Samvat 2019, 2023 and 2025).
PRAMÄNAVÄRTTIKA of DharmakJrti with the commentaries (SVOPAJNAVRTTI) of the
author and ( p r a m ä n a v ä r t t ik a v r t t i ) of Manorathanandin, ed. Ram Chandra
Pandeya. Delhi: Motilal Banarsi Das, 1989.
See also G noli 1960.
PRAMÄNASAMUCCAYA of Dignäga. See H a t t o r i 1968
o f Ravi, ed. Si. Ke. Raman Narapiyär with Ke. AcyutappotuvaJ.
p r a y o g a m a n ja r I
Trivandrum, 1953-4.
of Pra£astapada with the commentary ( n y a y a k a n d a l T) of ¿rl-
p r a £ a s t a p ä d a b h ä § ya
dhara, ed. Vindhye^varl Prasad Dvivedin. Reprint: Sri Garib Dass Oriental
Series 13. Delhi, 1984. (First published Benares 1895.)
See also B r o n h o r s t and R a m s e ie r 1994.
br h a t T o f Prabhakara. BrhatT o f Prabhäkara Mtera JOn the MTmärpsSsütrabhäsya o f
¿abarasvämin] with th e Rjuvimalapancikä o f SäJikanätha [Thrkapäda], ed. S .K .
Ramanatha Sastri. Madras University Sanskrit Series, No. 3, Part 1. Madras:
University o f Madras, 1934.
of Varahamihira with the commentary ( v iv r t i ) of Bha^totpala, ed.
b r h a t sa m h it ä
Sudh&kara Dvivedf. 2 Parts. Vizianagaram Sanskrit Series No. 12, Vol. X.
Benares: E. J. Lazarus & Co., 1895 and 1897.
See also B hat 1981-2.
br h a d ä r a n y a k o pa n isa t. See L im aye and V a d e k a r 1958.
BRAHMAPURÄNA. See SCHREINER and SÖHNEN 1987.
BRAHMABINDÜPANI§AT. See TUBINI 1952.
BRAHMAVAIVARTAPURÄNA, ed. J. L. Shastri (with an introduction and verse index by
Satkari Mukhopadhyaya). 2 Vols. Delhi: Motilal Banarsidass, 1984 and 1985.
of Umacigiiankara^astrin, ed. Kedarnath TYipathi. Re­
b r a h m a s Ot r a Sa n k a r I v r t t i
search Publications Series 15. Varanasi: Shaiva Bharati Shodha Pratishthanam,
1998.
BRAHMÄNpAPURÄNA, ed. J.L . Shastri. Delhi: Motilal Banarsidass, 1973.
bhagavatapurana with the commentary of ärldharasvamin, ed. J.L . Shastri. Delhi:
Motilal Banarsidass, 1983.
BHOGAKÄRIKÄ of Sadyojyotis with commentary (-VRTTl) of Aghora&väcärya. In A§JA-
PRAKARANA.
MATANGAPÄRAME^VARÄGAMA, VIDYÄPÄDA, with commentary. -VRTTl of B h a^ a
Rämakantha. ed. N .R . Bhatt. Publications de 1’IFI No. 56. Pondicherry: IFI,
1977.
538 Parakhyatantra

MATANGAPARAME^VARAGAMA, KRIYAPADA, CARYAPADA and YOGAPADA, with the

commentary (- v r t t i ) of Bhatta Ramakanfha up to KRIYAPADA 11:12b, ed. N. R.
Bhatt. Publications de 1’IFI No. 65. Pondicherry: IFI, 1982.
MATSYAPURANA, Ananda^ramasajpslqtagTanthavali 54. Poona: Anandairama Press,
1907.
MADHYANTAVIBHAGA of MaitreyanStha with the commentary (-BHA?YA) of Vasuba-
ndhu. M adhyantavibhagabhasya. A B u ddhist Philosophical Treatise edited for
the first tim e from a Sanskrit M anuscript, ed. Gadjin M. Nagao. Tbkyo:Suzuki
Research Foundation, 1964.
MANUSMRTI w ith the m a n u b h Asya of MedhStithi, ed. Gangan&tha Jha. Bibliotheca
Indica No. 256. 2 Vols. Calcutta: Royal Asiatic Society of Bengal, 1932 and
1939.
---------- w ith nine commentaries by M edhatithi, Sarvajnan&rayana, KullGka,
RSghavSnanda, Nandana, Ramacandra, Manir&na, Govindaraja, and Bh&ruci,
vol. 1, ed. J. H. Dave. Bharatiya Vidya Series Vol. No. 29. Bombay: Bharatiya
V idya Bhavan, 1972.
m ayamata, ed. and trans. Bruno Dagens. 2 Parts. Publications de 1’IFI No. 40.
Pondicherry: IFI, 1970 and 1976.
MAHABHARATA, ed. V. Sukthankar, with the cooperation of S .K . Belvalkar, A .B .
Gajendragadkar, V. Kane, R .D . Karmarkar, P. L. Vaidya, S. W internitz, R.
Zimmerman, and other scholars and illustrated by Shrimant Balasaheb Pant
Pratinidhi. (Since 1943 ed. S. Belvalkar). 19 Vols. Poona: BORI, 1927-1959.
MAHABHASYA of Patanjali. T he VySkarana^MahSbhS^ya o f P atanjali, Vol. 1, ed. F.
K ielhom (1st edition, 1880; 2nd edition, 1892). Revised and furnished w ith ad­
ditional readings references and select critical notes by K. V. Abhyankar. Poona:
BORI, 1985 (4th edition).
MANpOKYAKARiKA of Gaucjapada. See B ha tta ch ar y a 1989.
o f Abhinavagupta, ed. MadhusGdan Kaul ¿SstiT. KSTS 31.
m a lin I v ija y a v a r t t ik a
Srinagar, 1921.
See also H a n n e d e r 1998.
ed. MadhusGdan Kaul ¿SstrT. KSTS 37. Srinagar, 1922.
m a lin I v i j a y o t t a r a t a n t r a ,
See also V a s u d e v a *2000.
MARKANpEYAPURANA with Hindi translation of Kanhaiyalal&arman. (Reprint of
Vemkate£vara Steam Press edition, but with the addition of a preface by Rajen-
dra Nath Sharma and a ¿loka-index by N&ga£aranasiipha.) Delhi: Nag Publish­
ers, 1989.
mTm a m s a s u t r a . See j a im in is Ot r a .

MRGENDRATANTRA, and YOGAPADA, with the commentary (-VRTT1) of

v id y a p a d a
B h atta N&rayanakantha, ed. MadhusGdan Kaul ¿astrT. KSTS 50. Srinagar,
1930.
MRGENDRAGAMA [= MRGENDRATANTRA], KRIYAPADA and incomplete CARYAPADA
w ith the commentary (- v r t t i ) of B hatta N&rayanakantha, ed. N. R. B hatt.
Publications de 1’IFI No. 23. Pondicherry: IFI, 1962.
Works Consulted 539

MRGENDRAVRTTJDIPIKÄ of Aghoraiiväcarya. ed. Nä. Kf?naiastrin and K .M .

Subrahmanya^ästrin. ¿ivägamasiddhäntaparipälanasangha Publication No. 12.
Devaköttai: ¿ivägamasiddhäntaparip&lanasahgha, 1928.
MEYKANXACÄTTIRANKA^. m eykan tacättiram mülamum uraJ-y-um, ed. Känci Näka-
linkamudaliyär. Cennai (=M adras), 1897.
MOK^AKÄRIKÄ o f Sadyojyotis with commentary (- v r t t i ) of B h a^ a Rämakan^ha. In
A§TAPRAKARANA.
YÄJNAVALKYASMRTI of YogiSvara Yäjnavalkya with the commentary (MITÄK§ARÄ) of
Vijnäneävara, ed. Narayan Ram A chary a. 5th edition. Bombay, 1949.
YUKTIdI p i k ä . YuktidTpikiL T he M ost Significant C om m entary on the Sämkhyakärikä,
ed. Albrecht Wezler and Shigun Motegi. Alt- und Neu-Indische Studien 44.
Hamburg: Institut für Kultur und Geschichte Indiens und T ibets, 1998.
YOGASÜTRA of Pataftfali with the y o o a b h ä § ya of Vyasa, the t a t t v a v a i ^ä r a d I of
V acaspatim iira, the p ä t a n j a l a r a h a s y a of Raghavänandasarasvatl, the y o g a -
VÄRTTIKA o f Vijnanabhik$u, and the BHÄSVATl of Harihar&nand&ranya, ed.
GosvämI D ämodara ÖästrT. Kashi Sanskrit Series 110. Varanasi: Chaukhambha
Sanskrit Sansthan, 1998 (3rd edition).
of £rlkantha w ith commentary (- u llekhin I) of Aghora&väcärya.
r a t n a t r a y a p a r I k$ a
In A^TAPRAKARANA.
RAURAVÄGAMA, ed. N. R. B hatt, Publications de 1’IFI No. 18. 3 Vols. Pondicherry:
IFI, 1961, 1972 and 1988.
LINGAPURÄNA with the commentary (3 iv a t o §InT) of Gane& natu, ed. J;L. Shastri.
Delhi: M otilal Banarsidass, 1985 (reprint of edition of 1981).
lu ptagam asangrah a. S ee K a v ir a ja 1970 and D v iv e d T 1983.
VARNÄ^RAMACANDRlKÄ of Tiruvambaladeäika/Ambalade&ka. No title page. ed.
R a n g a s v ä m i § ä s t r i n , A .K . N ä r ä y a n a Sä str jn and others (information
gleaned from pp. 3 8 - 9 of fIkmil introduction and from p. 19 of upo dgh äta).
Dharmapuram: c. 1930 (deduced from information on p. 38 of Tamil introduc­
tion).
VÄMANAPURÄNA. T h e Vämana Puräna with English translation, ed. Ananda Swam p
Gupta and trans. Satyamsu Mohan Mukhopadhyaya, Ahibhushan Bhattacharya,
N. C. N ath, and V. K. Verm a. Varanasi: All India Kashiraj Trust, 1968.
v äy a v Ty a s a m h i t ä . See § i v a p u r a n a .
VÄYUPURÄNA (no editor accredited). Delhi: Nag Publishers, 1995 (first edition 1983,
in turn reprinted from Venkate^vara Steam Press edition, but with corrections
Incorporated).
V1JNÄNABHAIRAVA. See D v iv e d I 1984.
Vl§NUPURÄNA, critically ed. M .M. Pathak. 2 vols. Baroda: Oriental Institute, M .S.
University of Baroda, 1997 and 1999.
See also W il so n 1989.
vTn ä Sik h ä t a n t r a . See G o u d rla a n 1985.
540 Parakhyatantra

VAI^E^IKASUTRA of Kan&da, with the commentary of Candrananda. ed. Muni Sri

Jambuvijayaji. Gaekwad Oriental Series 136. Baroda: Oriental Institute, 1961.
See also I s a a c s o n *1995.
¿ a t a r a t n a s a n g r a h a of UmapatiiivScarya with an anonymous commentary (-UL-
lekh in I), ed. Pancanan Sastri. Arthur Avalon’s Tantrik Texts XXII. Calcutta,
1943.
, ed., with Tamil translation, A. Sundare^a&vacarya. Tanjapuri Sarasvatima-
halaya Granthamala 257. Tanjore: Saraswati Mahal Library, 1976.
£Ab a r a b h a $y a See ja im in is Ot r a and F r a u w a l l n e r 1968.
&VAJNANABODHAVRTTI of [fsidive^Tpuranivasi-) JnanaprakaSacarya, ed. M. Muttuk-
kumaracuvami CivficSriya. Published and given a preface by Nall Ur Th. Kail&car
pijjai. 1920 (Kaliyuga 5021).
$lVAJNANABODHASANGRAHABHA§YA of ¿ivagrayogin, ed. B. Balasubramanian,
V. K. S. N. Raghavan, and G. Mishra. Madras University Philosophical Series
49. Madras: University of Madras, 1992.
Siva d r ^ ti of Somanandanatha with the commentary (- v r t t i ) of Utpaladeva, ed. Mad-
husudan Kaul Shastri. KSTS 54. Poona, 1934.
ilVAPURANA, ed. R£mateja45strin P5^<Jeya- Benares: Pan<Jitapustak&laya, 1963 (sam-
vat 2020).
Siv a p Oja sta v a of Jn&naiambhu with an anonymous commentary ( v y a k h y a ), ed.
K. M. Subrahmanya£5strT. ¿ivfigamasarighapraka&tagranthasankhya 19. Deva-
kS^ai: ¿ivagamasangha, 1935.
¿ iv a y o g a r a t n a of [VTn5g£nade£astha4aliv5$Tpuranivasi-] Jnanapraka^a. See
M ic h a e l 1975.
¿ iv a y o g a s Ara of [VTnaganade^astha^alivatTpuranivasi-] Jhanaprakaia. TVanscript in
the IFP of the edition (with the same author’s ¿ iv a y o g a r a t n a ) of Muttuk-
kumaracuvami Civacariar, printed in Paruttitturai Kalanitiyantirac&lai by
NallOr Ta. Kailacappi)|ai, 1929 (Kaliyuga 5030).
¿ iv a s u t r a v a r t t ik a of B hatta Bhaskaracarya, ed. Jagadisha Chandra Chatterji.
Delhi: Sharada Publishing House, 1993 [reprint of KSTS 4 and 5 of 1916].
¿IVASUTRAVIMAR$INI of K$emar5ja, ed. Jagadisha Chandra Chatterji. Delhi: Sharada
Publishing House, 1993 [reprint of KSTS edition of 1911, KSTS 1].
irVAGRABHA^YA of ¿ivfigrayogin, ed. Krenaiastrin. Kumbakonam, 1921 (Kaliyuga
5022).
3 i §y a l e k h a of Candragom in. See H a h n 1999.
Sa iv a p a r ib h a s a of ¿ivSgrayoglndrajnanaiivacarya, ed. H. R. Rangaswamy Iyengar
and R. Ramasastri. Oriental Research Institute Series No. 90. Mysore: Ori­
ental Research Institute, 1950.
¿AIVASANNYASAPADDHATI of ¿ivagrayo^ndrajhana&vacarya, ed. Ramaiastrin and
Narayana^astrin. Kumbhakonam, 1932.
Works Consulted 541

¿AIVASIDDHANTAPARIBHA^A of Kaviraja6ekharasuryabhat$araka, ed. Krishna Dikhsit.

Bangalore: Prabha Mudranalaya, 1958.
¿ a iv a g a m a p a r ib h a ? a m a n j a r I of Vedajnana. See D a g e n s 1979.
iRlKANTHlYASAMHlTA. In HANNEDER 1998.
¿ r u t i s Ok t im a l a of H aradatta with the commentary ( c a t u r v e d a t a t p a r y a s a n -
GRAHA) of ¿ivalingabhGp&la, ed. and trans. (into Tamil) by Vi. Cidambara
Ramalinga Pillai, Madras, 1925.
Sl o k a v a r t t ik a of Kum&rilabha$ta with the commentary ( n y a y a r a t n a k a r a -
v y a k h y a ) of Parthasarathimi^ra. ed. and rev. SvamI Dvarikadasa ¿astrl.
Varanasi: Tara Publications, 1978.
SAKALAGAMASANGRAHA. Sakalagama SSxa Sangraha. A Collection o f Essential Q uota­
tions from A ll Saiva Agamas for Temple Worship. No editor accredited. Madras:
South Indian Arch aka Sangham, 1974.
sarvajnano ttara [‘vidyapada* only], ed. with Thmil translation and commentary by
Po. MuttaiyapiJJai. DevakSt^ai, 1923.
---------- ¿d. Vi. Brahman andasv&min (edition only of the lyogapadaf and ‘vidy&pada*
in DevanSgarl with a Thmil translation). Tanjore, 1933.
---------- ‘Sarvajn&nottarSgamah vidyapSda and yo g a p a d a \ ed. K. Ramachandra Sarma
and revised by R. Thangaswami Sarma, pp. 181-232 in A d ya r L ibrary Bulletin
62, 1998 [appeared 1999].
SARVADAR^ANASANGRAHA. Sarva-dar^ana-saipgraha o f Sayana-M adhava edited with
an original com m en tary in Sanskrit by the late M aham ahopadhyaya Vasudev
Shastri Abhyankar. Government Oriental Series Class A, No. 4. Poona: Bhan-
darkar Oriented Research Institute, 1951 (2nd edition).
SANKHYAKARIKA. See YUKTIDIpik a and S h a r m a 1933 (with commentary of Gaucja-
pada) and S r in iv a s a n 1967 ( t a t t v a k a u m u d I).
SADHANAMALA, ed. Benoytosh Bhattacharya. 2 vols. Gaekwad’s Oriental Series
Nos. 26 and 41. Baroda: Oriental Institute, 1968 (reprinted from first editions
of 1925 and 1928).
SARDHATRI^ATIKALOTTARAGAMA with commentary (-VRTTI) of B h a ^ a Ramakantha,
ed. N. R. B hatt. Publications de 1’IFI No. 61. Pondicherry: EFI, 1979.
See also T o r e l l a 1975 and s.v. s a r d h a t r i ^ATIKALOTTARA a m o n g m anuscript
sources.
of Sarv5tma4ambhu, ed. T. R. Damodaran in Vol. XXXIII
s id d h a n t a p r a k a & k A
(1984) of T he Journal o f the Tanjore M aharaja Serfoji’s Sarasvati Mahal Li­
brary.
. ed. Vrajavallabha Dwivedi. Research Publication Series No. 9. Varanasi:
Shaiva Bharati Shodha Pratishthanam, 1996.
SIDDHANTASARAVALI of Trilocana&vacarya with the commentary ( v y a k h y a ) of
Ananta&vacarya, published in five parts in the Bulletin o f the G overnm ent Ori­
ental M anuscripts L ibrary Madras Vol. 17.1, pp. 29-68 (ed. A. A. Ramanathan
542 Parakhyatantra

and T. H. Viswanathan); Vols.17.2, pp. 1-48; 18.1, pp. 1-64 and 19.1, pp. 53-
84 (ed. R .K . Parthasarathi and T. H. Viswanathan); Vol. 19.2 pp. 1-48 and
Vol. 20.2, pp. 49-71 (ed. T. H. Viswanathan, P. G. Seetharaman and R. Gane-
san). Madras, 1965^1968.
SIDDHANTASUTRAVRTTI of SadaAivacarya, ed. A. A. Ramanathan and T. H. Viswa­
nathan, in Bulletin o f the Government Oriental M anuscripts Library Madras
Vol. 16.1 (1963), pp. 1-56. Madras, 1963.
SUPRABHEDAGAMA, printed by Mayilai-Alakappa Mudaliyar (no editor accredited).
Madras (Cintfitirip€^^ai): Civan&napotayantracalai, 1908 (Kaliyuga 5009).
SEKODDE^A. ‘SekoddeSah [Edition of the Sanskrit text]’, ed. Raniero Gnoli, in Dhih 28
(1999), pp. 143-66.
SOMAiAMBHUPADDHATl, ed. K. M. SubrahmanyaAfistrin. DevakS^ai: &vfigaraa-
siddhantaparip&lanasangha, 1931.
See also B r u n n e r 1963, 1968, 1977 and k a r m a k a n d a k r a m a v a l T.

SAURAPURANA, ed. KafinathaAastrin Lele. Ananda^raibasamskrtagranthSvali 18.

Poona: Anandairaraa Press, 1889 (¿alivAhana 1811).
SKANDAPURANA. See ADRIAENSEN, BARKER, AND ISAACSON 1998.
SKANDAPURANASYA AMBIKAKHANDA, ed. Kr^naprasAd Bha^taraT. Kathmandu, 1988.
SVACCHANDATANTRA with the commentary (- u d d y o t a ) of RAjAnaka K$eraaraja. ed.
MadhusQdan Kaul ¿Astri. KSTS 31, 38, 44, 48, 51, 53, and 56. Bombay 1921-35.
SVAYAMBHUVAs Ot r a s a n g r a h a , ed. VehkatasubrahmanyaAastrT, Mysore, 1937.
with the vrtti of Sadyojyotis, see F ilio zat 1991.
HATHAYOGAPRADTp i k A of SvAtraArAma. T he HathayogapradTpikS o f Svatm aram a
W ith the C om m entary j y o t s n a o f Brahmananda and English Translation, ed.
Srinivasa Iyangar (revised by A. A. Ram an at h an and S. V. Subrahmanya Sastri)
and trans. Srinivasa Iyangar (revised by A. A. Ramanathan and Radha Bumier).
Adyar Library General Series Volume 4. Madras: Adyar Library and Research
Centre, 1972.
HARACARITACINTAMAN1 of Raj an aka Jayadratha, ed. Pandita ¿ivadatta and Ka&nath
Pan(Jurang Parab. Kavyamala 61. Bombay, 1897.
HARAVIJAYA of Raj Anaka Ratnakara with the commentary (- j I k a ) of Raj an aka Alaka,
ed. Pandit Durgaprasada and KaATnAth Pandurang Parab. KavyamAlA 22. Bom­
bay, 1890.
HARIVAm S a The Har/vamia, being the K hila or Supplem ent to the M ahabharata, ed.
Parashuram Laksman Vaidya. 2 Vols. Poona: Bhandarkar Oriental Research
Institute, 1969 and 1971.
h evajratantra. See S n e l lg r o v e 1959.

Secondary Material
ABHYANKAR, K .V ., ed. 1967. Paribha^asamgraha (a collection o f original works on
Vy&karana ParibhSsas) edited critically with an introduction. Post-graduate
and Research Department Series No. 7. Poona: BORI, 1967.
Works Consulted 543

A c h a r y a , Diwakar, [forthcoming]. Critical edition of Saurasamhita.

A d r i a e n s e n , R., B a r k e r , H .T ., and Is a a c s o n , H. 1994. ‘Towards a Critical Edition
of the Skandapurâna’ in Indo-Iranian Journal Vol. 37, pp. 325-331.
. ed. 1998. T h e Skandapurâna Volume I Adhyâyas 1-25 C ritically E d ited with
Prolegomena and English Synopsis. Groningen: Egbert Forsten.
A navarata VINAYAKAM PlLLAI, S., (ed.) 1936. érT ¿ivâgra-yogin’s éiva-neriprakâAam
with th e co m m en tary o f ÉrT Nandi-éivâgra^yogin. Madras University Tamil Se­
ries No. 7. Madras: University of Madras.
A p t e , Vaman Shivaram. 1957. The Practical Sanskrit-English Dictionary, R evised
and Enlarged Edition. Poona.
B a r k e r , Hans. 1994 and 1998. See A d r la en sen , B a r k e r , and I s a a c s o n 1994 and
1998.
BANERJI, R. D. 1931. The Haihayas o fT ripu ri and Their Monuments. Memoirs of the
Archaeological Survey of India No. 23. Calcutta: Government of India Central
Publication Branch.
B a r a z e r - B il l o r e t . See D a g e n s and B a r a z e r - B il lo r et 2000.
B e c k , Guy L. 1995. Sonic Theology: Hinduism and Sacred Sound, Delhi: Motilal
Banarsidas.
B e n d a l l , Cecil. 1888. ‘Notes on a collection of MSS. obtained by Dr. Gimlette, of the
Bengal Medical Service, at Kathmandu, and now deposited in the Cambridge
University Library, and in the British Museum.’ in The Journal o f the Royal
Asiatic Society Vol. 20, pp. 549-54.
BHANDARKAR, Ramkrishna Gopal. 1897. ‘Karhad Plates of Krishna III.; Saka-Samvat
880’ in El Vol. IV (1896-97), pp. 278-90.
. 1995 (first published 1913). Vaisnavism, Éaivism and Minor Religious System s.
Delhi/M adras: Asian Education Services.
B h a s k a r a n , T. and K. Visweswari A m m a , 1986. Alphabetical Index o f Sanskrit
M anuscripts in the Oriental Research Institute and Manuscripts Library, Trivan­
drum. Vol. I V (Sa-HaJ. TYivandrum: University of Kerala.
B h a t , M. Ramakrishna, ed. and trans. 1981-2. Varâhamihira’s B rbat Samhitâ. 2
Parts. Delhi: Motilal Banarsidass.
B h a t t , N .R ., 1996. ‘Pa^u and Pàéa in éataratna-sangraha’, pp. 70-82 in J a n a k i
1996.
. 2000. La Religion de ¿iva d ’après les sources sanskrites. Palaiseau: Editions
À gam at.
B h a t t a c h a r y a , B. ed. 1950. An Alphabetical List o f Manuscripts in the Oriental In­
stitu te, Baroda, Vol. II. Gaekwad’s Oriental Series No. CXIV. Baroda: Oriental
Institute.
B h a t t a c h a r y a , Kamaleswar, 1961. Les religions brahmaniques dans l ’ancien C am ­
bodge d ’après l ’épigraphie et l ’iconographie. Publications de l’Ecole française
d ’Extrême-Orient Vol. XLIX. Paris: Ecole française d ’Extrême-Orient.
544 Parakhyatantra

B h a t t a c h a r y a , Vidhushekhara, ed. and trans. 1989 (reprint of 1943). The Agama-

Aâstra o f Gaudapäda. Delhi: Motilal Banarsidass.
B ö h t l in g k , O tto and Rudolph R o t h , 1855-75.
Sanskrit-W örterbuch. 7 Vols. St.
Petersburg. (Reprint of 1990 by Motilal Banarsidass, Delhi.)
B ö h t l in g k , Otto.
1887. P ànini’s G ram m atik herausgegeben, übersetzt, erläutert
und m it verschiedenen Indices versehen. Leipzig: Verlag von H. Haessel.
BROCKINGTON, J.L . 1992. The Sacred Thread. A Short H istory o f Hinduism. Delhi:
Oxford University Press. [First published 1981 in Edinburgh.]
B r o n k h o r s t , Johannes and R a m s e ie r , Yves, ed. 1994. Word Index to the PraAasta-
pädabhäsya. Delhi: Motilal Banarsidass.
B r u n n e r , Hélène, ed. and trans. 1963, 1968, 1977, 1998. SomaAambhupaddhati. 4
vols: Prem ière Partie. Le rituel quotidien dans la tradition Aivai'te de l'Inde du
Sud selon SomaAambhu; Deuxième Partie. R ituel Occasionnels dans la tradition
Aivai'te de l'Inde du Sud selon SomaAambhu I : Pavitrârohana, D amanapüjâ et
PrâyaAcitta; and Troisième Partie. R ituels occasionels dans la tradition Aivai'te
de l ’Inde du Sud selon SomaAambhu II : dïkçâ, abhiçeka, vratoddhâra, antyeçti,
Arâddha; and Rituels dans la tradition sivai'te selon SomaAambhu. Quatrième
pa rtie : rituels optionnels : pratiçfhâ. Publications de l’IFI No. 25. Pondicherry:
IFI.
. 1965. ‘Analyse du K iranâgam a\ in Journal A siatique Vol. CCLIII, pp. 300-28.
— . 1967. ‘Analyse du Suprabhedâgama* in Journal A siatique Vol. CCLV, p p .31 -
60.
. 1981. ‘Un chapitre du SarvadarAanasamgraha: le ÉaivadarAana' in Thntric and
Tâoist Studies in honour o f R. A. Stein. Vol. 1 ed. Michel Strickmann. Mélanges
Chinois et Bouddhiques Vol. XX, pp. 96-140. Brussels.
. trans. 1985. Mrgendrägama Section des rites et section du com portem ent avec
la v rtti de Bhattanârâyanakantha. Publications de l’IFI No. 69. Pondicherry:
IFI.
. 1986. ‘Les membres de âiva’ in Asiatische S tu d ien /É tu d es A siatiques XL.2,
pp. 89-132.
. 1992a. ‘The Four Pâdas of éaivSgam as’ in The Journal o f Oriental Research,
Madras. Dr. S. S. Janaki Felicitation Volume Vols. 56-72. 1986-92, pp. 260-78.
Madras: Kuppuswami Sastri Research Institute.
. 1992b. ‘Jnâna and Kriyâ: Relation between Theory and Practice in the
éaivagam as’ in Teun Goudriaan (ed.) Ritual and Speculation in Early Tantrism:
Studies in Honor o f André Padoux, pp. 1-59. State University of New York Press.
. 1994. ‘The Place of Yoga in the éaivâgam as’, in P .S . Filliozat, S.P . Narang,
C. P. B hatta (eds.) Pandit N. I t B h att Felicitation Volume, pp. 425-61. Delhi:
Motilal Banarsidass.
B r u n n e r , H., O b e r h a m m e r , G., and P a d o u x , A. 2000.
TäntrikäbhidhänakoAa I.
Dictionnaire des termes techniques de la littératu re hindoue tantrique... sous
Works Consulted 545

la direction de H. Brunner, G. O berhammer et A. Padoux. Österreichis­

che Akademie der W issenschaften, Philosophisch-historische Klasse, Sitzungs­
berichte, 681. Band. Beiträge zur Kultur- und Geistesgeschichte Asiens Nr. 35.
Vienna: Verlag der österreichischen Akademie der Wissenschaften.
B u d d r u s s , Georg, 1980. ‘Zum Lapis Lazuli in Indien. Einige philologische Anmerkun­
gen’ in Studien zur. Indologie und Iranistik, Heft 5 /6 , pp. 3-26.
B ü h n e m a n n , Gudrun. 1989. ‘The Heavenly Bodies (Navagraha) in Hindu R itual’ in
Sam bhäsä Vol. 11, pp. 1-11.
CŒ DÈS, G. 1937. Inscriptions du Cambodge. Volume I. Collection de textes et docu­
ments sur l’Indochine III. Hanoi: Ecole française d ’Extrême-Orient.
C o l a s , Gérard. 1988. ‘Le yoga de l’officiant vaikhânasa’ in Journal A siatiquè Tome
CCLXXVI, pp. 245-83.
C o l a s - C h a u h a n , Usha. 2002. ‘Umâpati on Prâmânya. An annotated translation’ in
Journal o f Indian Philosophy 30, pp. 305-38.
D a g e n s , Bruno, ed. and trans. 1979. Le Borilège de la doctrine ¿ivalte— Éaivâgama-
paribhâsâmahjarT de Vedajnâna. Publications de l’IFI No. 60. Pondicherry: IFI.
DAGENS, B ., and B a r a z e r - B il l o r e t , M.-L., trans. 2000. Le Rauravâgama: un traité
de rituel et de doctrine éivaïtes. 2 Vols. Publications du département d ’indologie
No. 89.1 and 89.2. Pondicherry: Institut français de Pondichéry.
DASGUPTA, Surendranath. 1955. A H istory o f Indian Philosophy. Volume V: Southern
Schools o f ¿aivism . Cambridge: Cambridge University Press.
D a v is , Richard, 1991. R itual in an Oscillating Universe: Worshiping ¿iva in M edieval
South India, Princeton: Princeton University Press.
D e v a s e n a p a t h i , V .A .
1966. Éaiva Siddhânta as expounded in the ¿ivajhäna-
siddh iyär and its six commentaries. Madras University Philosophical Series
No. 7. Madras: University of Madras.
DHAVAMONY, Mariasusai, 1971. Love o f God according to the ¿aiva Siddliänta: A
S tu d y in the M ysticism and Theology o f ¿aivism . Oxford, Oxford University
Press.
D u n u w i l a , Rohan A. 1985. Saiva Siddhänta Theology. A context o f Hindu-Christian
Dialogue. Delhi: Motilal Banarsidass.
D v iv e d T, Vrajavallabha. 1983. Luptâgam asamgraha P art II Yogatantragranthamälä
Vol. 10. Varanasi: Sampurnanand Sanskrit Vishvavidyalaya.
----------. 1984. Vijnänabhairavah anvayärtha-rahasyärthavyäkhyä (samskrta-hindT)
sam valitah. Varanasi: Motilal Banarsidass. (Reprinted from an edition of 1978.)
. 2000. TkntrâgamTya dharma-daréan. Vol. 1. Research Publications Series No.
24. Varanasi: Shaiva Bharati Shodha Pratishthanam.
F il l io z a t , Pierre-Sylvain, 1975. ‘Le droit d’entrer dans les temples de éiva au XIe
siècle’ [Edition and translation of Jâtinirnayapürvakâlayapraveéavidhi] in Jour­
nal A siatique Vol.CCLXIII, pp. 103-117.
546 Parakhyatantra

. ed. and trans. 1984. ‘Les Nadakarikä de Raraakan^ha* in Bulletin de ¡’École

Française d ’E xtrêm e-O rient 73, pp. 223-225.
. ed. and trans. 1988. ‘Le Tattvasamgraha “Compendium des Essences” de
Sadyojyoti’ in Bulletin de l ’École française d ’Extrêm e-O rient 77, pp. 101-163.
(I do not follow Filliozat’s verse numeration).
. ed. and trans. 1991a. Le Tantra de Svayarpbhü, vidyäpäda, avec le commen­
taire de Sadyojyotih. Geneva: Librairie Droz S.A.
See also F illiozat 1994 below.
----------. 1991b. ‘Le Tattvatrayanirnaya <£La Détermination des TYois E ssen ces^
de Sadyojyoti avec le Commentaire d’Aghoraéivâcârya’ in Bulletin de l ’École
française d ’E xtrêm e-O rient 78, pp. 133-58.
. ed. and trans. 1994. The Tkntra o f Svayam bhü vidySpâda W ith the com men­
ta ry o f S a d yo jy o ti. Kalàmülaéâstra Series 13. Delhi: Indira Gandhi National
Centre for the Arts and Motilal Banarsidass. [Where page and line references
are given, they are to the 1991 edition.)
. 2001. ‘The Philosophy of Sadyojyoti’ in V. Kameswari, K .S . Balasubra-
maniam, and T. V. Vasudeva (eds.) ¿aiva R ituals and P hilosophy} pp. 19-58.
Madras: Kuppuswami Sastri Research Institute.
FlNOT, Louis. 1925 (appeared 1926). ‘Inscriptions d ’Ankor* in BEFEO 25 (1925),
pp. 289-407.
F l o o d , Gavin. 1996. A n introduction to Hinduism. Cambridge: Cambridge Univer­
sity Press.
F r a n c o , Eli, ed. and trans. 1994 (2nd edition). Perception, K now ledge and Disbelief.
A S tu d y o f Jayarääi’s Scepticism. Delhi: Motilal Banarsidass. (1st edition: Alt-
und Neu-Indische Studien Nr. 35. Stuttgart: Franz Steiner Verlag, 1987.)
F r a u w a l l n e r , Erich,
ed. and trans. 1968. M aterialien zur ältesten Erkennt­
nislehre der KarmamTmämsä. Österreichische Akademie der W issenschaften,
Philosophisch-historische Klasse, Sitzungsberichte, 259. Band, 2. Abhandlung.
Veröffentlichungen der Kommission für Sprachen un Kulturen Süd- und Os­
tasiens Heft 6. Wien: Kommissionsverlag der Österreichischen Akademie der
Wissenschaften.
G a n e s a n , T. 2000. ‘Sadasat: A unique feature of the Paéu’ in Facets o f Éaiva
Siddhänta, ed. P. Krishnan, pp. 178-83. Madras: University of Madras.
. 2004*. Unpublished talk entitled ‘Approaching the Ä gam a’ given in the ‘N a­
tional Seminar on Agamas’ held from 20th to 22nd August 2004 at the Rashtriya
Sanskrit Vidyapeetha, Tirupati.
G e n g n a g e l , Jörg.
1996. M äyä, Purusa und ¿/va. Die dualistiche Tradition des
¿ivaism us nach Aghoraéivâcâryas T attvaprakâéavrtti. Beiträge zur Kenntnis
südasiatischer Sprachen und Literaturen 3. Wiesbaden: Harrassowitz.
G h o s h a l , R. K. 1952. ‘Two Eastern Ganga Copper-Plate Grants from Sudava’ in EI
Vol. XXVI (1941-42), pp. 62-8.
Works Consulted 547

G n o l i , Raniero. 1960. T he P ram ânavârttika o f Dharmaklrti. The First C hapter with

the A u tocom m en tary. Text and Critical Notes. Serie Orientale Roma XXIII.
Rome: Istituto Italiano per il Medio ed Estrerao Oriente.
G o n d a , Jan. 1977. M edieval Religious Literature in Sanskrit. History of Indian
L ite ra tu re V o l.il, 1. Wiesbaden: Harrassowitz.
. 1995 (reprinted from edition of 1970). VIçnuism and à ivaism : A Comparison.
Delhi: Munshiram Manoharlal.
G o o d a l l , Dominic. 1996. Hindu Scriptures. London: Phoenix and California Uni­
versity Press.
. ed. and trans. 1998. B h a tta R am akan tba’s C om m entary on th e K iranatantra.
Volume I: chapters 1-6. Critical edition and annotated translation. Publications
du département d ’indologie 86.1. Pondicherry: Institut français de P ondichéry/
Ecole française d ’Extrême-Orient.
. 2000. ‘Problems of Name and Lineage: relationships between South Indian
authors of the éaiva Siddhànta’ [a review article of B r u n n e r 1998] in Journal
o f the Royal A siatic S ociety, Series 3, Vol. 10, Part 2, pp. 205-16.
. 2001a. ‘The Saiddhântika Parakhyatantra, its account of language, and the
interpolation of the eighth chapter of the published Pauskarâgama1 in Le Pa-
role e i marmi. S tu di in onore di Raniero Gnoli nel suo 50° com pleanno} ed.
Raffaele T o r e l l a , with the collaboration of Claudio C i c u z z a , Marino F a l ie r o ,
Bruno L o T u r c o , Francesca S fe r r a and Vincenzo V e r g i a n i , pp. 32 7 -5 0 . Serie
Orientale Roma XCII. Rome: Istituto Italiano per l’Africa e l’Oriente.
. 2001b. ‘B hüte ‘â h a ’ iti pram âdât: Firm Evidence for the Direction of
Change W here Certain Verses of the Raghuvaméa are Variously Transm itted’ in
Zeitschrift der deutpchen morgenlandischen Gesellschaft 151 (2001), pp. 103-24.
. forthcoming A. ‘T he éaiva Siddhànta and the Vivartavàda of the
Aupaniçadas’. (Paper delivered at the National Seminar on Saptavidha-
anupapatti organised by the Radhakrishnan Institute for Advanced Study in
Philosophy of the University of Madras, August 1998.)
. forthcoming B. ‘Initiation et délivrance selon le éaiva Siddhànta (et d ’une
poignée d ’auteurs qu’on nomme Umâpatiéiva)’. (Paper delivered in the series
‘R ites et transformations’ at the Maison de Sciences de l’Homme, Paris, 7th
December 2000).
G o pal I y e r , T . V. ed. 1984. Tëvâram . Hymnes é/varies du pays tamoul. édition
établie par T. V. Gopal Iyer sous la direction de François Gros, volum e I Nàna-
campantar. Publications de l’IFI No. 68.1. Pondicherry: IFI, 1984.
G o u d r i a a n , Teun and G u p t a , Sanjukta. 1981. Hindu Tantric and Éâkta Literature.
History of Indian Literature Vol. II, 2. Wiesbaden: Harrassowitz.
G o u d r i a a n , Teun, ed. and trans. 1985. The V w âéikhâtantra A ¿aiva Tantra o f th e
Left Current. Delhi: Motilal Banarsidass.
G T. and S c h o t e r m a n , J.A ., ed. 1988. The K ubjikam atatantra. Kular
o u d r ia a n ,
likám náya versión. Critical Edition. Orientaba Rheno-traiectina 30. Leiden:
Brill.
548 Parakhyatantra

G o u d r i a a n , T. and S c h o t e r m a n , J. A., ed. and trans. 1994. The K ubjika Upanisad.

Groningen Oriental Series 10. Groningen: Egbert Forsten.
G r o n b o l d , Günter.
1983. ‘Materialien zur Geschichte des Sadanga-Yoga. I. Der
Çadahga-Yoga ira Hinduismus’ in Indo-Iranian Journal 25, pp. 181-90.
G r o s , François. 1982. See K a r a v e l a n e 1982.
. 1984. See G o p a l I y e r 1984.
H a h n , Michael. 1999. Invitation to Enlightenment: L etter to the Great K in g Kaniska
b y M atrceta, L etter to a Disciple by Canc/ragom/n. Translated with an Intro­
duction and Notes. Berkeley.
H a n d i q u i , Krishna Kanta.
1942. Yaéastilaka and Indian Culture Or Som adeva’s
Yaéastilaka and A spects o f Jainism and Indian Thought and Culture in the
Tenth Century. Jivaräja Jaina Granthamälä No. 2. Sholapur: Jaina Samskrti
Samrakshaka Sangha.
H a n n e d e r , Jürgen. 1998 [appeared 1999]. A bhinavagupta’s Philosophy o f Revelation.
An edition and annotated translation o f MälinTslokavärttika I, 1-399. Groningen
Oriental Series Volume XIV. Groningen: Egbert Forsten.
H a r a , Minoru. 1982. ‘Quotations found in the RatnatTkä of Bhasarvajna’, in Indo-
logical and B uddhist studies. Volume in honour o f Professor J. W. de Jong on
his Sixtieth Birthday. Ed. L. A. Hercus, F. B. J. Kuiper, T. Rajapatirana, E. R.
Skrzypczak. Canberra, pp. 187-209. (Reprinted Delhi: Sri Satguru Publication,
1984.)
----------. 1992. ‘Pâ^upata Studies (1)’ in Teun Goudriaan (ed.) R itu al and Speculation
in Early Tantrism: Studies in Honor o f A ndré Padoux, pp. 209-26. New York:
State University of New York Press.
H a t t o r j , Masaaki. 1968. Dignâga, On Perception, being the the Pratyaksapariccheda
o f D ignäga’s Pramânasamuccaya from the Sanskrit fragments and the Tibetan
versions. Harvard Oriental Series 47. Cambridge, Massachusetts: Harvard Uni­
versity Press.
H a y a sh i , Takao. 1995. The BakhshälT M anuscript. An ancient Indian m athem atical
treatise. Groningen Oriental Studies XI. Groningen: Egbert Forsten.
H a z r a , R. C., 1940. Studies in the Puranic R ecords on Hindu R ites and Customs.
Dacca: University of Dacca.
H o i s in g t o n , H. R. See M u d a l ia r 1979.
H o u b e n , Jan E. M., 1995. The Sambandha-samuddeéa (chapter on relation) and
B hartrhari’s Philosophy o f Language. Gonda Indological Studies II. Groningen:
Egbert Forsten.
H o u s m a n , A. E., 1989. The Name and N ature o f P o etry and O ther Selected P rose, ed.
John C a r t e r . New York: New Amsterdam Books (reprinted from Cambridge
University Press edition of 1961).
H u l in , Michel, trans. 1980. Mrgendragama: sections de la doctrine et du yoga, avec
la v rtti de Bhattanârâyanakantha et la dTpikä d ’Aghoraéivâcârya. Traduction,
introduction et notes. Publications de l’IFI No. 63. Pondicherry: IFI.
Works Consulted 549

HULTZSCH, E. ed. and trans. 1890. South Indian Inscriptions, Ta mil and Sanskrit,
FYom Stone and C opper-plate Edicts at Mamallapuram, Kanchipuram, in the
North A rcot D istrict, and other parts o f the Madras Presidency, chießy collected
in 1886-87. Vol. 1. Madras: Archaeological Survey of India.
I n d e n , Ronald. 2000. ‘Imperial Puranas. Kashmir as Vaisnava Center of the World’
in Ronald Inden, Jonathan Walters, and Daud Ali (eds.) Q uerying the Medieval.
T exts and the H istory o f Practices in South Asia, pp. 2 9 -98. New York: Oxford
University Press.
IRÄCAMÄNIKKANÄR, 1958. Caiva Camaya Vajarcci. Cennai (=M adras): Auvai
Nülakam.
I s a a c s o n , Harunaga. 1994. See A d r i a e n s e n , B a r k e r , and I s a a c s o n .
. *1995. Materials for the stu d y o f the Vaiéesika system . (Unpublished doctoral
thesis submitted to the University of Leiden.)
. 1998. See A d r i a e n s e n , B a r k e r and I s a a c s o n .
I s h im a t s u , Ginni, 2000. ‘Aghoraéivâcârya: Author of the Parärthanityapüjävidhi?’ in
The Journal o f Oriental Research, M adras Vols. LXVIII-LXX (Dr. S. S. Janaki
Commemoration Volume), pp. 231-246.
J a m i s o n , Stephanie W. 1986.‘Brähmana syllable counting, Vedic tv&c ‘skin’, and
the Sanskrit expression for the Canonical Creature’ in Indo-Iranian Journal 29,
pp. 161-81.
JANAKI, S .S ., éd. 1996. ÉrT U m äpati Éivâcërya, His Life, Works and C ontribution to
Éaivism. Chennai (=M adras): Kuppuswami Sastri Research Institute.
K a h r s , Eivind, 1998. Indian Semantic Analysis. The ‘nirvacana’ tradition. Univer­
sity of Cambridge Oriental Publications 55. Cambridge: Cambridge University
Press.
K a n g l e , R .P . 1960, 1963, 1965. The KautilTya Arthaéâstra. 3 vols.: P art I. A crit­
ical edition with a glossary; P art II. An English translation with critical and
explanatory notes; P art III. A Study. University of Bombay Studies— Sanskrit,
Prakrit and Pali Nos. 1-3. Bombay: University of Bombay.
K a r a v e l a n e . 1982. Chants dévotionnels tamouls de Käraikkälam m aiyär. Edition et
traduction p ar Karavelane. Introduction par Jean Filliozat. Nouvelle édition.
Postface et index-glossaire pa r FYançois Gros. Publications de l’IFI No. 1.
Pondicherry: IFI, 1982.
K a v i r a j a , Gopinath.1970. Luptâgam asamgraha P art I Yogatantragranthamâlâ
Vol. 2. Varanasi: Varanaseya Sanskrit Vishvavidyalaya.
K e l l n e r , Birgit, 1997. Nichts bleibt nichts. Die Buddhistische Zurückweisung
von K um ärilas Abhävapramäna. Ü bersetzung und Interpretation von ¿änta-
rakçitas Thtfcvasarigraha w . 1647-90 m it KamalasTlas Tattvasahgrahapanjikä
sowie Ansätze und A rbeitshypothesen zur Geschichte negativer Erkenntnis in der
indischen Philosophie. Wiener Studien zur Tibetologie und Buddhismuskunde
39. Vienna: Arbeitskreis für tibetische und buddhistische Studien, Universität
Wien.
550 Parakhyatantra

K i e l h o r n , F. 1892. ‘Bilhari Stone Inscription of the Rulers of Chedi* and ‘A Stone

Inscription from Ranod (Narod)’ in El Vol. I (1892), pp. 251-70, and 351-61.
. 1897. ‘Rajor Inscription of Mathanadeva; [Vikrama-jsamvat 1016’ and
‘Kharepatan Plates of Rattaraja; S aka-Sam vat 930* in E l Vol. I ll (1894-95),
pp. 263-7 and 292-302.
K i r f e l , Willibald, 1920. Die Kosmographie der alten Inder. Nach Quellen dargestellt.
Bonn-Leipzig: Schroeder.
----------. See PURÄNAPANCALAK§ANA.
KLOSTERMAIER, Klaus K. 1989. A Survey o f Hinduism. New York: State University
of New York Press.
K u n j u n n i R a j a , K., V e e z h in a t h a n , N., and S u n d a r a m C. S., ed. 1983. New Cata-
Jogus Catalogorum. An A lphabetical R egister o f Sanskrit and A llied Works and
A uthors. Volume 11. Madras: University of Madras.
L a w , Mary. See S c h o m e r u s 2000.
L i m a y e , V .P . and V a d e k a r , R. D., ed. 1958. Eighteen Principal Upani?ads V o l.l.
Poona: Vaidika Sam^odhana Mandala.
L i n d t n e r , Christian, 1989. Foreword (pp. vi[a]-vi[d)) to B h a t ta ch ar y a 1989.
M a l l e d e v a r u , H. P., ed. 1987. D escriptive Catalogue o f Sanskrit M anuscripts Volume
X V , Ä gam a and Nighantu. Oriental Research Institute Series No. 163. Mysore:
Oriental Research Institute of Mysore.
M a t s u b a r a , Mitsunori.
1994. Pähcarätra Sarphitäs and E arly Vai$nava Theology
W ith A Translation and Critical N otes from C hapters on the Theology in the
A hirbudhnya Samhitä. Delhi: Motilal Banarsidass.
M i c h a e l , Tara, ed. and trans. 1975. Le joyau du £ iva-yoga, ¿ivayogaratna, de Jnäna-
prakääa. Publications de 1’IFI No. 53. Pondicherry: IFI.
M ir a s h i , Vasudev Vishnu. 1950. “T he ¿aiva Äcäryas of the M attamayüra Clan’, in
Indian Historical Q uarterly 26, pp. 1-16.
. 1952. ‘Epoch of the Ganga Era’ in E l Vol. XXVI (1941-42), pp. 326-36.
. ed. 1955. Corpus Inscriptionum Indicarum, Vol. IV. Inscriptions o f the
Kalachuri-Chedi Era. 2 Parts. Ootacamund.
M o n ie r - W il l ia m s , Monier. 1899. Sanskrit-English D ictionary. Oxford, Clarendon
Press.
M u da lla r , N. Murugesa, trans. 1976. Sankarpa Nirakaranam o f Sri U m apati
Sivacarya. A Com parative S tu d y o f the O uter and Inner Schools o f Philos­
oph y with reference to Saiva Siddhanta as the E nd o f Ends. Dharmapuram:
Dharmapuram Adhinam.
. 1979. f>iva Ghana P ö tham o f Sri M eykanda D eva (13th C entury). T he Saiva
Siddhanta Sutras &c C om m entary Translated into English by H .R . Hoising-
ton, E dited with Preface, N otes and Text A ppendices in Thmil, Sanskrit, Kan-
n ada and FYench. Dharmapura Adhinam Publication No. 750. Dharmapuram:
Dharmapura Adhmam.
Works Consulted 551

Mysore, 1922. Catalogue o f Sanskrit Manuscripts in the G ovt. Oriental Library,

Mysore. [No editor accredited.] Mysore: Government Branch Press.
N a g a s w a m y , R. 1989. S/va Bhakti. Delhi: Navrang.
N a k a m u r a , Hajime. 1983. A H istory o f Early Vedanta Philosophy. P art One. Trans­
lated into English by TVevor Legget, Sengakul Mayeda, Thitetz Unno and others.
Religions of A sia Series, Number 1. Delhi, Varanasi, Patna: Motilal Banarsidass.
N a n d i m a t h , S. C. 2001. Theology o f the éaivâgam as. A Survey o f th e D octrines o f
¿aiva S iddhan ta and Veerasaivism. Thiruvananthapuram: International School
of Dravidian Linguistics.
N a t a r a j a n , B ., ed. and trans. 1991. Tirumantiram, A Tamil Scriptural Classic.
Madras: Sri Ramakrishna Math.
N e w C a t a l o g u s C a t a l o g o r u m . See K u n j u n n i R a j a , V e e z h i n a t h a n , and S u n -
daram 1983.
O b e r h a m m e r , G. 2000. See B r u n n e r , O b e r h a m m e r and P a d o u x 2000.
O b e r l ie s , Thomas. 2003. A Grammar o f Epic Sanskrit. Indian Philology and South
Asian Studies Volume 5. Berlin/N ew York: De Gruyter.
PADOUX, André. 1987. ‘Contributions à l’étude du mantraiâstra, III: le jap a’, in
Bulletin de l ’École Française d ’E xtrêm e-O rient, Vol. LXXVI, pp. 117-64.
. 1992. Vâc. T he Concept o f the Word in Selected Hindu Tantras (trans.
Jacques Gontier). Sri Garib Dass Oriental Series No. 155. Delhi: Sri Satguru
Publications (reprinted from State University of New York edition of 1990).
. 2000. See B r u n n e r , O b e r h a m m e r and P a d o u x 2000.
P a r à j u l i , Buddhisàgara, ed. 1963 (Nepalese year 2020). BrhatsücTpatram Vol. 4,1.
Kathmandu: VTrapustakalaya.
P a t h a k , V. S. 1960. H istory o f ¿aiva C ults in Northern India From Inscriptions (700
A. D. to 1200 A. D.). Varanasi: Ram Naresh Varma.
P o p e , G .U . 1900. The Tiruvâçagam or ‘Sacred U tterances’ o f th e Tamil P oet, Saint,
and Sage Mânikka-vâçagar. The Tamil Text o f the fifty-one P oem s w ith English
Translation, Introductions, and Notes, to which is prefixed a Su m m ary o f the Life
and Legends o f the Sage, with A ppendices illustrating the G reat South Indian
S ystem o f Philosophy and Religion called the Çaiva Siddhântam , with Tamil
Lexicon and Concordance. Oxford. [Reprinted in 1995 by Asian Educational
Services, Delhi/M adras.)
P r e n t i s s , Karen Pechilis, 1996. ‘A Tamil Lineage for éaiva Siddhanta Philosophy’ in
H istory o f Religions 35.3 (February 1996), pp. 231-57.
Q v a r n s t r o m , Olle. 1989. Hindu Philosophy in B u ddhist P erspective. T he Vedanfca-
tattvaviniécaya C hapter o f B h a vya ’s Madhyamakahrdayakârikâ. Lund Studies
in African and Asian Religions Vol. 4. Lund: Plus Ultra.
R a j a g o p a l a c h a r , K ., ed. 1990. D escriptive Catalogue o f Sanskrit M anuscripts Vol­
ume X VI, Thntra M antra ¿astram Part 1 (a to ba). Oriental Research Institute
Series No. 175. Mysore: Oriental Research Institute of Mysore.
552 Parakhyatantra

R a m s e ie r , Yves. See B r o n k h o r s t and R a m s e ie r 1994.

