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The Parakhyatantra

A Scripture of the Saiva Siddhanta

A critical edition and annotated translation

by Dominic Goodall

Collection Indologie - 98

THE PARAKHYATANTRA
A SCRIPTURE OF THE SAIVA SIDDHANTA

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COLLECTION INDOLOGIE - 98

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THE PARAKHYATANTRA
A SCRIPTURE OF THE SAIVA SIDDHANTA

A CRITICAL EDITION AND ANNOTATED TRANSLATION

by Dominic Goodall

INSTITUT FRANQAIS DE PONDICHERY
ECOLE FRANQAISE D ’EXTREME-ORIENT

Comite de lecture

Colette Caillat,

Membre de l’lnstitut de France
Frangois Gros,

Directeur d’etudes a l’Ecole pratique des Hautes Etudes, Paris
Michael Hahn,

Professeur a l’Universite de Marburg
Alexis Sanderson,

Spalding Professor of Eastern Religions and Ethics, All Souls College, Oxford
Raffaele Torella,

Professeur a l’Universite de Rome

© Institut Frangais de Pondichery, 2004 (ISSN 0073-8352)

© Ecole frangaise d’Extreme-Orient (ISBN 2 85539-642-5)

Typeset by the author in ‘Computer Modern’ and Velthuis’ Devanagarl using
T^gX, and EDMAC (macros for the preparation of critical editions created

by John Lavagnino and Dominik Wujastyk).

Photo: Pancamukhesvara, Kalahasti (Andhra 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 Aghorasiva in his Nada-
karikavrtti, introducing which Aghorasiva 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 transmit the text of the Kirana closest to that presupposed by
Ramakantha’s Kiranavrtti , 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 transmitted elsewhere, I first returned to Mysore to do so in July 1996
at the encouragement of Professor SANDERSON and quickly discovered
with delight that 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 attempted 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 Isaacson 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 large measure because of his
patient efforts. 1 I thank Dr. Kei Kataoka 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 Parakhya that we enjoyed, together with Dr. Harunaga Isaacson,
in the summer of 1999. I am most grateful too to Dr. Diwakar Acharya,
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 Bisschop and Dr. Csaba Dezso,
who both read large parts of the book and suggested a number of im-
provements. I am grateful to Dr. Alex Watson for illuminating for me a
mfrnber of passages in chapter 1, as well as to Dr. Charlotte Schmid, Dr.
Pascale Haag-Bernede, Dr. Godabarisha Mishra, Dr. Judit Torzsok,
Dr. Eva Wilden, and Mme Usha Colas-Chauhan, all of whom made
suggestions (or constructively expressed disagreement) that helped me. I
thank also Dr. Somdev Vasudeva, 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. Gerard 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. Ganesan of the IFP
and Dr. S. A.S. Sarma of the EFEO for comments and suggestions and
Isabelle Ratie for her corrections to the resume. At what seemed like the
eleventh hour, Dr. Arlo Griffiths 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. Brunner,
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 Sanderson, 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

‘Where 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

Vll

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 Oriental Research Institute and Manuscripts
Library, Trivandrum; the Oriental Institute, Baroda; the Hoshiarpur
Vishveshvaranand Vedic Research Institute; the Cambridge University
Library; the Shri Ranbir Sanskrit 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 frangaise d’Extreme-
Orient, under whose aegis I have dedicated many months to finishing this
book.

Dominic Goodall,
Ecole frangaise d’Extreme-Orient,
Pondicherry, September 2004.

CONTENTS

Acknowledgements v

Preface /

Explanatory remarks about the Saiva Siddhanta and its

treatment in modern secondary literature . . . xiii

Introduction xxxv

The Parakhyatantra and its place in the Saiddhantika canon xxxv

Two early Parakhyatantras? xxxviii

Relative chronology - ^

Excursus upon the Raurava and the Rau-

ravasutrasangraha x ^ v

Dates and the Saiva canon x ^ wl

The sources and the date of the Parakhya xlviii

Excursus upon the Pauskaras lii

Parallels with other Siddhantatantras kv

The lost commentary * v iii

A resume of the text kcii

Chapter 1. The soul kciii

Chapter 2. The Lord kciv

Chapter 3. Scripture and the pure universe lxvi

Chapter 4. The evolutes of primal matter lxvii

Chapter 5. The cosmos km

Chapter 6. Mantras kcxii

Chapter 14. Yoga lxxiv

Chapter 15. Liberation and the means to its attainment lxxvi

The language of the Parakhyatantra lxxviii

Some remarks on the treatment of metre lxxxv

X

Parakhyatantra

Does the Parakhya tell us anything new? lxxxvii

The nature of this edition lxxxix

Sources for the constitution of the text xcv

The Mysore Manuscript xcv

Antecedents xcviii

Deviant orthography c

Transcription ci

Condition ci

Apographs cii

Transcription conventions civ

Other editorial conventions cv

Independent testimonia cvi

Sanskrit Text 1

Chapter One, pasupadarthavicara 1

Chapter Two, patipadarthavicara 17

Chapter Three, vidyapadarthavicara 37

Chapter Four, yonipadarthavicara 1 (karyasrstih) 47

Chapter Five, yonipadarthavicara 2 ( bhuvanani ) 71

Chapter Six, mantravicara 95

Chapter Fourteen, yoga 109

Chapter Fifteen, muktipadartha 123

Translation 135

Chapter One 137

Chapter Two 165

Chapter Three 205

Chapter Four 227

Chapter Five 279

Chapter Six 321

Chapter Fourteen 347

Chapter Fifteen 387

Appendix I. Quotations not found in the manuscript 411

Appendix II. Diplomatic Transcription 441

Appendix III. SataratnollekhinT ad sutra 18 515

Contents

xi

Appendix IV. Measurements 523

Works Consulted 529

Index of Padas 557

General Index 523

R6sum6 frangais 563

PREFACE

Explanatory remarks about the Saiva Siddhanta and its
treatment in modern secondary literature

In my preface to the first volume of the Kiranavrtti (Goodall 1998), I
alluded with approval to the stand taken by ISAACSON in the eighth of
his ‘Stellingen’ submitted with his unpublished thesis (*1995).

Most students of classical India must at some time be made to
acknowledge that ‘[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 Saiva Siddhanta are not amply
referenced and discussed in the pages that follow.

Many indologists, if they have heard of the Saiva 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 that prescribed the mode of worship in South Indian Saiva
temples, as well as a body of Tamil devotional hymns to Siva, but that
was really based on a group of fourteen Tamil theological works, the
Meykanta-cattirankal , 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, BROCKINGTON (1992:140-5)

XIV

Parakhyatantra

and Klostermaier (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 Saiva Siddhanta. After finding little help
in Gonda’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 Dasgupta 1955, 4 the bewildered indol-

2 It would be unfair to place Brockington’s rather careful compressed account of
some essential facts next to Klostermaier’s treatment without at least remarking
that the two works are quite different in quality. KLOSTERMAIER will set down almost
any manner of thing as fact (particularly, it seems to me, if it is to the detriment of
Saivism), 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 Saiva Siddhanta’ are ‘largely identical’ with those of the
Pasupatas; that ‘[b]etween 700 and 1000 C.E., Saivism appears to have been the dom-
inant religion of India, due largely to the influence of the sixty- three Nayanmars ’; and
that the ritual taught in the ‘Saiva Agamas’ (1989:251) ‘resembles that followed by
the Vaisnavas, except for the fact that Saivas 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 Klostermaier’s table of dates we are informed (1989:421) that the ‘[beginning
of the Saivasiddhanta' is to be dated to ca. 1250.

3 It is perhaps worth drawing attention to two books on ‘Hinduism’ for the ‘general
reader’ that try to correct this distortion: Flood 1996:162-^4 and Goodall 1996.

4 In this fifth volume of A History of Indian Philosophy , misleadingly subtitled South-
ern Schools of Saivism, Dasgupta has briefly summarised works that happened to lay
to hand and that might be considered all to belong to the Saiva Siddhanta— the Siva-
jhanabodha (1955:24-7), the Matahga (1955:28-9), the Pauskara (1955:29-37), the
‘ Vatulagama ’ and ‘ Vatulatantram ’ (1955:38-9), the Tamil Tiruvacakam of Manikka-
vacakar (1955:149-59) and the Tattvaprakasa (1955:159-72)— 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 Matahga), are the perfunctory
and unenthusiastic products of a man not interested in the subject. As Dasgupta tells
us (1955:39-40),

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 Saiva Siddhanta, the second
of them without intending to do so: Jan Gonda’s Medieval Religious
Literature in Sanskrit (1977) and Goudriaan’s and Gupta’s pioneering
Hindu Tantric and Sakta Literature (1981). Any first attempt 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 Goudriaan’s work could now be bettered in some areas. At
the outset Goudriaan 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 Goudriaan’s category ‘Agamas’) can to an extent be set apart
from other Saiva tantras in that they form a coherent well-defined group
and intend to teach a single coherent body of doctrines. But, as Goudri-
aan also recognises (1981:9), they actually share a common background
with other Tantric Saiva literature. This Goudriaan later illustrates by
treating or mentioning a number of Siddhantatantras transmitted in the
North: the Nisvasa (1981:33-6), 6 the Sarvajnanottara and 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 Saiva Siddhanta, for this was not Goudriaan’s subject and
he did not recognise these works to belong to it. Gonda’s somewhat
earlier account of the ‘Sivaite 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 ail 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.

5 I have attempted to show (Goodall 1998:xxxvi-xxxix) that this distinction is
unhelpful and is not used in the primary literature.

G In this case Goudriaan registers doubt about whether this is an ‘Agama’ or a
‘Tantra’.

XVI

Parakhyatantra

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 Gonda 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-

'Thus, for instance, he speaks of the (Kashmirian) Matahgavrtti being an attempt

to present the Matanga as ‘advaitic’ (1977:211), and he echoes (1977:212) Dasgupta’s

mistaken assertion that in his Tattvaprakasavrtti the South Indian Aghorasiva has tried

to read ‘some sort of dualism though that is hardly consistent’ into Bhoja’s (Northern)

Tattvaprakasa. In point of fact, as is evident to anyone who reads them, the Matanga ,

the Matahgavrtti , the Tattvaprakasa and the Tattvaprakasavrtti are all dualist.

8 Only 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 Brunner 1965),
and the Rauravasutrasahgraha (1977:189-90; Gonda refers to the text as ‘Chapter I’
of the ‘Raurava- Agama’).

9 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 ‘Lakullsa
Pasupata’, ‘Fierce Mouth Sect’ for ‘Kalamukha’, while vijhanakevalas (= vijhanakalas)
masquerade as ‘Intelligence- Deconditioned Souls’). (The work is also politely censured
by Gengnagel (1996:32), citing Davis.)

Hardly more edifying is Guy L. Beck’s Sonic Theology: Hinduism and Sacred Sound
(1995), pp. 148-171 of which are devoted to ‘Saivism: Sacred Sound as the Energy of
Siva’. Here Beck recognises that Sadyojyotis through to Aghorasiva are the ‘chief for-
mulators of $aiva 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. Bhatt (p. 153),
about whom, after quoting a somewhat speculative passage from an interview tran-
script, in which Bhatt characterises ‘the original Saiva Agama culture’, Beck 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 . 1 Two ‘new works

of the latter category that have recently appeared are NANDIMATH 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 Law’s recent translation
(2000) of Hilko Wiardo Schomerus’ Der Qaiva-Siddhanta. Eme Mystik
Indiens Nach den tamulischen Quellen bearbeitet und dargestellt. Since
so much about the Saiva Siddhanta has been discovered since 1912, ev-
ery paragraph of the introductory chapter of this latter work, m which
SCHOMERUS locates in place and time the tradition he examines, cries
out for commentary ; 13 sadly this new translation offers not one editorial

10 Davis’ clear and useful book on Saiddhantika ritual is, as he himself makes clear
(1991:19) intended as a synchronic account of Saiddhantika ritual at the high pom
of Saiva ritualism’. Nevertheless, his first chapter (‘Locating the Tradition . lMl.d
21) presents helpful background information about the history of the Saiva Siddhanta^
Soni’s philosophical study (1989) focusses fairly exclusively on the sixteenth-centuj^
South Indian writer Sivagrayogin. Gengnagel’s study and translation of the Tattva-
prakas'avrtti (1996) naturally focusses on the twelfth-century Aghorasiva.

“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 she ars
of the nineteenth century have not been bettered since: we must be pate ul I to .Indian
publishers for offering us reprints of works related to the Tamil Saiva Siddhanta by th
likes of Hoisington (1853—4; reprinted in Mudaliar 1979) and Pope (1900, reprinte

19 ‘*Thfa means, for instance, that almost every one of his utterances about the network
of relationships between early Saiddhantikas that he has industriously teased out of
inscriptions, manuscript catalogues and cross-references in Sanskrit works o : the : schoo
that had then been published (2001:79-119) can now be corrected in the light of recent

Sll ‘°Cons!der, for example, Schomerus’ somewhat naive dating of ‘the Agamas
(2000:6, 8-9) to before the fifth century on the strength of their bemg disced m
the S’utasamhita, which claims to be part of the Skandapurana, of which Bendall
had found a manuscript in Nepal that he supposed to have been written in the . lxt

Ce prom the work of Adriaensen, Barker and Isaacson (1994 and 1998) we know
that early Nepalese witnesses transmit a text that is entirely different from what has
hitherto been printed as ‘the Skandapurana’ and that the Sutasamlnta formed no pan
of this Ur-Skandapurana. The Sutasamhita has rather the appearance of a South
Indian non-dualist work with Vedantic and Saiva/Smarta sympathies. The date of its
composition is uncertain; Hazra implies (1940:161), that it must have been written
before 1300 AD because it has received a commentary by Madhavacarya.

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 Saiva Siddhanta — N.R. Bhatt’s La religion de Siva d’apres les
sources sanskrites (2000) and R. Nagaswamy’s Siva Bhakti (1989) — do
not fulfil this expectation. N.R. Bhatt has contributed much to the
study of the Saiva 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 Saiva theologies and their history. Na-
gaswamy’s work touches on many aspects of South Indian Saivism, 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 Saiva Siddhanta over the past century, principally by schol-
ars working in or with the French Institute of Pondicherry, such as
N.R. Bhatt. 15 This institution has over the last fifty years amassed
a manuscript collection that is particularly rich in Saiddhantika works
and has, often in conjunction with the Pondicherry branch of the Ecole
frangaise d’Extreme-Orient, edited a large number of previously unpub-
lished Sanskrit works of the Saiva Siddhanta. And francophone scholars
in some way associated with this institution, notable among whom are
Dr. Helene Brunner-Lachaux and Professor Pierre-Sylvain Filliozat,
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 Saiva Siddhanta.

Long before the twelfth century the Saiva 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

14 It is perhaps worth mentioning in passing a book from the following year, 1913, that
is also regularly reprinted and has also inevitably dated: Bhandarkar’s Vaisnavism,
Saivism and Minor Religious Systems (1995 reprint). Bhandarkar’s brief treatment
of the &aiva Siddhanta (1995:177-81) is based solely on a chapter of the doxograph-
ical Sarvadarganasangraha and has been entirely superseded by Torella 1979 and
Brunner 1981.

15 For a slightly fuller treatment of this bibliographical theme, see Good ALL 2000:205-
6, fn. 1.

XIX

Preface

entirely in Sanskrit: a body of scriptural texts («^»/tantra/»m5nla)
as well as a body of exe g etical literature, ritual manuals (paddhat,) etc.

It is striking that this literature is today

sively in manuscripts from the far South of India and in the for North , m
Kashmir and Nepal. 16 But we know from the inscription^ record that the
Saiva Siddhanta was once (in the second half of the first Christian millen-
nium) spread across much of the rest of India, 1 and two of its scriptures,

Of other Sale. col.,) furnished by the inscriptions

“^“^“---centory

fr °Among^Uve ' earliest^ InscripUomd references to the Saiva Siddhanta, an inscri P t10 ^

K • g t Thp half verse in question reads (HULTZSCH 1890:12, verse 5cd): saktiksunnar -
vargo viditabahunayah saivasiddhantamarge sriman atyantaktoiagj ^ at ^» ma °
dhurdharah pal Javan am. Hultzsch’s natural mteipretat.cn of this is (1890 13 b
the illustrious Atyantakama, the chief of the Pallavas who crushed the multitude
of his foes by his power (or spear), whose great statesmanship rww 1 well k™wn tQ

had got rid of all impurity (by walking) on the path of Saiva doct , f

the Saiddhantika notion of a material impurity (mala) that is the fundamentalfeti
that binds souls to worldly existence and that can only be removed by initiation is

rs=r ££ — ““ nsr

d^LTite W SUdtou (S'JdH.* <0 .noth..

JSnL. H ~ supped by I. descent of divinej power m ,».t»t.o»
characterisation of InllbOto. 4 :io: for the «

*«*—*■ f7.45 and

' Sanderson (2002:8-10, fn. 6) has referred to and diseased two further serenth-

~^ h “ .xisrc wm rxs

XX

Parakhyatantra

the Nisvasa and the Sarvajnanottara , are mentioned in a Cambodian in-
scription of the tenth-century. 18 Although I am not aware of inscriptions

Vikramaditya I of BadamT in 660 ad (see the Amudalapadu Plates of Vikramaditya I,
ed. Sircar (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 KlELHORN (1892; El I, pp. 251-70 and
351-61) and also discussed by Nandimath (2001:85-8) and SANDERSON (*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 KlELHORN in El I, p. 353) and from
verses 10-13 of the Ranod (Aranipadra) inscription (El I, 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 Banerji 1931, esp. pp. 110-15,
developed further by Handiqui 1949:337-42 and Mirashi 1950, then Mirashi 1955,’
asp. pp. cl-clxi, and Pathak 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. KlELHORN 1897- El III
pp. 263-7).

In the far West, the Karhad Plates of the Rastrakuta king Krsna III record a gift
to a Saiddhantika ascetic in 959 AD (ed. Bhandarkar 1897). And the Kharepatan
Plates of Rattaraja (ed. KlELHORN 1897; El III, pp. 292-302) allude to the disciples of
a Saiddhantika guru called Ambhojasambhu 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 Nandimath (2001:88-9), who immediately thereafter refers
to the composition in 938 AD of a Naimittikakriyanusandhana by a certain Brahma-
sambhu (the surviving Nepalese palm-leaf manuscript is in Calcutta and is described
by Haraprasad Shastr! 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 Ambhojasambhu 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., Brunner 1998:xlvi), and I think it possible that ambhoja , 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 Hanneder has, however, emended
kajo gbora iti to kajy aghora iti: see 1998:211). Also conceivable, as suggested to me
by Dr. Somdev Vasudeva, is that Ambhojasambhu is an error for Ambhojasambhu (cf.
Pauskara, derived from Puskara, as a name for Brahma). An examination of the MS
may reveal that the work is that of the Brahmasambhu frequently cited in the paddhati
literature that postdates the Somasambhupaddhati and that has been assumed lost (see
Brunner 1998:459).

A number of these references I found with the help of Davis (1991:168, fn. 24) and
Van Troy 1974.

18 Sanderson (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 (944-08),

Preface

xxi

attesting to the existence of the Saiva 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 tune as the
most prominent theologians of the group of tantric schools often rather
misleadingly labelled ‘Kashmir Saivism’, and that these van ° us tantn0
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 that they are private cults for individuals who take a
non-Vedic initiation (dlksa) that uses non-Vedic (as well as Veda-denved)
mantras and that is the means to liberation, a liberation which consists in
being omnipotent and omniscient, in other words in realising the powers

° f 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 commentana
literature (into which category we may include here manuals of ritual and
independent treatises that rehearse and synthesise what is taught in t ie
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 mnth-century Stvaca^

1925:354-6) who had received a consecratory initiation using the marafala taught by
the Nisvasa and knew ‘all the samhitas, the Sarvajnanottara etc (verses 36 and 38_
Finot 1925:359). BHATTACHARYA too (1961:49 and 72) is aware of these references and
of the existence of texts transmitted in India bearing these nanres, but stops short of
identifying the surviving texts as being those to which reference is ina e. e a "•

that references in Cambodian inscriptions to a Paramesvara are to a Saiddhantika work
(1961:47-8), as indeed they may be (one of them belongs to the tenth century that
published by CffiDES 1937:147-56, from the first regnal year of Jayavarman \ , 968 A >),
but in this case BHATTACHARYA rather too confidently assumes them to be references
to the Mataiiga (1961:48, fn. 3). Since the name appears unprefixed by a further
qualifying name (e.g. Mataiiga-, Pauskara-, Hamsa-, Tilaka- etc.), it is more ley o
refer 'if if indeed refers to a Siddhantatantra, to the Paramesvara partianypreserved in
a ninth-century Nepalese manuscript in Cambridge (MS Add. 1049) and identified y
Sanderson as the original Pauskara (see Goodall 1998:xliii an anders

5 ’ ‘^For details of a number of early Nepalese MSS, see GOODALL 1998:xl-xlvii.

2° For a discussion of the tenth-century lineage of Bhatta Ramakantha II, s
Goodall 1998:ix-xviii.

xxn

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
Saiddhantika 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 Saiva Siddhanta, 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
Siva 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 Siva and a Saiva 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 Saiddhantika 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 Siddhantatantras; but the bulk of the surviving exegetical
Saiddhantika 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

xxm

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 compel ing is

disputable.

Using the above criteria 21 we arrive at a relativdy short list of tantra^
which we can assume to have been known to Saiddhantikas m the tent
century . 22 Most of the twenty-eight listed Siddhantatantias that do
meet these criteria are never mentioned by early Saiddhantikas; a ew are
Ae quotations are not to be found in the surviving works so

named . 23

I ict *>d Siddhimtatantras (acc. to Kirana 1UJ

1

Kamika

Q

p

2

Yogaja

3

Acintya/Cintya

n

4

Karana

F

5

Ajita

P

6

SudTptaka/DTpta

7

Suksma

8

Sahasraka

q

9

Suprabha

P

n

10

Amsumat

a

F

11

Vijaya*

12

Paramesa

13

Nisvasa

14

ProdgTta*

15

Mukhabimba 3

16

Siddha

17

Santana

MS

MS

2l I may add at this point that~these sorts of considerations have relevance in . other

SESSSHSE

ab ^his is discussed at greater length and with details of manuscripts by Goodall

( 1998:xxxix-xlvii). , ... inQ

«Some details are given by Goodall 1998:xlv-xlvi, fn. 103.

XXIV

Parakhya tan tra

18

Simha*

19

Candra(b)hasa*

q

20

Bhadra*

21

Svayambhuva [sutrasangraha]

MS

Ccc

Q

P

22

Virasa/VTra

23

Raurava[sutrasangraha]

Cc

Q

Pp

24

Makuta

q

P

25

Kirana

MS

cCcCC

Q

P

26

Lalita*

27

Agneya*

q

28

Par [akhya] / Saurabheya

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 are 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 Svayambhuvasutrasahgraha and the Rauravasutra-
sahgraha, but some South Indian manuscripts transmit other large bodies

24 We are not concerned here with non-Saiddhantika works that have adopted these
Saiddhantika titles: thus no account is taken of, for instance, the VTrasaiva Candra-
jnana (which corresponds to the Candrahasa) that has recently been republished by
Vrajavallabha DvivedT.

25 For details of these see pp. lix ff below and Goodall 1998:civ-cix.

26 For references to these quotations, see Goodall 1998:xlv, fn. 103.

B

Preface

xxv

of text with these titles, either separately or variously mixed up with the

ancient material . 27 ,,, - n .

The following table presents surviving pre-twelfth-century Siddh
tantras that do not figure in versions of the list of twenty-eight but present
themselves as derived from one of them. Most present tnemselves as
redactions of the Agneya/VathuJa ; 28 but if lost unlisted tantras of which
pre-twelfth-century quotations survive were also to be tabulated (and no
just surviving ones), then claimed affiliations to the Paramesvara would
also be well represented.

Surviving nre-twelfth-century ‘Upabhed

ias’

Sardhatr isat i- Kalottara

Dvisati-Kalottara

Saptasatika-Kalottara

Jnanapancasika

Satika-Kalottara

Brhatkalottara

Mrgendra

Matahga

Sarvajnanottara

Mohacudottara

Mayasangraha

<= Agneya
4= Agneya
4= Agneya
<= Agneya
4= Agneya
<= Agneya
4= Kamika
4= Paramesvara
4= Agneya
4= Agneya
4= ?

MS

MS

MS

MS

MS

MS

MS

MS

MS

MS

c

c

cc

cC

cCc

c

C

Q

Q

Q

Q

Q

Q

Q

Q

Q

p

P

P

p

Now it goes without saying that the paucity of extant early works makes
it difficult to build a convincing picture of the early Saiva Siddhan a, o
decide which tantras belonged most closely together, which were margma
and to judge how tight was the unity formed by the whole pre-tenth-
centurv canon. Nevertheless we may attempt a characterisation of the
surviving early texts, remaining aware, of course, that what we say is
tentative . 30

27 See Goodall 1998:xlviii-li and, for the Rauravssutrasahgraha, PP 5 ^
which some account is taken of the views of Dagens and Barazer-Billoret (2000),
who do not accept this characterisation of the material that forms t e aurava co p
and who* may not subscribe to the characterisation here of the rest of the canon.

28 It is conceivable that one of the surviving recensions of the Katott tara us * e

‘original’ Agneya/VathuJa; but see Goodall 1998:xlv-xlv,, fn. 103, quoting Sander-

son.

29 See Goodall 1998:xliii, fn. 98.

30 I am grateful to Dr. COLAS for urging me to caution on
questions.

this and other similar

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 Saiva Siddhanta of whom works survive — that is to
say Sadyojyotis, whom we have mentioned above, Srlkantha, Narayana-
kantha, Ramakantha, all of whom belonged to tenth-century Kashmir,
down to Aghorasiva 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 Saiva
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 Ajitagaina , 33 the Supra-

31 As Sanderson has pointed out (1992:291), the Sarvajnanottara is an unambigu-
ously non-dualist work that survives in an early Nepalese manuscript. For further
details about the transmission of this text see Goodall 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. Muttaiya 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 Siva (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, NGMPP Reel No. A 43/12, f. 49 v ), nor
are they discussed in Aghoraiiva’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.

32 For confirmation of Aghorasiva’s date, see Goodall 1998:xiii-xvii, fn. 24. For
details of two disciples, see Goodall 2000:208-211.

33 Particularly 2:1-27, in which, as Sanderson has pointed out (1992:291, fn. 42),
Siva is represented as the supreme soul whose form is being, consciousness, and bliss
and as the identity of everything, including individual souls. (Many of the same verses
occur also in a passage of the Vatulasuddhakhya: 9:77-89, quoted in the apparatus to
the Ajita.)

Preface

XXVll

35

bhed agama , 34 the Yogaja and the Cintyasastra.

And another clear pattern emerges: the Siddhantatantras that a
demonstrably early are 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 demonstra y ear y ait
primarily concerned with teaching a system of worship for private mdivi -
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) Siva, (2) souls, and (3) the rest of reality, mental and
material, are essentially and eternally distinct from each other.
According to this view Siva is only the efficient cause (nirriitt a-
karanam) of the universe. Its material cause (upadana-
karanam), that out of which it is fashioned, of which it con-
sists, and into which it dissolves, is not Siva but maya. The
latter is the single, eternal, and unconscious source of the

34 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 c ^ M ^ te " seS
non-dualism (p. 54) as ‘un monisme analogue a celui du TYika , but note that we also

find her remark (p. 53):

La resonance vedantine de cette declaration, renforcee par les images
du cristal color4 par le voisinage d’un objet, de la corde-serpent, du soleil
refl6te dans des vases, est assez surprenante. Etonnante aussi la descrip-
tion du jfvan-mukta, digne de la plume d’un disciple de Sankara. Maissi
l’on pense h ces passages anterieurs oil il est dit que 1 atman vient de ,
on est bien oblige de reconnaitre une certaine coherence dans la fidehte
de notre texte h un advaita. . . qu'il faudrait preciser.

33 Dr T GANESAN has pointed out signs of Vedantic influence in these two unpub-
lished works in a lecture entitled ‘Approaching the Agama’ (2004 ). Among the features
thathepointedto are the following. The Yogaja’s account of dlksa is prefaced by refer-
ences uTtypes of Saivas (which, as Brunner remarks [1992b:32], appear to be referre
to otherwise only in late South Indian works) the highest of which are the AdiSaiyas, of
whom the text says (difoalaksana 19cd, IFF MS T.24 P 368):

adisaiva iti smrtah. The Cintyasastra incorporates meditation upon °^of the Ved
mahavakyas (tat tvam asi) into a description of the visualisation ofSada^iva ( 18 ^ 9f |'
IFP MS T 13 p. 82) and, as further indication of its outspoken Veda-congruence, it
2*. a specific injunction to follow the Baudhayana (or Bodhayana) tradition for

^^Quoted (omitting the footnotes) from Sanderson 1992:282-5.

XXV111

Parakliyatan tra

worlds and everything in them, including the bodies and fac-
ulties of each soul. To initiate a period of cosmic emanation
(srstih) Siva 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. Siva 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 Siva 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, sivatulyah). Even in this state of
enlightenment and liberation each soul remains distinct from
every other and from Siva 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 Siva in his Tantric scriptures.

After reading this characterisation of the pre-twelfth-century Saiva
Siddhanta, 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 are 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 mv
view, less distortive, as I shall explain below.) The more so since
the parlous state of modern scholarship about pre-modern Tami
literature means that few dates are 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.' The impossi e
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 Saiva 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

• !7 It is perhaps not out of place" to repeat here some earlier remarks on this subject
(GOODALL 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 editors
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 (idea ly
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 t e
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, 1 should add that I do not mean to say that non-critical editions
cannot be useful or learned. An editor may take trouble collating, weig nng
of readings, making judicious emendations and choices on the basis of d *^munat on
and wide reading, annotating, and so forth, and yet not provide ^ evide^e on the
basis of which the text has been reconstructed; indeed editions of some Tam>l 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,
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 Saiva Siddhanta 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
of Saiva Siddhanta , the only one that acknowledges the early non-
South-Indian heritage of the South Indian Saiva Siddhanta appears
to be that of Ganesan (2000), who belongs in fact to the French
Institute.

2. The second is the circumstance that the Saiva Siddhanta appears to
have disappeared from all parts of India except the Tamil-speaking
South after the twelfth-century. That is to say that, as far as I
am aware, no evidence has come to light of the composition of
texts after the twelfth-century and no evidence of Saiddhantika 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 Siddhantas 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 Saiva Siddhanta. Thus from

/

the Kashmir valley we find Saiva tantric ritual manuals that draw
largely on Siddhantas, but also on tantras that are philosophically
less determinate, such as the Svacchanda. The two works that axe
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 PrayogamanjarT and the Isanasivagurudeva-
paddhati , both are rooted in the Saiva Siddhanta, 40 but, as fax as
I am awaxe, the ritual system based upon them is never referred to
as Saiddhantika.

38 I have drawn attention to this in GOODALL 1998:xxxvii-xxxix and Goodall
2000:213, fn. 27 and 28.

39 In the North, Saiddhantika initiation names are found in the thirteenth-century
Dhureti plates of the Chandella king Trailokyamalla, which Mirashi (1955:369-74)
has edited, translated and dated to 1212 AD, and in Andhra Pradesh in numerous
inscriptions from the second quarter of the thirteenth century into the beginning of the
fourteenth: see Swamy 1975 and Talbot 1987.

40 In the case of the PrayogamanjarT , its being rooted in the Siddhantas 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 Isanasivagurudevapaddhati, 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 Saiva Siddhanta in
the Tamil-speaking South did, unlike those in Kerala, continue to
present themselves as being Saiva 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 that 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 Brunner, Sanderson); 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 truth .
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 far 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 AD.
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 Saiva

4l See p. lxxxvii below. n .

42 From Housman’s preface to his edition M. Maniiii Astronomicon Liber Primus

(London, 1903) as quoted in HOUSMAN 1981:43.

XXX11

Parakhya tan 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 are 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 Saiva Siddhanta that developed
in the Tamil-speaking South and the earliest 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

43 Precise 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 Tirukkaliuuppatiyar, which are assigned to 1147 and 1177 AD
respectively. One work among the fourteen, the Cankarpanirakaranam 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 Dhavamony 1971, a much
cited work often given the epithet ‘authoritative’. Dhavamony in turn (1971:175)
refers to Iracamanikkanar 1958 for the date of the Tiruvuntiyar (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-
cattirahkal 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 Sastri
(1930:22, fn. 31), who appears to have been rigorous in his attempts to date the various
authors he studied relative to each other, describes 1313 AD, the date given by Umapati
in the beginning of his Cankarpanirakaranam , as ‘the only date definitely known in the
history of Tamil Saivism’.

Preface

XXXlll

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 . 11 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
Saiva Siddhanta was formulated rather in the Meykantacattiraiikal 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 mv
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, RaN-
GASWAMY’s chapter ‘Age of Nampi Arurar’ (1991:1 14-77 (first edition 1958]) and Gaos
1982 (‘postface’ to the 1982 re-edition of Karavelane’s Chants devotionnels tamouls
de Karaikkalam m aiyar, esp. pp. 96ff) and 1984 (introduction to Gopal Iyer’s edition
of the Tevaram, esp. pp. viii ff).

45 This appears to be acknowledged even by those who affirm the Tamil charac-
ter (if not actually Tamil origins) of the Saiva Siddhanta. See, e.g., Devasenapa I hi
(1966 273)' ‘Tevaram and Tiruvacagam , (like the Prabandam of the Alvars) consti-
tute, if we may say so, the Tamil upanisads.’ Cf. also Rangaswamy’s conclusion, after
more than a thousand pages devoted to the ‘Religion and Philosophy’ of Arurar, that
l [i]t has not been possibly [sic] to label him as belonging to any particular Philosophy

(1991:1265). ....

46 Por a useful treatment of the doctrines of this Tamil Saiva Siddhanta, see Devase-

NAPATHI 1966.

XXXIV

Parakhyatantra

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

4 7 Particularly noteworthy are the voluminous writings of Brunner, amongst which
the introduction to the third volume of her translation and study of the Somasambhu-
paddhati (1977) provides a good introduction to the early Saiva Siddhanta, and the
articles of Sanderson (1985, 1990, 1992, 1995, *1996), which all go some way towards
articulating the relationships between the early Saiva Siddhanta and its Saiva 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 DvivedI 2000, pp. 235-
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 Goodall 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 Aghorasiva,
Trilocanasiva, and Sarvatmasambhu; see Goodall 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 Parakhyar or Saurabheya-tantra was once a valued
authority, much quoted both by writers of the period of the early pan
Indian Saiva Siddhanta, i.e. up to and including Aghorasiva, and also by
thinkers of various of the subsequent South Indian strands of developmen
that go by the name of the Saiva Siddhanta. It is curious therefore, that
there seems to survive only one incomplete manuscript of the text, trans-
mitting pataJas 1-6 and 14-15. The codex in which it is written (hereafter
M v ; I continue to use the siglum to which I assigned it for my edition of
the Kir ana, GOODALL 1998) is of unique importance to our understan -
ing of the early Saiva Siddhanta because it is also the codex umcus foi
much of the Rauravasutrasahgraha 49 which, as I have argued in my intro-
duction to the Kiranavrtti, is the only part of the printed Raurava eai y
enough to have been known to the lineage of Bhatta Ramakantha II, a
it is the only manuscript known to me which transmits the complete text
of the Svayambhuvasutrasaiigraha 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

«I pass over here the other manuscripts listed in Mysore catalogues, MSS J ^ 5 “ d
B 811 transcripts on paper in Kannada script (see p.cii ff below). An examination of

their readings reveals them to be apographs of M . volume of N R

49 Printed as the ‘ vidyapada ' at the beginning and end of the first volu ™* ° , .

Bhatt’s ftauravagama. A handful of South Indian manuscripts transmit up to 4.41 but
ShTJ transmits an upodghata and ten chapters. Bhatt was not able to use
M v for the constitution of the text of the upodghata 1:1-4:41. (I intend soon to pu is
a list of improvements to the edition of the Rauravasutrasangraha and especially to thi

part of the text.)

XXX VI

Parakhyatantra

manuscripts . 50 (Although the Mysore edition does not make clear that
it is based on M v , 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.

50 For a fuller discussion of the extent of the Svayambhuvasutrasangraha and of
its clumsy incorporation in South India into a larger text called Svayambhuva see
Goodall 1998:xlviii-li, in particular fn. 111. (Neither of Filliozat’s editions of the
Svayambhuvavrtti 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-
svayambhuva of which three padas are cited a few times by early writers (e.g. by
Abhinavagupta in Tantraloka 15:2c-3b and by Ramakantha in the Matahgavrtti ad
vidyapada 3:23c-25b and 26:63):

yo yatrabhilased bhogan sa tatraiva niyojitah
siddhibhah mantrasamarthyat.

This verse occurs also in the South Indian Svayambuva as 40:2c-3b (IFP MS T. 39,
p. 148) and equipped with a final pada: syad atroktam avistarat. But, as Vasudeva
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 Vasudeva (ibid.) and myself (Goodall 1998:373, fn. 607) mistakenly assumed
that no other verses survived attributed to the Suksmasvayambhuva. In fact Vaktra-
sambhu quotes two and a half verses that he attributes to the Suksmasvayambhuva in
the MrgendrapaddhatitTka (IFP MS T. 1021, p. 127), and he plainly distinguished the
work from the Svayambhuvasutrasangraha , 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 Atmarthapujapaddhati, IFP MSS T. 795, p. 78, T. 323, p. 123, T. 321, p. 125,
and T. 282, p. 116. Note that Brunner’s listing (1977:698) of IFP MS T. 192 as a
manuscript transmitting the Suksmasvayambhuvagama and Suksmasvayambhuvavrtti
is a slip; the manuscript is a transcript of Madras GOML MS R 16797 transmitting the
first four chapters of the Svayambhuvasutrasangraha (including the verses of chapter 4
not commented upon by Sadyojyotis) followed by Sadyojyotis’s Svayambhuvavrtti , and
its readings are reported in Filliozat’s editions marked with the siglum ka. There is
however other evidence of there having been a Suksmasvayambhuvavrtti: Trilocanasiva
quotes from it in his SomasambhupaddhatitTka (see Brunner 1977:419, n. 244e).

Introduction

XXXVll

It is true that quotations from the text are 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 1 '), and without
attribution ad Tattvatrayanirnaya 6, Tattvaprakasa25, 44-5, Ratnatraya-
parlksa 30ab and RatnatrayaparTksa 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 Parakhya 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 Mrgendr a’s importance in the Saiddhantika exegetical tradition seems
to have been huge in spite of its being a redaction by Indra rather than
Siva’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
Siddhantas 51 — the Kirana, the Nisvasa, the Rauravasutrasahgraha, the
Svayambhuvasutrasahgraha, the [Pauskara-jParamesvara. 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 Paramesvara, the SrlkanthTya, 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 Goodall 1998:xxxix-xlvii.

52 Some might include here the non-eclectic recensions of the Kalottara on the grounds
that they are redactions of the scripture listed as the Vathula/Vatula (see Goodall
1998:xlv-xlvi, fn. 103, quoting SANDERSON).

xxxviii Parakhya tan tra

and that which prefaces the Jnanapancasika recension of the Kalottara , 53

Two early Parakhyatantras?

Our Parakhya does not, however, appear to be the same as that quoted
in the Brhatkalottara . 54 Professor Sanderson has kindly furnished me
with his preliminary edition (*1996b) of the sivabhedapatala and the
tantrotpattivyakhyapatala 5o which purport to give the mula- or a di-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. 55 r , lines 2-5):

athavyaktam mahalihgam purusatTtavacakam
j nan am sivatmakam suksmam sarvavijhaptikaranam

adisutram id am jheyam saurabheye parahvaye
athavyaktamahalihgaproktya tattvain gunatmakam 56

tatha sivatmakoktya tu sivam eva padam smrtam
tasya vacyasya ye mantra vacakah saktirupinah
ata etatpadenoktain purusatTtavacakam

This sutra appears nowhere in what M Y 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 a disutras, 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

53 See Goodall 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 Jnanapancasika I treated as belonging to the Jnanapancasika in GOODALL 1998:412,
but Dr. Acharya has pointed out to me that in other manuscripts than 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 Jnanapancasika. 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 Goodall 1998:417, fn.
149, but had been unable to see.

j4 This section of the Brhatkalottara has been discussed at greater length in Goodall
(1998:414-17). I repeat here a certain amount of that information since it is relevant
to the Parakhya.

55 Brhatkalottara, National Archives of Kathmandu 1-89, NGMPP Reel No. B 24/59
1 Kalottara', ff.47 v -55 r .

56 gunatmakam ] em. SANDERSON; gunatmakam smrtam MS

Introduction

xxxix

in M y , 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. 51 r , line 6— 52 r , line 1). In
the last half- verse of this passage the Parakhya is said to be two- fold:

saurabheyam (em. 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 M y . 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 are to make sense of what the Brhatkalottara tells us, we might
assume that what M y 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 Sander-
son’s suggestion (Goodall 1998:lxv, fn. 156):

57 It is clear that an adisutra need not be a unit of thirty-two syllables: Ramakantha
takes Kirana 1: 1 lc— 12d to be the adisutraoi that work ( Kirana 1:13, which is identified
as the adisutra in the Brhatkalottara (f. 54 v , lines 3-4) Ramakantha refers to as a prati-
jhasutrantaram ), and for the Vijaya the Brhatkalottara identifies just two padas as the
adisutra (f. 52 v , line 2).