R a n g a s w a m y , M. A. Dorai.
1990^ The Religion and Philosophy o f Tëvâram With
special reference to N am pi Ârürar (Sundarar). Madras: University of Madras.
[First edition 1958.]
R a u , W ilhelm, 1954. ‘Lotusbluraen’ in Asiática. Festschrift Friedrich Weller, pp. 505-
13.
R o t h , Rudolph, 1855-75. See B ô h tlin g k and R o th 1855-75.
S a n d e r s o n , Alexis. 1985a. ‘Purity and Power among the Brahmans of Kashmir’ in
T he C ategory o f the Person, ed. Michael Carrithere, Steven Collins, and Steven
Lukes, pp. 191-216. Cambridge: Cambridge University Press.
. 1985b. Review of N .R B hatt’s Matangapârameàvarâgama (Kriyâpâda,
C aryâpâda et Yogapâda), avec le com mentaire de B h a tta Râmakantha q.v.;
Idem, Rauravottarâgam a: Édition critique, introduction e t notes, (see above un­
der MATANGAPÀRAMEàvARA.) in Bulletin o f the School o f Oriental and African
Studies 48, pp. 564-68.
. 1990. ‘áaivism and the Tantric TYaditions’ in FYiedhelm Hardy (ed.) The
Worlds Religions: T he Religions o f Asia, pp. 128-72. London: Routledge.
(Reprinted from The World's Religions, ed. S. Sutherland, L. Houlden, P. Clarke
and F. Hardy, London: Routledge, 1988, pp. 660-704.)
. 1992. ‘The Doctrine of the MálinTvijayottaratantra’ in Teun Goudriaan (ed.)
R itu a l and Speculation in Early Thntrism: S tudies in Honor o f A n dré Padoux,
pp. 281-312. State University of New York Press.
. *1992. ‘The Yogap&da of the Matangapârameàvara’ (an unpublished critical
edition).
. *1994. ‘Purpose and Meaning in Ritual. Lecture 2, 24.1.94: Handout’ (un­
published lecture handout).
. * 1996a. B h atta Râmakantha, M atan gavrtti ad kriyâpâda l . l - 3 b , Critical
Edition, Translation and Commentary. (Unpublished draft.)
. * 1996b. Edited transcription of the ¿ ivabhedapatala and T an trotp atti-
vyâkhyâpa$ala of the B fhatkalottara (from NAK MS 1-89, NGM PP
Reel No. B 24/59. (Unpublished draft.)
. 2002. ‘History through Textual Criticism in the Study of áaivism, the Pañca-
rStra and the Buddhist Yoginltantras’, pp. 1-47 in Les sources et le tem ps.
Sources and Tim e. A colloquium. Pondicherry 11-13 January 1997, ed. FYançois
Grimai. Publications du département d ’indologie 91. Pondicherry: IF P /E F E O ,
2001 [appeared 2002].
S c h o m e r u s H. W. 2000.
Éaiva Siddhânta. An Indian School o f M ystical Thought,
Presented as a system and docum ented from the original Tamil Sources. T a n s -
lated from German by M ary Law. Delhi: Motilal Banarsidass. [Original German
version published in 1912.]
S c h o t e r m a n , J. A. See G o u d r ia a n and S c h o t e r m a n 1988.
Works Consulted 553

S c h r e in e r , Peter, and S ö h n e n , Renate, 1987.

Sanskrit Indices and Text o f the
Brahmapuräna. Purana Research Publications, Tübingen, Vol. 1. Wiesbaden:
Harrassowitz.
S h a r m a , Har D utt, ed. and trans. 1933. The Sänkhyakärikä: l£varakr§na’s Mem orable
Verses ofS ä m k h ya P hilosophy with the C om m entary o f G awjapädäcärya. Poona
Oriental Series No. 9. Poona: The Oriental Book Agency.
S h ä s t r I, Haraprasada. 1925. A D escriptive Catalogue o f Sanskrit M anuscripts in the
Governm ent Collection under the care o f the A siatic Society o f Bengal, Volume
III. S m rti M anuscripts. Calcutta: Asiatic Society of Bengal.
. 1939. A D escriptive Catalogue o f the Sanskrit M anuscripts in th e Collections
o f the Royal A siatic S ociety o f Bengal, Volume VIII, P art I. Tantra M anuscripts.
Revised and edited by Chintaharan Chakravarti. Calcutta: Royal A siatic Soci­
ety of Bengal.
S i r c a r , D. C. 1962. ‘Amudalapadu Plates of Vikramaditya I, Year 5 ’ in E l Vol. XXXII
(1 9 5 7 -5 8 ), pp. 175-84.
S i v a r a m a n , K. 1973. £aivism in Philosophical Perspective: A S tu d y o f the Form ative
C oncepts, Problem s and M ethods o f £aiva Siddhänta. D elhi/Patna/V aranasi:
Motilal Banarsidass.
S m it h , David, 1996. The Dance o f ¿iva: Religion, art and p o e tr y in South India.
Cambridge Studies in Religious TYaditions 7. Cambridge: Cambridge University
Press.
S n e l l g r o v e , D .L ., 1959. The Hevajra Tantra. A Critical S tudy. London Oriental
Series Vol. 6. London: Oxford University Press.
S ö h n e n . See S c h r e in e r and S ö h n e n 1987.
S o n i , Jayandra. 1989. Philosophical Anthropology in ¿aiva Siddhänta W ith special
reference to ¿ivagrayogin. Delhi: Motilal Banarsidass.
S p e i j e r , J .S . 1886. Sanskrit Syntax. Leiden.
S r in i v a s a n , Srinivasa Ayya, 1967. VäcaspatimHras TattvakaumudT. Ein B eitrag zur
T extkritik bei kontam inierter Überlieferung. Alt- und Neu-Indische Studien
Nr. 12. Hamburg: Cram, de Gruyter &c Co.
S t e in , M. A. 1894. Catalogue o f the Sanskrit M anuscripts in the Raghunätha Temple
L ibrary o f His Highness the Maharaja o f Jammu and Kashmir. Bombay.
S u n d a r a m , C. S. See K u n j u n n i R a j a , V eezh in ath an and S u n d a r a m 1983.
SU N E S O N , Carl, 1991. ‘Remarks on some interrelated terms in the ancient Indian em­
bryology’, in W iener Zeitschrift für die K unde Südasiens, B and X X X V , pp. 1 0 9 -
21.
SURYANARAYANA S A S T R I, S .S ., 1930. The ¿ivädvaita o f ¿rlkantha. Madras: Univer­
sity of Madras.
. trans. 1982. The ¿aivaparibhäsä o f ¿ivägrayogin. (Ed. R. Balasubrahraanian
and V. K .S . N. Raghavan.) Madras University Philosophical Series 35. Madras,
University of Madras.
See also Sa iv a p a r i b h ä s ä .
554 Parakhyatantra

S wamy, B. G. L. 1975. ‘The Golaki School of éaivism in the Thmil Country’ in Journal
o f Indian H istory 53, pp. 167-209.
T albot, Cynthia. 1987. ‘Golaki Matha Inscriptions from Andhra Pradesh: A Study
of a Saiva Monastic Lineage’ in Vajapeya: Essays on Evolution o f Indian A rt
and Culture. Prof. K . D. B ajpai Félicitation Volume, Vol. 1. ed. A. M. Shastri,
R. K. Sharma, Agam Prasad, pp. 130-46. Delhi: Agara Kala Prakashan.
P., 1973. é ataratnasahgraha o f ¿ r î U m äpati ¿ivâcârya.
TH IR UG N A N A SA M B A N D H A N ,
Madras: University of Madras.
T okunaga, Muneo. 1981. ‘Civanânacittiyâr, Parappakkam sts. 264-301’ in Indolog-
ical R eview (Indogakuhö) No. 3, pp. 1-18.
T orella, Raffaele, 1975. ‘Sârdhatriéati-kâlottarâgama (edizione critica e intro-
duzione a cura di Raffaele Torella)’ in R ivista degli stu d i Orientali Vol. L, fasc.
III-IV , pp. 279-318.
. 1979. ‘Due capitoli del Sarvadaréanasamgraha: éaivadaréana e PratyabhijnSr
daréana’ in R ivista degli stu di Orientali Vol. LIII, fasc. III-IV , pp. 361-410.
. 1998. ‘The kancukas in the éaiva and Vaisnava tantric tradition: a few consid­
erations between theology and grammar’ in Studies in Hinduism II: Miscellanea
to th e Phenomenon o f Tkntrast ed. Gerhard Oberhammer. Vienna: Verlag der
österreichischen Akademie der Wissenschaften, pp. 55-86.
. ed. and trans. 2002. The Idvarapratyabhijnäkärikä o f U tpaladeva with the A u­
thor's V ftti. Critical edition and annotated translation. Delhi: Motilal Banar-
sidass. (Revised edition of Serie Orientale Rom a LXXI. Rome: Istituto Itali an o
per il Medio ed Estremo Oriente, 1994.)
TÖRZSÖK, Judit, *1999. ‘The D octrine o f Magic Fémale S pirits. ’ A critical edition
o f selected chapters o f the Siddhayogeévarîm ata(tantra) w ith an notated trans­
lation and analysis. (Unpublished doctoral thesis subm itted to the University
of Oxford.)
T r ipä Jh I , éivasSgara, 1988. Itihäsa-purSna-nirvacanakosah. Jaipur: Devan&gara
Prakâéanara.
T ubini , B. trans. 1952. Brahmabindüpaniçad. Publiée e t traduite p ar B. Tubini. Li­
brairie d ’Amérique et d ’Orient. Les Upanishad XII. Paris: Adrien-Maisonneuve.
UNNI, N .P . 1987. See I^ÂNAélVAGURUDEVAPADDHATI.
V a d e k a r , R . D . see u n d e r L im a y e , V . P.

Van T roy, Joseph. 1974. ‘The Social Structure o f the éaiva^-siddhantika Ascetics
(700-1300 A.D.)’ in Indica 11, pp. 77-86.
Vasudeva, Somdev, *2000. The Yoga o f the MälinTvijayottara (unpublished doctoral
thesis of the University of Oxford).
V e e z h in a t h a n , N. See K u n ju n n i R a j a , V e e z h in a t h a n and S u n d a r a m 1983.
VrvANTl, Maria Pia, ed. and trans. 1975. II uKiranägam a", Tésto e traduzione del
<CVidySpSda^X>. Supplemento n.3 agli A n n a l i : vol.35 (1975), fasc.2. Napoli:
Istituto Orientale di Napoli.
Works Consulted 555

Watson , Alex. *2002. Bhafpa Ramakantha's A rgum ents against the B u ddhist D oc­
trine o f N o-Self (anatm avada) (unpublished doctoral thesis of the University of
Oxford).
W ezler, Albrecht. 1982. ‘Remarks on the definition of ‘yoga’ in the Vai&^ikasutra’,
in Indological and B u ddh ist studies. Volume in honour o f Professor J. W. de
Jong on his S ixtieth B irthday. Ed. L. A. Hercus, F .B . J. Kuiper, T. Rajapati-
rana, E. R. Skrzypczak. Canberra, pp. 643-86. (Reprinted Delhi: Sri Satguru
Publication, 1984.)
. 1983. ‘A note on concept adr$pa as used in the Vai4e$iJcasQtra\ in Aruna-
BharatT. Prof. A. N. Jani Felicitation Volume, ed. B. D atta et al. Baroda, pp. 3 5 -
58.
W ilson , H. H., trans. 1989 [reprinted from an edition of 1980, in turn reprinted from
an edition of uncertain date]. T he Vi$nu Purana[,] a S ystem o f Hindu M yth o lo gy
and Tradition[:] te x t in Devanagarif,] English translationf,] N otes and A p pen ­
dices, e tc . Translated from the original Sanskrit and illustrated b y n otes derived
chiefly from other Puranas. Said to be ‘enlarged and arranged’ by Nag Sharan
SlNGH: presumably this refers primarily to his having added a version of the
Sanskrit text. Delhi: Nag Publishers.
 INDEX OF PADAS IN THE TANTRA

Some variant padas, mostly those whose beginnings differ from those of the ac­
cepted versions, have also been included and marked ‘(vl)’ (varia lectio). Entries
marked ‘App.* are to be found in Appendix I.

ST aro tr çfôot ^5f App. H:97a

2:54a(vl) aTHtTÇ^H^r 2:92c
aTHTWTfart: WTT App. B:15a 3T5fW T 4>$u|H App. A:4d
SRTfrfr 1;88c ai^ McM^a : ^3“ App. A:la
aRTHTTH 1:74a 4:48a
aRHHTHT in jii 5:75a at^-öii)«! App. F:90c
ai^'Bi*^li*j»fr App. F:89a
3R vFTTTW 2:101c ar^TJf- 2:14d
anJTHHt W HJÇT App. D:68c arfn^TT T HTHwtf^ 4:29a
aHIMIC£ HHlW App. D:69c
37%HT HcTHTcT w ifl 1:86c
aTTrdcT THT^Ht 3:28d
3T%HTH%aT 4:112a(vl)
3m ^=Tcnrr Ht s fr 4:77c
3T%HHHiJ# HH 1:39a
3T^t 6:46c
aT^nrHg^nTH": 15:44b ar^HHFT 4:152a
3TO"*Ï%T cffevf 14:67a aT^TTT ddMlJprV 4:75b
arer£fr s fr HTH^fr 2:25c aTsTTH TTTOHIF l:58d
atetan H^TTÍtHr 4:54a aTíTPnpJnj?: HT 4:89e
aTOTWT HlPd-fccd îfr 4:130a at in i fic*t 4:79a
3TOTt H: 4:119a ar^FT dcM^cd FTTT 4:162c

aPHHTHHT «jirqi App. D:59a a ^ n r n f r h çcfhth i:55c

aipH VMÏ H^ 5:6c at5tn TSpTTTH’. 1:56b
aiPH^HlPídM+H 3:38b aÍ5)MI<Jd^ddlH 4:25d
4|á^d 5TTT 3:41a
aTHtr: JIII-d^MÏ SH 2:92a arfùrHTf^Tgc^hr 4:83c
a n itr aT*jH arenr App. d-.65c a r fù lH T f^ p n r t T 3:63c
558 Parakhyat&ntra

14:96a a rç È f s f r srätaff 2:7b

34f«l*4l<ll : *Hlfčf«4dl: 14:91b 3TÍW App. B:40a
3#r*TT HÍMHI -HfÇHI 14:91c 3T^WT ^»»Ť fN t 3:20a
3TJTT 2:54a 3TV: «StHl+dlÇ+M. 5:5d
smtfWfTRHTÍt f W 4:29c a rV M ^ M d 4:75a
3TČT: f w f V dW ljf 15:6c ap m h n frd ^ f »Jč^T 4:85a
3TŤT: % H - f f ^ T f R r App. H:96b 3rf»TOTt dCIcH+H App. C:53b
3T řT ^ Í 6 .< .m i* N App. B:20c
3ldfd»4lPlvr: Ht 5»ff 4:148c 3Tfv4>l<M^ fWčTT: 2:120d
3idfd<yfibd: 4:171a
3TŤRř^čftf^T írfWTT 2:37c a r f w f t P*dlcM«hd 4:125d
a T fď ^ f dMIHlId App. D:74c a r f v ^ r f f K »fW f T 2:99a
a ífd f-^ d : 5pj App. D:73d a r f v ^ r f f d d lfa ld : App. E:81d
arŘTfT^SfaVTT ff App. D:77c a r f w t s f r d ^ M M 15:39c
App. D:75c a r f t n r r t s f r u m i ň i5:36a
3 T č f f Š T P T f ^ f f £ SÍT 15:16a ri T d M Id i 15:32a
3Tdt Iq ii »JHT App. L:144e atfM<blOl *T^TŘNŤ 2:123c
sraf ssrnrm fhrr 4:i20c 3Tfv4>l Ol SW ?T íftlfT: 15:91c
3Tdt App. B:31a 3TVt HlÍMÍHldl 5 T : 14:22b
3mf s fw ^ I H «hí*K 2:3a 3T»ílHidta^<.<?<*^ 4:55d
3TčřT Sfcd-H: 1:20c 3TWITÇTT 'R T Í W 1:13b
3Tčff 5PT ti4rTl JM 2:77c a td » d f d d ^ y ç : 6:68b
3TŤTTT ^TV%" ftT 14:54c a id -d l : ^<>MI bt-Hid 4:150c
3TT 5:113b
3T3T ÎÇI-M ailc^fd App. L:143a 3H ^*I ifdfd^VIFT 3:2c
3T»T 1 4 :8 8 c SR ňft SH-díldicHT 2:111a
aTVIcMd-^dM-M"6 1:4a a iď r f l d f P» : 3:60b
3TVid<(i<;nťd t-dT 6:64a 3 R ^ f ? W IW T l:76d
3T»ff ^m ftílVd: 3:15b SPTdPJT Hdvrdá 6:42d
3T^ dÇ4>K«IH 2:29b(vl) $RTf^m R ŤW : 1:50c
3T^F IJWlcJcdl^ 1:78c aHIHdlfldfMVÍ: App. B:16a
3 ^ fïy ST *TčT*T 1:75(1 aidl^cfl ď ífWTt: App. H:109a.
a^C Tm fr dr*^: 2:38c 3ifďč*f «dfibVMd: 4:112d
3TÇFT %r^»T JfrfifT: 2:36a argiTÇ-: W d ^ íN I 2:101a
Index of Padas in the Tantra
^ 15:41c
aPJTpft Mçït S^Prft 3:65a
a i^ rra t s f a f w ^ App. G:94e
3Î^MTÎ^J]'JllJHi| : l:60d
ST^iTPr r ^ H a ^ l:25d
ar^TTTT oMdP*MdH 15:60d
appT ^T fPiHPT 2:11b
a p p T ^ S^Pd App. D:70b
S T ^T W IT ^IPT 4:112a
a ^ ^ i f n < ? h i < | c h : 5:154b
3<^i>4§Msiai : 5:62b
3 T ^ r q tf ^ 3>E*r 4:87a
a rrT :^ ^ App. L:145a
3PrT: M- App. J:112b
ai»ri :hiuiPi Pl<Hd ; App. B:23d
aRTi^^f: FVxPl'la^ App. G:94a
3Trr:f|-dlMfdlM: 5:18c
3RT.Rt
3RTTT?TpTT 5 :3 3 c
aprrftàt Prim i il 2:67a
3 R T d t MT ^ c r sTPT 4 : 7 9 c
ai-Moflm i 15:59b
3RT^TFfrf%ar H%cT 3:31b
3FW 3 ^ T T % « ït 2:47c(vl)
3RTVT P d p R I^ I'd 2:116a
3T^TVFJTT^TT 3T 2:15c
3T^TVT H'èfTRT 3:47a
3i-q<î*iH<iï 6:13a
3T^T^fr
C\ V 15:59d
aRT^T i W W T 4:80d
3PMMP*TfMMFtT 3:48a
3 R R P T R R R T MT 1:62c
aRRMT Mt S -p ^ R t 1:23a
559
a r ^ t F a ih rrftw r 5:ii4f
3r^ - M" P^Hÿ^-S 5:117c
MP^MT gfifPFTf^Wr 14:104b
a p ^ M F T f v a n T TT 2:98c
ap^MRpr fàt T R p 4:73a
a i^ N IH p M 2 :7 9 c
a p ^ - P r Ç M t^ 6:79c
aRTtrTrMTRT P « ^ : 1:83c
a R T p R t T fMMPt A pp. L:145b
aPMRnaPTÿtPMT^ 4:71c
3PMt s f r 4><uIIMd : 6:75c
3T M X R rf^aT «T t 4:147c
3<P*MdfîÎMjç*K: 4:133a
a r p h x n j W c P r 14:103b
aPTPft SM PRfRrPT 4:115d
aPTPfT SM* W : 5itlfr: 14:22a
a r ^ n r f ç ^ Mt" A pp. C:48d
4:126a ap^P^vH ^ l:83b(vl)
aPPTTWprfVtPT; 3:22b
a p r ^ P p fW R T A pp . L:133b
aPT^rT: gTRJ'fr: 15:68c
aPTPTF^ f%MT 3:40a
3TMtVPT T ÏÏÇRT 3:39c
3PTTMWTT gW T 15:47a
3PTTM": fiPHIdl 2:76d
apTTMT^RPTPRf 15:50b
3THT%T T d f R f ^ T 3:37a
3PTTMt T M" f W w t 14:102a
a rfw r Mhmf^MTT 4:68b
a r f ^ a i t s f r fMTTTRt 15:43c
ftnfr Mi<Hia 15:64c
a rf> R T % :
arfiRTSIT PMPdfd+M 4:163c
560
aTH?JT: App. C:45a
aroarm g- ^ ^[?r: App. C:44c
3WTW P-KIdM 2:60a
3Hj3" ŘTSrfWí^r l:59d
a n jä n fr a fla ta 4:17c
a p j^ F n fr ta F T 3:9a
a p jat t w HT 4 t 6:66a
ar^dlai * HHtàt l:41a
an jaf ssanft i:38c
anjarrttagTHT 5:104c
aiM ÍlM : 5:13c
a r c r f W t S M (1 « |w | 5 :2 2 c
3 F a ta t S»^TI<JfHld 5:22c(vl)
anilFimMlPJHlrt App. L:136b
artFT afinit" a ç a App. E:78a
a rta rtt: 15:26b
artMy<MldÍ4 1:11a
art- SjrtFTOtfïïH": 6:21b
artn fir «41 gP(i\ 4:34a
a rt VMM4.1Jíl4.H 4:126b
artvMTHÇ froaa; 4:i38d
artararfÿàhiRJt" 3:26a
arofarrort^faH ; 14:86b
arofapd <41511 3:36a
a ro rtfa firt Mtifr 2:9a
a r t fà ^ ra n h r 3:62a
art: H*»JCTTT 5TR" 1:1c
3THCTT <ii(a^(řHcqiq_ 4:26a
ai q 41 »TFTrta": 14:89b
arort" arrw i r t a 2:7d
aiqjfq q>i<.«i *i4a 4:112b
3TOW dfvl<IIÍH4>l 2:105b
arofrta-: H- H ^J 2:109a
arfárf^TT fro rr i:32c
Parákhyatantra
arfàaiHFr 1:66c
arfàairo>TFTfa^r: 4:87d
a|fd<ll<HJHVllfd ar 1:47b
aifqqji a n ra r H at i:45a
arfà^rt" a r t Hfà": l:37b
ai 4141 j»iH iq ,|W'1 5:16a
a r t r t t 4 tfà rfa a w : 5:31a
aroawnjçàtmiT 4:56b
a rg f^ H T J rt 1:83b
areaihpirtHT 4:91c
a r e v r ta f r ^ a r I4:98b
a|J||5hcdldv ro a t HTFT l:93a
a r ^ r a- H^lcHI l:51a
arthTTxTaHTfatPT App. D:76d
a rfà w App. D:76a
arna^iHFr fqn<-q App. C:46a
aTHFT ffn arr HTFT App. L:139c
arH^TfàaTW à 15:56a
aTHHrfta d P l« ^ 15:53d
a iH iy fd i^ :frt?T: 6:40d
arfHT ST ajj la : JH t 1:37c
3TFT HTVt ^Ht ta - 6:33a
a r r tw F H r vnrorfr App. H:99a
arfFTH ir r t HiiPqd 1:5b
arfFTH w r t w : 4:158c
a T F ^ rro a a ^ a t 3:29c
3TFT ÇEFT I g a t 2:15a
a n a a r t sh tsiftth ; 6:27a
arro a rtr a a ^ - w . App. L:i28f
a r t awn- JJ^IdlÇ 4:132a
a r t a id IFl Jíl**JFl 4:131a
artaiïTrarïïTO^- 4:123d
a rt^ rfr a^dFIIH 4:94a
Index of Padas in the Tantra
F T F T 4 :1 3 1 c
S T ^ F F ^ f F ; 4 :130c
3Tt F tF F I F l i H i 4:131e
3T^Tfšr frfw FFT F I R App. D:77a
arr
arTOTO gftďt v u App. L:137a
34l<M4IMK*i|| FTFt 14:47a
auqiiJn^wîa : App. H:96a
aTTOTOFFTfF 4:110c
3TTW: W FFFRTt 6:30a
anTPTr%' ilfdiàdH 3:6f
aTFTFFFTfw ^ 4:7a
ajHl^dlfw 14:103a
aTTTT^TTfr F ^ f t 2:71c
3TFTFt 5ÍT ŘTFtfŠF': 4:16b
aTTTRTzft- FTTOT FTFf 14:40c
aTTFTFT FÏ «¡HI fad I 5:79b
aTTFT^FFTfTif SFV App. B:9a
3TTRPÎ': App. G:94f
aJH l4w FMI fa 1:14b
34IVJ11 App. B:28b
aiMlfaH4><IF4ddv 4:35b
aTTRRfT FT «FIHPw 4:86d
3TTČFT: F F Fř%T 14:95c
3TTČFFT FvT f ť - TFTF 14:100c
3TTČFF1" FT IJR: fPRT: 4:158b
3TTRR*T FfgFTW 1:63a
3TTČFT App. L:126d
STRFTFt FÇF": f^S JF 1:40a
3TTČFT ířTR: J R 14:62d
3F<SMFN«Ü FTčfT 5:125a
aiK M ^ R d ^ R b l 6:38a
aTTfFFř^ 5F: rjfÈX 1:82c
561
3TTFPFTfÇFt ^F-: App. E:84c
3TTF1T: F Íd rd ld i 4:156a
3TTVTT 4:71a
34H-tS4lvi FTTf f ť t 2:20c
aF F ^rpnhfrm F 15:71a
aTPT^FtFFFTFt 15:71c
3TPRT 9FPřr W T 14:89a
SfFF^TWT ïïçf PTTT 15:45c
a r r r ^ T MTÍFF: 15:71b
a r r r ^ r F t m ^fPhh 4:i04a
amRFFFcRFTFTF 4:121a
arrtr S^dHFI FFFTF 1 4 : 3 7 c
amrr: tfrw t f t f f f t 3:21
3TTFT FT FTTOT FTFt 14:36c
aTTFTF" F7T RJFF 5:43d
3TTFTF FTFTRTFF 5:41a
aTTFrň- SI|4>utt«F: 5:42c
FFFT^t: FFTF 14:14c
3TTOtFčF>Ř FF: 14:9d
3TTFF: 5:123c
aTT^%- FFt facFM 4:78c
aTTRWT ftTTF-: FFTTF App. B:22d
ailHMH F^FFRT 14:52c
3TTHF 'JpTF^FRF 14:101b
aTTRtFFfF 5^R : 14:61d
3TT<Juřirď FFTčFTFF 1:59c
STTfFFFfFllFTTTF 1:60a
a r r o w fFFt^T App. E:85a
arrFFTFTTfrF^ 15:28a
aTPF^rmfFFro: 14:86d
3TTFŤ «^KUII-d g- App. L:147a
3TTFŘ F ^F tF ^ 5:5a
3TT|^F (qMpad : App. E:86b
aTT^rítFTfw^T 6:69c
562
f tfíTH^T 5RT 'jimi App. D:63c
6-.26b
r^ T čf: f f H H ttt l:88d
ffd" *mcq«t t í \ a : App. L:146f
ffd" t fdfadl *rf?T: 2:21d
fft f Hl-M4íd App. H:96b(vl)
ffd" ««hn'ftrtiçf
fcdH -5« App. L:146e
frJWT: 5:88f(vl)
ft číf; 15:60a
ff^R-HdN JlfPVidHV3:72b
f-$^lflH P<*tdM App. H:96d
fr-#dlU!i H" fiïtcT: 4:8d
fa ctil Pd App. L:144a
fčTTWW HVT STčdfT 5:78a
fd lS d tH t tlč t: 5:80a
fHT n H Ik m fc«4i 5:71a
f t 5:74a
fHIM$U|t|U4Wt 5:76a
fHT^HW 5:87a
fET Hl-f IddtHld : 15:55c
IFT dl^lddW Idl 15:50c
f ^ T fTO" HT gfWTT 1:48c
f* ft 1:66b
fÇ" Htt" fflcH H App. K:117a
t 3čf>Tňft
t f l č t tfTHTfčT: 14:93d
1:18c
^ 2:84c
<frfrfiRf!Hrařr«Tr 4:ic
ffffftčTT 2:81d
Í wisjw>i ^ ^ « i i : 4:121b
tfrnHjvrt" ^flp t 2:84c(vl)
tHIHHPÇcl*^: 2:84a(vl)
Par&khyatantra
tfTFT: fïT^ïHTÇÇt 3:74a
S*jn«Hq : App. B:34b
t y n t t s f f w ř r «jvt 2:90a
tílH ŠtfTčT «i(Ni 4:13c
ííld 2:84a
3:79a til «i le^firt mimi App. D:62c
tv C : H" H^VC: 14:79d
tf T : HHffWT: 2:3b
tVC: Ht S f *4-rlot| : 2:78c
t m " ^ ft* t« t 14:74a
tTTTŤT^flTTt: 4:22a
tf T T W : ffT O t S H t 1:7c
tmfvfečTTrHTHTT App. L:128e
tTj^-^iqjfiisJWíi 3:57c
tV Ťt f t f f t t 2:79a
3"
5:79d
<d«KI^ HfrjtKTčT 14:105d
3t":HfT: H" H?TV: 5:73a
S c fE ^ P ftW : 5:158d
3 č f t fTHHT^W 14:83d
3rfEÇT3t" 'f t t 5:56a
3cfYÇT7VtÇTT» 5:54c
d<4lPd tlTTH": Ht s f t 14:105a
14:107a
3HHíftfHTW f App. H:104a
3HHT ^ J Í lR d l App. H:103b
dd0ld(.4>KUIH 4:10b
«JdOldUi JffHT 2:55b
3řTŤtHT*JHf: 14:77b
3HTtHWfTTT^ 14:77a
3xTŤWTHff^HT 15:31f
M«<í> ■qCl 14:4d
Index of Pad&s in the Tantra
®2:124a
ačMvT t a HTÏHt' 14:88d
3FT5T aS%aa*T 4:11 Id
ačHHFT pHIÜd 5:160c
3S%T Iq^'Cifa App. B:39b
g S 4 * ta fsraftrt App. B:37a
ga^JW: rs^lM Íd App. H: 100b
g s ^ a a ta a F p r 5:95d
gSPHT HStffcTJf 4:46a(vl)
gSFT MKÍ)r4.u<4 14:24a
g s ra t s i ^ f f a t a : 4:ii6b
ggldJildSltH 14:49c
gf^Èt SV-SSI JTT 3:40b
g^dHHq|lRr*r: 5:35d
d-HHFI SHIIjill 2:61d
g w r r : fw ^ č S T a 2:87c
gTSTTfàfàW: 2:87b
3:10d
g a a r r f tf a f F ia ^ App. A:2b
g ^ tild S t S«Ttř£ 15:39d
g w t f t ä $ a: 2:37d
dMMra^HMal: 2:9d
g H tF gftw W: 5:86b
TTHT Ha «J'thÍI 3:35d
JMtfct 5ÍŤ HTHTrt 1:70c
dMH«MfrSai « t a 6:76c
'iH«(4q4n: <mm! 14:68c
gaH«TT dSlfPd: 4:34b
yMFIIvt HHMd: 5:149c
gaŤspharftraiTSt App. H:106c
g arara a (4»5tic 6:6d
yMlíM a Hč^8*T 2:29c
dMISHHdl fs*5< 6:5c
garfaagrat ftâ i4:66c
gaTa: HSÎFt saaf l:46a
garâ a- aar fa w 2:ii3d
a m affgfwmr 2:i04b
gTrartaaragw 3:50c
gaatrtaajca 6:43c
gfsifr arm rr mar 5:82a
g^ag^ŤT aar srap App. L:i26á
gřag^ftr a a r tj App. L:i26a(vi)
gm-: HFTTHat SHT: 5:12b
gmt SčgmaaTRFT: 5:18a
gr
girtat araa-: ft-qa : 14:24b
ggit^rt fta a Faga; 5:159a
ggrt «JÇWPdtS: 5:120a
g f f 4tar roftarren- i4:34a
w
qtqfq*l(ci| : ticqi 5:134c
^ a a t 4t^HISHl: 5:129b
#TJTT arrfarfFTvr 5:79a
<p
l^ar rça aHFPf: 14:80d
i<q> l^a ftaat 4Til 1:42a
rçsr: srtfatmr: 4:ii6d
(^ar: Md fàat 6:34b
| a THFJEa 15:59c
II4.Ç4; taiÇVTr: 2:118d
traçât a d(cHp¿: 15:52c
il4.t il a tar: mna i:49a
Ii4itil a a tv r l:48d
ii4>tii a ta afrat 4:i52c
l!4>tilH ar aat 15:52a
^aar a ja r t a i:42c
^aaràtfàat Jjrar App. D:6ic
564
II«*.** : T fr dT 2:119a
P=^di : îTÎ 5:34a
f r f # dT 14:2a
l>d>fdd f^ rn řm t' 6:75a
l>d>fMliÇd1 scnrrr: 6:12a
l*d>P4-Md fl4d<irîdi App. C:51a
ÍTTVqTTŤ d ^ T 4:151b
IT^q- qîH ^TfW 1:78a
li+fdlfd ď B^^Tď: 2:22d
App. K:116c
lid>ld>KI l:82d
li^di fdfBTTfdF 5:42a
ir#^T Hd«l$U 5:60c
ÎT^Mcq 15:3a
l i ^ d H^cÀVIK 15:44a
15:42c
dT HIHfliß": 14:78a
I'd^ 1 4 HÇdv íňlínr 4:10a
l*dr!3H<4 4:125b
lid r^ ü H ir^ d : App. B:18d
^ 5:62a
l^cH <t>lrid ^5T 4:47a
^ jcj^vnr: *TCT5:63a
Wl'iHdifqei 5:52a
trr: 8ÎW ; App. B:23b
irfir: d n 'd tfd fq f^T 2:7a
trfvr: Fjè-: SjjPd44d^ App. B:15d
trfd jJJ| : d<;i ywl 15:68a
î'i'fl Mi : 5:127c
^ď- dtnfďvrdšřr i4:i07c
trg- drgdrď fčdT 14:32c
l^T Pdtf’-d App. L:122c
1JŤ fq<ai : B^Jcdvrn 3:78a
Parakhyat&ntra
tnjfdV: BdTdt 1:94e
1TŤ 5T^T SÍT BTBFW 6:53a
<TŤ 5rnrr d j' App. L:132a
ITŤ Bvdlddl fTdT 6:35a
1TŤ fPíčT H^T 1:56a
trď 14:61a
1TŤ ¿fdPHId'l Jjf^o 6:32a
ITŤ «fcHlfddlÍM 4:28a
irq- BHI*>dld: App. D:73c
trř dPc+l^dfrJJII 3:48d
dj^^'H <»>i4 4:133c
v*<i ^ f3Tdd>PÍtč*lT: 3:76c
inr àqf MMIUIdl 3:20d
lidB-4 PditMd : App. B:25d
i'q*i£^J|,«(4 14:94c
iJôNfifr 15:63c
trgfir^T^m čr j n t 1:89a
*Tl j<iü>3l 4 14:94c(vl)
lid4^lddl ¥fdT 2:81c
irqgwr: w 1:2c
I'd*!* App. D:72c
lid ^ c d ifSTTT App. B:22a
lidAdd^ TŤ <P=ď 15:72a
I'd Arl d^llKl^o 5:32c
ITg- <JF: fT B'Idld 1:18a
ITŤ g ^ ^ f t f Ť ^ T 5:141b
t^T g % : fW ftW App. C:53e
ITT 4:78d
H"ti4<»>dH ficqi 14:8a
irqf ST Vlfad>: b 4 b 4:123a
qqf Sd 6:34a
^ f r dlP d'Idl dTW 14:58a
ifT dlpTddiH 4:74d
H-dâ T W 4:87b
Index of Padas in the Tantra
fT
fr: xcicq4qRia: 6:61d
sT HT tnsr App. B:32a
App. E:86c
f i f f r f f f t % ff 4:44c
ffZTiT •äfiia3>**i'*i*i>5:140d
frftsfN" f t í t f t App. B:26d
fJTfW ffTW TT 4:100a
frffft JJffPrHTrHT 4:98a(vl)
<t»«ol Ol♦J'jihi R<iRr: 5:39d
f>d¿H f f fffW T 3:23b
f^THt HdJtfdlH 4:137b
f^THt RrfVtfr 4:158d
fKTHt f f f a f t 6:17b
f>d*i1 g fw n -n rtr i5:3d.
f j f f t s(t*('i_ H" fr^TdTH 2:10b
f i t ffTcflfffT f^t 4:103c
f> t dvrdMáád: App. E:82f
ffT J f : 14:87b
f f t f t f f f a d t f t f 6:17b(vl)
fTf f t dfq f t il*i 6:44c
App. B:18c
f f l f t fdld-^fd 6:15b
ffTHTOVftt f% f App. A:7d
f iv t f ffIT drqn 14:86c
f f t j'älfqqi 4:60d
ffTT *t^JffTT «pcdi App. D:57c
fröTcTT fid f f t f 15:49d
fiflfffT : sm itf App. D:63a
fJfTff^*|T fqqi App. D:56b
2:33b
ffJW f f f t f r f f f 1:74b
f>Mcñ f*Tf£f7: 5:45d
fr w fTHfitem; 4:35a
f T T W ^ n f w r 4:32b
fTTW fqrtrtcT HTHT 14:106c
f fVHTft 2:31c
f?TWHTTfRTr 4:34d
fTHfFfTHftit 4:30c
frrw Ftfrff" fc f^ Jr i:i4a
+ <0|*í fdHN H": 2:31b
*<IH*J««bt¿t: 5:39b
» l lftdc^ s f t dl^lR-Hd 2:80a
f»ft ísL<.q v>q f : 2:80b
f f tt tf 4:78a
frttf^T d j^ J Id f 2:40b
f>OcflC ff T fTffT 2:41c
f i t t r fd<b¿HH: 5:47b
fitfr^rftTfirHfW 4:97b
4»ffif>lf>KHtdf>: 5:66b
frPtfTTWt <;<?} 14:59b
f^ f: 2:87d
f ^ t fTW fffT 4:29d
f^ ft A p p . B:16b
f ^ t f f t F f t t f t 2:5f
fid t f fTFtmr 3:28a
fJ ft f TCtVT: 2:30t
+|<jr*<4l ftfdT 2:32d
f ^ t r f f t f ^ f 2:21a
f ^ t f H ffT W 4:11b
f ^ n f f f T t t f 2:73a
f f j^ f fTT^t: ti Ps fl 1:87a
q«Jcq afc=t><4ift-qa*^ 2:34b
f i^ r t 2:18d
f^cW Jd" f f : l:86d
fK^ctftfHT ftfdT 2:26d
ft^ T T HfT ^ d t 4:28c
f . ^ 1 Rh o d d l N t f A p p . L:123a
566
* r r ^ l d i d App. C:52b
dTTdTCdd 5:124c
JJdt ^ fd d T d d d 4:52b
d*t fd ? fç d dfHK 1:94a
d tfd T i ^ d i t d : 1:79c
<FÍ«I( i i d d t d t 1:92c
«FÍuII Mim*J«r> d ? p l:79d
sF ^ rr d f i fdsrfw rr 4:53c
«F*} «II i d I5:35b
d*tdT d r f d d i d t l:79e
<FÍ«IÍ f d d i t d<-Hld 4:52a
<F*ÍÚM T d i f d App. E:82c
^ 4 w t fdcM^Wdl l:83d
q f d d d d App. L:l28d
«n*id : d Ü Ü l:80c
d*t d d fdfdď dT l:56c
d*t d^lidpHd f l:72c
d ^ d t fddÍT d l i 4:53a
* tfd t n td d d R d App. L:l39b
d*ídt d t sftd ď d d : 2:ll4d
<F*Í9IKIdHl«JdH 6:27b
TTdt d ^ ilf d 1:54a
dtfddrfdVTddd 6:62d
d*fad fd- d d^TCt l:69d
ddhTdrfddTd^" 2:8d
ddfat ifdTddTd 4:95c
ddtddT dlfRT ^WT 1:80a
d d td d t drfddt d i d 2:15b
d d ffd fdddFT d i 1:84a
dvdtfr feíW dfrď 4:41a
ddTtddfddtTdtdfddd®.. .4:172b
dvdtdřfr ddTtfr ift 4:44a
ddhrddTTT^Tdt 4:40a
^d rfd fr fW dt j d f 2:51c
Parakhyat&ntra
«FHí d d dMIdlH 2:50a
3 > d ď fg d T d d t 4:47c
<FHI<FlHl d d r f d d t 4:9d
d d T d : dTdTdTTd 4:30b
<FH1dl dTddöddT 4:58a
«FHlfc-F <J d d F T i 4:14a
ddrfdfifffdrftdTT 4:ld
d^nfďftrfďdTfŤdd; 4:128b
«FHlfcdxHHld d App. E:88c
dH li": «FTTd f d d 4:3b
didldT e*T T d dR d d 4:149b
«FHMÍ fďfdTT i d 2:52c
d d T dT fiifsicil d r f i d d 2:53a
ddTFTTd: d d t f d d f App. L:123b
d H t ^ f d d ^ f d d : 4:29f
d ^ T Í tď d d lc d d : 2:85d
«FÍc-Hid *rftd f d d 2:12d
d fv d ft: f d «FHlHsId: 4:61b
» d d T d d fd d d td d 5:54b
«FMIdl dTdrft dVT 4:38d
d f d d F d t d d ^fd 6:45c
«FfH lddH ? 7 d i 14:100b
d F d d d M ď d i d 1:29b
dTfddTTÿddTÇTÇTd 4:140c
«FK|(H c«F <f d t ? F 6:56c
« F M d ir H f 4 » l App. D:66a
d T dd : d ddTdTTd App. C:47c
«FlHIdP^pi Ç Ïdd App. D:69a
d ï f d i t g d d t d d d 15:25b
dTTď sdTdď f W d d 2:24d
dTTd F |H d T Í F r 2:11c
dTTď d4ď $Ť d i 1:79a
Index of Padas in the Tantra 567

o^TTur W W 4:13b «m <4 ÎtWTfr «cfai App. C:43c

^RTJT ^|<Ji|wj rTrT 4:135c : 5:122d
°^TTW f$dH 2:5d 4>l*îfd4Îd : 2:22b
VTTvnîWsnntr 4:128d «fcHiMPdP*« 4:12b
4>K«lcd ^ 2:32a +l4Tdlrdl STrfhT^ 2:21b
fT W >£d<l4«-iJ 4:127a ^rnff^TW Jlc04d 2:35a
«»*K«IMi W 2:30a <mmÎch4)ÎÀ (q^jçi App. E:86d
+K«II^Hd 4:134a îF P Îfaw h 4 t 4:19c
<W<.u||-d4fw<fi4 l:67d *TrT: dT W : 4:46d
6:75d
4*K«im<JdGi*0 2:39b *M dr4fa<lld;i 4:17d
^nr^t^TftrfiTW : 6:5b STTt *TH: 5:12d
«bKÙld f w 4:60c sf^TcT: 'TT5RT 5:20a
4>l<.Ù|HIÎM dc<w4 2:6c çfçT PTTçf 4:46c
<t>i<.w)f»qç : l:71d +IH*44 fWHT 2:50d
+1 <>«4 H jptrfT 2:100d 4»WI*>4 4.IHHIH + : 5:152b
«WHlPHPdd f^JcT: 5:6b
fd<bdHH : 5:47b(vl)
+ : 5:48d
^lP4^ fr<4dN«ll^ App. K:115b
4>IHI*d> HVPJdt 3:32a
«hl4<W<U|dPfcdÇ 2:5b
4»HP+<.mi 2:43d
<m 4<m <.ui 4«T| s4" 4:64c
dPtfddKfPv 4:55b
HÇIHIHÎH 5:6d
H’ ^ T W W 4:15a <ni^»i «nlcin : ^THTcT 4:45b
+l4c4 S ^ T 3:25c
^THt S fr 4:45c
<?>i4cq^HH<ycl 3:32d
3»T SlfWT: ^JOTTTT HT FTTcT 1:64a
dfMld 6:7b(vl)
^T îrfwrftfH %ÇT^r 4:137a
W)ÇH<4ir^dH App. D:72d 3ïïfV?T ^OTTfd^OT^T: 14:53b
ÇÇT TTtîT dcT° 2:5c «bir^rTT f w : PJHT: 14:53a
fdÇjfd 4:17b RFHTW 1:64b
6:7b fiR" «♦>l4MlM4>ir<.nr: 2:125b
41-d^d 4:128a ftT "»b-HI<ÎYJIM<Jlâ.1 2:20a
4:113b : ^VT: TOp l:15d
«hl4ÿir»R$ fTVHT 2:38d ^T >il wl 1:92a
<»»i<5^-n<31" : App. A:6c (V>f4c«MH App. C:53a
«m 4*-m î TW 4:154a PrIVtTW H" ÎHUii 6:55c
568 Parakhya tantra

fef¥Ť T f^Ť App. L:139d f^tč56tvr * +Hďddv 4:77d

ŘřfVspmd: f?v?m;4:i7id J.d1rt<cdd^d: 14:103d
f ^ Ř f íj^ ř r r dF7 15:36c f^kTŤR^T^JT 3:11a
4:171c dVTW 2:124c
ŘT d^TTUTV čr?g>T^r 4:158a jií<i ČJ" (h^ rftr 5:86c
Ř7 g- ddM<W$ld 4:113a 3>ri Hijffl fT^Tvrr 5:140a
fiŘ" ^ djJTpT: STTffr 3:47c J5T ^dl-Mvd-Mdl 5:96b
fvrthm čfr 5:96a
ŘPřf d i M d ^ l App. B:19a
f ^ m ř drM«IHir<í 14:46c
PŤ g- tRřtfjRT 2:16d
t ^ l u« fd a S « i: 5:38d
Ř7 % ?T o^lM+l *TčTT: 4:73b 5:35a
f?Ř 5" ^ ^HTTW: 2:122d $ 2:59b
řř- f ^fh rf^ řrar: 5:i9d fŘ nnrrfvR r 5:94f
ŘF 3:10a f<PF d ^ n a d H 2:13b
f?Ř" c^ mi Řím 5:88e fd^TSStddT W : 6:6b(vl)
ŘŤ T 5TT: jrfWřT: 6:12b fdlfcl S%ddT W : 6:6b
ŘŤ =rrFřr 6:34c ffd": ddfr M<fVÍd! 2:62b
'’fJ^dřTVT dfŤ App. K:117d
r+H -í: MR+r^MÍ: 6:74d f^TfdčFddTdčdTd; 4:67a
vf^T th^T App. A:lc
f í f ÍTWUf App. A:5a
ŘŤ JT: Ř m m % S Ř W App. C:48c f d t íd ld d ld SŘ*R; 3:5c
ŘŘ- 1:75b f č W <J>rd^ítr<dH 4:62b
Ř kT fWčTT: 5:85d fčdvTfriTdt- S^TST App. K:118a
f+HlcHI K — ^nrfr 14:82a fčdT f ^ T f d ^ T ^ ^ T App. D:66b
14:2d $c*ii App. F:90a
ffiH l fíí+H: 'TŘT: 5:42d ^KdTŘT^nTd^" ci<t 3:67c
fčfr p ? 15:58d <jicqi JT: ftlT -mi (ci App. C:52c
f ^ T f ^ W T W App. H:97d fčdT dTJTfTšRW App. B:37b(vl)
ŘrŤt^íď 14:31a frd l^ d ^č5TT^r App. D:56c
J » T ^ r vrdHp-4*«: 5:31d fřdT $j?d*lHfl: App. B:9d
f* W : App. H:95c ^ W -d ^ f+ W d M App. H:97b
3>f*-*Tď 3><> App. J:114d <.-*): 5:40a
f» ítW r 5:31c ^HHTrmVdWPT: 3:66c
5nf«Ht dŤT: 2:94d $HIÍH JíPlHf^ai-di App. B:13c
3><4Í^>»ji dVT TPf 14:26c dVT 5:74b
Index of Padas in the Tantra
^H M H d ï 5:75d
4^HMpHHI<JdM 5:64d
l:38d
5:28b
T 511»i 15:14c
^dHl'rvrdÎHdMH : 5:24b
d^ldviNjU^IHlPw 4:122c
ftir: WPT App. B:14a
^TTT^T^hlftm": 5:67d
# ^ T f^ g fw rftfw r 15:46b
îfr^ r fàr ^TTfwWT V 2:80c
^mH4.ir<SpT: App. B:39d
ditTW: TTTT ^rr: STtWTCT 3:64c
d ili^ W d d 'd ^ 5:112d
^¿IÇ-bH. 5:112b
«hlPddd *TÇWfa# 5:131a
•<binirMP«idPdyÇ: 5:8b
«»Tl^Pl jfii-g f0 * i i - f l 14:58c
^Kftrfr * i^ n i : App. C:52c
T OTlfcK^n 4:145b
■>ttHlc<bl<5rH«!5iHMv 4:70b
^H Id ^ fih V ir<^TT: 2:123b
*Hlp!<5 fei- App. K:119a
^Hir><4Pd*i'=«JPf 15:40b
Pti4|wii IdOT: îftWT: 5:28a
f^ftWT P i ^ < i l
f%*T# ^ PdP^dH l:85d
fOT# d<^H<Sd: 1:81b
P+.dM|ù| W 5# # App. B:26a
PbdUl d^dlMd! 15:11b
fOTT eftvfr s f r FTWW: 4:152b
ÎOTTW
fOTT^TT yfdM<l^ 2:36b
f ^ m a f r ^£#7 OTf 4:124c
569
Pbdlfl-: W W dT#T m 6:71c
P+><41^: «43ÎI—Î1 S fr 6:59c
# d$d<l: App. B :llb
fOTT d<IÏ9P<UÇI 15:18b
P*4NIUIçr OTÏ 15:17a
f i i W : 4 > * ÎP l^ 15:40c
PbdlPi1 5lM9<S'd App. L:129a
r^Hi*iiq'lH<|ç<M: App. B:17d
Pdidldlfdi^dbOT 6:59d
Phdldld: fw# HTW: 15:8b(vl)
pOTT# HT OTT 5TWrr 6:68c
TT TOTWp ST 1:48a
14:43b
PdPMUÇ: 5:118b
5:123b
ïRtTT dPgd<5«4.M 5:4b
^ l ¥ 5 t t TT dfHK 5:98a
»Pd ^«Tl fthyPiFpT: 2:6d
» P d ^ l^ Hdé# 14:63b
*Pdc<hdÎ T *TT App. E:83d
trf^RT «hHlPddUd: 14:99b
fàrflr fèrflr: TWjfÇCT 5:38a
OT^FJp fOT# sTT# 1:29a
OTp: 6:13c(vl)
OTRT OTf# à d d d App. B:34d
OTlP^MH^d 2:57a
5:15a e rfro rt 4:144d
WP«l4>cdlv) W fWTTW 1:28b
yPddPfddd IJT: App. C:41b
tffOTt App. D:60c
S W MlVm^drl: 15:10d
OTWTTfaf# # App. L:122d
2:35d OT: «mi-MMnidTW App. B:25c
OTT# MplMlM^TT 14:39d
8TTT: &ftfT 5fV": 5^?T 5:62c -
570 Pasäkhyatantra