58 See, e.g., the information about the subdivision of the Nisvasa quoted in Goodall
1998:416.

59 We can assume that the reading saurabhedam is a slip, although this too could be
appropriate, since the teacher of the tantra is the sun.

xl

Parakhyatan tra

The interlocutors of the Parakhya axe Prakasa (the sun) and
a certain Pratoda, who can be identified with Vasistha, 60
because this information is given when a passage from the
Parakhya is quoted in Taksakavarta’s digest (f. 4(F, line 15):

pratodo bhagavan vasistha uvaca This connection with

Vasistha may explain the Parakhya’s other name: since

Vasistha is closely associated in mythology with Surabhi,
the ‘cow of plenty’ produced at the churning of the ocean,
Professor Sanderson proposes (in a letter of 2.ix.96) that
Saurabheya means ‘taught to Saurabha’, Saurabha denoting
Vasistha.

The same passage of Taksakavarta’s Nityadisahgrahabhidhanapaddhati
identifies Prakasa as the sun, introducing his first speech with prakaso
bhagavan surya uvaca , and this identification is confirmed by the speaker
indication before 4:40 in M y ’s text. I give below a translation of Taksaka-
varta’s quotation, which is to be found as A: 1-8 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 Sadasiva]. What 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 (upacaravidhisthitam) . 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 on like a protective cloth for the protection
of the heart; the SIRAS is something wrapped about the head
as a protection for the head; the CULIKA is a protection for the
head; and the kankana is a protection for the body. (3c-4)

60 There are precious few instances of verse- filling vocatives in Prakasa’s speeches
that could confirm this identification. Pratoda is once addressed with mune 4:166b
and in Sataratnasahgraha 61, said in the commentary to be from the Parakhya but
not traced in M Y (see Appendix I.L:128), the address munisattama 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 brahmamantras]. A
making firm [of this body] of the sadhaka, which is produced
with(?) pride/conviction, is then to be accomplished. Hav-
ing become Siva internally and externally, as Siva he should
worship Siva. (6)

Pratoda 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 Siva
and is then literally Siva, how can he be a worshipper? (7)

Prakasa 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 M Y transmits; but its style and subject matter
are certainly characteristic of M v ’s Parakhya , and NP 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 M y, 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 JnanaratnavalT of Jnanasambhu (see p. cx
below) quotes a number of verses on the theme of prayascitta which it
attributes to a Parasamhita (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 parayam, which
could be an ellipsis of either parasamhitayam or of parasamhitayam , and
Tryambakasambhu’s quotation of 4:167 is prefaced by the latter); but the
quotation here follows immediately on from another quotation treating

xlii

Parakhyatan tra

the same theme attributed to the Parakhya (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 ( Mahar)KaravTramahayaga , a work belonging to
the Kallkulakrama listed under what is supposed to be an alternative title,
Paratantragama , 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 rest 61 do not transmit our text.

Relative 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 ‘modern’ 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 M y , 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 Shastrj 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 aisa forms are those giving injunctions and descri -
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 P hl °-
sophical portion of the Kirana relatively few aisa usages occur. Of the
Parakhya only the doctrinal portions are transmitted and these only m
one manuscript. With 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 not in anustubh ), but see the discussion

of the Parakhya’s language and metre below.

The use of developed terminology of the Saiva Siddhanta I have also
advanced as a criterion for the relative dating of the Parakhya (Goodall
2001a:331), but this can be extremely treacherous. The term pancakrtya,
a term common in commentatorial works for the ancient group of Siva s
five cosmic functions (assumed by commentators to be listed in Rfurav*
sutrasahgraha l:15ab), but not, I think, attested in other early S _»ddhantas
with the exception of the (also relatively late) Mrgendravidyapada (3:8d),
is to be found in Parakhya 2:123d. Remarking on this in Goodall 2001a,

I alluded also to the mention of pralayakalas 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 JhanaratnavalT and reproduced
on p.liii below. Thus it is perhaps that text, rather than the Maluu-
vijayottara (as suggested by Sanderson, quoted by Goodall 1998:184
5, fn. 71), that was the source of the Saiddhantika classification of a a

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 bhuvanapapala
(chapter 5) it is clear that its tattvakrama is exactly that of the Tat-

xliv

Parakhyatantra

tvaprakasa 62 but for the omission of sakti. (Since siva and sakti are
ontologically indivisible, it is not clear to me whether this omission need
be regarded as a significant deviation from the Tat tvaprakasa 1 s list.) In
this and in other matters of doctrine the Parakhya , like the Kirana and
the later, still more sastric Matahga and Mrgendra , is evidently trying
to present and defend a reasoned, consistent world view. Pratoda’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 Saiddhantika
canon.

Excursus upon the Raurava and the Rauravasutrasangraha

One further observation should be added to this discussion. Since my
discussion of the Saiddhantika 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 Dagens and Barazer-Billoret
(2000). They are not of the view that the Rauravasutrasangraha 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 Saiddhantika authors (i.e.
up to and including the twelfth-century Aghorasiva and his immediate
disciples) that are to be traced to the Rauravasutrasangraha demonstrate
that the Rauravasutrasangraha was the early Raurava known to those
authors. These same early authors do not quote from the corpus that has
been published as the ‘ kriyapada 1 of the Raurava, 63 and this suggests that

62 The Bhoja who authored this work is, as GENGNAGEL argues (1996:21), probably
to be placed in between Ramakantha and Aghorasiva.

63 0ne chapter of the ‘kriyapada' , 58, contains material from Rauravasutrasangraha 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-
sutrasahgraha. Dagens and Barazer-Billoret 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 Barazer-Billoret (2000) for proving the relative lateness of the
Ra uravas u trasahgrah a and the relative antiquity of the 1 kriyapada of the
Raurava seem to me to amount to a collection of conflicting strategies
for explaining away the evidence of the many quotations attributed to
the Raurava that we find in the Rauravasutrasahgraha. They argue, for
instance, (2000:xiv) that the quotations must be from an earlier Raurava ,
since they are labelled Raurava and not Rauravasutrasahgraha (this is
in fact an exaggeration), and yet on p.xvi they acknowledge that the
many quotations we find from the Rauravasutrasahgraha show that, by
claiming to be scripture at second or third remove, the Rauravasutra-
sahgraha was not unsuccessful in attaining recogition. Later (2000:xlii)
we find them suggesting that the Rauravasutrasahgraha was a ‘memento’
of the Raurava sufficiently close to its original for subsequent authors
to get confused about what they were quoting. Later still we find the
claim (p. 1) that 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 Rauravasutrasahgraha , in
which the quoted lines happen to occur but which is not their source. To
me Dagens and Barazer-Billoret 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 Saiddhantika exegete
of whom works survive. For DAGENS and BARAZER-BILLORET it seems
that all that was really great about the Ur-Raurava that has survived are
its name and reputation (2000:1):

. . . quant a sa reputation passee elle est attestee moins par les
citations dont on a parle que par les innombrables signes que
ce texte a ete (tres certainement a plusieurs reprises) adapte,
mis au gout du jour et du lieu, pour demeurer une reference
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 principal source for chapter 58 of
the edition.

xlvi

Parakhyatantra

such a thing existed. What the evidence of substantial early attributed
quotations from the Rauravasutrasangraha and the absence of such quo-
tations from the ‘ kriyapada ’ allow us to conclude is that the earliest now
surviving Raurava is almost certainly the body of chapters transmitted
to us of the Rauravasutrasangraha.

*

Dates and the Saiva Tantric canon

. . . Concerning the chronology of the early scriptural sources
of Tantric Saivism 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 date. . .

Going back further than this we lose sight of titles and can
only establish that Tantric Saiva 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 Saiva initiation of three ma-
jor kings during the second half of that century, and during
its first half the Buddhist philosopher Dharmaklrti (c. 600-
660) goes to the trouble of attacking the Tantric practice of
initiation as the means to liberation. These facts reveal that
Tantric Saivism 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
Saiva scriptures. 64

After his magisterial treatment of the earliest diverse pieces of external
evidence that pin down the ‘limits before which Tantric Saiva literature
can be seen to have existed’ 65 Sanderson observes (2002:14-15):

64 Sanderson 2002:2-11 [footnotes omitted].

65 Sanderson 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 SANDERSON 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 ‘[t]exts with these elements can hardly be
earlier than the fourth century ad’ (Sanderson 2002:15-16).^

VASUDEVA’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 nadiphantakrama 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 MalinT. 66 Vasudeva is of
course aware that this does not enable us to date any particular Trika
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

60 il]n the Trika’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 hs e
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
pha.’ (Vasudeva *2000:lxi-lxii).

xlviii

Parakhyatantra

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 Sabarabhasya , 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 Paiakhya 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 (Nisvasa, Paramesvara , Kir an a, Saidhatrisatikalottara ,
Sarvajnanottara , 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 sastric texts outside the Saiva tradition, the Pai'akhya 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
Sankhya thinkers. Now the Parakhya , of course, inherits this ontology
and draws on Sankhya 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
sastric thought that we can trace to the writings of quite different rivals:
Mlmamsakas, Vedantins, Vaisesikas, and Naiyayikas. I have earlier as-

6 'Sankhya 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

Introduction

xlix

serted (GOODALL 2001a:332) that Dharmaklrti’s insistence on the sadhya
and sadhana in formal argument being necessarily connected (avmabhava-
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 Dharmakirti in Parakhya 6.49cd, whi
recalls and may be based on Pramanavarttika l:320ab.

The influence of Mimamsaka 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 Rumania 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 Kir ana’s naive presentation of the argument by which
the Lord is inferred from his effect, the universe, 6 shows no
awareness of Rumania'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 Rumania’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:

«“Cf Matahgavidyiipada 3:9abc, quoted in fn. 103 on p. 167 below. SANDERSON
(2002- 16) has pointed out a couple of other echoes of non-Saiva sastnc texts in t
SS 62 » paraphrased in vRv.pada 6,63c-64b and D lg n.S»s

definition of pratyak.a (pr.ty.ter™ taJpuiipodh.m) given in lhe
of the Pramanasamuccaya is alluded to in Matangayogapada 4.15c-16a (amrdesya
asandigdham kaJpanapodhagocarani/ pratyaksam ). .

"Kir ana 3:12: sthulam vicitrate.ni karyam nanyatha ghatavad bhavet/ asti hetur

atah kascit. karma cen, na hy acetanam.

™Slokavarttika, sambandhaksepaparihara 79-80 , hi ehat5 .

71 Kiranavrtti 3:12.26-7 and 30-1: na ca viruddho hetuh ... drstante hi gha.
dav ayam hetuh svasadhye svakaryasarvajiiatvasarvate^

ptah siddho yatas tasyamsenapi vaika/yena ghatadarsanad av.nasitvenap. kumbhaka-
ratmano nityatvat tasyaiva ca kartrtvat.

1

Parakhyatan tra

nimittam Tsvarakhyam tad yad drstam saha-
karanam

upadanam ca yat suksmam sarvakaryesu samhitam
karananam tray am tena sarvakaryesu samhitam 72

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

sadhanahgaphalaih sardham vetti sarvam id am tatah
yat ha tantvadikrt kart a visaylkrtya tani sah
tasmin pravartate karye tadvat tasmin parah sivah.

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 codana-
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 Slokavarttika , codanasutra 54ab:
apramanyam tridha bhinnam mithyatvajhanasamsayaih. It is true that
Kumarila is basing himself on a discussion in the Sabarabhasya ad
MTmamsasutra 1.1.4a (Frauwallner 1968:26), but here Pratoda’s dis-
tinctive formulation echoes that of Kumarila.

Other echoes of Kumarila can, I think, be discerned when Prakasa
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 Mlmamsa 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 tfataratnollekhinT ad
Sataratnasahgraha 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 pramanas.

We find also echoes of philosophical tags from other disciplines. A
catchy half-line of the BrahmabindOpanisat is to be found in Parakhya
1:42; a much used Carvaka half- line intended to question the validity of
anumana occurs as Parakhya 2:10cd (though here it appears to be used
inappropriately to reject arthapatti as a pramana while retaining anu-
mana); well-known Mlmamsaka tags are to be found in Parakhya 2:12
and 6:14. 73

In many passages, of course, we find what must already have been
philosophical cliches by the time of the composition of the Parakhya, 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 (sabdartha-
sambandha) in 6:17ff, of the apauruseyatva of Vedic revelation in 3:23ff, of
the Carvakas in l:17ff, of ksanabhahgavada in l:28ff. Another difficulty
in dating the Parakhya 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 Parakhya 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.

Vasudeva (*2000:176) has identified a Vaisesika allusion in Parakhya
14:95 whose formulation may be an echo not of the Vaisesikasutra 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 Parakhya. But the period in which Candrananda wrote is not known.
Isaacson (*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 VakyapadTya).

Among other tantras, as we have observed, the closest in style and
tone appear to be the Mrgendr a, the Matahga and the South Indian
Pauskara. My view that the Pauskara postdates Ramakantha I have ex-
pressed before (GOODALL 1998:xliii-xlv and again GOODALL 2001a:329).

73 Other non-tantric cliches include 6:44ab, 6:47ab, 14:63cd, and 14:89a.

lii

Parakhyatantra

Furthermore I have argued (Goodall 2001a:329-30) that for the por-
tions that the Pauskara shares with the Parakhya 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.

Excursus upon the 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. 101 74 ). 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 Aghorasiva’s
contemporary Jnanasambhu, 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 ( Jnanaratnavall ,
Madras GOML MS R 14466, p.254, IFP MS T.231, p.281-2): 75

74 To the list given there of unlabelled quotations from the Pauskara in the works
of Aghorasiva should be added the quotation of Pauskara l:91c-92b in the Ratna-
trayollekhinT ad 263-4 (also quoted without attribution by Aghorasiva’s disciple TYi-
locanasiva in his Siddhantasamuccaya, IFP MS T. 284, p. 134).

75 As Brunner has indicated (1981:139-40) the first verse alone of this passage is
cited, evidently from the Jnanaratnavall (since it is followed there by ityadina pra-
karantaram jnanaratnavalyadau prasiddham), at the end of the Saiva section of the
Sarvadarsanasahgraha (p. 189). It is also cited with attribution to the Pauskara by
Ramakantha in his Sardhatrisatikalottaravrtti ad 1:3.

Introduction

liii

tatha pauskare ca

patir vidya tathavidya pasuh pasas ca kaianam
tannivrttav iti proktah 76 padarthah sat samasatah 77 1
sivah sadasivas tv Tsah saha tadbhuvanadibhih
jneyah patipadartho ’sau. mantramantresalaksapa 78 2
saktir 79 vidya ca bhuvanair vidyakbyas ca praklrtitah 8
mayatattvam avidyakhyah karmabhavaih sabhauvanaih 3
sarvesam atmanarp 82 ceha vijhanakalasamjhinam
pralayakalasarpjhanaip 83 sakalanarp tathaiva ca 4
pasutvamalasarpyogat padarthah pasusarnjhitah
prthivyadikalanto yo mayTyah pasasahgrahah 5 ^
saha sadbhutabhuvanair mayagarbhadhikaribhih 84
padarthah pasasamjiieyo 85 vijheyah sivayogibhih 6
tannivrtteh karanakhyah padarthah paramah sivah
dlksakarmasvarupo ’yam muktyupayah praklrtitah 7. iti

Now this is recognisably the same list of padarthas that we find in the
newer Pauskara (1:8-14), but one of the accounts is plainly a reformula-
tion of the other. Indeed Bhatt ( upodghata to the first volume of the
Matariga, 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 Matahga (vidyapada 2:14-21) is also un-
mistakable, and we may assume that it is to be explained because all three
texts (the Matahga, the printed Pauskara, and the Pauskara quoted by
Jiianasambhu) see themselves as redactions of the Paramesvara division
of scripture. 86

76 proktah 1 conj.; proktam R 14466; prokta T. 231

77 padarthah sat samasatah] conj. (cf. new Pauskara 1:9b); padarthah sat
samanasah +(tah)+ R 14466; padartha sat samanatah T. 231
78o laksana ] conj.; °laksanah R 14466, T.231
79 saktir ] conj.; sakti R 14466, T. 231

80 praklrtitah ] conj.; praklrtitah/ saktipadarthah R 14466
saktipadarthah to be an inserted explanatory label.)

81 sabhauvanaih ] conj.; sahovanaih R 14466, T.231

82 at man am ] conj.; atmanas R 14466, T.231

83 pralayakalasamjnanam ] conj.; pralayakalasamvijnanam

m ^mayagarbhadhikaribhih ] conj.; mayagavatikaribhih R 14466, T. 231 (unmetncal)
85 pasasamjneyo ] em.; pasasamjneyah R 14466, T.231

86 For what may be another such indication, see 3:56ab and the apparatus and anno-
tation thereto.

T.231 (I assume this

R 14466, T.231 (un-

liv

Parakhyatantra

Parallels with other Siddhantatantras

Other than the verses incorporated from the Paxakhya 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 Paxakhya 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 = Paxakhya
2:122d, Matahgavidyapada 3:20a = Parakhya 3:56a, 8 ' 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, asarnsayah 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 transmitted 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 -antaratman 90 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

87 See annotation ad loc.

88 6:14d, 6:31d, 6:40, 8:45b, 10:28d, 13:29d, 15:13d, 17:62b, 24:14d, 24:34d, 26:73d.

89 See also fn. 60 on p.xl above.

90 E.g. Matahgavidyapada 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 3:1 5d, etc.

91 E.g. Matahgavidyapada 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: Id, 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 Parakhya 4:27-28b (now corrupt) and
Matahgavidyapada 9:28 go back to a common source. The puzzling treat-
ment of perception in Parakhya 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 Matahga (see annotation ad loc.)

I have noticed three half-verses that are shared with the Svayambhuva-
sutrasahgraha: l:80ab = Svayambhuvasutrasahgraha 2:13cd, 4:41ab «
Svayambhuvasutrasahgraha 2:17ab, and Appendix I.G:94cd = Svayam-
bhuvasutrasahgraha 10:3ab; and it seems possible to me that l:52cd is a
conscious echo of Svayambhuvasutrasahgraha 2:4. A handful of cliches are
shared with the Rauravasutrasahgraha: 2:92ab ~ Rauravasutrasahgraha
10:32cd; 2:121b = Rauravasutrasahgraha l:15d; 2:123ab ~ Rauravasutra-
sahgraha l:14ab and 2:12ab; 5:144d = Rauravasutrasahgraha 3:13b (as
transmitted in M v ).

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 Parakhya 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 Parakhya’s reformulation would
be extremely difficult to interpret without the Kirana’s account to lay
beside it. Parakhya 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 Parakhya in the Mrgendrapaddhatitlka 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 Vaktrasambhu quotes in the same
context. 92

The Mrgendra (in vidyapada 2:12-14) and the Parakhya (in 1:42-50)
appear to be the only early Siddhantas to devote attention to the refu-

92 The quotation, on p. 189 of IFP MS T. 1021, is as follows:
srTmadraurave ’ pi

na sarTrasya samskaro n a samyogavibhagayoh
na cotpattivinasabhyam napi jater vidhTyate
cetanasyapi suddhasya ksetrajnasya sarTrinah
jnasvabhavatmano 'kartus tasya samskara isyate.

The last line is corrected to the reading in Kiranavrtti 1:23.12-13, where the second of
these verses is quoted (with attribution to the Raurava) by Ramakantha. In T. 1021 it
reads jnubhatmano kartumsta samskara isyate.

lvi

Parakhyatantra

tation of a philosophical Vedanta . 93 I have presented and discussed both
passages elsewhere (GOODALL 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 that

93 The Sarvajnanottara, as is well known (see, e.g., SANDERSON 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 Raja
helpfully points out (p. vi) what is likely to be an instance of borrowing from what is
usually accepted to be a Vedantic source. Sarvajnanottara 111-12 (Tanjore edition
[E r ]; 2:51-2 in Devakottai edition [E D ]; 99-100 in Adyar edition [E* *]; Nepalese MS
f. 52 r , lines 4-5 [Nj]; IFP MS 47818, p.44) read as follows:

ghatasamvrtam akasam myamane yatha ghate
ghato nTyati nakasam tadvaj jTvo nabhopamah
bhinne kumbhe yathakasam akasatvam prapadyate
vibhinne prakrte dehe tathatma paramatmani.

• ghatasamvrtam akasam ] 47818 E T ; ghatasamvrtam akasam Ni;
ghatasamvrta akaso E D E* • nTyati nakasam ] Nr, nayati nakasam
47818; nlyeta nakasam Et; nlyata nakasah E D ; nlyeta nakasah E*

• nabhopamah ] 47818 E T E D E>t; nabhopaina Ni • bhinne kumbhe
yathakasam ] 47818 E r ; bhinnakumbhayathakasam N x ; bhinne kumbhe
yathakasah E D ; chinne kumbhe yathakasah E A

[There are three aisa usages here: akasa is treated as a neuter noun,
nabhas as an -a stem, and Ni’s nTyati 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 Agamasastra , which might have in-
spired them ( Mandukyakarika 3:3-4):

atma hy akasavaj jTvair ghatakasair ivoditah
ghatadivac ca samghatair jatav etan nidarsanam
gbatadisu prallnesu ghatakasadayo yatha
akase sampralTyante tadvaj jlva ihatmani.

In Bhattacharya’s edition (p. 50) he quotes the first of our verses (in the form given by
E t ) as being verse 3 of the Tripuratapanyupanisat. It occurs also (with some variation)
as 32:62c-63b of the NiSvasakarika, IFP MSS T. 17, p. 232 and T. 127, p. 286.

But the source on which the Sarvajnanottara (and the Nisvasakarika) drew may not
have been a Vedantic one. Lindtner (1989:vi[a], referring to Qvarnstrom 1989:109)
mentions that the ghatakasadrstanta can in fact be traced back further, to the Buddhist
Aryasatyadvayavatarasutra.

94 First noted by Sanderson (1985a:210, note 41), who formulated the observation
cautiously, speaking only of Sadyojyotis’s ‘emphasis on transformation ism’ in the Para-
moksanirasakarika being something that ‘suggests his relative antiquity’.

Introduction

lvii

both the Parakhya and the Mrgendr a post-date him. 9 ° 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 Mrgendr a , 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: 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

95 I 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 Vedantic 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 pramatradibhedatma naksagocarah
yatah pratyaksam arthanam vidhatr n a nisedhakam.

The verse is surely an allusion to Mandanamisra’s Brahmasiddhi , the Tarkakanda of
which famously begins: a hur vidhatr pratyaksam na nisedhr vipascitah.

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 woik (all Southern)
unequivocally suggests that it post-dated Ramakantha and belonged to a South Indian
milieu.

96 Mrgendravidyapada 2:12-14:

vedantesv eka evatma cidacidvyaktilaksitah
pratijhamatram evedam niscayah kimnibandhanah
atha pramanam tatratma prameyatvam prapadyate
yatraitad ubhayam tatra catustayam a pi sthitam
advaitahanir evam syan nispramanakatanyatha
bhogasamyavimoksau ca yau nest av atmavadibhih.

‘In the sastras of the Vedanta there is only one soul, known through its manifestations,
which are sentient and insentient. This is no more than mere assertion. What 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. pramana,
prameya , pramatr, 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

Parakhyatan tra

must be impossible. In the case of the Parakhya, however, I think it is
some form of vivartavada 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 Slokavarttika
(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 a s 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 GOODALL 1998:xiii— xviii, quoting evidence
given by Brunner, Sanderson and Torella), 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 Goodall 1998:xiii-xvii, fn. 24 ).
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 Trilocanasiva 97 (the only later quotations I am aware of are
quotations of the same portions to which Aghorasiva 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 Tsadayah, apare devamuniprabhrtayah, parapare
anantadayah. tatha samakhyatam srlmatparakhyavrttau

guravo bahavas tv atra paraparavibhedatah
codakadivibhedena tatha gurvadibhedatah
Isah sadasivah santo guravah parama matah
ekam eva param tattvam svecchaya tu tridha sthi-
t am

anantah srlgaias coma skando visnur vidhis tu sat
parapare ’pare dev a munayo nrguruttamah.

I

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.

Vaktrasambhu actually does not quote from the commentary on the
Parakhya , but includes it, as Professor SANDERSON has pointed out to
me, in an interesting list of tantras on which there axe commentaries, then
of uncommented tantras, then of paddhatis (IFP MS T. 1021, p. Ill):

a pi ca sadyojyotihprabhrtibhir 99 mahadbhir acaryair vya-
khyates u srhn adrauravasvayam bhu vamrgen drakiran apara-

97 For evidence of these both being Aghora&va’s immediate disciples see Goodall
2000:208-11. I there referred to Vaktrasambhu with the name Natesaguru, but, as
Professor Alexis Sanderson 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. Vaktrasambhu, however, a synonym of Tatpurusasiva,
was evidently his initiatory name. We could therefore call him Tatpurusasiva (after all,
Aghorasiva sometimes gives his own name in the less common variant form Bahurupa-
sambhu: see Goodall 1998:xv), but I have chosen to retain the only form in which
the name is attested.

98 The quoted block of verses appears, shortened and rearranged, as 3:69-70 of the
SaivagamaparibhasanianjarT (see Dagens’ 1979:117, note 169).

"sadyojyotih 0 ] em.; sadyojyoti 0 T. 1021.

Parakhyatantra

lx

khyamatahgasuksmasvayambhuvadvisatisardhatrisaticatuh -
satikasarvajnanottaramohasurottaresu, avyakrtesu 100 srima-
ttrayodasasatikanisvasadisu, snmatsomasambhubrahmasa-
mbhubhojarajavarunasivadyair 101 viracitesu paddhatisu ca ,
tattadvyakhyanesu ca . . . 102

As an aside it is perhaps worth spelling out to which commentaries
on tantras he alludes. On the Raurava they are presumably Sadyo-
jyotis’s Rauravavrttis , that is to say the Bhogakarika, Moksakarika, and
Paramoksanirasakarika , Sadyojyotis’s lost Saivagamapramanya 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 Svayainbhuva-
sutrasahgraha they are the Svayambhuvavrtti and the Tattvatrayanir-

100 avyakrtesu ] conj. SANDERSON; vivyakrtesu T. 1021.

101 °bhojarajavaruna° ] conj. Sanderson; °bhojarajarvaruna° T. 1021.

102 ca ] conj.; om. T. 1021.

103 For a reasoned account of what lies behind this assumption see Goodall 1998:xx-
xxvi. I there argued (p. xxv and fn. 57) that the lost Mantravarttika of Sadyojyotis
might have formed part of this body of exegetical works on the Rauravasutrasahgraha
on the basis of a quotation of a verse and a half in Vidyakantha II’s Bhavacudamani
prefaced with the attribution uktam ca rurusamhitamantravarttike. I had failed to
notice that the quoted unit is in fact to be found in the Rauravasutrasahgraha 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 Mantravarttika 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 Paramoksanirasakarikavrtti ad verse 3 (Goodall
1998:xxvi).

104 This is the plausible suggestion of DvivedI (1983:70 and 63), for which the principal
evidence is the identifications offered by Jayaratha of two allusions in the Tantraloka.

1. ) The label ity etad gurubhir gTtam s'rTmadrauravasasane that appears in Tantraloka
8:101cd is identified by Jayaratha as referring to a work of Brhaspatipada.

2. ) In Tantraloka 8:345ab we read: uktam ca gurubhir ittham sivatanvadyesu 6asanesv
etat. Jayaratha’s Tantralokaviveka thereon reads adisabdad ruruvarttikadi ; tad 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 Sivatanusastra. 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 Rauravasutrasahgraha, for Jayaratha quotes (in
the Tantralokaviveka ad 8:345c-353b) a verse that the editors of the Rauravasutrasah-
graha conjecture may have belonged in between Rauravasutrasahgraha 4:21 and 4:22,
although it is in fact Rauravasutrasahgraha 2:13 in the form in which it appears in MS
B 776, the apograph of M v :

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 that those particular commentarial works of Narayana-
kantha and Ramakantha were not accessible to Vaktrasambhu (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 Mrgendrapaddhati of Aghorasiva , 107 on
which Vaktrasambhu’s work is a commentary. On the Kirana we may as-
sume that Vaktrasambhu knew Ramakantha’s Kiranavrtti, but he quotes
also from another vrtti which he attributes to a certain Bhutikantha

anantoparame tesarp mahatam cakravartinam
vihitani sarvakartrtvam karanam par am am padam.

This is interpreted to refer to the simultaneous liberation in mahapralaya of all the
Vidyesvaras. Returning to Tantraloka 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 Sivatanusastra and in others [of his works]

Jayaratha’s remark then might be identifying the Rauravavarttika as another of Brhas-
patipada’s works. This hypothesis receives support from two parallel discussions of
which DvivedI was unaware in 1983. The first is in Ramakantha’s commentary on
the Tattvatrayanirnaya (hitherto unmentioned, as far as I am aware, in the secondary
literature), the Tattvatrayanirnayavivrti , to the sole surviving MS of which Dr. Kei
KATAOKA has kindly drawn my attention. Here (f. 107 r ) Ramakantha distinguishes
the two views as being those of, among others, the author of the Rauravavarttika (kais
cid rauravavarttikakaradibhih. . . ) and that of Sadyojyotis: tat tv ayuktam, yugapan-
muktisruter iti darsitam rauravavrttau guruna. proktam hi raurave. . . [there follows a
quotation of 2:13, the same verse as Jayaratha quotes]. The passage of the Rauravavrtti
to which Ramakantha here refers is probably Moksakarika 93:

arm rudras tu suksmadya mantras c a sivatulyatam
sanantah svadhikarante yanti muktim barer ana t.

In the commentary thereon we find the second passage that supports DvivedFs hy-
pothesis, a quotation of three half-lines from the passage of the Rauravavarttika to
which Jayaratha must have been referring in his Tantralokaviveka ad 8:345ab.

105 See Goodall 1998:x.

106 Aghorasiva, 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.

107 See Goodall 2000:209-10 for a brief treatment of the question of the authorship
of this text.

lxii

Parakhyatan tra

(IFP MS T. 1021, pp. 208-9). This might be the same work as the
Brhatkiranoddyota referred to by Jnanasambhu, one of the gurus of his
contemporary and co-pupil Trilocanasiva ( Jnanaratnavall , Madras GOML
MS R 14898, pp. 44 and 186) and quoted in the Atmarthapujapaddhati
(IFP MSS T. 795, p. 78, T. 323, p. 125, T. 321, p. 127, and T. 282, p. 116).
On the Matahga Vaktrasambhu may have known only the Matangavrtti
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 Aghorasiva survive on the Dvisatikalottara and the
Sarvajnanottara (the Dvisatikalottaravrtti and the Sarvajnanottaravrtti ),
and we know from Vaktrasambhu’s opening verses 108 that Aghorasiva
composed a commentary (now lost) on the Catuhsatikakalottara (referred
to by Vaktrasambhu above as the Catuhsatika ), and from the same verses,
as well as from one of Aghorasiva’s concluding verses to his Dvisati-
kalottaravrtti , 109 that he composed another now lost commentary on the
Mohacudottara. Vaktrasambhu may also have been aware of an older,
lost commentary on the Sarvajnanottara from which Ramakantha quotes
in his Sardhatrisatikalottaravrtti 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 maya 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 ‘ sadhanas ’ of jhana, kriya, carya and

108 These are quoted by Goodall 2000:210, fn. 18.

109 Quoted by Goodall 1998:xv, fn. 24.

110 The scribe of M Y has copied almost exclusively what relates to doctrine and to
yoga: see p. xcvii below.

Introduction

lxiii

yoga vis a vis dTksa. As I have argued elsewhere (Goodall 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, not 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. Brunner (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.

Chapter 1. The soul

Pratoda sees PrakaSa in an airama on the Ganges and asks for teaching,
which Prakasa, after venerating Siva, begins to give (1-2).

The tantra is described. Its five topics (padarthas) of the bound soul
(pa^u), the Lord (Fivara), scripture/knowledge (vidya), the womb (yoni),
and liberation (mukti) 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 Prakasa 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); Prakasa 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 GOODALL 1998:lviii-lxv and 182-4, fn. 69.

112 See fn. 21 on p. 143 below.

lxiv

Parakhyatantra

Pratoda advances the position that the soul should be free of defilements
(51), which Prakasa answers with a demonstration of the logical need for
a category of innate impurity (mala), 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 Prakasa
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 karman is the cause of the diversity of
the universe (72) and Prakasa refutes it (74-80).

Pratoda argues that agency belongs to the body rather than to the soul
(81 and 85) and Prakasa 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).

Chapter 2. The 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).

Prakasa 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).
Prakasa’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 ( saktis ) 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 ( pratyaksa ) (75c-76).

The Lord’s existence is thus proved; conventional usage ( rudhi ) determines
that the name Isvara designates him (77-82).

His body is made up of the five Vedic brahmamantras (83-85b).

Isvara’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

Parakhyatantra

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

( bhogin ), and ‘in resorption’ (lay in) is not ultimately real (98-99b).

Siva’s bestowing His grace depends on the transmission of His scripture
(sastra) from acarya to pupil (99c-101b).

A descent of divine power ( gaktipata ) 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 Siva sets creation from primal
matter (maya) in motion; for this He awakens the mantras and the eight
officiants known as Vidyesvaras (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 Siva 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 Siva’s glory if He were to act
Himself, hence the others are employed (126-128d).

The discussion of the Lord ( Ttfvaratattva ) is thus concluded and reference
is made to the subject of the next chapter (128e-129).

Chapter 3. Scripture and the 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).

Siva ‘awakens’ Ananta and the other Vidyesvaras 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£ana,
the gods, sages (2-6).

Pratoda questions how the formless supreme Siva can create scripture and
why it is necessary that he should if Ananta and others are ‘awakeners’
(7-8).

Introduction

lxvii

Prakasa’ 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 Mimamsaka, questioning the authorita-
tiveness of 6aiva 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).

Prakasa 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).

Prakasa replies that one of them, doubt, is applicable; he then questions
the Mimamsaka 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 Saiva revelation, which in spite of
differences within it, all derives ultimately from Siva (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).

Prakasa gives an account of which of the principal mantras arise out of
which parts of Siva’s ‘body’ (73-7).

A nirvacana of vidya. 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).

Chapter 4. The evolutes of primal matter

The opening verse gives a list of epithets of primal matter (may a) 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 ( tattva ) of the
universe of our experience, ranging from that of limited power to act (kala)

lxviii

Parakhyatantra

to earth/ 13 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).

Prakasa 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 (30-6).

The tattva of passion (raga) is added as the third of the three central
cuirasses (kancukas), it is distinguished from the disposition of the intellect
(buddhi) known as ‘lack of dispassion’ ( avairagya ), 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 (kaficukas) 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 karman itself (52), and then reasserted
(53-4).

Its power acts upon the tattva of the person (purusa-tattva) , which is
located above secondary matter (prakrfci) 114 and which is the locus of the

113 That is to say the five-fold cuirass (kancuka) that equips the bound soul for em-
bodiment in the worlds in maya, followed by the twenty-five tattvas of the Sankhyas.

1 14 The translation is not ideal: historically it is the material cause of Sankhya thinkers,

Introduction

lxix

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

From 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).

Prakasa 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 ), knowledge (jhana), dispassion (vairagya), control
(ais'varya) 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 (jhana ), which proceeds from different causes and applies to
different domains (adhyatma, adhibhuta and adhidaiva), 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 (anaisvarya) (87-9).

The last verse of Prakasa’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).

Prakasa 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 Saiva addition of primal matter (maya)
at a higher level of the universe.

lxx

Parakhyatantra

form of external objects (92-3).

The tattva of self-appropriation (ahahkara) 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 (109-1 14b).

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
(ahahkara), 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 ahahkara (129).

Prakasa refutes this objection and demonstrates the involvement of ahah-
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).

Prakasa 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 (maia) is primal matter (maya), or
an effect thereof, or a property of the soul (158).

Prakasa 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 Siva-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).

Chapter 5. The cosmos

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 (1 1— 32b).

Altogether they are said to be 140 115 and their measurements are given
(32c-34b).

Ninety lakh yojanas above them is the world of Kusmanda, who presides
over the hells (34c-40b).

Nine lakh yojanas above that are the seven subterranean paradises
(pataJas), which are listed, given etymologies (nirv acanas) 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 bhiih, whose seven continents and seven
oceans are listed (61 -63b).

ns The 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 (94-1 09b).

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 (130-1 38b).

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) (145-1 55b).

Above maya, in the pure universe, Sambara is placed in the principle of
pure knowledge (vidyatattva) , Ananta in Tsvaratattva , Brahma in sada-
sivatattva , and beyond him there is the supreme Siva (155c-161).
Conclusion (162).

Chapter 6. Mantras

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 (sabdara^i) 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).

Prakasa 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); Prakasa 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 Prakasa 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 (6iva) 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).

Prakasa 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 Prakasa, can words convey meaning unless they are governed
by grammar (44)?

Prakasa 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 Siva (45-50).

lxxiv

Parakhyatantra

Pratoda observes that mantras are just words articulated by the parts of
the mouth, just like other words (51).

Prakasa 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 ( bhuta ), 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 Siva (57-8).

Pratoda introduces the Mlmamsaka notion that deities are no more than
words, and this is rejected by Prakasa (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).

Prakasa 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,
Prakasa replies that the Mlmamsaka’s heaven is also invisible, and he
concludes that the ritual act is ‘of the Lord’ ( aisvarT kriya ), 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 Siva to Prakaia, and the treatment of
the last padartha , that of liberation, is announced: Prakasa states that
he will now teach rituals (80-2).

Chapter 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 , tarka, samadhi) (10) and briefly described (11-17).
Stretching the breath (pranayama) is to be practised to conquer the five
breaths (prana, apana, samana, 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 (dharanas), 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
pihgala) 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 (ISvara), to the tip of the nose

lxxvi

Parakhyatantra

(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 HAMSA-mantra (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).

Chapter 15. Liberation and the means to its attainment

Contents verse (1).

Knowledge (jnana), rites (kriya), religious observances (carya) and yoga
have been taught as a group of means necessarily preceded by initiation
(dTksa) (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 (dTksa), since they depend on dTksa as their basis (4).

He gives a brief description of each and restates this position, concluding
with an etymology (nirvacana) of dTksa (5-10).

Pratoda asks again which of jnana , kriya , carya and yoga brings about
liberation after initiation (dTksa) has first bestowed entitlement to follow
them (11).

Prakasa explains that samayadTksa , 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 (karman) that it is
to experience in other worlds (in the way that salvific initiation (dTksa)
does), and therefore it is full dTksa 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

Jn ana and kriya are for ensuring continued memory, and therefore prac-
tice, of the Saiva cult (20-1).

Pratoda asks why this ‘memory’ is not enough to accomplish liberation

( 22 ).

Prakaia 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’
(nirapcksa), i.e. salvific initiation alone, without dependence on subse-
quent religious practice, and ‘dependent’ (sapeksa), i.e. salvific initiation
dependent for its effect on the subsequent observance of the four means
(24-6).

If there is ‘independent’ initiation (nirapeksa diksa), then are observances
of celibacy ( brahmacarya ) and the like pointless, asks Pratoda (27).
Prakasa reveals that the observance of social religion is to ensure that
Saivas 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 Siva’s grace (iakti-
pata)? And how then can they receive initiation (diksa) (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 a dhi-
kara (he does not make explicit whether he means adhikara in the sense
of eligibility for diksa or eligibility, through diksa, for the post-iniatory
means) (36).

Prakasa replies that when diksa has been correctly performed liberation
will come about (37-38b).

If diksa 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 Pra-
kasa 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

Parakhyatan tra

Pratoda observes that others hold liberation to be an absence (46), a
position which Prakasa rejects; in liberation one should attain the qualities
of the Lord (47-50).

Pratoda advances a Pasupata 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 karman 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 Pasupata 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 ( sajjnana ), true dispassion
(sadvairagya) and true control/sovereignty ( sadaisvarya ), 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 Prakasa recounts that he received this scripture
( sastra ) from Parvatlpati, who received it from DTptesa (72-3).

The language of the Parakhyatantra

In my brief account of aisa language in the introduction to the first vol-
ume of the Kiranavrtti (Goodall 1998:lxv-lxx) I unaccountably made
no reference to the lengthy treatment of the language of the Kubjika-
matatantra in the editors’ introduction (GOUDRIAAN and SCHOTERMAN
1988:44-109). Mention should now also be made of the substantial and
impressive discussion of the language and metre of the Siddhayogesvan-
matatantra by Judit Torzsok (*1999:xxvi-bcix). TORZSOK opens her
discussion (*1999:xxvi) with the following gentle reproof.

The irregular forms are called Aisa — characteristic of the lan-
guage of Lord Siva (Isa) — 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 1 , 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
Sanskrit’ — 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 Siddhayogesvarlmatatantra 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 Sanskrit ic 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 treatment (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,

116 Expressions quoted from GOODALL 1998:lxvi, fn. 158.

lxxx

Parakhyatantra

as TORZSOK 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 Siddhantatantras, 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 atra) to mean
‘in this sastra 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).

117 Speyer observes (1886:350) that the correlative pronoun is often omitted when
the relative clause follows the correlative, and he mentions (1886:349) that it may be
omitted when the relative clause precedes the correlative (of such an omission he gives
no example), but it seems to me that the omission of correlatives in the Parakhya 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 -j a: 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 Parakhya 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,

118 And it is relatively liberally used as a metre-filling bahuvnhi-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

Parakhyatan tra

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 bahuvrThis :
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 asraya, samsraya or samasraya (l:32d, 4:1b, 4:2b, 4:93d,
14:20d, 14:37d, 14:58d) and all but one of the rest 120 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
(sivakhyam mantralaksanam 122 ) .

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 -tvat 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

120 The final member of the compound in 4:34d is gocara.

121 These last two could perhaps be included under the above heading.

122 The required sense is that of sivakhyamantralaksanam , but that would infringe the
metre.

123 A similar case is noted by Torzsok (*1999:xlvii) in Siddhayoge£varTmatatantra
8 : 8 :

sutrayen mandalam divyam sarvasiddhiphalodayam
caturastakaram va pi . . .