App. B:29d 'm^q HHI«Í ČRT 2:28a

fwfèi<willl4q>e-q F : 2:lld Jld*ífl*lHlftr!Í 1:55a
fW^<Íftvř ^ 2:12a ï ï f ï ï W qnrd't 14:69c
f W d r d d ^ í ď : App. L:127b *T<P App. A:3b
*T?ff SÎîrrftVÇ": l:44d
aftT^T f a w TR" App. D:74a MrilMÍfdM ^ FÍf 14:63c
5:73b ilrqi qq(anwiP<i 5:34c
p iffl'd ^rr: App. H:106a <ieqi-*iTjq*Hi*mH 4:101d
App. A:5c *irq i q ij M p e ^ H i a App. B:37b

^HMKIÍHi.'dC 5:22b TTŤ9T WRTRt^ - 14:73b

^TVTfr 5:22a ilftdl 5»R : HF 5:110a
WtWřTŤ «VlRhd: 4:22b JWI(5 8<flr*ífH 4:132b
^f»Třran»r: 4:22d ïR4Wldlçiiü F 4:131f
OTTOT «MlHI4dH<ll: 14:33b F*>T dg|V¡ 4:101a
OTTňT: <WH4>HrP<<fcl4<fc<W| » .. . 4:172a TRfiPTnmRiTV 5:69a
‘i^ rH iM tq i App. B:40c
F
ípFT^pť 5:146a
F^>ť 6:46d
JŤVt »¡jlMlftj fWF: App. L:138b
«J|$fd «HlPMdl 5:117b
IRÍT ^ HISHÏ ÍVŠÍcM 5:79c
«((Vci «4j«n»»nf: 4:2d
FMfdd : FJěTT Mlfld 5:47c
W^pïTTTTftUÇ': 5:21d
F H frd l^ F 5:47a
^ffireprftT ilNlf«l 5:21c
<1*41 eqioeiq*!: 5:36d
^ f R T : ÇTVTRT: 5:13b
v n h ñ w : l:78d
ei«m : 6:3c
3:37d
^w«»j4«innici{^ 5:36c
<i*-qd S'il «4 TF: 3:34d
14:38a
S«hr^ FÍT 4:31b
F l>n|*jg*ftdlě»H 4:98a
nTTöTT^" fvvanr: App. L:146b
^H^RTtTTTTReT l:30d
FHÍ«fddU: Ht" sf»T: 5:109c
«(((«(iHifç eeiîiilV App. L:145c
W 5!7f 5:102c
<Mií«lwa: 4:113d
i l ^ f d ï Pa^VIWT 5:4c
HfifRtW: 3:78b i|IM4>lfú| fŠFŤ *TěTT: App. L:130b
if iM v r g fF ^ 1 fWěTF 3:15d
JI^IM fdc+F W R T 3:60a jf)qí«l! *¿Hiíl s f r F 3:6d
■*i'riqipJi<.Miíq<?>H 14:36b jpr: fqi«NÏ IflílM *: 4:92f
^!T5n»!W App. B:30b JJ«mi^lrWl«l/ÍHId 2:71d
Index of Padas in the Tantra
ipidř%T 4:111c
15:51a
gW3»TTf%frŘddT 15:52b
Uul^ «II UU|M> 4:72c
JJUIHÍ <bl4dl 4:69b
jpiH i f(W t- faPTT 4:71d
jpiHÍ d44ï4d: 15:70b
m 3:48c
iJvrèSTdï S»nfŤ 4:80a
s4“ 15:33c
'j í í t^ H iq a: 14:34c
»iJÇIT^tTdtVT: 6:32b
JJÇW: App. G:92a
iJ^TñT HÑÍldd: App. B:29b
WTŤ App. B:21a
rřRt^nnŘ- 14:27c
if t^ d c T T Ö T 5:102a
iPldlfH dtvpT^r^- 3:3c
«çwxafqHiPjia*^ 5:63d
ÎT^T d t w HfMK 4:103a
dg<il£d: 5:125b
trÇvTBTnr *icqi 5:40c
üim App. D:76b
ÏTTÇJT ?Tr4v<t PfPTT 6:78d
gd«ñ¿d4d g App. E:87d
^čfRTčTčTd" d T 5:99a
<AP4d: 5:99d
WHÇ^ 4IHJJÇH: 2:84d
MUltd ^WHIŘImW 3:75d
y|U||<?4 T Pd<^-M<b: 5:148b
T 0^ IMpumgd<ntMr4dKrd^: 2:1
55fnr T Ijçrfd 4:101c
ďŤ dcq>Hvi 5^*|-«4 App. H:107a
dU«Mf4l *141ÿ MI d App. D:64a
^TSTT 14:35a
dcjuifafl-dl irTwrr 15:4c
dřprfaPr gdTdf 1:73c
y ^ qfaPM gdRT 4:111a
■qgífd tiíq*-g*ii 6:33b
d^P4<4Mlfù|flfr\ 6:80a
•q^*JdÍ44>l Pl SŤ 1:17a
^VnjîT 5:116c
d^+l-dlvrdH ČPÍT 1:70b
14:4b
2:86b(vl)
4 W r s f r dT 15:41d
d h m fW : 15:2d
dd^cdyMUTdT 15:7b
^ r t - q <.um w«m 15:17b
-rqičTV d App. C:54d
yyí*ňiimP< átnň* I5:i6c
dPÇ PriïM v: Rtlfr App. D:72a
dKJ(l«^ dřfr Ř7 g 14:63a
q I 4 ^d 1.1ťíi fl I*1^ 14.46b
ŘrfNmgTRTTdfT 15:16d
fd^rarfifPTčfr diqi App. E:87a
4:154d
dď: 4:164d
Pd^Mcdld4d>c4 1:43a
Pd^HIrMHt TŤ 2:70c
Pd^MHlIW d-tyfib: 2:18c
fWVT: BT dVT M^ŤT l:89d
(qsjiw (qils'í 4:25c
Pdf>)<lM4iH^R 4:163a
fd^- Ml^P-ÿdigdg 4:105b
» ^ u íÍH i^ d ^ l: 5:29b
^PH«bl HW<MI«ig App. A:4c
572
4:27b
5:17b
^ č H n p r W ř T : 1:61b
^ČT^Ť * W f t y l:24d
l:66a
^T^rrfÇTTPnfr 2:18a
id-M «<jfib^d: 4:23d
*TFT 3:22c
# ! ï ï n ^ T ^ S^PŤTT 3:65c
WlOSdï Í0(l*i ^RT: 15:18d
V&T Tg 0 4 f l W ÎÇ- 1:57b
^ O b ^l-jj-fiH d l 3:77d
^IW r f^ JT T T
3[ST: «IV ÍP H V T W : 6:17d
4:109b
3 : lld
14:22d
P ^ P ^ d l^ P ld l^ H
r^*H 4M R uç: 5:124d
* * 1 ^ 4 4:36f
Oa^drij «jfWT ^RT*r 15:45d
Í^KIM dHM d : 2:101d
5^ g" JSmidv App. D:71d
sra: 9T a n w TRT 5:157b
^P& »iiqiV q<.rqa: App. B:20d
TT OiOaci Ml*ia 14:49b
14:48d
mT
mi *i lct*4 id i i q •*( *i i ; 5:131d
6:25a
mmiÍ ci^j TT 6:26a
q f lh * K * : 4:120d
Mqnpiiarr® 5:24c
Mi*iq> T 'l i q j d t 14:89d
Paräkhyatantra
M H H Ï*fdd i S«$čT: 5:132b
31HHÍ*M M ÍHl*i 5:133a
^ r t ř T R T f T ^ T r 6:26d
mP ťTT: ^ f < d l: 5:29d
qimwq gg" Ä7T App. K:120a
mI-HKJI iOlNP^HI 15:6b
'4 - H I 'd llfW d iil 1:33c
q l^ iq » gg" d^Hi«v 15:59a
mPTT i T ^ s ^ -: 5T^: App. L:131f
mi Ml f ^ T App. D :64f
MP^rfhrfiTt sřRŘ- 5:93a
M P ffIŤ 5:63c
App. E:78d M K lO ilfÍr^M : 5:144a
MTŤRt THTfîT^r 5:146b
Mra«m<JUirÇdl 1:80b
mi did Jill q i d TOT7T App. B:30a
mi A 4(5 w| j|^*(rq App. K:115a
MiřUnW i m M * * ^ 5:145a
Mi^r^qMiii T T 5:132c
mTTťT M tl^ d id ČTŤT 5:93d
MUPdHldPw T t f ^ f t App. C:47a
M )|fd«V nw | S ^ Ť 1:34a
mi i i d ^5 «i i <jmÍ 15:39a
Miidi » flcim a : t*jd : 5:81b
M ii^H iqiW nim iqi 14:50a
mTTT^ S T mHPm4I: 5:139d
mTTT^- ^*>*4d : App. L:141b
MTTTTFtTt S ^ h p r f 5:2c
fMicl«|qí<jri(rí*41 14:28c
PmIcÜ dMNIHIW 14:21c
OïïÇrar TTRTTTT 4:100b
P d ^ r -Ç i HÇI4$1 5:148a
Index of Padas in the Tantra
vílgdl: MI4>MH<bl: 5:114d
sffaŤ 14:18d
W W TTFtmr 4:117a
vjndMJlfd HtřT: 14:61b
?ld°dl *4 «41Hi (V: 6:38d
$ n ^ T > h ^ f^ r 14:64d
íTT^TffvT^PSnm; 4:99b
ŠTrat 3W 3:29a
íTTr^T gWTT fV r ?TRT App. D:67a
ŠTFT PŤ Z fqHioqřl 14:87d
ŠTRčfr App. C:54c
511*1*iiil P í l : 2 9 d
5TTT cnqn<;ml*ii 15:5a
ŠTTT^r *Tď: f e r r 15:15d
5tMMi(H*î^<yt*ii<i 3:63a
Š H d f^ : «btflcHÍi 5:151d
1:3a
5(1*1 PiíiPiqiHila 14:68a
5M*HI$Ua¡ 3:27b
íii'i^'ifV ^ci^iPi 2:71a(vl)
5)H^MH) dHJlPM 2:71a
511*1%'vTl *r *nrr: 14:65b
ÿH4l*-<J: Pb^MH W 15:18c
ÜMoírfnxí^ ^ 14:64b
?TT=r?rňfvgčřr *řrrfr i: i 6a
5IHI+K: ÇT 4:141b
g ^ tW : 4:79d
5IMIMKHI 2:107a
»ŠTHT^g^TčR^r App. L:132d
15:15c
5ii*ii«tl«l xdlP;cu: 14:63d
511*1*1 3T ^*+îïeT: 15:11a
5H^HI«T Pbdlf<í*U 15:14b
573
5)l*ñMl¿PH*ñ 4:159d
jflW 5TT^- 5THT 3:45a
5TTW z t t 5TTTŤ 2:72c
ŠTPTTl“ řWÍTT %7T 6:41b
JüHM*<JÍ ¥ Ť 14:90c
tr*TT 3:57b
^lc4i<UII*d<H 4:35d
INV sIM igdPW : 14:90b
fNY S«l<irf4«^d: 4:49b
^ S I ^ B iy d lfa d : 2:47b
g w : P+>dK«řr 2:46a
^ řrfw 4:i8b
't4|P h*Í1 3:75b
Z
¿$MlPl: HSTfF0 5:37c
Z
ZW řTfrMUHlfadH 14:81b
ddldlPJddl fWŤFr 1:54b
ddKláMdKd: 14:69b
d d lH gg*T: 2:91d
dfacM fdlPhdW l:16d
iT tťh rl^ g - 5P1Ť 2:17a
nža*<( t<i*iiq fç- App. K:116a
d^Pb: W 2:18b
d ^ R b y fd ^ Ifc l 3:3a
d ^ S fib ^ d l *TT*f 2:127a
d ^ fib -í «HlNdl 2:17b
d*d*fibf«fvjiftpMIM App. C:43d
d - ^ f ih f l^ fH d W H ^ ^ J ; 2:129d
d-^^ťHM piďi 2:17c
ÎT^TWT PŤ SnhÿRg; 3:8d
d**AI$Al1 řrfť fgïïg; 3:68b
d *^(.1H Id ÍHdl 4 HIdv 2:100b
d p ^ l 4*l<bl¿ü: 5:10b
dP=^vÍ ZŠZ: 15:66d
574 Parakhyatantra

č f^ JT 14:14d dc^N ÍtfU ^ 1:77a

o çTÇj: ÇçFT App. J :llla RčFTHÍfH*J^tHTF: 4:22c
ř T ^ f W W ^ i r 1:44a dfcF HTffčT HftčT^ 14:100d
fl'TMiiçï T P lfa t- lt 4:9c dfr^> fFïïFFFHÇT 6:41c
ČTi^r: 2:114a dfr^ HHTF^%F 2:74c
čTŤ^rrT «m4<ÍI í|*-m 14:88a ^ncv 2:122b
d^H IdcH I^M +M 4:139b d^rHHfdHTf^T 3:ld
sftWT: 15:12c dc^FRTfSHTHt SF 2:43a
dF ^kT HÇF 6:67b cR^jF: ^ H ^ d : 6:58b
ar^jw App. A:lb
dď: ^ŤTFRTgwt App. L:123c
ČTČT: %řf: W ’J^TT^T 5:126a ČRT ftMJMÍHd: ¡FHF 6:76d
dd“: mi<i(h4>iC| sftď 15:12a Ff^FTfcFFTF: 14:19b
ddt-amiVď h) w 15:30c čR$TFPRnÍFr H%čf l:31d
HdfrdffMH 2:104d cRStfT S fr fŽRŠ" F 1:32a
dFHFRT F f^ T ^ čf 4:42c
d d t ^ « M Ílfa d : 6:22b(vl)
ddt“ 3>á«i 41Rjin : 6:22b(vl) cR^Ht HtñTT: JF : 2:53b
čfčfr fW Třrrrr: 15:8c
aTirqfaç FfF Ç 2:128e
ddf App. L:131a
dFHT F^RÍ" ČRT: App. L:135d
d d t S9 iTiitj&l 5:139c
dFVT ^ č f t ílcFT 14:5c
dcft Iq $11^04^*1 App. L:121b FFHT FTFF F R F 4:56c
dRf 3:60c dd^f$dl*<TT 3:68c
cic**u<i<fcfq*í Í4*fl 5:27b dd*fť d fP íď 4:118c
dF VÇ 1:39b ČTxfhhnpf dfHldv App. B:35a
d ^ t f f d F çTfçvr: 5:137d Č1%W:^TTW 4:170b
a r ^ a í ^JTT: 1:84c dW dřj" P nrnr^T 4:54d
^TT: vřlní) 1:86a d řŤ ?77FTP5nm; 4:72b
ctr^aí Ř1T: 2:72d dr-q dj^çd SÍlw> 4:2a
dr4>^: fF F HTFF: 3:29b dW d^rfd *ÎT 'TJpr 2:60b
a r^ t-c i^ O 6:77c d r^H i fW dif 3ñTT: App. E:79b
dFF^F qrčt HFTTF 6:58c d\4 dr4 fWiqi <m«4 15:6a
dc*l4 fHTCRť F 4:108b ddrfď-: ď ^Çfqfd: 5:121b
dc*l$ «Jb<* H%F 4:163d ddTC: sf»TT 5:95a
dr«M<3 H FF STtWT4:160c ddTT: KITWřňióíl 5:100a
dWrtWHHTHTHV 1:9c ddTT: ď f^rďt %ď: 5:156c
Index ofPadas in the Tantra
cich <, VrfWTT 6:30c
d d T W f*T: ’sftdTd 5:119a
5:116a
d d rfT W T F tn P r 15:19a
ddTTtd" S fT t f t d ^ 3:54d
d cd fT S^TTdT: f d f 5:118a
dcdT#T S d f c d d ^JT: App. L:136c
d c M I d i r i y ^ l f d App. H:99c
d c d lä d M4<yfMI4 2:103a
d c^ d lfd d d t S$TTT 2:90c
d ? J ^ d fd iT d S ^ d 5:113e
ddJillH j d - d o d l 14:99c
d d j d P«H ¿t<Jd: 14:25b
d c d f c d ^ ^ d d 5:3c
drijuftd d<i4Ht 3:53a
c io iq i'ifq q w q i 3:64d
ddTMTfd: HdTrTt^TcT 5:36a
drtHflftl d t T T : 2:115b
ncn<jn : d d t- j d 'i't 4:76c
dc5PfdV irrt- *P jd 4:32c
d c U d K I t f ^ l f à 2:105c
drUTfir^: 2:28d
dcdüd 6:53c
d d düT fHvT^rPT 1:39c
d T fdEf*d Mt1!I <UI 5:139a
dd 5t- d fÇMTdWT 3:65e
d d ît" sfM<jidi : d«F 2:128c
d d 4Wdid?ffd: 5:115b
dd ddd d g^tWT: 3:19a
d d M<JTd4 d^Fr App. H:101a
d d dTfdWdTfddTd 6:69d
ddWTfephpdVy: 14:57a
ddrfd Mt'Ji+l'tWT 3:44c
d t t d f M^PtKJI 4:30a
dcH«brMt S«T ddT d: 4:32d
d c d d rn p rrfd d T : 14:83b
dcdSTdTSIdt" dTT 1:24a
d d d d T d d ^ t f d d 14:54d
d c d d T Ç W f d d 14:12a
drM*-M4" Pt-qol dldt" 4:48c
d d d 4 f d d d d d : 2:88d
n m o q ^ e iq i <i<3 4:144c
d c d P T o ffd g ffd ir 4:28d
d d f d j d r d W d T 3:46c
d r ^ d d f d d t f s W d 15:15b
ddq^t" fdfdfddT dT 4:25a
T c fd fitd ip ifd lP d : 15:53a
d rF d d ritd d : gTd: App. B:36b
ddP dtdF dT dnT fd d fd : 6:10b(vl)
ddd T O W 6:40b
actqHiqfqM^d: App. K:116b
drFdM Tdfdd^dTd 1:73b
drH M Idt d 6:69b
d c F d id d d T ffd c d T d 15:55a
d d *ddM fdTTH*dd 14:86a
d d f d T d d g # % d 14:87a
d d F d W M td F d 2:70a
dvFdddfNd MTfd 3:69a
drW^4wi d d fTddd 3:68d
dcWHCT" gfddtdr 6:48a
ddT ddT W rfrOT 5:3a
ddT d j^N + ^d l App. A:6b
ddT dPfMH g d # d d 2:113c
ddTfdgd^dlfd 4:82a
ddTdrf^ddT ÜWI? 2:116c
576 Parakhyatantra

čTOP^- %čPTT J O T 15:35c ČRÍT PfïpPTfPPT ^ f W ° . . . 3 : 7 9 c

ČTOTŤV 2:81a d<í^mHdPfl<¿H 4:16a
č p ít ít 'r f p n p z f r s h ï 1 5 :2 9 c ČT^TTW THPT 2:27c
čTVTfr ^r<J HT 4:7c čR ^ -d č d l 5:6a
čTVTfr PdHHIfdfMK 2:120c '•d 'ím m íd ÍM ^ H : 14:1b
čPÍPap^r ÎTVHdl 1:87b d«;^ fld ^ ^ in » 15:48c
čP lN < b 6:52d d<«5M4 TTTSTčT: 3:40d
ČTVT^FT MÇI'bd: 6:53b d ’i^dH-Md'l 'JHt 5:10c
ČTVT H%čT H- « ç u : 3:16a čRTTvítHčTfápr: 1:24b

čPTDJčit f e il ^T 3:27a d«t<íhP t.<íP lcqH 2:89a

ČTV! VMHI 2:82c d^MIHfdMI^Ml 3:19c

Č P ÍT ^ SpT čT?Pfr 1:51c ČRT H P ^ T W ^T ^ A pp . D:71a

čPTTRň- S ^ I d lfa U d 5:30c ČRT H P ^ T W ^ T Í P A pp. D:70a

ČRT Pd«£Ndl H PTTčT 4:91e
ČPÍT p H lP ld l *JïïüT 1:33a
ČPÍT FMIdrfd %V7TT App. B:13b ČRT čRTPviPfPPr: l:81d

ČPÍT fMIHlíď HT *ičfť 6:67d ČRT í t W H HtSRT 15:13d

ČRT vp hP T T P ^ 4:76a
ČPTTRT PTTčT ^TH^TTčT App. E:86e
čRPPTt^TPfr sfP P T 4:84c
ČRTVTTT H- fW fS v T 14:^0a
3 W <ldRdMI<NH 3:38a
ČRT 2:14c
a w fwčPTčpaŤ 6:56a
čRTHPPTfčT^ ^T 15:60e
čP^T d^4dl*l4H 6:70b
ČRT ^f^v^ŤTPT 4:168c
ČP^T d^dl44>H 3:39d
ČRT <.d*-*R: 1:48b
čPar H TPTPÍčr: 4:139d
ČRPŤ HTf*^ 2:82d
d«*çiüidd>^d 4:125c d4NdÎHÇIcHPd 4:117b
čRPpFT 4:25b
d4$MÍ App. A:2a ČRT d P d ö c i 4:88c
d<s^ 'f t r r čTRP 4:55c ČRT čT THJSP 4:88c(vl)
čRV: <b"*Hlfadl : 14:56d čR Pfh čTrfPfr H%čT A pp. D:67b
d<JpM5JN PPFfTsT 5:55a čRTčfT f%TbP%^ť 4:29e
ncM^icH^g :%T 4:81c ČRT PTST 'TífPrfpT 4:36c
ČRT^ČT 5RRTRT 14:11c
d ^ W H ífPTčT l:62d d í l í l d *JčT čPTT 3:70d
čRaaTRřrfVcťtfMT 15:26c ČTJČF HtfínŤPÍPPT 4:56a
čR^afr sh 4 thpt : 4:4id d á ^ M N d : ŘT^T 14:98c
In d e x o f P a d a s in th e T a n tra
c T ir fW f d t d ^ d ; 14:19d
dSdTfddTTdtrfl’ 15:23c
df^dTTTTTSridr 5:93c
d ^ d ld : +HI<jl S F d 2:114c
d ^ ^ " J(iin«t>l«TPTT 5:106c(vl)
d ^ ^ " PTTeT *7 *jeiTVl 5:61a
dfi*^“ fdTdT «frrr 5 : lla
d f f ^ «çj«ri STTFT 5:112a
d^èl d" 5tM 4:100c
d%d fa-r-d dlM I~dd 15:60c
d%T HTV*T dT^T 4:142a
d j j d f d c d d l d%ëf A pp. C :47d
d ^ u ir fiT V ^ V 1:60b
d^lwùl 5:92a
d<HI*d<dl>l 14:60a
n^i'iicetM«il(c^«lrrr 15:10t
d fT 2:29b
d^à donn fÊ" 6:55a
dgrtw f^Pdfdfd 15:21a
dP|<NHH dTd App. B:10c
d<&*i$IM^<Hd ° 15:63a
d^oM M ^^ifd 1:27a
d-fidl'ddd'md: 4:129b
d ^ y ^ d l n b l P i d 5:10a
cTgö^WT fdStW: 5:47d
d<fi*-dî«û d dc^luilH 5:43c
d »s.1 «5V»<rnfj<id i 14:62b
d<£cMddeHlüdl : 14:57d
d ^ c ^ H d cd tf 1:64a
d ^ H I dHI$Sll: 15:35a
d îT ^ 5:104a
dfii(p •VlId<*>l^-HT^TT 5:106c
577
dfiT^f dTTTT: &nrt 5:94a
d^TTf^TTTSniTTFTffdH». . . 15:73c
d ^ ç f t ^ vf^Ç' 5:136c
d d ^ d *dPw«fclfHd 14:5d
( T S t d t N ^ d T 14:7b
dfiSvT ^5*7 FTTeT 4:62c
dHä vTl dràdfdFdëT: 6:10d
dPävil Swr^TT: ^jd": 4:106b
d t d : f c d ^ H 2:42a
îràdT: f ilf d d lf d d T 4:150d
îr è d t l w » i r w : 1:43b
dTtddTVd" 4:24c
d"<JI^ TöTdg^" 5:88a
d<y*ni dfi.ni dcfV 14:42b
d ^ fm d : d d q im 15:32c
d<M ¥ W WRT: 4:67c
d'dl'fl'ii^'j *TFT 5:2a
d^PTt" d H ^ d d l l:52d
d ^ T dcT fl<iifdcdl<J 15:53c
d^T m g w 15:56b
d ^ ^ f d r r w r r 4:i37d
d"fir*KU|4|| îrfdT: 4:136c
d^d 3:49a
d Ç ddfdtd tcd" 4:82c
dfidPfHH TT: f5Td: 2:64b
d^dT Hl ¿ d l fdvTT 14:67c
d fio H f P-ci.H : tfmr: 4:169a
dg[d f d g t 'J d d d : 3:49d
d ^ d T d r t l f i d : 4:65b
d fi*ï i h ^^ 5 Îm 15:30a
d ^ d M4IPJ4.I 3:44d
dfi^d <Hlf<i4>H 2:15d
dfi^H f d P h r : l:55d
dfi<lül IPm HT^HT 15:25c
578
T gčtčt 15:40d
d iilv j l f rtTTOT 14:39a
čT ^ fg- fčTTgTTt 14:7a
d¿4¿+4 * R t S f R T 5:3b
d ^ H I f g ^PiH<H 6:37b
od ¿ « lítrd J ñ U^: 4:99d
d iU d lriď d M d od 6:78a
dg,lH 3><>rt ddH App. L:144d
HT: ß R T 4:33b
d P ^ M P d ilV Ï s f r 3:52c
df¿HISl: 5:160b
df¿,HI H t S«RT g r a r « 6:43a
dH^ng^grrfW^n": 2:113a
d flsh r r^ r: HÇ" 14:77d
d ¿ l J T ^ H R R T T 6:69a
flSJB)|oM iM i«;iii 4:97c
HirfifiTTčHŤrnTT^n" 3:62c
déJy«4>: 3:36c
H îïïfàfgW R T H T : I4:75b
T-JTRTgifTtFJlJT I4:28d
TrgrfggTRT čr?it 4:i34c
dM<l*t U diw ddv 4:l49d
čTŘrfHHt T dvSldl 2:l02a
H M W H H iETif 3:54a
črfŠRTčfl- HVPÍtŤ I4:85e
ČT^TÍT gtfčt 4:84d
dvTi 2:l6c
d'H ldA 'U H l TPŤ App. B :l4c
d-HNJ|U|<bKU|: 4:123b
T R r g g R T R t r r 4:i07a
d 'H N IW IH d )' g it : 4:126c
d -y M d lr H d l T Ť 2:67c
d-y»?l dlP žd l H%čT 15:56d
Parakhya tantra
č R j f it 5:67c
?FH8r»jggTfgg^r 2:39d
d»dl<i)HI ÎMÇ fRČT: 2:16b
d ' d i t : g g w g ^ t 2:12c
čTqtďfF: H H -gd: 5:133d
d ^ r ^ K I: R T T gT : 5:134b
H T p ^ F 'iH T T App. D:65b
dH dl4H <H »T: 5:119b
dHlfl-K: ggTÇ^îT 5:13d
dHlflIT) S fh r o g m ft 5:23a
čR >t ufdM<Jci 6:24d
č r t}- îrfH T rg^r 3:14b
cR :H ?ft TÇTTtÇTT 5:17a
< R :T R fT T R n T T T 4:84a
čR fdfH lpH Č W w i 5:111a
ČRT grrtfčT d r^ cn 2:39c
ČRTČHTŤ PHgWlfď 1:47c
ddl^dlcM HI %ggr» App. B:17a
ČRT «Jdlw d d w i 4:68c
čRtčfT: J R R T T 5:88f
d<£: HHTfVTfnt SŤ 14:10c
č í ^ n ř f t R - HT 14:84a
d<fcí R T T T T t FTtTt 14:15c
d ^ -f|* -m H V ile i« n App. F:89b
ČT^" čTÍTTRT: ft-Mdi 5:46b
dřáHdlPd HÇTWÎt 4:18d
čTRrhrrfr JJSJčt App. K:118d
čTRTčt Milici Sggg" 4:85c
d f M I ^ * : ČRT ^ R t 5:121c
dfH ld^d'i — 15:51c
ČTRTČTRTČT R J R Ť 14:16a
d fH ld R H g i-d R 4:20b
čRHTčRTfčft HtčT App. L:124d
Index of Podas in the Tantra
at-Hixj App. C:55c
App. D:60b
dfHlcMIMIrf»*i^ App. D:61d
dtHia App. K:119c
dfHIcfrM^dl d" f?TCI%- 6:11 b(vl)
T^d 5:81c
nt*nq«5wcTlíá : t-Mifl 6:15c
dfHI<ü*5M<iMd : Hll^ 6:8a
dfMK*P 5njfTT: 6:15c(vl)
dfMKfîl dfT dtTT 5:29e?
dfHKIcHI d App. L:143d
dfHMIWW't ÜTÇT 3:56c
cR’TTf^TTfWr^h" 5:101a
dfMIgt^ g d fffät 5:114a
dfHI^+dHlM5)HI^ 4:81a
dfHlSq H%^TT 2:69a
dfMI^d M^drdlÇ 4:74a
dFHlàil d fd ü rt 6:llb(vl)
dfMI'MIdljJH dPrç; 14:73a
dfM I-y^d f e f ^ W App. D:63d
dfHI-ild TT TîHd 6:55b
alt-nsi PTPt 2:98a
dTfHy iPd ^dPfft 5:73c
írfWT iprr M^-tSlSlId 14:91a
dPfMvlif d dTddT: 6:23b
dfdT»TdPJdTdTCTd; 5:117a
dPfMd 'UM+KUW App. L:132b
dPfHH Hddà drô" 2:64a
dPHH *TIrPlfrl 5:116d
dffMd MfdrMiPfdàç 4:87c
dPfHH W à t Si^fr M^d App. B:35b
3FT ?iKU|<61^^ 4:61a
d f d %■ fdTÎd" « s i « 5:126c
dt-M qi {1 old : îitwrr 14:62a
579
ÍW dFnPJcddt 3:38c
d fd d d dl<ä*lfH4>H 15:66b
d fd dr4»l4<fc<^N 3:77c
d<-<4 cTT *TVTTH“° 4:13a
à d d-üflrli 15:9a
3 W q(w«ial 5:90a
d f d MT PdP^li TRT App. L:130a
d f d MTd: fddTdd: 3:37b
d<-M *jwl ^"FT M*iv 2:69c
d f d ^d>JdTCTd 4:6c
d f d fd?ffdfdfddd 2:73d
ddT dfwr4%d fd d : 1:53b
dfdT: 5l%dr fdSfPd App. E:87c
dHllcHH : d d t TFT: 1:52a
df-MN 'MM'fWTt: 6:39f
dfdT dPT: App. B:32b
dHllPM dFdcT: 5:91a
dWT ff^ tfd t n*Pr 4:9a
dTdPpTTdrft d d : 5:38b
d fdrôdtddtdd: 15:4d
ddTTVÍHtdd dTdd 4:32a
ddTPddT d 4:9b
d fd ld MIRHUplM: 4:66a
d'HUfdÿfdd 'firiH 6:71d
d d t ^ d dT d srfdTT 4:68a
dfdlcdPd-í f F d td l:66d
d d fP ^ d : ^ d 5:53a
dlfid lld d d : fd ^T 5:77c
dlPrd* ^ d d rfd d d App. E:88d
dT^Mldt M%dd: 14:59d
d ïffîd ^ T d d fd 2:5e
dT^TT ddt Ml*>°M 4:40c
a i^ n w i-ja Td^d App. L:142c
580
ČTT 5 ÇI fVfVT *í)dl : 5:75c
cTTÍT dlPfHv) JÍUmTh 1:67c
čTTHdWŤ ildWpM 1:23b
dlfau^l-MdlMB: 5:15d
dlpH U W ^I f w : 5:30a
dl<4>l r ^ u i i r ^ d l : 5:128b
dKd>itciKu|ivju|id 5:128d
aicicciiciqq^cOr 5:21a
dldčcj ¿K ^ll^d: 14:50b
d l^ li 14:73d
d M ^ flM cď App. C:46c
ČTTW PJcTTÍT 'JřTTfT 4:8a
ČTT^- T J|$,lfd 6:23c
dM^c+Hd ^*T 14:106b
d W ^ ^ f tV T 1:22b
čTTW FTRT f^TTW : 15:5d
cwqviKiqd OT": App. A:8d
dldvíl S erait H%čT 4:144b
dM-M-dl: 3:73a
fliq*"Hiqtíid Jid h 1:58b
dM-HHI *T3T HT PHïï 15:13c
dM-Hld W : íft^T 2:27a
ČÍT čT 57 čf H" fčTTvT 3:53c
dlMl *Tö)" SfViMiel 14:57c
čTRTT tMlfi|<MÎÏ S*Ť 3:78c
dTCTR^ffdffT 4:8c
ČTT^- *H td ¿NY 14:59a
Pd&Pd dldddd 4:21a
PdKP-d fd+idlc^ai: 5:52c
odir^dl 2:38b
č r e W ý 4:46a
čfTT ÎIÇKd — V: 5:126d(vl)
^ I d ïd tjs is d d App. L:142d
čpW r dvddlP»4fcdl 14:34b
Parakhyatan tra
g r q i «bilö-q^-H di 6:52b
^ í l d l d : fWTTTfd-0 5:27c(vl)
< ^ d č d H d ld P d d v 3:50d
^ 5:126d
M«PiH<ňnqid App. B:31b
d" T d ¿Pul dl íTŤTT: App. C:43b
d" ^ d4dcii : ft-qn i : 1:40b
dW:5ífffiTTRT7Tt7TTčr 6:52c
d^Ji : č ň r *TVT f á - 4:169c
d^frč^íT fč^jfdfvT: 5:145b
d'Ji^q čTUT ÍTŤ 4:170a
ddfd^ld-H M I^ 4:118a
čf čRVÍfiíVnT^r: 6:44b
d- S* ipP íIČT: fŤVČTT: 5:110b
d- sfv^TŤ STfdRčT 2:123a
d r «fclHMcd T?: 5:7a
č^T Ml<4 f<¡^d 2:93b
d r 511cl i fcq cl l:35d
d r ÿRfdfW T dT 15:18a
d*i dcq>4ui : StlfT 4:54c
d r číč^Wh" f a w 1:58c
dd cicm c«i TčTT 1:78b
d r dcq>icdiMidld^ 2:4c
d r dc<bl4<t>4c4 2:23a
d r čTčfe icl d 14" čj- App. B:26c
d r dcM<dldlč®4 5:45a
d r drtily PsrdW : l:69c
d r čTřsřrwrtTTTTÍr 4:163b
čfT dí^^m i *TT *JčT App. B:36a
d r dP^JlddlPfHd App. B:33c
d r črft: App. B:10d
d r čT ^T WTŤ 14:19c
d r a<ágq«^cq 3:13c
dd nçlçd : Hřiq : 2:108b
d r d 8.1*NHId d 3:57a
In d ex o f P a d a s in th e T a n tra 581

dT ?T MK^dR-Hd 14:23c ddTd dPvlPadH^rdd 6:82c

dd- ff 14:21a dHMlpJ fw ff ^ l:82e
d r f d w fT (pUMM 5:46c dHI^HHdd dd 3:34c
f îv f lw « ^ - 4:5d ^TFT 2:94b
dd dR-H*-4«4iMÏ3>i 6:78c k r m : àk r: 5:138a
d d l^ : 1:60c
dT dHH<jd3d 1:57c
dd d" Hdl : 1:50b
dHlfPl r^Hdld frift: 5:91d
d r ÎfW dHKpdldi 15:10e
dT ÇE'PÎfVTd' 2:76e rldiiV*i*r 'Jfk r d%" l:17e
dT fWT * 3:24d d dd 5:82d
dr fiîTT: 5TTf% 2:97a d d r U ^ - M d 5:72b
dd" ffW : 4:165b dd^H rfr 2:75a
d r sfnrr: rrdST: 5:124b FTdP 1:27c
d d d MP<4»frMdl : 6:28d
d*l : FJfTT fq^l 3:64a
d d d ST^TTf^ 1:26a
d r MNIcM* 4:138c
dddlP^d ^Hdl 14:48b
d»i P^d*^ 14:12d
5 W 2:87a
dd- -MÜH-MMl T frrpr 6:76a ddlSi: HI^J(|55: Hll^ 6:40c
dd" TFT: fT <t>4*i : 4:44b ddtüT fTfTVT fPFFT 4:7b
dd- fF^Ï" ti'Jl : SFTRr 14:79b d d k r dfJHÎVdHd^ 5:48b
cFT gr «ftfdltfdT 1:30b ddtirr frfkr*îdv*r 4:i34d
dd- fdrir fd d k r 4:35c ddrôiWTtT’fr 3:28b
dd- Spfit dVT ^tdT“ 5:122c ddlP^Sf «$MH« 5:49d
dd" 5jfg"dd^d7: App. B:10a ddtm TfT: WRT 3:71a
dd- «H >K ^4cd App. C:48a ddt'FTT HdfTTfkTT 3:35e
dd- fl^ d 'Ji'^ d t 6:28a dkrWFFfrfkTcFT 4:lld
dd" fT^rrr^rm it 14:22c ddlMFl: dTT fTOT 15:14a
dd" f F ^ r ^ T 15:44c d- 3:8b
dd- fTT ^H+ins»ll 6:62a d- S fr fF W d tW : 15:35d
dd- m f 6:66c d“ S ^ I ^ H M ld App. A:2d
dd’ HFTFddt 2:11a d- S^lrÎNddJIM l: «PdPjH... 15:73b
dd- fÄTd" App. B:22b d’ ddfdT App. B:llc
dd- fd k r t 3:45c d«T^ MIHI« 3:5a
ddFJETW: 4:21c d^Td TTHrFTT: 3:5b
ci'iietiuiiHç^fd: 4:130d d*rr a r F n f d f r r r ^ f » 4:i08c
582
rT iřlHRl SÍT gST: FJT 4:57a
h" I" drW HHI^y: 5:138d
h rr 4:69c
hMI *ii <r»i 4:92c
?TOt S fv ^ n w 1:8c
gr h<*gHHÍ 3:33c
h r r «jrTiRçin^di 4:73d
h^fř ¥l«¡c4dl*n-dl<i 6:42c
ïhrr fi 41^*1 g ^ h - 6:72c
h ^r H^TT * f k t à 3:73b
čhrf g w fg +K«ig 4:127d
fw h- s f w f r ^ 2:125c
h r r ¿H t S f fdÖMM 4:23c
d ^ f o d d h l H 6:57c
hdi T fdiM : fq JiT 3:55c
4:92a
hTT HW: 5Tg: FpT: 14:18b
h g TTnt (dqyila 4:37a
h ^ r g w ^ h r » App. E:8ia
h-: ^mtTvnr jn fa ; I4:i8a
cl": 6:16c
h'd^lld'i^+K I^ 4:95a
hvjHHlfd H4»|Jild : 4:124b
hüRTt hfTčraTV 4:94c
h r^ - ČT^t UI^JH 3:6e
h i« « : : 5:4a
hf^TT ^ ínÍT: 5ÍMT 2:126c
5Tf%rgh^ÍT 6:16c(vl)
clTdg: 9<hf»H: 2:84b
W : ihn- -¿MKd: App. C:42d
^ ttwt (ddh $nrrr 4.-5ic
^ n w m f r ?nïïfar App. C:44a
Parakhyatantra
^ÎY 4" s M ç a i : xi»h 5:33a
WPiïTcT n^guil f ^ 3:17d
fr: Hf^dH App. B:9b
fšrerfg sre g fíw 5:67a
ftJHcHIÇUMMUg 5:34d
Bnpr: 4>l4h<id : 4:94b
f h g W f ^ T : 5:20b
(V£iwi<0(wn: gdY: App. G:94d
5:i50c
faVT n r H H + N W T 6:38c
fwgfhf^nrg: 2:ii9b
R-ffdl«: ÎMMIfllfh« 5:27c
f^ řrg f^ g T : » fd a 6:47b
fhg 4" giRT^f App. C:43a
%^fgřnŤY gç-: App. G:94b
5 n w h g g $ g 5:85c
«4í(HUíH*Tftídl 14:40d
*Tg PTT^TT^mnr: App. D:73b
snŘ- vm ^hm r App. D:73a
App. D:68b
cOOli^h T 5:147c
č^ ttjvT d jd ^ d l 4:26b
w s q i : ?Ttr srfWT: 2:36c
č^fhf^FTV g g App. D:73d(vl)
č^rfH M lfadíí^: 5:30d(vl)
cqfqdiiqaP;'^^ ; 5:30d
?■
šg ftra h ftW rc 5:35c
51hdif4d App. J:113b
T5hdit-4*i App. J:114a
9VTTföMRPT dtf App. B:9c
(d'il UFT App. B:37c
^ (w«II-VIIImMl *nfr App. B:35c
Çftfihn'lYui 14:72b
Index of Pädas in the Tantra 583

ÇTJT: App. H: 105b ÎtWT 15:9b

App. H:104b 4 tw t fH4fd : 15:20b
^5T 14:40a wi h l'jTi ^ 15:32d
Îc^ h^H ffîT App. H:105b(vl) 15:2b
ÎtW *TtWFT 15:42b
App. H:iiob
ÎtWI^l: FTRT JfVHdl 15:10b
Ç'»*ii««>itdd'4Cl Mi î i 5:97a
ÎtW HT ctfffl-0 15:9b(vl)
ç*rfr T ïT ^R rfr 2:43f «filmai sfvnïTft" App. C:49a
App. C:54b
<H-MI <JM4dfMldv 2:58c
4W W WHIMIIm 4:34c
2:59c
4tïïT 14:71b
^ d ^ f i b 14:99a
ÎiîÏJflin Hi4<fhfaH 15:72b
Ç SPÈtfèfw fafd-: 5:106d
Sf*T 5:94d
Ç5T d^K4>l T?T 5:141c
Ît«f <4g:fTÎr 5:65d
? 5 l f ^ $dlH<4l: 5:141d
y : « t Ä i l 3:58b
î ^ihi ^ I App. J :llld
y:W 4>»d+«Hind* 4:146a
App. J:114b
Porter: 4:42b
•ÇW W FTfnrçr: 5:32d
y*r ÿ rr fw r 15:57b
W rRH App. J:113d
App. H: 108a
«•5TT: App. L:125b f if p r a t f r fi fa SI: 5:148c
51<f«t ug'jffträ' 5:74d î 5:29f?
fc+HÇUdHKMIH 5:108c yfafr *ÎÏHfa <-qa : 5:50b(vl)
fcH$-HUiHI4>K0 App. H: 102a ^ T f r : ^ r : 5:50b
r<d«l^<*>BiJflfdM App. D:74b ÇTTrT ^Iddffl: W»-MIW14:29b
Rs«MMliTT « jy ^ ^T 5:70a y rK T ^ ^ y i4:30c
Rio&iinsuii' Hdlfà sfaTT 3:6a yTT«ITÎr SSPTîp T 4:4c

“R rô ih rt^ ftîçr: 5:135d Çpf:^lcH«hi|4l4 2:78a

«Tleiqi ^TT gfWr^1 App. C:55a
App. C:41d ° y f ^ IHV3HTÎW* App. H:102b
*T fç- App. C:44f
ilw iw 15:44d 'UMIcHHI 15:30d
itsrr d^fv^rfr^rr i5:iid ÇfÿtrV^gWTHT 2:89c
ÎtOT dMfcd g w 15:4a <j«cq ^>«4h App. L:143b
584 Parâkhyatan tra

fF : 2:67b ^qdi^îçT: iilffi: 14:74c

ÇE-: v t 3:52a ^TdT tF ^ h m r 6:70d
?F W 3:24b ^d d iq i f ^ tW T 6:64b
dT ?TW HTT^ 1:75c ^ddlPlMUT ^FTTcT 3:27c
^HlP-d+H App. A:8f ^ddlPlf^dT HTdt 6:70c
çt îfhnf^rsîTh-: 6:43d ^ddT «l«JHNI HTFT 6:59a
dc4>^<blcHÎH 2:25d %^TT 6:65b
^2" čTč^nV^T ^Tčf: 6:53d id d i “^<4^ *11^ 6:67a
ÇTT 15:60b Îd«ldlf4VI«idd^ 6:61b
^gl<f>HÍ V MIH|u<4 3:55a cjdd "sf»cTl 5:99b
?^TřmT^%číčr 2:26c %dT a§lK<ÎI dVT 3:21b
^gTV HJiïdlPtH: 5:130d
^ Ï Ï W Î ' 5:74c
çai4"î fàr *iT fç" 2:77a
^«blrH U -ď * 14:99d
?CT Hl*id^ui 5:71c
%7TPdTW dl<NH 3:46a
^ŽHMI^HHd: 2:3d
^ll'd H Id 'l falT: App. B:29c
?ťT App. A:7b
^ r r ^ r t w g<r htt^; i:37a
?ÇT ^JÍllfcM«bÍ gfë- 3:71c
r^MvIW 1:34c
?ÇT S*TH*T 1:1b
^fil«bHIV ?Tdf S3" App. H:95e
?£T f W 5:82b
STCTTďV <4cî(d : App. B:40b(vl)
?çr ñnrarftrrfrr 2:8c
<«çt<H<î>d App. L:125d
ÇÇT Hl^lPd f ^ n f r 5:77a
^^HHWlddl<Jd : 1:19b
sqifrfiTT rTlii 3:54c App. L:143c
?ÇT Jfl(Hfd*MPď 4:12c Sďfffr a r r f t l:15a
fÇT I j f e f w ířrď 3:58a ^f^HÎ Jtnrm T W App. K:115c
l:42d ^ Hl«b»íď: 1:42b
?7^ 4:120a d<5^i 4vdty° 4:105c
15:14d
^ d d j ld : 1:21c H%?T 2:72b
H" 5HTW: 1:26b ítfa ď : App. D:62d
«bld fa 4*1 2:31d ç g ^ n r m w ; App. H:99d
f 7 ^ M ^ lid ^ 2:80d Sd<bl¥ÍI s f r 4:113c
dT p t m 8:89c IJWT fačŤ App. G:93a
^ T T 'bddlPd’b! 6:74b ¿*ldfcď«bdl V ď 1:44b
^qm*TTd^Tď: 14:67d çgp: «bK«WNI %rtr App. E:86a
Index ofP ad as in the Tantra
Ç T ÎW W W App. J:112a
h T App. J:114c
Ç P W g fhn gT T : App. D:75a
fggpr: ’SHRTcRRT: 4:114d
fç g h - g w 14:6c
f lS J ^ T f k f h R T App. H:103d
f^vrr h r 9>HIUd: 15:26d
I^MT i h n - fWTT RRT 15:27b
f^TRTFM" g R T g W 1:62b
H^hoT RITT gfh-: 6:11b
RRt fh T g 4:125a
r^3il«iyi^<b MYY 4:97a
o<4<lfdid
cs 9y«bRv 4:108d
M*iM^d<lir^dR App. A:3d(vl)
m U m ic f l y g |f 4 : 4 2 a
tm tcgW R tT R ty 15:57a
M n h n h n r^ rfr App. C:54a
MRlM^flRKJ-RY 2:47a
MniVRiciT^r T5iY: 4:41b
MRÎMHlcH<b fW P T 1:79b .
v m tg ^ r ^ Y ttw 4 :4 ic
MHÎfhdÏMRKd: 4:92b
M Î fia ld lI^ illd l 4:90a
MRf 3TR- n t w w 4:74c
fh n n 2 : l l l d
Mfhr^drdrRdM lR 4:103b
vn g: g^T n ft w R J T 5-.i3ic
M K +rh fWTT g«fY App. L:136a-
M TW : W f if f l^ l: 14:33a
MI W W lM M lM d : 2:95d
M K «IIW lH fl«ld: 15:7d
T O R T RnY f W 14:51a
M T W W Î Y RdT 14:47d
M T W g d 4 > 4 n i: 14:15b
MTXh^JW : gR": 14:32d
MTTRTfÇ" MdY sTTR" 1:28a
fMTTT Red" R" MTThTT 4:76d
fV R d ld 5:91b
f M W d f f ■bh'dl 4:53b
fvw rC T ^ T gcT T 4:74b
^ R H I H I ^ d H : 5:126b
gnY 6:20b
^MTMY gR=njTTT: 14:45b
w iM lcg.dicgH 4dH 14:40b
W iH h f h d TPsrhg 14:7d
g i - R" a f W T 5:129c
gR" R- Rrffd fTMW 5:129d
«TRTY M Ç rngf^ cT : 5:127b
R"
R" RkTY 4><«ll^h 2:32b
R" Y ftiHi : 6:73b
R" '♦xJcdÎH’i gd": 1:85a
R- RRY R^RRft R ÏÏR 6:7a(vl)
R- RifacdidY 14:101c
R- RRTR" R" <m 4 R7T 4:3c
R- RR4" « M U ^ d R 2:35b
R" <*i4 RRTRTMTMRT 1:67a
R- RR4" RRTRTRTRTR' 2:21c
R- RR4r R"RR7 r YhY 6:18a
R- RRWTfçdt W : 4:50c
R- J3TT «^¡frfd l:87d
R- %RRTRRY RRRfcr 2:6a
586
d ^TT App. B:33a
d r=f><-i I *j w i HT 6:74a
dHHMMd W App. B:38c
d H d r ď d p f c t f d d 2:4d
^mXTTRTVTT TT App. B:28c
d d d f d d ï : 2:4b
d d drfdrfstftdt S d d
d d d d lf f d «ÏmHI 6:21d
d d HdSFdŤÍ" «J?T 4:153c
d d dT: Mi<jmi f^<ai : 3:70a
T T ^ S^" S{j-Miqcq App. A:3a
d d d ldd dlcM H : 2:106d
d d ? t d H $d 2 :7 5 c
d d f d ď f?*Hc<Jd: 14:68b
d d *-Tlg> dri HdT 4:36d
T ^ H T HHd ild T d d 14:62c
d HT^hŤŤ fďgfWT: ÇdT^ 15:31e
d dRŤ f a q d :
d Hnhcfçd": 5 R : 6:60c
d ^ itPl ■ç Jř-Mel
d d ïf f d H" H d ^ H
d 2:76c
d HlMHT d % d d 3:35a
d *M cdld< fl¿d1: App. E:82d
d 'fl icil s f w d ¿H*Í^dv 15:36b
d dc-MÍ'bH >ÍRď 1:29c
d d c * l4 l:25a
d dc^HPdÜtVÏ S f e r 15:29a
d H d 15:13a
d a H s« : ^ h m IV h a 1 :2 8 c
d d H sy: d dTdď:
d d ir tt « J T d fW c T : 4:159b
d d fH I d K d : f d Ptfd 5:157a
d $ dřťŤ ^ u ilPM 6:25c
Paräkhyatantra
d <f ^ l^ v d lT d ^ App. C:44b
d f ^ ^ f f d : 4:129d
d dV dTTdHHTTHd: 2:106d(vl)
Hčdl H id H jď d d : l:2d
d< 0^ SfaidlR d: 3:52b
d HTdď Hd 1:21a
d ? ť t SW^nr: <T7p l:l7f
2 :9 c
d Çdf SÍT SnfhT^- 2:7b(vl)
d %*T S R d d ^ : 6:12d
d dlVPfcdd^dC 2:73b
d fďfdď M ^ l P d i 2:111c
*ddft- S^HTÇJHNd: 3:65b
d dWt ^ q p i d : 2:27d
d d5Jrd dqftdtd: 4:162a
d Müqfd fd g d td td 4:86c
d App. C:50b
d 'fr^dfdd <ji <n 3:23a
d d ^r: dTHRfcr: l:46d
3:32b d fadR*- fd^Md : 4:107d
d fd« + <ö|: fd ld : 2:33d
3:24c d dTHRÍd: 2:42b
1:50a d d : RT^T ^ çfà- 6:36a
HdtTdT^TddddTT» 6:35c
d MHfdP¿í)Nd: 6:51d
d yfw : mÍV^oi dT HT 2:68a
d ^id" nt-M 15:20a
d gw dW 3:53d
d TWMlfddr 15:69b
d ddt dTüjf 1:20a
dddFT STdTdRR 4:169d
d drfď SH“!- 3:13a
d dtdTdt d%d3řd: 6:22c
6:59b dT: 2:59a
d t d W H Ç H T fd App. D:64e
d TFTt ^d trd dT 2:107b
dOdT fdTdd^d: 3:17b
Index ofPSdas in the Tantra
-KIt A S W Î T W 3:31a
■rrni": 4:65c
HTTVf W 4:65d
TTTVf fç- H%5T fVi4^ 4:61d
T S^T 1:73a
w r o n r a r : 5:44c
t ^ ö z r R r t^ r 6:i0a
T ^ i t : HÇfd dlRd 6:14c
T Pd<JI«l ^Rfr f f e : 4:31c
*T fd *J*ï ^ ti : til nt : 1:36a
*T 41Int: dsi 2:125d
T 6:39e
•T 4i Pi w qt<Jdi 1:86b
T WR^tT^T ?nfT: 3:7c
sreyr^dtdtiidtl: 5:52b
T 6:24c
T HfnT ÊT cTFT 2:108a
T dfMH 6:17c
•T HIwjfHkHI»^: 6:19a(vl)
•T dlwtdlMdl ^fT*rT 6:19a
*T W : 3:21c
T FTdt sIHdP^dH 3:45b
T fç“ HT fWH 15:22d
T f?- 4iiwi ^ 1:71c
•ii<i*jfl'xd^ta<i 6:54b
t o î t s f r t HTPmmr i4:56c
HlPi+IHÎt sPdHfdd 14:54a
d lild i T fTT^nTT 14:56b
d 1 ü ti PîdT 14:55b
<1 14:68d
d r g fcü JlRdlfdd 14:53c
HIcHHl 5 tM T 3T^ 1:33b
U C H W Idt 4:167c
*imc4*i oqqR-qoi: 3:6b
587
*iif*(Bi*i Ri»ii T HT App. C:50d
dlHI+K: TT H^T 14:65d
dHI+K 14:66d
HHIdil (.tfll HFTTT 5:50c
HHUtKPdÜHlÇÎ 14:64c
H RTfW Tttirw r 2:41b
HRTsTRTRTW l:32d
HIHIS^fdilNdl: 5:lld
d H K ^ H H H I 5:107b
»iiiit.CTJi‘ii«l«ni 5:107a
HHK<4«MIJtdl 5:107d
5:107c
HHKHHHllHdH 4:100d
HHI*ÇIN<4 *TÇT4:2b
H R im f r ^ Ç T : 2:2b
TFTTT «ç«i 4:97d
li^ d T vr4aMi«ri SFT 2:47c
H P W dcM^fd : 3:18c
H F W dîpfr HTT: 2:100c
HI^TT dfijT 4:98c
•TFTTT Riaq nt-M 4:49c
•n*"dMT P*Pq»fr Mid : 6:71a
ÎF W T f w f r *TT: 4:51d
dl-d«JT HHHfMH 0 4:99c
dl-dm>hl^T ST ÇTTT 2:37a
Ï Ï F W 9T*4hT: FTTH 2:86a
H P W fWTT^Tt 4:36a
1:53a
H l^v ifg r^d dW ld 2:86a(vl)
dl'^dl-odl'SdH'bl : 3:73d
dl-MfdlHl S * W ¿TT: 4:119c
HI«IMI<Jd f w fHWT 3:38d
HTRt: JMIMÎAdH App. B:15c
»HTTT HIMI^dl THT App. B:16d
H N T ^d % W App. B:32d
588 Parakhyatantra

dKNHI App. F:91c pR^'nt'TTFTÏÏ': App. C:45b

«ií4*>i 6:66b fdc^^Pdfd-ï; 6:79e
ïïT'hr: m fwïïT 1:45b facd^jlPdd *TW 15:67d
W m : 5PÏT App. L:121f fa^T dhiif<;f*(4<4i 2:57b(vl)
ïïTWfTR^n^T App. E:88a favqiil*ii*ni*-»TT: 3:30b(vl)
•TRT^Tčfmv^r 15:55b fa=^T MI'-dIMMl *TčT: 2:126b
W # H^vTPT 4:4a fa^JT: FfT^TVT ÎI^T 15:28c
fHMId^drtl«flwr: Í^TTřT 2:103c
dlfllUHdHld>ild^ 14:9b rdHHWII ^TMI-ÜNÎ 15:34c
dWIÎI T 44'S1fVI<4: 14:74b f-fÎHtI<4*1<.u¡ îfa 2:30e
=TTPdd>l T 4:96(1 Pdfdd ^ l:57d
dlPudd^lcí f ^ T App. F:89d PdPMd*il4KKfaW 6:6c
î T T f H ^ n r t^ f t^ App. B:39a f^rfWfrVTTW *TčT 2:29a
2:27b fdfadrfd T dl-dd: 2:112b
îTTHt- 3:41d fdÍHdld falN Id: 4:42d
iiiVo «r>cilci App. E:85d Pd^íďr-Í^HI^tlI 4:51a
Pi*ial T oqqp-Mci : 6:19b
*ll(Vd clr^M^T 15:54b
fadcdï far jfafaRVT 4:52d
^nftřT ^ App. K:117c
PlMrMl <iç tl4ld 4:57d
f r :F J ^ r ŘŘfadl 14:3d
fa*TW <bK«bir<!3 1:71b
Prftn^r^" Cl <.q : 5:16d
rddMlP¿M^|U|j FdTT 4:129c
PrftraPrT fdd>4d : 4:23b
Pdbld díl frnTrm^ 5:152a
rnr^H ^M dini^M 2:65a
f=r^»r: H1*1Pan I 5:38f
P r f w ^ r W*T: 14:32b
fagiF: d 4 ^ ld i App. B:32c
d^M'rqn*^ 14:94d
fagWT STfVTTPu^ 3:72c
P d ^ ^ d ^ : ÎDf: 2:83b
fa w f r w 4:135a
Pi'Ji«ÍWjUÍ'|r<h¿| 14:41b
Pdi«lr4l<J*if(Îd: 1:49b
r^iMl'il'Ji'HRiJÇl 14:37b
f a w drddHl4dv 14:84d
Pd^ftdH 4:79b
faTgFJïTfr TfV": 14:106d
P lW * ftW T fw 5:46a fa r d a r <r *r s t f t 4 : 1 4 5 c
r*icin T TTMÍW*T(r 5:41b fdl^WT *TCT ÍWT 15:27c
fsrapTTHTW: 5:45c fd 1*1WT fasfrfWT 15:25d
fïïrtT fav.fr \j1J|fcM4il App. E:87b Pi <.4 Bil P«(i 1511*11 15:25a
PdcM;Hdf<J ïfr >fa: 14:66a Id<dlulldPl&ldl 5:38e
îim ffmi at-M 14:65c f a iv t ïfa ITT *jfar: 15:58c
Index of Padas in the Tantra 589

PudWT SHT^- 2:82b ^urr ody+idldd : 15:37d

PHNKI frnrsmT: 15:28d : 2:48b
Pt u h k T PiT P^dH 2:67d ^ U ^ tTRI App. L:122b
PR i MK *T 2:65c •Id^Pd^ dÄ<M l:70d
P H I N K H I fawtfd 2:69d Mt>tfdl 14:58b
PfTTOTTT W : A pp. C:51c 4:5b
PnTMTTt s fr 2:66b 'Mö'M-cqqH'l App. G:92c
PkM M dcT FTO 14:85a diHd^TTV ^<idi 6:76b
pKMHWHlH^ : 5:10d •Tln^d Pt*11 4:104b
PUMMI 2:127b dlWISHI^ 4:11a
Pi *T m1JPl s f r 14:52a Hlynträ 5TT ^ 15:23d
P ill^K : P td ltH H A pp. D:77b T
TORPT W PdPad : 15:54d
TOt ^Kl-ddPid: 2:13d
p T F ^ g m t S W flÜ N H 5:25c
P rr ^ m t S«T 5:14b
W T ö ^r ¡^ P d App. D:65d
PtilWddaiRhd: 14:31b W dcdlPf HPFTT App. E:79c
Ppfa": 5:122b WVT ^^dPwT: 4:114b
Prir^- s n f ^ ^ 15:8a R¥VT dHdPWtT: 14:78b(vl)
Piiej-^vtxwaqd^ A pp. J :lllb MyH-dPtiidH: 14:76d
PtiPtqI : M■adS<Mrti : 4:20d yyH-dHÇIdj: App. C:52d
fdlcMHI 14:3b MydH<h<fclPd<hM 5:111b
Pt PÎ Pt dl w Trrft s f r 1:53c T1W : 'm n f m r : App. H:95f
q y r^ rrP H rç t App. H:i05a
PH^Pdy^d: fWcT: 3:67b u m : g*TPT fPT: App. L:142a
Pi Radi f r tm tV t 2:51b MyiaPtdPlPid'l 5:130a
P r t ^ R ^ W : 5:26b Myi514.dǫJ|H 5 :llld
P m t ÏÏFT 5:87b «Mg+^RPdOÇ: 5:28d
PdPl^l VW 5:87c Tpf: App. A:8a
5T: 15:48d RT Ptdi *T dctiPd" 1:12a
P t^ d fldidlcHPt App. L:134b R? 6:7d
PrfWTT: HHÜI-fcHl: 4:20f M<Jdl<Ndd-*M: 6:60d
pTÇrf: «fclPidiîld 5:98c H<;<ti<MiP;^<;dMv 3:25d
•flHdd Prfc: %cTt 5:83a 'tqqi<tm«5<Pl'Jin 6:1b
HÇ^TfT ( W 6:7a ^ fWïïT 6:39d
590
+ 1:5a
d<l»ÍMfddl<í4>l: 3:21d
6:43b
H 4.r^d: 6:45d
'RtWTTfW f W 6:8d
<T*T: Md«dl<hK: 5:19a
^ ^TřftTfŤ 5ft?T 14:38c
ddfdPfd+iU-Slvfr0 14:4a
MdUpdï Sď HÇIM4I: 5:12c
TT: 5:123a
g?T App. D:66d
Tt d ^ řTdt dTfdd 14:16c
<UdlA sfT M&I4Ï 5:44a
M<«KÍ« App. D:58d
TOftTTT: d ď fd d : 5:44d
M VTTVčf McM° App. L:132c
'KHHÍfWT 15:49c
T^ST: -HUÍlRhd : 3:19b
TTSrfw^dTTFT 2:89d
q <^|ddfvA~d : 6:23d
T T PT T fŤ ^ Sd" 15:54c
T n = rd W fw m ; i4:4c
dTFT T ^fÉ T : 15:21b
TU?r 5 ^ flim dd App. Di74d
MÍI4ÍI S d ^ R d : App. D:75b
'H H -ď ď iP íd d 5:45b
T ü ^ ^ tv f tč f r 4:77a
d^ldlÇdfdriiîh App. L:134c
dP<d>*d Jjçu rç: App. B:28d
wP<R*k<J ď fídKd 2:104a
dRuiIdfdÄdd: l:21d
dP<U|ldPd$tNd: 1:72b
Parakhyatantra
dRuildTdil^ui 1:22c
'rfW m g # ^qi5 1:3c
dP<micd>tf dFTT 15:45a
mRmIMI: td d f ^ ll: l:13d
T*tST dPc*>dld>rfd 6:78b
'rtcïïRrfgrfw 9T 2:14a
s4aï *T^t*ns*i : 5:78b
App. D:56a
ddď: fdV id^Idl^ 4:114c
**(*!»! dVT App. L:136d
m : dl««w )^l: 4:156c
TSp smfruŤT fď m 1:5c
HJ(jcq<j«ldid^T: 4:156d
'iJjjcq R .P * v W * t 4:161d
T^čg^WRrtTV: l:6c
cic^ci : ÍPÍčT^T 4:160d
dfdld^ 4:161a
d ^ r d ^ f d ^ ! : 1:93c
íFfr App. L:128b
d^cdlTd<^ 4:157d
M^di td*dMldd : 4:156b
d^TT dfdMIdd: 2:99d
^T^TTT dPdflHK: 2:116d
M^dlPdÇ tf f d t 2:115a
díň": «ti*íPi<íiÍH«M 4:51b
T5Ít: flcblífHÍdčI: 2:101b
M«l^rP<<Kl 4:66b
TT^T d4Pdd<idd 4:89f
15:19d
MT*3Uç<$xim : 2:115d
MlP¿dU:4<dl¿l*d:0 5:37a
MldM dcPf>¿d 5:58d
Mldltf *TčT*T 5:41d
MldlHflHdi ^TTŤT 5:60a
d ld lä fiPfddl Sd*řTT^ 5:52e
In d e x o f P a d a s in th e T a n tra

9KM H M<5dMÎM 14:46d : 4:67b

d ld y id ld v d l ötnfr: 3:74c ¡i«fdc*l4««l'»l^ 4:61c
d)MU| ; ftjcT: 5:149b 34T^T^nfarW 4:72d
mdlfa+tuhRhUd 2:102d jtf f «bHljUKd: App. E:88f
Mldl-ri dMdcWMI<( App. B:23a ^TT TT5T: d»HI<iï s fa 4:63c
dl<ll*d 3 ÏÏW W App. B:37e ¡¿UldUffdldi g-3:31c
m<SM*4l*-Md$d'l 14:6d jffr '¿Ü»'+iHIJ»m: 2:47d
'rfa'T d>HÎW9y«*id 4:101f ÿrTfa" 5:151a
'Tpfr i p f t t r App. B:29a !Jd4^l: ddHWl App. B:31c
m - d-HHd Ç^T App. B:24d ÎJHHÎWddl'-Wfd 15:39b
MIMfadlfailMIHI 5:11c ÜHfafdld"! SfT ST 3:47b
ÎJdfdSlfd^ ^ : 5:9c
HIHS : h«i41 *juiih App. B:25b
Üdf4ir«l Hidl-dfad App. D:76c
H i f H ö ' J i ' i g : 5:34b
3*TPT SIT: 5Tfcifa 1:61a
m141 :5:149a
: 15:46d
3>nncr ^w^frf^Tc^Fr 4:57c
MKVM 4*dlcd<: 15:33b
15:34a
5:68c
M K*d4’b*l'3|d 3:14c
JTT TT*T 5:64b
'n fr fa t T O T T O lt 14:33c JÇT W «bdlid: 4:37b
S f a r t f w : 3:70b P T O T SFïïST: 6:22d
Hi*lRa> gfafrvT^T 14:90d
6:2b
9 1TTIHi JTVTfPicT: 3:46d
Sddlldd: 3:5d
9T5TRT ^T5?T TRTcT 2:56a
JSS t ST g # SF^T 2:91c
•'TTNFPTfT^fTrr: 5:23d
W TT: f w : 2:96d
*TrT: 5:143d
S*fr TT: STTnT: 2:96a
f r ^ T « 4 * Il5t«fr 3:75c
S ^ App. A:7a
fPTTW 14:26d
^dl<i*4Hir<ir*r: 5:31b
fw w 5:134a
14:30d
fMdf-d *TT TffatWT: 5:105c
ijfrfr TT^Tdldd: 5:78b(vl)
fwr^XTpjRTinT 4:82d
^H lcdl fs>£: xlwl 14:65a
ffTTT 4-dui*i^y 1-MI 14:35c 'j4^S- dHK«ST 1:30a
¿ d ljifà d *T l^ T : 2:91b 'S* MHfyd : s f r 5:161a
^ddldiT IH trifd App. H:107b
jfT: d f d 4 4 f l 4:76b 6:14a
592
'p rer q n i l d *tf4čT: 4:69d
^fv^TT «Th^H ^ App. B:18b
,P ^ t T Jl^d-M M K* 4:122a
'f h ^ q - 3:22a
'fh ^ Ť d fH IÍ 3:39a
6$nTCTfŤ«ni^T: 5:37b
g ^ M ia iq ^ l^ M : 4:140d
«<hKI«IÍ faf^RFTFT 14:101a
34<4>|VI : H « < .l4 (d d 1:18b
Sl<4>lVÍ f4M<.l*ís( 1:1a
5nFT*ř 'JE 4M áVTTčT 1:16c
°Jt<WJ<iíqH4l'j'rqci : 5:9b
$n<n!R#5nfr jpr: 4 : ii9 b
»M +in«dí<J|W K l: 5:69d
M$«1tí<™P*h«»: 14:105b
«ff?T: « I»d4»lf S T 6:29c
«trd«rM qir<r*r: 6:42b
UffdMcddl-MIŽf' 6:47c
y f P d f d ^ l í f i l 4:59c
« fP d fü d m « t W 4:58c
4:69a
5TfMč*ífT fWčTTT 3:69d
MfrdlrMM< ^TRïT 4:80c
MfcíldIHM: íp ň - 5:122a
«fïrt'lTi'rj'iï ^ App. F:91a
5T ^T ^^W 3^S IT ^ App. H:100a
5TfŤ fMlPvd dR< 5:99c
5TfTt fW fW w : 5:101d
Ü W n N m t «ÇJT 14:75c
¡n w w g^- fr*TčT: App. D:56d
guiu^ví fald fd HI App. H:100c
ím gt SHÎcKlidd: 6:37d
srail+l »T X&T 3:21e
Parakhyatantra
Mfa q ia q lç *Ja 15:67c
«PdMH: HTT vfç-: 4:147d
qfïïW : HI+liN 2:3c
ïrfïïT5T rqíl^wi 6:63a
«fdWMI 4T 2:36d
ÍTŘT STŘT *t*-n$ía : 14:11b
sricTVtV HUlPlbd: 3:11b
«Pd4lP4MP*l<4Hh0 15:1c
c4M|4MW 6:47a
SrřftS": « W : T W 1:ld
«č«*r ^qíqěň T*T: 5:80b
a^rer q f r čt^ť 3:24a
xcm^« i VÎT: irNřT l:21b
SMHlHřl SÍŤ 5:143a
S č ^ r >T%frwr 14:104a
«cq44lq4p^a : 6:61d(vl)
«c441 sfo H^čTFT 14:104c
«cil 41 sqwfafaTT: 6:29d
«cHIÜ*« ?P 5TC-: 6:61c
yHI|U|«HII<l<MHI: 6:19c
«Hi|U|«H||4<fcUP4l 6:20c
HcillÇKins*! 4nr: 15:17c
Hc4l$Klf4<bl 4trft 15:7c
HcülÇll «TT% 14:17c
«cH I^Td^ «TR- 14:10a
MríplUciiqilpqfcl 6:19c(vl)
xfaatrlq JPÍfe: 5:110c
irfVčňr Htri ^ d : 5:158b
Slíl« «4" ïl'iTcl 3:44b
« íf« P w f^ iniT 1:91b
MÍlH*i«l4»*4<: 5:36b
STWT^ HfPď qfMIcT 4:60a
«VPT ílT <6U«imv 4:60b
«VT^ W «VFPfT: 5:150d
«VT^ Î Ç W t 14:51d
Index of Pedas in the Tantra
M 9 « fd r ÿ d fd r fM H 5:1 5 8 a
x<iïf«iciq<j>c*ri S îf r 5:119c
4:73c
sn r^ r ^ dtdid^
! T # ^rra*: ÏPf: 14:78f
ÎPJcT çf*T dc=tiëft 5:97d
5T*ÎT: îrfwrf^TFfT 2:62a
¡JMMrfd ^rT 5*TT 2:57c
<4 i H(iq: 2:56b
5RFT i-.i2d
5RFT ÍT W ?T5T 3:42d
5RFT ÎT^fïïfWtr 3:45d
MMIuiA* d ¿W 3:56a
îFTFtT M*1I«IMÍ 3:23c
ÎFTFf W HlifHd 2:28c
^ f w 3:42b
MHWI^Çd'l íTč^T App. D:58e
sríTtmfr <rtnrr 2:28b
Mdlld f¥v%^f%ïï; 14:107b
«dlt.1 HftRFT ^T: 15:47d
5:24d
MdlÇVHdl 1:83a
yfaJíl-cH^d 3:61d
vfST 5:66c
STfřT ÍTfTTŤRT 5:102d
ST^fW: JJIKJII >!Wr 2:102c
x<jIti S*T 2:45c
y ^ f d ^ d à üfHId 1:69a
M-jfdWá^llujdlH 2:105a
3:58d
x ^ jj «i i■§;0 d^l*l
X^il ^ld <i*i dq_ l:91d
ydK^c^ddW ) 14:27a
smpff^TŤ 14:6a
yfÚR¿HM^<Í 14:100a
593
MI4>l«j 14:93c
STT^kT: Vcm<Î1 3T H h <^ 4:59a
»STTfčT: PTîfH^r ïTVT l:51d
3:79b ximdi^d^ifèa : 1:34b
STRjfÇT: ftrat S1^ 3:7a
sn fT ^ w rr App. H:96c
« l^ d : «MÜdlIdl App. B:27a
STV App. B:30c
5TFT: ÎTTWfr 4:115c
5TFT 14:21b
MIUNMU^ ^TTt 1:17c
App. B:24a
« l«lf^ d fd -ílH K : 4:117c
«|U|Hpi|HII-«ddir<u|: 14:13d
y luIIHMdHl<SH 0 4:115a
HIUINIM: W «flR îd: 14:14b
yiu im id App. B:23c
5TFTFnW <4TW 14:10b
M |U |N m i<Jd^V Í 14:18c
« |U ||i|m id d d H ^ 14:17d
5TFTt dMUpdM 14:20c
ÎT TV PW ^TT: F*pT: 1:88b
x ( V * i d l 3T 6:72a
5TF^ l i ï f d l w 5 ň w 6:37c
îfT% *11*4 f*4 6:33d
5mr tTT^ntÇ rT 15:72c
«IH K dc^ H A 'H lM 2:128d
5TTfÇT: M I4il«4^ n«d l 14:91d
lïïflr: HT dMdIHI g- App. A:8b(vl)
înfîr: H U rH H dlf^ f App. A:8b
JnfF: H IK Íd d lÍH d : 14:93b
5TT^f^T ^ < lf d d : 3:4d
y i^ là 3:30c
y m iu d yfdM<J^ 3:20b
7FTTW Mdd'ïRidM 3:33d
594 Parakhyatantra

JTTffw f t i f App. D:58b f^Vt: dfMiöl f f f l:34d

SHdfVifl H%»TT: App. D:58f f^lc+UÍf 4:104c(vl)
5TTÍTTT: App. L:135b f i t f f ÿ H Îfÿ H H 2:55a
im rrř f r i4:43a fif^fffTT^TT 2:55d
5TT^ fT ff ÇVrfW l:18d fHf^PTdT^TT 2:56d
fr<jčf M dSTIfdi-M 2:121c fHflffcHiMls PfRT 4:38c
14:31d ^hRt^TWT xh«4*ii 2:43e
ftfT: «Wf^dlÍH^ 4:117d JHHÍ 5RVT titm 2:56c
sřrtfT: if 2:129c VHRT PrfVTT TT 2:54d
5frwr: ÜTffiHJTdï 15:2a 5:51f
5ftHT ac«bi<5<;*Mm 4:171b ZT ^ fH^T 6:29a
lTiw»«iSH^Kd: 14:97d qçq^cl*i tifVi^i : 6:29a(vl)
ftlRT T^ f d dftl«ldN5:82c ^fÇT>îf^nTTf^cr: 4:147b
q^íqfViqíl 4t*r: App. Ď:70c
lílfilfíl Sdt sfM+lfl«!1: 2:124d
q^qî ftřf TTT App. K:117b
atířr $IHn>h^ sfV 15:20c
f litr dfTCT f^RTčT W . .. 14:108d 6:llc
<‘>Tl«i¿íq'(iiJíi^ 6:54d q jtiw i: t*jai 6:6a
Hl^aHi+idlWHMÍdf d:. :: 5:162d : 15:34b
^IHIÍIhIMÍM StlT 15:31a
fT
TTgltffZTTfm 3:76a
f ü t f P f W fffÇ 2:88a
^TÇPT>Îf^TT?rrfr 4:142c
fTFT fTif: 6:70a
qi<y i * - q * n 4 : 1 0 5 e
W déK*ňJld: 15:34d
VTÇJphT^ fq n tq 14:11a
'tirl aw iotH i'i'Icf 15:10a
WTÇTPhTc^h* ZT 4:140a
fû t s fa řP f 15:22b
qiçHifx çRt: Jjfe: App. B:18a
'h^ü'm diM N d, l:30d(vl)
qiçfl SBrnhfhřfíRT 4:106a
^««ifnTd ířTfř App. E:83c
FT^fT S*íf ZTT&TWW 4:139a
f iřP lft T dïRîd: 15:30b
ig ^ f a f q ^ m : 6:3a
'owmíwi if -^if^d: App. C:51f
14:82b
f û t srralfci ftirffir i4:85f
5:156b
füftfTfüW Tif 15:16b
14:45a
T f*F*t: W TT^TT: 6:2d
*(4Mt«<iirçdM App. A:3d(vl) f^ tlw r lx ^ T lf r r 6:5a
ílvji^xiqj^T *ff*T 15:45b
f ^ f ÜTTTt H%iT 4:95d 6:39c
Index of Padas in the Tantra
o 14:108a
5:11b
2:2d
5 f5 * m ^ r +di«v 2:16a
5΀.twjgfllfï|<W 4:90b
faNdl+KI 4:93a
4:92e
5^T Xin fôn : 5:150b
tirs i g n<**if 1:54c
5^ramiftç- Hgtfar 4:124a
Sh Cl TRT: 4:64a
fe n ^ k m ^ z n F 4:66c
5*H%g JR lW : 5:119d
“f^w rftfàîîtT r: 5:27d
djJ*r«i g f 5:121a
f Ç r ^ T gf?PÍVr 5:120d
fÇrgTÇÇT 5:136b
^*«41 gpgVT fllfWH 4:90c
gfM4«^ ^TT 3:8c
PÎT^ 15:42a
«TlMl^MRlMin^ 2:110d
gtVTgtvV ^ g ^TPT 2:108d
« ^ « Î I h ç fWŤFT 15:28b
gÇH<tfcHà<£l*<in App. D:58a
4(^di|\r<<b ^VT 15:27d
g ^ r ^ h r gtf^- 4:77b
gçrfgtT W App. G:93d
gÇl&gi*ÎHHIcl: 5:77b
g$]|U3t£4> — 5tg 5:7c
g^TT *ÇM<Î|J|c1IÇ. 5:136a
gçrr gg srfdfaa: 5:i34d
g çn - gr gçjgldd : i4:78d
gçjiPfHd ftrgg^ fw r: i5:7id
gtfg fgrggtnTT: i4:78d(vi)
gTÇFT: «ív d l^d i App. C:42a
fliçjufï gr fWfFSrg^ App. D;62b
g rç p W w d - g rfr App. D:59c
ffir ^ g^ggtggg i:2b
g
g w r sřtwt Sg d**ÎW 4:164c
ggg^ g?gt 5nŤ i:2a
cfn t*jn*^ 5:73d
H^TŤ MlpMIWHJ 5:72e
gg ««K gliM if 2:103b
gg«rô sggr # ^ r 5:i27a
gr%T *pT S’:# 5:92c
g^gr 5:57b
g g ^ g : yfl«drê i:49d
ggčgjfífg ít ^ g f 6:32c
ggfsg dfcg»gi.4>^: App. B:17c
ggPd dfftilNWI^ 14:77c
ggf*řr ggfr:Fîçr: 2:i05d
gggj" fti<a<< : ggb App. L:121c
ggrggt sfg m i^ ii 3:4a
ggrfR gtvgfcr 3:3d
gfg?W g 3:34a
gfggrg <4dfdd: 5:160d
^^c*|4ThÇ frv^fr 2:20b
g ^ fr ^ g T Ç W 5:88b
SHfT 14:94e
H^ddliHdiggr: 14:52b
H^dcd^gigd: 4:134b
gg: 3:43b
596
Mt)cMldlHflH<bMv 5:40d
M%7T ftrç t SMHIcM4>: 15:68b
M^čflfarfWTW : App. H:101d
M%MôTMTFITMÇ<r 4:90d
M%MPTW: ftrÇT 15:37c
H^TVhiTTV: 5:114b
M^iRl: «41^81 App. B:16c
hW R mI^ H T App. C:53f
M%^T Pvddfčld 14:28a
M ^R T C W I w 6:34d
H^ÇRTrenif^nT 4:103d
MÏJj'flWMy+M^ 4:95b
M%ÇT MtW 15:36d
M%5T MMTTT lq*ii 4:105f
H^J«!Í 6:82d
M tiii fa n flfci App. B:21b
HfHW^IddKJlfM 15:7a
M*4UÜfd ^ lP ? 14:42c
MIUíc MIMRmU ^ P í « App. D:68a
MTMMt T W it ^HT 5:115c
H ljH l^d -H Ñ 5:146c
MljfdMPd PuilcHI 5:115a
MTTtT Çpi. Pa^4 5:64a
MT7ČT gP<M$ 4M 5:92b
M14dl<IHd : Mt s f t w 15:40a
MI«HI4Vld1 SÍT MT 4:80b
MTWTřfTar «IfçfW l:68d
Ml il 4lîiMcnrtul : 4:162d
MTW MTT 4:102d
MTVÍ7 S ^ W W č W : App. H:106b
MTMt MldP-d T7W : 5:43b
Mi til <4t*i i Is^h i*t^iti5:43b(vl)
fMWTMTW App. L:131c
I W M444.IW : 4:111b
Parâkhyatantra
Ptl:23d
f e r w W H T T 1:31c
fW tncdTM M Ít M PlMM15:43d
pT^MTPr M^tWiPMd^ 15:43b
'f t w t M c q fc tW : App. A:5b
^fWigfiliW" TSÍt: 15:21d
^rolc««l^r 4<afç 4:132c
^ThlcH'ff M7F%CT 4:104c
^JWMtC Mi^<yfq App. D:68d
MIMI<J«blilH App. D:65a
y^lwqiHl^dl TTW 5:72a
ifiMft 5:113c
’TpTf qrPuadl 5:112f
gfŤMTřr MT 14:2c
6:79b
'¿ddfÜM W frtfr 4:141a
'Jd*4M*««hH. 5:81d
'¿MTfeMTM App. E:85c
'¿dlRsPifd MTW: 4:94d
'fTT%‘: W MTMT: f^ T 4:96a
'¿dMÎ M^4l<i 5ÍT 1:19a
'fTTMigW M%tT App. E:85b
'Jd iy ^ & d l^ ld l : App. E:84a
*MMTMt Mt 1:75a
'¿til M«ii SÍT M": m i l 4:50a
»irfJHWJ Ř fv m W App. B:30d
'fTTMVf ÏW : 6:16c
»¿fw MftPM TTÍM" 14:5b
» fit '¿MfdMI^ 14:20a
'¿«il '¿qrq a a iii 14:13a
» fit ' f i t IT 3TTWT: 14:14a
'¿tiü>: «?»r*í«i i '¿Pi \ 5:113a
'tM ÇW 'tÎt — 4:143a
Mtÿ ViailPď MRtW 4:27d
MtjTMfWMTWT 4:93d
Index ofPadas in the Tantra
d f i f 5ra>»fa 4:28b
^ J |4 > 4 r 4 ^ d : 4:164b
d t d d r f T ^ f t d fd l< ( App. E:81c
Mar*T»jf5T3' ÎHÎWHI: 4:24a
d t d l d l f d ^ l : f i f d f : 4:21d
H irt soj-; f ^ f T T f : App. L:123d
d f i t f F f f f T d t i t App. L:124c
W h ffT f dTdvqfa; App. L:128c
d tr fif n r f if id T ^ : 4:157b
d t ^ r d T f ^ f t T W 1:63c
d t n F F f f d t d d “: 1:63b
^JtlHHÎlMPdKfd 1:84b
d U d l f K I f d t f f i ï T 4:93c
dt> d l-ïir d ^ Ç lr d Îd : 5:51d
W d f ü ^ - f f f t W : App. G:92d
d U d + i ^ d i f i i F j r r 4: 129a
d t f d d c$d lM K 2:40c
V m rfW m tfÇ d": l:79f
^ d O f dTfdfTR TW 14:72d
*f
d U f^ r fT fffiT T fr : 5:144d
d d t f t % Ç dt ^T F T l:41d
d fd rT T JT T fE T 5:78c
d « T d r f ' d d l ftdT App. H:103c
d W d F f r PiqjT lqia App. F:89c
itT: 5:66a
d v^ frfwütdT f W 6:38b
d*T*rfT°rff*lcfTT 6:57a
dddT fit fffijR if 4:53d
dHdl 4:157c
ddl&HJ d% f d^TT 4:26c
dH 14. if if tr f î£ 14:9a
d d F f f i f t f f t ^ r T 4:30d
dHMH^rd dtxTff 4:38f
MHl-MHHl t f d d 2:60c
H"iï<jfrif-iCl^r App. B:24c
dH^Pd firdv^cT App. B:24b
STFpf^TOT": 6:50d
d^T: ÿ|«îlcd<tl f f d l d 6:40a
d H c d PälMd’i l f d 6:57b
6:57d
H H I I mH d t v r : App. E:88b
d’-dHüFId^d : 6:1c
d'dfdlrdlPjfd'M?!: 6:51a
d-4l#l S^U^cdlÇ: 2:1c
d=fFTTdfT d ^ d ld 6:28c
d'dF il'U i'dP ^d : App. E:79d
d^TT flvrdl: 5T fT f f J 6:79f
d ^tftfF T f ir f w f f ^ d 6:82a
ïT ftS jtr SW<ïdrfd : 6:1a
d'frfftçfdTTRTd 1:76c
d f i f t d S fffifd T App. D:64b
ddl'^öfi^dllrHI 6:80d
dH<ÜHTfi;d*q^l 4:165c
nniTiqqPlqq>iciv 4:167d
dfHHI ^fi&dlfKI 4:20e
“dä" F f ^ d d t fw d-: 15:41b
drff fïïfif dW dd 4:168b
d^fif fwPddUi^ 2:23d
d^rf.KUM'd dT 2:24a
d^rTT ff^dT W : 2:24b
d ^ f lt: f f fiffe: 4:62a
dÇ'dÇfd d d f i f d d l:90d
d^TfddTfdTdfd 4:46b
dÇTgrè' f d t d F f f 4:20a
d^TsTTdfffTidfd; 15:67b
d^ldd TdTW d 5:41c
dÇldrï fç ^ d n w : 5:48c
598
lIV: 5:57c
*T5T f i PMd 1: 5:131b
: 5:19c
ir ç r f lf t - MdM4>: 5:32b
JT^Tflr^TrtW: 5:16b
H Ç IfU d d V l 5:32a
6:67c
P ^ f t T T f P W 5:49c
q ^ n h r f t ^ ^ T 5:49a
•h fç*ii *iç<iï *n*iia 14:93a
p tT T Fr *ptt ířnm=r 3:20c
P i ^jioiihP i 14:76b
ȕTTfTTmTTWfar: 5:25b
*m^5ftč*PTFTčPr 4:47d
*mTTT: 5:25a
4:122(1
tïïfÔTWT^fîfgE"0 5:54a
*ii(ji>*i -HnI rff^T 6:4c
M N I« IIH Ic* P fH f: 1:9b
Mi’ll g d T Ř fP ^ n " : 4:107b
HIMIwjl g d f i f f ^ f d : 4:96b
H N I f d ^ d i JTdT: 4:8b
PTŤ fl I H I *^KÍVi 2:9b
5:1a
PPTT f W P P T r ^ " 2:127c
M ldl-brf g *m m rr: App. L:139a
M ld l+ lí g App. L:140a
Hldl<*>l<5Pt< 5fni74:149a
PPTTW 4:154b
H ld lf 4 X W O T P T 4:15b
J I^ M IH : 5:152c
ParaJchyatan tra
qTd lb H fd ^ PfoTT: 2:121b
iTPTTčTŤ^Mď- f ^ P T 4:15d
M ld ld rd fad îït*r 4:3a
M ld ld T d fd rfld lf^ 4:20c
-Hi<-11 Hs ni ^ T : 5:155a
*ii*ii *in : sftlfil" 4:159a
MI*41 ^TT od d lfV d l 4:10d
H ld ld l *T W 4:152d
Hldr ^PTT fW T T gdt 4:1a
«hdKJT App. L:127a
MldlMI<M«bKU|H 4:16d
P T d ty f g^pT Pff *T: 5:157c
*TPfh4" fr ffv P r g - bT 5 :id
iTTTWr fWrT: 5:142d
PT čfarF nfŤ App. B:14b
MIHJdif^H 5:77d
íT T řW W T <PÍ<r: 5:76d
Hir<ii fq<ai*i0 fořT 5:78d
H l f l ^ i d f t d R R : 5:133b
Hitii'S’ — f^ST: FTT^ App. D:71c
f a ť t P ť t S g ïït S TT: 5:62d
gfifT: iiP aP î^ rH ioi 15:57d
gf^T: « 4 ’i Ío « j Ío App. C:55d
o^ n b d lw H M R y ç: 15:ld
^Hi>«ig«i*ii<io : 15:50d
g à ^ f r vrtvT f% g i:53d
g ^ t ïfr s f V M Í ď * ^ 15:62b
giPT^ Mcddl^TW 3:2d
g^TT^T S<frpTt" s f w : 6:81b
gw>r fTT5T g f r P P t 14:84c
g ^ P T T # r f ^ T fr: 14:27b
g ^ " dim d R üù l 14:70d
g W l T f r S * g g r ČTT 6:74c
g ^ 4 d lM iy ^ l ?T : 2:76f
gP id W H P uJÇ l: 5:70b
Index of Padas in the Tantra
App. F:91d
2:95c
idöi-d 5:135a
gfa^NpfriPrC: 5:61b
gdW <^«4 Mmi 5:101c
gfe" ?«a<. cTcT: App. F:90b
g g d lfa ^ cH ^ App. L:125c
0^ ? « rn ^ d H l: 4:121d
gf^HFTfaÎVFHHT 4:26d
H W Ht^q- 1:38a
6:65c
gdt: WMqdl ^ S*lt 2:2a
JJdttJ# fçVT l:37d
*jf# AllfihWVfWH APP- L:147b
d<y<i: 2:89b
^H«6KUMIVId: 4:153b
gH^ftHTTfrapT: l:94f
fWH: 6:28b
gH N Id: *.HlfcWT: 3:12d
«pirmfg- rtr^ S P T App. D:64c
0»id<iHlfr<HIM«l App. B:17b
JJrg^TT Ü ^ T P ft S fr 5:83c
*J5T g qfèi«i HIT App. B:27c
%TtT^TV T MyiKIds 5:112c
ïiOHdM JIi: y n rr 5:68a
ir^k^ftTTTPT 5:70c
Htwt WTcftf^Tt HH: 3:55d
Mïçntdqtiï ^5PT 4:88d
T¥^T 4:89a
T HT H?t¥t rrçrgr: 5:98b
T: 5*Ht «bliflK : 2:31a
Tt $H: «JKIcH'îl: 5:94b
T gT qcici q'^Tl App. G:93c
599
q ^ JPHTIt^H 'PT A pp . B :38d
5:59b
HH: S ifr 4:43a
ST 5:137c
1:51b
TH: «HHVitHHi App. A:8e
W : HTVTTWT HT Hl\\ 4:70c
dTf: Hrfr fs>rr fw n r 15:24b
qd; *TSi (q 511 15:15a
ddfd'i^H'i<5<bH. 2:62d
4 ïïW c W (ÎFT 2:35c
qdfdd fWcf: H^H 14:61c
ddfdSMUÄl^ 15:46c
ddfd$l£*4ïftï 5:128c
dd fdfH IÆ ^ H^ 15:21c
gWHTT: 4:91b
HHHT Hd^fMHI 14:13c
dTdHI fddP'-gdl App. L:131b
ütflHi HTHHT H^T App. B:21b(vl)
HHt iptTT g f ^ f ^ r 3:51d
Heft 5?IHgd: H^: 1:59a
HHt T 2:30c
qcfl n ^ q q H%TT App. C:46b
HdV S^TH: JTfrW o 1:61c
HHt g^lfipfrfbRr: 6:22b
HHt gfSf^TVTT 1:38b
HHt App. A:2c
HHT 6:18b
THt" Sdiq^i^Mi: 6:18b (vl)
ïpfT 6:18b(vl)
dd<l<b HctpF T iT«Pr: 5:65b
HTWT 14:94b
HT eftt g f ^ P T 5:95b
HT Tf^fd" HT HT 14:70b
qq *i'q4g<s>^*i 5:84c
600
V T *fldH5IIHd: 5:102b
T T 3Ff4^THüT: 5:93b
V T ČRT HTVŤ H^rer 15:37a
V T fd a f-d 5H6KTT 5:130c
V T ^ fH fr fH W : 5:97b
V T T T : snrr^T: 5:89b
T T T Ù T T íl^«i 5:90c(vl)
T T 5 ^ : jiH H Îft: 5:92d
VT î r f t 5:104b
T T »PTfTTTTtT: 1:10a
T T T^%5TgW TT 1:8a
T T TÍfHH TTT f*TH T 3:56d
V T THT W fWtTFT 4:12d
T T tTl'iifl-cii ^T T App. L:144c
T T fa < JlsO T*TT 5:88c
T T fST: V VlIrTÍH: 5:100b
T T 5THFt 5:94d
T T Vl^ui H|ilH 5:90c
TT 15:9c
T T %Ht M Çiyfd: 5:83b
T T « ^•¿H IO T t' l:9 a
T T HT HlilÍH'MldW 1:6a
TTTHV T T HT H tjfr: l:27d
ncjir? 5:86d
ït*T HTfVH1^ 15:62d
T V Í5pfr t R t W : 2:33a
TVrai«MHÇ<$>ld: 4:70d
H M .n -iH .t vRíčT — 4:27a
W TTfŤHřTwnŤ 14:15c
TTT d ^ l f c Í T c + d l 2:63c
TTT 3:19d
tMic*imiR»*11*1^ fH ^J 1:82a
TVTfT V A V : WTčft' 4:49a
T T I^ + JjU ll: 2:120a
Paräkhyatantra
TTT 'JïïTfT ^ ČITY l:26d
TTITÏJ|l*Îffl<àil l:4d
T T r ö ’: H ^ T ^ J 2 : 1 0 9 c
TTT 4:148d
W 510 <d1 TT*f: 2:66c
TTT 5TÎlTH«çfHTr App. A:6a
TVTCWTHt S^ÍT: 4:6d
W HT P dfadl V ^ 6:77b
T*ÍS[<MT d<dfldH 5:95c
TTJf «Tl'-Tcl H P Ť 3:77a
TT*Î" HÍTTŤ W 3:70c
T^Pfd HrTiŤ HTfHT 15:54a
TTT 3 W ÍTTKWII 14:27d
TTT d fT Ïr + d T V : 4:88b
TTT ^ T T^ftWT 15:38c
TTT gfWHHTT T%T 15:58b
TTT 5T*ŤtTTT T%čT App. F:91b
TTT HŤTHgřT^: 4:75d
*1^1 HT fVTWT T%?T 4:91d
TÍŤ %?T T" TTTTTcT App. L:144b
TÍT HTT Ç W T 'T fT ld v 1:64c
*(P» a n ^ y T F ^ T 1:65c
TfŤ" ncH r . 6 : 6 4 c
V f t HT f ^ T d f d ^ 6:15a(vl)
TfT T V fŤTŤ «fcfHId 4:12a
TfT HHT V Hiqf&H 1:52c
T fŤ TTH" 5TVTTTŤ 2:68c
T fT T T V 15:23b
TÍT dlH I*T T lfW T : 15:63d
T fŤ Ht d c f^ fd fd H I 6:15a
TfŤ 5 l 4 w ïfr V *řfr 2:108c
TfŤ ^ p T mmÏ'ji'IH 15:48b
T fŤ TŤ d fd 6:41d
WÇTfçfTTT^HH; 4:120b
T f Ť HÇ+KUIH 2:29b(vl)
Index of Padas in the Tantra 601