124 This 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 sah: 5:87c.

sandhi applied when endings should be pragrhya: 15:16a, 15.20c, Ap-
pendix l.A:2d-3a, Appendix I.B:12c.

hiatus within a pada: 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 rsubhavanah, 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 Puranas: see, e.g., Adriaensen, Barker,
and Isaacson 1998:27-8.

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

plural for dual: 5:4a.

neuter for masculine: 4:83c ( utkarsain ) 5:95d (udanvat), 14:94d (nija-
dharmam). 128

125 Hiatus between two padas, 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.

126 These first two are instances of hiatus where the second word begins with a vocalic
r. Since hiatus inside a pada is not a common feature of the style of this text, this
suggests that in the redactor’s pronunciation (and therefore usage) the vocalic r had
the phonetic value of ri or ru. There are a number of other indications that this was
so, for which see next entry.

127 There are a number of indications that for the scribe too, and not just for the
redactor, vocalic r was so treated, e.g., his writing krddhah (for kruddhah ) in 5:123a.
128 In 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 (gauta for gautama ?), 14:4d
(cara for car ana , perhaps to fit the metre), 15:1 Id ( 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 -I to suit the metre: 6:69c
( ahuti ).

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 tanala jarci bhih ) .

of attraction to the gender of aisvarya, the word to which both expressions stand in
apposition.

129 See fn. 396 on p. 258 below.

130 This last, an instance of talu-ka, finds parallel in a number of other tantric works,
e.g., Nidvasamukha 4:52 (f. 16 v ), Nisvasa guhyasutra 1:133 (f. 44 u ), Svacchanda 4:365,
5:75, 7:38, 10:1172, 15:25, Kubjikamata 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 ‘a isa language’ is
worth making. A comparison of the above list with the accounts referred
to above of deviant usages in the Kirana, Sardhatrisatikalottara, Siddha-
yogesvarTmata, and the Kubjikamata 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 ktv a, which one might expect to be uni-
versally shared, appears not to be a common feature of the Parakhya.
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 a isa) usage is shed by a
grammar of epic Sanskrit that has just appeared: OBERLIES 2003.

Some remarks on the treatment of metre

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 malinl, and 4, 5 and 15 each with a sardulavikrTdita. But in
respect of its a nustubh it is almost as remarkably bland as the Kirana
or the Svayambhuvasutrasahgraha, both of which, as I have obseived
(Goodall 1998:lxxi), not only restrict themselves to the anustubh but
scarcely deviate from the pathya. The occasional vipulas are these:

na-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.

r a-vipula 6:19d and 6:20d (identical padas, both missing a caesura after
the fourth syllable).

131 A single instance is to be found in the chapters transmitted by M v (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

ma-vipula 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 vipulas. 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 are not preceded by a ra-preamble.
But I regal'd 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-

132 See Goodall (quoting Tokunaga) 1998:lvii, fn. 132. A weak intervening conso-
nant, such as a nasal or (as in our instances) a semivowel 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 Kir ana and Svayambhuvasutrasaiigraha , 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 Saiva 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 Svayambhuvasutrasaiigraha , the
Sardhatrisatikalottara , the Kir an a, the Sarvajhanottara , the Matahga,
the Mrgendra , and the surviving writings of Sadyojyotis. Among the
scriptures of this already modest list, the Rauravasutrasahgraha is badly
transmitted and, I believe, incomplete; 133 the greater part of both
the Svayambhuvasutrasaiigraha and the Kirana is, I maintain, uninter-
pretable a s presented to us by their South Indian editions; 134 and of
the Sarvajhanottara only a very small portion has been published, and
in the only easily accessible edition of that small portion (that of the

133 See p. xcvii below.

134 The incomprehensibility of the Devakottai edition of the Kirana (Ed) 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 Svayambhuvasutrasaiigraha , but see footnotes 522 and
743 on pp. 290 and 355. Vasudeva (*2000) draws attention to and repairs a number.

lxxxviii

Parakhyatan tra

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 diksa and the four padas. The Parakhya's fourteenth chapter
is a welcome addition to the small collection of works on early Saiva yoga.
BRUNNER, 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 Mrgendr a, the uninterpretably corrupt account of the Devakottai
edition of the Kirana, and the difficult treatments of the Matanga and the
Sardhatrisatikalottara, 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 eaxly Siddhantatantra into English. The only complete translations
of early Siddhantatantras are those into French of the Mrgendra (HULIN
1980 and BRUNNER 1985) and the Rauravasutrasangraha (Dagens and
Barazer-Billoret 2000), the latter being, in my opinion, of limited
use because of the poor state of the text they followed. Of the Svayam-
bhuvasutrasahgraha only the first three and a bit chapters, out of twenty-
three, have been translated into French and English (Filliozat 1991a
and 1994), and of the Kirana the first twelve, out of sixty-four, have been
translated into Italian (VlVANTI 1975), and the first seven into English
(Goodall 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.

135 0ne of these forms the subject of Goodall forthcoming B.

136 One is referred to in fn. 838 on p.381.

137 See footnotes 332 and 348 on pp. 238 and 245 below.

138 I cannot pretend fully to have understood the Parakhya’s treatment of the topic,
but I have had the enormous advantage of having Dr. Somdev Vasudeva’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 Kirana, 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 o

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 Matahga, and yet this does not
render it as neat and clear as the Mrgendra, nor indeed any clearer than
the Matahga. It is less lively than the Kirana and considerably less lively
than the Nisvasa. 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. It’s author’s aim was a systematic presentation and
justification of the principal doctrines of the Saiva Siddhanta in unadorned
verse.

The nature of this edition

Browsing in A. E. HousMAN’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

U9 I 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
Parakhya , 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 on 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 axe 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

140 From Housman’s “Remarks on the ‘Culex’ ”, The Classical Review XVI (1902),
p.339, as quoted in HOUSMAN 1981:95.

141 Prom Housman’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 Housman’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. Hei-
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, there
is much to be gained from critical editions in every branch of Sanskrit
literature.

With this first edition of the Parakhya 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

14 2 From Housman’s preface to his edition D. Iunii Iuvenalis Saturae (London, 1905)
as quoted (with subsequent corrections incorporated) in Housman 1981.54.

143 Asserting the futility of attempting critical editions of Puranas in particular is
perhaps no longer the dernier cri, but it is still not passe: see, for example, INDEN
2000, in particular the appendix, entitled ‘Authorism and Contextualism, Empiricism
and Idealism in the Study of Puranas’.

XC11

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 are 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 Saivism 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 M Y and R N 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 N , 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. 604)— and which has here
and there suffered conflation with the other groups. Using these groups

144 In the introduction to my edition of the Kiranavrtti I very briefly defended the
practice of conjectural emendation (GOODALL 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 M Y 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

XClll

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 M v ' .

Now in the case of the Parakhya we have only one source, the same
Mysore codex M y , 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 Sardhatrisatikalottara 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 Matahga 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 Sarada MS
survives in the BORI (MS No. 235 of 1883-84) which, unlike the other
Sarada sources, covers the commentary for the beginning of the text and,
alone among all the sources, covers the commentary for almost all of the
yogapada (the end of chapter 6 and the beginning of chapter 7 are miss-
ing) and for the beginning of the caryapada. It also contains portions of
the commentary on the kriyapada for which Bhatt had no source. The

145 Some indication of this was given in Goodall 1998:lxvi-lxviii; for further evidence
see, for example, the short quotation with (minimal) apparatus in fn. 793 on p. 368
below.

146 A few of these are referred to by GOODALL 1998:lxxx, lxxxii and xcvii.

147 The original manuscript is MS 5-688 in the National Archives, Kathmandu:
NGMPP Reel No. A 43/2.

XC1V

Parakhyatantra

manuscript is in some disorder , 148 but it gives a much more complete text
of Ramakantha’s commentary than any which Bhatt actually used . 149

It is not improbable then that M Y 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 M y ’s version of what it
transmits of the Kirana is close to the text presupposed by Ramakantha’s
Kiranavrtti.

l48 It 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-
pada (from which I have cited in the annotation to chapter 14) is covered on ff. 44 r -83 v
of the last sequence of pagination.

149 Sanderson (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 VidyapTtha, Udaipur, Accession Nos. 205 and 334. In a letter
of 27.ix.1997, Professor Sanderson 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 258/9 (i.e. MS P 258, ff. 27 r -35 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 Malledevaru (1987:66-7), 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 (Goodall
1998:lxxxix-xci):

Palm-leaf (talipot). Nandinagarl. Folios of 2^" x 1'2|" 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. 35 v f 12 l) directly follows the
colophon to the Parakhya (for which this is the codex uni -
cus) on f. 35 v (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-
kasavrtti (ff. 1— 5 r ); the Prayogasara (ff. 5 u -9 r ); Rauravasutra-
sahgraha [for chapters 5 to 10 and for half of chapter 4 of which
this is the codex unicus] (ff. 9 r t 6 l-12 r l 15 l); Svayambhuvasutra-
sahgraha [for which this is the only South Indian manuscript
known to me in which all twenty-three chapters appear in the

XCV1

Parakhyatantra

correct order and unmixed with other material] (ff. 12 r t 15 l-
18^ ( 16 1 ) ; Sardhatrisatikalottara (ff. 18-22 r ); Kalajnana (f. 22 v );
and the Mrgendrottara [= Mrgendra] (ff. 23 r -27 r [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. 35 u -39 v ); by the Pauskara (ff. 39 l, -48); Goraksaviracita-
prabodha (ff. 48-50 r ) and YogadTpika (ff. 52 r -53 r ). On f. 54 v
appears the colophon iti srlmahadevaviracite astamgayogah
kartikeyasamvadah muktisopanasastram samaptam. Then
follows the first adhikara of Abhinavagupta’s Isvarapratyabhi-
jnakarikavimarsinl (ff. 54 u -71 r ). The last colophon of that
work is that of the seventh ahnika. F. 71 v is blank. I could not
identify what text the last folios, 72-76 r , transmit. I noticed
only one colophon-like phrase: iti jainasamayanirakaranarn
(f 72 r l 13 l). 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 Bhatt’s edition of the
Raurava (p.xviii and p. 174). It was not used by Filliozat
for his edition of the Svayambhuvasutrasaiigraha. The bulk
of M r ’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 Kalajnana transmitted on f. 22 u , 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 Bhatt’s list of known recensions. 151 Although the text

150 It is transmitted, for example, immediately following the recension in fifty verses,
the Jhanapahcasika , on ff. 4 V -9 V (in the first foliation) of NAK MS 5-4632, NGMPP
Reel No. B 118/7. As I have observed (Goodall 1998:xc, fn. 184), the names Kalajnana
and Kalottara 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 Kalottara in that of chapter 2 (f. 22 v ^).

151 Bhatt’s list, given on p. xlviii of his upodghata to his edition of the Sardhatrisati-
kalottara , omits also the Jhanapahcasika (mentioned in the previous footnote) and the
Sardhasatika recension, which is transmitted on ff. 1 V -6 V (in the second foliation) of
NAK MS 5-4632, NGMPP Reel No. B 118/7.

Sources for the constitution of the text

XCVll

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. 22 v , 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. 23 r . It
ends (with the colophon iti srlmrgendrottare yogapadah sain apt ah) at the
end of line 15 of f. 27 r . The manuscript in fact transmits only the vidya-
pada and the yogapada. The kriyapada and caryapada are not given.
Thus for a number of texts — the Mrgendra , the Kirana, the Parakhya ,
and probably the Rauravasutrasahgraha — 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
Parakhya , the first six chapters and the last two (chapters 14 and 15) have
been selected. I have suggested before (Goodall 1998:xl, fn. 92) that
M y ’s text of the Rauravasutrasahgraha may be incomplete, but I failed
to mention some evidence that bears upon this assumption: Bhatt’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 M y . 152 Since, as we have
seen, the scribe of M y has omitted chapters of other tantras copied in
the same codex, it is possible that he might have done the same when
transmitting the Rauravasutrasahgraha. 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 M Y
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

152 The colophon to the seventh chapter of Mysore MS B 776, the partial apograph
of M y that covers the Rauravasutrasahgraha, ends with dharanapatalo dasah , which
has been corrected to dharanapatalah (f. 38 u ), 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., R N in which the Kiranavrtti
is transmitted). This bar in M r , 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 a u 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 encircled 154 and, in some
cases, also drawn through with a horizontal line; 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.

Antecedents

There are a number of indications that there may have been at some
point in the transmission of the text down to M v 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
kr 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

153 Occasionally, as in 3:5a, 5:129b and 5:134c, B has actually transcribed rr.

154 This is the practice referred to in NaisadhTyacarita 1:11.

155 There 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 mdh a
in NT) 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. " To the
category of phonetic mistakes possible for Tamil-speakers (i.e. those who
principally use Grantha script) belong the occasional confusions between
ka and ga, e.g. in 4:46b 158 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 M 1 ' 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 Sarada or in the script of M v 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-

156 In this instance (of maddhanat for mantfiana) ntfia was probably first mistaken for
ndha .

157 I 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 M .
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 ?

158 Emending 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. bcxxi above) were originally compounds ending in -ka.

159 This 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.

Deviant 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. Goodall 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

160 e.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.

161 e.g. 2:119c, 3:26d, 4:20f, 4:140a, 5:28b, 5:108a.

162 Many of these concern the past-participle ujjhita at the end of a compound.

Sources for the constitution of the text

a

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:llld to diggrahaih is
signalled in the apparatus.

Transcription

I transcribed by hand M v ’s text of the Parakhya 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 v
and chapters 14 and 15 against M K ’s partial apograph MS B 811. I re-
turned in October 1999 and checked chapters 1 and 15 against M y , 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.

Condition

The leaves of the codex are strimg through their right-hand string-holes
only. All M v ’s leaves of the Parakhya 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 that 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.

Parakhyatantra

cii

Apographs

MS B 811 (catalogued by Malledevaru 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 M y , such as those of the Prayoga-
sara, Rauravasutrasahgraha and Svayambhuvasutrasahgraha (B 776) and
of the Kirana (B 812). 163 Like these, MS B 811 is written in a florid
Kannada 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 K 2 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. l r t 1_2 l):

// srlrainacandraya namah — // subham astu srl// atha
parakhye yogapadah/ / srTkrsnaya 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 ‘||.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
Saivaparibhasa , 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. 151 r and ends on f. 189 r . 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 srlsambasadasivaya namah// subham astu//
srlr astu// srl/ / atha parakhyatantre -hvidyapadah-h
prarabhyate / / srl// srl// +jhanapadah prarabhyate-h

163 MS B 812, the apograph of M y ’s text of the Kirana, is assigned the siglum K 2 and
described in the introduction to volume 1 of the Kiranavrtti (Goodall 1998:xci).

Sources for the constitution of the text

cm

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 (Malledevaru 1987) of the descriptive catalogue
as that in which M y 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 (Rajagopalachar 1990:298-9
and Appendix, pp. 334-5). 164 In case others should be interested in the
valuable testimony of M y , it is worth recording the three other partial
transcripts of which I am aware: MS B 783, a transcription of M y, s text
of the Sardhatrisatikalottara; MS B 784 of the Mrgendra ; and MS B 813
of the South Indian Pauskara.

Although they are apographs of M y , 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
M y , 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 attempt to photograph M y ) 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 M y 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 M y is illegible, or where the scribe of B
has consciously written something different from M y 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 M y is

164 1 had long assumed that the two manuscripts in Mysore listed in the New Cata-
logs 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 of Sanskrit Manuscripts in
the Government Oriental Library, Mysore, 1922, p. 599) and find this is not the case.
That catalogue does not appear anywhere to record the existence of M v , and the two
manuscripts it lists of the Parakhya are MS B 811 and MS B 785.

CIV

Par akhy at antra

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 iastances 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 M v (here the corrections
are in copper-beech red). Nor have I recorded instances where B has,
for example, pahca for M y ’s pamca, or karyam for M v s karyyam, or
other such purely orthographic variants. Suffice it to say that, apart from
consistently preferring to write homorganic nasals where M v has the anu-
svara, B generally degeminates consonants in ligature with semi-vowels
that M' has geminated, and frequently alters a visarga before a sibilant
to the sibilant in question.

Transcription conventions

The above should explain why T decided that it was not worth supply-
ing images of the leaves of M ' 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
dandas. (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

165 Occasionally it confuses between bha and ta, and between sra 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 of 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 numbei
of syllables missing, I have added the number in square brackets: thus

4 [-6-] — ’ indicates that six syllables are broken off or illegible. Letters

that are enclosed between plus-signs (+. . . 4*) are letters that were added
subsequently, sometimes in between lines or in a margin. ‘X’s are used
to bracket text that ha s 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 are 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. M* oc );
a siglum with a superscript pc ( post correctionem ) marks the reading of
a manuscript after correction (e.g. B pc ). 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 Jhanaratnavall , 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.

CV1

Parakhyatan tra

(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 (<3C. . . >) enclose
‘free’ 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, pada-index 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 M y 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 Luptagamasahgraha of Gopinath Kaviraja (1970) and
Vrajavallabha DvivedT (1983). The card-index held in the French Insti-
tute of Pondicherry 167 enabled me to locate many more in some published

166 Including the five not actually transmitted in M v but that are found in testimonia
and have been judged to fit into M v ’s text, namely 4:101cd, 4:105cd, and 5:78c— 79.

167 This useful tool, compiled over many years principally by Messrs. R. Subramaniam
and SAMBANDHAN 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 of the text

evil

South Indian works, and Professor SANDERSON 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 transmissional histories. It
should be noted, however, that there is one exception: quotations in the
Saivaparibhasa derive from the edition prepared in Mysore, where the
editors evidently made use of M r 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 SataratnollekhinT and Isana-
sivagurudevapaddhati, for example, are often garbled and evidently rest
on poor manuscript evidence. But many other texts (e.g. the Siddhanta-
samuccaya, the Sivajhanasiddhisvapaksadrstantasahgraha, the works of
Jiianaprakasa, etc.) are yet worse served in that they have never been
edited.

A large number of the later (typically sixteenth- 1 and seventeenth-
century) Saiddhantika 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-
vekam, the *DTksadarsa, the *Sivajhanasiddhisvapaksadrstantasahgraha,
the *Sivagamadimahatmyasahgraha, the Saivagamaparibhasamahjari,
the *Saivasiddhantasahgraha, the Sakalagamasarasahgraha, and the Siva-
yogaratr ia. 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.

168 The 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 Sarvajnanottara and the Devikalottara appear to be the most quoted.

cv -.- 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 Parakhya.

Highly valued both for their help in constituting the text and for
the proof they afford of the relative antiquity of the text are the quota-
tions in tenth-century Kashmirian works: Ksemaraja in his Svacchanda-
tantroddyota quotes seventy-four half-verses from the Parakhya which
are to be found in M v ’’s text of chapter 5; Ramakantha quotes 4:45c-46b
in his Matahgavrtti ad vidyapada 12:25-27b, pp. 347-8; and Narayana-
kantha quotes 4:35ab ad Mrgendravidyapada 11:11, p.281 and quotes
4:19abc 169 ad Mrgendra 2:7, p.59. The last of these is significant because
Narayanakantha there attributes the quotation to the Saurahheya, which
is said, e.g., in Kir ana 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
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
are attributed. Verses that appear in Appendix I are attributed to the
Parakhya, but 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 dTksa

D:56-77 on prayascitta

E: 78-88 on creation and dissolution

169 In the Devakottai edition (p. 67) four padas are given.

170 I discount the instance in the Sarvadarsanasangraha (p. 189), since that is evidently
part of a block lifted from the passage of the Mrgendravrtti just referred to.

Sources for the constitution of the text

cix

F:89-91 on mudras
G.92-4 on gurus

H:95-110 on miscellaneous matters of ritual

J: 11 1-14 on pranayama

K: 115-20 on karman

L:121-47 miscellaneous

M:l-3 misattributions to the Parakhya 171

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.

*Atmarthapujapaddhati 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 DAGENS’ 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.

Isanasivagurudevapaddhati oflsanasiva: 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 Saiva ‘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
PrayogamahjarT and a NarayanTya ), and so may well have been com-
posed there. 172 Its author quotes from the works of Somasambhu,
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.

l72 The quotation (which I have not traced) ascribed to Isanagurudeva in Ananta-
sambhu’s commentary on the last verse of the yogapada of the SiddhantasaravalT (verse
125, BGOML XIX. 1, p. 74) may be a non-Keralan quotation from this paddhati.

cx

Parakhyatan tra

he could not have written much later than that Aghorasiva; but
he does refer to some Siddhantas 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 UNNI 1987. The
transmission of the text is evidently poor, for much in the edition
(of T. GANAPATI Sastri) is uninterpretably corrupt.

♦Kiranavivrti of Tryambakasambhu (IFP T.1102 and IFP 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 (Goodall
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 Saiddhantika writings (including, re-
markably, those of Ramakantha II). The work is not well transmit-
ted. This Tryambakasambhu is certainly not to be identified with
the late twelfth-century Trilocanasiva who wrote the Somasambhu-
paddhatitTka, among other works. 173

Kriyakramadyotika of Aghorasiva. Appendix I.C:53. The text in
question is that published with Nirmalamani s commentary, the
Prabhavyakhya. Suspicion about the authorship of the various
other texts published as parts of the Kriyakramadyotika by the
South Indian Archaka Association has been expressed by Goodall
1998:xiii-xvii, fn. 24, and independently by ISHIMATSU 2000:236.

♦Kriyakramadyotikavyakhya of Sadasiva (IFP MS T.962, pp. 1-56
[third numeration]): Appendix I.F :89— 91 .

*Jnanar at naval! of Jnanasambhu (the author of the Sivapujastava) 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 Jiianaratnavali 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,

173 For a reasoned discussion of which works did belong and which may have belonged

to that Trilocanaiiva’s oeuvre, see Goodall 2000:208-14.

174 See Goodall 2000:209, fn. 11.

Sources for the constitution of the text

CXI

rich in quotations, by a South Indian brahmin living in Benares
who was, along with the celebrated twelfth-century Saiddhantika
Aghorasiva, a guru of Trilocanasiva, 176 and who therefore also be-
longed to the twelfth century. Although of great interest, the text

is, as BRUNNER has pointed out (ibid.), poorly transmitted. But
now that further sources have come to light some scholar may feel
encouraged to respond to Brunner’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 IFF
MS T. 231: the IFP transcript is evidently an apograph of it and
bears, without explanation, its library number (R 14898) on its
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 Nandinagari hand that is not easy to decipher. This preserves
more of the beginning of the work. 177 An editor would also derive
much help from testimonia, for the text is very often borrowed from
and quoted in later paddhati literature. 178

Nanavaranavilakkattarumpatavivekam of Velliyambalavanasuva-

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,

175 See Goodall 2000:212, fn. 22 (referring to information provided by Professor

Sanderson). , lf .

176 See GOODALL 2000:209-11. For confirmation of the long-known twelfth-century

dating of Aghorasiva see Goodall 1998:xiii-xvii.

177 Another 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

178 The relation of this text to the apparently lost BalajnanaratnavalT (or Balaratna-
valT), to which we find references in the same literature (e.g. Sivadlksavidhivyakhyana
T. 542, pp. 41, 43) is uncertain. The two works are mentioned together in a versified
list of paddhatis at the beginning of the Atmarthapujapaddhati in such a way as to
imply that they were by different authors (T. 323, p.2):

klpta jnanasivena tatra guruna srTjnanaratnavati
jnanakhyadimasankarena ca krta sa balaratnavalT
anyah somasivena sadhu racitah satkarmakandakramo
’py uttungena sivena paddhatir iyarn namanukula krta.

• racitah sat° ] conj.; racita sat 0 MS.

CX11

Parakhyatantra

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 Nanavaranavilakkam (a work that is in turn in some sense
a commentary on the Civahanacittiyar ) of Kurunanacampanta-
paramacariyar, the sixteenth-century founder of the Saiva matha
of Dharmapuram (Tanjore district). 179 According to the intro-
duction (p. 15), Velliyambalavanasuvamikal took sivadTksa and
saivasannyasa under the fourth head of the same matha, and took
jhanadiksa under the fifth. 180

Tattvatrayanirnayavrtti of Aghorasiva: 2:42ab (without attribution),
2:99ab (without attribution).

Tattvaprakasavrtti of Aghorasiva: 2:99ab (without attribution),

6:6ab.

Tantraloka 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.

DTksadarSa of Vedajiiana 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 Brunner (1977:liii) as

‘^Publications of the Dharmapuram Adhinam often include a ‘short life of Guru-
gnanasambandha’ (e.g. Mudaliar 1976:xxi-xxiv) in which a late sixteenth-century
date is proposed (p. xxiii):

An inscription of Krishna Maharaya Ayyan, King of Tanjore 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 SIKKI, VADAKUDI, ODACHERI 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 AD). These two authorities prove that Gurugnana-
sambandha lived about 390 years ago (in the second half of the sixteenth
century).

l80 It 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 Saiva Siddhanta, see Goodall
forthcoming B, in which Umapati’s treatment of the topic is briefly discussed, and see
also Devasenapathi 1966:238ff.

Sources for the constitution of the text

CXlll

un assemblage de citations d’origines diverses, groupees
en chapitres logiquement ordonnes, mais liees entre elles
pax un commentaire insignifiant. L’ouvrage aurait pu
etre tres precieux pour les nombreux extraits qu il donne
de textes totalement ou partiellement perdu, s’il n’etait
desesperement corrompu, et ceci dans tous les mss. qu’on
en connait.

Dagens (1979:6-14) has discussed the oeuvre of Vedajnana II and
of his guru, Vedajnana I, and established that they both lived in
the sixteenth century, the latter having died in 1563 or 1564. The
tr ansmiss ion of the work is indeed (pace DAGENS 1979:9) atrocious.

Nadakarikavrtti of Aghorasiva: 6:14ab.

*Nityadisangrahabhidhanapaddhati of Taksakavarta (Sarada MS.
Bodleian MS Stein Or.d.43): Appendix I.A:l-8. 181 This is a ‘man-
ual’ of fsaiva (not exclusively Saiddhantika) ritual from the Kashmir
valley preserved in only one Kashmirian manuscript. It contains
many lengthy quotations from a wide range of tantras.

Netroddyota of Ksemaraja: Appendix I.L:124.

Pauskaragama (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 Goodall
1998:xliii-xlv. All its borrowings from the Parakhya 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 Goodall 2001a:330). In a number of cases the two commen-
taries (the unpublished Pauskaravrtti of the Ceylonese Jiianapra-
kasa [IFP MSS T. 110, T. 180, and T. 188, Hoshiarpur MS 4385] and
the Pauskarabhasya of Umapati [not the fourteenth-century author
of Tamil Saiddhantika works, for see Colas-Chauhan 2002:305-6)
support different readings. Such differences have been recorded in
my apparatus.

181 1 am grateful to Professor Sanderson (letter of 2.ix.l996) for drawing my attention
to this passage.

CX1V

Parakhyatan tra

*Pratisthavidhi 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 a ntyestividhi of Aghorasiva’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 srlmatkamalalayapuranivasicandrasekharabhattaraka-

sisya-tannamadharina aghorasivadesikakriyamanarTtim avalambya
pratisthavidhi[h] krtah.

Prabhavyakhya 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.

*Bhavacudamani of Vidyakantha II (Kashmirian Nagarl 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
Goodall 1998:xi-xiii. The sole surviving manuscript is full of cor-
ruption.

Bhogakarikavrtti of Aghorasiva: Appendix I.L:123.

Matangavrtti of Ramakantha: 4:45c-46b.

*MrgendrapaddhatitTka of Vaktrasambhu (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 Aghorasiva 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 Trilocanasiva (see below s.v. Soma-
sambhupaddhatitlka) , Vaktrasambhu appears to have been a pupil
of Aghorasiva and so to have belonged to the late twelfth century. 182

Mrgendravrtti of Narayanakantha: 4:19abc, 4:35ab and Appendix I,
verses H:105, H:106.

182 See Goodall 2000:209-10, but for the author’s name see also fn. 97 on p. lix above.

For a brief characterisation of the text see BRUNNER 1985:xxiv.

Sources for the constitution of the text

cxv

Mrgendravrttidlpika of Aghorasiva: 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).

RatnatrayollekhinT of Aghorasiva: 2:99ab (twice without attribution).

Varna^ramacandrika: 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-
Ambaladesikendra, the seventh head of DharmapuradhTna, 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.).

As I have pointed out (Goodall 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.

Sataratnasangraha 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 Meykantacattirahkal, including the Cahkarpanirakaranam, 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

183 For no reason that I can determine, a number of scholars have identified the com-
piler of the Sataratnasangraha with its commentator: Sivaraman (1973:37); Dagens
(1979:41); Brunner (1981:122, fn. 107 and 1998:xlix); Davis (1991:92) and Smith
(1996, passim). The anonymous commentator twice distinguishes himself from the
compiler in the first two pages. Thirugnanasambandhan (1973:xix-xx) and Bhatt
(1996:71) have recognised that they are different people.

CXV1

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 Sataratnasahgraha was
not compiled by either the author of the Cahkarpanirakaranam or of
the Pauskarabhasya is impossible, for the Sataratnasahgraha con-
sists entirely of verse quotations from Saiva works. But it can, I
think, be demonstrated that the Sataratnasahgraha 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 Thirugnanasamband-
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-
sahgraha:

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

184 The Calcutta edition with the SataratnollekhinT prints a garbled version of Svayam-
bhuvasutrasangraha 1:10 as sutra 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 nopalabhyate) . From the Tamil transla-
tion (the Catamanimalai ) of Turaimangalam Sivaprakasa-Svamikal that is printed as
an appendix to the edition (mula only) of THIRUGNANASAMBANDHAN (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 Thirugnanasambandhan’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

cxvn

(26), 1:5 (34), 1:6 (35), 2:4 (36), 1:9 (40h), 1:10 (40o 185 ),
1:11-15 (40-4), 1:18 (63), 2:24 (68), 1:19 (73), 2:26 (79),
2*25 (86)*

Mrgendravidyapada 1:23 (4), 1:1— 3b (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), 2.1c-3b (16), 1.
(18a), l:92c-94 (40i-k), l:91c-92b (56), l:90c-91b (57);
Matahgavidyapada 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);

Sardhatrisatikalottara 23:5 (76);

Sarvajhanottara, adhvaprakarana 204 [last verse], IFP MS
T. 334, p. 76 (54);

Nisvasakarika, jhanakanda 32.81c-82b, IFP MS T. 17A,
p. 236 and IFP MS T.127, p.270 (74), jhanakanda 33,
IFP MS T.127, p. 283 (77 and 81), jhanakanda 26, IFP
MS T. 127, p. 257 (85), jhanakanda 61, penultimate verse,
IFP MS T.127, p.493 and IFP MS T. 150, p. 31 (91);
DevJkalottara 18 (80);

Moksakarika 111 (75).

The following I have not been able to trace:

Devyamata (3, 71, 90); 186 Visvasarottara (7, 23, 30);
Mrgendra (14); Sarvajnanottara (54); Nisvasakarika (58,
65-6); Parakhya (61-2); Kalottara (73); unknown (26
[similar to Ratnatrayaparlksa 72], 401 [similar to Ratna-

l85 This verse is omitted by Thirugnanasambandhan 1973 but included in IFP MS

186 Professor Sanderson tells me that this is another name for the M'sVasaprati?th 5

tantra that is transmitted in a few old palm-leaf MSS 41A5

MS 5-446 (NGMPP, Reel No. A 41/13) and MS 1-279 (NGMPP, Reel Nos. A /

and A 42/1).

CXV111

Parakhyatantra

trayapanksa 82c-83b], 40m [similar to Ratnatrayapariksa
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 Saiva Siddhanta. A
very heavy emphasis is placed on the path to moksa consisting of
saktipata and dTksa, and this theme occupies verses 45 to 73. None
of these verses expresses the doctrines of the author of the Pauskara-
bhasya , nor are there verses drawn from some of the scriptures which
one would most expect the Pauskarabhasya to cite. There are none,
for instance, from the Pauskara itself, and the non-dualist Sarva-
jhanottara , upon which the author of the Pauskarabhasya heavily
relies to support his position, is represented by a single verse assert-
ing the indispensability of dTksa for attaining liberation ( Sataratna -
sahgraha 54). As for the Umapati accredited with authorship of a
number of the Tamil Meykantacattirahkal , 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 Sataratnasahgraha appears to support. Bhatt (1996:70),
who actually suggests that the ascription of the Sataratnasahgraha
to the same Umapati who wrote the Pauskarabhasya is improbable,
on the grounds that the conceptions of the liberated state in the
two works are discrepant, 187 suggests, however, that the Sataratna-
sahgraha 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 far as
to suggest correspondences between groups of verses in each work
(1996:72):

Sa tar a tnasahgraha Tiru varu t pay an

This correspondence of themes, which I do not in any case find

187 Tiruvarutpayan (74-5) characterises the liberated state as neither non-dual nor
dual.

7-17

18

19-33

34-70

71-8

79-91

1-10

11-20

21-30

31-70

71-90

91-100

Sources for the constitution of the text

cxix

particularly close, is, I think, the coincidental result of the author
of each work indepently choosing to treat first the familiar Saiva
topics of pafci, pasu and then pasa, and then following this exposition
with a discussion of liberation and the means to attain it. But the
manner of the treatment of these themes seems to me not in the
least similar: dlksa, for instance, which appears in 7 sutras of the
Sataratnasahgraha , is not mentioned once in the Tiruvarutpayau .

Sivajnanabodhavrtti of Jiianaprakasa: 1:43-4. This is a short San-
skrit commentary on the Sivajhanabodhasutra by the Ceylonese
Jnanaprakasa of SalivatT (in Jaffna).

Sivajnanabodhasangrahabhasya of Sivagrayogin: l:94a-d, 2:2-3b.

This is Sivagrayogin’s shorter Sanskrit commentary on the Siva-
jhanabodhasutra.

Sivajnanabodhopanyasa of Vedajnana II, also known as Nigamajnana-
desika: 2:78abc (without attribution). This is a short sixteenth-
century Sanskrit commentary on the Sivajhanabodhasutra currently
being re-edited and translated by Dr. T. Ganesan of the French
Institute of Pondicherry.

*Sivajnanasiddhisvapaksadrstantasangraha of Vedajnana II, also
known as Nigamajnanadesika (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 Siddhanta-
tantras and from Saiddhantika works compiled to provide corrob-
orative authorities for the statements of the svapaksa section of
Arulnandi’s Tamil commentary (the Civahanacittiyar) on the Siva-
jhanabodhasutra. For Vedajnana IPs sixteenth-century date and
oeuvre, see Dagens 1979:6-14.

*SivadTksavidhivyakhyana (IFP MS T. 542): Appendix I. A: 3c-5. An
anonymous commentary on a SivadTksavidhi.

*Sivapujapaddhativyakhyana (IFP MS T. 962, 1st and 2nd pagina-
tion): 14:78ab, and Appendix I, verses A:8b, H:95, L:130.

cxx

Parakhyatantra

£ivapujastavavyakhya: 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 Sivapujastava of Jnanasambhu, the author of the
*JhanaratnavalT(q.v. above). Although the commentator’s name is
not known, he identifies himself as the great-great-grandson of the
Trilocana&va who wrote the SiddhantasaravalT (q.v.). 188

S^ivayogaratna of Jnanaprakasa: 2:70c-71b (unattributed), 15:69.

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

*6ivagamadimahatmyasangraha 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.

Siv&grabhasya of Sivagrayogin: 1:94a— d and Appendix I.C.43c— 44b.
This is Sivagrayogin’s long Sanskrit commentary on the Sivajhana-
bodhasutra. Sivagrayogin has been shown, on the basis of informa-
tion given in the opening verses of his Saivasannyasapaddhati, to
have written in the sixteenth century. 189

Saivaparibhasa of Sivagrayogin: 1:15, 1:19-20, 1:22-3, 1:29, 1:31-5,
1 :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 Sivagrayogin’s Saiva 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

188 See Goodall 2000:212.

189 This was observed by S. Anavaratavinayakam Pillai in his introduction to

the Civanerippirakacam (1936, pp.vii-viii) and later (apparently independently) by

R. Ramasastri (1950, pp. 9-12 of the bhumika to his edition of the Saivaparibhasa).

Sources for the constitution of the text

cxxi

attribute to a manuscript in Mysore (atra hastalikhitaparakhyapu-
stake) show that the manuscript they had before them was M v 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 M v .

S§aivasannyasapaddhati of Sivagrayogin: Appendix I, verses B:21,

B: 39-40, L:131.

*6aivasiddhantasangraha (IFP MS T. 46): Appendix I, verses B: 22c-
23b, B:26-31, B:37, J:1 11-14. This is a paddhati made up of quo-
tations of (predominantly late) scriptures and of other paddhatis.

^aivagamaparibhasamanjarl of Vedajnana II: 1:5, Appendix I.L:126.

Sakalagama(sara)sangraha: 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).

*Sarvajnanottaravrtti of Aghorasiva (Grantha MS: IFP 47818):
l:5cd, 1:15c, 1:43-4, 2:42ab (without attribution). For remarks on
the transmission of this work see GOODALL 1998:lxi.

*Sarvamatopanyasa’s appendix 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 slokas that covers a handful of ri-
val doctrines, concluding with the gaivamata. 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

aditah/ pascad aghorasisyena sarvatmasambhuna mayaf / saivanam

CXX11

Parakhyatan tra

samayasthanam saivasiddhantadTpika/ sadasivapadasthena cittena
samudlrita/ / iti sam. There then follows the familiar (because pub-
lished, albeit with the title Siddhantaprakasika) Siddhantadlpika of
Sarvatmasambhu, 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 Siddhantadlpika and to be by a
Sarvatmasambhu. This seemed to me a remote possibility before
(see Goodall 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. 1-12 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 Siddhantadlpika of Sarvatmasambhu. 190 It therefore now seems
probable to me that the quotations of the Parakhya belong to a pas-
sage interpolated by someone other than Sarvatmasambhu between
the Sarvamatopanyasa and the Siddhantadlpika , which were once
strung together by Sarvatmasambhu 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 Siddhantadlpika , and this consider-
ation makes the first possibility seem least likely.

* Siddhantadlpika 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 Ajita ,
Makuta, Santana , and Vatulasuddhakhya ), 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

190 Cf. p. 32 (of DvivedI’s edition) with the following (from p. 10 of 3rd pagina-
tion of the MS): atha sarvatmasambhuviracitayam siddhantadTpikayam pasupatamate
ana«Cva»maian nasti

Sources for the constitution of the text cxxiii

always identifying the source he is quoting) the Siddhantasamuccaya
of Trilocanasiva.

*Siddhantasikhamani of Jnanaprakasa (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 Saiva
Siddhanta.

^Siddhantasamuccaya of Trilocanasiva (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 Saiva Siddhanta, is a useful source of quotations, many
of which, since they axe 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 Sivajhanasiddhisvapaksa-
drstantasahgraha 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 , Matahga , Kirana , Sarva-
jhanottara , Parakhya , Svayambhuvasutrasahgraha , Rauravasutra-
sahgraha , Mohasurottara [e.g. on p. 143]), and works such as that
of Somasambhu (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 -
saravall and of the commentary on the Somasambhupaddhati (q.v.
below). 191 Sadly this work is badly transmitted.

Siddhantasaravallvyakhya of Anantasambhu: l:93c-94d, 14:78-80,
Appendix I.L:132-4 and H:104. This is a commentary on Trilocana-
siva’s Siddhantasaravall , a Saiddhantika ‘manual’ (though, like the
Tantraloka and the Isanasivagurudevapaddhati , it is actually a lit-
erary work and not simply a handbook of instructions), of which
there are numerous South Indian manuscripts.

See Goodall 2000:213-14.

CXXIV

Parakhyatantra

Siddhantasutravrtti of Sadasivasivacarya: l:93c-94d, 14:78-79b, and
Appendix I, verses C:44c-f. This is a short Sanskrit commentary
on the Sivajnanabodhasutra.

* Somasambhupaddhatitlka of Trilocanasiva (IFP T. 170, described
by BRUNNER 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
Somasambhupaddhati and the Siddhantasamuccaya may be the
work of the same author. Trilocanasiva probably belongs to the late
twelfth century, for he appears to have been a disciple of Aghorasiva
and of Jnanasambhu, the author of the JnanaratnavalT and of the
tfivapujastava . 192

Svacchandatantroddyota 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 Parakhya
without an apologetic remark about my treatment of the quotations from
portions of the text not transmitted by M y 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. Housman’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,

l92 See Goodall 2000:208-11.

193 I have here clubbed together consecutively numbered verses; Ksemaraja has not
necessarily quoted them together in these blocks.

194 From Housman’s ‘Luciliana’, The Classical Quarterly I (1907), as quoted in Hous-
MAN 1981:103.

Sources for the constitution of 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 *DTksadarsa.
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 M Y that 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 M y 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 d^prii

II 5TW: T^T: II * H

HMrphr f^T sit^tr; i

3T*h fF^TFT sTFT a rt l d : n «i ci : M c*i v II ? II

d ■> H d TTcTT $TFT ff% ^ I

TT^pTT: d“ ^dl^ Tc^T dtR" FfZ - TT: II ^ II

d^-^l IJ llcM^M'dd I
mRuih^ f%^npji^toii 3 II

^Icdd^dH^dP^Pd^d + Kd^ I
dilPb^Pri'Mi cl4" 'ijddldiPid '• T TWII * II
[TO TOPJt: ]

Hd l ^dg ^ Pd 4M fWR; fTFT H 4 1 P'd d I

: srnTpgrr f^rr d)PH*iP*P<* i P-Trm -ii * n

3. $1 h d d P^dWTTO ti 1 «i i cH •) "i 'Ji *i I

Mpui l dlf # Hl-j quoted in Sataratnasangraha as verse 5, p. 12.