HfŤ SSÍHWI^ 2:73c TT: 4t|fa4W*Tt řft#T App. L:121e

d<JcHJŤT 2:13a HT «nClfà •jwiiIhç 2:61b
M'aqiqfVqa HT App. L:135c HT -MÍddtfd! 6:27c
< R F W H ^JV t 2:82a W TT^h^TW Rf 2:68d
T W 6:42a TFTT^ WR%T f 5:89d
3:30a TT r^gjiH K ^q App. L:124a
q<dfVd H?pr: 3:35 c tt w s rw 2:48c
HHIÖIH 2:74a TT ČHTT <IIHHI ířmrr l:31a
*T?1Ť d r^ íd ^ K M 15:22a HIÇW$JM4d«-M 1:91a
HS^TÍčTHTfWT 4:66d TT^H n!»ífldlMI<l^ 14:59c
W H -ík v íM 2:93a qi$*i ř É ? JT: 4:40d
^ J r T fyHHTHT FTTčf 15:66c HT h m i : Hçtiïfjai: 5:75b
HHT 2:54c TTTTčHipír App. L:131d
TdT fq<u i^TT HHT: 5:103c HMdltfl H HH£d: App. C:46d
hht h ^ fyvr fwH*r 2:44b
4||<(dd<fidl čnfT: 4:21b
dNSRHÇy f 14:106a
HHT HT Çirfr HVT 2:59d
<4N«H-?dK<hH 5:139b
HV vřlTT: 1:36c
y m íll^ l'íd M 3:4b
q*n r=ft^T: $nřhrfď" 6:73d
HHJ- «aiRddi App. D:62a TTW ädidcW IdH 6:23a
S0«JIMMI^4>: 1:46b qiqx dcn*-Tl NJim« App. A:8c
dfMI^dv! 'fťW T 3:22d qiqw d jjcTl HTW 15:5c
WTTÇori" H řrfsřTT 6:5d qiq>ňcN<y^ difw H 4:144a
HTHTCT 4IHI<bJl : App. C:47b TT Hl<JI H" TT: 3*TT^ l:45d
dfVHfdl-yy ÎTWiïfT 1:68a TT n»r*T5TT »pPF l:22d
trfFT^Phrgč^Ý : 1:7a HT HT T <r¡)BHfldl 2:46d(vl)
4|R-HÍ»|4|irH4tl JřrfWT: 4:55a fqqmifVi<s^d^<M : 3:59c
< ď ^ í* J M Í * f d ^ 1:89c ^RfHfWčTfy^T 14:3c
trfFtf^n^V T W 4:52c *pŤ f t d ^ * f W 4:72a
irfFT^d" S fllüfdl: 5:100c gWT HT 14:45d
HTT 2:78b(vl) *jfWT: far g" HTPSTTT 4:7d
HHT d ^ T ^ t^ T f 2:78b *jfaf: h 4 t HNHH App. L:124b
HHT ^ H: 5:115d gfîfi^vHHHfiyH: 14:15d
HHHŤ f ^ m W r s t App. L:127c gfw^TT^HfÇH: 1:16b
HHT dcMHH 1:41b tffw^íTH HIfv)dH 2:77d
602
°gnřt S^ŤHt SHf sf*THTHHT: 6:14b
^IFTČT SPfrHKpM 2:23b
yJIMd H ^ uhTm 2:22a
5:14c
griTTf^r: 5:26c(vl)
gTRTW: ^ 5 r m F T 0 5:26c
<Jvrg^ 4:49d
*t 6:44a
ífT n ^ řr T 4:101b
*tT n^T^'iR dl : 5:110b
<1*1 ci'JMi'Htl ïfr SHf 14:90a
aPnKHéť Ht SHf 4:147a
dčFTW 6:14d
d ^ H d lftd l 15:4b
ït ?tT HlPddT: 6:72d
Hl-Hipi: 4:109c
^ Sd^VII«4l 3:8a
fH ^přr^T : 15:61d
ÜdlPHRl fHHTTft SFTT 4:153a
ídl*H fHHHHFt 4:38e
^HTH^HH-: h 3" l :27b
H%Pí^ 4:83b
Ht s fa « 4 Pw 3:50b
ŽNtWT *řrfW *TT^r 4:159c
^H" 4>W HP<^ 2:51a
itHT *t SH" vjRT MWH 5:138c
*t fŤHHT «çw-x«) 4:57b
*Í1*®miwW^PÍ<m 4:143d
HtH: fť-X-M" frJWT: 14:95a
MlM*tP4fd«*HIHIÇ 14:98a
y1i|Wjfd«Hfd«lN+^VI :... 15:73a
HtHMIlňPd JílUldHV 14:107d
<ílPii : 14:104d
HlMfdffM^ HHlOHl 14:3a
Par&khyatantra
HIMHIMIHHIWIH ° 14:1a
HtM im iH Udï SHHT 14:96d
í ň f í l ^ H « * ! ^ « 14:1c
HTOr Í p4rtl<ftHá 14:102d
HÏP mÏ <Í1m o 1 HTT: 14:98d
iftfŤ R t H t H ^ H W 14:94f
Htrft H P f ^ grPlTd': 14:30b
<îï*iï H«Í1mi«ÍsjV i 14:51c
H'l'l'i HT 15:11c
H1ÏÏHO HTHHtnfHHTHgW : 14:108c
MP<fÍI£M*ÍH<H... 15:73d
HtffT HT dcHHl^HIH 14:97a
HtnT HT xiÍidmI^io : 14:96b
HTtH“: « H l ^ d i r i ^ App. C:49b
HUHdrfw 2:112c
MHÏMHlHlPd 2:106a
HIj HI HI«^H |^ T T 2:106b
HtHHT: H- 1 :9 4 c
^řr^r^T: HT 6:22a
HÏvd* H H ^ H t 1:94b
HtáPT HTWŘt JTT 5:2b
Ht^TŤ H Î^ T T 5:4d
H t STTH: ^ -H H H H : l:20d
HÏPjkii HTH^ÍT HT 6:39b
HtčHTtHTfr 3J15fr 5 « î^ App. K:118c
H t M*ífdHI Ph &HI 15:64a
H t H ÇlJHHtftH' 6:20d
H t HTT>hT: HHT 2:46b
HlP d ^ n B P ^ lPřTHI l:5d
HtfHTHTHHTTHHt SHHpHH». . . 4:172c
H N t T H + tflcH ld l App. L:141a
H t 5?Ht tftHHHfŠTH: T T f H t ... 4:172d
H t sfH JI-^Tj í t f w : App. D:59d
H t s fv ^ H t S-M ^dH : 1:20b
H t Htf : % H p4cW ld^ 6:23a(vl)
Index of Padas in the I&ntra
ŤPrrŤr 2:20d
T 4:86a
T 14:55d
14:42a
TWHtTT: 5:118d
W W ¿ 4 . l f a l 14:41a
TWt fŤT^TŤ 4:43c
<fWd^PÇ*Î)(HHI 5:83d
TTTTfŤfŤftrečTI^ 3:32c
TTHT HT fHT HVT 3:36d
TTT:Hr4(d<.f4>KI^ 4:88a
<.'»1^1 TŤTirff TT App. D:67c
TnTTmvnřl^CT 6:52a
THTTTfr s f r fÇHTTT^ 5:91c
HŤ: grfWčT: 5:55d
T W f¡T HfTŤ 5:64c
TW 4N Í 5:84a
<.*1“ii il*iai THTČT 5:84d
T O TT r^rw rtw r 5:86a
THTřJ' FT^NT^JTŤ App. L:138a
i<im«f*ifà ^TTčT 5:51a
<«ld¿ f^íN fl 5:50a
TTŤT 14:55a
T^mTTTgWWT 5:51b
THt rpTV TOT": 4:106d
TTŤt T Ť ^ F T T : 5:101b
TÇFT HFT HTIčT: 2:93d
TFT^TJHt T înt 2:106c
TFTtrfŤfH^fír 3:6c
T TiTHT: 5:151b
< m ítd i ÍTTTTčT: 2:107d
TPfT T t SîftT faifid: 4:39d
TTTÏ fcTT^HPt ^ App. D:57a
TRRTTTVn^W TTTŤ 1:95c
TTfTt TTOTtxTH": 5:125d
f r w fTjftTTTT 14:29a
«TTfVT 2:48a.
T Ť 7TTTŤ TFTTČT 14:79a
Ulf^lHl V T 5:16c
T J : TTHTTfv: « I d t 14:76a
TÇW HTÛTTTT 5:144c
TfčŤ ÎTT^TTïTTT 15:38d
Hč^fNŤ 5:48a
«çi<flii fq^-aiii 15:62a
H4.151 <id 2:98d
2:49d
^fd^Vi yfdÍBdl 2:81b
T frtrr 2:79d
"FIt V TRfrfVHT 2:79b
TŤ JÿÂilfiJ App. L:137d
VMtit^dVllfH’O 5:71b
TTT^ŤTV TÇJT 4:99a
^ T : HUHdlfVdUl App. H:110a
ŤTHTříhTŤ^ 14:31c
tT T T č ^ W tr 14:24c
App. B:38b
fTŤ HfÇrT: 14:16b
■frřtvrjY S=Ť JTïïflrt 3:76b
Ti4wr JHT 2:49a
ftW ¥T^TT: 5fPT 5:12a
HWTT T 1:13a
•HOTTfŤTfr^Ť: 1:1 ld
HWŤxTgHFŤ 2:52d
604 Parákhyatantra

<nw« cíl i : ti«f 5:128a «i'd+lèd App. B:39c

wwia Snjflr ¿Ni : 5:106a čT^fifíT 3:18a
«Iw <íl nw«l*iiM 6:31c 3:30d
H&V Í4*u|: WPÍ- 5:111c <JvdMlcňMH-ÍH: 5:85b
řT W H W fW H ' jT M 1 4 : 8 1 c íčfm ^P H f^čT r: 5:69b
(W Řr R ríp řrw : 4:45d qV H“ 3>s f ^pHTH 4:85d
w«rq«l «i<iqi *TtÇT^ 4:138a 3T ^1*1*1 14:42d
H W t Ht SSHTt SÍŤ 3:12c <Kdl¿ SÍT 5T^Rt 5:44a(vl)
FTÍW H^HMd: 14:92d qrtv^ftf'TCHWrfHT 5:58a
H^«ňr5jfdíi|lt< 4:105a i^TTT: 6:35b
ř r t t WISM^Kd: 2:99b
2:41a
ř n m ^ r t App. E:82e fl'flPdWj 6:81d
řrTMfactTTM<MrH-llH 3:63d qJiqi<NHq(fr*i<M 3:18d
HIHIÍ«l4)HI«IH4* App. B:38a g^Nör^jt 6:9c
fvTHíftW 3T ítV t 6:21c q^il i*q »T 6:11a
quiifÜddl H^t 3:9c
eg'Trf^[CTTV¥?i*^ 5:54d
qwilRu-quqi« 3:25a
řfRvinř H App. L:126c
quiidi Wulfa u j« |^ 6:9a
quFtv « < « 4 li|ld 6:7c
vfRiFčTčHtt H H: 5:108d
qORdftä: HfTT 6:12c
w'l<M«'|qi«ia: iftlT: 5:109a
qwfWTTFT Miqqii 6:4d
qupfn^fç<r>i 6:37a
HÏ*lrfl+l»dt fwfH: 5:1b
řft%Y H ^pfTSpHT 5:113d
SÍT *p<7?t 4:50b
H t^t 5íťt S^uj^hÍ T App. E:82a
App. A:3d
T T ? f I iT: 5:121d
^cjv^ui 5:65a
rT m i« ^ H<fclKI+ : 5:147d
qqjjíi^iP;|c¡*ii 4:82b
řf h m r m ír w r 6:30d
fÇHT 6:36b
H lç f d tw fguHT: 5:15b
qftldl W t H 14:92a
HtÇfdM t 5 :2 8 c
qfŠRŤ oftldl Hïït 14:94a
w'içi^K.f'iiiaq: 5:23b 6:54c
T 4:121c
qiUfMlfadl 4:102b qftldl 'm ř r f W 14:92b
T ý H5lfiRVR?i*r 2:90d • ^ g ^ tf b r f tf ^ H t 5:132a
Ç*dig«^H: App. B:27b 5:70d
Index of Podas in the Tantra
5:2d
<4^*11 <H" ÿph" 'Ji'i : 5:132d
1:19c
6:80b
df^HWT WSÇ- 2:75d
fJOT4:146d
df^gibl HVIfllfl 5:118c
s Ph PsPh ^ : 5:142b
dffcRidiuiHldlfd 1:74c
5r^?r^r4vr ha ; 4:i66d
wfvsHÍt-dd : App. H:95d
°<RT 15:9d
4I4IHÍ fa^ T : fftRT: 3:33b
«iD ir^yrddPid: 3:7b
d lH ir^ d ir^ d dfMK 4:102c
App. L:133d
dFFF fWTTf*FFT 3:53b
dTd^tHI»dfl^d : 6:46b
HTTHT App. B:25a
dl-°ddN<fcdl^H App. L:133c
^ r a r ^ r ^ f m c r : 3:72d
dl^dN<M R!d App. L:133c(vl)
dl-ddH<h«M'»Fr 6:58a
dl-=M« 4H4>lPs»h 6:61a
dt-dl HT ^H T gd*T 6:62b
dFÍY TOfT *FT: 4:101f
mHTSmr: ftddlfdd 5:114c
«nHifH^cT^ùt^fVr: 15:51b
dT Pic*) R-mc) mRi 3:36b
dl^Y$HTfd<F^TFr 3:28c
«!^fddl*id^ld<l: 5:50d
dlHdl d ^ d l hYw 14:71a
dFT HTdTrfT TW- App. H:97c
Hildldd: App. D:61b
605
dlH^dvjIM App. D:66c
dFrèdJtld sräcT App. D:59b
dlH^dddlfadl 2:44d
dFHU-<}H ^d*)dv App. J:114f
dl*Hlf¡)d fiPFrM App. J :lllc
91W T HH: Wlcdd App. B:28a
d F F T F Îf dT 2:94a
dFT gfWTT JJÇT 2:93c
dlHÇfrlH WTcT^cT App. B:27d
»dFTFJtTHTTcH^: 2:83d(vl)
•dldMUetlftld: fPFT: App. E:81b
'x*)»i H- cl£l 2:43c
^THY dT *T: HMlo4Y 2:45a
dldoí) JÍ1VM: f^FT: 5:143b
dTg: W inW^RT^FT 14:69a
dTf: H ^ c f t HHHTcT 14:44c
dT*pr H+HlcHd: 14:81d
HgiF App. J:113a
<»ig^o^*m : Si^cT l:74d
d ífw g- App. D:71b
q rfW gfefr^FT App. B:40d
fadTT fw n fW T 5:53c
App. E:79a
fd+KHNdl App. J:114e
fW FTFhT 4>l<i)dv App. J:112d
fd<fcKfcd*<lfd<h: 1:89b
*ïïY 2:33c
f^iïHTT»THTtVT: 4:70a
fdffd : f^FTT HcT: 4:124d
RrgrfdTHT dY 15:69d
fafrîY «yRtiHldlRd 4:19a(vl)
fdfwî)fà,(ô,N: 14:46a
fdfSFT fddft S t^ fr 2:54b
606
foyiňcHKui App. B:33d
PqWMI *1Pí H|4|+: App. B:33b
fWTTřft JH-flÇ <1 5:71d
f^rf^rWrr*T^T ^IT*r 4:59b
(qPiqq>*ítii-m*i 4:155a
f tr f r r p4 ^«fc|tfu| 4:154c
f a P ^ d ^ f ld H 4:155b
fafaŤ ?TčT l:72d
Rjp4^*Í«HIMIÍ 4:2c
R r fW ^ T m rr: 5:153b
R r f ^ r r ^ j ^ ř n T 2:40d
Prf^TRnT'JPreT 5:153c
f a f ^ T č ^ T W lw r 4:151a
f t ^ n ť r S^HIHd: 1:77b
fÁfn^IHR^fdH 4:155c
4:155d
íqpq^qj<íti«jai: 5:153d
ñfsTRTW: 15:2c
P l¿|'*j«4íl¿t: 5:35b
P q ^ řf f^f^TT5fW r° 5:29a
íqcP^niJfíí Ji ° 5:29a(vl)
f q a c q ï H^T^T 14:8d
Ř íT T # 5:21b
Iqqj^ fç" *T íqqjcl App. L:144f
fqqj *11*1*1Pí rjc H 4:167b
Pt<I<4l W f^T t^čT l:47d
pRIlW : srfVčfr STT: l:8d
t e n w t ^ rf^ rp řr 5:i5ic
P4<JMrťÍ dá-dci 3:78d
ft4JldvíÍ1fc4fÍffMd^ 2:128f
0<J1H4I ÍTT fÍPfl<¿l 1:46c
3:29d
ParaJchyatantra
ro-yiíl Hfír 15:8b
rd<JI4l^«l ÍÍOTT 3:63b
Iqqjm <.«?><.■«ya i 5:88d
f4<Jiy<a*4pÍH: 2:117d
pRJTTR": H^TTWrčít 6:80c
firar 3:ic
pT4JT HHIfdMIMil : 3:65f
(d<Jldi HF ^THTT: 3:57d
fa<JI VM HtíT H^T 1:47a
Pd<JI VM fWčT 1:45c
fď<jrfď<IIM^y<i: 2:128b
fojT Pd41Md KI <¿11 3:1a
ffl'OlpKJiPlHlil5! 1:44c
PnurPrcrtrrnrP s€P 2:ii7c
Pl4)KI«bfddl : 5T: 5:68b
Pl<lJÍIIHHď *T^r: 6:33c
fq<aln*ii^*i3>cic<»>cq>ifc.n**i ° 2:129a
Pqqidi MRUII qiql : 14:43c
fqVT^čT W ddJŽ 14:25c
f^fčT f N P d ^ d : 3:62b
Pq*ll ďčT HTVT <bdH 4:142b
pTTT HledH-dá ^Tt 14:69d
fW 6:20a
fÁHIHH ÍT3T fN" 14:89c
f^m npRŤgtm; i4:84b
PnftčT: ^ v 4 čt: 2:45b
Pnr: wi&jhčť s r a r App. D:60a
App. G:93b
A p p . B:26b
faWT: wRfHVT: 2:43b
IqPivl : tiHdl S'3TT: 1:15b
fárfw ^Ť srfd^THT^: 1:95b
Index of Padas in the Tantra 607

f ^ f : H T sUH^MÏ SÍT 1:91c f H n f t f č T HTÍT H“: 2:62d

PhMÎJPhç H t TFT: 4:39a
(qqcqiŤÍ '1 2:24c fHHHHTTÇfr JHŤT 14:49a

pFJčHTvT TTfTFčTFT 14:64a ÍHHTF^T ip n p T r: 2:121d

fT gH H T : 14:97c fHHT^F#W1>Fhir 4:29b
fr® f: HTHHftřRHTT 14:78e

fHHtTÍT HtVTTřr l:92d f r w p W T j řlPddflEHM 5:136d

f r n l w ^ í f i i c q i - 4 1:57a fH*£ TFTTHHTHT: 14:75d

f à r f w T dVT TT: 3:31d
fHHŤ H T T ^ f^ F T App. H:98b
r^Tvia+rlH ÍFH ^řr 1:41c
pHHd<MU|4>IHÍ H T ït H lP d + H I: 3:79d
f n f t l ť t šTFTHtW: 1:17b
finTTTTfr T r««S.HIH 5:114e
fT^JHTTTfTHT: 3:3b
rd*jf!hW r¿dlJld: 4:165d
fH5¡^ flX TÏSTT l:56d
: H W ítO T App. C:52a
fH H ^T ^ T fHFT App. B : ll a
PH^dlfdd 4:157a
ÍHHtT: «rd H Id d : 3:26d
r d d < J ^ « íd - H N H v 4:109a
PjílM: THTT^T: 3:26b
f W m -: HTfiRHTtVt 4:166c pFtTJpTH ^TT l:3d
fHHtHt T HHT^ 4:166a
fHHtW H dfdH II : 6:62c
fHTHFT R U H ldl 4:43d fHThFH" T H^ÍHT 3:51b
f H lIN fd l: fŤHTfHHT: 3:71d
fH H tW H fHHjpr: 4:110b
fTTFŤt TFT ITg- g r 4:43b
»fHHtTFJTH^HT 14:34d
fH T gH fr dc<bl4 4:151c
fHT^t HTFFt T T : 4:40b
S*pTHT TTHt 2:10c
? h^ t 4:39c
fHTFfr H t SHHTHTTt 3:51c
fHTtV: «fcdHÏ H%čT 6:64d
ÍHHtTt ST ř^T T ^H t 2:10a
(q 0*is,^ < j(w n : 6:66d
fH T FT : T T ^T T : 3:52d
(q SÍVci HHt JJdt 6:65a
fH T F Ít H T d-ífH 3:51a
fTHtTFFïïT^HTfW 14:5a fHŇHHT^ HT: 2:114b
ÍHHtdHffldrfHčIl : 5:68d dtdT FT t fddífui 2:115c
fq(q^«4M^n(M : 3:65d Í H h^ J Í I M 3:4c
P^P* 3 ^ " 14:56a HHT ř f lT t 1:87c
Pd^PdM dl HFHT: 3:78e ^H7ŤTHTfH>t T^-: 5:39a
(q^<í>«a HTTHT dHT 4:36b
Pd^+fdH I Rl<JA|| 4:33d f f t F t í t Pd'dlPjdd^ 15:29d
ÍH%Tt f f ^ F T ^ T 4:31a ^ ■fH T H Í^ F ^ t HT 3:44a
608
3:43d
iff^ fd v g fd ftw : 6:30b
«l^ořl^JIHN^d App. D:63b
T (V>d 6:13b
^1% dl<ňd dT dTCT 1:12c
4 fd ^-bPldldHM 14:60c
^f%" m«5I*i <s dd : 2:63b
FrtffdVTddT: 4:98d
4<dl<Ü dVTfdV)- 3:35f
4dd"Pň'RPJTfd$': 6:63b
^dTf^TčrdtfďdFT 6:47d
ď^l-ddlPídi 6:68a
^41^ dčdfďfÉdd; 2:69b
^ 2:68b
^ SÍŤ yfdMlf<d : 6:49d
^ SÍŤ yIdHlPídH App. C:48b
% W T fdöfr ddTTd; App. D:58c
3 * rdl^V llP dddv 6:56d
N k^TTtT dcdHd 6:56b
td T W fddrôdf 5:29c
lïïT W ÇfcT: q w 5:15c
^r«3- y|Ulď ddT 4:54b
4:81b
5 "I'-M t-mrdïïPçî) : App. L:145d
tjd" App. C:41c
%• App. D:60d
dU d- f did 6:36c
^ ¿ ^ ¿ M ^ r P d * ! : 6:35d
sdTŤ ^,|4M V: fw d d 4:71b
anď App. L:134a
5d*T d f ^ p r ^d: 4:118b
5dW MtíipiN^I 4:122b
Pa.ra.khya.ta.ntra.
SdffŤ d d fd 6:2c
<¿lPH>dldlPd dc^Kl 4:19a
szrsfr dŤWTddT 15:38b
“M'rqrl d 4 ti4 ï<1 4:45a
®M<rqď dT STdWTdT 1:30c
«dbHdluii^d: 3:18b
<*l«»ild d^drTddFTT 3:17c
<*dö(<M dďď íl"8ď 15:38a
SddfïïT f r o í 5TWT 2:91a
<¿1*i ř6) *i : <í>ni dd : 4:24d
oMM^üilPj^dl d d H K 3:66a
sdpT dlW d d F T d t 3:42a
«dpTdft dčT 'TkTR; 6:55d
srfvrdTŤI" d d ^ T T 2:112a
°<¿<q»iMi<üd: fPTčHT2:76b
SddVFf sfdilçù) 4;4d
°ddfw ď 4 t sfirf^rřr Sď ^dT: l:95d
sdd^TTfďd^T: 6:45b
oüd^KPdd^HI 6:8b
<*4«)ÇI Cl" S*-qq|*-M|oq : 6:8c
sdd^TTť s4dN $i: 6:16d
sdd^TŤt Çdf 3:66b
ot||<pi||4tlďí Pí 4ï m¿ii Pí 1:14c
<¿H<p44 M4dl<WlB< 1:11c
' o^ m -iiw : d íf 4:115b
«4M 'jè’ fdVTT^d 14:24d
a r n t d t S ^fddràd 14:25a
<¿1IHl fq»iiH<icd^-H 4:116c
3 JIW flďdvdHIH App. L:133a
STFTTTt č^Tdrďfrddt 3:55c
oldMlPl ff^T T ^fr Sdt 15:31c
<¿11fVď 4 d HÏÏW T 2:64d
arrjčT dď Pd4Pd : 15:37b
Index ofPadas in the Tantra 609

4 :1 6 6 b ^IddM fddlöld0 14:50c

« a iT F H x T r ^ f h i ^ T r 4 :1 0 5 d 5RTirfvr: «^nSdH 5:5b
5 tT T ^ rn % ^ H ": 1 5 : 3 1 d SlfHTTT ^ftvTT^r 5:81a
s g ^ r f ^ r f r ^ - d frH H 1 :7 1 a ik rfrrfT T Ç : HT 4:27c
a ffH T T T : 55 c fV T T : 5 : 1 4 7 b 5T^Tf Hl<«0^c) 5:123d
p n m : 5 :1 4 5 d 5:124a
T H r r k k s w i5 : 4 9 b ymUHWld App. L:137b
*r *1«;: 6:41a
5n»T T W f r < f T ^ 1 :5 7 b
5PT: FT5k" TT T 4:106c
m f W r T T fk k " H A 2:40a 5TS5-; iTTTtfTVTW: 6:17d
V iw >i <i »i 14 « l 6 : 1 6 b
4:110d
6:16b (vl) 5WTT5T T T W 6:60b
TfifT f ß W HÇNHIH 5:98d 5W T k f r k 6:60a
TfWiïTgT: T>f: 2:78d
H^cT: 6:50a
VinhMIdftdvjiHld 15:32b
T m rifr 6:17a
5lfffpT: s f r 2:110a
Î K 1 # ^M dK lW l 5:147a
5rfîfrTTrfT 4:18c
TÇT 4:109b
srfTT^JT TPlifol 4:18c(vl)
T k r r f r T facHd 3:37c
« R h^« l dfarTM 4:112c
TtT 4:97a(vl)
îrfWT^W fWOT 1:55b
5IM1: ^fq q jiq iH 5:155c
5rfwrkrnkTfck ‘ 6:16b(vl)
5T^JTkTTt’ S im : 5:143e
5llV*«l$m-Hdl 3:77d
•T ffd W T 5TTT 1:90a
j)ir»^^,dlfM <i: l:7d
5rfUTT ÎTÎMtT fT 1:81c
5T7WT fq'gr.ic App. E:78d
TÜTTTTTTtTtT 4:150a
ifnwiw Htiqarqa: App. E:80d id O lM -d ^ d : 5:105d
5TW: 3>f T TTfcTf 6:50b *iCl^iqfqnleid : l:36d
5T5T TTVkkfVkT 1:25c «lOll'M^dPSd: 1:85b
5TCT JT: 1:25b 5Tftkr W 1:81a
W f ÇtffTrf fSTcfr 14:102b T f k î f r i W ï ï : 14:53d
m : Hfwrfr ÇT: 5:137b S lfft 5 k 1:62a
3T$>fT — App. H:100d 5 k : d4ipifdTT 2:120b
ÿ|d y Tdfeilen 5:141a 5kfr>TTTnjHT: 5:30b(vl)
THTtfÈTfTTMT 5:5c TTTTTk 6:54a
J f l d + lf d Î H ^ d : 5:9d 5IH ^dl4 TTT TTT App. B:22c
610
2:49b
STWT ST^CT^ S fr T 6:36d
Jfll<fc|hfçJ ÎTÇT^- 5:94c
5TTWt fsTTRT^ 2:42d
írmr^TTtV^íN- 3:49c
5TPŤreřrd^$5T<hr 4:108a
JflI-dHMÍHldHI ^ 15:70d
•VIl-rň f^faRtVRT: 2:ld
5TPŤfr S*f|- HfWTřT: ŘR": 14:80b(vl)
HfWTčT: ftlT: 14:80b
STPŤ^ftčrjTTVTT App. E:80a
«ii^-qiiqyqdiqK App. E:80c
^IIHHJÎlÂ<J^vt,<|: 5:61d
«llrHrft 5:14d
STTWTřft w'iç^wiîdd 5:27a
^llfd^*íÍHir§dl 2:49b(vl)
*RT dT 15:72d
JfllHMdiUK+HM 3:lld
*TTC% I" ^rrfw fç# r 6:29b(vl)
fw v ft- 2:119d
fW T ^F t 14:41c
Díl^lfltfW dl S^řTčT: App. B:12d
Ř R ¥ d f^ < H |u ¡ App. A:4a
fîR ïï: App. A:4b
f r o r : snjflr T’ pfcr App. B:37c
ftrd - %%• App. B:12b
d4>rPi«dv 4:36f
fSR": q«m<?>it-Md : App. H:95b
folddr* STPRČT App. E:80b
2:112c
ŘldcdMlcHH: Jp : 4:167a
PfNcd gfiRŤ ’ï THB; 15:45d
HlRrdW JRTŤ W 15:10c
rifMcdlMI: ^ T T ^ r: 15:64b
Parakhyatantra
Přiqcqi^vrqcí ifrà" App. L:128a
ftr^ T ^ f^ fT R T r 3:73c
fiiqHWi« ^ App. C:44e
ftRHTÎR^fÇTr: 15:8d
f w ^ - ÏTVT ČTVT App. D:75d
fW TR RnT^TW App. L:134d
fifR*TFt‘ « h h «^ App. H:95a
fsiï^TfifîSr^TÎtT 3:12a
DfRJflíŤMJHldd: App. C:53d
: 2:127d
DiMHT M ^lrHd: 2:70b
ŘRWT 'llMIcHd: 3:13d
f w q - hR tvY ÎTÇT App. E:78c
15:41a
f w w « R r tW T 6:31b
Riqifl«^«ii*iq 6:48c
(j(ldKimHNd: 2:101d
i*i<Tl*jd : fJTR": WTCTRT App. A:7c
T O q id 3:68a
Rr^TTvfrfW: Km-: App. B:34c
Riq'ldH : f$R“T 2:118c
f?R t 'JRT fild ^T^tcT App. A:6f
f?R t qfs- ^ .¿ I d l 2:125a
6:ld
3*ftcT: «ÎldMdil W : 5:17c
5fhRT^W nf^rr 4:81d
5fRn=RtfWrmr: 5:117d
«ndl^dvdHItiJIM 14:38d
5:29b(vl)
SpTRWTfwrafWr 14:55c
Jÿ4il<»dHlf>^dl dl*-qi 14:37a
^ e r T JTÏÏ^T App. D:71d
5 ^ 5T a i M ’TW 5:157b
Index of Padas in the Tantra

ČTŤT H ^ífaw 15:65c Jří*lq HHTtTHRHTH 4:78b

3J^Traf^>HT*pTT: App. B:lld íftHTHTTfHiHTHTT: App. C:44d
Hliňíd dcMu-iH App. B:20b HftHTHTlfHHpíčr: 4:85b
Spj H^fH čFHH: App. B:19b H^HPT: App. G:94c
^VlHbMRyÇ: 5:157d H W H T Í r HVT 15:12d

App. B:20a : ^ftHHHTHT: 2:119c

HFT Ht ^T: 2:86c ^ H d W lfíd : TTH l:4d

: 5:154d App. H:106e

HÏE": tIbci*) H>T*t:

S^f*T fWïïT: 3:78f JJ^THTÇH: App. G:92b

HtHT HT HfçfHVtT: 14:101d
5[^T: ^ n r App. B:13a
H tŤ fîfÇ T 4:96c
5:154c
^n&HiqfVqicqd : App. B:20d H¡t^ Š^ft («M HTpT App. B:12c
H Í f e n t IJÇH App. B:14d
$[<*: App. B:19c
% HW s f? T 5:85a
5¡t?H r: 2:86d
5[^T S J^Iq dieto : 1:7b T

SpTT HT 2:111a H^fHHTT^HTHFHT App. H:103a

^ ■ : i î f t w t ï ï : App. C:45c HT]ft S^ft t q q (Vmo ‘ 14:10d
JÇfT HTCHTV HTHTIt App. D:61a V Šdlfd PdHUilPd 5:51c

HT f-i f^qn HPTH 14:49b »JHT 14:44a

Nif*T: H qîl(c.f*tïd : 5:137a
J(|r H<M$$dï<JHI 14:48d
HW HT f^.¿H 3:23d
XpHdl 15:70c
VJg^RvHŤ ^HH App. F:89e
^ H N : fWH: HHp 14:60b
^pHT HT 14:47b H
HHHt < jfw 'j||íl|fv t 5:142c
^ T T HT 14:48a
TÍ<¿W>HÍ H^HFHTTŤT 1:40c
^'^'ImfMÍdílMd : 14:60d
H H tnt H fH>JčHH: 14:95d
K|fl¿4>n««ir^dl 14:41d
HHTHTHTfHTvT čTH 3:53c
ilqcirq^'ilM iqi^ 4:36e
HfH8tdH4>IHlřli * 5:59c
HTTP fd~ÍJIfdďV *pPT App. C:45d
H 5[^ rPiq^ SÍT H l:19d
StTT STWIHÍd App. B:40b HŘIT qu«q> H%H 14:6b
ilqilç : 5:87d 5 ^ : App. E:82b
App. L:129b HHTTTHHTŤHHT: 2:103d
^4>Ç«rins«|wld: l:33d HHTTTfHi^n^r H: 5:136f
5:18d HHTŤt SHTfHHFHH: l:82f
SÍftw HiHHTWH App. J:113c HfrrÇ: P<iqqcq>dí 15:69a
612
fÍH>K: HTfïït App. C:51b
ÏÏH K W ïï ~ W: 5:159d
6:15d
*T: 5pT: ^ App. C:50a
O : IVda : 6:13d
srfWT: 6:16a
H*<bl4Š)ddftld App. C:51e
WM.NÍ W dMMllfdi App. C:50c
fif^ičín4:102a
HPÍT HT tlNl 4:91a
ÏÏHÏÏ # ? K t HVT 2:113b
ŘfPRT: 14:82c
HÍPlčT fŤHčT^T ČRT 2:75b
«ffVdl: 5:63b
HfPRít Stftf^T: TT: 2:77b
HHiítW Hïït S^TÊT App. B:12a
H^dldi 5rftTTWT 2:22c
H^TT: H^IIWIVIIH 3:15a
fj$K4i^^r<Jd: 3:16b
tiçK<MrtHidîw« 0 5:8a
H ^ T W ^JTtT 14:81a
H" 14:19a
H" ^ H-d*|A|f*T: 2:96c
H^T^rt: fŤHdT: gTT: 5:100d
*T «tx.^ltti'i 1:88a
H" « K i í n i k « ^ 4:16c
H^čT: f%řT W ÍDf: 3:10b(vl)
TRÜT: Mf<94jd 2:85b
*RFHT HP^T: fŤW: 3:7d
H?üír ÍHHH: fPRT: 2:97b
H^tÝT 5IT fačT SHf: 3:10b
H" ^TřT: *HdlcH<b: 4:48d
H^řrmčHHR^čf App. D:69b
H" H tfer: 14:95b
Parakhyatantra
d íP d ^ 5:103d
“^^¡■¿yjxTlac: 5:37d
HJřHT HhItT fPRT: 5:149d
H$W l Ht App. B:19d
IRHT W H 3:61b
H^FT 14:26a
ti^n : fîtRÏT f î t 6:24a
H |ď : ftr^fpR T : 6:48d
H ^df^d « J lfd : 6:48b
H$dlfď3J q^iuii 6:28c(vl)
« $ fd d : 6:50c
ti^tl H- 6:25d
H^rft sfŤ HVT q e t 6:26c
H^čft S fr ÍWdfdHT 6:25b
HftnfaTT^tT TÍT App. H:99b
H ^ - ^ SUNfdPfMH 4:23a
lUHcM^Nvdd 1:3b
ti^çj x^jcTl çfà": 5:96c
H" HFT t<*<ti*iTc*T: 1:43c
W ^T ^ťTT HHHTčT 4:165a
*T ^ fHHt * f»Tvřr HT 6:10c(vl)
H“ H" H«ďWtT: f w : 6:58d
H T HPtfPRT: <rçp 4:161b
W^ 4:161c
W T d«lícH4?l W : 6:51b
W dl<Jld: faftT HT^T 3:17a
W HTFT f f ^ ïït ÇPÎTT 4:33a
H“ HtTrfv^TTŤRT: 14:66b
W 5:136e
fi'jÿM HW c if ^ a 15:65a
HT5TTČT: ^THïït HÍT App. D:70d
HSTRTTřTTHtrfŤ App. D:69d
HŠTB^: fPRT$T*T 14:80c
HfTHt JJFRT: HTT: 3:16c
tin i 1:58a
Index of Padas in the Tantra
Wf App. L:146a
H f H^HdPc+W: 6:19b(vl)
H 4:148a
H y fd Md »*it 6:46a
Heft HTHT 1:24c
fldlFH gHHT fWTHT fH^cT 1:95a
ticq fq^q fd d ï q«il : 6:13c
HHHTTHT gHTfHTFT 1:76b
HHH^W cHHT 15:55d
15:56c
HHT ^ d ^ H iq d : 4:56d
HHT M^<f|lHÏ 14:7c
HHT^TTTÇHr: HJ?T: App. C:42b
3:1b
«qiPivI SFHlfT 4:164a
HHTftTT: HHTHTTHT: 14:80a
HHTftpT: FH^lflhW: 14:76c
fWeft* HÇJT 5:156a
-H tvhjflT ÿr: 15:63b
H^v4" T 15:67a
«<*ÎFH ftlTTcHT: 15:64d
HTTTTFTT^VT: 2:92d
HSTHt ÇHT HJH*T 2:92b
d«y HpaHfq^Hi*! App. H:98a
dqjtdcta«id'l «jtTf: 2:94c
HHTT S'HHHM'HHM 2:57d(vl)
HHTt HT Hl P H I »jf^: 2:95a
H 2:95b
%Ht ST 2:85a
2:83d
HtnTHHHcHht 15:66a
HirRfigfTfiHrmt i:4c
HHTTHHt 5:133c
HHT: «bdijPicHpy App. E:86f
TFHHHTR^cHtwr: 5:24a
HHTHt HT^HTHTHt 5:14a
5:26d
fHT HTfHT 3:40c
H ^T rgH T R FH T 14:54b
H ^ * (iq i*iy d HT^cT App. D:57b
HfHVT^ HdFdPfHH 2:25a
d lv iq i'i f V q d t n P - H 14:61©
HFHTIt T T 2:25a(vl)
H HHPt: y«J*id: l:6d
H jH T 5TWT 2:46c
HH^H : fFHdlFdS,^ 5:129a
H MHI«i HT 4:141c
H HT^nvtHrfHf^T^ 4:140b
H Ht>iT îTTH^ TTHÎT 3:11c
H H^fh^TH RH ": App. H:101b
W HTH-: HrfWHTHHr: 1:69b
HT: snfWJ H ^ - 2:110b
HH: HTHFHHHltTT 6:51c
HHHTRT HtTHTTHT 5:43a
H H ^rfH W 6:81c
HT: 14:50d
.HHlfRvTVrTcHHr: 15:12b
HH*h HHTTTTtr 15:26a
HHHTW H fFHTT: 6:18d
«HHiTh H H5%H 4:135b
HHHTHt * HfFHH: 6:18d(vl)
fIMJilPfbR + m d : 2:109b
HHFHcîgH^TftT 5:17d
dH«iif®q<.fÎls,Ç: 5:110d
HHFT HTfH fHTH: 14:23b
HHTHTH: 4>tP^iT 5:148d
HHTf*T: W THHHT 14:85b
614
ddlfasHdfipMd: 15:17d
fldlÍMd^ldl ífm t 14:96c
fldlfMdTJIflIM«*»: 14:16d
'Tlfid : 14:17b
HHTVt dt 14:85c
HTTTT: H W fTdt^ 4:116a
d*TFT «MHNd: 14:23d
«dldJJU|¥fi<ddl: l:77d
ddldt SÍT dHlf-^d: 4:169b
«Midi S*njT:HW: 14:23a
flHIÍH^fddldd : 15:13b
«MmirH*J«l5dH App. D:77d
1:12b
«dlfíl dW ^dK : 6:31a
dHIÇlt fç- 4:5a
«Hlfçd : T t <Tř%- 14:17a
H- yW l gfifiřraw: l:10d
flíJr^K ddT TmT: 4:84b
d»JrfK! f w f r dT 2:111b
W^dJdlfdVI^W 3:59a
*T*J?T f^ipir fWčTT: 5:106b
«*14^*ÍMir<«ls 5:96d
d í^ ^ J d : 4:48b
fF ^ tčŤ ď 15:70a
t o Pt: d?Jt0 2:83c(vl)
fqdiifd 6:81a
«Mk)K«IHIcMd: 3:71b
fiMWKWlA^Mi 3:69c
M I Í Hd!Md*t 3:69b
fÍHWI<5 ÍHMfdffMd^ 3:58c
ď«IHfřl«>drdMdMM<IMJId*r: 14:108b
d is id id i 4:149c
4:14d
«4vtmcI ÏRT: 4:170d
2:8a
Parakhyatan tra
6:19d
S ^ d ^ ^ M . 6:19d(vl)
ď ijftïït df 2:5a
«J-MdHcddl dTd" 3:41c
djro Id Min«i «i <idv 6:82b
flWJ+HIMdfdild : 15:1b
?H=tTW SrfrST d“ App. F:90d
H+Iiwà 6:44d
*T Miln H<.*11 *lfdd App. L:146d
W mfd- dViHlt»! 14:72a
W dlHlîlRd'l *TčT: 14:25d
ď dttft ^ t s f 14:103c
CTTffT «Min 4:47b
flT?t dlldd^d.: l:9d
*T»t: OTTftT*T ÎTWFTJTT0... 5:162c
snrtvïRT^fr 15:48a
HÝ: HT^fcRT: 6:45a
*\m\ 2:44a
Jd^ciPs^rid iMv 14:85d
«bHUId 1:67b
trq- dMIdl d t 15:61c
flí+ d í *TÇTT SHF: 2:1a
n ^ id y id n « : 6:31d
«4<bKUId>KU|: 3:2b
G<S+K«l«hKWIH 5:161d
d d t >7Tf?r 4:15c
d4<bl4fldt|if^ 2:128a
d4d.rtHI *T»Td: 2:25b
«4<blîf 2:30b
«4+lif dď: 1:68c
« 4 + 1 ^ d'fçdd 2:29d
«4<blifvt«pÎÇîT 4:137c
fl4f.cd «h<icdd: App. E:83b
«4f<SÎ fdW^Ml^ 2:26b
Index of Pädas in the Thntra
d ^ H 2:64c
«4*1 47RT číčT « I f l 4:17a
«4mi %7HTTTT 4:1b
«4i|lc+KU|lP-«^l<1. 4:19d
«4" lpwjc*j4lf<d« 4:133d
14:20d
T ^ T T : 2:65b
W^C: «Î4«^c4IÇ 2:62c
^ r : « 4 f i4 d . 15:68d
M4sl»ii4^qa: 3:66d
«4d : <jid<j>CMcqi<^ 15:69c
srf^mf^n-: 14:57b
«4d : «HT MW: 2:109d
ti4arq«f>wi*n«i: 5:156d
trh f^ n m f ilfHId. App. L:135a
«4d*H H «1 4 t: 5 :1 6 1 c
*i4d~i WH-d^HH : 5:30b
s f r TTtčTtfť App. E:84d
2:86b
TÍTT J W W [ 4:92d
«4^7 h 4 t : Trâ“2 : 2 3 c
«4<l m4 ci : T5ft": App. K:119d
14:71d
« 4 himw4 'STT^' 15:61a
«4HIHÇ<1 ÇT: 5:138b
«4<JIHmÇK4>: App. B:35d
« 4 w m f t ^ d ^ 15:65b
« 4 y ii« i^ n i^ 2:52a
*i4«ja^j^ 44 App. L:131e
«4*jdlfd 2:58b
H ^T^rf^TTW : 5:161f
« 4 ^ |< jiim i« App. E:88e
h 4" MHIÍ4 Ť?fT*T App. J:112c
«4“ TTTTČTŤ W : 4:148b
615
« 4 *TTTR*T% 4:170c
5:152d
«4VMMH|V|4«: 5:109d(vl)
ti4q«4ial ftnr: App. C:41a
«44dl *T^TT: 2:1b
« 4 « « K J :«M I^ 15:50a
«4«IMK«ft JJT: 5:120b
ti4rn mmioÏ TŤ 5:97c
w4t*( Tčlt 6:73c
«4t-4icMrTi4inn : 3:34b
«4«qf4rö 5T>f: 6:72b
irffrr: « 4 fl^ m 14:35b
«^prfTTTTT-: 5:18b
4:119d
MT: 14:44d
T 14:26b
« q íw il TÍT 4:168a
«4ÍcMI Ç m T ^T : 3:74d
«flíwqfd fŤTT^Rl' 2:126d
ÍTCÍT THifTRřr fa r: App. C:41a(vl)
5:155b
2:117a
5:56d
4*^ TTTthTT^ 2:83a
HsM^imWÎV: 5:109d
«flï4oifç+l‘ f4<yi 4:145a
HT 15:46a
^ S'ir'TTT -Ç^r 5:153a
h 4 fr^lTÙt « m : 5:143f
« ifrr T flm T T T 3:56b
« í ’li App. L:145e
h 4 tt MiP*i«iiftç App. C:55b
H^TŤ « 4 ^ f d 4:138b
H fin h p r^ y rr 14:79c
616
H3Ť f^l<( 4:123c
H dfM lfw ^f^^dH 15:65d
F G r e ift sfH H : 14:28b
H fd * r 9 l prfHT ČTH 3:59d
H p «J H Í 1:8b
H f^Pfvřr H fHHf dT 6:10c
H f ^ R l W H T H 5:120c
fToMHKlf^HI ?ZT 6:79a
HodlM K lídd: 5rfTfrr6:39a
H 2:100a
HHTrfŤ fď«*><lfd H App. E:78b
H^^TW^": : 6:49a
H ^ F lf t H čf^FTT 2:50b
H ^ H m ^ R f t W ř 5:76c
5:80c
Hç«iw<^«*î^r^&a : 5:67b
HSUInKHn-HdH 5:60d
5:66d
H ç â y ^ S i i i : 5:72d
fiçif*T: ^TTfHHtHT: App. L:127d
H^č^Ť HH: WTH 5:160a
HT H%H 2:53d
HT 4«HI^Wdl H%H 2:53d(vl)
HT^vH" HHVT SÏtlRH 3:10c
H l+ r d HPÍdfd«-d 2:85c
HT ^TT^fr $7% ? r w 2:50c
HT f^nrr ftld -^ fd d l 2:88b
2:55c(vl)
HT H HTHT g r r fd5": A pp.
H H i< 1 H h rg e rif: m o c
HT íň w 2:61c
HT %H ÍIHŤT 5TVMVJ1I 4:91f
HT HcKtTTÇHÔHT 2:55c
Parakhyat&ntra
HT H f : T W È H : 2:84b(vl)
HT^HHčHHT^HT 3:35b
HTV^HtT d ^ d l A pp. L:121d
HTVH H d d lfa d H 15:47b
HTVH *l«bdl$ddv 4:151d
HTVHT^Hi^": HT*?" 2:63a
HIVHTH HP^rfH^HfHT 15:23a
HTVHRT HT«TfHñjjH: 3:12b
HP4%" HTVHt^T: 15:1a
HP4TT: VHHTčH^T: 2:66d
HNKlf»a<íÍMf8dl: A pp. C:51d
HTVTfT H: TTTVf SÍHTH 2:66a
HTfV^H STHt^jRH 2:74d
HT^HHPTHHHŤ^TH 15:47c
H TW ÍHf^: H%H 15:42d
HT^HfHf^TfH^H 15:43a
H T W H H: ňfiHTCrfŠT: 2:39a
HTWrfevT fir HTVHH 4:141d
4:64b
HTfHOT HT 6:65d
H rfr HTHŘWHT 15:53b
HT gorf- Myf*í4>^: 2:83c
HPÏWHT 2:55c(vl)
HT^WT d tffa r f a ífH : 1:82b
HT^WT çflfHH¡ HHT 15:24d
HT^TT fHT^WT H 15:24c
L:140b HT^ěfHTHTHTHT 15:27a
HIÍMHINI: TŤ TTH 3:59b
HT jd .l4 d d v 3:9d
HT HtTH H t ^ r f r f W H 4:93b
HTHTfr vriÍH*l H%H 2:30d
Index ofP&das in the Tantra
l:61d
fllHtH d<bHI ^Tfr 15:24a
^ T tv iF t 1:93b
HFTV^- 2:26a
« IHI -1| Hl M<4 W 3:41b
d ld l-4 fd^dlwjfTT 2:10d
dlHI-dl S'-M^l'idHi 4:110a
3:16d
dT 0^1 «g<?»*ifcMT 2:49c
HT gPTT dlH+^JII 2:45d
fll(d<JI ^ä|HW«II l:43d
m HfTCT M^d<JI 1:32b
m yrfWT: 'TTT^ffft 3:77b
HT 5rfWT: T O It-Mdi W : 1:68b
HT yifibviifadfl-dl 2:46d
fTT irfW i^R Tf^R ir 2:58d
HT 5rt?T ^ f ^ f r 2:48d
fTTSHT: d4<«ldíu|Í 4:18a
fTT fTqf íTcfdl ^TcT: 6:27d
<TT f ^ T 4>l4<*>lf«TI 2:34d
«iP fM ^IH I Wgf^CT 2:44c
P ifl: 5:80d
ffRT vra1%- fTÍH’: 2:74b
íd<¿l< <JIM<I<J4I: 5:127d
r«*pK M M <l<llfc° 5:135c
fd<¿fdfHI<Jd : « 4 " 1 5 :6 2 c
fd<¿l»dldMfd<il4: 1:11b
ffngPÍ-: fr fsRMTW: 3:49b
g f w : 15:61b
ÍH ^ r S«íf ^ r ^ d f ^ d : 3:47d
f^STT^V MH d l 5TT: App. H:106f
f d < M I H I < d l i d d d 14:52d
° 4:146c
617
15:58a
g^JtdfíjílfÑd^ l:63d
: l:84d
< J ^ S vnn*^ l:80d
^j^g:^if<!<T» nsL'»! 14:87c
<j«g \jwcl App. K:119b
q^g:^if<j App. K:120b
gWRT <ji(m d'j'Jian App. K:116d
gtmMTTfcSÍmr: 5:24a(vl)
gtT^" dffMcfr SMraig. 5:52e(vl)
H^4cl 5:22d
^ y J l^ < 4 P d 5:22d(vl)
fl<JI$$>jM<JHM^# 5:23c
3:13b
5:57d
gffr M" *TfrrfrrW App. L:142b
^<(d^fH>i(<dl 5:104d
$TTT: ^Rt^Ül 5:142a
5:103b
^ W iT frftW ^ 4:89b
g ft^ T if^ h r 5:103a
gg^q- «T^TfZt 5:89c
^<JdWJHM«SHI 14:43d
g fW Hk« il squr 3:75a
gghcfr f^rgnhr: 5:19b
4t ddrM 4:5c
g ^ *r T fsfiWTör 4:6a
g^WT^ggiMT 4:135d
gfftafr grr: yn^r: 5:56c
^WKd^d fWcPT 5:105b
• tjiw PfiMio^: 2:118b
PJfT MTFdgrtr 4:14b
fJCTTTT yiPbMNdl 1:65b
618
JflfÍbHMdl l:64d
^VHMilM^ÎÇd: 4:37d
^pHTüftHTHT: HT 4:38a
4:50d
^ H ^ n fq H M m : 4:64d
T 4:59d
JJ&Ht-q qw^ňHlrflld 4:63a
^OTT ^>i«ía^R-Mai 4:136d
^^t 5:20d
g^tvrniT 5:20c
SH dMIfcd: 5:13a
5:20d(vl)
1:70a
gtfgtŤ 3HTOHT 2:116b
VTTínŘ- 4:128c
H" ti<íít : 6:2a
qfÉH^TTfčH^-: 5:161b
q ť í- H W H m : 3:2a
íjťV T HčTT* 4:11c
^ « I c P u ím « 14:39c
ňdlM ^ddl: ^Ht: 1:77c
ThTCt HHHHHT: 4:67d
ÄTT f r ^ T ftW ^ 2:41d
ÄT t-Mi(rq> T í>q«i 2:17d
H im írfm t^ P ró t 2:60d
«1-^fll«: HHHMHÍ1 5:26a
Ht S<^ HÇJTTHtHT: 5:38c
Ht s f w f t <MlcH«b: 2:98b
5*flÎ(ç ; r^i<fl*JT: App. A:6e
Ht S^HVT v(dM<l^ 4:89d
Ht Sf^Hm J|*dc*ÍHId 2:104c
Ht SÍT VifVTTHHt SfHT^ 2:19c
Ht SÍT T ^ fm ífH E T 3:14a
P&rakhyatantra
H t SÍT f a i t T f ť t 3:26c
H t s f a H fW T ^ 15:60t
H t SÍT *h 4*R T H T : 5:109b
H tH ^ hT Ç T fçW 3:54b
HtHTThRfFHHT TöJT 14:71c
H t S«t FtflTHrt fařT 6:9d
H t S«íf f Ť d T Ť g t s ftH T 3:67a
H t SddK *H ffTTTT 3:14d
H t SftčT HTHt HjfHíTTŤ 1:23c
Ht d r q lfq ClHT: 4:39b
tTl s f w r ti i (si ç : 15:33d
S ífr H H t HT: l:50d
ti*lw«á1ctti<acH 5:59d
H trq fŤ T : 5JHHTŤHT App. H:101c
r f N r : d lw jf tj S Í I 5:143c
Ht*H ¥T: H T ^H T : 5:116b
*ft*HT: HtHTHHT: faMTT: 14:37d
HT f ^fHFTTT App. B:34a
HT fa fW Ç T t 14:2b
RT^TcT ^^iq$N ç*-tfiqH q °... 5:162a
frJdllM % W HHHTT 6:63c
tq lat-at-m 3:27d
f^ c d l H Tfa*pft H ^T 6:63d
WTŤ W M I -d tlc S H H 5:158c
WTT nqfqq>i ttH 5:159c
H fp fa H t HHPÍT: 14:74d
WTTTT FHHHTTTmfWifVTT6 . . . 5:162b
WTHTT ?MHI«d<1ot>VÍ<C 14:83c
THTTTfamTmftčHTT 2:122a
HHHTTHTÇfT>tTT 14:1 ld
ftH T: H TT^HT: 14:78b
ftH Ť H W tT T tfeT T 5:33d
fW T m t T fö fa - l:65d
fWTT fHT^HTTHHT: 14:58d
Index of Padas in the Tantra 619

f t ^ a i ď h i H i ÍH 15:49a PTSlM": : App. B:13d

fW d T T H m tV T T : 5:33b °FJSTfr«TPOTTf^T: 5:8d
R -n a i^ i q w l 1:49c FJÇT dT d f c r t ÍFTčr: App. D:67d
fWčTT HT fW TT^nr 2:112d FTCT fiSlHi 4:131b
fcM dlfrt ¿$MIUIü: 5:40b Ffifď^WTfV^W 14:67b
ofR líď fl0'4H lcM 4> : 2:124b F ÿ ^ Jd H p u a d l: 5:52d
fPJčh" S*T: '¿iM Íldnm ^ 5:7b
f p j d f W T R fSTTCRT 4:65a FJT^Tfïpj^ff^d“0 5:9a
fPJdt" SdTŘ": 2:99c
ifrvfn : 6:10b
S«forfdTTC^r: 6:lld
R -q r y r ^ lr in q i : H^T A pp. E:84b
FTTlzt 5<í«PdMI<!4>: 6:9b
Ř V č g d r f d f ď d m d f 2:97c
FTW T fad V t l:27f
f w r ^ r fW čd T RrrW^TT A pp . L:126b
t-H<.«1 ^gdfcwct*^ 14:13b
ir trrq tn r: 14:9c
fMdï jMfàdl 1:35c
fPT Ť ^ T T ^ t r m N W 14:12b
f^PdtfH l:27e
d r H J ^ u j 1:35a
içci 1:35b
PJ?T « I 0 Ü 4 2:7c
f^ rd ^ W ^ M Í 3:33a
PJFT dgWMPdd: 4:136b
«nrWdlc^dlM. 15:20d
P J P “ T ^ kRT 3T t q i a 2:13c
FTTřnwf ç^qtiiPTd" App. A:5d
P^n 4:63b
HllcdOl fd$T: TT: 15:52d
P ^ f d c + l 4 r ď w ď : 4:38b «4>4d: sfFFT 4:14c
P id K JrtH P ^ y'H I^ 4:62d H+JÍMPďMpUiá 2:52b
IPi <<iPi *jfliPi 4:127c ^q<»)*î'finq*al 1:15c
^ H N d ^ R ílílr S J I -i 2:2c t-q<?>*i'on*Pl*ici : 1:36b
^ ř í t S«SfdN<ír TT*T: 4:37c 4:150b
STTcdT H 7 fr « r dj£Ç*T A pp . D :64d W4»*íf4ÍH<ílPi)d^ 1:90b
STFRrffÔT d ï ^ P < f d A pp . F :89f ***& d ^ T f r FTTTT 6:7a(vl)
«1*1 A pp. B :37f W4>H^W vitdldi 2:19a
« H ^ m i P s ^ r i : 1:10b 4:160a
«H I<í1dl*iM N cď 15:22c <-44>l<ftl 4>HlP4dl 4:19b(vl)
FT^T: 4>l«^JiddWlHI A pp. L:137c
FTVT: PT^RdTTPsrrr: 4:98b 4:153d
F T ^ d M ^ n n r : 4:98b(vl) W4»ldid4l«-b 4:13d
F T V t ^ r d H W C : 5:146d fd^n^iT dV fřdT 14:8c
fM i)lí<J*ilÍH dK d: 4:130b f4i¡«ll¿d<ítJld: 4:127b
620 Parakhyatantra

3:62d H f-fol d P i ^ l 4:19b

4:63d ^ ■ : Ml JiiflRr: 5 t^ T 6 :4 a
W Mil Id App. C:42c drtftfdf 6:77a
Mfl v*<) »T *i«3« 3:43c WJfí4JWlP<:fl$d1 6:49c
fTcf (TT T 5T^r S*PT 6:21a fJOT 5:108a
ir r M^1UR% 3:42c HHÍ4.: WmUÍ4PT: 5:130b
« d l dljfl T *>i4a : 4:160b ÇlHl4d *Ť%čT 15:19b
: ST^RT 2:6b HH« 3^: 2:37b
4:133b sfHôZTrqfr f^ řŤ 1:90c
H<i14HHfil4dl : 5:135b
4:107c
Pg^hřfč^Ý^Nrrr 14:38b
TTT^ŤTVr 14:21d
W HISKI: y^VM-rl 6:73a
4:31d
«^iPK lqyi'Ji'l 6:68d
fijy * |ÿ irv .4 ir^ d : 4:126d
wR<ldlPd4«uÎ1^K» 5:8c
Wy^fd : 2:19b
«PilvjHldflH'M Td 2:100a(vl)
14:44b
f d f l ' 4 < J H 3>*ďH: A p p . H:106d
14:15a
s f r «mrfl 4:143c
14:48c
W fil H «3" n+i-MI ÎTPT 2:34c
« « i * H « Î H i ( ç a i 14:39b
fd4Ul<ül W : fT^t 14:45c
2:58a
Hčfr 14:35d
N N M i i i i f l f l ' 4:168d
« « i ^ o h i h u i %TRT 14:75a
qVT TPT 2:34a
fdÍJ«l4>Kl40| Ö W 4:145d
f3HI<M 5pTT5pTTT App. K:115d
W IW I^GáPdfaTM : 1:52b
FTHT^T ^JldPyy : 1:72a
F3Ť <*><1fď W : ff^TT 4:58d
f«Hl4l 1:73d
fd ld »*4 T W lT iT : l:93d
«*i1*iM^^wcl 4:24b
H l^ ífd c M ÍI *TT 5:105a
f*TT $Pd45l ŠTÍT 2:126a fTTpT^TTTTf^T 3:61a
^ tíTT ^J^čT App. E:83a « i ( m < m ç l a i : 3:61c
App. K:118b H lf^řŤ W * T l:40d
«AÍI^PÍMiilcíJd: 1:59b H l P i d U l H ^ d : 4:68d
WU<l: «uTÎÏTd : 6:3d « i« * T <?i1<t>« App. L:122a
f^P-^lcM+M 4:162b <T frÙ vpR T 14:29d
^T Ť 2:71b f ^ ^ d l ^ < 4 ^ 1 4 14:29c
4:3d f 4 ^ l l:94d
Index of Padas in the Tantra

14:30a ic+IÎl T fHVTT^T 14:20b

: 3:9b ÇTTHTHh^cft HTsft 14:70c
f ^ JM 4d H J ira d l: 5:144b ÇT P Î ddfdl^j 14:72c
r ÇHT ÇTTftHTÎf App. A:3c
Ç H t ITH ç f r f H T 14:82d ÇHT App. B:15b
Ç f f t n t 4 # r H f ^ t 5:150a ÇHHTOfWH#-: App. A:ld
ÇTTT f$ < f d ' TTHTST 5:58c ÇÎT fart T 4:118d
ÇT: H ^ H T t HTHt 5:57a ç f r H^TT H?T f^ n p r 14:73c
5:140c
T tft 3:74b
ç f t n r r f a t n T V T 5:90d
'jT^T App. D:57d
Ç H ÏW T H T tT H T 5:90b
t?TTt 4" ST <älMI«li 2:107c
Ç*HTTCTf%fa4HHTT 1:85c
TT^T H*Hct 2:19d
^ r ^ d r H f a d v d H 4:103b
W trg rfN r 5:161e
çtrTl T cintifVMcil 14:8b
çi&q»: tift-Mdl ÇT: 5:56b
^T<f^T:HT: 6:75b
ÇTTT: d H Îd ÎB H : 5:55b |^r% T TT cRt 2:8b
ÇTTHT: HSPJvHHt 5:58b ^TTTTT^fw 4:132d
Ç ld T t à d P i R a l 5:59a S^y^fH T 2:97d

Ç T m fa feT 5:60b
f ^ n t H ?T T HTT^cT 4:76d ^ H |> c td d T H t sf^TT 5:89a

f^HTTT 5:91b ^HTTTHTHtT-6 5:69c

l ' l i ^ K I ' d d d l i l K 14:105c HÇIcHHI 3:60d

ç f^ T : H fw S H H 6:32d $THHt 4 t 3:15c
 GENERAL INDEX

No manner of indexing seems quite w ithout flaws. I have opted here to give a
pada- or quarter-verse- index to the tantra, and a general index (ordered by the
Roman alphabet) to the translations, annotations and introductory material.
Liberties have been taken, in some places in an effort to get single concepts
indexed under one term, in other places in an effort to break up large entries
(typically those for much quoted works and authors).
It will be noticed th a t in some cases I have chosen to index under a Sanskrit
term (e.g. buddhi) and in others under an English one (e.g. water). The former
proceeding makes b etter sense when no English translation is quite adequate
or when more than one has been used. The latter proceeding makes better
sense when the same thing may be referred to by many words in Sanskrit (jaia,
ap, saiiia, udakay vari, toya, ka, etc.). The principal disadvantage of such an
approach is a rather high degree of arbitrariness.

Äbhösa, 289, 291 345, 362, 367, 403, 405, 407

abhäva, 209, 212 A cin tyay xxiii, 406
Abhidharm akoéa , 170, 172 action, see karman
Abhidharmakosabhäsyq, , 145, 244 âdhâra, 354, 355
Abhinavagupta, xxxvi, xcvi, cxii, adbarm a , 241, 257, 401
181, 242, 318, 383 buddhidharm ay lxix, 254, 282
A bhisam ayalankaraloka , 173 adhikära, lxxvii, cxv
a b h ivya k ti , lxxviii, 146, 404 aspect of Siva, 141, 318
A b h y a n k a r , 370 for initiation, 395
A bjala (R udra bearing egg of for liberation, 396
Brahm a), 313 in pure path, 318
äcäiya, lxvi, lxxvi, 143, 197, 218, level of, 201
255, 392 of mantras, 141, 218-220, 222,
A c h a r y a , vi, xxxviii, 142, 143, 168, 225
179, 221, 241, 257, 263, of Mantresas, 202, 218
270, 272, 280, 287, 292, for pädas, 387, 390, 391
307-309, 312, 321, 330, tattva, 192, 201
331, 333, 334, 337, 343, to confer initiation, 393
624 Parakhyatantra

adhikarin, 202 Vaikrta, lxx, 259, 260, 268

a s p e c t of £iva , lxv, lxvi, 192, A h irbudhnyasam hita , 381
196, 197 AindrT (a nadt), 367
adhvan , 200, 275, 317, 373, 397 air, lxx, 328, see also Väyu and
u n iv e rse, 203 wind
adhyavasäya, lxix, 236-238, 258 homologised with y, 361
ad h y ay ana, 391 rising of, 158
Ä di^aivas, xxvii aiša language, lvi, lxxviii-lxxxv,
ä disü tra , x x x v iii- x x x ix , 139 221, 262, 380, 526
A d r i a e n s e n , xvii, ixxxiii AiáanT (dhäranä), 360
adrsta, 159 aiivarya, 257
Advaita, lxii, see also non-dualism, b u ddhidharm a , lxix, 154, 254,
V edanta and vivarfcaväda 256
Vedäntic, 153 sad-, lxxviii, 404, 405
ägama (pram än a ), 209 AJA, 222
Ä gam adam bara, 169, 171 A j it a, xxiii, xxvi, cx, cxxii, 280, 321,
‘Ägam as’, xv 322, 397, 524
Ägama£ästra, lvi Ajitä, 324
aged people (as initiands), 395 ajhäna, see also a vidyä
AGHORA, 191, 194, 195, 222 buddhidharm a, 254, 282
Aghoraäiva, v, xvi, xvii, xxxiv, ¿kaša, see ether and vyom an
xxxv, xxxvii, xliv, lii, lviii, akrta (a bhuvana ), 249
lix, lxi, lxii, cix-cxv, cxxi, aksa, see faculties
cxxiv, 138, 142, 154, 166, Alaka, lviii, 403
177, 195, 245, 250, 255, alchemical liquid, 402
259, 260, 264, 265, 295, alcoholic fermentation, 146
317, 326, 348, 352, 353, ÄJyärs, xxxiii
361, 373, 375 Amarako^a, 164, 288, 301, 307
date of, xxvi AmarävatT (citadel on Meru), 296
disciples of, xxvi Ambaladeáikendra, cxv
AGHORASTRA, 223 Ambaresa (a hell), 285
aghosä väk, 323 Ambarlsa (a hell), 282, 283, 285
Ägneya, xxiv, xxv, see also A m bhojaiam bhu, xx
K ä lotta ra Ambikä, 324
ÄgneyT (dhäranä), 360 Ambikä (tanträvatäraka), 406
Agni, 290, 296, 369, see also fire A m rtä (dhäranä), 360
näd f of, 367 A m rtakanikoddyotanibandha, 173
AgnTdhra, 297 A m ium at, xxiii, 379
Agnihotra, 1, 212, 213 Am udälapädu, xx
ahahkära, lxx, 229, 237, 259, 260, anaišvarya
268-270 buddhidharm a, lxix, 254, 282
B hütädi, lxx, 259, 260, 263, 269 Ä n andabhairava, 184
Taijasa, lxx, 259, 260, 268
General Index 625

A nanta, xxviii, liv, lix, lxvi, lxvii, Arka, 294

163, 176, 201, 202, 205, arna, term for consonants, 321, 325
206, 218, 237, 317, 333 ársa language, lxxxv, lxxxvi
a R u dra bearing egg of Brahma, arthakriyakaritva, 172, 272, 273
313 arthapada, 345
regent of Itfvaratattva, bodi, 317 arthápatti, li, 168,169, 209, 212, 327
A nantä, 324 Arthaáástra , xix, 402
Anantaéambhu, cix, cxxiii arthavada} 211, 342
A nairitä, 324 Arulnandi, cxix
A näthä, 324 Arurar, xxxiii
A n a v a r a t a v in a y a k a m P il l a i, Aryadeva, 403
cxx ÁryamanjuárTnámasaňgTti, 173
A ndhatäm asa (a hell), 284 Áryasatyadvayávatarasútra, lvi
A ndhatäm isra (a hell), 287 asan a
A ndhra Pradesh, xxx yogáňga, 351-353
Andropogon Muricatus, 160 ash, 388
arigamanfcras, 223, 224, 330, 332- AsitavatT (citadel on Meru), 296
334, 337 ááramas, 394
Angäraka (Mars), 306, 307 astakas, 249, 314-316
anger, 272, 302 astamurti, 181, 316
animan, lxix, 219, 256, 379 Ástáňgahrdaya> 246, 366
anugraha (compassion/grace), lxv, astapuspika} 384
lxvi, 146, 165, 189, 196- ASTRA, xl, 223, 224, 332, 333, 383
198, 200-202, 220, 317, aáuddhadhvan, 373
343, 393, 396-398 Asuras, 297
anumäna, li, 146, 168, 169, 209, 211 Aávattha tree, 297
anus, 262, 265 atiguhyástaka, 315
faculty of, 262 Atimárga, 139, 260
ta ttv a of, 316 Á tm árthapújápaddhatiy x x x v i, lxii,
anustubh, lxxxv cix, cxi
Apabhraméa, lxxix atoms, lxx, 270, 271, 279, 280
apàna, bcxv, 262, 265, 357, 377 A tyantakám a, xix
A parâjitâ, 324 AtyantanirmalatattvaratnávalTy 314
apauruseyafcva, li, 209-212 aum a (a bhuvana ), 249
Appar, xviii avairagya
Apsaras, 297-299 buddhidharm a , 235, 241, 254,
A p t e , 148, 285, 347, 362, 374 282
Apyä (a nâç/i), 367 Avantivarman, x x
Aranipadra, xx ávarana, 224
arbuda ave^a, see under mukti
embryo, 244-246 AvTci/AvIcT (a hell), 282, 284, 287
number, 279 avidyá, 152, 153, see also ajňána
arivarga, xix avinábhávaniyama , xlix
626 Parakhyatantra

avyakta, see p r a k r ti Bhanujidlksita, 301, 307

axe, 161 Bhanum at (head of ru p a ta ttv a ), 316
a y u rv e d a , 233 B harata, 300
B harata (landmass), 295, 299, 300,
Bad ami, xx 305
Bahurupaiam bhu, lix Bhasarvajna, 378
B a r k e r , xvii, lxxxiii B h a t t , xvi, xviii, xxxv, liii, xciii,
Bala, one of the ¿atarudrsLh, 313 xciv, xcvi, xcvii, cxv,
b a la gra , see hair cxviii, 139, 172, 187, 192,
B alajfi an ara tn a va il , cxi 195, 202, 225, 236-238,
Balaksepa, 183 249, 258, 280, 314, 349,
Balaksepa, form of &iva, 183 350, 365, 368, 369, 372,
Balam anthana, 184 373, 375, 376, 392, 397, 525
Balantaka, one of the ¿atarudrah, B h a tta Bhaskara, 187, 390
313 BhattabhaskaramiSra, 181
B alapram atha, 183 B h a t t a c h a r y a , xxi, lvi
B alapram athana, 184 B h a tta Vadlndra, 151
BalapramathinT, 181 Bhava, lxvi, 205
B a la ra tn a v a ll , cxi realm below £u d dh avidya , 406
Balavattara (head of sp a r £ a ta ttv a )> B havacudam ani , lx, cxiv
316 bhavas, see buddhidharm as
Balavikarana, 180, 183 bhavasarga , 180
BalavikaranT, 181 Bhlmanihsvana (a Raksasa), 292
Bali (a Daitya), 292, 293 Bhlm anirhrada (a Raksasa), 292
B a n e r j i , xx B hlm aparakram a (a Daitya), 292
B a r a z e r - B i l l o r e t , xxv, xliv, xlv, bhoga
lxxxviii, 139, 202, 237, 315 aspect of Siva, 141, 318
barley grain (yava), 280, 523-528 contrasted with moksa, 220
Baroda, vii tattva, 201
B a u d h a y a n a } xxvii Bhogakarika , xxxvii, lx, 235, 236,
B e c k , xvi 239, 253, 259, 264, 404
bell-metal, 307 B h o gakarikavrtti , cxiv, 154, 234
belly, 267, 284 bhogin
Benares, lii aspect of &iva, lxvi, 196, 197
B e n d a l l , xvii Bhoja, xvi, xliv, cix, 260
Berlin, xciv Bhrgu, 302
B h a d r a , xxiv bhuhy lxxi
Bhadra&va, 295, 297, 298 bhutas, see elements and spirits
BhagavadgTta, 255 bhutasamkhya, 282, 304, 524
Bhagavatapurana, 244, 282, 399 bhutasarga, 180
Bhairava, 223 bhutaiuddhi, 355, 360, 361
b b a k ti (d e v o tio n ), 255, 395, 397 B hutikantha, lxi
B h a n d a r k a r , xviii, x x bhuvana
General Index
laksya, 324
bhu vanad h van, 200
bhuvanasarga , 180
Bhuvarloka, lxxii, 305, 309
bTja
term for vowels, 321
bTjamantras, 330, 333, 334, see also
under m antras
bile, 267
locus of fire, 267
Bilhari, xx
b in d in g fate, see n iyati
bindu, lxxii, 176, 177, 317, 321-324,
326, 363
laksya , 324
in m antroccara , 324
B i s s c h o p , vi, 302, 315, 318, 352,
401
blood, 183, 267, 287, 303, 366, 367
Bodhayana, xxvii
body, lxiv, Ixx, lxxv, 144-148, 151,
156-161, 163, 167, 170-
172, 180, 183-186, 196,
201, 206, 221, 229-233,
250, 252, 256, 263, 266,
267, 272-274, 284-287,
296, 303, 357, 359, 373,
375, 377
dead, 371
destruction of, 156, 157
ether in, 265
experience only within, 150,
156
fire in, 267
four states of, 146
gross, 232, 251, 271
ills of, 138
in yoga, 350, 351, 354, 366
mantra-, xli, 165, 192, 225, 388
new, 150
of A nanta, 201, 317
of K usm anda, 281
of Maliní, xlvii
627
of mantras, 221
of Rahu, 307
of subtle mattep, 221
pure, 317, 398
soul different from, 143, 144
subtle, lxx, 163, 242, 243, 250,
251, 266, 273, 369
the Lord’s, Ixv, lxvii, 165, 190—
192, 194, 196, 217, 221,
222, 224, 225, 306, 343,
344, 374, 398
transform ation of four ele­
ments, 144
water in, 267
yogic burning of, 388, 389
B o h t l i n g k , 362
bone, 193, 267, 366, 367
BORI, xciii, 280
Brahma, xx, lxxii, 208, 295, 296,
298, 301, 310, 311, 317,
336, 369, 373
nirvacana of, 374
citadel of, 296
egg of, lxxi, lxxii, 279, 281, 289,
304, 313, 314
in msmtroccara , lxxv, 372
nirvacana of, 311
regent of sadaJivatattva , lxxii
term used of liberated soul, 406
Brahm abindupanisat, li, 151
brahmacarya (celibacy), lxxvii, 394
brahm am antras , xl, xli, lxv, cviii,
191, 194, 223, 332, 334,
337, 374
b T j a , 330
brahman, 153, 324, 378, 384, 406
in mantroccara, 324
BrahmanadT, 358
Brahm ananda, 364
B r a h m a n a n d a s v a m i n , 398
brahm anda , see Brahma, egg of
Brahmandapurana , 291, 301, 527,
*528
628 Parakhyatantra

B rahm apurana , 301 buddhidharmas, lxxviii, 154, 241,

brahm arandhra , 265, 373 282, 404
Brahm aiam bhu, xx b u ddhT ndriyasy 260, see also facul­
B rahm asiddhi , lvii ties
BRAHMAKIRAS, 223 Buddhists, lvi, lxii-lxiv, lxx, 172,
Brahm asutra, 152, 197 173, 209, 271, 272
Brahmasutra^OnkarTvrtti , 217 tantric, 222, 347, 403
B rah/navaivartapurana, 279 B u d d r u s s , 307
Brahml, xlvii Budha, 297, 306, 307
brahm ins, 298, 394 B u h n e m a n n , 307
b rah m y a (a bhuvana), 249 B u r n i e r , 358
Brhadaranyakopanisaty 378
B rhadbhoga (a Daitya), 292 ca ksuhy see eye and sight
BrhaddadhTca, 314 Calukyas, xix
B rhadgarbha (a Daitya), 292 Cambodian inscriptions, xx, xxi
B rhadraga (a Daitya), 292 Cambridge, vii, xxi, xlii, 315
B rhaspati, 306, 307 C andra, see moon, Candram as and
B rhaspatipada, be, bci Soma
B rhatkalottara, xxv, xxxviii, xxxix, Candrabhasa, xxiv
xlii, 224, 353 Candragarbhay 296
B rhatkiranoddyota, lxii Candrahasa, xxiv
B rhattika, 169 Candrajnana, xxiv
B r o c k i n g t o n , xiii, xiv C andram as, 306, see also moon and
brows, bcxv, 372 Soma
B r u n n e r , vi, xv i, xviii, x x, xxvii, Candrananda, li, 245, 329, 380
x x x i, x x x iv , x x x v i, lii, lviii, C andra^ekharabhattaraka, cxiv
lxiii, bcxxviii, cxi, cxii, candrayana, 184
cxiv, cxv, cxxiv, 140, 181, Cahkarpanirakaranam, xxxii, cxv
184, 223, 224, 249, 250, Carvakas, li, lxiii, 143-147, 168, 169
307, 314-316, 331, 334, carya (pada), lxii, lxxvi, 141, 385,
352, 361,379, 389-391,393 387, 388, 390, 392, 398-400
bubhuksu , 220 caste, lxxvii, cviii, 394
b u c k r a m , cii CatamanimaJai, cxvi
b u d b u d a , 244-246 Catuh£atikakalottara, lxii
B u d d h a (h e a d of bu ddhitattvp ,), 316 Catuh£atika, lxii
B u ddhacarita , 402 celibacy, see brahmacarya
buddhi (in te lle c t), lx v iii-lx x , 145, chaff, 308
154, 229, 234-239, 247, Chandellas, xxx
251, 252, 258, 259, 268, Chidam baram , cxv
316, 385 children (as initiands), 395, 396
w ith its e ig h t q u a litie s, 154, chotika, 364
240, 254, 258, 385, 404, see chyle, lxxv
also buddhidharm as Cintya, xxiii
General Index 629

Cintya^astra, xxvii, 389 devátá

Citraratha, 299 Mlmámsaka conception of,
Cittavi£uddhiprakarana, 403 339-342
Civananacittiyar, cxii, cxix, 140 Devendravarman, xix
clay, 176 DevTbhágavatapurána, 285, 293, 296
clay vessel, 233 Devlkálottara, cvii, cxvii, 398
clouds, 305 DevTyámala, 315
C c e d e s , xxi Devyamata, cxvii
C o l a s , vi, x x v , 255, 381 D e z s Ó, vi, 144, 233, 269
C o l a s - C h a u h a n , vi, cxiii Dhanada, 300
co n flatio n , xcii, 157 dhanuh (unit of measure), 280, 523-
c o n je c tu re s , cvi 528
consonants, Ixxii, lxxiii, 321, 322, dháraná, lxxv, 351-353, 355, 360-
325, 331, 336, 337 362, 365, 388
clusters of, 334, 337 of earth, 360
continents, 294, 295, 301-303, 305 of ether, 355, 363
seven, ixxi, Ixxii of fire, 362
copper, 307, 402 of water, 361
cotton, 148 of wind, 355, 363
cows, xl, lxxiii, 147, 302, 334 dharma, 152, 212, 213, 241, 255,
time taken to milk, 359 401, 404
crystal, 154, 307, 371 buddhidharma, lxix, 154, 254
Cuiex, lxxxix sad-, lxxviii, 404
CULIKA, Xl Dharma (tantravataraka), 406
DharmakTrti, xlvi, xlix, 167, 337
D agens, x x v , xliv, xlv, lix, lxxxviii, Dharmapuram, cxii, cxv
cix, cxiii, cxv, cxix, 139, Dharmendra, 173
202, 237, 315, 524 Dhátupátha, 266, 308, 312, 316, 370
Daityas, lxxi, 291, 306 dhatus, 367
DamanT, 181, 182, 184 D h a v a m o n y , xvi, xxxii
danda (punctuation), civ Dhruva, see pole stár
danda (unit of measure), 280, 523- Dhureti plates, xxx
528 dhyána, lxxv, 351, 356, 360, 362,
dandabhahgi, 191 391
danda[ka] (asana), 348, 350 yogáňgay 351-353
Danujas, 290 Dignága, xlix, 271
darkness, 201 díksá (initiation), xxi, xxvii, xlvi,
D a s g u p t a , xiv, xvi lxiii, lxxvi, lxxvii, lxxxviii,
D a v is , xvi, xvii, xix, x x, cxv cviii, cxii, cxviii, cxix, 137,
death, 383, 397 162, 163, 193, 200, 218,
Deiopade^a, 390 219, 238, 242, 282, 314,
Devapati (tantravataraka), 406 317, 382, 385, 387-391,
D e v a s e n a p a t h i , x xxiii, cxii 393-399, 402, 404
630 Parakhyatantra

nirapeksa, Ixxvii, 394, 395 pilgrimage sites on, 314, 315

samaya-, Ixxvi, 387, 391 property of, 258
sapeksa, Ixxvii, 387, 394 shaking of, 158
DTksadarfa, cvii, cxii, cxxv, 390 surface of, 281, 295, 310, 382
DTksottara, xv tattva of, 227, 230, 278, 304,
Dipika, 324 314, 373
diplomatic transcription, civ Ekadrk, 201
DTpta, xxiii, 524 Ekarudra, 201
DTptarudra (tantravataraica), 406 elements, 141, 227, 260, 269, 328
Dlpte^a (tantravataraka), lxxviii, gross (bhüta, mahâbhüta), lxx,
406 145-148, 159, 181, 184,
doctor, 200 229, 260, 261, 263, 264,
double sandhi, lxxxv, 202, 208 266, 268, 269, 271, 273,
drk-^akti, see jnana-£akti 316, 317, 354, 361
Dundubhi (head of vaktattva), 316 dbâranàs of, lxxv, 360, 362
D u n u w i l a , xvi four visible, 144, 158
Durdar&i (a serpent), 292 homologisation of with semi­
DurdarSana (a Daitya), 292 vowels, 361
dvada^anta, 355, 371, 373, 377 innate properties of, 158
babya-, 373, 376 subtle (mâtrâ, tanmàtra), lxx,
Dvigatikalottara, lxii, 224, 372, 375 229, 259, 260, 263-265,
Dvtfatikalottara, xxv 268, 269, 316
Dvtfatikalottaravrtti, lxii, 142, 373, elements (seven dhâtus of body),
375 193
D v i v e d a / D v i v e d T /D w i v e d i , elephant, 189, 239, 294, 301, 361
Vrajavallabha, xxiv, embryo, 244
xxxiv, be, lxi, cvi, cxxii, female, 246
260 male, 246
dvyanuka, 270, 279, 280 emendation, xcii, c, ciii, cvi
enjambement, lxxix, 217, 342, 382
ear, 261, 262, 265 Ennius, cxxiv
earth, lxviii, lxx, 169, 208, 264, 269, ether (âkâéa), lvi, lxx, 263-265, 328,
273, 301, 302, 308 336, 364, 373
area, 172 dhâranâ of, lxxv, 355, 360, 363
characteristics of, 361 level of subtle sound, 363
circle of, 295, 382 plurality of, 264
dharana of, lxxv, 355, 360, 361 tattva of, 314
evolved from smell, 267 the letter H, 331, 361
gold in, 402 excretion, faculty of, see anus
homologised with i, 361 eye, lxxiv, 179, 262, 265, 267, 278,
karmabhumi, 305 351
measurements of, 304 -balls, 261
our, 288, 294 faculty of, 179, 247
General Index
infected, 138
locus of fire, 267
retaining breath in, 354
eyeskip, 181, 231, 356
faculties (senses, instruments, in-
d riya, karan a ), lxiv, lxviii,
lxx, 138, 145-147, 156-
158, 173, 180, 185, 212,
221, 227-229, 234, 237,
238, 247, 248, 255, 259,
260, 262, 263,268-270,
274, 286, 316, 317, 344
beyond, 180, 188, 213, 216, 344
non-material, 221
objects of, 237, 240, 263
of action, lxx, 160, 253, 259,
260, 262, 263, 268
of sense, lxx, 253, 259-261, 268,
371
fat, 267, 302, 367
feet, 160, 197, see also movement,
faculty of
faculty of action, 262, 263
of the Lord, 222
positioning of in yoga, 348-351
fetters, 272
fever, lxxiv, ci, 233, 256, 284, 338,
345
s u b je c tio n o f b y m a n tr a s , 338
F il l io z a t , xviii, xix,
lxxxviii, xcvi,
f in g e r-b r e a d th , 280
FlNOT, xxi
fire,lxx, 157, 158, 176, 185, 200,
213, 233, 264, 266, 267,
272, 281, 285, 288, 289,
302, 306, 328, 329, see also
Agni
associated with udana, 372
associated with central channel,
372
between nether worlds, 281
631
d h a ra n a of, lxxv, 354, 355, 362,
363
going out, 158
homologised with r, 361
in belly, 366
in the body, 267
of anger, 302
of time, 281
on mountain, 185
power of blocked by mantras,
277
property of, 267
seven internal fires, 367
tattva of, 304, 314
fireflies, 159
flesh, 267, 366, 367
F l o o d , xiv
foetus, 242, 246, 247, 367
fog, 284
forehead, 355
form (rupa)
subtle element, 263, 267
tattva of, 316
F r a n c o , 169
F r a u w a l l n e r , 1, 169, 186, 210, 212
Gabhasti, 291
Gabhastimat, 289, 292
GahaneSana, 317
G a n a p a ti S a s tri, cx
x x x v i, G a n a p a tita ttw a , 353
406 g a n d h a , see smell
property of earth, 258
Gandhamadana (mountain range),
297, 298
Gandhanga (head of g a n d h a ta ttv a ) ,
316
Gandharvas, 298, 299, 303
Gandhavaha (citadel on Meru), 296
GandhavatT (citadel on Meru), 296
G a n e s a n , vi, xxvii, xxx, cxix
Gane£varas, 224, 333
Ganges, lxiii, 137
632 Parakhyatantra

Sky-, 306 181, 193, 199, 202, 207,

Garbhoda, lxxii, 304 231, 234, 238, 243, 249,
gariman, 379 260, 261, 272, 275, 276,
Garuda, xliv, 137, 274, 299, 318 299, 314, 316, 317, 321,
Garudas, 290 323, 324, 335, 345, 369,
Gaudapada, lvi 375, 387, 388, 391, 393,
Gauta, lxvi, 205 395, 396, 398, 404, 406, 525
Gautama, 302 G o p a l I y e r , xxxiii
gavyuti, 280, 523-528 Gopati (tantravataraka), 406
GAYATRl, 224 Gopati (king of Gomedas), 302
gems, lxxiv, 293, 303, 345 Gopendratippabhupala, 375
nine, 291 Goraksaviracitaprabodha, xcvi
r a d ia n c e of, 281, 293, 303 Gosava, 302
w ish-fulfilling, 173 G o u d r i a a n , xv, lxxviii
G e n g n a g e l , x vi, xvii, xliv Govindaraja (commentator on
g e n ita ls , 265 Mewusmrti)> 286
g h a n a , 244, 245 Grahayajnat 307
G h a n a n a n d a (h e a d o f u p a s t h a - Grantha, xcviii, xcix, 144, 148, 157,
t a t t v a ) , 316 200, 343
ghataka^adrstanta, lvi granthi, 384
Gherandasambita, 350, 358 five along central channel, 355
GHORA, 222 grasping
GHORASTRA, 223 faculty of, 262
G h o s h a l , x ix tattva of, 316
Gltabhasya, 256 Great Bear, 309
godoha, 358, 359 Greek astrology, xlvii
go ld , 307, 402 G r i f f i t h s , vi
eight types of, 402 G r o n b o l d , 351
heated, 306 G r o s , xxxiii
Gomeda(s) (continent), 294, 302 guha, 222
GOML, vii, xxxvi, Hi, lxii, cx, cxi, guhyatiguhyastaka, 315
cxxii-cxxiv, 173, 206, 252, guhyad guhyatara, 315
339, 340 Guhyasamaja, 347
G onda, xiv-xvi guhyastaka, 315
G o o d a l l , v, x iii- x v , xviii, xix, gunas, lxix, 182, 235, 236, 252-254,
x xi, x x iii- x x v i, xx ix , X X X , 260
x x x iv - x x x ix , xliii, xlix, li, gunasankrantj, see under mukti
lii, lvi, lviii—lxiii, lxxviii, gunatattva, lxix, 229, 237, 249, 253,
lxx ix , lxxxii, lxxx v, lxxxvi, 316
lx xx viii, xcii, xciii, x c v - G u p ta , x v

xcviii, c, cii, c x -c x v , c x x - 'guru, lxvi, cix, 198, 392, 395, 396

cx xiv, 138, 139, 141, 142,
151, 167, 173, 177, 180, H aag-B er n e d e , vi, 159
General Index 633

hair, 267 of the Lord, xl, 191, 195, 222

dimension of tip of (kacagra, hedonists (as initiands), 395
baiagra), 280, 523-528 Helaraja, li
Hamkrti (head of ahankaratattva)} hells, lxxi, 282-290
316 Hemahamsagani, 370
h a m s a , lxxvi, 375 Hemakuta (mountain range), 299,
Hamsaparame^vara, xxi *300
H a n d i q u i , xx hetuf 328
hands, 160, 161, 189, 289, see also hetukartr, 207
grasping, faculty of Hevajrasahajasadyoga, 173
faculty of action, 262 Hevajratantra, 374, 403
of a Vidyadhara, 299 hiatus, lxxxiii, ixxxv, 158, 205, 216,
of the Lord, 223 221, 357
positioning of in yoga, 349, 351 Himavat, 300
unit of measure (basta), 280, Hiranya (a Daitya), 292
523-528 Hiranya (landmass), 295
H a n n e d e r , xx, 377 H o i s i n g t o n , xvii
Hara, 296, 299, 311-313 homa, 388, 391, 392
nirvacana of, 312 homoioteleuton, 262, 390
H a r a , 360, 381 horses, 297, 361
Haracaritacintamani, 179 Hoshiarpur Vishveshvaranand Vedic
Haravijaya, lviii, 233, 402 Research Institute, vii,
Hari (landmass), 295, 299, 300 cviii
Hari (Visnu), 300, 302 H o u b e n , 329
Haribhadra, 173 H o u s m a n , xxxi, lxxxix-xci, cxxiv,
Harlvam^a, 297 cxxv
hasta, see grasping and hands HRDAYA, xl, 223, 332
Hataka, lxxi, 293, 294 h r Tm , 333, 334
Hatake^vara, 291 HUAUM, 331
Hathaka, 293 H u l i n , lxxxviii, 239, 279, 283, 286,
HathayogapradTpika} 358, 364 295, 525
H a t t o r i , 271 H u l t z s c h , xix
H a y a s h i , 279, 524 h u m , 334, 335
H a z r a , xvii HUMPHAT, 383
head, 194, 355 hypermetry, lxxxvi
of the Lord, 191, 193, 194
hearing, 270 iccha {¿akti), 179, 201, 252, 372
faculty of, 261 Ida, 297
tattva of, 316 ida, lxxv, 367, 372
heart, xl, lxxv, 324, 353-357, 367- idiots (as initiands), 395
369, 371,372, 376, 383,384 IFP, v, vii, xxvii, xxxvi, lii, lv,
locus of fire, 267 lvi, lix, lxii, xciii, cvi, cviii,
of ¿ikhandin, 201 cx-cxiv, cxvi, cxix-cxxiv,
634 Parakhyatantra