5. TOW 0

Mdl*$TO5 7 ftrfe 3Tf^RTOI^r 'PP.TT Ms. A (unmetrical) ) I

'T^WWtT Pt^il qlPi^nhP.^iPn'ii I

ffr^ sfq-(^ Mss.B.C )tTVT TO TTOlt: d^lPdl : I SaivaparibhasamanjarT 5: 10-

11b, p. 203.

5cd. TSf: HmT^A PraT -*il fd Hf? I P-H H I I ?% ’sfrTOTTT^ 1 Jsanasivaguru-
devapaddhati Vol. 3, p. 21. Quoted also (prefaced by SpT) in Aghorasiva’s

Sarvajnanottaravrtti ad ‘vidyapada’ 2:4-5, IFP 47818 p. 56.

1 a. TOT5T ] Odd l pKMI ? TO: II II TOT9T M y 3 b. H^T° ] SaRaSari; TO-
5T“ M y 5 a. fd<Fr ] M v ; SaiPaBhaMan 5 b. WdPdt ] M v ; H^Pcl

SaiPaBhaMan 5 c. If: TOfTSTT ] M v , SaJnaVr, I&GuDePa; d

SaiPaBhaMan

M <1^

*

7TT HT ^drd^rdfddc'b^rdd'^HT I
TSjc^Trft^r: W T?T^: II \ II

iin-H«t>l4fl^r+i': Sp^f SSp^fa^dw: I
t^TTW: T2(Pff S^ff illRh^^rllfH'i : II vs II

?TT H^jiil^^lMI -H r<4 <1 1 dt I

Ffrr *vrt sfwTW iwrw: srfwr stt: ii c n

znr f^ddl'C^dt HMrJllHlPHJiN ^ : I
d r+ 1 4^4 I MH I ■Ml ffl •Ml P'l t-i$i d> : II \ II

^TT H H+> -q | if ) 3T : y M -M I J 1 1 Ri ^ ^TT : I

m^r fr 41ii^anr. w glwarw: n *o n

[oyi^l-MUiirH ]

o^ i ^ -q- uddl'Nl <|r»?ra U||P<H R : II W II

T5 - f^rr w dcfTf^r fmifu^i^ldJldd i
%frT 3T#d" TT SFTFT If^rwil ^ II

rTOTT T Hdiu^lH I

qfonTT: || ^ II

+ <U||^dirn dr+.4 <N1 ^ HI flT I
oq i<pq i<t>i^l f^nitwfT ^ "m i 4 s ! j 1 1 4 f4 <$*4 n ^ ii

3$ i -a ft ST’grt sirrfr f%iw: finnl s^rr: i

6 b. ddceh^fdd-MHI ] conj. Isaacson ; rT^ M' 7 a. -

] B ; — [-5-]— gr^T - M y 7 b. S^° ] conj. ; ^*1^4° M y

10a. ° Pt»q i 4|J r: ] era.; °f^TFTtn‘ M y 11 c. M-idl-Wl?, < ] conj. Isaacson; T-
■jdf’fl t U M y ; “dl+41 +*T+ B (insertion in blue ink) 12 b. 0 ]

conj. Isaacson; ■HHmi.gjd ° M y 13 ab. <iffl u ii ^ 1 : 'T^nfr-

rm } conj.; TOTT T q4)MI<M)MLqi^ T T M y 13 d. mRhITT: wi^ill: ]

conj. ; TftHINM fddf^HId M y 15 a. ] M y , SaRaSan, SiSa, SaiPaBha,

SiPuStaVya; 3"P4Y SiJnaSvaDrSah

sr^nr:

tirFrsrf^vjcfr i

Tarsi' 'J^TFT <rl j*l I -d r^ cl <*i RA r<T>n i H II ^ II

[^T^FTrTfrniT: ]

S*T faPyiEt «^FT»^ J id : I
y | um M JJK ^PTt qri'ii^R^M^'l
^H l Pw r swrarer: Tf : II ?V9 II

rr^- tpr ; ?T M J M r*r y + rST: MH < i<5Pld I
{ai^PcHHI^l I r T 7T^ ^ ftP^II ^ I'

iJcTFlt sfr ^FTM^TW: I

sr^tTPr ?rspt tfH'l sfr ^"ii n

15 sTlMcMf lsfr ’P

S^fffr strrfr fafw: H^THt S^T: I

faPd^ S T : i ^ r - I Siddhantasamuccaya of Trilocanasiva,

IFP MS T.206, p. 90; Saivaparibhasa, (Mysore) p. 44; SivapQjastavavyakhya p. lo
(introduced by Mfl^T ); givajtenasiddhisvapaksadrstantasahgraha, IFP T. 317, p. 1140.
Also quoted (prefaced by parakhye ca) in a corrupt form in Manativagurudevapaddhati,
Vol.3, p. 22. It also appears as the 18th sutra of the Sataratnasarigraha. The second
half alone is quoted by Aghorasiva in his Sarvajnanottaravrtti ad vidyapada 1:20, IFP

47818 p. 41.

19-20, 22-3. l^rTg- TfTTTTfef 'hIhcmI'tk.m *,i wdl : • “(Pau 4:61c-71b]

lJrn^T SfT I dftjflfc

t ticfr sthrr tft sftrMT s^nr: i arnt zw^r. ^rf^rr ^
d i H4 i fc«H ?re»n- m T^W

15 c. 1 SaRaSari, SiSa, SaiPaBha, SaJnaVr, SiPuStaVya Si JhaSva-

DrSah: x t 7kT° M v 15 d. 1 SaRaSari, SiSa, Sai PaBha ,

SaJnaVr , SiPuStaVya, Si JriaSvaDrSari ; fef Wj M y 17 b. ft ftlgt gl^T-
5T: ] conj. ; M^fTPfmrT: M y (unmetrical) ; f^P' M ' J|d: ^ 17 c ‘

UNH Tltl em.; M y 17 f. &T S*TW*T: ] conj.; gglr« rcm\M

18 a. ] W x 3Tx U^TT M y 18 c. *ST^THT%W ] conj. ;

VTcT M y

* *rat 4r sfcnpff i

3RT SRRT: !JHMrVHH 4Y STTcT: : II II

y dl<? ddi-d I

•T *TRTT rHT ScW&W W: 5>fw I
^cRrg'TrT: TfTWTMw: II ^ II

SRTTT I

dlr-MlPd+MWT dMs£ d^P4^T I

MpuiiHTdii^i m f^firsrr 'jw 'prern ^ n

3Rrwrr 4t s^^rrI - dmwr ddmPy i

*fr sfWT Wit HJPddH fw ^diyPd'4dH II ^ II

fWRTWT sTR- d^wrwfwd': I
Heft MRT T TRTfrjII R* II

W dr+i4 J]U|r4d W ^5tf4rf ^r: I
5T# ^RrNRTHPtw^WFr PdPd P^d,^' II ^ II

sq^TTFf £7*RT W vr| H I ^ ^ : I

3TRW5qftmnw w ijcrriw %• Rtii ^ n

d^PWRwfr 4%WRPT: HW I

^1^4 ReTt ildldl cPT HT I

sf^tt irf ^rr s;pRTfr din<iwt rmwfr i *rt sf^RFqcit fw >jtttw-

PuldH I Saivaparibhasa, (Mysore) pp.45-7.

20 a. 0 41 (jl 1 4| ] M y ; 41^ 3TST SaiPaBha; W^T f>J ^ SaiPaBha(vl) 20

c. “frRT: 'pTl^ffJH'd ] M y , SaiPaBha-, 'pinR-d SaiPaBha(vl ) 22

a. qirni ° ] SaiPaBha; 4IHI ° M y 22 d. 'pw l pW ] SaiPaBha;

M v 23 a. 3T^TRt ] conj. ; 3RTHTT M y ; 3F*T t ITT SaiPaBha 23 c. '

M y ; SaiPaBha 23 c. Pjf^TT ] M y ; SaiPaBha 24 c.

conj. Isaacson; H7IT M y 24 cd. °<M*ns) 0 ) conj.; °<Tii'n4 ° M y 25 b.

conj.; ^T: M y 25 c. “^T^THT 0 ] conj. Jsaacson; M y 25 d.

f%i*n err;.; fa fa Pa d H M y 26 a. ] conj.; &4 q ^ i « *-d M Y

liiji

gvn": ncd :

*

^rsTTT WW =T PHHThl ^ II

[aTTiPT^TRf^TnT': ]

y did J'lM l

vjKHlfl r mt $TFT arfW^TvT ^ fNT*T I
T crfw: ^HHIwT dTrt^l^^W: » V

7^T9T 3<T TTI

sropf^ f^RP sTFP ^nrr^f Mdd I
T dc^W ifTW 5TPRT9T pTT^II II

WTT Jill I

'J^tTT *TH I TSkTT FPT 3T ^TFRT I

oETHf^ HT o^dHIIAli <<^>>H^MId<M<RTII 3° II

M+liT I

m vFTT dTTRT STtW f^FT ^ 1 fa fa^x n d u l I I
fHvTWT ^TTT HT T dTOTTRPfdT d d dll 3? II

cR^f sfr fa^rcr =r ht fadgr i

29. rraT^—

fw?r grr^" t t >T%rr i =r dc+^^r dt^r sn^rrsr Pi^d

ad Sataratnasarigraha 18, p. 33.

29, 31-5. HflddUldiJ 1 ^ - —

fwtt $TFP *mV» T H^T I T dcddKd dRq- StMiiiH fdT^TlI
*TT r^TT dlddT Stfffr d I Pq n d «l I I

5l>TW W HT d dctt'JII'dJlcTT H%rTII

cTrW^T ftRtT *TT d^W: I fWTT ^ ^TTjn^TW II

^TT Pdd l Pd T ^TT H Id-Id) o^Pl^ I d -Ml TUI*<i«fl ^ II

^ i r^4H<-M< or 5^ «lit.dldddlP5rr: I fWTc^T cir^d'^-d I

fMdltfdlddT F^dltl'd gTdT fPdft fr»f: II

Saivaparibhasa, pariccheda 3, (Mysore) p. 53.

28 d. o^nairr: 1 conj- Isaacson ; iRT: M v 29 b. <nHI ] M v SaiPaBha ■;

T ^ SaRaU 30 cd. Sd^dTdT ^T® ) conj .; SH^WTPTT U ?T“ M v 32 a. fTrWW
sfr Pnt d ] conj . ; rTrT 8PT fd fadt d M y ; rTcW^T Pdd^H gaiPaBha

I fwrr 'HWT'sIHflHIHIill II II

cmr f^Tfw *pwr TirHnl sqfalTWt I
^ 1 -rKl^il II 33 II

Jl I Rl'H'HH <u| S^T m<tH I «^ 4 l Pdd : I
Ysrr^Tt frrm w^T: wrii 3* 11

f^rn=T ^i^TtfHTrf^l

FTcrhprlwr ^YYhr 5 Trtt f^rrt f^f : n 3* 11

[^IrHdl fvpJc^PT]

RcftT dill I

T f^f: 'J^rT: STtlTT: f-qq^HidHTtW: I

w *j*iiPi«fci mW: srftrrdVHlw: 11 3^ 11
5 T^m?T STPri

^ii-riY w w ^iKfq^ ww iTf^r: 1
srfer 3 T ^iY ^rmjTf %vrr f^T 11 3 vs n

w w ^rrq- wr gfYf^pam

35. fww dj^M pjf^r’ppprppr I fHdl^dlddl **WnPT 5TRTT f**PT »jfg-||

ad Sataratnasahgraha 18, p. 34.

37-39. dVT dtT

^ii-d^HiiicKiM arf^prr sfr Yr iTfar: (?) 1
=r ^kT Htrxr *rat Rfrtftwmi
3PJrff PrqH SJT^ dVdPdrth^'JIl'Mdl I
^rld *HTlr<T« l 4‘ *lMd (?) I

cld ^^1 fr^TTRp fVy Id d*J<^HIvHH v I ^(d ad Sataratnasangraha 18, p. 34.

32 c. 3TftrF^>rr] SaiPaBha ; fV^H 0 M y 33 a. dTOT ] M y ; ^TT SaiPaBha

33 d. *HTRTrT: ] conj. Isaacson ; •STTWd: M y ; ^If^d: SaiPaBha 34 cd. ]

om. SaiPaBha 35 a. dr^dd*-M ] M y , SaiPaBha; d^ld^*-^ SaRaU(vl); dj{!d -
J l*-M SaRaU (unmetrical) 35 d. ] M y , SaiPaBha; >jftr SaRaU 36 c. *T-
W] conj. Isaacson; *T.: M y (unmetrical) 37 a. 1 conj.; ^^ll-n 1 0 M y ,

SaRaU 37 b. ^fd" : ] M y ; sfr sff nf^T: 3aRal/ 37 cd. ]

M y ; om. SaRaU

yw: y^T:

vs

snjrff #rrfw *4<Jimdi n ^ n

Sl^ddH^ W dTT ^>*r ^ i

?Tcr W fa?l^ l f* r f^gTTT^Ttwril II

[ ^ I rHH i ǤdPT]

SRTtT ^TTI

31 IcH HI Rh^R^ T F^TcTT: f^IcTT: I

H^‘«^R=W» HlWd ^T: <fiH*TII *° II

5T^rsr 3^TT I

3T»Jdfat =T ^RTtTfr ^IHIItf cTW dc'-MH I

farmed hrrT qrfr % '^rfr ^m\\ n
SRfte*

IT^r trg- f^fr ^tIT ^ ^^rT: I
rT^MT TpfT II II

5RTT7T 3TR I

Id^MId^cd fw^tW: I

39. TO^

irtTc^T =T^ TT: I
ddfiH f^TvT^STW'

“ II Si vaj nanasiddh is vapaksad rstant asari grah a

IFP T. 317, pp. 1046-7.

42 cd. tT^TT y^VT <£^cl vji cl ^ ^ q d = Brahmabindupanisat 12cd
43—44. cTOT d^d —

f^yrmrT^ r ^ fyvnrtw: I W *T ftm H*4fc*T: 'H I Id <JT ^HWUir II

d^fc* T yyf^rr w dr i rd<jift<jrrwiilHMrd1 tcryfnr^: n

ad £ataratnasangraha 18, p.34. Also quoted in Jnanapraka^a’s Sivajnanabodhavrtti
pp. 75-6 and (prefaced by 'JIhcH ll^t Sfy) in Aghorasiva’s Sarvajnanottaravrtti ad
‘ vidyapada ’ 2:4-5, IFP 47818 p.57.

38 c. SSypfr ] M v ; 5yT^“ SaRalT 39 a. ) M v , &Jna-

SvaDrSan ; 3T^T SaRaU (unmetrical) 39 b. yg~ 1 em - 1 M V >

yT: SiJiiaSvaDrSan ; dqrJ y§* &aRaU 39 d. fa^cqiTl^q^l'n ] M v , tfaRaU;
f^cel^^hfrRTJT SiJnaSvaDrSah 40 c. ] conj. Isaacson ; U

M y

c;

W ^ cfPT H+Hfr'sr: d I Td dJ I ^RTOTTII *3 II
d^Pd^ T ii|M^+rir T Tl

PddJiPddJiPdH i it R JTcfr st^rrfrw: h ** n

Hold d<(iq I

Srf^JT d I dd I ’FTdl’ *1l4d : FTT falcTT d d I

fww ftw FT# *TT fw ^ TT: 3*TFTII ** II
y-+>15T I

3W: FRfcTt sqvf ^TRf SPddJWHI'jU": I
Id«y irHI dfd4il »T TRTPpcT: II II

fR^JTTT H%?T d^HlddJI^pdHdlfdd dT I
d d l ed FT fd d y I (d fW9T W Pldl^dJI *V9 II

^tRq- dT ddddf dT cRT ^TFFW: I

?mr ftt *r ft4rtii yc n

ttrRsT T ^5T: HJlPvKKMId^d': I
f^RTPTT FT^fr g^l- 5TFT3R?ni II

49c— 50b. fWdldi d4d) JJS?T Xd'*d4 I

5f Trf^rT fT ddl-e^dd-M ^ qqr^T «RTT: ll ad Sataratnasarigraha 18, p. 34. Also cited
(without attribution) in chapter 3 of the Saivaparibhasa, (Mysore) p. 60.

43 c. ? rTRT] M y , SaRaU; d" 3<hKI SaJnaVr; T RT SiJnaBoVr; d"
? cTW SaRaU(vl) 43 c. «»<hHfc<r: ) SaJnaVr, SaRaU , SiJnaBoVr; *-q ^hTc^TT
M y ; SaRaU(vl) 44 a. d%fS^JT ] M y , SaJnaVr, SaRaU , SiJnaBoVr ;

d^Tdcdl ° SaRaU(vl) 44 b. d dSl <fcdT d" d" ] SaJnaVr; S.'MHpW rTdT dd" M v ,
SaRaU(vl) ; gddfW *RT dd - SaRaU; £0dddl<hdT * d" SiJnaBoVr 44 cd. «*TT-
itTiTrfr] M v , SaJnaVr, SiJnaBoVr, SaRaU(vl) ; °di4iidd1 SaRaU 45 d. dT
Pg<J| *T ] conj. Isaacson ; dT fTT fddTT d" M y B“ c (unmetrical) ; dT fd<Oi dT B^
46 c. dftngT ] M yc ; dfars M yoc 47 a. } M yc ; M y * c 48 a. dSttd-
gj ] 56t%ZT x dTx dT M y 48 c. ] B c ; ST— ft M y (the right half of the

second aksara is missing) ; fdRTf B“ c 49 a. ^7T: ] em . ; M y 49 c. fw-
dTdt ] M y , SaRaU, SaiPaBha ; R=dnmi : SaRaU(vI) 49 d. M q : ] M y ;
: 3aRaU, SaiPaBha.

T d I R-d" W ^ ddl : I

srrrf^TRRT^j: dt sR-H- 41 SSfr FdT W: II *° II

[•H H I <r<4 Wt: ]

5PTTT ddTd" 1

gr^gt T w: spg': W1W: I

cftr^t sfr rr^rnt sstt^ct: F?if^#r wni *? n

y <+>1 5T 3dTTI

dHMIrHH': d - dt TFT: Hfl'Ni^PsJfafadd : I
zrfr w t di^kni^ijft t d^-odi 11 11

Hl^dl^fafafa^ cTFT tffa>4<fa I

fa fa fa d Y T TFft sfT IWII *3 II

dFp TTHT dd^lHI ddHlfad'lTT fPFPT I
dW d" d'&df ^r4<°M^dM4T II ** II

J|d4dHHlfacd' ¥1 fail'd' dT f^FFT I
gnrFFTfr d&cHH^q - famfcn 11 ** n

tt^- fpFT fw?r H^rsTFT Tspnw: i

cFT farfw dT f^5t dvr TWTII ** II

fad I <d ^ falcd I ^H7 <yp^ T fa I
dHU^ ^ N - fa fa d - ?fa ifrpFhi *vs 11

56d. M sfr ‘fd^fa ?T>r CW'td ’ MfgendravrttidTpika ad vidyapada

7:2.

50 a. T dlR-cf B" ] M y , SaRaU, SaiPaBha ; SaRaU(vl) 50 a.

5-0 ] M v ; SaRaU, SaiPaBha 50 d. dt sR-H-M) ] conj .; MlR-H-Ml

M v 51 cd. ff^rnY SMI'fd : ] conj.; ci?id : STTflcT— M v (the right half of the
final aksara is missing) ; cl ^ I J I * M I ^>c1 0 B 52 b. tci ism 1 0 ] conj. ; ^ld»l M
53 b. dfa 0 ] em . ; STfifT 0 M v 54 c. dcdt d d<&4T ] conj . ; cl HI I d cl<4 —
M y (rightmost portion broken) 57 d. 4>cdcl ] B ; <t>rs - M v

TTT^

J I rl H I

cTc^fafT f^RsTTT TTTRTRWII II

ssTpr^r: h^mPh^^h-; I

3TT|Wtf?r dHIrHMH^d' f^wf^TII *\ II

3U^dWpd<HH<ld^J||pTW^n

cHrsj^;: T 5 pirr^nfvriprrw: 11 11

jcftr

^TTPr 5TT: STfir^T ^d-M^MP^d : I

wr s^w: v i O<ua^m ' tflW =Rr h%ctii \\ 11

3RTT5T

ill PR ^vrqrl 5[H I

^^If^H I rM T fW TT d<*~MW T *p^ll ^ II

58cd, 59cd, 60cd. cTVT cT^—

?fa dcH^u ft f HHHs TFT <MI«M<U|H I H fauflfa f^rf^RT II

Hd l ^-fr : T^THT^Tr^nprPSTJr: I ad Sataratnasangraha 18, p. 35.

59ab. tops missing in M v .

60cd. tops missing in M v .

61a. jHH s STT: 5T^T° ] tops missing in M y .

58 ab. HcTT *J*T dld-HNST^ JTcHT ] HcTT ^$5' J:# dM-HN^ RcT
B; — [- 11 -] — ^«nr -[-2-]~ M y 58 cd. dc+4u|) fHHHjlH TFT^TTW ]
3a RaU; cTTcTc^rirrrrH'H’irsrrH’Trir^'rrorM'' (tops missing) ;

dc+4*J|l favTWPl" fm^rfr^T B ; ?fa dc+Huil Iw $TFT TTTOWT SaRaU
(unmetrical) 59 a. veil SsTR^rT: <5 : ] B; *rcrrsrr ; T*J‘cr:W3': M y ; om.

SaRaU 59 b. H tlfafa^dfH : ] B c ; RT *T IT PT «5fT rr fj T: M y ; PRTR-
!pT: B“ c ; om. SaRaU 59 cd. ^fauflfa dHIdHHH^ ] M y ; Hi't^lTd
ddsilHH*^ SaRaU] Vifaulfa ddljIM ij# SaRaU(vl) (unmetrical) 60 ab. ]
om. SaRaU 60 cd. rlH I ^4 : ] SaRaU; cf T$ T Sf T"HT T

M y ; ^drv pg;: qflUT U B; cl HI ^4 SaRaU(vl) 60 d. “•priV 0 ]

conj.; U TT fV" M y ; U 'Trfa° B; "^MlTcT 0 SaRaU; °^Mlfa ° SaRaU (vi)
62 c. 3T^nRT° ] conj . ; 3T^T^“° M v

MdH" :

afgqTST dl^H^-l cTC <Td~: I
ifrrq- ^:«P<^P»d*ni II

t^T^r^T ^r^>4 f^F'FdT'T I

ijfc ^ PTTcT fWr^ *lRr>*iiqdMI \* II

^rr 5lfWT: ^jeFRTT HT PTTr^WcTT vlPridi^dT I
qir cTcT fWcT ^ d^feFft II W II

^ ri -i| M PM' d+'HIdP^^' *d<bM I

*rg^[ cTFJft^rfM* ?m^rii W »

57f^- ^| <U|HNIrH^ H^FT <w * U| H '

^nfr d i Pw sr < i h> i ( t +KwiM«ifas^ii ^ »

qfw-jf^l^V' *HT>iPd HT STfWT: Hl<*> ftVdT Md- I
w: d^iHII II

H^Prl^q fr WTW dTT: aiPr,qH^: I
^T dcM H T ffr T JT^II II

^<t.l>r1 l ^^^r j d<y^ < H ’-dl v:rj l^' cTVT I

^MH T^ sfr dlHI-T cT^%cril II

o^rf^rfr 5 ^ cl f-H | Px q * 1 1 d qiK«T>iPi1 I
T IT 3IW ^ dTTT^dT Tc^T: II II

65 a. HI Id ] conj. ; HT M r

68 c— 69. ?TVT cT^ — - „

H^r^- *Tcr: I y^Pd^ ^ ^ *^ T ^ r -"

cTcST^ f^F T I ad Sataratnasarigraha 18, p.35.

63 d. gW:^fTcTTT] em, g*T*T M" «^ b -

conj. Isaacson ; M* 66 d. l conj. ; JW M

rmmwi conj.; *<«M*n«n?r M y 68c.H**T*j M , ^RaU,

SaRaU(vi) 69 b. *TT: ^1^1^ : ] M y ; *T*: Hr^T^T: UaU; Miq<i*«T
^T: ^aRaU(vI) (unmetrical) 69 c. f^T: 1 M V . SaRal/; ^aRa(/(v/)

(unmetrical) 71 c. SHOT ^ ] B c ; *l*R ^ mVb ° C

Tmzr ?r^r

sRftr

FTYTYP ^ I dPjP T: MRuimPd^nd : |

^ dd l PdPHd f PdTdd cRT FTHTW: II vs^ ||

5RTT5T 3TR* I

T drb«4': Hdldl SFY dcF^dldPdH^dm I
d^ui^Pd ^TFTt ^TYRT %T fWNl H

ar^wrcT +H*t yrP fw?f a»P^d i

dP^pWuiHIdlPd' dl^Y^ld : shPdcfll V9* II

^ *d Pm FT>TT3P sfr f^F 'pTTrTpF^I

3T ?TW cRT YdK^SL ^ 3T WTII V9* II

fl y y K I J Id I d M i ti'S-niii ^HiRidid I
H^ l Pd^Pd?IHldH-M f^RWII II

dow^ljj tfftiwut s^mi • i

73c-75b. pardkkiyattil

d^urfdPq iJcTHT $9'd7T I ?fY dcdd-dcl MT^Y <*.*^ 115 ^ irfYcTII

^r^r^^lum i -Mifci di^^iTd: JhPdd i >jYj ff parwrf w fY 5 ^: ^phr»rYii
^PaP+dcd-dd l Vld <h l 4c4HN ' dldcr: I 'ddcddlP'T rTSY ( STScYTFdcfT »jY SiJna-
SvaDrSan) fl4d : +rj^4<tiH II Nanavaranavilakkattarumpatavivekam Vol. 2, p. 589.
The same unit is quoted also (prefaced by H ti<p4 ) in the Sivajnanasiddhisvapaksa-
drstantasangraha IFP T.317, p.978 and IFP T.533, pp. 205-6 (for the readings of
which see the apparatus).

73 b. ° Id M 4 d I d ] conj . ; ° Pd M ^4 d : M y 73 d. t-q^id') ] NaViVi , SiJnaSva-

DrSaii; fdMl4 M y 74 a. 31<bfdld ] M v ; ffY dcT NaViVi; nwix giJnaSva-
DrSari317 ; dfdlvt^ rT 3iJnaSvaDrSan533 74 b. ’] MY“ , &7fi a-

SvaDrSari317; l^dd B c ; d>(jwj||gfdcl NaViVi; f7*fY SiJnaSva-

DrSari533 74 d. “dcT: ] M y ; °JTpT : NaViVi, SiJnaSvaDrSan 75 a. ^ Pd
fd%TTdt dt] M y ; ^ ’ ■dpq T NaViVi; 'jYf ^TT%T giJnaSvaDrSari

75 b. ^dfd*Jd^d% ] M y ; *JT: +|47 T»tY NaViVi, SiJnaSvaDrSah 76 a. YP-

8TT° ] conj. ; ?TTOT 0 M y 76 b. g^lRfdlH ] conj. ; ^RTfTRT M y 76 d. «T-

] conj. Isaacson ; °T 3 T M v

ST*PT: T R?T:

44 1 ^41 : ^ft: II W II

tT^FT '-fK'1 t-i H Pd t-d d cTt^TTW H <H I
3T^F +i4^Jld: II VK II

37TW <b4tl$t dR M*4^*4rH^ P-^dd I
<b4uil ^44li|: +4<J|I' , ?TrT^r TSp I
4>4«rr d iTdcl %4t Wrwr^rftf^cr: II V9<^ II

4>Hl ' 3 »TT TRTTT fW 4 H d 14 d < I P^'cTT I
^4tT: ?N-«4‘»%i' WFTII qo II

jRfrr i

SrffYw HcTT ^ cR*pr4cT: I

K l PUf q- Pd Pd 4 Pf7 cRT rr^^rtw: II q* II

5RTT7T 3RTT I

77c— 79b. fTOT —

^Ty^PTl^Tt: « M I H JJ'JI Vfl H -Ml : I 9Ki«**ifTit4i nc<M tvMdd II

<b|4)i|)i|d : I TO" <t4fi$i tTT MH)Md\cH<« fWcT*TII

ad Sataratnasahgraha 18, p. 35.

80ab. = Svayambhuvasutrasangraha 2:13cd.

82ab, 83ab. cTOT dTT^

^TVIrHIHlHSTT HT^STT +*4far fWttt I

Mdl^Hlfcd l ^wajf^vTr vpf ^ ll givajnanasiddhisvapaksadrstantasarigraha IFP

T. 317, p.1003.

77 c. ^5Tt: ] M v ; SaRaU (unmetrical) ;

SaRaU(vI) (unmetrical) 78 b. dr+K«T TW] cf x rfTx fOTT TT M y ;

?R 4>K<JN<JM SaRaU (unmetrical) 79 b. oMhIch** ] 3aRaU; •'I’lWY M v
79 e. °%cft] conj. Isaacson ; °%BT M y 79 f. ] B c ; M y B oc

80c.l#^l era.; 81 c. ]

[ «b4f rf 4>4^yp pr ^ <prpR]

cm. , run \i • *** - s j - - i

82 b. 4>4 fw fwfYr: ] conj . ; fwf?T: M r ; <*>*4^1 fWtf: ^iJnaSvaDrSari

V*

TOW rT^r

3nf^JTr%' ^IVUl<bKI SHTW^T I
clHH l f? felcf HTTTfr SHlPiHI-^rf : II c;^ II

JHI^Mdl MT ^ I

3F^TlcTr^TW fa^T: *rfwT facTOTWHI c;3 II

^rtfr RhiiHi^i d j *ih 4-*h h R ref?r i
cTr^Tt ^r: STtlfr: II S* II

STcflT vs«ll I

to ^r: 3rflTP5nr^T: i

^HK l PdM^MlIrob^ fMwril 5* II

SR7T5T 3TOTTO I

dcfr TO f <JW: VTwfr TO 5lftTW TOcfTOT I
3T%TOTO ^dfdd FTTTO 5^cTOTO»JTO W: II wS, II

+4<^ TOT^T: fl Hs fd M 1^1 HI 5TViini I

W TOtTOt T fTOTT yviflTd II qV9 II

TO ^ Jmn^TTcT 'JW: TOJTO: I

TOTO^cfT ^Pd^ld : «t.lHJrid> II qq II

^rH^NV rTcT 'jwt I

qR-H^ I ^H^PcH^ f%ufWT: TOT dTOT TO%TOII c;^ II

86-88b. rTVT fT^T —

dr<frd1 JFT: TO wflTTOT W<fTOr I 31^dd WWWTWTTrWrfrWjW TOTO: II

TOrfrTO WT^T TO% TOVTTOTOT 5TVTTOTOT I f6T53^ TOVT TOtTOt TO JTOTT ITOTTOfTOII
TO wrot «M< d|' TO tTO RTTOTOTOTTO *JTT: TOJTO: I ad tfataratnasarigraha 18, p. 35.

83 a. Mdl^HIdl %RTO ] M y ; Mdl^MlHldl ^TOTO £ UiiaSvaDrSan 83 b. °Sf-
P=«fc* I ] conj. Isaacson ; “^jf^STOT M y , SiJnaSvaDrSiin 86 c. <4 <1 tn d_ TOTTTO ]
M y ; ddfrdfH I TO SaRaU 86 d. »4rdd<i~d TOTO: ] M y ; TO^WTTORTO TOTO: 6aRaU
87 a. TOT^T: flHsU ] M y ; TOTOt TOf^ gaRall 87 c. TOtWt ] BSaRaU; TOt^t M y ;
TOtWT ^aRal/(vl) 88 a. WT^tTOtTO ] M y ; WTTfa^TO SaRaU 89 b. fd*Kfrd*s-
rrfgw: ] conj.; M y (unmetrical) ; fTOTOTPTOf TOTTfTOTOT:

B

SPFF: T2FT:

mfUPHW sTFT H+PiPilV-l'l PddH I

sf ^o qvr cpfr FTPt JT^T^f cRT fWrPT II \o II

*4i^gt>i^j*i^TM =gr y <1 m P- n H h^ *rtti

f^f: fFT ?! I H ^"TT sfr %frT rTcT II \9 II

fefg^n%r *r at^rf m i Ih d uh m; i
^ twr f^rrfr Jit^rwii 11

3T9rWJr^TcT F^cff ^RTFT I

H i^cd T H y d : II II

90c— 91b. 44<^l sfr P^FF cTcT fFTrPT I

A||$*l<jJH<ld«4 JT^KfFrfirt WT II Sataratnasangraha 57, p. 71. Also quoted p. 39
of Siddhantasutravrtti, prefaced by d^?b 9 ti**l

91c— 92b. • ■ Mtl^M^ui TsfcriTT— HT $TRFTT sfo" 5T%7f ^f%" rTrf I
r+ fy -j-| fd FT yl+l 9 M M I f--K M ll Sataratnasangraha 56, p. 71.

92c-93b. <t,4«n %TT*tsftnt f^Ttrfr Hfl'HtM I

aTTTWic^TcFJrit dlfll H IP tap qiHPl-nd ll Sivajhanasiddhisvapaksadrstantasahgraha
IFP T.317, p. 1001. Appears thus also (as 401) among the sutras of the Sataratna-
sahgraha listed by P. Thirugnanasambandhan (1973:116) that are not in Avalon’s
edition.

93c— 94d. m\&i

l^gg^T : fdld^ T TOTTcT: I dHd^lVjTCT rT^T^ I

qY^RT: H* H^IT-T: dHdl-dcf: I Quoted thus in SiddhantasaravalTvyakhya

ad 1:5, p. 50 and on pp. 32-3 ad sutra 5 of the Siddhantasutravrtti (but with pasu-
tvani) and (prefaced by parakhye) in the Siva jhanasiddh is \apaksadrstan tasarigraha

90 c. °fHoi|v T ^-^- ] M v , SiSuVr; °fr ^ SaRaSan; 0 fT SaRaSah(vl)

90 d. Rij^Pd dcT falTm; ] SaRaSan; U F" (12) U[-6-]U M v ; R^ *^T
rRT fFTcTR SaRaSari(vi) ; Pfldl R^fd" fFRPT SiSuVr 91 a. <ll?<h ] SaRaSan ,

SiSuVr; RTf37 M v 91 c. HF ] SaRaSan ; R<T M 1 " 91 d. 5T%^T ^fd" ] em. ;

Sr^5f %f7T M v ; R%^7 %% SaRaSan 92 ab. R" JTtmt oqqqUlPHd-

sldld ] SaRaSan ; Hbldd 5 >^*T R" RtRf7 U otMMTRT U <5*l«iia M v ; Hr. Tan $T:
R- W jftfRt otldMIdllddil'idlfl B (unmetrical) 93 a. FddT ] M y ; FJRT SiJnaSva-
DrSan 93 cd. 99Jcd *>4Pd wci^ : Pdld-^i R M^iltd: ] SiSaVya , SiJhaSvaDrSaii ,
SaRaSan; U[-6-]U 9T3 t: fdd^f R WlTcT: M v ; U 9r#7: RR +r+d-»*i»i WtTrf:
B

f^d%cT dfMI<iW*7 I

tfr^T: W d H d M-l d : I

TT^f^vr: T5J-: WTcft ^Hdl^nR^d: II \* II

HtTTW fkw fr^cT fafTWT sf^FTHTT: I
< 1 41 -d d ! <N I ^'iPWcf Tt" sfdpKd'l ST ^PST: II Vi II

II TTT^ Hrtl ' d% H^^lfSR^KMPdMKHMiM: W: II

IFP T. 317, p. 1015 (see apparatus), and in the Sataratnasahgralia (as 40j and 40k)
among the sutras listed by Thirugnanasambandhan (1973:116-17) that are omitted in
the edition; the last four padas only are quoted thus in the Sivajhanabodhasahgraha-
bhasya , p. 9, § 1.8.1; the Sivagrabhasya, p. 11; and in the Saivaparibhasa , (Mysore)
p. 31.

94 ab. R4*r$cf d w l 'jT^T ] SiSaVya, SiABha , SaiPaBha, SiJhaBoSahBha,
SaRaSan ; P^fedM cT HIKTImI^ M y ; dTl*Hi<yl«|viH SiJhaSvaDrSah

94 b. E ; d^w4t: SaRaSan 94 c. ^Tt^T: ] M v , SiSaVya, SiABha,

SaiPaBha , SiJhaBoSahBha , SaRaSan-, SiJhaSvaDrSan 95 c. < J^l-d 0 ]

em. ; TPM Id 0 M v

fl^r: 'TZW: II ^ II

fM<bdl JT^FT STfT: fM4dl I

H-d l f T S ^U^cHIg : STRlt f^m^RT: || * ||

[ vji 4 1 d :

JJdt: WP*W ^ S*jf I

i. 3 £mrTrrw^r

d4<*>dl JTr^n^wr: d44di ^^'st: i ^y^lc^rr^: ail'll fg%5r^ttr5r: n

Siddhantasamuccaya of Trilocanasiva, IFP MSS T. 206, p. 90, and T. 284, p. 155.

th^et

fl4<hdl d^tK: I

ti4<jic4^ cl vj-$l | -i scrr — Sivajnanasiddhisvapaksadrstantasangraha IFP T.317,
p. 1076. The first line alone is also quoted (prefaced by parakkiyattil) in Nanavara-
navilakkattarumpatavivckam 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 Trilocana’s
SomasambhupaddhatitTka (IFP MS T. 170, pp.47-8 and GOML MS R 14735, p.38).

2— 3b. dfffT ’TPTr’TTT^

Jjrlt: flM^dl ^ S«lt ^RTWTfT^T: I M ild Hd K cd I 4-^4 d. I : I

3Tcft S R-d 5 f*HM Pa 4) “H t : d -H d R-d’d": I Sivajdanabodhasaiigrahabhasya,

p. 11, §1.11.1. The same three lines also appear exactly thus as sutra 16 of the Sata-

ratnasarigraha, pp. 25-6. They are also quoted attributed to the Parakhya in Nanavara-

navilakkattarurnpatavivekam (Vol. 2, p. 611), but with and followed

by HTdR-aHI fddldl and then by encLVum

f^- ^ %cR*TI T rR^f FTq- f^lf4<h<'J|ir'ddd I

^jTW FINdd *TcT: I dfMlc*l4HI ’Tc^’ MWS>Rt: I

enavum. (Cf. citation in the Sivajnanasiddhisvapaksadrstantasangredia 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 v S/Sa; f4<lld SiJnaSvaDrSan; sirfr NaViVi

11 * 11

3RfT sfTrT ff^TTT ^%^T: fmdPWcT: I
#W: fd<b|£fa <2&>dNI-}dHd : II 3 II

SrftT I

<hl4 + K«IUH-*it ^ JpftcfP Wfd*Tl : I
dc+KUIMMN W4I^' +l4d^HH II V II

-s

w^m i

*T^F4t T j^ldl 4T +l4*KUIdffr«)^ I
^r4- fgr Trrair dc*i<uj jtt^ Fjrejn
dl^Hd^T w^f wk jffafhl it. II

T tfdHWt ^T-qirf ^MH^rdd : Sff^rT I
^K>JHlPl dr*l4 shPd -^^Pt^faPr: II * II

irfV: ^NlPiPdrH^ J -^l sfr ^dl^rl I

<bl4Hdn4 37 RW =pfcril vs ||

d +-d I -*d R u l <b4 ^c4d 3T*P d d'l I

3, 15cd, 2ab. TOW ^d'lSPfd dP^H I^PadtHJ <: d^dfWTT: I

3TrferT¥^Tr^rTt dlMIdld TT *=«J7ro; ( ^Sdl - U T533) I

!4 Prl M vl : d4<M4h ^dldl^KTH’d: I aT^TVTfWcdT dT d^dddlPddtH I

JJdt: dldddl ^ 5<lt dMI^yyR^I: I yfdR^HI IdJ-Hldl T^mrfgRTOW: I

3THT^ d^r Pd*y wj ■fjf^ <yi ^r i ^ddcdKsicdiddifi : y^yimdl : i

STVT('J*TT T533)dy<d|UdlPd d IdPcdTdd^dHR I

Tdr^fl:] Wd^g ^P&dc+Kui fw I

dTW d,^ 1 ^ Hdc+dl HTW T317 ) dlddd drT: (ern.; ^T: T317;

dTT: T533 ) I d^lcd.l4fd "Tc^tT WTTSTdt: I

SivajnanasiddhisvapaksadrstantasangrahalFP T. 317, pp. 981-2 and IFP T. 533, p. 209.
(Note that from patir visvasya this is VayavTyasamhita , Purvabhaga 6:2c-5.)

2 c. ° P^l Sled I ° ] SiJnaBoSanBha , SaRaSari; "Pdacdl ° M y ; ^cjcdl ° NaViVi
5 a. em.; M r 7 ab. ] conj .; M v

7 c. ] conj.; M v

Hid) il :

f^wftTrfw t 1 I Pm J|J- 4 cl II Q II

gpim jttt fimi-M^r^^rr i

dT ^ chHa P^h'r S^JJTTf^TFPTt: || ^ II

Pd il d| Sfr^dH^dt did 41 Sp-Hd W dT^eild I
pel 4 1 SfWT dWt H Id M pH^dl^dTII >o ||

d I H I «d| d'l ^Id'JHI^Id d,Ps,d Id I
+ K«i' PpTdTT^RT fyPddildfPd+HT *T: II ?? II

SRnr ^dT^I

fad<dPdd ~ W d - didlPdddl^ld I
d *-d I'd" : dTTT’d' ddp diP’-H^d Held fddTII ?d II

snfnrsr drrr i

ddlet-^di fRRT d l&Pd Pa d d I

FfdT d" feTdT dT M WP $5»M*lP4tr: II >3 II

Hjd l PdPdP^l g' dT F^dNir^^^vIdH I
f PJT PddP^^H^ IT F^TTWril ?y II

3tw |<jdt dnrrwr diPidl h%ct i
C fT d^Pd ddlPdd.H t II II

10cd. ftnfrT S^TTcTT Hlff) fTFTF^ - f^T^TTWpTT I This is a much and variably quoted
Carvaka tag of uncertain provenance: see notes to the translation.