166, 173, 191, 192, 195, ISHIMATSU, CX

206, 217, 232, 242, 245, Tšitá, 379

249, 250, 252, 259, 282, Išvara, Ixv, 192
289, 294-297, 307, 313- in mantroccára, Ixxv, 372
315, 323, 325, 333, 339, Tšvara (padártha), ixiii, 140, 345
340, 348, 352, 355, 372, Išvarapratyabhijňákáriká, 372
373, 375, 376, 379, 381, Išvarapra tyabhijňakasikávimaršinTt
388, 389, 391 xcvi
Ila, 297 JŠvarafcatfcva, Ixvi, lxxii, 201, 317
Ilavrta, 295-299 IYANGAR, 358
impurity, see mala
INDEN, xci Jahnu, 310
Indhika, 324 Jainas, xcvi, 148, 150
India Office, xlii Jalada (head of rasatattva), 316
Indra, xxxvii, 296, 297, 301, 369 Jálamdharabandha, 358
indriyas, see faculties jalamoda, 159
initiands, 388, 395 Jalántaka, one of the šatarudráh,
initiates, 137, 393, 395 313
initiation, see diksa Jalavása, 159
initiation names, xx, xxx Jaleéa (head of jalatattva), 314
instruments of sense and action, see Jambů (continent), lxxii, 294, 295,
faculties 297, 299-301, 303
intestines, 267 Jambu (tree), 300, 301
iRACAMANIKKAtfAR, xxxii Jámbunada (gold), 300, 301
iron, 307 JambúnadT, 301
ISa, 369 J a m b u v i j a y a , 380
T£a, 223 J a m i s o n , 367
I s a a c s o n , v , vi, xiii, xvii, li, lxxxiii, Jammu, vii, cxiv
137, 140, 142, 148, 150, Janaloka, lxxii, 310, 311
151, 153, 159, 160, 165, japa, 391
168, 169, 173, 179, 181, japa (yogáňga), 352
185, 186, 197-202, 207, jasmine, 306
214, 222, 232, 237, 245, jati (mantra inflection), lxxiii, 334,
246, 249, 251, 258, 272, 335, 337
274, 292, 293, 302, 330, functions and genders of, 334
341, 343, 345, 347, 357, jatu, 233
360, 370, 374, 375, 380, Jatu (a hell), 283
394, 400, 402, 403, 407 Jatupaňka (a hell), 285
I^ANA, 191, 193, 194, 222 Jay a, 324
Igana£ivagurudevapaddhati} xxx, Jayantabhatta, 169
cvii, cix, cxxiii, 308, 334, Jayaraái, 169
355 Jayaratha, lx, lxi, cxii, 242
team (dharana), 360 Jayavarman V, xxi
General Index 635

jlva, 375 group of five, lxxvi, 317

as name for ingoing or outgoing limited power to act, lxvii-lxix,
breath, lxxv, 371 162, 163, 200, 227, 229,
jTvanmukta, xxvii 231-237, 240, 242, 247,
jnäna, see also vidyä 248, 250-252, 269, 273,
buddhidharma, bcix, 154, 254 278, 317, 374
saj-, Ixxviii, 404, 405 bhuvanas in, 184
jnäna (¿akti), 161-163, 174, 185- tattva of, 316
189,219, 221,233, 275,405 of v a m a d e v a mantra, 181
jnäna (päda), lxii, lxxvi, 385, 387, Kalacakratantra, 222
388, 390-392, 395, 397, see kaladhvan, 200, 317
also vidyäpäda Kalagnirudra, lxxi, 280, 281
jnäna (padärtha), 388, see also un­ Kaiajnana, xcvi, see also Kalottara
der vidyä Kalakira, 180, 183
Jnänabindu (head of kalätattva), Kalaksepa, form of 3iva, 183
316 kaJaia, 244, 245
JnänapahcäJikä, xxv, xxxviii, xcvi Kalamukhas, 404
Jnänaprakä^a, cvii, cviii, cxiii, cxix, kaiana, 245
cxx, cxxiii, 190-193, 217, Kalanala, 281
322, 325-329, 390 Kalahga (a serpent), 292
JhänaratnävalT, xli, xliii, lii, lxii, cx, Kalasutra (a hell), 283, 284
cxx, cxxiv, 314 KalavikaranT, 181
Jnana^ambhu, xli, lii, liii, lxii, cx, Kali, 180, 183
cxx, cxxiv Kalidasa, lxxxii
Jupiter, 306, 309 KalTkulakrama, xlii
j v a l i n I, 222 Kalottara, xv, xxv, xxxvii, xcvi,
Jyesthä, 180-182, 324 cxvii, 192, 330, 377
Jyestha, 182 Brhat-, see Brhatkalottara
Jyotiska (peak on Meru), 296 Devi-, see Devikalottara
jyotistoma, 340 fifty-verse recension of, xcvi
hundred-verse recension of,
kacägra, see hair xxv, xcvi
K a h r s , 390 mantra-system of, 333
Kailäsanätha temple, xix Saptadatika-, see Saptaiatika-
Käla (form of Öiva), 183 kalottara
Käla (head of kälatattva), 317 Sardhadatika-, xcvi
käla (time), lxviii, 175, 176, 183, Sardhatrtfati-, see Sardhatriia-
229, 230, 235, 242, 243, tikalottara
246-248, 278, 284, 317, 374 seven-hundred-verse recension
kalä of, xxv
38 divisions of the brahma- Skanda-, 314, 315
mantras, 196 synonymous with Kaiajnana,
channel of the breath(?), 266 xcvi
636
Kàmada (head of râgatattva), 316
Kâmadeva, see Love
kâmâvasâyitâ, 379
Kambala (a serpent), 291
Kâmika, xxiii, xxv, 327
Pürva-, 280, 327, 334, 524
Ur-, 327
Uttara-, 307, 327
vidyâpâda, 327
KàncT, xix
kahcukas, bcviii, 234, 235, 240, 242,
246, 247, 249, 317
kanda, 355, 367, 368
KANKANA, xl
Kannada script, xcv, xcvii, cii
kapha, 367
Karâlaka (a Râksasa), 292
Karan a, xxiii, cx
Pürva-, 524
/caran a, see faculties
Kâraneévaras, 355, 372
K a r a v e l a n e , xxxiii
Karavlramahâyâga, xlii
Karhad Plates, xx
Karkandhaka (a Daitya), 292
Karkandhu (a Daitya), 291
Karkaroni, xx
Karkata (a serpent), 292
karman (past action), xlix, lxiv,
lxviii, lxxvi, lxxviii, cix,
140, 151, 152, 154-156,
158-161, 163, 167, 170,
171, 176-178, 199, 200,
221, 230, 232, 237, 241,
248, 250, 293, 305, 317,
325, 390, 398
place of accumulation of, lxxii,
305
prârabdhakârya, 156
sancita, 156
karmasâmya, xxxiv, 171, 199, 395
karmendriyas, 260, see also faculties
karmeévara, 171
Parakhyatantra
Karttikeya, xxxviii, 302
Kashmir, xxii, xxx, cxiii
Kashmirian manuscripts, xix, xciii,
249
Kashmirian text, xcii
Kashmirians, xxi, xxvi
K a t a o k a , vi, lxi, 169, 171, 172,
209, 210, 274, 277
Kathmandu, xciii, 282, 290
National Archives, vii
KauberT (a nadi), 367
kaumara (a bhuvana), 249
Kaundinya, 254, 348, 380, 381
KAVACA, xl, 223, 332, 333
K a v i r a j a , cvi
Kaviraja^ekharasuryabhattaraka,
140
Kavyalahkarasutra, 375
K e l l n e r , 169
Kerala, xxx, xxxi, cix
Ketu, lxxii, 307, 308
Ketumala, 295, 297
Khadga (a hell), 283, 285
Kharepatan Plates, xx
K i e l h o r n , xx, 336
kiia, position of in sentence, 375
Kimpurusa (landmass), 295, 299,
300
Kimpurusas, 290
Kiranay v, xvi, xxiv, xxxv-xxxvii,
xxxix, xlix, lxi, lxiii,
lxxxvii-lxxxix, xcv-xcvii,
cii, cviii, cx, cxvii, cxxiii,
137, 140, 141, 149,
154-157, 160, 169-171,
173, 175, 176, 178-181,
184, 192-194, 196-200,
202, 205-207, 216, 223,
224, 231-233, 240, 241,
249, 250, 252, 259, 262,
267, 273-277, 280-283,
288, 289, 291-297, 299,
304, 308-314, 317, 318,
General Index
322-325, 330-335, 339,
347-353, 358-360, 364,
365, 373, 379, 383, 384,
387, 388, 393, 395-397,
402, 406, 523, 525
parallels with other Siddhantas,
lv, 275, 276
style of, xliii, xliv, xlviii, lxxxv,
lxxxvii, lxxxix, 141
translations of, lxxxviii
transmission of, lxxxvii, xcii-
xciv
Kiranavivrti, cx, 242, 245, 259
Kiranavrtti, v, xiii, xxxv, xlii, xliv,
xlix, lv, lxi, lxxviii, xcii,
xciv, xcv,xcvii, xcviii, cii,
137, 139,141, 142, 146,
155, 160, 169-171, 173,
177, 178,180, 187, 209,
229, 233,236, 243, 248,
249, 272,275, 312, 323,
332, 363, 395-397, 405
K i r f e l , 295, 296, 309, 524
K l o s t e r m a i e r , x iv
K onkan, xx
Kramana (head of padatatfcva), 316
Kraurica
continent, 294, 302
demon, 302
mountain, 302
krcchra, 184
Kriminicaya (a hell), 284, 286
Krishna Maharaya Ayyan, cxii
Krishnadeva Raya, cxii
kriya (¿akti), 174, 179, 187-189,
221, 231, 233, 247, 405
kriya (pada), lxii, lxxvi, 385, 387,
388, 390-393, 395, 398
kriya (padartha), 388
KriyOkramadyotika, lix, cx, cxiv,
138, 166, 195, 361, 362
KriysLkramadyotikavyakhya of
Sada&va, cx
637
kroša, 280, 523-528
Krsna, cii
Krsnacaritranataka, 245
Krsna III, xx
Krsnängärä (citadel on Meru), 296
Krsnavatl (citadel on Meru), 296
krta (a bhuvana), 249
krtayuga, 305
Krtyakalpataru, 360
ksanabhangaväda, li
Ksemaräja, v, xxxvii, xli, lxxviii,
cviii, cx, cxiii, cxxiv, 265,
279, 280, 285-287, 289,
291, 292, 295, 296, 298-
300, 309, 310, 312, 315,
349, 351, 367, 372, 376,
379, 381, 391, 392, 395,
524, 527
Ksemendra, 390
ksetras, 314-316
ksobha, 274
Ksuradhara(ka) (a hell), 283, 285
Ksutpipäsa(ka) (a hell), 283, 286
ktva, xliii, lxxxv, 403
Kubera, 290, 296, 369
Kubjikamatatantra, lxxviii, lxxxiv,
lxxxv, 403
Kubjikopanisat, 347
Kumäradeva, 169, 260, 378
Kumarasambhava, 292
Kumarila, xlix, 1, lxvii, 146, 152,
169, 185, 329, 330, 399
kumbhaka, lxxv, 358-360, 384
Kumbhapaka (a hell), 284
KumbhTpaka (a hell), 282, 284, 287
KundalinT
in mantroccara, 324
kundalinlšaktiy 323
K u n j u n n i R a j a , lvi
Kürmapuräna, 297
Kuru (landmass), 299
Kurunänacampantaparamäcäriyar,
cxii
638 Parakhyatan tra

Kuia (continent), 294 , 301 louse (yüka), 280, 523-528

Ku3a (grass), 301 louse egg, see ilksa
Kusana, xlvii Love, god of, 302
Kusman da, lxxi, 281, 288, 289, 363 Lucilius, cxxiv, cxxv
spelling of, 281 Lucknow, vii
kuta, 332 Luptagamasaňgraha, cvi
Kutila (a serpent), 291 iyap, xliii, lxxxv, 403

lac, 285 Mädhaväcärya, xvii

Jaghiman, 379 Madhyapradesh, xx
L a k s m ld h a r a , 360 Madhyarjuna, cxxii, 192
laksya, 324 Madhyarjuna (place name), cxxii
L a iita , x x iv magnet, 173, 177
L a w , xvii Mahäbhärata, 172, 244, 249, 266,
laya 300, 301,305, 307,312,401
aspect of 6iva, 141, 318 Mahäbhäsya, 336
tattva, 201 mahabhüta, see elements
layin, lxvi Mahädeva (author of Muktisopäna-
aspect of &iva, 197 šastra?), xcvi
lead, 307 Mahäkäla (tanträvataraka), 406
liberation, see mu/cti mahäksaya, 231
llksa, 280, 523-528 mahámšyšy 195, 323
o r t h o g r a p h y of, 280 Mahänarakas, 283
L i n d t n e r , lvi Mahäpadma (a hell), 283, 284
Lingapurana, 255 mahäpralaya, Ix, lxi, 312
L in g a y a s u rin , 288, 289, 301, 307 Mahäraurava (a hell), 282, 284, 287
liq u o r, 302 Maharloka, lxxii, 310
Lohastambha (a hell), 284, 286 Mahätala, 289, 291, 292
Lohitaksa (a Raksasa), 291 Mahävaktra (head of jihvatattva)y
Lokaloka mountain, Ixxii, 279, 303, 316
304 mahäväkya, xxvii
Lokapalas, 224, 295, 296, 313, 315, Maheávaras, 404
333 mahimaj], 379
lotus, xx, 189, 197, 199, 361, 362 Mahodayä (citadel on Meru), 296
calyx, 295 Mäkuta, xxiv
colour of, 307 Makuta, cxxii
distinguished from water-lilies, mala (impurity), xix, lxiv, lxxi, 137,
178, 179, 189 138, 140, 143, 153-156,
locus of Vi?nu, 311, 312 162, 163, 198, 199, 230-
of the heart, lxxv, 354, 367-369, 232, 236, 242, 248, 274-
371, 384 277, 398
posture, 348, 349 mälämantra, 333
shape of Padma hell, 284 malaparlpäka, xxxiv, 199, 219, 395
General Index
Maliní, xlvii
maJini, lxxxv
MálinTvijayavširttiksi, x x, 318
MalinTvijayottara, xliii, xciv, 181,
196, 199, 201, 205, 223,
231, 233, 243, 260, 282,
290, 293, 294, 313-315,
318, 321, 347, 348, 351,
353, 354,359-365, 379,
383, 397
M a l l e d e v a r u , xcv , cii, ciii
M a ly á , 298
Mályavat (mountain range), 297,
298
Mámsáda (a hell), 283, 286
mamsapeár, 244-246
mamsapinda, 245
manas, lxx, 145, 146, 218, 229, 237,
238, 247, 259, 260, 263,
268, 274, 316
Manas, a Rudra, 184
mandalas, 354
Mandanamiára, lvii
Mšmdukyakáriká, lvi
mango, 148
taste of, 328
Mánikkavácakar, xiv
Manonmana, form of Siva, 184
ManonmanT, 181, 182, 184
mantra-body, 192, 388
mantradhvan, 200
mantras, xxii, xxxvi, xl, liv, ixvi,
lxvii, lxxii-lxxiv, lxxxviii,
141, 180, 201, 203, 205,
215, 218, 220, 222-225,
317, 318, 321, 324, 330,
331, 333-335, 337-340,
343, 345, 346, 359, 383
awakening of, lxvi
base of, 332
blocking fire by, 277
connected to meanings, lxxiii
distinguished from vidyas, 220
639
divya and adivya, 344
etymologisation of, lxxiv, 339
for suicide, 383, 384
genesis of, lxvii
grammar of, lxxiii, 321, 330,
331, 335
in lower universe, 221
in pure universe, 218
inflections of, 334, 335
laksya, 324
non-Vedic, xxi
numberlessness of, 222
of body of Siva, 165, 187, 191,
192, 194, 196, 374
of Vidye^varas, lxxiii, 333
raising of, lxxii, 321
seed-, 361, 364, see also bTja-
mantras
seven crores, 217, 218, 220
terminology of, xxii, 223
that are Sakti, 339
that axe Siva, 339
that axe anus, 339
their disenchantment with cre­
ation, 218, 221
mantra-systems, 333
Mantravarttika, lx
mantroccara, lxxv, 324, 331
mantroddhara, 321
Manu, 298, 302
Manusmrti, 280, 282, 286, 360, 524
Marana (Rudra bearing egg of
Brahma), 313
Marlci, 310
Markanda, 310
Markandeyapurana, 255, 301, 360,
” 528
marrow, 267, 366, 367
Mars, 306, 309
Marut, 369
Mataiiga, xiv, xvi, xxi, xxv, xxxvii,
xlix, liii, liv, lxii, lxxxvii-
lxxxix, cxvii, cxxiii, 139,
640
140, 153, 157, 160, 167,
172, 173, 177, 179, 182,
184, 188, 191, 192, 194,
195, 197, 201, 202, 217-
221, 223-225, 233-235,
237, 238, 240-243, 245,
246, 248-252, 254, 256-
260, 264, 266, 268, 270,
280, 282, 283, 288, 290,
293-296, 303, 304, 308-
311, 313, 314, 316, 328,
333, 345, 346, 348-354,
357, 360, 364, 379, 383,
387, 389, 390, 392, 398,
404, 525
anonymous commentary on,
240
echoes of other works in, xlix,
143
parallels with other Siddhantas,
liv, lv, 223, 237
style of, xliv, xlviii, li; liv,
lxxxix, 233
transmission of, xciii
Matariga, xliv, 296
Aiatarigavrtti, xvi,xxxvi, lxii, cviii,
cxiv, 144, 146, 169, 177,
187, 195, 209, 220, 224,
233, 234, 236, 238, 243,
248, 258, 265, 272, 297,
312, 314, 349, 350, 400
Matariivan (head of vayutatfcva),
314
Mathanadeva, xx
mafcra, see elements
mafcra, time-unit, 364, 365
mafcrka, 322
M a t s u b a r a , 381
Aiafcsyapurana, 297
Mattamayura, xx
Mattamayura lineage, xx
maya (primal matter), xxvii, xxviii,
bdi, lxvi-lxxii, 144, 162,
Parakhyat antra
163, 176, 200, 202, 221,
225, 227-232, 234, 241,
242, 270, 271, 273-275,
278, 279, 317, 374
tattva of, 227, 317
Mayamata, 524
Mayasangraha, xxv, cxiv
medas, 367
memory, lxiii, lxxvii, 146-150, 327
Mercury, 306, 309
Meru, lxxii, 295, 296, 298, 304
metre, lxxxv-lxxxvii
metricians, lxxiii
M e u l e n b e l d , 367
Meykantacattirankal, xiii, xxxii,
xxxiii, cxv, cxviii
M i c h a e l , cvii
Mlmamsa, 1, 142
Mimamsakas, xlviii, xlix, li, lxvii,
lxxiv, 169, 170, 209-213,
215, 326, 337, 339
Bhatta, 209
MTmamsasutra, 1, 186
M i r a s h i , xix, xx, xxx
M i s h r a , vi
mist, 284
Mocika, 324
Mohacudottara, xxv, lxii, 307
Moha£urottara, cxxiii
moksa, see mukfci
Moksakarika, xix, lx, lxi, cxvii, 139,
193, 194, 201, 205, 218,
310, 397, 400
Moksakarikavrttiy 193, 209, 218, 310
M o n i e r - W i l l i a m s , 159
moon, lxv, lxxv, 158, 176, 179, 181,
216, 297, 305-307, 309,
316, 362, 371, 372, see also
Candramas and Soma
associated with ingoing breath,
372
half- (a yogic posture), 348, 351
mark of diagram of water, 361
General Index 641

re fle c te d in w a te r, 151 mudras, cix

m o o n lig h t, 176 Mukhabimba, xxiii
m o o n s to n e , 157, 158 rau/cti (liberation), xlvi, lx, lxi, lxv,
m o rp h o lo g ic a l p e c u lia ritie s, lx x x iv lxxiv, bcxvi-lxxviii, cxviii,
m o te in s u n b e a m , 279 139, 141, 152, 153, 182,
M o t e g i , 158 186, 195, 196, 198, 203,
m o u t h , 265 218, 220, 221, 276, 277,
of the Lord, 191 382, 384, 385, 387, 388,
movement 390, 393-404, 407
faculty of, 263 abhivyakti} 404, 405
tattva of, 316 absence of rivalry between souls
Mrgendra, xvi, xxv, xxxvii, xliii, li, in, 405
lv, lvii, lxi, lxxxvii-lxxxix, as Rudra, 397
xcvi, xcvii, ciii, cviii, cxiv, aveia, 400
cxvii, cxxiii, 140, 144, 146, padartha> lxiii, lxxvi, 140, 141,
156, 157, 171, 189, 192, 345, 385, 387
194, 196, 202, 218, 220, samutpatti, 400, 404
224, 230, 231, 233, 235, saiikranti, 400, 401
240-243, 247-250, 253- Muktisopana^astra, xcvi
255, 259, 261-264, 266, Mulabandha, 358
267, 279-283, 286, 288, mulamantra, see ¿ivamantra
289, 292-297, 301-305, mQlasQtra, see adisQtra
308-315, 322, 323, 332- mumuksu, 220
334, 342, 345, 347, 348, Mysore, v, cvii, cxxv
352, 354, 360, 364, 372, Oriented Reseach Institute, cxi
387, 525 Oriental Research Institute, vii,
parallels with other Siddhântas, xcv
286, 291 Mv (=Mysore MS P 258), xxxv-
style of, xliv, xlviii, lxxxix xlii, lv, lx, lxii, lxxxv, xcii-
translations of, lxxxviii xciv, xcvi-xcix, cii-civ,
Mrgendrapaddhati, lxi cvi-cviii, cxxi, cxxiv, cxxv,
Mrgendrapaddhatitïkâ, lv, cxiv, 140, 144, 145, 152, 157,
352, 389 * 165-167, 169, 170, 182,
Mrgendravrtti, lxi, cviii, cxiv, 146, 186, 191, 193, 198, 203,
172, 231, 239, 266, 267, 236, 241, 244, 257, 258,
272, 322, 323, 339, 354, 261-263, 275, 281, 285-
355, 389, 397, 399 287, 291-293, 298, 300,
Mrgendravrttidïpikâ, lxi, cxv, 177, 303, 306, 313, 316, 323,
255, 264, 295 324, 336, 346, 347, 350-
Mrgendrottara, xcvii 353, 358, 359, 364, 365,
mud, 287 373, 379, 383, 402, 406,
M u d a l i a r , x v ii, cxii 531, 623
Mudrâprakaran a, lx apograph of, cii, ciii
642
condition of, ci
Grantha antecedent of, xcviii,
xcix, 144, 148
transcription of, ci, ciii
nada, v, lxii, 317, 323, 324, 326
laksya, 324
in mantroccara, 324
relationship to sphota, 326
Nadakarika, xxxvii, 323, 326
Nadakarikavrtti, v, cxiii, 326
nadi, 356
nadiphantakrama, xlvii
Nagas, lxxi, 290, 338
N a g a s w a m y , xviii
nails, 267
Nadm it tikakriyan usandhana, xx
Nairrtya (a nadi), 367
NaisadhTyacarita, xcviii
Naiyayikas, xlviii, lxx, 177, 211, 329
N a k a m u r a , 152
naksatra, 309
NAMAH, 334
Nanavaranavilakkam, cxii
Nanavaranavilakkattarumpatavivekam,
cvii, cxi, cxxiii, 166, 257,
261
N a n d i m a t h , xvii, x x
Nandinagari, xcv, xcviii, cxi
Narad a, 298
Narakarajas, 283
Narakas, 283
Narasimha II, x ix
Narayanakantha, xxvi, xxxvii,
lxi, cviii, cix, cxiv,
172, 196, 230, 231,
250, 266, 267, 272,
305, 323, 354, 355
NErayanTya, cix
NareEvaraparlksa, 170, 185
Nare£varaparlksapraka£a, 146,
149, 169, 170, 172,
272, 312, 341
Parakhyatantra
Nateäaguru, lix, see also Vak-
traiambhu
NAVÄTMAN, 333
navel, 355
Nayan mars, xiv, xxxiii
Nayatrayapradlpa, 173
nectar
dhäranä of, 354
neophyte, lxxvi, 391
Nepal, xvii, cxvii
Nepalese manuscripts, xix, xxi,
xxvi, xxxv, xcii, xciii, 181,
245, 288, 312, 313, 334,
349, 355, 369, 381
NETRA, 223, 224
Netratantra, cviii, 177, 339, 372
Netroddyota, cxiii, 392, 393
NGMPP, vii, xxxviii, xciii, xcvi,
cxvii, 307, 355, 403
Nigamajnanade&ka, cxix
Nila (mountain range), 298
nipples, 265
Nirmalamani, cx, cxiv, 352
Nirrti, 296
Nirucchvasa (a hell), 283, 286
Nirukta, 249
nirvacana, lxv-lxvii, lxxi, lxxiv-
lxxvi, 182, 184, 194, 220,
230, 248, 250, 266, 281,
283, 287, 289, 297, 312,
313, 339, 357, 390
Nisadha (mountain range), 299
Niskala, ixv, 180, 196, 223, 397
lviii, in mantroccära, 324
144, Niiväsa, xv, xxiii, xxxvii, xxxix,
239, xlviii, lxxxix, cxi, 333
279, gubyasütrat lxxxiv, 224, 243,
260, 290, 293, 297, 301,
310, 315, 333, 526
inscriptional reference to, xx,
148, xxi
185, -milkha, lxxxiv, 260, 282, 290,
310, 313
General Index 643

mülasütra, 224, 315, 333, 334 ocean, lxxii, 304, 309

Najidïévarâvatàra-} 224 Garbhoda, 304
nayasütra, 261, 265-267, 275 of clarified butter, 302
uttarasütra, 207, 310, 324, 333 of curds, 301
Niévàsakàrikâ, lvi, cxvii of liquor, 302
Niévâsapratisthâtantra, cxvii of milk, 301
Nitala, 289, 291 churning of, xl, 297
Nityâdisangrahâbhidhânapaddhati, of nectar, 303
xl, cxiii, 224 of salt water, 301
nityapüjâ, 184 of sugar-cane juice, 302
Nivrtti, 324 seven, lxxi, 294, 303, 304
Niyàmaka (head of niyatitattva), ogdoads, see astakas
317 OM, lxxiii
niyamas, lxix, 254, 256 Oxford, v
yogâriga, 353 Bodleian Library, vii
niyati (binding fate), bcviii, 163,
229, 235, 242, 246-248, pada, see feet and movement
250, 317, 374 p ad¿idhvan, 200
non-dualism, xvi, xxii, xxvi, Ivi, Padarthadharm asangrah as ee Pra-
152, 353, 383, 398, see ¿astapadabhasya 556
also Advaita, Vedanta and padarthas, liii, lviii, lxiii, 139-141,
vivartavàda 345
Vedântic, xvii, xxvi, xxviii, lxiii pSc/as, lxii— lxiii, lxxiv, lxxxviii, 345,
Nonius, cxxiv, cxxv 387, 393, 395, 397, 398, 404
nose, 373 paddhati-literature
tip of, lxxiv, lxxv, 351, 372, 373 mantra-system of, 334
nostrils, 265 padma (asana), 350
nutrient fluid, 366, Padma (a hell), 283, 284
nyasa, xlvii, 194 P a d o u x , 331, 376
Nyâya, 142 Pala&L tree, 233
Nyâyabhàsya, 345 palate, lxxv, 338, 354, 355, 372
Nyâyabhüsana, 149 Pallavas, xix
Nyâyamanjarl, 146, 149, 169, 179, pancakrtya, lxvi
382 Pahcarthabhasya, 254
Nyâyaratnâkara, 146 pahcastaka, 314
Nyàyasangraha, 370 Panini, xlviii, 210, 337
Nyàyasàra, 378 Parakhya, see passim
Nyâyasûtra, 150 alternative title of, xxxv, xxxix,
xl, cviii
o b e lu s, lx x x ix commentary on, lviii, lix, lxii,
O b e r l i e s , lx x x v 138, 166
occlusion, see tirobbâva and rodhar dating of, xliii, xliv, xlvii, xlviii,
ÉaJcti li, lv, lvii, lviii, 380
644 Parakhyatantra

interlocutors of, xl, lix, 137 Pàrvatlpati (tantrâvatüraka),

manuscripts of, xcv-xcvii, xcix, lxxviii, 406
ci-ciii PaspaéEhnika, 336
misattributions to, cix passion, see raga
other works so called, xxxviii, past action, see karman
xxxix, xli, xlii paéu, see also under soul and
pada-division in, Ixiii, 141, 345 purusatattva
parallels with other Siddhantas, padErtba, lxiii, 139, 345
lii, llv, lv, cviii, cxiii, 139, Pâéupatas, xiv, lxxviii, 140, 181,
167, 217, 223, 275, 276, 399, 400, 404
286, 291, 327 Pàncârthika, 400
position in lists of Siddhantas, PÀéUPATÀSTRA, 223
xxxviii Pâéupatasütra, 254, 348, 359, 380
quotations of, xxxiii, 1, lviii, paéutva, see mala
Ixxxix, xciii, cvii, cviii, Pâtâla, 291-293
cxii, cxvi, cxvii, cxx-cxxiv, pâtâias, bod, 288-294
162, 166 Patanjali (author of yogasûtra), 351,
sources of inspiration for, 352
xlviii-ii, 167-169, 197, Patanjali (grammarian), 336
293, 381 P a t h a k , xx
style of, xli-xliv, xlviii, pa thy A, lxxxv
liv, lxxix-lxxxii, lxxxv, Pauskara, xiv, li-liv, lvii, xcvi, ciii,
lxxxvii, Ixxxix, 141, 153, cviii, cxiii, cxviii, 139, 145,
174, 182, 202, 227, 261, 157, 167, 174-176, 190-
277, 284, 342, 381, 393 193, 197-199, 201, 217,
transmission of, lxxxix-xciii, 231, 233, 250, 259, 277,
cxxv 322, 324-329
according to tradition, 406 Pauskara, xx
param an u} 279, 280 PauskarabhSsya, xvi, cviii, cxiii,
Paramarthasara, 389 cxv, cxvi, cxviii, 139, 325,
Parame^vara, xv, xxi, xxiii, xxv, liii, 328, 392, 400, 401, see also
217, see also Pauskara, Ur- Umâpati
Paramoksanirasakarika, Ivi, lx, 400 Pauskara, Ur-, xxi, xxxvii, xliii, lii,
Paramok§anirasakarikavrtti, lx, liii, 217, 249, 406
146, 378 Pauskaravftti, cviii, cxiii, cxxiii,
paranada, 323 325, 326, 328, see also Jnâ-
Parfiiakti, 377 naprakâéa
Parasamhita, xli, xlii pavitrâstaka, 315
Paratala, 289, 291 pâyu, see anus
Paratantragama, xlii, ciii pericarp, 184
parinEmavada, lvi, 152 petf, 244-246
Parthas&rathiraWra, 146, 152, 209 PHAT, 334, 335
phlegm, 366, 367
General Index 645

p h o n e m e s, Ixxii, lxxiii, 321, 322, 357, 369, 370, 378, 381,

325, 330, 338 387, 388, 390, 393, 394,
p id g in , lx x ix 396, 398-402, 404, 406
Pinga (Rudra bearing- egg of identified with sun, xl, 137, 241
Brahmâ), 313 Prakaiaka (head of caksustattva),
Pingala (a Ràksasa), 292, 293 316
Pingala (metrician), xlviii, 210 Prakrit, lxxix
P I N G A L A , 222 prakriya (‘cosmography1), 310
pingala, bcxv, 367, 372 prakrti (matter), Ixix, 154, 235-237,
piéâcas, 256 248-253, 256, 258, 280
planets, xlvii, lxxii, 179, 216, 231, pralayay 171, 250, 312
298, 305-308 pralayakaJast xliii, liii, lxviii, 231
heights of, 309 pramana^ li, 209, 212, 213
iconographie prescriptions for, catustaya beginning with, lvii
307 six of MTmamsa, li
p le o n a sm , lxx xiv , 230, 312 Pramanasamuccaya, xlix, 271
p o iso n , 202, 234, 338, 345, 364 Pramanavarttika, xlix, 167, 272, 337
p o w er of, 156 Pramanavarttikasvavrtti, 209
p o le s t a r , lxxii, 308, 309 Pramathana, 182
P o n d ic h e rry , vi pramatr, lvii
P o o n a , 187, 225 prameya1lvii
P o p e , xvii pramiti} lvii
p o t t e r , 176 prana, lxxv, 265, 266, 356-358, 371,
Prabhavatl (citadel on Mem), 296 375, 377
Prabhâvyâkhyâ, cx, cxiv, 352 as name for ingoing or outgoing
Pracetas, 194 breath, 371
Pradhana (head of prakrti ta tfcva), pranacara, 376
316 pranava, lxxiii, 359
pradhâna, see prakrti pranayama, lxxv, cix, 352-354, 356,
Prahlada (a Daitya), 291 358-360, 384
Prajâpati, 300, 373 prapti, 379
prâkàmya, 379 P R A S A D A , 333
Prakâéa, xxxvii, xli, 1, lxiii, lxiv, P R A S A D A , 333
lxvii-lxxi, lxxiii-lxxviii, pradakha, 244
137, 143-151, 153, 154, Pra^astapadabhasyay 151, 159, 243,
156, 158, 160, 165, 166, 264
168-170, 172, 173, 178, Pratistha, 324
203, 206, 209, 211-213, P ratisth aJaksan a sarasam uccaya,
227, 236, 237, 241, 247, xxxviii
250, 251, 253, 258, 269- P ra tisth a vid h iy cxiv
272, 275, 276, 279, 321, Pratoda, xl, xli, xliv, 1, Iiv,
325-327, 329, 330, 335, lxiii, lxiv, lxvi-lxxi, lxxiii-
336, 338-340, 342, 347, lxxviii, 137, 142-146, 148,
646
150, 151, 153, 154, 156-
158, 160, 166, 169-171,
178, 202, 206, 209, 212,
213, 227, 234-236, 240,
241, 247, 251, 258, 269-
271, 274, 325, 327, 330,
335, 336, 338, 339, 342,
347, 369, 370, 377, 378,
380, 387, 390, 393-396,
398-401, 403, 404, 406, 407
identified with Vasistha, xl, 137
pratyahára (withdrawal), lxxv, 351-
353, 356, 360, 388, 392
pratyaksa, xlix, lxv, 147, 209
pratyátmakastaka, 315
pratyayasarga, 180
pravrttikrama, 317
prayaácitta, xli, cviii
Prayogamanjarl, xxx, cix, 282
Prayogasara, xcv, cii
P r e n t i s s , xxxii
primal matter, see maya
ProdgTta, xxiii
prthivftatfcva, see under earth
public worship, xviii, xxii, xxvii,
xxviii, xxxi
pudgalaviniácaya, 145
pujá, 193, 388, 391, 397
p draka, lxxv, 357-360, 384
Purájiapaňcalaksana, 297, 298, 300
Puran as, xci
Purandara, xx
Pururavas, 297
purusatattva, lxviii, lxxi, 248, 250,
see also soul and pašu
etymologisation of, 248
P U R U S T U T A , 223
pus, 267, 287
Puskara (continent), 294, 303
PuskarinT (river), 303 '
quotations, xciii
Q v a r n s t r ó m , lvi
Parakhyatan tra
raga (passion), lxiv, lxviii, 154, 155,
159, 229, 235, 237, 240-
242, 250, 316, 373, 374
as synonym for avairágya, 154
Raghupaňciká, 292
Raghuvamáa, xix, 292
Ráhu, lxxii, 307, 308
raibhava (a bhuvana), 249
rain, 256, 326
of arrows, 285
smell of, 326
R a j a g o p a l a c h a r , ciii
Rájamaheávaras (hells), 283, 288
Rájarájeávaras (hells), 283
rajas, lxix, 254, 256, 257, 268
Rajasimha, xix
Rajasthan, xx
Rajendravarman, xx
Rajor, xx
Raksas, 369
Ráksasas, lxxi, 291, 308, 363
RaksovatT (citadel on Meru), 296
Ráma, cii
Ramakantha II, v, xxxvi, xxxvii,
xxxix, xliv, xlix, li, lii, lv,
lvii, lx-lxii, xcii, xciv, xcvi,
xcvii, cviii, cxiv, 137, 139-
141, 144, 146, 149, 160,
163, 169, 170, 172, 173,
177, 178, 185, 193, 195,
199, 209, 216-218, 220,
224, 225, 229, 233, 236,
238, 240, 243, 247-250,
258, 265, 268, 272, 273,
275, 312, 314, 323, 326,
331, 332, 334, 346, 349,
350, 355, 365, 367, 369,
375, 376, 378, 388, 395,
404, 405
date of, lviii
lineage of, xxi, xxvi, xxxv,
xxxvii, lviii, lxxxvii, cxiv
oeuvre of, lxi, cix, cx, 195
General Index 647

Ramana (head of padafcatfcva?), 316 relationship with the Rau­

RamanA (an Apsaras), 299 rava corpus, xvi, xxiv, xxv,
Ramana (head of padatatfcva?), 316 xliv-xlvi
Ram ana (landmass), 299, 300 translation of, lxxxviii
RamanAtha, 140, 391 transmission of, xxxv,
R a m a n a th a n , 358 lxxxvii, xcv-xcvii, 206,
R a m a s a s t r i, cxx 207
Ramayana, 297 Raurava (a hell), 282-284
Ramya (a VidyadharT), 299 Rauravavárttikay lx, lxi
Ramya (landmass), 295, 298-300 Rauravavrttis, lx, lxi, 242
Ranapadra, xx, see Aranipadra Rbhu, 249, 311
R a n g a sw a m y , xxxiii recafca, Ixxv, 357-360, 384
Ranod, xx Reliquiae scaenicaet oodv
rasa, see also taste and alchemical Rgveda, 341
liquid and nutrient fluid rice, 366
dbatu, 367 RocikA, 324
Rasatala, 289, 291-293 rodhašaktiy 230, 242, see also tiro-
Rastrakutas, xx bháva
R a ti6 , vi R o t h , 362
Ratnakara, lviii rudhiy lxv, 189
Ratnakaraianti, 173 Rudra, 374
Ratnattfca, 360 nirvacana of, 374
Ratnatrayaparlksa, xxxvii, cxvii, form of Šiva, 183
cxviii, 189, 192, 323 in mantroccára, lxxv, 324, 372,
RatnatrayollekhinTy lii, cxv 374
ratniy 523-528 Rudrabhedas, xxiv, 206
Rattaraja, xx Rudraloka, 311
Rau, 189 RUDRANl, 223
Raudrl, 180-183, 324 Rudranu8, 217
Raurava, xxiv, xxxv, xxxvii, xliv- Rudras, lxv, lxxii, lxxvii, 141, 181,
xlvi, lv, lx, xcvi, 139, 181, 184, 197, 201, 206, 227,
389 250, 253, 279, 281, 289, 292
-sutrasangrahsLy xxxv, xxxvii, bearers of the egg of Brahma,
xxxix, xliii, xlviii, lviii, lx, lxxii, 281, 313
lxxxvii, xcvii, cii, cxxiii, becoming, 397
139, 181, 193, 195, 201, etymology of, 313
202, 236, 240, 242, 249, in lower path, 279, 317
256, 259, 282, 293-295, liberation as, 315, 397, 404
313-315, 333, 353, 355, Tfcttveáas, 314, 316, 317
360, 383, 384, 397 Ruruvrtti, 242
commentaries on, lx, 193, 242
parallels with other Šabara, 186, 212
Siddhantas, lv
648
¿abarabhasya, xlviii-1, 210, 326,
328, 336, 337
¿abdakalpadruma, 244
¿abdarthasambandha, li
Sada&va, xxvii, 184, 192, 193, 196,
374, 376, 384
nirvacana of, 374
body of, xl, 374
in mantroccara, lxxvi, 372
tattva, bcxii, 317
SadS&va, author of commentary on
Kriyakramadyotikay cx
Sadasiva Maharaya, cxii
Sada&va&vacarya, cxxiv
sadbaka, xli, 220, 324
Sadbanamala, 347
sadhanaa, bcii, 387
sadbya, 328
SADYOJATA, 191, 194, 222, 383
Sadyojyotis, xvi, xxii, xxvi, xxxvi,
xlv, lvi, be, Ixi, bcxxvii, 185,
199, 229, 235, 236, 242,
246, 248, 264, 318, 406
SADYOMURTI, 196
Sagara, 301
Sabasraka, xxiii
Sahasratantra, 389
iaiva Siddhanta, xiii-xix, xxi, xxii,
xxvi, xxix-xxxv, xliii,
bcxxvii, bcxxix, cxii, cxviii,
cxx, cxxiii, 139, 140,
180-182, 259, 322, 324,
343, 397, 623
Tamil, xiii, xvii, xviii, xxviii-
xxxiii, xxxv, 352
¿aivagamaparibhasamanjarly lix,
cvii, cxxi, 138, 139, 145,
230, 334
¿aivaparibhasay cvii, cxx, 139, 140,
142,145,147, 392, 400, 401
&aivas (used as identifying label for
followers of the Parakhya),
394
Parakhyatantra
6aivasannyasapaddhati, cxx, cxxi
$aivasiddbantaparibbasa, 140
¿aivasiddhantasangraha, cvii, cxxi
6aka (continent), 294, 301
&aka (tree), 301
Sakala, lxv, 190-193, 196, 206, 372,
376
sakala, bound soul, lxv, see also un­
der soul
Sakalagamasarasangraha, cvii, cxxi,
308
Sakalani$kala, 180, 192, 196
&akra, 310
¿akti, xix, 154, 157, 158, 171, 174,
175, 195, 199, 207, 225,
227, 231, 232, 248, 252,
265, 271, 277, 317, 331,
339, 374, 381, see also
jnana and kriya
list of nine, lxv, 181, 183, 184
mantras that are, 339
in mantroccara, 324
tattva, xliv
varna-, 322
visarga, 377
¿aktipata, ixvi, lxxvii, cxviii, 197-
200, 395, 396
§alivatl (Jaffna), cxix
3alma (continent), 294
&almala (a hell), 286
ialmall (a hell), 283, 286
&almali (continent), 302
Samadana (head of hastatattva),
316
samadhi (yoganga), lxxv, lxxvi,
351-353, 356, 377, 381, 392
samana, lxxv, 265, 357, 366
samayadiksa, see diksa
samayas (po6t-initiatory obser­
vances), 393-395
samayln, 391
S a m b a n d h a n , cvi
Sambara, lxxii, 317
General Index
áambhu (Rudra bearing egg of
Brahmá), 313
samharakrama, 317
Samkalpa (head of manastattva),
316
sarnosa, 362
sarosara, 137, 162, 183, 198, 232,
237, 250, 271, 311, 397,
399, 400
samsáradh arma, 399
Samyama (Rudra bearing egg of
Brahma), 313
SamyamanT (citadel on Meru), 296
Samyuttanikaya, 244
áanaiécara, 307
Sanaka, 311
Sanandana, 311
Sanatkumára, 311
sandal, 307
S a n d e r s o n , v , vi, xix-xxi, xxv-
xxvii, xxxi, xxxiv, xxxvii-
xl, xliii, xlvi, xlvii, xlix,
lvi, lviii-lx, xciv, cvii, cxi,
cxiii, cxvii, 224, 231, 294,
300, 332, 351-354, 362,
381, 398
sandhyá, xxvii
áani, 298, 307
áañkara (áiva), lxxii, 221, 295
nirvacana of, 312
áañkarácarya, xxvii, 256
áañkarl (a nádj), 367
sanketa, 329, 336
Sankhya, xlviii, lxviii, 145, 146,
154, 180, 182, 227, 235-
237, 253, 259, 260, 337
Sáñkhyak&rikáy xlviii, xlix, 158, 182,
188, 227, 228, 235, 237,
238, 253, 259, 260, 263
sankranti, see under mukti
áañku, 311
áañkukarna (a Daitya), 291
Sanskrit and other languages, 262
649
Sant&na, xxiii, cxxii
Santapaka (a hell), 283, 284
Santapta (a hell), 283, 285
&antaraksita, 169
S&nti, 324
8aptarsayahf 309
Saptadatikak&lottara, xxv
¿arada, xciii, xcix
¿aradatilaka, 355
Sardhatrteatikiilottaray xxv, xlviii,
lxxxvii, lxxxviii, xcvi, ciii,
cxvii, 139, 207, 218, 223,
224, 266, 313, 314, 323,
330-333, 358, 360, 367-
369, 372, 373, 375, 377,
382-384, 397
language of, lxxxv, 369
mantra-system of, 334
transmission of, xciii
Sardhatri^atikalottaravrtti, lii, lxii,
331, 332, 355, 365, 367, 375
¿UrdulavikrTdita, lxxxv
sarga
bhautika, 180, 182, 267
bhauvana, 180
bhava-, 180, 182
prafcyaya-, 180
tZttvika, 180, 182
vartia-, 180, 182
S a r m a , Anjaneya, 341
S a r m a , S. A. S., vi
SARVATMAN, 222
^arva, 330
Sarvadardanasangraha, xviii, lii,
cviii, 148, 231
Sarvagam apramanya, lx
Sarv&gamapramanyopanyasa, 249
Sarvajhanottara, xv, xxv, xxvi,
xlviii, lvi, lxii, lxxxvii, cvii,
cxvii, cxviii, cxxiii, 139,
207, 224, 245, 249, 250,
282, 289, 294-297, 310,
313-315, 324, 325, 348,
650
351-353, 359, 364, 376,
381, 398, 402
inscriptional reference to, xx,
xxi
lost commentaries on, Ixii
partial editions of, xxvi,
lxxxvii, 238, 244, 245
transmission of, 244
Sarvajnanottaravrtti, lxii, ood, 142,
245, 352, 353
Sarvamatopanya&a, xxxvi, cxxi,
cxxii
appendix to, 390
Sarvariga (head of tvaktattva), 316
SarvatmaSambhu, xxxiv, cxxii
¿arvokta, 191
^ataratnasarigraha, xl, 1, cxv, cxvi,
cxviii, cxix, 137, 143, 161,
165, 174, 186, 188, 189,
359, 390
authorship of, cxvi, cxviii
¿ataratnollekhinTt 1, cvii, cxv, cxvi,
137, 143, 150, 156, 159,
161, 163, 165, 166, 172,
174, 177, 186, 188, 230,
324, 359, 389
6atikakalottara, xxv
satkaryavada, 157
§atsahasrika} see Brhatkalottara
sattva, 254, 256, 268
Saturn, 307, 309
Satyaloka, ixxii, 311
Saumya (dharana), 360
Saumyada (Rudra bearing egg of
Brahma), 313
Saurabha, xl
Saurabheya, xxiv, xxxv, xxxix, xl,
cviii
Saurapurana, 172
Saurasa/nhit^, 333
Sautrantikas, 172, 272
Sayana, 181
sayujya, 198, 384, 397
Parakhyatantra
S c h m i d , vi
S c h o m e r u s , xvii
SCHOTERMAN, bcxviii
Sekodde£a, 403
semen, 267, 306, 366, 367
senses, see faculties
serpents, 291, see also snakes
prince of, 369
Sesa, 299, 300
sexual organ, 262
S h a str J, xx, xlii
sick people (as initiands), 395
Siddha, 345, 404
celestial beings, 298, 301, 303,
305, 308, 310, 311
in sense of liberated soul, 404,
405
Siddha, xxiii
SiddhantadTpika of Sarvatmaiar
mbhu, cxxii
SiddhantadTpika of Madhyarjuna,
cxxii, 191, 192, 206
SiddhantadTpika of Ramanatha,
140, 391
Siddhantapraka£ika, cxxii
Siddhantasamuccaya, lii, cvii, cxxiii,
cxxiv, 173, 206, 249, 250,
252, 323, 333, 339, 340
SiddhantasaravaU, cix, cxx, cxxiii,
181
Siddhant asaravailvyakhya, cxxiii
Siddhanta^ikhamani, cxxiii
Siddhantasutravrtti, cxxiv
Siddhantatantras, xiv-xvi, xxi,
xxvi, xxvii, xxx, xliii,
xlviii, liv-lvi, lviii, lxxxix,
xcii, cix, cxv, cxix-cxxi,
cxxiii, 139, 140, 157, 202,
223, 224, 259, 280, 282,
293, 295, 296, 333, 353,
360, 361, 364, 398
coherency of, xv
criteria for antiquity of, xxii
General Index
language of, lxxix, lxxx
lists of, xxiii, xxxvii-xxxix, xlii
South Indian, xxxi, cx, cxv,
cxxii, 389
translations of, lxxxviii
unlisted, xxv
siddhasana, 350
SiddhayogešvarTmatatantrsLy lxxviii,
lxxix, lxxxii, lxxxv, 347,
389
siddhi, contrasted with moksa, 220
Šlghraga (Rudra bearing egg of
Brahma), 313
sight, 329
faculty of, 145, 179, 235, 261
tattva of, 316
ŠIKHÁ, 223, 332
Šikhandin, 201
silk-cotton tree, 286, 302
silver, 307
Simha, xxiv
S in g h , 376
áiRAS, xl, 223, 332
S ir c a r , x x
átéuhita, 277, see Tryambakaáa-
mbhu
Šiáupála (a Daitya), 291
Šisyalekha, 285, 287
Šíta (a hell), 283, 284
Sitaranya, cxxiii
Sitavati (citadel on Meru), 296
Šiva, xiii, xviii, xxi, xxii, xxvi, xxvii,
xliii, lviii, lxiii, 137-139,
174, 176, 181-186, 194,
196, 200, 201, 203, 207,
208, 218, 222, 224, 232,
278, 316-318, 331, 339,
354, 360, 373, 375, 381,
389, 390, 395, 398, 405
agent of grace, xxviii, lxvi,
bcxvii, 395, 396
as doctor, 138
651
body of, lxvii, 194, 222, 224,
225, 398
creator, xxvii, xxviii, lxvi, 171,
176, 202, 205, 231
of mantras, lxxiii, lxxiv, 334,
337, 338
formless, 206
impartiality of, lxvi* 197-199
in myth, 299, 301, 306, 307
as kancuka, 242
-knowledge, 138
language of, lxxviii
mouth of, 208
on Meru, 296
parity with, xxvi, xxviii, xli,
139, 202,221,277, 387, 406
six laksyas, 324
supreme, lxv, lxvi, lxxii, 185,
186, 196, 207, 317
tattva, xliv, 317
teaching of, xxviii, xxxvii, lxvii,
lxxiv, 137, 138, 187, 207,
215-217, 230, 345, 402, 403
worship of, xxii, xli, 197
3ivabhedas, xxiv, 206
¿ivadharmagastra, 315, 316
£ivadharmottara, 138
£ivadlksavidhivyakhyana, cxi, cxix
£ivadrsti, lxii
¿ivagamSdimahatmyasangraha,
cvii, cxx, 217, 390
£jvagrabhasya, cxx, 141
£ivagrayogin, xvii, cxix-cxxi, 140,
141, 145, 206, 392, 400
¿ivahasta, 391
6iva-hood, lxxi, 195, 197, 277, 278,
385,389, 397, 399, 404-406
¿ivajnana, 405
£ivajnanabodha> xiv
£ivajnanabodhasarigrahabh&sya,
cxix, 141, 206
£ivajnanabodbasutra^ cxix, cxx,
cxxiv
652
£ivajnanabodhavrtti, cxix
¿>ivajnanabodhopanySsa, cxix
¿ivajnanasiddhisvapaksadrstanta-
sangraba, cvii, cxix, cxxiii,
166, 170, 261-263
¿ivakhya (tantravatiiraka), 406
¿ivamantra, 224, 330, 331, 334, 337
¿ivarigamantras, 223, 224
ivapujSpaddhativyiikhyana, cxix
¿ivapQjastava, cx, cxx, cxxiv
&vapujHstavavyakhya, cxx, 184
^ivapurana, see VayavTyasaipbita
SlVARAMAN, Xvi, CXV
&va£utra, 187
^ivasOtravimarijnr, 376
£ivatanu& stra, lx, lxi, 236, 240, 242
¿¡vayogaratna, cvii, cxx, 159, 186,
376
£ivayogas&ra, cxx
¿ivopaya, 405
&ivottama, 201
Skanda, lix
Skandakalottara, 314, 315
Skandapur&nay xvii, 172, 364
Ur-, xvii, 244, 284-286, 299,
301, 302, 306, 307, 352
skin, 161, 193, 261, 267
SKRK, 383
sleep, 184
¿lokavarttika, 1, 146, 148, 169, 173,
209, 212, 214, 237, 329,
336,399
sambandhakfepapariharay xlix,
lviii, 152, 170, 177, 178,
185, 187, 328, 330, 399
smarana, 391
smell, 302
bad, 287
faculty of, 261, 262
tattva of, 316
of rain, 326
sensation of, 262
sense object, 262, 270
Parakhyatantra
subtle element, 263, 267
tattva of, 316
S m it h , cxv
smoke, 287, 329, 363
between nether worlds, 281, 282
colour of Ketu, 308
in syllogism, 185, 328
8mrti (literature), 211, see also
memory
snakes, xli, 202, see also serpents
snAna, cviii, 393
snow, 284, 300, 306
Socchvasa (a hell), 283, 286
Soma, 268, 296, see also moon and
Candramas
SomaAambhu, cix, 315
SomaJambhupaddhati, xx, xxxiv,
cxxiii, cxxiv, 181, 184, 224,
249, 250, 307, 331, 361,
362, 372, 389, 391, 393
Somaiambhupaddhatitika^ xxxvi,
cx, cxxiii, cxxiv, 184, 314
Soni, xvii
soul, xxii, xxvii, lxii-lxiv, lxviii, lxix,
lxxi, lxxvi-lxxviii, 137-
139, 141, 143-148, 150,
152-156, 158-163, 171,
177, 181-184, 189, 191,
192, 196-200, 205, 208,
221, 232-237, 240, 241,
246-248, 250-254, 255-
258, 266, 273-278, 282,
305, 318, 319, 344, 355,
356, 370, 375, 376, 379,
380, 384, 388, 389, 391,
396, 399-401, 404, 405
aims of, 252, 321
all-pervading, lxiii, 151, 155,
369, 370, 380
attention of, 145
awakening of, 199
beginningless, 160
being linked to body, 163
General Index
bound, bcv, lxxi, 138-140, 143,
144, 155, 156, 159, 163,
164, 184, 197, 200, 201,
231, 241, 246, 247, 250,
274-277, 385, 393
beginninglessly, 139
characteristics of listed, 143
impotence of, 252
tattva of, 248, 316
vicarious inclusion in tattva-
krama, 275
Buddhist refutation of, 148
capable of experience, 233, 234,
237, 239, 250, 273
Carvaka refutation of, lxiii, 145,
146
connection of with a body, 151
deluded, lxx
departed, 314
dispassion of, 241, 242
enveloped by impurity, 232
existence of must be inferred,
146
fitness of for grace, 199
identical to 3iva, 139
immortal, 161
innate purity of, 156
invested with office, 318
knower, 238
liberated, lxv, lxvii, lxxviii, 154,
186, 277, 401, 404-406
life-breath, 266, 375
limited power of, 183
movement of, lxxv, 150, 370,
371, 384
among the petals of the
heart, lxxv, 368, 369
nature of, 276, 396
need for defilements of, lxiv,
152, 154, 155
omniscience and omnipotence
of, 186
omniscient, 162, 163
653
parviscient, 162
perduring, 150
plurality of, 151, .153, 273
referred to by isolated mascu­
line pronouns, lxxx
rememberer, 148
responsible agent, lxiv, 160, 161
revelation of consciousness of,
162,163, 234, 276, 278, 397
sentiency of, lxiv, 153,156,187,
233, 276
subject to the Lord, 163
Supreme, 153, 186, 207
svasamvedanasiddha} 146, 163
tainted, 240, 252
torment of, 284-287
will of, 161
sound
property of ether, 264
subtle element, 263, 264, 314
South India, be, 284, 352
South Indian Archaka Association,
cx, cxxi
South Indian editions, lxxxvii
South Indian manuscripts, xix, xxiv,
xxxv, lvii, xcii, xciii, xcv, c,
cxx, cxxi, cxxiii, 281, 312
South Indian scripts, xcviii, 144
South Indian Siddhantas, xxxvi,
cxiii, cxv, cxxii, 389
South Indian temples, xiii, xxii
South Indian text, xcii, 197, 352,
381
South Indian works, v, xv, xxvii,
xxx, xxxvii, lvii, cvii, cx,
cxxi, 397
South Indians, xvii, xxxii
sparia, see touch
speech
faculty of, 206, 221, 262
tattva of, 316
S p e y e r , lxx x
sphofa, li, lxxiii, 325, 326
654 Parâkhyatantra

relationship to nSda, 326 sun-stone, 157, 158

spirits (bhuta), 338 S u n e s o n , 244-246
Sphutartha, 172 Suprabha, xxiii
¿raj'/cantha (a bhuvana), 249 Suprabhedagama, xxvii, 397
¿ravana, 391 Surabhi, xl
&rigala, lix Suràpa (Rudra bearing egg of
¿rikantha, 201 Brahma), 313
¿rikantha (author of Ratnatrayapar Sureávara
riksa), xxvi, 192, 323 in mantroccara, 324
¿rikanthTyaseunhita, 353, 377 Sürya, see sun
S r in iv a sa n , 228 SURYANARAYANA S a STRI, XXXÜ,
irotra, see ear 145, 147, 149
srstikrama, 317 suárvA, 222, 332
stars, 308 su£umna, 355, 358, 367
s t ban vastaka, 315 Sutala, 292
SUBRAMANIAM, cvi, 388 SútasamhitÉi, xvii, 238
SucTmukha (a hell), 283, 285 Sutejovatl (citadel on Meru), 296
Sudahakrt (a hell), 283, 285 Svacchanda, xxx, xxxvii, lxxxiv,
§uddhadhvan, 373 cxvii, 139, 184, 207, 223,
¿uddhavatl (citadel on Meru), 296 260, 261,265, 267, 268,
Sudlpta, xxiii 279-282, 286-288, 290,
Sudyumna, 297 292-298, 305, 306, 310-
suicide, see yogic suicide 312, 314-316, 324, 331,
Sukhabodha, 244 334, 348,351, 355, 360,
Sukhavaha (citadel on Meru), 296 367, 371,372, 379, 391,
Sukra, 306, 307 395, 524, 526, 528
Suksma, xxiii Svacchandatantroddyota, v, xxxvii,
Suk?ma (head of aka&tattva), 314 lxxviii, cv, cviii, cx, cxxiv,
Suksma (Vidye^vara), 201 265, 280,284, 289, 292,
Suksmadeha (head of pumsatattva), 296, 297,299, 309, 310,
249, 316 315, 349, 379, 389, 391, 395
Suksmanada (head of iabdatattva), svâdhyâya, 391
316 SVÀHÀ, 334
Suksmasvayambhuva, xxxvi svákya (an aiša adjective), 154, 258-
commentary on, xxxvi, lxii 259
sun, xxxix, xl, Ixv, lxxii, lxxv, 137, svarga, 213, 216, 305, 310, 337, 339,
158, 176, 178, 179, 181, 340, 344
201, 216, 278, 305, 307- Svarloka, lxxii, 309, 310
310, 316, 372 svastika (ásana), 348-350
associated with outgoing s vatahprâm anyat 214
breath, 372 Svâtmàràma, 358
identified with Prak&a, xl, 241 Svâyambhuvaf xxiv, xxxvi
impartiality of, 197, 199 South Indian, xxxvi
General Index
SvayambhuvasQtrasangraha, xxiv,
xxxvi, xxxvii, xxxix, xlviii,
lxxxvii, cxvi, cxxiii, 154,
198, 200,223, 224, 229,
231, 233,240, 242, 249,
250, 259,278, 282, 290,
313-315, 321-324, 333,
334, 354,355, 360, 383,
396, 397, 405, 407
commentaries on, lx
manuscripts of, xxxvi, xcv,
xcvi, cii
parallels with other Siddhantas,
lv, 223, 263, 315
relationship with Svayambbuva
corpus, xxiv, xxxvi
style of, lxxxv, lxxxvii
translations of, Ixxxviii
transmission of, xxxv, lxxxvii,
361
Svayambhuvavrtti, xxxvi, lx, 229,
246, 248, 264, 318, 406
Svayambhuvavrttitippanaka, lxi
Svayambhuvoddyota, lxi
&veta (mountain range), 298, 299
6veta (sage), 298
SWAMY, XXX
Taittinyaranyaka, 181
Tait tinyopanisat, 378
Tak$aka (a serpent), 292, 293
Taksakavarta, xl, xli, cxiii, 224
Tala (a hell), 283, 285
tala, time-unit, 364, 365
T a lb o t, x x x
talipot, xcv
tamas, 254, 256, 257, 268
Tamas (a hell), 283, 284
tambuJa, 272
Tamil, xviii, xxvii, xxix-xxxii, cxix,
284
speakers, xcix
655
Tamil devotional literature, xiii,
xxxiii
Tamil sources, xxix, xxxii, xxxiii
Tamil theological works, xiii
Tamisra (a hell), 284, 287
Tanjore, cxii
tanks, 210
tanmatras, see elements
Tantraja, 406
Tantraloka, xxxvi, lx, lxi, lxxxiv,
cxii, cxxiii, 151, 168, 181,
182, 207, 233, 234, 236,
240, 242, 288, 293, 294,
310, 371, 377, 391
Tantralokaviveka, lx, lxi, cxii, 168,
184, 294, 334, 371, 389
Tantrapaddhati, cix
Thntrasara, 310
Tantravarttika, 336
Tantrikabhidhanakoga, 355
Tapoloka, lxxii, 311
Taptangara (a hell), 283, 285
Tarakas, 309
tarka (yoganga), lxxv, lxxvi, 351—
353, 355
Tarksya, xli
tasil, lxxxii
taste, 270, 292, 296
faculty of, 261, 262
tattva of, 316
of nectar, 306
relishing of, 292
sensation of, 262
subtle element, 263, 267
tattva of, 316
TATPURUSA, 191, 194, 195, 222, 249
Tatpurusaiiva, lix
TATTVA (a mantra), 333
tattvadhvan, 200, 249
tattvakrama, 275, 314
Tattvaprakaga, xiv, xvi, xxxvii, xliv,
140, 235, 241, 260, 317
656 Parakhyatantra

TattvaprakaáatatparyadTpika, 169, Tiruvacakam, xiv, xxxiii

378 Tiruvarutpayao, cxviii, cxix
Tattvaprakááavrtti, xvi, xvii, xcv, Tiruvavatuturai, cxvi
cxii, 259 Tiruvenkatu, cxxiii
Tattvasaúgraha, 1 9 3 , 2 1 8 , 2 3 4 - 2 3 6 , Tiruvitaimarutur, cxxii
241, 259, 264, 265 Tiruvuntiyar, xxxii
Tattvasaúgraha of áantaraksita, toes, 355
169, 38 2 T o k u n a g a , Ixxxvi, 140
Tattvasañgrahatlká, 2 4 1 tongue, 262
Tatt vasarasangraha, 1 7 3 T o r e l l a , xviii, lviii, 234, 235, 241,
tattvasarga, 1 8 0 242, 368, 369, 372, 373
Táttvatrayanirnaya, xxxvii, Lxi TORZSOK, vi, lxxviii, lxxx, lxxxii,
Tattva t rayan irnayavi vrti, lxi 389
Tattvatrayanirnayavrtti, lxi, cxii, touch, 270
247 experience of, 269
Ta11vavaiáaradT, 158, 350 faculty of, 233, 261, 263
Tattveáas, 314 tattva of, 316
tautology, Ixxxii, 161, 291, 294, 313 sensation of, 261
tears, 267 subtle element, 263, 265
teeth, 267 tattva of, 316
Tejovatl (citadel on Meru), 296 Trailokyamalla, xxx
temples trasarenu, 280, 523-528
worship in, xiii, xxii, xxvii, TYideha (head of gunatattva), 316
xxviii, xxxi Trika, xxvii, xlvii
testimonia, xxxv, civ-cxxiv, 257, Trilocana^iva, xxxiv, xxxvi, lii; lix,
390 lxii, cx, cxi, cxiv, cxx,
Tevaram, xxxiii cxxiii, cxxiv, 173, 184, 206,
Thagana, 1 7 3 250, 253, 314, 333, 339, 340
T hakur , 345 Trimurti, 201, 334
T h iru g n a n a sa m b a n d h a n , c xv - T r i p a t h I, 374
cxvii Tripitakamala, 173
thorn-apple, 148 Tripuratapanyupanisat, lvi
thorns, 272 TYiravarta (a hell), 286
throat, Ixxv, 284, 355, 357, 358, 372 Trirnivasa (a hell), 283, 286
thunderbolts, 256 TYiSanku, 311
Tibetah, 173 Tri^rnga (mountain range), 299
Tilakapárameávara, xxi Tritala, 291
time, see kála TYivandrum, vii, 372, 373, 375
tirobháva, 1 9 6 , see also rodhaáakti Trivikrama, 312
tlrthaSy 3 1 5 TYyambakaiambhu, xli, cx, 232, 242,
Tirukkalinuppatiyar, xxxii 245, 259, 260, 277
Tirumantiram, xxix tryan uka, 279
Tirumülar, xxix Turnakrt (head of payutafctva), 316
General Index 657

tu s ti s, 256 Utathya, 302

tu ti (unit of length), 523, 525 u tk r a n ti , 383, 384
tvak, see skin an d touch Utpala Vaisnava, 381
Tvisamnidhi (head of a g n ita ttv a ), U ttaratapsL nlyopanisat, 193
314 uvula, 355
Uccaih^ravas, 297 vacana, 391
Udaipur, xciv Vacaspatimi^ra, 158, 228, 259, 263,
udana, lxxv, 265, 357, 372 350
Udbhava, realm above £u d d h a v id y a , Vahni (Rudra bearing egg of
406 Brahma), 313
Uddiyanabandha, 358 Vaidyaraja, 245
Uddyotakara, li vairagya
udghata, lxxv, 364, 365 lxix, 154, 254,
b u d d h id h a rm a ,
uha, 355, see also tark a 256
Uma, lix sad-, lxxviii, 404, 405
Umacigiiankaraiastrin, 217 VaiSesikas, xlviii, li, 151, 158, 159,
Umapati 279, 280, 329, 380, 524
author of P a u sk a ra b h a sy a , Vai^esikasutra, li, 151,159, 245, 264,
cviii, cxii, 139, 190-193, 329, 380
322, 325-329, 392, 400, vaisnava (a bhuvana), 249
401 Vaisnavas, xiv
author of Tamil works, xxxii, VaitaranT (a hell/river), 287
cxviii Vaitaranya, 284
compiler of i>a ta r a tn a sa n g r a b a , VaivasvatT (citadel on Meru), 296
cxv Vajragarbha, 403
discussion of mistaken identifi­ v a k ra d a ru , 289
cation of three Umapatis, VAKTRA, 222
cxiii, cxv, cxviii v aktra, n irvacan a of, lxvii, 208
Umapati (tantravataraka), 406 Vaktra^ambhu, xxxvi, lv, lix, lxi,
Ume^ana, lxvi lxii, cxiv, 352
Unmana, form of &iva, 184, 185 V a k y a p a d ly a , li
Unmanas, a Rudra, 184 Vallabhadeva, 292
UnmanT, 184, 185 Varna, 180-182, 324
u n m a tta (thorn-apple), 148 Vamadeva, 182
U n n i , cx VAMADEVA, lx v , 181, 183, 191, 194,
u p a ja ti , lxxxv 222
u p am an a, 209 Vamana, 375
Upamanyu, 299, 301 V am an a p u ra n a , 255
u p a y a , 140, see p a d a s V an T r o y , x x
urine, 267 Varatala, 289, 291
Urvail, 298, 337 varna
Usna (a hell), 283, 284 term for consonants, 321
658 Parakhyatantra

varnâdhvan, 200 verse numeration, civ

v&rnasaiga, 180 Vibhuticandra, 173
Varnâéramacandrikâ, cx v Vidhi (Brahma), lix
Varuna, 290, 296, 313, 369 Vidya, 324
VärunT (dhäranä), 360 v i d y a (a mantra), 333
vasantatiiakä, lx x x v vidya (¿uddha-), 406
VASAT, 334 tattva of, lxxii, 201, 203, 217,
Vasistha, xl, 137 220, 225, 317, 374
v a iitä , 379 vidya (padartha), liii, lxii, lxiii, lxvi,
vasifcä, 379 140, 203, 205, 225, 345, see
Vasubandhu,145 also under jnana
V a s u d e v a , vi, xx, x xx v i, xlvii, vidya (limited power of knowledge),
li, Ixxxvii, lxxxviii, xciv, lxviii, 229, 234-240, 242,
x cviii, 290, 324, 347, 348, 247, 374
351-355, 358-361, 363- tattva of, 316
365, 373, 379-381, 383 vidya (mantra), lxvii, 218, 220, 221,
Väsuki, 291 225
Vasus, 311 sub-type distinguished from
Väthuia, x x v , x x x v ii ‘mantras’, 220
Vâtuîaéuddhâkhyay xx vi, cxxii vidyadeha, 388
VAUSAT, 334 Vidyadharas, 299, 303, 308, 311
VäyavTyasamhitä, 140, 166 Vidyadharl, 298
Väyu, 290, 296, see also air and VIDYADHIPA, 223
wind Vidyakantha II, lx, cxiv
Vayupiiräna, 245, 255, 291, 297, vidyarigamantras, 223, 224
300, 524, 527, 528 vidyapada, lxxiv, 345, see also un­
Veda, xlviii, li, lxv, lxvii, 170, 186, der jnana
209-213, 215, 337 Vidye^varas, lx, lxi, lxvi, lxxiii, 165,
recitation of, 391 196, 201-203, 205, 218,
Vedajhäna I, cxiii 224, 333, 334
Vedajnäna II, cix, cxii, cxiii, cxix, vigraha, see also body
cxxi laksya, 324
Vedanta, xiii, xvii, xxvi, xxvii, Vijaya, xxiii, xxxix
xxxi, lvi-lviii, lxv, 152, Vijaya, 324
153, 186, see also Advaita, Vijneinabhairava, 371, 375, 376
non-dualism and vivarta- vjjnanakaia, xvi, xliii
väda Vikala (a Raksasa), 291
Vedäntavädins, xlviii, 343 Vikatanana (a Raksasa), 292
Vedavijnäna (head of vidyâtattva), Vikramaditya I, xx
316 Vilumpaka (head of ghranatattva),
Velliyambalavänasuvämikal, cxi, 316
cxii Vimalaprabha, 222
Venus, 309 Vimalaiiva, 314
General Index 659

VTnáéikhatantra, 389 homologised with v, 361

Vinmaya (a hell), 284 hot, 158
vipulaSy lxxxv, lxxxvi, 179, 199, 312, reflection in, 151
328 tattva of, 304, 314
VTra, xxiv water-lilies, 178, 179, 189
VTrabhadra, lxvi W a t s o n , vi, 145, 146, 150, 152
visarga, 377 weapons, 272
Visnu, lix, lxxii, 295, 296, 311, 336, weaver, 185
373, 374 weaving, 185
in mantroccara) Ixxv, 324, 372 weekdays, xlvii, 305, 307
nirvacana of, 311, 312 wells, 210, 292
Visnupurana, 295-297, 300 W e z l e r , 158, 159, 380
Vtévasárottara, cxvii W lLDEN, vi
Vitala, 293 will, see iccha
vitasti, 523-528 W i l s o n , 295
Vitatha, 300 wind, 262, 263, 265, 363, see also air
Vitpurna (a hell), 287 and Vayu
V i v a n t i , lxxxviii, 288, 334 dharana of, lxxv, 355
vivarta váda, 1, lvii, lviii, 153 in the body, 186, 359, 366
Vaivasvatl (citadel on Meru), 296 nadi of, 367
vowels, lxxii, lxxiii, 321, 322, 325, supportlessness of, lxv, 186
331, 333, 336, 337 tattva of, 304, 314
long (in tantric sense), 332, 333 women, 257, 272, 291, 292, 294, 391
neuter, 331, 332 as initiands, 395
short (in tantric sense), 332 Wrhaspatitattwa, 353
vyágháta, 523, 525
Vyakarana, 142 yajamana, 316
Vyákhyániguru, lxii Yajnavalkyasmrti, 307, 379'
vyána, lxxv, 265, 266, 357 Yakkhasamyutta, 244
Vyása (author of commentary on Yama, 296, 369
Yogasiitra), 379 . Yamadamstraka (a Raksasa), 291
Vyomacara (head of ¿rutifcatfcva), yamas, ixix, 254, 256
316 yogaiigat 353
vyoman, see also ether Yamya (a nadi), 367
laksya, 324 Yaska, 249
in rnantroccara, 324 Ya^omitra, 172
Vyomarupa, 324 Yfl^ovatl (citadel on Meru), 296
VYOMAVYÁPIN, lx, 195, 224, 333 yava, see barley grain
Vyomavyápistava, 191, 195 yoga, lxii, lxix, lxxv, lxxxviii, xcvii,
252, 256, 324, 347, 351-
water, lxx, lxxii, 157, 158, 160, 264, 353, 366, 379-381, 384,
337, 361, 362, 366 385, 388, 389
dhárana of, lxxv, 354, 355 arigas of, lxxv, 351-353
660 Parakbyatantra

a s tä n g a -, 3 5 1
m e a n in g of, lx x v i, 3 8 0
p ä d a , lx iii, lx x v i, 1 4 1 , 3 8 5 , 3 8 7 -
390, 392, 395, 398
P a ta n ja la , 155, 353
p ro cess, 352
re s u lt, 352
sad an ga -, 3 5 1 , 3 6 0
u n io n , 356, 381, 384, 388, 404,
407
Y o g äcära, 271
YogadTpikä , x c v i
Y ogaja, x x i i i , x x v i i
Y o g a ra ja , 389
y o g a rü d h i, 1 9 0
y o g a s taka, 2 4 9 , 3 1 5
Y o g a sü tr a , x l v i i i , 1 5 5 , 1 5 8 , 2 4 1 , 2 5 4 ,
350, 353, 379
Y o g a sü tr a b h ä sy a , 3 7 9
Y o g a vä rttik a , 1 5 8
y o g ic s u ic id e , lx x v i, 3 8 3 , 3 8 4
y o g in , lx x v , lx x v i, 2 5 2 , 3 8 0 , 3 8 3 -3 8 5
yo ja n a , d e f i n i t i o n o f , I x x i , 2 8 0 , 5 2 3 -
528
y o n ip a d ä r th a , l x i i i , l x v i i , 1 4 0 , 1 4 1 ,
345
yu g a , 3 0 5
u n it o f le n g th , 528
Y u g m a p a r v a t a (a h e ll), 2 8 3
Y u g m ä & n a (a h e ll), 2 8 6
yu k a , see l o u s e
Y u ktidT pikä , 1 5 8 , 2 2 8
 RÉSUMÉ FRANÇAIS

Le lecteur trouvera dans le présent ouvrage l’édition critique et la tra ­

duction annotée du Parâkhya, précédées d ’une introduction de 120 pages,
et suivies de quatre appendices, d ’une bibliographie et de deux index. L’in­
troduction vise à situer le Parâkhya au sein du canon d ’écritures révélées
(tantra) du éaiva Siddhànta et tente de dater le texte, concluant qu’il a
probablement été rédigé au huitième ou au neuvième siècle. Elle examine
brièvement la question du commentaire perdu du Parâkhya, donne ensuite
un résumé du contenu des huit chapitres du texte qui nous sont parvenus
dans leur intégralité, fait quelques remarques à propos de l’usage particu­
lier de la langue sanskrite. dans ce texte et dans d ’autres textes tantriques,
souligne la rareté de l’œuvre et donc son importance, et s’achve sur une
discussion détaillée des sources et de la méthodologie, employées pour la
constitution du texte.
L’édition critique se base sur le codex unicus de l’Oriental Research
Institute de Mysore (My), qui transmet les chapitres 1-6 et 14-15,
ainsi que sur deux apographes partiels du vingtième siècle—provenant
également de Mysore—qui conservent pairfois des leçons récemment per­
dues du manuscrit ancien. Elle présente aussi les citations du Parâkhya
disséminées dans nombre d’ouvrages éivaïtes : un cinquième du texte
transmis dans My se trouve en effet cité dans divërs commentaires, ma­
nuels de rituels, recueils efr traités théologiques indépendants. L’auteur
en présente à la fin de l’introduction une liste annotée qui tente de ca­
ractériser brièvement les ouvrages inédits ou peu connus.
Les notes substantielles qui accompagnent la traduction du texte jus­
tifient le choix des leçons transmises et le cas échéant celui des nom­
breuses corrections conjecturales proposées, et discutent des problèmes
d’interprétation. Chaque hypothèse, qu’elle soit admise ou rejetée, y fait
l’objet d ’une présentation et d ’un examen exhaustifs : le lecteur est!
ainsi mieux à même d ’évaluer la portée des arguments et de formuler
d ’éventuelles critiques constructives.
662 Parakhyatantra

L’appendice I rassemble les citations recueillies dans d ’autres textes

qui sont attribuées au Paràkhya mais ne figurent pas dans le manuscrit de
Mysore. Elles sont présentées avec leurs variantes et avec diverses propo­
sitions de corrections. L’appendice II offre une transcription diplomatique
du manuscrit ; les divergences des deux apographes sont présentées en bas
de page. L’appendice III contient le texte du commentaire anonyme (Šata-
ratnollekhinî) au verset 18 du Šataratnasaňgraha (= Paràkhya 1.15), une
anthologie de passages tantriques. L’appendice IV compare le système
d ’unités de mesure du Paràkhya avec ceux que l’on trouve dans d ’autres
tan tra et purana.
La teneur du texte—ou plutôt des parties du texte que transmet
le manuscrit de Mysore—est principalement théologique. Si le chapitre
14 concerne la pratique du yoga, tous les autres traitent de questions
théoriques telles que celle de la nature de l’âme et du Seigneur, de leur
relation, de l’origine et de la nature du langage et des mantras, de la com­
position matérielle de l’univers, de la cosmographie ou encore du but des
rites qu’enseigne Šiva. La description pratique de ces rites fait entièrement
défaut. Les chapitres 7 à 13—qui constituent la partie perdue la plus im­
portante de l’ouvrage—devaient décrire, entre autres, les rites quotidiens,
les rites d ’expiation, les initiations et les règles de comportement que les
initiés doivent respecter.

Voici le résumé du P a rà k h y a :
Au début du premier chapitre (« L’âme >), P ratoda apperçoit Pra-
kâàa dans un àârama sur le Gange et lui demande de lui dispenser un
enseignement. Cet enseignement, qui prend la forme du Paràkhya , est
défini, et les cinq sujets (padàrtha ) du tantra sont énumérés et décrits
(1-10). Faisant suite à une évocation des techniques d ’exégèse (11-14), le
vers 15 donne une liste des attributs de l’âme qui tient heu de programme
au reste du chapitre.
P ratoda avance la réfutation de l’existence de l’âme formulée par
les Càrvàka; Prakààa la rejette (16-27). Pratoda attaque la notion de
l’âme depuis la perspective bouddhique selon laquelle toute chose est mo­
mentanée. Prakààa rejette cette position en arguant du phénomène de
la mémoire (28-35). t»’omniprésence de l’âme est mise en question puis
justifiée (36-9). Une sorte de monisme védantique est alors proposée puis
rejetée (40-50). Pratoda suggère que l’âme doit être dépourvue de toute
Résumé français 663

sorte de souillure. P rakâia répond en démontrant la nécessité de postuler

l’existence d ’une souillure innée qu’on appelle mala et qu’il convient de
distinguer d ’autres souillures comme la passion (râga) ou le karman (51-
60). P ratoda propose de considérer que l’âme est par nature dépourvue
de connaissance, mais qu’elle l’acquièrt quand elle est liée au corps et
aux organes des sens. En réponse, Prakâéa explique que c’est grâce à la
connaissance innée de l’âme que celle-ci répond au stimulus du corps et des
facultés (61-71). P ratoda met alors en question la position selon laquelle
le karman est la racine de la diversité de l’univers ; P rakâia la réaffirme
(72-80). P ratoda demande si ce n’est pas le corps qui est responsable de
ses actions plutôt que l’âme ; Prakâéa explique que l’âme est bel et bien
responsable de ses actes et que le Seigneur fait en sorte que chaque âme
obtienne les fruits de son propre karman (81-94), puis conclut (95).
Le deuxième chapitre (« Le Seigneur >) s’ouvre sur la liste des at­
tributs du Seigneur (1). L’univers est-il un effet? Prakâéa affirme que
oui (2-11). Pratoda mentionne la position des Mïmàmsaka selon laquelle
l’univers n’a jamais changé, ainsi que la possibilité que le karman puisse
être la cause de l’univers; Prakâia rejette les deux positions en insis­
tant sur le fait qu’une cause sensible est requise et que le karman n ’est
pas sensible (12-19). P ratoda présente un dilemme formulé par les boud­
dhistes : l’activité de création n’a pu avoir lieu ni tout à la fois ni de
façon graduelle ; Prakâéa réitère l’affirmation selon laquelle chaque effet
est précédé par une cause, affirme que la création du Seigneur est à la
fois simultanée et graduelle et enseigne que les effets sont produits par
une combinaison de trois types de causes : la cause efficiente, la cause
matérielle et les causes auxiliaires (20-30). La possibilité de produire des
effets sans instrument externe est mise en évidence par les activités de la
lune et du soleil ; 1’« instrument » du Seigneur n ’est autre que son pouvoir
d ’action ; bien que ce pouvoir (éakti) soit singulier, il est connu sous de
très nombreux noms selon ses nombreuses fonctions (31-42). Neuf puis­
sances (dont les noms dérivent du m antra v â m a d e v a ) sont énumérées,
ainsi que les Rudra qui les possèdent, et leurs noms sont < expliqués > par
des étymologies affectives (nirvacana) (43-61). Le Seigneur est omniscient
puisqu’il crée tout. Que son pouvoir de connaissance n’ait pas de support
corporel n ’empêche pas son exercice effectif : de ¿nême, le vent, pour­
tant sans support, secoue des branches (62-67b). L’âme libérée accède au
même état de connaissance pure, autrement dit à l’omniscience et à l’om­
nipotence (67c-71b). C ’est le Seigneur qui dispense l’enseignement grâce
664 Parakhyatantra

auquel on Le connaît, mais Prakâéa insiste sur le fait qu’il n ’y a aucun

problème logique de circularité. Selon lui, ce qu’on apprend à partir d ’un
moyen valide de connaissance (pramâna) n ’a plus besoin d ’être démontré
par, un autre pramâna. Si npus ne connaissons pas quelque chose par la
perception directe, cela ne veut pas dire que cette chose n ’existe pas :
l’existence du Seigneur est donc établie ; on Le désigne par convention
sous le nom ïévara (71c-82). Son corps est constitué par les cinq brahma-
mantra ; la forme qu’il adopte nous permet de l’adorer (83-88). Les noms ,
des brahmamantra sont expliqués par des étymologies affectives (89-95).
Les distinctions entre le Dieu sans et avec forme (niskala/sakala) et entre le.
Seigneur engagé.dans ses fonctions (adhikârin), engagé dans l’expérience
(bbogin) ou au repos (layin) ne sont pas réelles au niveau detla réalité
ultime (96-99b). La libération par le Seigneur dépend de la transmission
continue de ses enseignements ; une < chute » de grâce divine descend
sur une personne qui en est digne (et non pas parce que éiva se .montre­
rait partial à son égard) et celle-ci se met en quête un maître initiateur
(99c-113), éiya met en branle la création de l’univers pour pouvoir faire
bénéficier de sa grâce les âmes, liées : il < réveille > les mantra, ainsi que
huit officiants nommés Vidyeévara; par leur pouvoir d!agir, ces êtres purs
sont égaux au Seigneur, mais ils Lui sont assujettis et c’est en suivant Ses
ordres qu’ils créent e t<maintiennent l’univers impur (114-28), Prakâéa
conclut (129).
Le troisième chapitre (c. Les textes révélés et l’univers pur») s’ouvre
sur une liste des sujets qui .y sont abordés (1).* éiva < réveille » les
huit Vidyeévaraï au début de la création; ceux-ci, h leur, tour,,
< réveillent» le groupe des âmes dont la première s’appelle G auta; ce
groupe < réyeille » un groupe dont la première est nommé Bhava ; le savoir
passe ainsi jusqu’aux dieux et aux hommes (2-6). Le Seigneur peut, pro­
duire un enseignement bien qu’il soit essentiellement dépourvu de forme ;
les agents de la transmission de ce savoir en abrègent le contenu afin qu’il
devienne compréhensible aux êtres humains (7-21). P ratoda évoque la po­
sition de la Mïmamsâ selon laquelle le Veda fait autorité puisqu’il existe
depuis toujours et n ’a donc pas d ’auteur (22). Prakâéa montre qu’aucun
des six.moyens de connaissance reconnus par les Mïmâmsaka ne prouve
que le Veda soit sans auteur (23-37). En revanche, l’un des trois critères
qui perm ettent d ’invalider l’autorité de quelque çhose, à savoir le doute,
s’applique au Veda (38-45). La littérature éivaïte fait autorité et dérive
tout entière de la révélation de éiva (46-56). Prakâéa raconte l’histoire de
Résumé français 665

la genèse des sept myriades de mantra, leur répugnance devant l’univers

et leur division par Ananta en deux groupes, dont Pun s’occupe de la
gestion de l’univers tandis que l’autre atteint la libération absolue (57-
72). Prakâéa explique quels mantras viennent de telle partie du corps du
Seigneur (73-8) puis conclut (79).
Le quatrième chapitre (« La matière primaire et ce qui évolue à partir
d ’elle >) énumère d ’abord les attributs de la matière primaire (m âyâ ) (1—
2). Celle-ci, extrêmement subtile, ne peut être perçue directement, mais
les textes révélés et la raison nous permettent de la connaître : elle est la
cause matérielle des tattva (3-20b). Au début d ’une phase de création,
le Seigneur la secoue pour qu’elle produise ses effets (20c-23). Le pre­
mier de ces effets est le pouvoir limité d ’agir (Aaiâ), qui ne permet qu’une
révélation partielle du pouvoir inné de Pâme (24-9) ; à partir de cet effet
évolue à son tour le pouvoir limité de savoir (vidyâ) (30-6). Le troisième
effet est la passion (râga), qu’il faut distinguer de la qualité de l’intellect
nommée avairâgya (37-44). Le quatrième et le cinquième effets sont le
temps (kâla) et la nécessité morale (niyati ) ; cette dernière fait en sorte
que chaque âme éprouve les conséquences de ses propres actions (45-
54). Cette nécessité agit sur Pâme liée, qui constitue la catégorie suivante
(en tant que purusa-tafctva) dans cette série de tattv a (55-7). Du pou­
voir limité d ’action (JcaJà) procède une matière secondaire (prakrti) (58-
66). Le Seigneur joint les âmes avec ces effets (67-8). La catégorie guna
(constituée par rajas , sattva et tamas) est le tattva qui procède de prakrti
(69-73). De ce dernier naît l’intelligence (buddhi), dans laquelle résident
les huit dispositions morales que sont la rectitude, le savoir, l’absence
de passion, la maîtrise et leurs contraires (74-93). L’ < orgueil > (ahari-
kâra ) dérive de l’intelligence ; il est divisé en trois types nommés Taijasa,
Vaikrta et Bhütâdi, dont le premier est la source des facultés des sens,
le deuxième, la source des facultés d ’action et le dernier, la source des
cinq éléments subtils, d’où procèdent les cinq éléments grossiers (94-128).
Pratoda évoque la possibilité que l’univers soit une transformation dés
éléments grossiers et non pas de m âyâ ; Prakaéa répond en réaffirmant la
position éivaïte (129-38). Une objection bouddhiste consistant à affirmer
que l’existence d ’un objet externe ne peut être connue indépendamment
de la connaissance de l’existence de l’objet externe et qu’il n ’est donc pas
nécessaire de postuler l’existence d ’une réalité au-delà de la connaissance
est évoquée puis rejetée (139-48). Les effets de m âyâ constituent un corps
subtil qui permet la transmigration (149-51). Quand m âyâ est secouée,
666 Parakhyatantra

elle ne se transforme que partiellement (152-3). En elle réside un grand

nombre d ’âmes (154-7). Prakâ^a expose la différence entre la souillure
innée (mala) et m âyâ ainsi que leur relation (158-70) puis conclut (171-
2).
Le cinquième chapitre s’attache à décrire le cosmos. L’épaisseur de
la coquille de l’œuf cosmique qui contient tous les mondes—y compris le
nôtre—dans le tattv a de la terre est de dix mille yojana. Les mesures de
longueur sont définies jusqu’au yojana (1-4). Le monde de Kàlàgnirudra
est situé un milliard de yojana au-dessus du fond de la coquille de l’œuf
cosmique (5-10). Au-dessus de ce monde se trouvent les trente-trois
groupes d ’enfers (il y en a 140 au total) (ll-3 4 b ). A leur tête, neuf mil­
lions de yojana au-dessus des enfers, règne Küsmànda (34c-40b). Les sept
paradis souterraines (pâtâla) se trouvent neuf cent mille yojana au-dessus
du monde de Küsmànda et au-delà s’étend le monde de leur seigneur,
Hà^aka (40c-60). Au-dessus de celui-ci se trouve notre monde (bhüh),
divisé en sept continents séparés par des océans concentriques, dont le
dernier s’étend jusqu’à la frontière que forme le Lokàloka, la montagne
circulaire au-delà de laquelle la lumière du soleil ne passe pas (61-109b).
Cette montagne est elle-même entourée par l’océan du blanc de l’œuf
(Garbhoda) borné par la coquille (10 9c-lllb ). Les dimensions de notre
monde—seul endroit de l’univers où il soit possible d ’accujnuler les fruits
de ses actions, tandis qu’ailleurs, on ne peut qu’éprouver ces fruits—sont
spécifiées (lllc-1 1 3 ). Le Bhuvarloka s’étend au-dessus de notre monde;
le soleil, la lune et les autres planètes s’y trouvent, jusqu’à l’Etoile polaire
(114-29). Au-dessus se trouvent les mondes de Svar, Mahar, Jana, Ta­
pas et Satya, où règne Brahmâ (130-138b). Quarante millions de yojana
au-dessus de Brahmâ se trouve Visnu ; soixante millions au-dessus de ce
dernier réside éankara; vient ensuite le sommet de la coquille de l’œuf
(138c-140). Les dix Rudras qui portent l’œuf sont nommés (141-4). Prar
kâéa donne une liste des Rudra qui régnent sur chacun des tattvas à partir
de celui de l’eau jusqu’au tattva de m âyâ (145-155b). Après mâyâ, dans
l’univers pur, éam bara préside au tattva de la connaissance pure, Ananta
à l’Esvara-tafctva, Brahmâ à celui de sadâéiva et au-delà de ce dernier règne
éiva (155c-161). Prakâéa conclut (162).
Le sixième chapitre est consacré aux mantra. Après une évocation du
contenu du chapitre (1), Prakàéa explique qu’au moment de la création,
le Seigneur secoue la < goutte» ( bindu ), une matière subtile sonique qui
produit le syllabaire ; avec celui-ci—divisé en voyelles et en consonnes—le
Résumé français 667

langage, base de communication, devient possible (2-8). P ratoda présente

la position selon laquelle les sons de la parole produisent une puissance
nommée sphota qui est le véritable agent de la transmission du sens (9).
Prakàéa rejette l’existence de ce sphota : selon lui, le dernier son, ac­
compagné des traces des sons précédents, révèle le sens; ainsi, ce sont
les sons mêmes de la parole qui perm ettent la communication mondaine
(10-16). En réponse aux questions de Pratoda, Prakàéa précise que la
relation entre la parole et le sens est sui generis , qu’une convention ar­
tificielle les lie et que éiva a créé cette convention, non seulement pour
le langage quotidien, mais aussi pour lier les m antra avec ce qu’ils < si­
gnifient > (17-28). Recourant à une terminologie calquée sur celle de
la grammaire, P rakâia explique la morphologie des m antra et donne les
formes des m antra principaux du culte, ainsi que les inflexions (jâti ) (29-
39). Nous ne saurions qualifier la forme d ’un m antra de < correcte > ou
d ’< incorrecte » : de même qu’il est possible dans l’usage mondain de
créer de nouvelles conventions, de même éiva a créé les conventions qui
concernent les m antra (40-58). Pratoda introduit la thèse des Mïmàmsaka
selon laquelle les divinités ne sont que des mots ; Prakàéa la rejette (59-
64). Pratoda présente un dilemme : si la divinité possède un corps, elle
ne peut pas assister simultanément à plusieurs sacrifices ; mais si elle n ’a
pas de forme, comment peut-elle assurer le résultat d ’un sacrifice (65-6) ?
Prakàéa répond en affirmant que le Dieu peut prendre corps selon Son
désir et que c’est bien Lui qui assure l’efficacité des rites (67-75). Quant à
l’objection selon laquelle la divinité est invisible et donc inconnue, Prakàéa
l’écarte en répondant que le paradis des Mïmàmsaka l’est tout autant. Il
conclut que le rite sacrificiel appartient au Seigneur (ity aiévarT kriyâ ) et
requiert l’utilisation des m antra (76-9). Après la conclusion de ce chapitre
et du vidyàpàda, Prakàéa annonce qu’il entend traiter des rites (80-2).
Le quatorzième chapitre traite du yoga. A la liste des sujets du char
pitre (1) succède l’évocation des lieux appropriés à la pratique du yoga, de
l’état d ’esprit requis, des positions possibles des jambes et de la posture
de la partie supérieure du corps (2-9). Six auxiliaires nécessaires au yoga
(yogânga) sont nommés (pratyàh ara, dhyâna, prânâyâma, dhàranâ, tarka
et samâdhi) et caractérisés (10-17), après quoi la discipline des souffles
est décrite (18-31). Ayant conquis les souffles, de yogin doit pratiquer
les fixations (dhàranâ), c’est-à-dire des méditations sur chacun des cinq
éléments accompagnées par de rétentions mesurées du souffle (udghâta)
(32-50). Ayant maîtrisé les souffles, le yogin doit pratiquer le yoga (51-2).
668 Parakhyatan tra

La variété des tubes du corps est évoquée et les tubes principaux situés
autour du cœur sont nommés selon les protecteurs des directions corres­
pondantes : quand Pâme se déplace du cœur dans l’un de ces tubes, elle
prend la nature de la divinité de la direction dudit tube ; mais le < mou­
vement» de Pâme n ’est pas un mouvement au sens propre du terme et
c’est en fait le souffle (prâna) qui se déplace (53-70b). Les trois tubes
principaux sont mentionnés (sans les termes techniques bien connus : idâ,
pingalâ et susumnâ) et associés respectivement à la lune, au soleil et aux
deux planètes (70c-71). Suit la description de l’énonciation d ’un man­
tra : le souffle part du cœur (siège de Brahmâ), passe ensuite par la gorge
(siège de Visnu), par le palais (siège de Rudra), par l’espace entre les sour­
cils (siège d ’ïévara), et parvient jusqu’au bout du nez, siège de Sadàéiva
(72-82). Sont ensuite décrits les deux auxiliaires (yogânga) de la discrimi­
nation (fcarJca) et de la concentration mentale (sam âdhi ) (83-85). Quand
le yogin atteint au tattva suprême, il maîtrise huit pouvoirs surnaturels
yogiques, dont il peut se servir pour inspirer la foi (86-104). A la des­
cription du suicide yogique ( utkrânti ) (105-7) succède la conclusion du
chapitre (108).
Le quinzième chapitre, consacré à la délivrance et au moyen de l’obte­
nir débute par une annonce de son contenu (1). Les quatre moyens post­
initiatiques pour obtenir la délivrance—le savoir (jnàna), les rites (kriyâ),
les observances religieuses (carya) et le yoga—sont énumérés (2-10). Pra-
toda demande lequel est salvateur (11). Prakàéa explique d ’abord qu’une
première initiation introductrice (samayadîksâ) autorise un néophyte à
suivre ces moyens, mais que cette première initiation n ’a pas le pouvoir
de libérer l’âme. On comprend par conséquent que l’initiation [principale]
( [nirvana-] dîksâ) soit le véritable moyen d’obtenir la délivrance : elle peut
soit l’assurer seule (nirapeksa) soit être secondée par des moyens post-
iniatiques (sàpeicsà) (12-26). Si elle peut opérer seule, les autres moyens
ne sont-ils pas inutiles (27) ? Prakâia répond que ces moyens protègent
l’image des éivaïtes dans la société : seuls les initiés qui sont incapables
de suivre ces moyens, tels que les enfants, sont libérés de l’obligation de
les observer (28-31). En réponse à une question de Pratoda, Prakàsa ex­
plique que les enfants, même s’ils ne manifestent pas eux-mêmes les signes
d ’avoir reçu une chute de grâce divine, peuvent bénéficier de l’initiation
si d ’autres personnes les font initier (32-5). Une initiation, correctement
accomplie, mène toujours à la délivrance; celui qui ne la reçoit pas mais
en est digne obtient la délivrance après être rené sous la forme d ’un Ru-
Résumé français 669

dra (36-39b). Chacun des moyens post-initiatiques peut mener à terme à

la délivrance, mais les suivre tous les quatre est une voie facile (39c-45).
L’état de libération n ’est pas une simple absence, puisqu’on y obtient les
qualités du Seigneur (46-50). Celles-ci ne sont pas transférées dans l’âme
au moment de la libération (51-6). L’absence du karman n ’est pas suffi­
sante pour donner lieu à l’état de libération, lequel doit être caractérisé
de surcroît par un bonheur suprême (57-60). Les qualités du Seigneur ne
surgissent pas non plus dans l’âme : innées, elles s’y trouvent déjà et y
sont seulement révélées au moment de la libération (61-7). L’âme libérée
est pure, complète, sans parti pris, sans rivalités, pleine de paix et de
bonheur (68-71). Prakâéa raconte qu’il a reçu ce tantra, le Suprême, de
Pàrvatlpati, qui lui l’avait reçu de Dlpteéa (72) puis conclut (73).
< F T M ÏÏ^ J[
T h e Parâkhyatantra
A S c r i p t u r e o f t h e Saiva S i d d h à n t a

T he rediscovery o f a large p a r t o f t h e P a râ kh y a ta n tra m a d e possible by th is e d itio n

fu rn is h e s o n e m o re d o c u m e n t o f t h e p r e - t e n t h - c e n t u r y th o u g h t- w o r ld o f t h e Saiva
S id d h à n ta , a religion t h a t was s p re a d a cross a n d b e y o n d t h e Ind ian s u b c o n t in e n t a t
t h e p ro b a b le t im e o f th is w o r k 's c o m p o s itio n . For o u r te x t d a te s from t h e p e rio d
b e fo re th e a p p e a r a n c e o f t h e m o s t signific a nt b o d y o f t heologica l exegesis in th e
h is to r y o f th e school, n a m e ly t h e w ritin g s o f t h e t e n t h - c e n t u r y K a sh m iria n lineage
o f B h a tta R à m a k a n th a II. T h e a d d itio n o f t h e P arâkhya to t h e still sm all c o rp u s o f
p u b lis h e d e arly S a id d h â n tik a w r itin g s s h o u ld b e a w e lco m e e v e n t to t h e s t u d e n t o f
classical I n d ia n re ligions.

W h a t is p r e s e n t e d h e re , h ow ever, is n o t t h e w h o le t e x t b u t only th o s e c h a p t e r s o f it
t h a t de al w i t h d o c tr i n e a n d yoga. T h o se o n ritu a l a n d o t h e r a s p e c ts o f religious
p ra c tic e w e re left aside by t h e u n k n o w n c o m p i l e r re sp o n sib le for t h e s e lec tio n o f
m a te r ia ls fo u n d in t h e u n i q u e c o d ex - a b e au tifu l p a lm -le a f m a n u s c r i p t in m in u t e
N a n d in à g a rï sc rip t - a n d a re t h e r e f o r e lost. M a n y q u o t a t i o n s fro m t h e t e x t have
b e e n lo ca ted in l a t e r lite r a tu r e , a n d a fully positive a p p a r a tu s r e p o r t s t h e re a d in g s
o f all sources. A d ip lo m a tic t r a n s c r i p t i o n re c o rd s fe a tu r e s o f t h e m a n u s c r i p t t h a t
t h e a p p a r a t u s c a n n o t c o n t a i n (its o r t h o g r a p h i e s , p a g e - a n d l in e -b r e a k s,e tc .) .

A c o m p l e te English t r a n s la t io n - t h e first to a p p e a r o f a n e a rly s id d h à n ta ta n tra -

a c c o m p a n ie s t h e S a n sk rit te x t. Copious n o te s discuss t e x tu a l difficulties a n d
p ro b le m s o f i n te r p r e ta t io n . In d o in g so, t h e y d ra w o n p arallels w i t h o t h e r
S a i d d h â n tik a w ritin g s , b o t h p u b lis h e d a n d u n p u b lis h e d . T h e i n t r o d u c t io n places
t h e Parâkhya in its c o n te x t, gives a r é s u m é o f t h e w ork, c h a r a c t e r is e s its lan g u a g e
a n d c o n c lu d e s w i t h a d e ta ile d disc ussion o f t h e so u rc e s a n d o f h o w t h e y have b e e n
used.

D om inic Goodall studied Sanskrit at Oxford (BA 1990, DPhil. 1996) and in Hamburg
(Habilitation 2002). He is currently head o f the Pondicherry Centre of the Ecole française
d'Extrême-Orient, w here he is engaged in editing Saiva texts.