12b. K <b<\ MiJ|d v This too is a much quoted tag: see note to the translation.

15b. From the last syllable of this pada up to ff^7TR%° in 16a the tops are missing
in M y .

9 b. JTTT] conj. Isaacson; *TFT° M Yc ; *TTT x : x M y 11 d. ST: ] conj.\ HT
M y 12 a. °fWW] conj.; 0 fafWT T T M y (unmetrical) 12c. ] conj.;

Ffgjir: M y 15 b. dvRt^cfr dlPMdl d%eT ] B c ; — [-4-]— «RT M v ; 'hdlwl

vnfvTdt d%eT B“ c 15 cd. ST^TVTfTTr^n' di<Jd qiiPsT^, ] B ; 3T d" T
fTTrcrrVr?rc5'^^dTfVfrM v ; dr

Si JnaS vaDrSan

d>dlPl d H I dl d I Pd ?! fkrT: I
cTSt ^44-7+4 ^ ddfPdd H%cTII \\ II

d ^l<n Ji Pm 4 3rr ^' d-4PM 5fH I fold I I
d^^^MMPddl *fT «^lPc*» W %^TTII ?V9 II

t’d^'PddP-llP-l d^Prh: d^-dd W I

d^i,Pb: dl^d-Mfl II ^ II

^wrm 'dl d m i ny^Pd : i

ft sfr *tfwrrW\ sfcpr rfor tt^-ii 11

yrfpr srm

ff diHKjidddJI^I d4r*l4Pd$ fwdt I
«3Tpr^mr» dlJiy<) 5 T =qrroTT: 11 ;><> h

ttTW ^JdW I

*44^14+4^ d-ddlH-l^l ydldrl |

W dTPT <+>KU|IHNlPdfd 4" Pd'PiiJ d I II ^ II

firw y-^ddlPM <bl4T<-yPd : y<^d I
fi^dldi J*|PHl<J||4<hPJlPy ^ *P=dT: II ^ II

dr+ii4<+i4^4 ydtdidPy 1

d4dl f4tT: drpf ddPn fePiMusH 11 ^3 11

HdcdiKUI'd^i d-H^dl fPfTT W: I
PnjcdiPid TRfaf ^rrw ^diy+ Itsptr;ii r* 11

TrfWFT d d Pd P-H d ?mrr4w H^PT: I
25— 26b. rTpf KH-^ —

16 a. ^r&di<-d*1 ] B ; ^ TV BT PT d" M v 17 ab. Jfl<W d^’ti.Rtid ynlfldl ] conj.;
WW d^if* diy4l|ui<bl M v 17 c. "dlfd^ ] conj . ; °MMddi M y 17 d.
+-dlfr<b V #^HT ] conj. ; 4dlHTM U #^7TT M y 18 d. *k|cV ] B ; fT r tV M y
20 a. *>HI<oPlH<OI&l ] conj. ; KTprd<ll l&l M r 20 c. ^vBT ] conj.

Kataoka, Isaacson; ^ I t~M I S-d ’HHI'S M y 20 d. dl -H H <d ] em. ; <4 J I H <d M y
25 a. d^Mld VdPTfffld ] M v SiSa; dfl'dldd dWlR-Hd SaRaU; flPvl^Idd
d^dP-Md SaRaU(vl)

feftTT: THtT: ^

3T5Tft^" sfT ^ drti^irhPH' II II

fUTp^ dlj^TSTRT d4<f»<Sl Pd +1 A 'J1 d I
< 2&l*r|f||q*-l^cid ?^ftW R^d I II II

dN^ T% w: flttfiT ttqvyr’FT: I

ddMH TvT |cp ^TTvT Wt ^cjqP^d : II ^ ||

IRT^T 3TTT W dcT M H •M d'pT cTcPTT I

y^|uT Tf cl' dlR+H dry RiP^: ST^PTTII ^ II

PdPdTlHl^< I W Wft d^ + KWI

Hf^TWT^T df-dlPf-Md (q^ciRnd ) dq«t>i<5c-M I

3TSrf4T 5fT FmT«4 ?£(f) dcq^viicdfd I

HTR^t - d^V I f^ T djfrcfr fHfHM R ; I sfd" I ad Sataratnasarigralia 4, p. 8. The same
unit is quoted by Trilocanasiva in his Siddhantasamuccaya (IFP T. 284, p. 138 [=MS A]
and IFP T.206, p. 68 [=MS B], GOML MS R 14394, p. 12 [=MS Cj.)

29-30d. fRfRcTRrrOW cRJf£ fl5*»* u 'd 1
d’lK R ^ ^J8rR d4<h|if5 4 Rnd II

Sataratnasangraha 15, p. 24. But note that the SataratnoIIekhinT (p. 25) cites and
justifies a variant: fd Id d 4 ) J tK I f* T ^

d^diiridtl fulcd^rbR I TTMi^qi Hq'-tcrl — fdfdTi*^ fT 1

=3^4 H^nfr <-q i c«m <5 4 d Pcj^ II

(The editor of the SaRaU 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 311 ctfldlllTT is odd.)

The longest unit is that quoted in the MrgendravrttidTpika ad vidyapada 8:3: d-l*

M J l *4

f^44rr4PSTTW R^TftcTT I TTRR ^ qrt^W ^q«tii^'i*iciRdd II

4, l <U | Hi 5HT R<5<bl4 S*j4fa4 I *7cfT T 4*7 fTTRTJt R%cT II

25 d. fTRT^FTrtTfT ] M v , SiSa MS B; dc^UllcHpT SaRaU, SiSa MSS AC

26 b. fljfrrfr ) M y , SaRaU, SiSa MSS AB; fPPpT° SiSa MS C 29 ab. W-

Tfft] M v ; MrVrDT, SaRaU(vl) ; cT^t SaRaSan ; cTfF ^ NaViVi,

SiJ/iaSvaDrSan317 ; 4 fff4 SiJriaSvaDrSan533 29 b. d5«M did ] M v , SaRaSan ,
NaViVi, SiJnaSvaDrSan; fl^iPcdl MrVrDT

'-p i ^ ?r^

d4KM ^ + tfffdH II ^ II

^r»:«iMi w ^rr ^4+iSf s«pf lq4 i

^rfr T ^FR7 %^7 M IH JJl 'jI fd <hl H%rT I

fafHd«**Kui SfcTT *T TT^T: II ^O II
tfrfK "JdN I

*T: ^tTT <m 4<£§& : «h< «14 |q*iid W: I

3FTwfr t fwrfr +i4Rh44 ii ^ n

« + |Jfl ddM I

«M TWt 4 f^TcT 'J#' T WirTt ^T’JTT^t I

wrspfr <(4^-9: : |

r<R»lfll$y4 3vclf T fvi Vl <t> < u| : fpjcT: II 33 II

^RTT rl<-4 «brjcd d(r^i , MiR-^riH I

f-q d I H f^vdT cTPT WT f^nST 3TI"4 <b I P <b I II 3<f ||

«M4TdHrt|| ildMcl ?r 3TPT ^KuilRr^IdH I

Td<-dr*<ui cTFT fWTW ¥lRb*i$l+H II 3* II
3TfZT STflT: f^TPSCTT y ldH<j4 I

Cf. Nanavaranavijakkattarumpatavivekam Vol.2, p. 612: atu niccuvacattil [= n/svase]
fdfHdMI'y M^-i rT^g- ^ Hg^KU I H I
3TTTFr ^ ^rqw *f«3<b|if^ Hpi-HdH II

111 PiTtsi ^ 1 1 JTPTT *j_fi.^' =f, S | d I d qd I The same unit is quoted in the Sivajnana-
siddhisvapaksadrstantasangraha (IFP T. 317, p.982 and IFP T. 533, p. 209), where
T. 317 reads FIJTTTT for H S,^i ^ r ‘ and T. 533 reads °

29 d. «f d fkdd ] SaRaSan , SiJfiaSvaDrSan; °f^rfw M y ; '“^FTf^rT MrVrDT ;
°!f dfWldH NaViVi 30 c. ^TrfT T ] MrVrDT; 3RTt T STPli’ U M y ;

g - MrVrDT(vl) 31 b. 37”3) 4 ] conj. ; +K«I-? M y 32 d. fw-

rTT ] conj . ; U M y 33 a. *TOT$pfr TfV^T: ] conj . ; *TVT3jfrT TfV: tt: M y ;

I *jP*F ilq : «u« : B 33 d. °*> < «l : (Hid : ] conj. Isaacson; “^TTWTf^riT:
M y 35 b. ^Tdtf^W ] em. ; STDJTtfw M y 35 d. 37l%FTsr*T ] B c (correction
in blue) ; ?T U djl'b M' B" 0

fscftsr:

cwspr: srfwr: tPtwt w? fj^tii n

TFWRnr^r tt ptrt Pq^n : <pr: i

3TrTFr^ftf^TT *1 T* tI ft*t 5*H II ||
d £^Pb4 ^r 41 El l dlP^dl ^FPSHTT!

3T^FF!TTfT dc+4 : ^^rfWifT^ fFJcTTII II
fll«TT T W: P^illiirfwr: d>K<J|Hi|i|dP}dl |

Ff?TT <MlPd defied cT^nj^TTf^TII II

Jd<bcqi'diPrq<b ^HT <b Pi Pd d^ddd*^ I

vftd'd' dc<£>d idTT Id Pd q T q dl 'J'jq ti d II II

q uj ij h n | dMiPqqyud'lqq^ I

d.0d1^ W 51WT IWT RWril V? ||

dltT: ^ird^d W TT’TPpcf: I

S1WT iRt PdJIdJcT II *R II

[5T%f%WT:]

dc^rdUPdM I Jn Sd" fWT: STIw-SRT: I

dTdT 'xdm d" fPfP T dTTeTt" d>H fdvtl H < I I

42 ab. d -d d : f^nP%d" T H t M I «Td" : quoted in the MrgendravrttidTpika ad

vidyapada 4:2, and quoted without attribution by Aghorasiva ad Iatt va t rayanirnaya 6,
p. 139 and ad Sarvajnanottara ‘vidyapada’ 1:24, IFP 47818 p. 46. Also quoted without
attribution in Trilocana’s Siddhantasamuccaya (IFP MSS T. 284, p. 169, and T. 206,
p. 106) and in his Somasambhupaddhatitika (IFP MS T. 170, p. 11).

43c— 44c. *ir)44c<UI*d SfT ‘rT^T: <$.rd*^d d 4 t: Htdl^rT: ’ ^FJTSf^T
‘dTRT T ftft T <M"6Sl ^HTd+RwI TTT I

ddrd<hRqf l ddydfaHl 5TT^t ^ M HI -M Hi ||
qiililr^r^icdlVI WT fWT fWrT*T I

FUR-*-H' dl-HI ’ ^cMlId MrgendravrttidTpika ad vidyapada 4:2.

36 c. cdW^pr: ] conj.; rdddlgq": M v 37 a. 8 XJ^T dT ] conj. ; '’Jpfr

M y (unmetrical) 38 b. °*P5nrT ] em. ; »im^M v ; 5 H^ B jll a. d^T 8 ]
M Vc ; M y ' ac 43 d. <MphdH<l ] conj. ; <M l+H I M < I M v : ^Tfa^fT’jfT TTr

MrVrDT (unmetrical)

■ R*

cT%

^rf^TW y H I w ^ HH'lRdi II *3 II

[ami Pa 4 ^ *i i Pi ]

m WcW: 5TWT W RT fw fWcfiT I
fnR-n^wi srjf^er ** n

^Rt 3T T: fltfR-Rt frqftcT: FHRcT : I
STff^r fT^P g^TT m ^FTT ^IM4)4j|I II ** II

war gw: fwrrRt qt ttpJtt: rst i
* r gnr %it stw m jflfWfaufldi n 11

44. W VKI*>i) — dldd-S^lcMI^ *dtt ?nf fw Irctr; I

HTfRT <nWjf?BT gR^RTfwiI ?Pr I Siddhantadipika of Madhyarjuna,
IFP T. 112, p. 181, IFP T. 284, p. 116.

44— 47b. dldlRjr-UMui M<l^ —

Rc^jf^Tpr *T>TT ^ fw fWcTR; I dlPf-HH cfFTT fl^^KT II

^WT *TT ^RTTTTwft PdM'OdfrdflUfdg I SRff^j ^TT HT 3FTT dm<M^II II
^r%r gwfwTTRt *fr =rtt i w gFit ?rw nr m ^ vtObtt-

TF n-n

t| h! M d *-1 H I ' *-dT -ri| fa I -j-i| a <ti d : I Sivapujastavavyakhya, p. 60.

45. W 'nT^T’B^r

gTTTt gr 77 : (dld^d T. 112) flHK^ft P<m (Idl-d^d : (cPfcr: T. 284) I 3'fpT
5><?rl gHT HT <7 m <6*^1 1 II ffd" SiddhantadTpika of Madhyarjuna, IFP T. 112, p. 181
and IFP T. 284, p. 116.

43 e. dHfd-M.uil 5FPTTT ^ ] em. (unmetrical) ; «l pH Pi <M «l I STH^RT W M v
(unmetrical) ; <7tn |Pi <T> pf ^HUmP^o) MrVrDT (unmetrical) 44 a. a 4 iHripf:
STW ] M Y ; grrqTTrgf^TrTTT^ MrVrDT , SiDT; W&T d^cdPf^Pd SiPuStaVya

44 b. FPT ] M v , S/Df; Wf MrVrDT ; <DT SiPuStaVya 44 c. 3 TRT ] M y ,

MrVrDT, SiPuStaVya-, 3TT° SiDT 44 d. "dHlPudl ] M v , S/DI; "FPqT'iprT
SiPuStaVya 45 b. PdT<td : RV^cT: ] M v ; Pm P)dfdd*3d : SiDT; Pdlfld-
fcd fl^d^ SiPuStaVya; pTTTtcT fdfU-Hdd SiPuStaVya (vf); PdMfld Wd*-H -
cPT SiPuStaVya 46 a. rdB) : ] conj . ; qw : M* - ; \r4ai *j «*7 °

SiPuStaVya 46 b. dTPFTT : ] conj. Kataoka; H i I *P: 'TT; M v ; •TTt S*5TT:
SiPuStaVya 46 c. ] M v ; W SiPuStaVya 46 d. HT SrfwrS^STTfdT ]
M v ; *TT HT ^ vrilBd^dl SiPuStaVya

fs^for: dHW:

IT T^P*TT vr^aHNl ST=*T ^Fft ^TOTHTW: II YV9 II

<?<**«* «*N+V
m w

?IW TTT ?F# ^d Pci -ft II Vq II

rt^r <h^uir ^TTt t^l^l^isfe^HlRidlt I
m tiff ^i^Ph^wPii y\ ii

+H^ld TT d Mill H TT^TfT T cRFTT I
m ^TR’ft" STW <blHf4d ^ fWcTTII II

^MHp'-^d r»l Pa n I I

47c-60. d^ - —

3T^rvr ^5vrr^«r: ^rr s^tejprpsnr: i <?<tsi«sqi^<4)
qr d ^ I dfd f 9TWTT HT 9ndtT?dfMT I f^T dv4wi" ^TT ^llKi^^Hir^dl
HT ftft ^dnffcdT ^ ^ I Ht -q fn N r^ufl I <t>ni)cw ^hism M^nid dT^dVTII
m ddHftr fr 5TWTT diM'Hld 9T9t" f^TrTT I ^d" <fclHMP<^4d PdPadl fddrfpdtll
»Hp4dl fcddT ’j*TT d.lHpd^PdHPlildT I « <i H I P«l «hHT^ II

<t>H r t fdfdrfr ^ft ?rer^r frarr: i ^ht fq q R h hi qR-*H indMl dt dr:

yTTTII

w d^n^wdT h%?t i sopt d??r fdfw Iddcf s^gfrii
irdr <t>Hl{}-fiM'^" 4>HMi Ri -Mr <f *tt i d?r dr siMpi^i-i^Ti Cl -a <.<i ijwnr n
HFT&PTT dH!ildl4Hlil'4d9l I'^dT I TT9TRT difrr d I -q cn h '-' i i Id ddT Rid : II
dH I di SPddT 5fmrr dHU^^dl-^ll I STWrRr^TTR^T fd?T 4TdTfdf44dTII

MHMlId ddT ^jdt «<Ai-ddHHHHld I ddd^l-d «<5*jdlfd ^jfejll

dM^dl dHdcddMIH TT SlPrtxSddlPrMdiT I d <H-d^^*^d I Id «J,^,dl^ | d u|| r3f*T : II
<j4-|i|Rd(dfeT: 4i$l4dl HT dddt <TdT I ^ddf*' Pd^MlH dcd" dqld dT TSpTII
n4l'~Hdfd dc)M| fil dil SI Pdid dl "-H dl I sPd I Sivapiijastavavyakhya pp. 60-1.

47 b. vxilBlvrilaiMdirdd: ) conj. ; ^ST d - vriJadlRidd M y ; ^BFJ^dvdtfeT:
SiPuStaVya 47 cd. d"FddT vri|»Hld> SPT 'JRT 'xdmhdl'Wd : ] M y ; SRTdT
vKlad T ^*3 Tf 'jdt 'jdayuildd: SiPuStaVya 48 c. SHfiT ) SiPuStaVya; 9pldTT M v

48 d. 9T1PT ] SiPuStaVya; ST% M y 49 b. 91^1^*441 fddl ] M y ;

44tf%cTT SiPuStaVya 50 b. fl^dilPf d - ddJdl ] conj. ; dTTddfr d - rRPTT M y ;
fl^ddPl ddHUtTT SiPuStaVya ; FT^ddfr d - ddTdT SiPuStaVya ( vl ) 50 c. PT

'f.lHl ] M y ; PT diM ° SiPuStaVya

twt ffr

r^r=n (nidi i «Mr*ifd!^rqnnjidi II y^ II

ffi 4 H I R«l *r>rd I ^^rlrfTpr^-t |

f4l>.<i t^rsHd^fiar^t ii y ^ n

tf^rr 3T fa Paid I dlR-HH cTr^ft sfl 4 K: |

^-q«M'4'dHKMT?T HT ^HT^W 4%cTII y^ II

3T^ f%1w s«dR i

wr ^ri^'Hh-4 tetri' f4 0.<i f w\\ y* n

RR RT $1 M Id $1 Id ^ d 4d ^i =fRTR I

RT d c4 H l S,<*1 $N I RR<£$RR?TFpTT» II yy II
HUMIdi R^ ^FW STR^lTd RRT faR: I

dHMi rrrt Ttw dHyd*Mdi^Jii 11 y s, 11

af’JIlPvl^Md'Jd ^-cij -Ml td I f4 PrRRT I
y^MiPd rr ’j*rt Rrt'RVdtRRR-ddi 11 yv 9 11

H^l-d^ :%R 4 -*id I Pd I

rr^tt rrRrrrtr m srP^HdiPoH+i 11 yq 11

51 c. ] SiPuStaVya; <+>IH M v 52 cd. ftT RSr^RJHar^ ] M y ;

cHl H ei 4 4 -1 fi Si<< : SiPuStaVya; d -1 : SiPuStaVya ( vl) 53 a. 3T

Pi fed I ] M y ; (ddfedl SiPuStaVya; faPrfepTT SiPuStaVya (vl) 53 b. Rf-
'rfT: JR: ) M y ; Rt RT: ^RTR SiPuStaVya 53 c. ‘RRTTTRTR ] M y ; °W-

Hl '>R SiPuStaVya 53 d. RT <t>wisIh j ii ] conj.\ isl H 4 ) I M y ; RT 4>cl I -

RRRT SiPuStaVya ; RT 3RTferTRT SiPuStaVya (vl) 54 a. 3Ttrprf R^ ^JR ]
SiPuStaVya; 3TRRT RgR M y 54 d. dHIdi PdPddl ] M y ; d>H l d i fR-
RR SiPuStaVya 55 a. RT ] M v ; RT SiPuStaVya 55 cd. RT d rfe M I £H ST-
’TT «)d si H 3 #1 ( 1 1 ] conj. ; dPsi^l si h I ttl H q Jfi I ^ J II SiPuStaVya ; RTSt-

h i <y <i n i si 1 i U[-7-]L) M v ; ti 4si<^ i «i n si h i uri si h n m i •jj i i SiPuStaVya (vl)

56 a. TTSTRT R3R RFRR ] SiPuStaVya; uSTTRT RgTT dld-M M v ; ^IMI
dlrwj B 57 a. “ddifd ] M v ; “TRcfd SiPuStaVya 57 b. tjfol 41 g I fc Tr ^-
RT ] conj.; H yj -H) K I Id f~H d M M y ; P91 Hi -H I fd Id d >4 1 ( d H I (vl)) SiPuStaVya

57 c. liH^ilci ] M y SiPuStaVya; SiPuStaVya (vl) 57 d. H 1 -R 1 -h 0 ]

M v ; *TUt 5^R° SiPuStaVya • 0 JFRRT ] conj.; “RTgRTR M v B“ e ; ° H^H I d
B c (?), SiPuStaVya 58 c. 'TRRRTRTR ] M y ; gRRriH-HH SiPuStaVya

1 4 :

TT: H^TfdiPd" f^Mi^iMUIlPiPr: 1

^qf^rf^: *>*l4^r ht ^hhi cPrni n

SfTR'RT r^ i I H H" cTrT 'I'M Id ^TT ' c T5pr I

mw V s II

*rr ^rfrfd- l«nfa$ I

HT d I Pm dt M l fti I d-ndt-M M^II^ J il II II

5nrT: viPhPddij td fRr: htt ^Pwdi i
*rt$r; d4<^cdi3dW'j^Hf4d»d 11 ^ 11

qTMHI ^’+i^": HT^ - %f^T m4Ph< dcf: I

ZPTT d'-cdlPdPdcdidf Pl^dlf cd dlPd W: II M II

d P-dT <M*f cl 6,n fVh T TC: P*l M . I

^ 4f<ST f cTxfTpr oMlPMd *Pr dl'MMd II II

Pd Pd H d H Ml P I cd I d| Mdd : TT^T: I
fdTTOTT T %WTT W4»|Jfuim Hod’ll U II

HTVTTt *T: ’TTPTf S P-M Pd' I d iPl Sfr frETffcf I
znrr a i PUc ft tpj: j tnt t : ii 11

3T^ff^r PrrndPT swrfc^xpf^r i

x&rfr j^pairfr H^cTT M^rr: I fr^fc^f cT^nf ^iPmci

rdfaH^H4inM I ^4? -: iw: ftlT: I ^HUlMHlpT • -(see apparatus ad 71c-73b
below). Nanavaranavi/akkattaruwpatavivekam Vol. 1, p. 504. Note that the Sivajnana-
siddhisvapaksadrstantasangraha (IFP T. 317, p. 1076) also combines 2:lab with 2:64cd,

(W d^cdfi^dx^l

64c-65b. pardkkiyattil

for see apparatus ad verse 1 .

A y 59 c. <JHdd ] SiPuStaVya; hqMH ^M' 62

63 c. d-cdlPsfdcT 1 conj. Isaacson ; dcq|p5<pd M v
65 b. TTiPffT: ] M v ; Tld". fw: NaViVi

d^MIcHHl fw^TT T % fWcPT II ^ II

=r gfwr: #frwr 3T ht YY m M i^m'I ^ h i n i
^ir TFT SFTRW ?TTFT%WFfT^WII ||

dfHl^d H%^TFT ^1^ H'rHfdfadH I
cfFT gwY Pd PH illvKIHKHI l%«TfrT II \\ II

CRT ^TW #rTPT f^RW M<HlrMH: I
f^FTTFRt TT ff^TRriwferTR II V90 ||

$fH ph d 1 Pm rw ff^TTFRnr i
3TFT^TTfr Hf$iY ^^Ic^^'H Id II V9* II

70. HflHdUUsi) ^

tlcT RW H^STd’ rsr^HT M <HlrMH : I

r^<^HMirH*fl ^f^^TSrf^TrTOTTT I Saivaparibhasa , (Mysore) p. 30.

70c— 71b. TrRY —

f^prtTTrRYr W f%7TRpiHftra7r I $IHPHrf<MdPdlPl PT¥T $r$dirH4>H 11

SataratnasangrahoIlekhinT p. 16. Also quoted in the Sivajhanasiddhisvapaksadrstanta-
sahgraha (IFP T. 317, p.996 and IFP T. 533, p. 221) and incorporated into the Siva-
yogasara (p. 120) and, without attribution, into the Sivayogaratna (verse 137).
71c-73b. parakkiyattil

dd<hdl *rtrr: I d^H oUiRld ITTRWII

rdfandH^inicdlc^sl: TFT: f5FT: I 3TTiT^rTfT J]U|dl^lc*-Md^dldJI

7MtTl5llM4.c^d dlNfcd-dl'-UJfi vr%cf I $nw 5TTFT dc+dl ScfrY ftlT: I
ptplTWfrtT T dHlfcdd^d T* I Nanavaranavilakkattarumpatavivekam Vol. 1,
pp. 504-5.

71-73c. tops missing in M v .

68 d. dldM ° ] conj.; <TPTT%’° M v 70 a. ddd^i ) M y ; Hddfd SaiPaBha

70 d. °?rflfuTfsrcr ] M v ; SaiPaBha-, 0 J I U IM HilclM SaRaU, SiJha-

SvaDrSari533 , SiYoRa ; S’jJiiaS vaDrSuri'.i 1 7 , SiYoSa 71 ab. 5 I M* -

M Odd HI I fa HTPT <j d I cM «h ] SaRaU, SiJhaSvaDrSah ; -[-9-]—^ T^ffT
dT t*T ST M y (tops missing) ; pT dHTlfa H7W ^dlcd+H B ; $TTT-

FTF 1 cTRTTfT F¥T ^f^dlcM+H GiYoRa , SiYoSa 71 c. aTFFRTfr pNrT ]
NaViVi-, 3TTJT*r:n'TTRT$rM y (tops missing); 3TTTTRTrfT B

71 d. ipTHI^IH-dd^HM ] B, NaViVi; IJ - Of *TT c^T S’ ?T W M v (tops
missing)

f&d'PT: 'TZcT:

TH<-Tl5llM<t>c4d <5^ ^ --^ ■• H H%cT I
5TFR7 <m?T STTFT cTr^t ^ fw: II ^ II

^ <^Pfcdd<d<: I

^fiH ' ^ r rTw rH^rnRad*ft h n

yncJM frng; wzfw wfa: i
crf^r hhiui^ mfvcfcr snrt^Rrrii vs* ii

^^d ~r f r ^Tfwcr fer^r cRfi
T T ^r d^fiWT Htft^ll W II

rdM«J.Sird<1^doi|c|MMI<Jcf : fkcTTI
W 4^1^51 cdKdM : fiPHId'l H%cT I
dT ^ I ^PdT fr ^dlHW^I f<T: II ^ II

^pT^f % dlPMd) Sdtf^r: TT: |
3Tcft S^T H^cft iTPT ^Pt>Hi|d ^rrfWTII V9V9 II

JfR d^N^4<b*T I

73cd. *T S’ T ^ ^ r d" RT ] tops missing in M v .
77ab. dT T 5" W TW ] tops missing in M y .

72 ab. 'SI *( <-cq "-Ml >~M 0 ] B , NaViVi; 3‘*TdT$n'T3i'cd‘'r?TT

5=*T M y (tops missing) 72 c. $in<* STR^ ] B , NaViVi ; 5IT T 3fT

q- fT cT STT M v (tops missing) 72 d. fSTd - : ] B , NaViVi; 3" d" cT TST d":
M y (tops missing) 73 a. d^TPTdidVtd' ) conj . ; M 1 (tops

missing); 'h'^silM'+idl^d' B; NaViVi 73 b. d“ <sn IVrqrAd < : ]

B, NaViVi; T?TT Rr^" d" T d" T: M y (tops missing) 73 cd. df?
cR*T rH^ntPH^dM ]B;^?Tg-TS:H-^r5rFq--M y 74 ab.^fiFT
MH IJRT fat Pftfa H^rT: ] conj.; — t H^T d^T: M v ; d^RRredT^dfwS^-
W#cT: B 76 f. tJ-wMdlHIU^ ] em. ; *j-=qai*n^ M y B°' ; B c

77 ab. fFT*h fd7 ^ddf f^ - dfWdT ] em. ; fa IJd dT T^ - d" IW dt M y ;

^rpj' fa f^" filfMdl B 78 b. d^M'l'Nr ] M r ; dqn'i'J'fcd SaRaSari ;

cT^RfJ^RT PraVya, giJnaBoU; n^iq^«nd SoSaPaTT

PST: : SHf: II vsq ||

f’ffTt * Isdl J|*-q| > n d Td Ry d I I

3T^rmfr ^ftMi^Gil'ii q % ~ ^> 11 V9\ h

TTTW d^T

3°

d y I P-d H sfr ^TWirfHH ^rpp %TT ITT W: I

#T^Rtfr d I R-h d £7^Rp M 'l 'dlTd^ II qo ||

cTCTfr Tf 'dH)d ¥P^I STPdPadl I

^tfPSRHTT ^PzO^l^d Pd Pd Pad I II q$ II

W^RTT d^^PoR ■t d *-4T ilfl'p<4ci I

tcnJTTTFET ■dl'-^d dTRT" dlPd PdU$ :f II q^ II

[tTTRT ip^ ' d^ :]

d < 1 4 rd I l%l 'd ^ d ^ : 5 Pf : I

78. ^r^^irH^4'a4 q^T d£N^<5<hd I t^T: HP : »|P?t.£t|^d : 5T-

*f : I ^ataratnasangraha 8, p. 16. The first three padas are quoted in TClocana-
siva’s commentary on the Somasambhupaddbati (IFP T. 170, p. 54) and in the Prabha-
vyakhya on the Kriyakramadyotika , p. Ill, lines 17-19 (in both cases prefaced by ity
uktam snmatparakhye) and are quoted without attribution on p. 45 of Mr. Ganesan’s
forthcoming edition of the Sivajnanabodhopanyasa.

79 a. 3WT 3 5ft*TcTTRcZf — ^TTt ^fdcf) ^(d I Aghorasiva’s Mrgendra-

vrttidTpika ad vidyapada 5:18 and, identically, in Trilocana’s Siddhantarthasamuccaya
IFP T. 206, p. 70.

83-86b. Cf. Pauskara 8:29c-32

ddU*-dt dTpJ- qfvlvjll cTJ: 5Tdt: I wfd: d4J)dldldWddlrM&: I

: HT cTJ: m tdP&q : l ^7l7»njdt’ <t> : I

d<al*jPd<a d^T: TpTM4Jd I dl^r4 dl^dfdfq <hrddP4 q qirHH : I

dr-qqifqi-4d I =d *4 1 4-^ I Hi p4 cj ^ H H I

79 d. dtTt] M ya<: ; M Yc 80 b. M Vc ; M 1 ' 00 81 c. d-

fir° ) em. ; dqt M v ' c ; M y “ c 82 ab. dd^PdPd 1 ° ] conj . ; d^^PdPd 1 0 M y

83 a. dqk«t *1 1 1 4 cq M ] conj . ; Wdfu-dt dTl«Srdld_ M y ; ddl <«ft dTPS - dd
Pau 83 b. fdql^dtj: 5Pf: ] M v ; fdiTT ’^it <TJ: STdt: Pau

fgTTftr: 'TZ’tT:

3?

m 'jurt -H <n c)l H I fH ^Tl -T% : t II £3 ||

tTfr TmfM: I

fspjyt W Ml r lp{ ^TRTJ^nT: II C* II

fl<jl^P4q S*t ?RTrT: MpM^ I
HT?u^r ^TPhrRTFT WFJTT: II c;* \\

TFM'MT d 1 4 41 : wid d 4 d I ^ Pd q P4 n : I

rTW y<h^4 II c;^ II

^MI^PM+Wl SM M K f4 (H'^fcT : I
dM MK: R+)Ml^rMlr+.4oM: II c;\s ||

dRFr ^ Iwr frRT m fw P<m m 41 PscTT i

FT7T w: II ^ II

dcJHl'lMRMRlrMI^M'iMir^M cRJcf : I
^PspA'yA^rMdi m <*iPrr>«*r>MddiH 11 c;\ II

4 iii i41 s^fwcfl Jjyr i

84c-85b. fr 'j^rr ^fnwqTj^: i

M <v\ ^Ici ^ S^T M^o6 <TfTWTll Quoted thus, prefaced by nanu and without

attributing label, in the JnanaratnavalT (Madras GOML MS R 14898, p. 90, 1FP MS
T. 231, p. 100).

90-95. These verses are comparable with Mrgendravrttividyapada 3:9-13, in which
similar nirvacanas are given for these names. More closely parallel is the account of
the Matanga : vidyapada 4:18c-30b.

83 cd. m ^ft R<THlHM*TFr%: ] M y ; W^T (HT PauVr)

Wf*T: fKildlHI^Vs-l^IrM^.: Pau 84 ab. t^PT M T^cl^^f-cl^ci^ : ] M y ; t-
: HT cFf: Pau 84 c. R" ] M y , JnaRa ; ^IlH^TT Pau

85 b. : ] M y , Pau; <ho6 JnaRa 85 c. -1 l^dfd W ] Pau; ^ I A cl *-d f-q

M y 86 ab. 3 1 ^ HW : f-M l n ] conj . ; WRf M I ^ -

rddf^c T: M y ; I =d H 1 ^4 1 Ri <4 ^ H^T Pau 89 b. R^HlfHd ] conj. ;

M y 89 d. ] conj.; °Sl1%r U %rmt M y

dc^d I fd Wt S$TFC ^ ||

^ d R fSRdi STWT ^dftftld F dJTT: I
^ff 3T g% fd ^ I fd f ^T 'jjpf: II \9 II

■3T^tT: ail'd * HI S*T fl^ldl ^TT f^dd I
3T^tTf^n#T H^TTRWrar: II ^ II

t^r J ^Pdlt ^T ^fl^R^Irl |

3T>T JjffPTT T^pf cTF*T cRIcT: II II

dlddldT T^TT 3T ^TFT ^TRTJ^RT: I
W’H'-yuid'l JJcff: y I RiH i W: II II

? T^jt 3T dlpMl d<ll ^Pd : W d-^rl I

*.«ii *-qMd)dd : II \b( I

"fHTTT SWf TC: WFxT. Rd r^^Rb'-bH I H*4fir: I
CT TT^ h'h + MW: W TC: fSHT: II II

1&WW--}

cl d f^B": f3R": ?TR% Tepcft R^ri : R-dd : I

90cd. 3?c t Ttrcrc^-

dcjd I Id *I«(I 5 I M d rp Ifllfeiwr I ^ Id I SiddhantadTpika of Madhyarjuna,
IFP T. 112, pp. 175-6 and IFP T. 284, p. 114.

92 ab. Cf. Matangavidyapada 3:23cd: BjSId) fTT lfi?hddK: STCrC d^lH I and

Rauravasutrasahgraha 10:32cd” 3CTtT TFTpTrTWT fl s I d I 5THT : I

93c-94b. Cf. Mrgendravidyapada 3:12c-13b: 4 I H dddlHcdl'JK*-*^ CTH iqd : I

TT tTFT TC d«4ld) yridJ|^|4>: I

96. rTVT TCTC^ - — TTrfWRT: fM^gf^T>HTfWT: I

CT ITT T^pa-T: ’JFt^ SClt TC: frpT: II Sivajiianasiddhisvapaksadrstantasangraha

IFP T. 317, p. 1116.

90 c. *mt ] M y ; TIT SiDT 94 c. JJcff: ] conj. ; ijfih M y ' 96 a. TC: ]
M y ; 'UdW SiJnaSvaDrSan 96 c. B-=44,|dfT: ] M r ; *H^W: SiJnaSvaDrSan
96 d. CT TC: ] M r ; °cfl" TC: SiJnaSvaDrSan 97 a. fgS’: fw: 9TT7% ) B“ c ;
fts - : ftpT: STTSTHdl M y (unmetrical) ; ?T: (?) ftpC: 9TTC% B c

fgfUr : d^cT:

33

f ^c^rMpdPdHIV I R t |^4f Til \M> II

rrfm *PFFT HTFt Wf sf^nft +HlrHtf': I

gT^FTf^> T T *T <?$ldtat y«hl*l4rril ||

3Tf4 + lft *T Htrfr T rT^Tt HTT^TdTTcT: I

Irwr 4t sgmfr GTrfr: T^TT nPddidd : II W II

*T py|^Nl4dM^ld^Hirdrdd4ddnT I
TF^P-TT rT^ch” HTT: ^ftlfril ?o° II

3TpiT: *T d-^fWI TSTt: d r«M 4 d i PdcT: I

3T?TFRT3‘dfd' i.H I ki<iTTr'WnW : II II

d P>l Id dt T d 5 1 4 1 d4d^Pr>Hidd : I
H^Pt T: ii|«iJir *TW Mldlfd + HnRbcFril ^ II

dcTRFT d4dJddl£ 4 ddK-dVi'JiH I

PdM I d^d^^ T: HTTcT 4dK+Hdlc*nfr: II *03 ||

MpvP^ T T fiflK^MTT dP^P^dd '
dY Sp-d^ JJ M r4 HI ^d d Kt IhM Hd44 II II

^ Pd fd &VI | UJH I d d v4 d Pvl d I Pd dTT I

ddld l dlrM^^ r ^ ddfrT HTpr:FJfT: II II

99 ab. srfwrft *T *Mf T rT^ft pn^mrcf: quoted by Aghorasiva (without
attribution) ad Mrgendravidyapada 4:15 and 13:5, ad Tattvaprakasa 44-5, ad Tattva-
trayanirnaya 6, ad Tattvasahgraha 44-5, ad Ratnatrayapanksa 30ab and 180c- 182b.
Also quoted without attribution in Trilocanasiva’s Siddhantasarmiccaya (IFP MSS
T. 284, p. 169, and T. 206, p. 106) and in his SomasambhupaddliatitTka (IFP MS T. 170,
p.ll).

105 cd. Cf. Kirana 2:29cd: I ^ H d Td f? • I

99 a. sdV^FTrfT W ] Aghorasiva (except in the Tattvatrayanirnayavrtti , where he reads
with M v ), Trilocana ; STlV^TfT T M Y 100 a. f^TT° ] conj. Isaacson ; ^T-
r^!W ° M v • 0 FF^4TtT° ] M Yc ; °H^IT xlx tT° M v 103 c. °^T: ]

M v 105 b. Q *W q~ cTftrmfiTW ] conj . ; M Y

cm . ;

y 4l'd H I J -l I P-d ^frnrr dMd I^TT I
TFTt^Jcfr wmt T ^ dMHHIcHd: II II

$nd|W|K*d| T TFTt gT ITT 3T I

%craY ^ st 4Hmf tftt^tt ^ttw: ii *oV9 ii

•T d Rn 4d ^ df-^l 4d cTgfkcT: Rlld : I

^ ("4 ^i 4 cfr t trii i 41 tP •jwnrii ii

3TTfTW: ^HiJlRhR+l'Hd : 1

TVT^ - : fl4y^ H^rT: II II

srRfiRr: ^ fsfr sir tr-; 1

T^^lTRnTTcFT II ||

spn 4^diPd44T tt RfciiiPy i

=r Mw d4'^lPd4Hfr4.4: ?prr f^TTII 11

oil r*H -I I Ol ^dfchi Pd Th d I Pd T dl^d : I

Ttrwrfr Mn'ldf'H pRTdT HT Pd HH l-J-H I II ^ II

rrftrr^wrfwr: liw iiR-d?R w 1
TTT dR-dd ^dfNd^dlii w W RtWII II

d^r: dJ-y*4|yiuii fg^w^r tt; i
djqrq-: THTgrP s*=r fgrfrr gt sOdfinigit 11 ii

ysjdlPHrf T^TT dcyglfbl h^c i
dfaTFTf Pd d jfu| y^Jj*<£gJd: II II

106 d. t t frrr° ] conj. ; =r ?fr dtnr o M y ios c. \ em. Isaacson ;

M v 110 d. MN Pd H I d ] conj. Isaacson ; ^TWT^T^" PlHIdd M v 111 a.

conj. (unmetrical) ; d vr ji | frl M -Mf M v 111 c. I Id ° ] em.;

snfg 0 M y 113a. dPiMId-dillirddl: 1 conj.; rl f^M I <+, <4 VI I f^T: M y 113c.
R*dd ] conj.: <T*IT *T M y (unmetrical) 114 a. dM^i : ] B; d$i : M y 114 b. fr-
STW^r qT: ] conj.; WWW: M y 115 b. drildlrbl ] conj. Isaacson ; <T-
rtUd'lthl M y 115 c. dlcKIJf) ] conj.; dtcTTmt M y 115 d. ] conj.

Isaacson ; °J/l£<J>rdd : M y

? %>?%

r^HT^T:

3*

3T^PTT Id ft < I I '■d' dd^ld ^TRTMT I

dd H I Id d dT d WRT H^dl H Pd ft ^ T : II II

[3T^ f^IW:]

H^pr^fr^F^rr f^nf^WTw: i

rd<JlPd<l J iKI^' o^P lwrW^f?TT: II ^V9 II

3PT^fr S^FrTfmlW ffW: ^O^IcTf: I
fwTW: fadt ddd+d* tdPpFTT: II II

d + t*T dTt rd^rHdf: FpT: I

t^t T FraPrT:t fwt : H W M

: ST3": fl^Jpi fd^T I

cmfr fWTTWWT^fWTT^ fWcTr: II II

pHddil^rMMq^ T ^NiydPddPddl : I
Udrd T v r d^l l fd W fw^T ^^HT: II W II

F ^l H iPM^K^i l Picd TcT tdc^^* 1 ^ 11 ^ I

P^H^dF TT: fa f ^ ^3TTW: II ^ II

^ sftrenr y^dP^T dHid^PhdiPidi : l

117a. Cf. Kirana 4:29e. There, as here, two readings seem equally possible: ^TdPJTT-
*ri • or M ^ J /i 1$^ • ^rpTfi

118ab. Cf. Mataiigavidyapada 4:9ab: 3 -m-tII S-lTiq^lrn \ ^TS^CdlGld^^KlH I
121 ab. Cf. Mataiigavidyapada 5:12cd: M ’’I "H I M l °H ^Trf I and

Rauravasutrasaiigraha l:15cd: 41 l*-4 HI^I^Mfa^PjidC I (Cf. also

Rauravasutrasaiigraha 2:4d and 4:20c.)

122cd. Cf. Mataiigavidyapada 4:55cd: ■H S I fal 3 ti H I : dcf ^ ^ ^STT Hdl t |
123ab. Cf. Rauravasutrasangraha l:14ab and 2:12ab: ^ GpM^M i H J^Prl H*l4^l -

faf4 -41 Rsci I : I

117 a. ] em.; i^<m ^I'ril M' 118 b. ] conj.\

?TCT"° M y 119 a. TT^T: ] conj . ; tT^r^T M v 119 b. 0 d7f: ] e m. ^ M v

119 c. ] M yc ; x:x STRf: M y 120 b. STt: m4^i^*TT]

conj .; 3FT U flj^miW^ TT M v 121 b. qTOT^Tf^f^TTT : ] conj.; H hJM Pd^T-
f^cT: M v

TOW

3Tfwfr T¥f^rf^rfw: II ^ II

A ch rd ^ y s *-d *H R-d Id -H Pl d H I rH <h : I

$4-rlfd rBTTW 'iTfMH Sdt sfwfw: II %R* II

M n l d ^TdTT I

Rid I d Hi 'dd<gjdl f^FT *+» I -4 -H Rh « n I f*T : I

drr f^-rfr sfa+iP<<4 w srfwr: sftwr ^tii ^y 11

fPd4dl flSfR-d MI'-dlHHl JTcT: I
aT4dl W snfr: ^frqT fd J I d d II II

cr^fwr^rTT *TFf RT7IHHI ddd-idd I
i rmt Iraft^d'r^d fersirifTffkcTT: 11 ^\s n

H4dd4fmdlfr| PrdJlPd<IIH?! I 4HI : I

cTT sfd<£>dl : *T3p MldlddcddlHi| J 4KH I

ddrqld$ TXfwZ Pd dJ I d rdl *4 fl R-d r| i-| || ||

Pq 4l -d d I ^-d jkR rdic4l Pen j d ^ s i d [«i y ^d < PvH Rh l<Pd ^ : I
STtlfr: *T dl si Mitd d i N d ^ < I qj dd ^/d-td ^•■M Th d I H <d4 d4 dJ : II II

II ?% ^’UIW) drdddldrddKMrddldddddl P^dld : II

128cd. tops missing in M Y .

123 d. Wf »r^T 0 ] em. Isaacson ; T^r*TT M v 127 b. fa'PIHMI ] conj. \ f^TT-
U Y 128 c. rf sfafeTT: *T*f ] conj.\ ^TifrlPM fTeTT: B; r cf? *rT?

fT? fT rTT: H* 3“ M v 128 d. M IH IfdrHIT^'^ ^ ] B ; SJT HT PTT T *T

T M v (tops missing) 129 c. JTt&P° ] conj . ; W 0 M Y

H rjrfl ; T : T T^T: II 3 II

PddJT Pd^JMdKISIT ^RTpfd"SPTT I

fcf <IT -H --^1 ■H I ^ ■ifl I T1 H Pel H I (^<+>1 II ? II

[ fddJHd rT:]

*rwvrpr: H^nrw^rrw: i

gT 7r^-9TTf^f%%WT JJIflPt' yrdd'lddd_ II d II

d^r^y Pd^^i^ r^^^' y iPr>di -. i

jDd l dW ^TM-M-rdd - d d I <R dTddP'ri ?tll 3 II

MdK ^f r sfr din -mr ^n^tT^rmw i

FT^rg- wr: STTHT^W dTHrPTT: I

d d N d I ^ sIVh ^dldcl SddK+l : II * II

f^oqrf^TT JTdTRT sfw>TRc%T ®M d P-d d I : I

<Ni^PdPd^'d rr Tjt^m grtfr sfr T I

^-^7 Ffg^dt Hl^Jdlddr^ y PdPadd II \ II
y dl d ddld I

srnjf^T: foRt S*Jdf dlPir^dPddPdd : I
d" illlfddi Rt ST1T: d<bHl dldd : fPR: II V9 II

7. Cf. Pauskara 8:26c-27b (as read in the PausJearabhasya):

ynjfeg : ftrat SJJTTf gTfrrf^raf^f^T: I

tf silfd + t'd' 5T3T: dd>fTf S^rfrrer: fT T I

2 a. dMdiy r d ~: ] em. ; dJididld - M y 4 a. Bqi<?d^l ] M v n ; dldl<5<^ M
4 b. dM&lf * 1 B c ; dld-dt T” M V B“ C 5 a. ?ffW: J em. ;

M v . b«c )«rg- 4w : B 6 b. di'Mcdd ] conj .; dTdedd M v 7 d. dPfreT:

fPdrT: ] M v ; °M'Hd *. Pau

y l ^d Pn ^TTTeRT: II * II

R-^rl dTT <T^WT f3F H-Mlddd ll c; II
5RTT5T 3dH I

3i *f d *-4 1 Ph f^^ldld'^tifNld : I

^rtfrr^RT frat frr H^rr^rnfw 11 \ n

Rf ^NdVNIrjH M <+>Hl S*T ftirT SPf : |

^TRTF^r rTtTNT 5TT3vlJT^TT^TTr^TT II ?o II

<H<J| a Id tl d" Pftid : I

*T ^Nt ;ii<Hd 'H'MK'Bij'HNd <u|-*>Hld^ II ?? II

fsrd*lf><y<M$M fTTWcT fm^rffTf^T: I
^8^ fit Sddl^ sft JJfTnTTfr: ^llrWcf: II ^ ||

T ^ I (d f^pnjrTT Sfit fj > £<l'Mlddfddd I
tT d^^' 7 '* Rl * ^ 'T fHIrHd : II ^ II

tft sfr d^RbflTdSifdd't UPdH I d^d I

'■IM ^Md^ipJld fit SddKHI ^HTWII ?* II

H^TT: ^^IIHI'JIIH'qt ^mld^hd : I
£TWt *Tgt^ iDdluiyfd^nK^dH II ** II

cPdT H%cT *f fT^TT: fT£l ^Jj^ldd : I

^dd : fTTT: fTTTTf^Tftxr^: II II

9-10. Cf. Pauskara 8:27c-29b:

^f^^PTTfT dd*-M W^J,|f|IHwW|J|d: I ^TjrffcTSRT fmt fTT |

f^F ?RkT: f%FT fT IPf: I fn<hr*j ^ *TVT cTFT I PM dl<-UdH I

10 cd. Cf. Kiraiia 9:16cd: r^njn^iqiqrqirH^HfrlH W: fsTT: I

8 b. °^T?Tr^RT: ] conj.; °^T M y 9 d. V[%^jo ] M r .

PaulOa. °dlqr^ ] B c PauVr; °^Rc^M v B ac ; PauBha 10 b. jT" <hH II

f^TFT ] M ; d^>rl *. f^FTT W Pau 12 d. Id ] B; <t>H id M v (unmetrical)
15 c. ^Iddl ] em . ; t^imdl M v

: H<sti :

S’ w: fsrf^r ^TTWTFTT I

oT^TT c T ^FTRT II ?V9 ||

a^,Pr>o'M?rM^i u i^ga : I
qRVT dc5Tf%: HH£UM|<wyd|PrHd>l'll ^ II

cT=r W Md'l^T: T^r: FWfW: I
cKIJIHWMI^Hl W ^TTHlrT: II II

■y^|uii awrw st^tt^T 1

w dri" sFrrwni r° ii

3TTHT: 5TTW T 'HIHI'^I %TT W I

T fl l H I ^ TT TTT: ^PdcMdl4y PlM l^l : I
ydK'fH’ T HTJr^pm^rTT: II ^ II
(^rTt^TTrT =t hhiuiRh4H]

Vial'S ddM I

Tl-^-q- <Rt ilf-HKyHIumr-iPadH I
dUHN' l Rd «JTR *TFRT%W» TtWTII ^ II

5RTT9T 3TTT I

sr m 1 ^yPdd ^PPT dvi^H Pi P*1 Pa Id I

y J-l I UN SRFTFri WHT JT^r FJf^nTII II

STW PT I

t ^nfr ?wr pft% ?pt * n^rw r* 11

17c-18b. Cf. line quoted in Mrgendravrtti ad vidyapada 3:10c— lib:

^Hcq i^lHcM^nMl^rl I sTd *^cl :

18 a. ] em. ; d^faT M y 18 c. °^T: ] em. ; “ff^T M v 19 a. ^TT ]

conj.; JJfT M v 19 c. rTOr^Tt ] conj.; cKT M y 20 a. 3T^TT ] conj.

Kataoka ; 3T^OTTT M v B oc ; ai^&Hi B c ? 20 c. ] conj. Isaacson; *T

U[-3-]U M v 21 e. ydK«f>T ] em. ; MflKtU M v 21 f. ] em . ; °emdl

M y 22 cd. 5 RTT ill-Hl^dvl ] conj. Kataoka; U[-8-]u M y 24 b. fF *P=T ] em.;
M v 24 d. T ] conj. ; pTT T M v

TTT^f cT^T

Yo

<bl4cd IT^RT SdW 'TW^TTfritwril II

3r4 d I d I [4 4 <i l<fi f^rr: ^WT^r: I

Ht sfr f^rr: dfwW: II ^ II

dvpjdt f^Nt tt 5rprrr9tTzr fr«Rr: i
%wriwrr ilfMIr^rdWHli y£Vdd II *V» II

^cTT w <-h 44 ^T^m%^fT#rwftryt i
diyl^yiRid^dm«+.i4rd yd^nid n ^ h

5rrat dTT $Hl^«Wr*4: ^ HTW: 1

3TFfrrT^T^^ri' IWR^TW»TT: II ^ II

ddJ'-ddlPdd^di f4^l41dlHd^TT: I

y I'-McJ JWT#S?fr ddHIHfcj^fddr II II

d < I •rf^’ S^T dlddH-MdlHtP**' H%cT I

^mw^cTRT ^ f4fw t dvr ara r : 11 ^ n

*Hi'd> cnrpjcfr t fdw: *$dH i

<ddir«rdr¥ixcdi<^i4cd*iyy<y4 11 ii

*-^Pd diddl'd dlddldi fd^d: fwr: I
ddT dT ddTJRTdT ymiu4 HddlPddH II 33 II

Hpffl'*! d - JJ#d dddd'lrMPddlpH : I
4dl^HMdl dr ip=JRr STlTT ddT: II 3* II

d dlM HI HI^VHyrHHI^HI I

26 a. 3T^T5Tfr^TRfr ] conj. ; 3TVl<U<sif<s4<si , yi M v 26 c. f^T5T ] co;i j. Kataoka ;
favft M y 26 d. fddfT: ] conj. ; fd^T 0 M v 27 c. dfdld ] conj. ; dO-HH M r

28 c. dlMl^Wlfc 0 ] conj.; d 1 41 ^d 1 14 « M y 29 a. ^TTcft dJT ] conj. Kataoka;

STTdt dT dd M r ; Wt dT dd B 30 ab. AKI'-dHlIddf^Hi f^dldldld ] conj. ;
d<jrdcdinjdf4di fdwildldld M v 30 cd. jWlftlSSTT dddldf^dfddl ] conj.
Kataoka ; 'fWnTdSTT dddt ddT M r

rpfm - : TSTT:

Pfd ^PasMHI dT I

d HI M H I *favllR'HHddl*i' crmf^ll 3* II

3PM 1 H Pd i H \ &T dT fac^T ST^P fW?T d Id I
rTgra^T: TTdT HT ficTT cPMTII II

SHTT^T * dPcdP^ddHI HPT: FTdTW: I

SlcddlPd W PdcMdT J|^d?T II II

[PJRPMmiUAlP.UId:]

5TcfK I

d ^'idd MI^TH^d I PddHdPP I
FTW $TTTFFJcWP dTSTTPTW fWT f^TcHT II ^ II

#^q- cjfaT ddHIilM+HdldlPildH I
3PrNW 5T d^ldM dW d£ddk<bd' II ^ II

st^tst ^ptht i

■^ymiN fw tcfpfasrr iid^nn jrr i
d^dd3 ~ far differ cT#RT Tflw: II II

3Pr^P-f diHd^ sTPT d I d I ~M fa W W I
dJ-d^^dl dTP ^TPTf dl4Pd+) dfarTII O II

odPddKM STRW sfr yd|u)v(UJdl T fa^T I

T=dTT TT3" y h l u lH ydl^i «M i u i ddTII II
d^d-^dl dcT: I

FPT P/P if ^Pd I PHdY II *3 II

<|Pdi^ l Hl dT sfatT »RT^I

36 a. apdnPd 0 ] B; ^K’yl'Hpd ° M y (unmetrical) 36 c. dSJWti : ] em. ; dfci -
^ M y 37 a. 3PTT%T =T dlcdP^d ] conj. ; 3pPT d" d Pcd Pad M y (unmetrical) ;
apT+^ + d" ST ddfcdP&fl B (unmetrical) 41b. °fdW ] conj. Isaacson; °fd^d
M y 42 a. irmW ] B c ; Md i m i M y ; ^rmW B a<: 43 a. ] em.;

M y 43 b. dcT: ) M ye ?; dcT: M y “ c ? B 43 c. PPT ^ ] C onj. ; pfat M y
(unmetrical)

cr=rrf t 41'ji+i^wt d^'dd ii ** n

5TFR7 $TFFP 5TTR - T ^ft $IHdPddiT I

^fr t sftw ddfaPawn ** n

[^cjMiny iJT^^nr]

%WtTTW ^ I <tM -*-1 d <J >1 1 «~M *M I (HI d H I

tcRT fw drd^wiurt TRTTTT zpTTfWrT:t II II

3 F*PTT %T HSPTRT 'prftWTWP sfV TT I

fa- ^ rT^f^r: STTfh ftrgr ^jfwfw: II tfvs II

3FWrwf^TFtT TTFTTfoftftpTt" I
3JWT m f^Tftfw^- dPcH^d^dl II *q ||

t^?r PbdlHd?m : iTT^Pp: H P+»<M I Jld : I
Jfll'W.I-ri <1rb+iN rfgTf fH^37T^PT:t II *\ II

UdPillSilHdlddd ^fmr: HP sfr ddPdd I
ciHl^^i|N^^Ti<5lMiridpRril Ko ||

Pd^ldl W U<5 hI Ww W ddfdd; I

| Pd 5 1% *Pp Sddfdldl ^Tcft TFrTT f Pd^H df II II

fF: HP S-THfdHIlHl d <1 '{* sf»ldlP<d : I
tdP^HPd^ft Sfr fd^TFrT: II II

dcM'-Hld' ddd^-d P^NdlPldH I

52cd. l rfi:5rrd’ra‘5r^TTTTT , 5n‘?r:] tops missing in M y .

53a. cT c5T ] tops missing in M v .

48 b. oftftRt ] M y ; '»ftfWdT B 48 c. fd’^T'Prfwr 0 ] M Vc ; PdilNl x fefx fWT°
M y 50 a. ° P- ' tg TR' ° ] em. ; °f?TirrT 0 M y 52 b. “ft sfeldlP(.d: ] conj.;
°< jflfad l P< tT: B; »^<|P*idlR - : M y 52 cd. d ld .51 1 H Id $1 *Pl sfr Pd'HI'd : ]
B c ; ^ fg; $TT W HT 9T ‘TT rr IT ‘5TT cT: M r ; dp£$IHfd$h' , lpT Pd ‘til'd : B"”
53 ab. r T c^ q f tcr dd^fd ] conj . ; tT c 5T dPcT dd^WT 5TUWM’'; drST-

ffra- dd ' j ^T dHdi B 53 b. Pifl d H I Pd d B ] B; rST d - ^TT FT xcTxff M v (tops
missing)

m srfow cT?r Jprrf^f w. n *3 11

dfaPiHHggrff dw^^iPidrfi

oM^rn ? d?T^- sfr jft^-ii ** 11

■ggldldT T ymiUij sirRTfr Hl+fiR-dcft I
?ttt d f%w: *?rnf ifrefr ^ i dir^ ^fr *tct: 11 ** 11

yHl^lH'^ d£l<W fl'fat df^TTRiTT I
dwr^wddt nT^r *nr d R -h h w fNcnrii 11

[iT^nwr HTT ^TS^r:]
d^l'NHI'^T ^T ^PJpFPFTr: I

t^^Twnr^iT Pki 1 dr mr <hVd : 11 a vs 11

?£T ^fg.PHJ =rt dKr J^^Ud^dR 1
d'yMId frp-l M P-H d *u$Pi <T*pTII 11

d^dJdlfddl-drS' fUpHHHP: TT WT I

56ab. Cf. Matangavidyapada 3:20ab: y H I u l d <ti cl SJ 'EM cl '-'M h! "8 ' H I Ri *1 H I and cl.
Pau 7:63ab: yd|U|t)<h cTU^r cT«r ^nfdfvr: I

53bc. TTT T dT IT x cTx cT I T 3T TT cT ] tops missing in M y .

54 cd. tops missing in M v .

55ab. tops missing in M y .

55 c. cf dT T ] tops missing in M v .

59ab. T TT fd" cTT ] tops missing in M y .

53 cd. fMIdlcUldlvi cTvT cl§ci ETcT: ] conj. ; T 3T 5T cf y Ici'-i'i cTx cTx *id
T IT cT^JcT: M y ; fidlcylciMd'dd d(5T B“ c ) *JcT =T f%" cTUcT: B (unmetrical)

54 b. “ ^Uglfcdd; ] B ; ST T ?T PT ET cT M y (tops missing) 54 c. |£T
otljtiTHd cTt#T ] em. ; f gT SET fWT fd" S' ?TT M y (tops missing) ; fgT ^ IVi Id d
fTT#r B 54 d. dcMdlt r sfT tftTTT ) B; cTcTTT8iriTdTTcrM y (tops missing)

55 ab. T y ldl u d °d I H I Pi c^RdtfPTcft' ] B; f‘CT5T'TTT5ITTr ,r T

s*TT dT TT dT 37 T fT cTT M y (tops missing) 55 c. cTTT T • ^ J iT ] em. ;

T Pd t T PdTff- B ; cf TT *T — M y 55 d. dWt ] B ; — 8TT M y 57 b. o: TT-
EreT: ] em. ; °Hld<fT M y 57 c. “SUfiT ] conj.; M y 59 a. «*j<yai 0 ]

conj.; dd^T cT 0 M y 59 ab. cTTRIW dlPddni: ] B; cTVT ^TT W ST fd" TT
rr: M y

Rj^WlRK^d«»l : flPd+rMI f^fstT cHT II II

«J|^IHWd>> PIH* *H-dl ^ PntW: I

d d'l I'd d) I *) d 5PF^T II II

HlPd+K^df^ ^Tf^T IPHTT I

^m- sfwsrT^ 't^ii ^ ii

3P=P fr*{cf fclfd^d : I

d^jRti<lrHHHI^>MI ^cT^pifr^TT II ^ II

;l H y I Id «4%^T»<-H I P*<J I £1 < u| ftSrqT |
grfwf^prprr ^ ^wcfiiH+ic^nmi n

w^r: ferr MT^k^prrfwr: i

^r^r: HTT m: sftWJHIciHHPddliHI II II

3T^l^t IRTT S^T^rit S^fr S^TT^THW: I
dlPidlfdd ^ ST^TT f%f%^TT«%f?TT:» I

^ f^rntwr Pkii h h i fd * m i h < i : n ii

od'-f^nPr^di qwm^rfr ^fr h%cti
^HWcHlMdlMM : ^dl^d : II II

S*ff Pdd I uifjri'l sP^HPvl^Pdy^H : f^TrT: I
<f»cdl(d<M dTpd«r>kH Ml ^ H

fRclt «*TRT cTWf^t» cT# I

59 c. r^mi^df*!: ] conj . ; ?dmipB4ddf<+ii M v 59 d. f^rf cdT ]
conj . ; «Jdf'd rTT M y ; ^dPd fTPT B 60 a. il^l^Wd ] conj . ; U^JWd M v
61 d. JTfWrJT'- ] em.; iTp^d-cd 0 M y 62 b. fTdPd^d: ] conj.) fWTTtl’-
cRT M v 62 c. °W) M V B“; 0 W + ?T;+ B c 63 a. “« iPn^ddJHB * ] conj.
Acharya; °y lid : U(-3-]U wi ° M v 64 a. h*"=i I : ] em. ; H'dl M r 65 cd. o; r-

*ni : ] conj . ; 0 d^rnlT^fd>T^rT U M v 65 e. ?TT T ] conj.

Isaacson ; U M y 66 d. B^HI 0 ] conj . ; w4$ftdl ° M y 67 c. ^rdlPMdiHH^ ]
conj . ; <jiciifd<6l Ld ^ M v 68 a. <dd ] conj . ; U [-6-] U M y

cjdld : ;

dd^P^I W dcH^W cTrT f^FTII ^ II

diirr 'H'ydRT ^frfti
n^4r4 fr fNcnrii 11

d - dT: STTfirTT f^TT: sfaTtfWP. I

fZT^r Hirw ddlvt'd' *JcT cTVTt II V9° II

ddlMdUd": wiri ^ MMK u i+iic*id : I

#n?rTf^T^f f^Twnwr: f^nf^Tr: 11 11

^ pq ■' i j i y ^ ■'"d 'm Ph <5 h P^ d ^r^TcTFr i

Pdtjd TT arfM+lPfc^ dl^MdH+iT|J|d : II ^ II

dH-d^T: d^fk&IHl'TT «wl T fa^TcT I
[ r^i § fa r*i i •ri r • ]

HH^ir^Mil-fTT di'^qr=dl^«1ld + l : II V3^ II

tSTFT: d.l'^y li^t ^ffft ^TT^: I

68c. ^ T S^trdTF tfr d d-liP^^ I ^ ^ ^V^rTJWT I Trilocana’s Soma-
sambhupaddhatitlka, IFP MS T. 170, pp.47-8 (which actually reads iT^T^PdTT^

, dd^rfidl ^ fd- V), and GOML MS R 14735, p. 38 (which actually reads *T-
^Urid J ^ I ^W lf?T dd^d l ^frf d- T). The first pada here quoted is 2:1c.

74— 76c. T^dT TOTptr

43 IH I <H*fol ' Sg r «ftfr «T7f Td; 1 JZ I M 1<5 <i-« * h i <5 viTk ~I * ttqlrdl 5 <;<tidH: II

^n*i<4Hn*iOoi4wr -Td i R-id T i fro

h i ^ ^t srsrflrt i ^rr uiru^rsfd- Siddhantadipika

of Madhyarjuna, IFI T.No. 112, p. 158. The same unit of the same text appears thus
on p. 106 of T. 284: XW d -

69 d. STf^rfd- ] con j. ; M Y 70 a. faST: ] em., f^JT NT 70

b. °f d OPl dT: ] em.; °fM tiPtal M v 71 d. PgtfW^dl : ] Pg<.#» l x :x ^TT : M
72 c. IdJJfttT 3TpT 0 ] conj. Isaacson; fddTFdfd' 0 M y 73 a. fliq-H^i • ] B ,
dN-M’d T: M v 74 ab. t^lTd: : j p o nj ' ; ** IK ~

fdt dtft t^jfTrr M Y ; tgT3TT T W

SiDT (T. 112); 4 VI H I : ^ SiDT (T.284)

oirwr: ^T^trRT §.<*<4lr^d : II V9* II

fti <fil 5?Ti7 Mt) i P h h 1 i

fr^r h^tt%«tP ^frnTT ^^rrii^wii vs* 11

^Tppp^KtTrr ft^wfr s^- y^TsH i

ITT fiiM-^PTlr'qT: +l-Mfd^r?bHJfnir: II vs^ II

TT^ - Joij | ^ q-pr HT 5T%: I

rfRT rl ^ l4 ^4^ I d Ijj’H '-Hd 111 vsvs II

nr Rkii: fl^rHvll : wi'^*rl ^1 Rr><Tl-*in : I

t rat ^ i PM<Md st fwra-rrr dg^cl i

HI-MI : ^gj: 5J^ S«*fr f^JcTT: II V9c; 11

W^fk W T TFRTT ^M^VIlPir^lKTrf I
rprfr J I fcl d H R-H -=P

rdHH4t<«l + Hl *T=r ^ 41TH+H1 : II V9\ II

ii H 5f?r jjfprrr^r rd^iiMdi^yrdHKHMddfrjdlAi : n 11

i iflFTT : ^TtT^Tlf- spit WUl'd'dld ^ |

HK^JMK'd) oET^r: H^rtTT ^nTTc^T: II

f^rw<yi P«Kf*fi strar vidiPdnl i Th *i * s d : i
Pm^-h wHi*d swmPui'JiH ii

jftirwfr^r y-irf'sr^ i ff?r 11

75 a. gfw fifTTHt ] M v ; SiDT (T. 112) ; fdl^Kfi f^l <«4)

am S/Dr (T. 284) 75 b. ■^PH«b)*!<* , V ] M v ; -^*1^: SiDT 76 ab. °*)fjl&dl-

-ffarr ft^rvzfr ] m v ; ^i^-ar^rflm ^tfiW ^ sidt (t. 112);

jft fr o fT SiDT (T. 284) 76 b. IImITsA ) SiDT; M v 76 c. ^ ^ ] M v ;

IT^rJ- SiDF • °r*lT: ] em.; 0 fVT M v 77 a. m^T ] conj.; *7377

Joiliu^ ipg- VT 77 b. 'TlT^rfr ] em. ; Tr^Tr M 4 " 78 a. fa^TT: SPfrWT: )

conj.-, f^rnTgr^PIT M v 78 ef. HI^TT: 5J3J: 5jit 5^T fWrTT: ] conj.; ll^i
5pa[r Sp£ t*lf»1 (V*Mr| | M y

II xRph II * II

5RJT51 I

R-RTT ; gWT f^Kl^dt H^RT ^cFTFSPTT I

i ' j\ s i fa^H T fe fr^TT ^rri^f%Tfr^rrii \ u

RW dfj^H sftlfi- RTRT^>>«?l^4 J T^r I

r^r^'H'^MHI'MK ^Idd fl^lIM^: II ^ II

[^JCTrg - 4>HinJ+KU|nj T *4l<JlMl: ]

SRTtar 3TTT I

Hi <■) l d rd f*i ^ jftWT ‘bHI'i : ?TW f?FRT I
W WT W CRT ^^TT^wF^RT: II 3 II

5R7T5T 3^TT I

HRWT rTf^TT^Tr=FW: I

^< | ^M I jl ^ sgWFT sfafT^hl * II

fm i ij i > s%^pir ft 'Him <-m 1 m h j^pht i

dt M RT dvflMH ^4% II it. II

^ r**l|J|«f g^H+HTHHfwRT: I
cR=T WRT»fTdt II % II

^mHHIl(Mcf 'jt ^Tt?F rTWT Nw I
rTVTfT qft m fMT f^F f d^FSPTTII VS

RTW P^HiTh ^drPr HMlfd^ft w: I

2 b. HMI*$I J JN ] conj. ; TRT U ?T5rir M y 3 cd. rRT
em. ; <*>1^5 cRT fd ^MI^frrf^PT: M y (unmetrical) ; <T>l4 5T
4 b. d£°H r° ] em. ; cT^TT 0 M y 5 a. HHI^ SlTRjaFt ] conj.

M y 5 b. %TPS'F*TTT c ‘ ] conj.; ^TPJTJT 0 M y 5 c. SR RrTW ] conj.; ?PT
dr^cd M y ; ?PT crar^- B c ; Hrd'Td B“ c 6 b. ^CT^pft 0 ] conj.; ^OT
«*PTf 0 M y 6 c. cTW ] conj. Isaacson ; rfPTT M y

dmm^Pd^RP^ i u i i t 11 s 11

cfPTT iftw 3 kTTW T I

r1'FifT?t <|J|fd<) £ diHI+Tc-ft' ^ 41 Pd '4l II 1 II

u ri r^h i "4 mpr sPrwrgTrdtr^nTW i
dHil4KM^4 *TRT ^TT sq^f^THI ?o II

hImkm i ^ ^far: *44^ H^nrwrr 1

^ fTc^Pt clHlMKHnlP^d^ll ^ II

^rfr rTvT fwt <bfHM ^MMPdP' 4 I

£|JT il Pi I Pd^TpT *TT 2TW W lT«lc1W II ^ II

cTW cTT cTMTTFRTTW <M y °i fWcPT I
t4rr ^fTcT STW H + l*TfcMT^7 H%cTII ^ II

+HlPj+ f dc+T# iPJTT HtHW I
H*4d : sfaPT flH^^dlild II ** II

T WTWTW H N I <e4 +KUPT I
d4<bl4 WT rTTpf HNIdTdrnrd ^JcHT II ** II

dd^NWfiR^NIH) sfT Pil 41 PfcT : I

14, 15cd. Bl4r<4*l <+>H l<I-H fad-l-rll rTr^T^T: I

fwsnr¥t s*r HfrfV: wrRrrft^T: 11
<M l fc<fr f dr*T4 f«JrT Mll-d+H 1
H»4d : 5rfft cR-H-MM4H-i4i^ll
fl^T# *PTt cnf^r HldiciT<Hd : <-*jci <h II
fftr tt psir Hanasivagurudevapaddhati kriyapada Vol. 3, p. 23.

9 a. ] em. \ ffig4cit M v 9 c. cTrSrRT ] em. ; cTsnRf M y ; cT + fT + sTT-

^ B 10 ab. ifnTPf * ] con j. ; JT^T T» M v 10 cd. TRT *PTT ] conj . ;

o ^d^H I dlFTO - M y 12 a. cT5T ] conj. ; crf^T M y 12 d. fapTFT ] conj . ; fWrTT
M y 13 ab. cPJTTR^TW ] conj . ; d4l4H 3FJW M v 14 b. ?*J?r MTFrT^JT ]
ISiGuDePa ; U M y 14 d. fFSRT 0 ] ISiGuDePa ; 4"4vr° M y 15 ab. ]

om. ISiGuDePa 15 b. *TPTTW ] em. ; BWTWT M y 15 d. °rTWfiTfcr ]

M y ; “drdBd: P^rTR; ISiGuDePa

MiH :

W *dH l PddRH< l Hl4lMKM+K«mi ^ II

H^fT ¥W <Tcf WTcT <=h 1 4 H I ^4" Pd&Pd I
^ d P m dsJ^ld'bMdrqfddid^ II II

fllHl-M : H^FFrfwf 'WlPdTT I

SflRb^lfw 4>l4 fui dfaldlPd H^iadtll II

oilTrhHNlP-d dr^jft- dPd^cV-H I

<fcl4fd^l^ m4^ <4 ■• i i * r*r> i ^uiiP^qid^ II II

rnrra"^ Wt - dM4df-MldrdHdl'-d ; nT I
HMIdrdPdHldlfrt Pl^<d : W^t S^TT: I
HpHHI ^P^dl + KT fM^FTCTT: yHdl+tfT: II II

frraf^cT d Id44d bidden ?idl ddl : I
ddifrsiim ' ? : gw 41 j 1 1 i P h ti'^T : h ^ n

[•H I -tj I -M I : art^T:]

4 1 *H'W^PUi 4 afrM 4 f-d i ^ *i P^d : i
dcdd j 4PdH4l dw . aft4r ffewaw: n ^ ii

4^4 4 SUMfrlP^HP^Py W^4?r: I

44" srrt 5ff44rrtcTW5!Tf^t^cr: n ^ n

18c— 19b. 3VT3T , 4 IhcmU44

wRb^ui «+^i ■y'rfur dpTldifa' ir^Tarir i

o4frtiHI4l f % quoted by Narayanakantha ad Mrgendravidyapada 2:7, p. 58
(KSTS edition). In the Devakottai edition (p.67) a fourth pada is also given: ^*1-
ifup <hH l fcd T. This portion of the Mrgendravrtti is incorporated in the Sarvadarsana-
sahgretha (p. 189), where this pada reads: HT <*>1^°! «hrll R«H I

18 c. 5rf%T’F T TrPn‘ ] M y ; MrVr 18 d. dfJlHI^T ] MrV r; dfifidilH

M r 19 ab. odRbMIdir'd dc^sD dPs^y.dl ] M v ; Id^dl odRuHl^iP'd

H4i 1^T .frdlPH I MrVr 20 f. IdlVidl : ] conj. ; fafsTTtTT M v 21 d. 4ldi<d-
fvpjWT: ] conj. ; HMIIAIl'fd*J'ifT: M y 22 a. 4*a Ifl ] conj.; p9T M y 23 c.

] conj. ; ftlMUlJV 0 M y

'HHei} rT^

[4>H I ]

Hi J i ^ PiRiidi : ^HlHH^^arl I
cTSYiTTIWH' ®i| *i ?iil^i : <tin I cTtH II II

dc^Sil Pi Id P-M Id I d <41^*1 PlM^J,i|| I

P^SlPb jJT^ r^Ty<45lHl^d^dHIH II II

3raw HT^Wr^TWW d^H^dl I
H'HI^HI H%cT *r$TT Jff^dl'jflil'irFWril ^ II

i H h h i h *Pyd twrmftfMrt i

5r^Tf^Tf%T^: HT Htif HI shl Pd hI'jHH II ^VS II

^HlPddlJld Htrf Hlshlld d l P^ejd I

+4*^1 i^t dTHIH^fM^r^^l II II

SlPd^MI W
3ToriPySjRt)HI^ Fillr^hdoq <fTW W^T I
ddlHl fWTF%ff *Hl£pHd^Pd<b : II II

[^^^rq-yi ]

Hdp£<JI «b<dld : <MU|lnKH I

24cd. cf^lT

d iSl * i <1 1 d"d" oq»iail^i : <n trivia d Hi Tryambakasambhu ad Kir ana 1:16,

IFI T. No. 1102, p. 21, lines 1-2.

29d. 3T <T T ] tops missing in M y .

29ef. 5T HT f^“ T ^TT TT 3T“ FIT if RT cf ^ ] tops missing in M y .

24 d. duTT cTcT: ] M y ; <bH)dd [:] KiViVr 25 c. fdftlfib ] B c ; fd^Hb M y B" c

25 d. °^dddflld ] em.; °dd^ddl M y B oc ; °<Jddddl B c 26 a. 3T?lWr

HTf?f » ) conj . ; SR'^fd M v 27 d. HI sbt Id ] em. ; HI*) Id M y ; SnffTfd - B
28 b. S^lfd ] B c ; ^J>1 fd M V B“ C 28 d. °ff^T ] conj.\ M y 29

b. »FEfWfv4vr ] conj. Isaacson ; °^T fdfd^tlT M v 29 cd. H|lc+.d°ii diW

^cTT ] B ; fcrr — [-6-]— 9T <T T M y 29 e. aRTffl f%W^%fT ] B ; ?T 5T BT fV
T m TT M v (tops missing) 29 f. ] B ; ?1T f ItT cf f

RdF: M v

^*5 ": hcm :

I j dl J dl Pd^Md II 3<> II

scfnr

("q ^ *■'< >^1 4 I ^ ci S*5 'M *s I I

ap PddJ I' q T Wt ff^: ^TTPbTdnfdRtT II 3? II

y*w 1

dfdldWl^ dNc*<»ilAK*iir*»idH I
cr^Pfdt *RP ^WcH4»rH> S^dWT: II ^ II

W TTFd" ffent JTT: ^IdH

Pdd^^df q- PddJdT II 3311

3TVTWT PTcfr cldlfTd : I

f^'-l IldlPl 'tit'JIl'Tl ' J U^ ' I II 3* II

^tTW <t> < u I I M W H M I fd M <h < I H d <T I

fejT ffr H< l r»<UI I >d TTril 3* II

Pd d d I H Tt Pdd«b tI H'll'h cl d I I
cKT FTST WDrfrfP T T *Pl$ dTT cldl I
sl^drd^'JlYdldlP^Hm^ ddJTfdWII 3^ II

35ab. 3W - d" ^ft T Tr , TTT^‘

^ttjT «MU|lMMdl'dlRH4>Mfddd quoted by Narayanakantha ad Mrgendravidyapada
11:11, p. 231, and in the ^ivajiianasiddhisvapaksadrstantasahgraha, IFP MS T.317,
p. 1022.

30 cd. TT dT 5HT dT Tm rqT IT 0 ] tops missing in M v .

30 c. <H.W tTT° 1 em.;*rWF M v 30 cd. dd 1 4 d~l J- dt ] B ;^dT

17 q- qx rqT rqT IT 0 M v (tops missing) 31 a. ^rs,ci*-qvg) ) conj . ; jfijHdVt M
32a. » dlHldd cTT^eTl conj. Isaacson; dTT 0 M V B 32b. *t«is.i^*il-

ftTcTR-) conj.; V T «T rTdfWMP JIWfjRm; B 33 c. ° h^ H ]
em. ; sTT% M r 35 b. »5TTf3W° ] M V B 4C , Mrgendravrtti ; “'fllldd 0 B r

35 d. tfr] conj. Isaacson; |Hr M v 36 cd. M*m*iT 4 I1 T ^ ^ dfT dTT ]
conj . ; <mTtfir d T cPJT M r ;

TTTW

[Tnr:]

TUTt fawrfpT W «+iHl^c| : I

PJdft oMTdV-ll TFT: g^OTTFfrrff|rr: II ^V9 II

^CTTnitTTWr: fFT F^Hfdrdd-MHRiRr: I
dHdldlcH <ld : FdTrSFTPTf d ■H J II W I
kw f^WT^ HdlMlH 4 ddddl II ^q ||

wtr i

*fr tut . 4t sf^T ^nf^frw: i

i?UUT TUTT dt S<TlT PfFT: II 3’ II

HIHI«jdN I

<t>HiviAMVII$|Jn Pd *4 dTFF) d" W: I
n i <5 *»i wrt dl fnoq » Pi Pari 'pT: ll tfo II

+HlPd fijpFT VUU NH1MH IcHdi WT: I
TFFRT^t G’dH'H^d : II Y* ||

'UTTUTTr pFFFT : I

cTrSHTTcT F" f^T^tcT PHpidlvi Pd l H I d : II Y^ ||

w: +4 Ph Pm d i sfP Hum") TFT ipT |

TUTP frF# «hfHir4<*W Pumdl II Y^ II

d-iHI d d~l dd<-d1 sjt" FT TFT: F TFF: I
+y + Pdd4 3 d c^H Pd H I Pildd II YY II

41 ab. Cf. Svayambhuvasutrasahgraha 2:17ab:

3 v*t r| HI J <A T 9 TT: I

38 cd. qnciMirHlHi: HI lc«M l*TT ] conj . ; q^iqi^lrH < HI HTTr^TT^T M v ; 3T-
Hldldl<dUm fdlcddd +r + dY B 38 e. fTTdTTFT ] em. ; f^T^XTRT M y 39
b. fft5^rFFT° ] B c ; TFcJFFFT 0 M y B“ c 39 d. fTfcr: ] conj.; PHPdd : M y
40 a. < +iHl ^1 M rj ] conj.; ^dTPSTT ° M v 40 b. -T fT: ] conj. Acharya; T cRT M y
40 d. ] conj. ; U M y 42 a. ^ ] em . ; >JT?T M y 42 d. fdlUM: ] M y,: ;

fd J l j I X Tx rT: M y

otivrir ^ irHfjiflTT <bPHd : *iHid I

^TtTT sfr gW^'PTf tT 8 r*Ff fPr^ftW: II ** II

cpKTRT d *J d Pfd f I

TFR7 cHT 4-Mlr«hl?T: ^^Pqcii W: II II

TT^rr +PHcT HTfTT <bHH ddd I
+HH ||?T7ITT Hm'^HcdHi'Mcid II *V9 II

FfRTT^ pp^rfl" =TT 5 f *T ^TTT: 4>Hdlr^: II II

zpjTfr f 4 tt: ^TTrfr ftat Sdi«nR;d jj-a : I
H l ^Td T Pdd ; -T rfW ipP^WII *\ II

ifoqt sir *n «+>iftP q^Hid) sfr i
T <hH ^.Pddl rF^r: tg^H^iHP^>di^l + :t II *° II
[ Id d (d : ]

pH d Id H d H I ^ 5 ! ^TT TSTf *• <b4Piqif*i<nl I
WWT PddM' SHfir •ll-M’dT (d^nl ’Tcf: II II

ydld" 3TR" I

^oif d HI I rT ^P ^ f^FTFRFT I

45c-46b. dpS" ’SY’TrTt

^THrft sfr ?J£HdgWr FredTT : I

'■)<j | 'jd d ^ d r f ^ d Fj I di r^-i I d ■M I r^H I quoted by Ramakantha ad Matangavidyapada
12:25-27b, pp. 347-8.

45 a. mrwfr ] con j. ; R^mfr M y 46 a. ^TFT J M y ; XZFtZT Mata rigavrtt i

46 b. ] em.; °dRHJt M y ; “dRlPd'KiT Matarigavrtti 47 d. RFT^-

5Tt° ] em.; M i fid f3T ° M y 48 a. ] em.; W M Y 50 a.^^J^" ] emr,

^ M y 51 ab. rHdfdr^dRI'rJdl TSTt: ^TfwftRFT ] conj . ; Pd^Pi Pi qdlf T
x dtx dT T?ft: <+i^rHdlHW M y 51 c. SHfi!" ] conj.; fTW M y 52 a. fdqd ]
conj.; PimhI M y

’TTT^’

W fHilrMI fa II II

spfmir ^TT I

^Mni fH^i*} viiirl ffawr crfa 3 t4to i
^far *rfa fasrfwnrwr fa «4 hhh u *3 11

arerpjrr i i <\ h i t^r yiHi4 toi

cTc^fa: 4fa cTW IdqiH^H II if/ 11

^ffafaiTTfa^r 9rfwr: rrfawr^frt 1

<T^T Tfar dTdd41*H|Jlld^<«bH II ** II

dpff 41 P I fi HI M 4|*| <H I

toto to tot *ro t r^HHd : n ^ 11

4- mfJiHi sfa jjst: H]fa faro *$fim4 i

ynw ?jOTTfnr#rw T^fan w 11

[5Tf>f%-: ]

+H Id) 'jflcR^fa oq 1 4 fd ^ TOTT I
MfldHlH m 4tW TO ?fafa W: ffTOII *q II

TPpT: JTTOTt 3T TOfgfafacTOffar fTTF I
STfrfTTOpfTfaTO ^{SfTta- Til ||

srtfa hi < jifrj <ihm tot ^titwi
<r»i farr >*>i4 tt ^snf^fa t^tii 11

U dl q i q 1 q 1

dt-q «M HM«t>i4c4 Tfafa: fa qvd 1 PsPr : I
!ifiHic<+>i44^i>Ki4f fa H%>r fro 11 ^ n

TOTT TOTI

53 a. villrl ] conj. Isaacson ; ;l M M y 54 b. %^TWT ] em . ; 5 iq ’-T M'
rq>4«i : ] conj. ; cic«ti4d : M y 55 a. °qi(q«M ] em.; M v

S^TWnj^TOrr ] conj. ; W^m< M y 58 d. TO ] em. ; TO:

triced) 61 d. d tiqf 1%" *T%vT ] conj . ; »1 1 1 q) |q qTO" M r

54 d. ?T-
56 ab. °T-

M v (unme-

Hen :

fcW I

cTiw clW fW FW ^HI^Jryir^^'HIcl II ^ II

gWFT gwfrfTTcW F^h 4|J| : ^d4%cf I
'jWT T TT9T: +HKj1 sfr M^<ll« :+<>l|iMdJI II

f^JTfcwt STTt TFT: PTF^%MT^T^T^ I

SW ^FTPJwf^WTrT: II ^ II

fWTdT WTW fSTMTMT^r^ <+> H I Hi <+» : I
MTPt: <h 44<J-4P TW*ff *T d-jP^d : II W II

dHirg - mi*hi41ji: WT^grrf^rr h%w i

^JI^*Tj 1H°<4* •M ^d £r+iH I Pi 'd H II %\ II

<J.4<rdrMHNcdlr^^^l+4^ |e|d: 1

fRftrT MW WTTW: PT’aft WWMWW: II ^vs II

d*4^ l WTTJT Mfwrfwr dldVlPWMT I
MET T ^dRh dr+l4 HlP4dlVH^^f: II ^ II

[^W:]

y<J>4j| u, ^rd | ^'J|Hi +l4dl fWI

^TT ^wrwwnwrfw ^SLlPd ?FT4 w: II II

Pdcb l flKJ-dfiT l ^ T: *>dlr*l4PddJ4dW I

69. dlfrR" ^WWTT^'

y J J ,J, ^l rq i jjui i *i i ^«iMa

^Nf ^H i rH<*.i^ft i pwr iTTgjfT ^t4cT ?fMI

Siddhantasamuccaya of Trilocanasiva, IFP T. 284, p. 163; IFP T. 206, p. 99.

62 c. dfevT ] B c ; d'fs ff ° M y B oc 63 c. ] B; <*ni <1— M v (right half of

last aksara broken off) 63 d. *- 3 ^, ° ] em. ; M' 64 c. °^Y S*T“ ] B c ;

°^rq" M v B ac 65 c. H^rrn^t] conj .; *T ^ M Y 65 d. d^Rr^d : ]

em. ; : M y 66 d. <t>n ll^viiH ] conj. ; <t»n ( Hi ^rl : M y 68 a. ] conj . ;

«hl i w| M y 68 c. dr<bli) ] conj. Isaacson ; dc4>l<f M y 69 d. *JETRt ] M v ; fw-
SiSa 70 ab. °ftVT: 1 1 4 Hd ^ ^ -T^T ] conj.; °tN l<^H lr*l ^ Rd<* Vid

M v (unmetrical) ; ° RH B

W: dTdTWT dT

: II V9° II

3TTVTT 5dW *1 4 Id IV: I

^ | | m z\ g|d cd I jpTTdT fTCdV f^TTlI V9> II

gw fVprVw HI I d rd ^HHI'ddH I
jpi d ^ I gWFIT Hdlr'idHI^'JmVdld^ II \9^ II

ar^rrRfr fw t hj: fw g d ®dm.i i
aVrV dT^rV dTt drr ^fdP di Vddi n m n
[fft:, FTRmg- ( =r T rt: 1

df-HIdd H^drdir^dull&lfHgrTT I

tTRf 5fTV HtTFX|#?V VT fuTrddiH II V9«' II

3TdMl?rW 5ldd5lH d'dVig'JTR; I

[trd-;— ^TTT pHilHI^a ]

HdHIHlIdPl Vf ddT II V9* ||

ddT dM^ldR'jV gd: 5p5J d fdVdd I

drsrgdr: d df fVff^m* d?V d m n 4 d ii \9^ 11

TnV d Id^tfld'l d^dVd ddV I

3i+i<gsdddT Vr sfr fVrrVtV d dnrfdd ii vsvs n

<m) I d gd^grr sftV fi'Vlddiddid i
3TTW f ddt IdcdHd d^TT: gdTdll V 9 q ||

|?Tdd)

71 b. ] em.; °fdlv o M v 73 c. -^ind ] conj. Isaacson; dHH M y

74 c. ddf ] em . ; dd 0 M y 75 a. : STN -h! 9 i '- n H f"*Td ] conj . ; 3TVHl9md;i)^'H
M y 76 a. ] conj . ; °fPTP"d M y (unmetrical) 76 c. d dt f 0 ]

em.; WHlcf ° M y ?B“' ! ; fMlr$° M y ? B' 77 a. ^TT^TjftcTt ] conj.; ^Pf(W?,
?T?)>ild) M y ; HI mild I B

1TFT ^TWmrft f4w P'Ivu^-sji I

3Rrfr 3 T ^rT 5 T TT 5 ^ 1 ^ ^itw: II \3\ II

ij^Md^idt s*nfr >ii<hn vraY sfr 3T i

y<£ri||r+n < 51 M H g,l r|r^ *M<bd II so II

|lrm]

df^K+ddl'^MI^<|i^H<Rl' I
d^v>i||oH'if ^-:%T 5ftrT^T^TTfTRTII S? II

FP-nrf^ d >d d I ft ^TRT^TTf^t^n' I

'IS^dPd'Wlrd' P-l ^1 1 ^ d £ d.d 11 *1 II ^ 11

SPMdlxi R-d«ril ^Jr 3 T *f) d 1 1 1 < Pi d Pii d : I

79 ab. *Tpi" TTP5JT 5TR - ?n-4fldl fadT 1 ^P^d Rr<d Pd

MrgendravrttidTpika ad vidyapada 10:24.

81ab. SpF H^dUr*^

rli-un'^^rtm >r;l H I ^ 'M i| ^ Mil I ■M 1 ^' MrgendravrttidTpika ad 10:25.

84abc. °HW- • °Tnft ] tops missing in M Y .

79 a. $TPT TP-MIddl ] conj. ; STsTPT ^T i3 Td' M y ; $TFT ^T^dd'i MrVrDT 79
b. Habere 1 MrVrDT ; f%^fw M y 79 c. 3T^rft ] M ye ; 3R3rfr xix M y
81 b. °'l'ldjd ] M y ; “Hilltlrl MrVrDT 82 a. cPJTfV 0 ] em. ; cTOT x*J"x fr°

M y 82 c. o^'cftc’tT ] em. ; M y 83 a. 0 l7TTTIT^?frn" ] conj. Isaacson ;

° JHd l i<><Pn r M y ; ° JHKH^<jV r B 84 ab. °drdPd W T^T: ]
B ; r cT ITT T ^ TTcT fT^rfSTlT^rTyr: M y (tops missing) 84 c. rRT-
(^TTtfTifr ] B; ?T5Ttr l TrfTrnTM y (tops missing) 85 a. SPMHlvnRd+l ]
con j . ; 3TVBT d I P*-d dd M v

^ I j -M I d M ir^fnT 44^ ddpdrf I

^ pJ| H I Pi M SLM 4 ^ R -^<4 H II S3 II

[3TV4-:]

cFRd vdPd <*-+! <lrH^r<J»si ^RTT TW: I

TTTT54

dH J 'l ^ s P^h i h 11 c* ii

Trm^^3FPF% TFTWTKTdW: I
T "rwRr fT^dUlldlrH'di 3T HflWpJ II II

3T%^rif^ <+,a£|^4 H-Md TW |

dP-Hd ^TTrdc-N < R-rl <J I I -d f^=l ^U| ; || qV9 ||
W:tirqPi td<bi tvydi d^dlr+d rPT: I

r rer flPrl&rl *Pl$dfddffi ^9PT II II

hIki Pa^P^n tt4tt ^ i h m 0 h h i d i

%w dT *rr # s^nrr 1

WnTTpnjS": fFT T7%rT d4PdH4dd II II

’M^PapH ♦I'widi i

87-8. parakkiyattil

iT^ft qrrr I d ffd^fdcd<rfd£drd<l l ^l-dr4{jU |: II

T^T:fn-qfa <.^ki<ii<;i d*-4lc<t>d <T*T: I ?PTT TT F=jYj fi^dl Hlf^d : <ft l Hd) tJSPTII

85 c. n ^ d ] B; rT T37 ft M v (tops missing) 85 d. “RpTPT ] conj. ; PT dT

dT P5T f M y (tops missing) 86 b. <MIMIHI<J (.Rdd : ] conj.; TT *T T U WT

^rmfr ] b ; TT^ricrrrg'vn-tTTtn'r«r^n'gr?q-Hr*rfTM > ' (tops
missing) 87 ab. ^’Stlllddi *>'8.^4 »T^d TT^T ] B, NaViVi; 3T -T ’S' 3T fr
5FT S' — [-4-] — (2) ^ TT M v 87 c. dffd-MfddJ NaViVi; dR-HH TT dTT
M v 88 cd. dRdad JJ5t dl^dfdHff) ] conj. ; d RdSid JJ5t ql^ddddd l M v ;
TT Ntj *PJ3t Pll^d : ^Iddd NaViVi 89 cd. |W 5T *ft ] conj.; d*TW 3T
*Tt M v 90 a. »prnw , ‘ ] B; PT TT WT M'' (tops missing)

[3T^fhr]

Nanavaranavijakkattarumpatavivekam Vol. 2, p. 1185.

86abcd. tops missing in M Y .

87a. tops missing in M y

90a. f*T TT I ] tops missing in M y .

M v (tops missing); 6 f^TT B 86 a. ^NIIi^'jHfdl^ ] M y ; TT if f ^ 5T

-?■ T Rif fT: M r ; TT-M I Hi <Rdd : B 86 cd. d" M^ilfd

^^otrr a i R+t h

ii v ii

STTfR 3RR" I

*TWT HT ^TT WFFf ^TTW: I

m fwwr h%tT i

rRT Pd-£MdT T *-411 *TT %?T vTl rT> l 3VRWII \? II
ST^rST 3RFT I

cl^l^ilPM^ ^P^d'ifcldl'-MKd : I

^TTf^+iP'R *rtrr ^w’siwi

ipr: Wl<wl f^R^T: II II

ff^rr P4 m ^ i i <h i < t m mPr Mi^OPmwi

MlRI4) ITT Wt II II

^ft T H I Rh *+» l T Hcl4*J| : II II

96c-97b, 98ab, 99ab, lOOab, 101, 102ab, 103ab, 104-5. pardkkiyatUl
J 5ftT cd<HlftP^I T Hlfal<fcl T HHlMUIJT I ifi4<r>yi^ II

92 ab. °5rfw^ff^Wr o ] conj.; °5PRt ° M y ; 0 5rfMY B

92 f. ipr: ^T^fr fg^tvw: ] conj. ; il'JIHI'WT fa^TVcT: M v 93 b. HtfifrNr-
cTTT] em.; M v 93 d. *IW] conj.; “HfrWTTW^

94 ab. ° ] conj.; ^RTRTTf^ 0 M y 94 .c ^n^ l^T] co nj.; TT-

tg-g- M y 96 c. P^l ] conj.; Rn^l M y ; ^R^^l ? Na ViV)

(unmetrical) ; T* T ftfifT T SiJnaSvaDrSaii 96 d. *T%VpJT: ] em . ; B^T: M y ;
NaVi Vi , SiJnaSvaDrSaii

[3T^»TT: ]

3T^FHTt H^RF^Tf^Ppr: «M4d^d : I

^jnft ^dlPdPPf dldd : II \x II

^'JlMiTld^'bi *.liS^ ^.'SJ 51 H y I

^<jidi'j^iia d H ll dddll II

ijrTT^: W I TRT: f-^d'NlRY ^d d P-*4 Pi : I

[^r^dTfw]

U IV. d, ytd + I

H «+t I <>M «+< •!> I | H j dFd*!T JJVW H%dll V* II

Trpsq F?T

W?m*FrfcnrW **m: ^FF^ttpsrT: I
TPP4T df^d kfw II * q II

^FW HHUfqHd£Ul1$fdJf) II ?A II

«hd«iy lHii«^M fa^lHT FFTFFnr I

d^d" dd d $TTd dldKAUHlPudH II ?oo ||

JT»T J^lfd d^TW dd JFdT d d^f I

Tfedr *j5«nmrHi frddridPdFr’TT: 1 dTFjdrd tsj yi rjiffa <Kfi *si ai b ii
d^WTfdrd$nd fd^ry TFRFnrd 1 rpd ij^ifd d^rd dr Fdr fw^rd n

dSp dTT d iT^Tfd dcdT'dT '-I HI j I <1 H I Nanavarana vilakkattarumpatavi vekam
Vol. 2, p. 761. (The first line alone is quoted thus in Nanavaranavijakkattarumpatavj-
vekam Vol. 2, p. 702.) The Sivajnanasiddhisvapaksadrstantasangraha (IFP MS T. 1020-
1) quotes the same portion and beyond. Its text, from 101, reads:

Fd Jjfjii Id Tdrrui ^d F*d d ?Fddi d^pdrr d j^iTd jmi^h ifdmh i
dldf Trdt dd: TFJ’: TIT: I dFfddTdTTT d dfd dlllfHl'M^I I

*dyd TFTddf^dFfdfwjdr i srrrdr dt dtrfcdvd'ddd fw d%di
FdlrHJ'lt dd%ET TrOdf^ <4 fd fa d d d I TT^JFM -d 1 fi <b Wl ddd dddT fwi
drdtrdfddmfT fd^: TT^fdrcFpd i df *rdr T^mraTTd dcdfdfa=rdd i

97 a. p£W«*yii?+ ] M v ; ST^wd NaViVi, SiJnaSvaDrSan 97 b. FT' 3 ]
NaViVi, SiJnaSvaDrSan; 0 M v 97 cd. ] om. NaViVi, SiJnaSvaDrSan 98
ab. dduJId^ndlcMI Wd: fM^frdJIl'Hd : ] em . ; ^dwi^fidirm PTdTFTsr-
fddRTT: M y ; dfedt ^dldlcHI dTdFdfdfajrrryd: NaViVi; wfrW^ft-
fl ich I U SiJnaSvaDrSan 98 cd. ] om. NaViVi, SiJnaSvaDrSan 99 a. ]

M v , NaViVi; '■d'Tdd SiJnaSvaDrSan 99 cd. ] om. NaViVi, SiJnaSvaDrSan
99 d. “frfddt conj.; “ffa+l M Vc ; »ffd x FTx dt M r 100 b. fd^T-
y TddPTdd] NaViVi; fd^TW I $ fl H I fa ri M y ; fd^TdTddFSnTd SiJnaSva-
DrSan 100 cd.] om. NaViVi, SiJnaSvaDrSan 100 c. d?d ] B c ; d^d M y B“ c
101 a. dfTd] M y , NaViVi; dcTFT SiJnaSvaDrSan 101 b. d dfd ] conj. ; d
dd U d M y ; fdd^rd NaViVi; d dd rFdd B c ?; dd? *ddd B oc

dcj4": h iH :

’sfPT T J^lTd J l cq l -q t) 'd d i J i d H » I

wrnt i qTafr *rt: tpj; Tnrt ^rtarrg^Tii 11

dfWT qiiiddipqdl i

dinir^dir^T rf d^ i ar w ^ttt 5rfa?pni ^ ii

WfZW iftw fdfHl^r^^rdfHd'JlM; I
^7*4" nnrMlfe* ^<&wi«qf'^ad II ?<>3 ||

STFT^t *Tt M^qR-MvTlM^ir frdT d^ld I

^?b 1 rd J ff : RT%OT H I R-q R- 5 q Id d •^TT’ II ?°* II

H £dV#i^iirq f^ i

wfw ^rl^TTF WrdM^rW» I

[*TOl

qi^jl*-q«-rK^iqirHl dd vl d*idi fqdl ll ?o* ll

^T^ft *fr 5srnJfi4lJiwr^>n s«fttt: ^r - 1

[ d-HNir» r]

w^: f-HvW W ^ TTft IR? T^TT: II II

106cd. srs?: toN" W T TdT W: = Mrgendravidyapada 12:5ab.

101 cd. ] om. M y 101 d. JMI'drJdd ] em. ; dr^T^TT *PT NaViVi 101 e. H~ -

IT: ] M y ; dit: NaViVi (unmetrical) 101 f. dT^t fTdtW 0 ] M y ; 'TTT: ^dt-

i&T* NaViVi 102 a. °dHI"*3 ] em.; ° I M I ^ M y ; °MTTT T SiJnaSvaDrSan

102 b. 3"for q Hi fl d I P*l d I ] M y ; dldfHIddT SiJnaSvaDrSan 102 cd. ] om.

SiJnaSvaDrSan 102,c. ] B c ; M y B“ r 103 a. ^T-

fdld ] M y ; dfMI? SiJnaSvaDrSan 103 cd. ] om. SiJnaSvaDrSan 104 c. *JWt-
RTrff ] conj . ; 4dt'-ddf M y , SiJnaSvaDrSan 104 d. 'TTf^rf^rfd^TT: ] conj . ;
q | p>q Pj q Pd q M y ; M l R^r^rdfaTl^ r SiJnaSvaDrSan 105 ab. ] Placed

after 105d in SiJnaSvaDrSan. 105 cd. ] om. M y 105 d. StT^T 0 ] conj . ; *TtcT>
SiJnaSvaDrSaii (unmetrical) 105 f. fodT ] SiJnaSvaDrSan ; U M v 106 b. rf-
fevfr S«TtTT: P^JcT: ] conj. Kataoka; dfcdl*qd M y

to'«4

n-Hi^^i«asH^'i'm Hr=n i Hs - m *-^h i : l

^V#rf%f^TTtTT W fa^P fd^Hd: II ?oV9 II

^l'l'dlHl <(d^<el<lfdc'bl4 5 t^ ^T I

[ H 5 1 *Jfl 1 1*1 ]

^r«fr «41 ^ i Pin i *- j*h < i fd -^d ^ y <+>h ii ^oq 11

[3TT^T9r:]

Id m ^ ^wsd «^i i ^ i -*«>,«; i c4 <r>-*j«i hki I
dl-^Jpi : ^W^dlMHpfclcP: II %o\ ||

d I d I *-41 S ^ ^ ^d Id I f%7lTRr d" pHTj^r: I

3| |<bl^lt-^ 1 1"1 41 rM Pi : 5r^cF 3 TTT'jf^3Tr II $j^o II

^pi fa fa ^JcTTdT fw cimiW: I

J 4 U I d t 4 d cT^qPJcTvT rT3 4 d d djl 5^9 II

3T^HWqT ^WTRTW ^IW d"4rf I
Wph^ui d f4 cd d fd <~4 sqfwJTW: || ^ ||

<J <n^ld<*>l4ld <M 4(n ■jj-d rT8PT^" I

^qT^fr sq^wr sfr ^rr^r: +i4hR9ct: ii ii
dldl+uilHK*-^ qwr ^nTwr: I
[*T^1

112ab. 'sflHdUl**! s^*d

3T% cm H d <*i ZT^gTPT 5TW HAlfqld I MrgendravrttidTpika ad vidyapada 3:1.

107 a. °5T^nT J hTT] conj . ; °?T^t4tTT M y 107 b. °fl*-Hdl : ] era.; °d^T
M y 107 c. “IdPi’ieK-ai T ] conj.; °fr fJHSUfdK M y 108 a. iHI-ddl (Pd^ -
5T° ] conj . ; STRlcT >Uql ® M y 109 a. Pdd<l-«i$,«id ° ° ] em.; Pd d <1 -

cT° M v (unmetrical) ; Pqqqj^aa ° B 109 b. °^®dlr4diJ]'Ji ] conj.;
adlrnq.^'ii M y 111 cd. JpJl^%T rT^^K|>j ] C onj.; Jpidld d^d'didd
M v 112 a. 3^<bd*>ddl ^7] em. ; 3^d.fi<?Hdl flFFT M y ; 3T4dddl<b
MrVrDT 114 a. '“FqT^f ] em . ; °f*TTt4y M y

dTpS": Hiti :

^3

fM^id-^Nll&pi: II W II

y|U|NMflHKH^MHI^i|': *T t^T <J I
aW: a"W*Tat ^TfTTFiV STFWW^PTII II

ddH : flddi S^Mn : I

SJTFiY f^TFWW^FT: +4fa*l<f*T: II II

Ott WW WTTrTTnwf^Trf^ I
a|U|^)H f^" 5 WTT: atWT: <t> I -M ^Jd l P h ^ II >?V 9 II

[3Tfw:]

cl'd'W^ad-^imgJfTi d f^\ 1

dWTP ^rf^rT fa% T 'Tfwrf II ^ II

anwP ?mTit *r: awrsrwwdT ipr: i
HI-dHinfT SW*TT pr: H%cTII W\ II

fTZW fwrff=rwtw ^lrflfcl>»<!4l^dd I
3Trft SvfMdHKnd d d't afWWTWT: II II

[3TTT: ]

amfd^d^Nl^i^l i a^l < il<l J ] u ll : I

: II II

[tjfv^r]

116c. sziTdt pHIBacdfa; = Sardhatrisatikalottara 10:12a.

114 cd. Wd": fM^H-HNirgd u l : 'tifMIcH'b: ] em. Isaacson; Wdl=T?W*TT^T
r^jum ddlcH<fi: M v 115 a. “ddUM ° ] conj . ; °dHi<SM * M r 116ab.fr-
a ^ -0 ] M Vc ; frat x J° M r 116 d. °^r?r: ] conj. Isaacson ; °Wr°

M y 117 d. chi^^dlpH^ ] conj. Isaacson; <ti I >=jd I Id 5 M 1 ; 'Md U *i I (~H fj B
118 b. crf^rt ] em.; df^pT M v 118 d. afWff ] em.; d" dP*f

M y 120 a. iMdlHdlui ) conj. ; fwf=TaM M r ; farrfTafar B 120 b. d^l$iPa-
P^t||^dM ] conj. ; a<Jl^lPjPbaifd‘: M v 120 d. lP*+.K4>: ] em. ; dPrxM i<t>:
M v 121 cd. ] em.; # ^RT^T« \TB“ C ; ° B c

TTT^ cT^t

fJpiHy+Ht II ^ II

[ Hi fd <+> -H J ’i -H fw H ^ ul H JH ]

ST *ft Tn <t> : fRtHFTOTrrWTTW: I

frrf trfFTipjnrHT 'icTd'iTd' n ^ 11

fTTSfnftT fulfill ^fiifn TOW: I

frrqTwt tfrfT wff frffr: frw w: n 11

Wf ffa^dM^HillrH+H I
d«4Jayfd«i-^r arfwfr Rh^irH+H n n

3TW:fT friTTTT d<4«J^y+|J<l+H I
d-HNIfdmffi Wt: f^TW^rfTTti^W: II II

TTW iJcTWtfT fWpTTl^rTtTTT : I

fgniPd wfr ijcnfr ?tar gw fir tttwii ^vs ii

wwrrfrr tt^ct <bHiPdPyPddiP<dg i

gP&4>M THIgJ* TRWTTfP5PTTTII ^ 11

[ 3TWTR Pi :gdrd Tm P^<J I Wl *T ]

TTtT WTTTI

^rd + ldir^^lPui f^fT^TtwWTtW: I
r^Hlfc^luii PTTvT f IfTTffr: II II

STTTW TTTT I

M v 122 cd. ^VmvTMHflMI-
M v 123 b. °ITTOW: ] conj . ;
°J^ilrH HII4 M y ; “{jUllcM fHId
124 d. ^ d : ] conj. Isaacson; <jd :
126 a. 3Rf:W ] conj.; wfW
M v 126 c. d'-HMIfdWffi *Pf: ] em.; d-HMfdWfft # M y 126 d. “fwit-
PiW: ] B c ; “fwftfw: M v B oc 127 d. gw] B c ; 128 c. °ST-

IfT] M y<: ; M y ’ oc 129 a. H I f«l" ] B; °4lT^Tpd M v

NWT] conj.; ^IIHMMH^i^lPHIHi'H^
otjtjrTWT: M y 123 c. oJJUMcHI WTT] B r ;
B“ r 124 c. PfHTTWr ] M yc ; fwHWT M Voc
M y 125 d. srlvwfr ] conj. ; 3TpH<M T 0 M’

grawr *fr i

Zft J 5fmrFT SI«JW 1

wr --- - “ - “ - i

3T?T *ftm> THTTfTT T^jTITT^TT Til H
tit <rwrr JRit fT^fr i

^^llcMdldHT I

TT^ - cT^TT <bl4 J/l *-*^<"*1 A ^ 1 P* n H " ^33 "

[ITTTr^JW T TmFHT:]

SlcffT 3TTT I

4)KU |l «j^ TT TTT ^tTtHWW: I

rfjft ^rmr rTfTT^TTII W< II

STTfST T3TT I

Prrsr tttot nwfr t i

+ | !W ^,1 4 -* I -*-^r TTpjWR’JT^PTT II 5|3^ II

gpjpnirrrnT pjt ^fTrfw: i
rii'T.i J <ji j n ?rfwr: *jott «t>i4d^R-^di ii ^ n

?nr niRhRfr Terser <t>nHl s°p i

^^|^U|4^^faHTT TII ^vs II

134a. = Mahabharata supplementary passage 12.18:80a.

131b. ^T] em.; M v 131 c. ] conj. Acharya . ^T M y

131 e. 3TfT vftHST Tmfttt ] conj. Acharya; ^I^AT M v 133 a. 0 «qg *i< : ]
em.- » vjg<fi TT M v 133 c. ] conj.; rTcH^jf M' 133 d. I Ft^IH lR-

fHT ] conj . ; M v 134 c. rT5Tt ] em. ; rTvTt M » 135 cd. rTrfpj8T° ]

B r. M v B ac 137 a. %1TW ] conj. Isaacson ; ^8.1^1 M v

TTT^r

riwr d4d^fH I

c)*1 dldlrH<t> d 4 d 4 ^ H Id $ (ddd d I! ^ II

[^T^n^cT^rpFTl': MKdlRS+l ^T: ]

TrfTT I

dl^H s4T 4¥ S^IHoiltbH'JsIMlTlcH ^ + ld^ I

dgl^JJI^MIfi rTWT W TrWPfa: || II

sr^rer m?i

^■iUi4y^ii'i 4t s*r *r «^t^jt M if if yi h » i

^^l^fHl^lcy+HliiM+IJfld: II ?Vo n

^ddfcid W INY $IMI4>K: ^T 3T I

w 5Frnjr sr^r ?tt HT^rrf^r ff hfftr;ii ii

d4d ^TT^FT d l'>4" Idd I cfcT HTV^T ^T^PT I

MT^M4IV»y I4 i|R ;H'Hd -d P4 4l d cbd || II

u [-8-] u <T: I

sfr dmjJl 41*<^iHi+^r4+i ii ii

•M I d dl H-KJ r| f||R-HWId>n SSTCTff H%rf I
td'rfl^y^l aiRil+cd d4^H II II

’TWOTf^rr f^JT ^PT?T T y >J| | (rH+l I

ftr^f f t stft ^rsirr^RT^l en=nr n m ii

138ab. 3T BT ^T cd" g TT d" ] tops missing in M v .

138 ab. °^TT *T!$lrH?'>|i d° ] B; v 3T BT ^T cd d d M v (tops missing)

139 b. °?TOf] conj .; W M Y 140 a. ^TgJT^r^iTl ] conj.; ST-

c*4<a\ M y 140 b. \m] lifill ] conj. ;U [-7-] U M Y 141 ab. ^ddf-cld W

$iMI * ] conj.; >$W U W ffaY + $TT- hT 0 M y 142 d. °Wt^r^T ] conj.;
o«Ttfw M Y 144 b. SSnJff] conj.; dH>fij|U$l M v 144 d. wfrRT-

vt ] conj. ; 4 »R«^rci M v 145 ab. f^JT ^c\ T ] conj. A chary a ;

UTf^grtrr ^FFT d NT (unmetrical) ; fMl«llUlf«i<*>l 5fr(5ftT B“ c )*TrT d
B (unmetrical) 145 d. fclHH ] conj. Isaacson; ST U M y

^rp5": H l

g-g- y 4 4 |^j d I ^ H d fd I v) f>d FJtHTTII II

dlc+dct' Ht SMt ^rR' ^r^MiTHd : I
^^iloMld^+r^ Srf^TW: ddl 3%: H ^ VV9 11

7f r^fd^>Mcdld; *FT HIMIW+ W: I
^dfddlfVd': flt S«Tf W <plt dP§*^«d : II II

[4Jfc-H*l Cl <.*1„]

m +HKT PWTW I
W&T£ d^llr^dt cnm^ y « I <h d d II *y \ II

a! ft <|<*d J dl j'K ^^HMinMldd : I

3 RTdT: 'JW ddHId^: *i P-«4 a i rd dT II II

r^rdd i r^Kmir^d^^r^ -T ^tcr i

Pd^df r dcd> r4~ HFFT JH+dl^dd; II W •<

[ U^y gr ^ dTOT]

^ddH ' ^ r +i4«t P^vmi sfrdt sfr trct; i

xr^vr vf%rf smft wvnm t w *rtcr: n WR «

4d l PH ^r Pdddft - S'FTT JJTT^nroRTW: i

T T dvIV^ JJW fd+ldTcMpdf}^: II II
srpmr dTRW rTW HMIW <41 P*i 4 M ■'i ’d I

Pdd<h t^r fdwfawwni *** n

PdPdd+^dddR' PdPd’m^ti^nH I

fMW^tfcTTril S** II

146a.f:#5 ^* l ^ rf^r° ] conj.; U [-4-] U «h*IIWlffcp M Y 148 c. ‘Iw]
M ye ; •fav+: + M v 149 c. K**t] conj. Kataoka; M y 152 b. MW

Sfq- dTW: ] conj . ; OT^t fW dcT: M y 153 a. * HlPnftJ e m. feaas con; ^TT -
fqrfg^t M V B“‘ (unmetrical); ddlT^ B‘ 154 d. f^FTfWT* ] em.j N™Rh»
M y 155 c. MWVTTo ] con j. ; fifaWt’ M Y 155 d. ]

conj. Kataoka ; fMW U [-2-] U HfrT M v

cT^r

sm nr: t i

m: TTW^r: tT^^«miHHl:tll II

fajj^menr iNN- i

mrmr TsprTrmj T5]wfm^r n%?rii ?*vs h

[^hki (wnr|

sratr ^rmr i

fa" d'-H N I «T dr+l4HlrHHl dT ipn fpjcT: I
^ R-H H W^T W: ^kHTT Fh Parfl H^cTII >!/ q II

5R7RT 3?1T I

*tptt mr: srmrr t areffw: i

mfl*l Hl^Hl JTPTT :IHm'urHHl f3Rh II II

fmf.T4+<>j|^^irHdi mir w i

drdd4 fi 5rfWT YSJcd" dc$d : f^TmTII II

TSJcT rrfFPTcf ^TFTTm m ^ HMirwr: Y3p I
m ^ difdHdHH Tfct f mRd OddiH ii ^ ii

*T TSJct wmtr: Fd~FY middled <bH I
3T5mr dcM^cd HII^Nl ^nrFRTaTJT: II ^ II

Pd r» P| d +H d Id dWtwmTrn

3rfdoq^ji fmfmmw mdmt odydi h%ctii ^3 n

mmfw IT# SPTTfr dlJId^cd^d : I
wr jfmr s«r d^Pa^: w: n 11

'fdT d^HIdd mr ftw: I

156 a. 3TTdTT: ] conj . ; 3TTVTT M v 156 c. q^ldM^I : ] era.; m?mW:
M v 157 b. dUl'dldl* 0 ] conj. Isaacson ; dllHKld f#)' 0 M v 157 c.

Y ] conj. Isaacson ; M y 158 a. fl -*11*41*7 ] em. ; cT H N i "-T M Y 159

c. dill? Hi ] era.; dl$Hl M y 161 a. cTf^dTT ] B c ; dfWTT M v B ac 163 c. 3T-
fH°d$jl ] conj . ; 3TfWiTT M v 164 b. HI Hd^cdi^d : ] conj . ; HTfT

FM*%d*kd: M v 164 d. conj.; dtTdt M v

hcm :

HH^HlP^H^ P f^TjfWTRrft^TtW: II \V*. »

f^Ttrfr T
fNW: i»l Rhfi 0 «ft

*TrT: II ^ II

PuUrdH I rK ^: *££ Pd<JHM*Tfr I

d I cM FTr d T d^d^HI^HIdddOM+TcPIl ^VS II

[ Fil q cc* I Fh Tr^ : ]

ddlcHd T T5T df^ W^T ttfw WSPFP I
cT^T gfwr4%rTW HH ^Mld'HTW: II II

d&cHfrP^VT : sfTWT: dHId'l sfT dHlPdd : I
j^T: 7FTT %£ •FFTW y + IVI+H II 9%\ II

dd^N cFTT IN’ dd'd'^l'H'h H%cT I

HNIrH’% 3TFp W: H ? V3 ° •>

^dfd^Rhd : ^TRt 5TtW tdc^TlNrsfaTcTt I
f^H|g3PTT^T f^NrmW: f^TcFTII W 11

8 rHI-d : +IH+H ird<bl 4 <b<U|<^m^Pq&Pd<j>n

167. 3H7 T HddPsdUTt
OiHcddlrHd : ^ pKJHHdP'T I

I lrH*T: fSRc^ *j4H I ^«S^5< i”i PVtM i n tn^i PiPadH I ?^TT-

grft Pd <1 d I d Kp T dddPlMrW PuNrdN MM + R' drlldlcHdld'MIc'MsHd' *T W^T
Jl=cr^: | Tryambakasambhu’s Sisuhita ad Kir ana 1:15, IFP T. No. 1102, pp. 16-17.

165 cd. “HM-Sil Pl^Pri ° ] con j. Kataoka ; °FRVf PiyfT> ° M v 166 b. t-*nar-
Id^d^^ t ] conj. ; iRTT ^l^dfd&dl M y 167 a. “rER: SpST ] 3iHi; “cHdl f^RT
M v 167 c. dlcMdTd t Mddfdld ] M y ; HlcMdl*t fNtTFTPT &Hi 1 68 b. W -
?TV ] conj . ; *RT M v 169 d. HUdWT ] em. ; HlddHI M y 170 a. ]

conj.-, M v 170 d. conj.-, M y 172 a. OTRT: ] conj.

Isaacson ; Sl icf * M y

V9o

'TTIW) rT^

I -h T 1 r^i vrTl H -^ftTrn^ : I

TTTRft

^ S^ff *fldddT;ld : M^dl ^oq- l^di^Hi || ^ ||

II 5 Id h < j JTfTrT^T ^irdMdi^*ldHi';'H l -ldH*yd l( ^ : II

172 b. IH ° ] con j. Isaacson ; ° H I fn 0 M v
son; °3TrTT^nT° M y

172 c. °tt rfr s^nr° ] conj. Isaac-

W*T: II * II

SRTTVT 'ci'lN I

HH du^'bd.ISj^T fwftn I

' j 1 ri I H? <? 9 <1 *-d I H H I *f I ^ d fdM Id ^ ^TTII ^ II

[*fi 5PW HhH ]

rKj' l ^ ^T«|T> dTd TTxFT dTWd' 'fTT I
S^pff ^TWTJTTTW. II ^ II

rpjT mto fftarr n^+r sipnr i
dcy<£c^^ddf34^drHp'-s^ : II 3 H

^?T I

j i ojj R rf fg^FPnr^T •m i ji h ii * n

•cSTTCR^ fMffidUf J>ld*rfir. y <*1 Pd r d h i
VI d +1 Id y Id ddl ufa-tr : Chirac, 5««*1 II * 11

dd*-d-d <d'l ^r: ^Mil^Md r^d : I

<^fcT dfil <dldPd II \ II

dT 4>IH HH l’ ^r: falrfr 5M - : *jftqlatiia I

2ab. Cf. Mrgendravidyapada 13:9ab: <t>M M H pft^TT^prt S U «HI
6b. = Mrgendravidyapada 13:10d and Matangavidyapada 23:85b.

lb. '‘dt^Prnr) M v B ac ; '‘dt^FrTT 0 B c 2 a. cKflddlf’j ] conj . ; cT^fPIRT
U[-2-]U M* - 2 c. o^pff] em. ; M V B* C ; 0 +< u Jdf B*3 a. ]

conj. ; fm M v 3b.^ 1 em - : M y 3 d. 1 con J-:

tr&jX tT» M v 4 b. dfedgW 1 em . ; d(4«$« + M y 4 c. M^Pd? f^^TST-
WT] conj.; iT*ffd*(* ?)f^TW M y j J 1^^ 4 T^l ^ B 4d.fT^?|
conj.; cHJ U[-3-]U M v 5 a. 3nTPT <H<5«h«i ] conj. Acharya ; U[-3-]U
M v 7 b. °ddld ] conj . ; <>3# M r

u[-2-]U u[-8-]U II V 9 ||

H*KddHHIdl^<blPdpMpu^dPdy^: I

F^fvi *1 1 Pd +uh fj I l«dH i : II q II

^<^|u|^^^dy4d$lPdH<fl'j'idH : I

gdfd'MlPd'^ ill d <P) Pd Th 3 «$d : 11 \ H

d «&wJ I c+) Pdfd I <*i>l<b)d>M : |

cl d *4 M f*-H cTl 'flTt Pd y M <-d H I H M : II ||

[TT^H": ]

ct^P fn < h i sftrr ff^teT^TT: i
MIMPbillPdiNlHI dHlg:«r<i$h<il: II ^ II

<Hdl*»MHdH: $ftcT «3W:» *TTirM*) SMT: I
Mill Wl S*T H^IMil : + SMTP HT : || ^ ||

S«T d'MI*»M : ^pTJTTMT: I

3T^TtT: gdfdHHIdHI-jj K : ^l^<Jtd [II ^ II

HtIHI 'd cJH i H I d) fa^^dlHl SM" HN^dH : I

gjHM4dH$i<a vii^hh! Pm P-m i h <b : n ** n

IV»hW frmT tfmT rTl^^d*-^ Pmuhh : i
tcRW 5TcT: M^ldlTHU^I^dlHH : II ?* II

3T#Tp fTW^lWl q^rwfw: I

10. Cf. Mrgendravidyapada 13:12:

cTM" ^THTTrit ^IHI: ST^rTT 5TO?: I ifpjRTT cTT^fr *JT: TT^ - : g^TW:

8 d. °fW ] em.; °flfirh* ° M y 9 b. : ] em.; “VTcTl^H : M y

9 d. oftf^ • ] conj. ; ° Ih d I -d C : M y 10 c. d <; >4 d P-H d I ] conj.; -

cTt M y 11 b. 6 Hgj]«ll: ] em.; M^j]u|| M y 12 b. 3W: ] conj.; U[-2-]U
M y 13 d. q-?lK<J>d ] conj . ; gTT^ffT M y 14 a. HTTHl ] conj . ; W U HT M y
14 d. faRqm*: ] conj . ; gPfaTHMT: M y 15 a. Bb'Hluii ] em. ; f^nqpj M y
• Ml -Ml ] conj. Sanderson ; TFMt M y 15 c. f^pT: T^ld ] conj.; i$W:'T%TW
M y B or ; TOTcT B c

T^PT: mc.H :

V95

^rr: mPCT II IS II

crR":H$fP M ^ I H^l ^ ^ d J|*JI H 1 ^T: I

sffrT: ^T^TTWr: ^T^Rf^P^TfKT II $v$ II

^njt Sc^'JJl'TcHi rwr: I

3FtT:*I't1IM<£t 1I1: sfrfTcTtTTST^T: II II #

T?T: T?HTJTRiTT: Pkh^M : I

HijNflfdm *^ T: ^ Vfl rl (^ 1 tTT : II \\ II

«hH^> Sfw: MiairHJpi^er: I

16cd. -^Tf: srrfopfr pH (1 h '-M W fn^: quoted ad Svacchandatantra 10:33.

17ab. rTTTiH^TT M ^ I Hi ^ 4) rl -d J ] u l H I ?? «K '• quoted ad Svacchandatantra 10:43
i7cd. ^vr w vPrmrr

5ftrT: sfld -rd J M^ T. quoted ad Svacchandatantra 10:46.

18ab. ^uit S c^ l -rdfl fM^dPMId^: quoted ad Svacchandatantra 10:43.

18 cd. aPrr: <4^IMt ’ ^ r: ^dld i * * TC: **{*: quoted ad Svacchandatantra

10:40bc.

19-20b. tT^ T 'tfl'HIdt

trer: ddlBHI + IO gsftcfr pKH^dH : I

Hrt l Mflfddl ' ^ : faprf sftrTf^TtrTT: I

ddH^dl sf^RT: q|l»lR-=l<h | J<i3<i^$H : I ad Svacchandatantra 10:34

16d. - - T r T T: ] tops missing in M l .

17ab. tops of all but the last 2 syllables missing in M v .

19 from °4«5 m : up to and including +IH ° in the next line but one, the tops of all
alcsaras are missing in M’ .

16 d. *r ftw: ] bw/ ; (f.32 r ) - r r r r g-; m v 17 ab. w-

rrrfisit ] b , SvaU ; ?TB":fl'$rrir5'r*rr5'3‘fl' 5:i r

ipr JT f fRT: M v 17 d. ] conj . ;

d^d l Mfd SvaU 18 d. ] NT ; °3d4T: SvaU 19 b. P$H«^*1:J

B, SvaU; ^rftrfT f^T *T * *T. M y 19 d. ffr f ¥1^41^: ] B, SvaU;

f 9T r cT r V * r tT T: M v 20 ab. sfw: M I HI Tm U ur ° 1 con j '<

f^- dc^ l ^PH^ f M v ; °*j4f SlW: Hi*iP^i<T>”c ’ SvaU

V9V

?f#tTf3r: ^ff^rrn ro h

dHfdlH<^<i^Hir^Kiird : I

^PwPd JINlRjl ^HKIMpH.^ : II ^ II

^nfr I <1 I'd <-d < : I

3TRTNt SHfl^ui y'i 4rl II II

cTHTfTTt sHd^l) Hl^l^-I <Ih^cH : I
^^i^^MNTqriFai^Hni'JiHp' .'jPid : II II

fl-^HWINfriltYh: H) vnrd Ph d Id H : I

'xdHFJnyiyH^^&PdJJ^: II R* II

dHId: H^^TtwmrT^T: I

20cd. qr^- sfq-
ffir FnNt^r: ad Svacchandatantra 10:34.

21ab. dlHfdlHdd^PddKdPd ad Svacchandatantra 10:35.

21 cd. JlNlfui ^^tiKIMPuj^: ?f?T midi frm: ad Svacchanda-

tantra 10:35.

ad Svacchandatantra 10:35.

22ab. fJJTVTTT ^Hlcdtf

23ab. SRTKTWTcr ^dl^-UdSId I

cTHTHTft sHdU+UHl ^£I^Rfd%d - -T: ad Svacchandatantra 10:35.

23cd. ^•ilrffvr.jdHBl'lrfMIdl'Jr-lP ^Pd : ad Svacchandatantra 10:44.

24. ^dHfdNf<-y|?b: 4idHl'™dPHdMH : I

^fTft 'rc( M pi | si | y H H --I ?1 Pi U £ : I i Pi j sf|M <ldi pTW : ad Svacchandatantra 10:41.

25ab. Hiflld: fld^WIUd^idN+d-b: ad Svacchandatantra 10:43.

20 cd. S'M 1 4i I <3 ■'Pi ^q<j>d'5<tii ] conj.\ IJrfrOTTTT: x ff: lx 3T:

M v ; ^cft UdJI I U ddH dJpddd*: SvaU 21 a. dIHd'djf® ] SvaU; dlHdHMI °
M v 22 cd. S^Pi^Rl ■yd'IS^lH M^cl ] em. ; 3H PWlid 0«N'

y^fd M v ; S^TT^W dd'Wl'JHId'SPd SvaU 24 a. ]

M v ; Hera- 0 SvaU 24 b. ^dHi'^dTHdUH : ] SvaU; #^rft idPHd'MH : M r
25 b. "mMmTW^r:] conj.; «*H i -H 4J 1 441 M 4» : M v ; «WW 1 TO: SvaU

: mw :

I'm S8iti 0 I : n ||

hU^r t: wmrprP f^%^^P5rr: i
^rrnw: ‘h^^llVHMI'H^^HRMlfer: II ^ II

^ ll r^ rft fHl ?j ^ u ll J I WcTf <tiUd«+>RHP;4l I

Pd PH d H : PddimP^f^HlPddteT: || ^vs ||

P^H>li P-Hd: sftwr: <&dHpbPHfl*iPT: |

II ^ I'

fad'fiff Pd dP^M I y\\'i\ fJ||H| <£d ^ W: I
IciW fadl4-c) 'iFtlT: 'jd^Pidl : II ^ II

25c— 26b. flV^d l ff : VFR3rnrt f^^rRTP5nT: I

Ih l * fr S8Hfl itM I Rh I ad Svacchandatantra 10:42.

26 cd. sspTTf?’: <+i«f.i!l 1 V-M I : fr^nrfrftfScT: ad Svacchandatantra 10:46.

27 cd. ’TtrrnTT

PdP-ldlH : Pd d I H I I h) P^ dl 4 Tt ad Svacchandatantra 10:52.

28ab. r^4 lurt frw: srtwr: #^rNrfirw^r: ad Svacchandatantra 10:46.
28cd. HlfjW Mt vjd H pH ^ dg<b^{l Pd if? : ad Svacchandatantra 10:48.
29ab. ’fnTTFTT

fguipfr PddP^'di,Hli , ri u fa IJ M'HM'jid^ '<. IJ l : ad Svacchandatantra 10:51.

29 cd. ^dl^ TT rddl4^ -d-dd: 'jd'JP'dl : I

^ fH | <i TdT Ml II ^TpMT rj qdn fldl ad Svacchandatantra 10:48.

25 cd. Pd^dlHl S&lliPldlpM^^dfHHtirJr: ] SvaU; P-i^^tHi ftl <-i <1 tff Pr-

^•'s^lfHrl'OT: M y B oc ; Pd^^dlfn SmftVt Pi B c 26 a. Ht-

-^,d l H : ] SvaU; Hl^d l lT M y 26 b. ^d-dd^d: ] conj.; °f d ' t ' |J4,i| : M y Svall

26 c. : ^SrrWm' 0 ] conj. ; ^hi*i : q.<£*n#*MiJI : M v ; : 3^-

Kl I HB I 1$ : SvaU 27 b. +'J«i^T 0 ] conj.; qiisTi ° M y 27 c. PlRqlH : ] SvaU;
rjqjfld IH : M y • P-l M I HI I Rt ° ] M y B°°, SvaU; Ih H m I R < B° 28 a. f%BWr ]
SvaU; dtBl TT M y ; PtiPH«li B c ; dtPHWT B oc 28 b. #^cT° ] SvaU; %T-
?T: M y 28 cd. '•pTl^Mg+^S! ° ] SvaU; 0 ^rHdd«Mri«f < * M y 29 a. f^pff ]
M y ; PdUHd l SvaU 29 ab. Pd4p^Hltflul^u|lHI-f.d 0 ] SvaU; Pq<iP=^«i^iW-
yjju'j'junfi) o M y 29 c. ^dl^di ] SvaU; 3tUMi M y

TTT52)

cnlWTOFTT fw: I

cT^ll ^h! II 30 ||

3a 41 41 ^l^ab^Mir^Rf: I

fFH ) d 1 <b I <|5 gR fTO^fr ^ H : II 3^ II

*T^r<U«m'$fi vt h 5 1 <1 41 wfrt: i
aTTO^mw#^: II II

TO % sMfcfT: 5 TR=T fTOTT TFTO|^TT: I
sTOTFrfiTT ^rr frw ftsTi -1 «*Ti Hi «t»>H mi 33 n

U *M y 1 r^d I : TTfr^TOTiTOT: I

J lcdl *1 q fcl td «1 1 Pd r^^IrMIK^HM'qH II 3* II

F ^luil Pddf^<Ri< : I
<$\ *1 A) H H m| I P4 1>: II 3* II

TOTMTRt: ^Hinl<Mrtl4lH^'y«b-<i<: I

fl rFHl <vjid<NJ| :f II II

M I feft < :TOT£ I «rl :SR»d'| Ini +<?| «|< : I

if-HlPd : ^Kl^Siflfi^ildd: II II

30. dlfayfdHdl pT?r: 9rtftW5rP£*TT: I

dVTWTT S WWfa^frdn TW f w Pgdj^ : ad Svacchaiidatantra 10:33.

Slab. ^qlPq^Tr^rH*^* : I^TI^RTfgfir: ad Svacchandatantra 10:33.
Sled. Ji*-*Tl H I tfTl «JF>gi <. : Ji*-H q <jT| vj\rq rl P^<s : ad Svacchandatantra 10:36.

30 a. aw ] M^B , SvaU; ?T x fx W M y 30 b. H^eft ] B' ;

d<$al*q]ci^Ht'i : M v B ac ; 5T^ft>WW>£flT: SvaU 30 c. rTMl * M l SW° ] SvaU;
rTVTFTFT 0 M v 30 d. rdPdHlPdd ° ] M y ; r^ftwif^T 0 SvaU 31 a. 3 T <fHl
^rftr o ] M v ' ; 3Wtfwff^f>r o SvaU 31 b. lilies: 0 ] SvaU-, M v

31 cd. «|5sU fW^fr ] M y ; ff§l i : -r-ri H : SvaU

32 c. Ud^H ] em.; l^Fl<r NT 34 b. 'TTlw o ] conj.-, d l Pia i M v 35 a. fT-

WTWW ?T fWTTWf ] em. ; f*WT3WT H" M v 37 c. fldl^K ° ] conj.;

M y

TOR - :

V9V9

fsjftr fVf^r: flutes' I dHIWi^HHHl *TrT: I
flY sa^ *TS^lTrTYfr: f^mr^rTSI^': I
firrqwRf^reTcTr frpr: Tr^f^rrn 35 11

tjdfd’M I Id'^ ^T: I

u[-4-]u fTHTt^T: +U6U'l^MiroTf*T: II 3Y II

^TTW: I

[MldlH«H«hH ]

JJ^raW JTcdT ^^IdHdH+H II II

3TPTRT M ■'dim w Pddci T JTH Iki H d I
M^ I dH MW T WFT flTPt I Trf 1 TII II

TT#T37 fYft f I fa & %r^tT7PT8T^: I
aTRTT^ 5T^jrfw: fdZrft fa«M : ^fd - : II II

^H-d rrr ffaidHi hrY Mi^k t?w: i
d 4^1 lu l l T dr^miHH RT Yt cRT ^JrT»T II *3

38abcd. fsrf?T d^CT d<-MUi*HI jHldd: I

Ht S 1 ^" $«l|Udfd4^d: II ffY ’tfl'URTT fdTW: ad Svacchandatantra

10:94.

42cd, 44ab, 45cd, 47ab, 48cd, 50ab, 51c-f.

3n"mY Jfl^+Ull*>y : jfeYr ’TfY: I <Hdl<rl sfr 5f^TYr 3 UjfY^Yft%cTTTT: II

f^TrT^- DH^MM I g zr: 4.HK1 i|d<5£?T: I HMd-HIdd tt£t fa^TUTT: II

M^ l d^ f^dHTTW: <hMI$*J 4U I $ <h: I t«wd f^TUTt jYsif dldfd:*<M : II

^dlTd P^ndlTd MlHll«^rH^^lrMr*T: I dPdMd'l Cd^iiRif-neidirnf Hi II

ad Svacchandatantra 10:113.

43. *TflY HflMildi

38 b. dHII^HHl ] M y ; dKII^MI^Hl 0 SvaU 38 cd. Ht S&Y ’T^TTpftRFT:
^.^lUifd^-dd: ] SvaU; dfY : f j^-h i - s ^-n a. 5 Hsi «4 : M y 38 ef. fYr-

t||U|mp4ftldT fd : ] conj. Sanderson ; fdT U uiiHfaoidl f-l«jw»i M' 39 d. 3T-
Udl fr° ] em.; ^JlT 0 M y 41 c. T*TTW ] conj. ; M v 43 b. mwNf

TWT: ] M y ; <4 HI I T^d I -rd H *1 SvaU 43 c. d^=YNf T dcfaHld ] SvaU;
dfr^Hi T <TcT MIUIIH M y

V9d

'TTTW

MTdT'd 5fT dl^PtHfP^dlHRr: I

•H<d«HMHI: TOTmT: 'uRd-M: II VY II

ddKdMI*d TOd^rjI^W |

Pd'dd Rd^lHK<d : +HH) *IH«4^«b: II ** II

f^rPT HlJIfiMPdWH dR-H-Md : Rwr I

rl -1 d Pd d «crT <wid*i »3 rfd d «il 5 d H II II

JTHfrMHpil W W^{: W&ZT Pd*dMd : I
mr^nr: ^JtTT Hmfd<£«^li Rr?tW: II VV9 II

^l«li %T ddd>li ddtlfr cT^d R-d H d I

dddd f^TTHTTW: +IHI^<a *<IH + : II *c; ||

*T£f<dl ^WT=T5i d HI fka. H^ldHH II Y\ II

<didrl f^nft f^fr MWRr:^r: 1
TRT^nTWF ^<-HI£l'dfddl^d)dd : II *° II

■'d rd'H pH Pd TOT <UIHK^|H|i|H I

^ dd iPd Rwf? iRj^i^M^ldlRr: I

Mldlr) dR-*ddl S'nmuRi^diti^rH^rdl ll ^ ||

M I 'Hi d fH I f^H I *r<A <rf H I

i drHl^hH I Hlfi drH^cH v II ad Svacchandatantra 10:95c-97b.

44 a. H ^dlrl ] conj . ; TTcn^fT M y 44 b. qiql^rlfr^clltflch : ] em . ; TRp^t rft-
R?dlSl<t> : M y ; d l^(V>HTr$d Md : SvaU 44 cd. °d Ifl I : TTMTTTT: ] conj.; °dl'fl I
TOfijTT M y 46 c. df>Tcf^ ^HtT ] conj. ; rfe U M y 47 ab. TTHfrM H°i)
H* ] SvaU; l^l H* <FT^T: M y 48 d. <b < H *. ]

conj.; ^HFT^T: M y ; ^TT^T: SvaU 49 ab. °TfTRv^T I JdH ]

conj. ; •mR«< *T^WV U[-5-]U M y 49 c. HrtlHI ° ] co/ij. Isaacson; °

M y 49 d. d-Tl (^Si ] con j. Acharya ; dd'l^Si M y 50 a. <^$101 ] M y ;

SvaU 50 b. >TtfTfd:?^r: ] SvaU; <pWT dl^Hd: M v 50 d. “tHT: )

em. ; “tHT M y 51 e. <TTdT^ ] conj. : HldlA: M y ; gcf^ - SvaU

My*T: hcH :

\ 9 \

tT^r nn i feHifa gr i

fWfcr Pd^dlcf CT: PfT^l^Tf^T: II II

[^F:]

^fjfp ^cT: t’t ^T^Tt^PSiwi't I

fttit raMsKirg rg ■» ^M^i^iMl^^nr II *3 II

Hlftl^^fifali^i^rcrll'UHH I

j r*£Z Z I d dd I r^g t^^'H H * * 11

Ff^ftTSW tf^’t h)<M ^T^T; Pci Pad : I
jj^^pui^^rdt T^ - : *T«h ti^Pad : II XX II

dcfr&gie fr ST2^T: tiR-ddl W T: I

^fflu f T <TTT: 9 TFtT: II X\ II

*TT: fifloq^ - TPTt ^«w*nP& d4<sl I

M^lP^dHlrd Tf * : g^f^Trqf^: II XX II

d»-pMd l PM<H»Mir*<^gr : 1

| r f FjrrfTT 1 l H i < ii M I cl IH" 3"T dct-'jicd II X^ II

rf i d*^r r Pdld^r t^sWtfgHie*r: i

fild&dM + l+^iHl w<tilc. 7 t II II

MldMflHdT *>qid KiatiiPdran ?pT*r '

TT#r^r ddfll^ ^rt^l'd^P-Hd^ll II

[>jrfNr*. ]

52 b. «^r:l conj.; :V 53 b. *TCT7 ^^T] M y ; &<.««*&-

fej-irq- B 54 c. ] conj. Sanderson; ’^TH^PT? 0 M 54 d. °^-

qro 1 M' ; W B 55 b. *T*F: ] M y ; *T3V: B 55 c. ] con j,,

o qn^ r fi r M y 55 d. T& - : Hf: ] conj. Isa acson ; i««q^Ud .

M v 56 a. 'TT3' ] em. Sanderson ; TT^ - M' 56 d. '“'iPtd: ] B; M

57 b. xfrHMTf g 1 conj.; ^TT ^ M V 57 c.

M v 58 a . iT^fipfr. ] conj. Sanderson; 5T*f° M y 60 b. ] B;

jtld^lPMPa it M v

pw w gfr$'TT^ i «n«4<: i

^ £m: jn'd^^^rnRadi: 1

anr: aftft sf vr: f*ret wr s*jdT stt: ii ii

tr?T s^J^nr: HF HfPTclT: MpH^HI : I

[^ttWhro;]

H%frT rj^^fddlPldH II II

^TTTcT ffr r+^4 J?T TJ=JRT TW I

TW f>T d^l 1 * 1 r\ Ih n I «Jd H II II

T'Prr -^Vpuj i|rtll<b STc^ T W&KT. I

JT^I<II^M M > I: f W ?Tt fcppH^II W II

W*t ^«l1^: +fui+l<hKHfd + : I

Tfw || %% ||

Pnrl^rafftw : I

wxffi jpi^^wr: ^"t^uRdl : II ^ II

*UlftdHJ|i: fd^l+Pldi: JT: I

^rmr^jTwr f^F^iwfwr: n ^ n

66b. «R«l't.i : ad Svacchandatantra 10:124

67cd. ’TtacTtr^- sfq- fT=gftf d^H^^lRdl ffa- 1 Mrgendravrtti-

dTpika ad vidyapada 13:60, p. 375. The same unit is quoted in a damaged form in the
Nanavaranavilakkattarumpatavivekam , Vol.2, p. 881.

61 ab. ?T gf5T° ] conj. ; ijfTT M v 61 d. ] em.

Sanderson ; 0 'J^iT: M v 62 d. P-I8fl ] conj. ; ^Ptl M y 63 d. W(j ° ] em. ; 1J5"®
M Y 65 b. ] em. Sanderson ; STc^TST M y B“ c ; STr^ST B c 65 d. ]

em. Sanderson ; <=Pf:ST^ M y 66 d. ] conj. ; °tjYrf M v 67 cd. Jpr^f-

WT: %7IT 0 ] M y ; rfWSJ^WT ^TTT 0 MrVrDT; TpJTSpjp^TT: — NaViVi 67 d. °4'-
] M Vc B, MrVrDT, NaViVi; o: §' x^x’ffnt" M v 68 b. °<4>R'idl : ] em.\
°4>lHdl M y 68 cd. JTDTTTJ^jTFFT PddHdRldl 0 ] conj.; IJTTTH^I'vJlIf+l
PddHvirfldl ° M y

ir^T^TTWRTO' I

< d y d Ml + y + 1 Hd d Id J I HTT : II II

f^oCTHTHT t^*dldT ^rTnTHfw^T: I

^r^Fr^r^ii V9«> ii

fHT HIHim <T fed* ^ydlddAHllHd) I
fET fll^d^ur fad^'d'Y H *11 K ' l II V9$ II

^vill^lHl^dT TFTTcT ^rTTfcT^T^ I

M^P5r y iPmHpM FT II V9^ ||

H - H^rP8‘: 8tfl Odd'ydlfjd': I
d R-H ^ <% i) d I ^ cRT «fPTII V93 II

^HNHydd't ^rjdlH <PTT «*T%cT> I

^rTfTWITT^- <« i ^u| d^nlVdcl II 'S* II

71— 72ab. SHT HIHI'^KT fe^TT «-H <4*1 q i * 11 fei 41 I

•jot witjcT^t f^rrf^r *pfT?rr i

^ v j 1 | j-L| I J-l | c|ri I iiJiiddtii^nH’^cl 1 ffd" *s!1h ti*ii^<ri*i ad Svacchandatantra
10 : 211 .

73. ^ T ’^TTTPTT

arfh J iMiff h^fs": ftn^lddddlfjcT: l

dR-M^ li d 1 dHI*yl HTPff fPf rFf I ad Svacchandatantra 10:220.

74c— 75. 33T T sTmidi

314.4-Mld-ar #^7TT *TT TIHT: H^tf^JcTT: I

rTT T§T 4trTT: di^dlHMd'l HflH I ad Svacchandatantra 10:216.

69 a. »TOTf] conj. Acharya; '“qweqd W M y 69 b. °l«(Ajdl : ] conj.; “fa"
’iT HT: M v 70 c. ^4^d^4ldl'd ) conj . ; «jhi Clnl<n M v 71 b. f^T^rft

ildl^U ] conj. ; l«N<fd JpfT^TT: M v ; fq M f Rd ipft^Tr SvaU ^ 72 a. TPTTcT ]
SvaU; TFTT M y 73 a. a^P?!: W] em.; at^T: *T M v ; SvaU

74 b. d^B TeT rHlT H%cT ] conj . ; x 9Tx >TRT dVT w - M y ; HKAd'ddT

B 74 c. ddl l p ] SvaUB c ; ? T T | M v (the tops of the aksaras are missing) ;
P<idl(j 0 B“ c • “T^" ] SvaU; °tdt M v

qrM d^

anrPTTxni *rr mm: fi*fT)f|di : i

m fmpm v\m: %frrmwT *mm\\ u* 11

^farjftrrrf^w: 1

*T?^r M 1 q l&*-dl g i f Hlr^diviiH T#cT: II vas, ||

fgT HI^MlTn P-d^lPd ^fir<r>4R|JT^: I

dlP*dlPd W: rd^HI<rMdiHH ^T^ll \ 9 V 9 II

mm STr^FT *F^dKd : I

«ddddl ^TT fET H I r-L| I f^TTvpt forTII vsq ||

^tfw dK^dlR-Hvliyidl Hr<H'lfddT I
mmt ^ Hldd'l Pd^fti^d^-MdKd :» II vs^ ||

^HI^TUdl Jtm. *c*PFT 'Jdlddl W: I
fls^^Pdfd'l'JI : r^T-^-d^nfd : II qo II

ill Td fd d fjd'lHI^ ^TTcfr dlHfdd : ^JrT: I

77, 78cd-79. ^ ^ nfl'flRT

f£T dle-dlfd nJoUlTd 3^m^fTTTT^: | dtjdrfd dcT: fa^TtPW7%d" ?T2pr |
5f?T 1 rPSTT d

hshtii 1 ' 1 fCT dTddT Id «j 1 *m fl Pnn I ^ifWT dit'idiR-HvnviidT *il q h i I d d i II
rFMt ^ trnrdt fo^pFddtpPTFPT: I ad Svacchandatantra 10:206.

81ab, 83. illfHfcM 'H'flc'1 1 *Tt 'Jlldl •TlcH-r^dl PlR ' I

7 \4

dlddd firfr: %dt mr %df di?Pjld: I

d<didl UWIdld'l sfr Tfad^dUddl I ad Svacchandatantra 10:199.

77 Prom d I fid I Id to di^d ° the tops are missing in M y .

75 b. dfdt^dT: ] M y ; d^TTfaldT: SvaU (unmetrical) 75 c. dT ] SvaU; dT

M y 76c.H^T| em.; ^ M r 77 a. f£T ] SvaU; M y 77 c. dTfc-
dTfd ] B; d I" T5" d I" PT M v ; fP-^dlld SvaU 77 cd. W: ifrld ]

SvaU; °d T dd d r d M y ; dcT: fTTgdTPddP^ ( ^ B n<! )d B • ^dd’ ]

em. ; fcj'xtd I (line 2) I M v ; rl'-Mcl SvaU 78 b. '-Hdl ] conj.; 'Jd^T M y

78 c-79. *t<5Hdl 'JTT fOT ■ • d^d H i<Sd : ] SvaU; om. M y 80 a. did : ] em.

Sanderson; rftW: M y 81 a. ] M y ; ddtHPTT SvaU 81 b. dldfdd:

Ptjd: ] M y ; dlHfrdd'l Wt: SvaU

W: T27T: ^

df-HK^dr t t«t s? 11

d4^FV ^iimu t^tt f^r <

Ml ffTT <*- 4 )ld d 41 <w 1 a ddd <.*“Md id«r»d II II

4 mw fjrfr: %qft *tt %qft H^i*iPr: 1

iJr^TT il <- 4 | H I HI sffe <Rild^*^HirHHr II ^ II

TW dcHT fW4dNyHI<J|«hH I

7TT l H u| 1 ^Iddi d <d I d II C* II

^ddn - Id yj'^-l sl$l 4 ^lMld'lHd<id : I
>d^df4 ^ fefeT %^TF^T: f^FTT: II C* II

ffT fw sftt ddlfh^d' dr$*'ll ^ II
^4d«T dl^d ffeYMT TFT M^d : I
82. Udd 'fe ’TTPTT

W5fT •Ml'-H <T *T?T d^HMl fen

jJ l ff fl- J tfefe d^l'WMHd <J-AM|M4iJT ad Svacchandatantra 10:233.

84 cd, a. 'TTPTT ?T

W rr^grpsfer T*FrT TffelT ddld I TW d<dK gfer ad Svacchandatantra
10:231cd.

85. ffespft sPqid'xtMimsH^'i : I

vttptldfd f fe^T ddlf-W : ffefclT: I ad Svacchandatantra 10:199.

86. HflHdUldi

^dc^d^^dd^^ l W: I

^ fw afrr tofefer rtcj^ I ad Svacchandatantra 10:227.

81 c. TW] conj.\ M v 82 a. TWT ] M y ; SvaU 82 c. ISJ’M I g. 1

SvaU; d M y 82 d. TWTFR^T ] B c , SvaU; <.*-M*iid<fc M' B" c 83 a. pT-
fT: ] SvaU; fferffe M y 83 d. Tfw°'] B% SvaU; TgFT 0 M y B“' 84 b.

WTdfe] em. ; t.Wld'l yuilddi M v 84 d. «dM ] SvaU; <*HI M v 85 a.

Sffer ] SvaU; fespfT?' M y 85 b. °d<5d : ] SvaU; "H'Jd M v 85 c . ^ djxd -
fef-J ] M y ; >dPtld4l ^ SvaU . SJ^T ] SvaU; ferff M y 86 c. f^W $ ffeT ]
SvaU; M y 86 d. dcfTT ] SvaU; dcfT: M y 87 a. ] em. ;

Biwid' M y

q*

£^<Jd : II 03 ||

d<J|W| TT5 TTgT Htf^flfWI

*TT r«KJ|b|0 f^JWWTSJrTT I

f^F r^T T JW ftmr cPTmr: 'fFTFcKTII qq II

*ft sf^TT ?tT: yviUH^i: |
H$l$dl ?TTTTPr VR%T f II q\ II

<TW ?iwr 3T ^TTW TTTTjfNWI

*rr srw ^rntr 5fTTRifadfd«Trn v> n

dKIllH PW: WPifeHdlH I

wnsfr sfr ftrlr: 11 n

HTTtT f^ftd^dd I

87cd. PiPt-g) qq %" dTSf^: 5'Tj*j < yn : ad Svacchandatantra 10:199.

88c-f. qq fqqjTVTl" ixqT fq^nqT^TT^^TT I

pF ?qqT 'JTqTrq^T 5 cyan $ld qrrqt fqrwr^r ad Svacchandatantra 10:239.

89. |qf awqr HT sf^qq qq: H'dllrl: I

yd^fq ddlfdl qrm^- f I ad Svacchandatantra 10:199.

90 cd. qq qrnq *P tKiPidwqT i ?fq qYrrrqr fr^w ad Svacchanda-

tantra 10:237.

91 bed. fi^dld f^fddlH I

ididj'i sfr r^qyiqf^Hidl feqqrd fnfr:n qfq sfi'uiqi rn^PidH ad

Svacchandatantra 10:199.

87 c. ] M v ; ^ rTTS^: SvaU 87 d. 5NTf^ qqp ] M yc SvaU; ?mfir

51° M Voc ; 5tT Ri cj ° B c ; 4!h I trl -rj ° B oc 88 ef. fiiTHT cHTt^T: ] conj.
Sanderson ; jqq faniwql*: M y ; j^qirqqr *cy*i SvaU 89 b. qqrPTch ]
B c , SvaU ; H'dlMrl M y B“ c 90 b. ^qtw TMlWl ] conj . ; yUdHly*!

M y 90 c. il^vl di^ld ] M y ; qntq St^fW SvaU 91 a. dTqTfq ] em. Sanderson ;
qwrPr° M y 91 b. ] M y ; %qfqqpr SvaU 92 b. vnrq ^frqt-

qrf ] B c ; Hit qTTrT ^fr | d^dd M y (unmetrical) ; TJ=mT»rTTcr ?fT: I d^dd
B QC (unmetrical)

qw: 'THTT:

STWr W* ^*Ui-nH : I
d$^d vx^yn^RT WII II

HTTTT: WTfr T: fcf: tfTTCTc^: I

3TT^tTRJ dfclil ?rr ^ r 1

ilMHIr^^^ t SF*T fcT: ff^TTrfWII H

dcMT: sf^Pfa" sftT ti^^^H. •

qp^TPT dc^d^ -Winded I" II II

f^T W^T^TTT I

*rpr STFfcfT 11 ^ 11

^qf^MTdcTTt q m *7T ^ftrfrfaw: I
ftiw ^PTcfT" 5rT SPJcT dc^dYll \v» II

^ y TT cTWTCT^ ^t¥f ^HTT^T: I

^ l ldd^ T srf^T ftWT H^MHFTII ^ II

^d^^dr^ ft W ^TT ^cfh
STft PJTfW ^Rd : II \\ II

drM f : JHIHHtfl&V'Tf ^TT f8T- ^ 5TF*rf?T: I
uffH-tfr S^i^fdT: fWdT: *JTT: II ? 0<;> II

92cd. f *T 3* I ^ ^Wmr ad Svacchanda-

tanfcra 10:243ab.

92c.HT^T ^1 SvaU; *T?frT »pr M y 92 d. jmtfh ] SvaU; ^
M y 93 a. ^H^ T° 1 B c ; : 3TfgtT° M y B oc 93 d. ^ ] conj. Sanderson ;

M y 95 a. dr^-: 1 M y B° c ; cTcTT B« 95 d. ‘^tW^TT ) conj. ;
o gMdlMd-tp TT M y 96 b. $5T ] conj. ; JOT M y 96 c.^^qdl JW: ]_ coni ;
KM ^T #t*T M y 97 a. ^«7f^r o ] em. Sanderson ; fc^il'**' 0 M y 97d. <T-
r*&) conj.; 5T x 5* cfrfr M y 98 d. Hgi^wlH 1 M^B“ ; B'

100 cd. S^TFcTT: ^T T t : IWcTT: ] conj.; fTT^m T: f^TT: M

cT^rfc^fn^K^'l TXT I

d.'fldl cJTPt MT^T 5TfTt ftffrtfsRT: II ||

3 Pi -H 4^-1 r-M < jftT *TT iftrTWTTrr: I
J T^7 SRT ifT: 5T^T M * I d d l II ?o^ ||

*jOdfd£R4d ^<|^JJ|^J|pMHl I
W R^IM'.I JTtTT: fPF*Rf ildT-d fCll *03 ||

'i Hikin' w ^P'.'jfi =n?h

Hl£<ifddl<) ZT* ^HK^d fWrPT I
ft^RrT WW jftTkr: SfrftTFF^t^rr: II II

^rancr w^r 4" $rrr: fn^r fs^pTT ftwr: i

cfST^r illM+|4-4TPTT ^l+lRfiHI farf?T: II ||

TFTITW^TRTTr I

TRTTW^WfTT TRTTW^TTfKTr II ?oV9 ||

tddNMIHtfn^fdcHO W W: II ?oq ||

<nl<7>i<dl«b^cid : tfWT: *rt sfr dd I H| 4| : |
TTHf^'WrM < : fit Sfw: fT^^TnTTW^T: II ||

J I Rid I fT Z&FT: W %T Jp fRJ l Pdd l : I

102 d. ] em. ; ST^rT: M v 103 a. *frTT° ] em. Sanderson ; gTTT» M v

103 b. $rrq-° ] m v b“ c ; *fcrer° b c ioe a. $nr. ] conj. : gtrr m v 106 c. ?t-
3T5T ] conj.; cTf«t M y 107 c. "pT»| em . ; °*prr° M y 108 a.

] conj. ; fd4d IJCT M y 109 b. ffr Sft W^mHI ° ] conj . ; H l Pdfd -

T^TTT 0 M v 109 d. ddWd ° ] conj. ; fltw* M y 110 b. *fT TTH f g ' l I P4 cTr: ]
M y ; ?T SW rnf- ?17r: fNrTT: SvaU

[fT13hTdl«bl IPTR^"]

^ d fd T TT^ffg': II II

dMfdfdlPvHM^T H^nWlP^'d; I

f^pg- fenjt-: WT^H^TTTII W II

^nfr ^tf^ : ^-ft^T^T I

iprfTTRr TlTSTcT <b I <i •m tn ^ • _r ' ' H 1

Tf^T T- MPTHru^ll W II

ipfRT: <bpMT iJpTT I

ifrIRt ilMVl^ T ^pTTSpT’TII W 11

FfPiTT?^’ M^miViI d <151^4+1 T^r* i
^ I dlHP TT: PPTrTTFF^ ^TT: tMI^I^Trt I
pdHH rfT ^ Pd^MId^ ^ ^PiP^iUTII >X* II

^nrr ^tFr w ^ htt^ » «* 11

dcTTFcTnr^^^: dl*-4 * ^ : ^ 1

^T: Sp^ <1 Ph d H i dl Pd d^HI": II II

^HiP^dTI

110. TOcT^r

Ijf^n- ^ sarq-: HTT ?r *Irr: f^T : '

jrfV^TF^r iprfr: I ad Svacchandatantra 10 : 342 .

112b. ^rfr: ^fP^TRT *^F*T = Tirana 8:86b.

[d^ 5T?T: ]

ifr^FTTf^r faPSTc’TT dT d’l'fliH'&RT: I

1 1 1 ab. M«MH<Ti’bifc.<nd. ] conj . ;

; “?ra': Md*T: M' HI c - ^*

ufr S<iiW ] conj. ; soy 0 ! : M V ^ 112

rp#T M y 112 ef. : wCVPiPdl 1

T II W* II

dCH Cl S^ l <«h : ^TTT fdfdTTir: I

dP^*l W^TTt TW>T^r II ft* II

dcM<<a f*r: *m!hih d*Hi4U<y*r: i
SnfrfMd^r4l S*fP fVTF^r 5Rt^T: II II

<^Hlfd4d : d^nVTTWt *JT: I
*T faWwdW qfipfaril ||

df^cd dT dcMpd : W f^Fffd : I
cTT^Tr^^FT: Hdi t^r*Tl ^ 4" xTxT'TuTuSfru dnfll

m n

TfTr^rFTTT: Pd^ld : ^Tff^fW I

dr JprT dVT d'l'd + ldWMPdPdJld: II II

TT: Jfl ^ 3 i : fRf: ddV^fe4dM<b: I
3TTdd: ^N’d.lOH ST^df dFRT^hl ^ II

SI ^ Pd dTt^T ^r sftwr: SI^C I
+4 <!{(■: +<IHIfdPs^vl*mr<J,IS: II II

3HdHdN<fc) trr^E^r d^dTpT: I
«T?Tfd^l^«n*l TTfdf TTWldH: II ^ II

dcf: #kJ: *T ^rr^t vjHHIHI^d.dd : I
rTW #T PsKPfl PTETPgVr dls?KH£d : II ^ II

dddld SddT ^cjt44l dlrFT^f^d : I

117 d. °5ftcn 3 T5^ 0 ] conj.\ “SftrfPqyrt M y 119 a. f *T: ] em. ; fV M y 119
c. M«(lRHd ° ] conj . ; M«fldcT 0 M y 121 d. Hi +1*4" ?T?UTUf U«T:] M y ;
fiW)*4q THTTSRT: B 122 c. dr Spdit ] conj.; d*r 3J% M y 123 a. ^Tg": ]
B c ; M y B 0,! 124 c. ^fTT^:] conj. Acharya; f^TUT: M y 125 ab. <4T-

gtf 0 ] em.; vn^XT 0 M y 125 c. d$lfUl*l ] conj. Acharya ; ddl^dlfcl M y
126 d. ?ft^TTTjpT l ] conj . ; r^TT %Tf U *T: M y 127 ab.

dirH^P^d : ] em. ; x 5Tx M y

MS H : HdH :

{raff S^rnTTWRT: f^§[f^ITVTTTir: II ^VS II

trrartti sTl r^n i :

[dK+l : , , ^T]

dl(<hT Ps^u P^&n I : I

f:^fdlHfllTl1'J|'ifdK-+.IWK'J||^U|rq;|| ||

flH^T: fWdlfd^'Rt ^HT^TT: I
ygW ^ y Pw<T clg^ »T fWT^TII

|H UPdHl«bl : 1

yy itfldfirddl rT^h ^rit4>: <<« vn <i *sN : I
W=T fd &n=cr 3I-+KJT 3"TRT <<» A q I Pti H : II II

^Td -gq- H^ f^T HgR Tt W HfW: I
fcrr^: y Pt -^i kit 11 11

d^irdMnr^vfr MUHi+wcfi^: i

^pM^j FTt *TT T^TT TT 5Rt TFT: II *33 II

''ihh'kmm'Ihki mwtfdiwRn': i

TO# ^Ph 4 ' -T ^TtcfF: fHK^T: II *33 H

130ab, 131ab. ’tft'TTPpF^T^I' ^qwt<b: ,

yy i ^fdrM^^ : T^Tfrr: whwr: I

H^Hfd TT ITT 'H pHMrlT: II ff?T ■ • Svacchandoddyota ad 10:516c-517b.

128 cd. dl^fUTflurU-dK+lfdituM^uH ] conj . ; cHTHT tWittii <.<t>i<-hi <. q<i j[-
OTT M y 129 b. ^h^MN^TT: ] conj.; qiMHiqdl: M v 129 cd.
fWTR- ] conj . ; ?T5^ -T ^rfft f WT M v 130 a. M y I c<4l IdcfT ] conj . ;

M^ l ^llff pfr fr M y ; Myi^rdPH^^ : SvaU 130 b. ^3T° ] M r ;^ ° SvaU
131 a. <*il Pd H§tiT<bl ] SvaU; I Pc S.q i '■H 5> W M y 131 b. <iP>iq l : ] M ;
fipAl rTT: SvaU 131 c. ^TT ] B ; x Jx <TT M y 131 d. ^'iPc^qPnPiqdHT: ]JB-
IHT — [-\-] — M y 132 a. d^ddriMr<P*y.vU ] conj . ; — drf^ft M y ; ?T$-
?ft?7 qftP-** B 132 c. ] conj . ; fi,l Pt-q Tn vn dl M y 133 b. “f*T-

d l ^ nr: ] em. ; “PldidT: M y

TOW cp%

rMrH<« H$lcHldfd'ilc$RI : F^TdTW: I
^PdsfclPdJI: sTW WZ srf^ferT: II II

ifPTPcnr PdaP-d Hdl4HdfTP£dl : I

rot&P^ m < i<y iPdPd^'yddr'fls^i : II *3*. H

[g^TT srfTS ]

*W sl^JcddlJMI^Tdl^ dWdd I

rT^jtv^- d d P^ : W d" +1 Pdd ^SidM I

t*P Pil ^1 d d ^Fl H cd I rd d K I I'd 4 ^1 f-y PRf II ^ II

^fd": W ddPdPddd : VttT: dfPTcfT ifT: I

drT: 5T dc+OTd W df£*P: II ?^vs ||

^TRT WT: sftdT: fHdldd'1 ^T: I
drr 4" sd" 'H*ii drMtr) %■

■: II ^ II

dT Pda Pol 41 J 1 1 <il I dlddN-JIdKdid I
rTrfr sdiou^ai ^ 'didoi s?r ^rdfsnrr: 11 n

f^P d^Pd" dHdl tnTdT^dlPdPd-: I

136cd, 137ab. ’sftTTFlf f
cTpft^ H%f^: T T *)HidcJSldld^ I

T|fT: T -fclPdPd^d: ST^T: fiPf*id'l £T: I ad Svacchandatantra 10:549.
138b. fi <5 H I H fi y s I *TT: = Mahabharata 3.40: Id.

134 b. c'JSLI : F^Miqri : ] tops missing in M y .

134cd. tops missing in M v .

135a. tops missing in M y .

134 b. l^d : ] em. ; c^T 2T 'FT HT 3" cl": M v (tops missing); °c^T2T

WTT^rf: B 134 cd. r| Pi sfc'l Pd. J I : HcTT TT yPdftid • ] em. ;

T TT IT: T 3IT 3" 5TT T T T fd - fe" ff: M r (tops missing) ; ^ttjfe^TfjrTOT^lT' anil
TT U Pi fyd : B 135 a. ^H^lfdd fdSJpd ] B; W T Pf 5" f^T M r (tops

missing) 136 e. T Pd^d^d Wdd ° ] M r ; Pd^ddd » B 136 f. “f^NTT ]
M v ; “frfarw B 137 d. ?rfi>r: ] conj.; crf^T: M r 138 c. TTT ] conj.; ffTT
M v 139 c. Trft Sdl-dl 0 ] conj.; ddldid' 0 M v 140 a. ] em. ; df^r
M v (unmetrical)

W^T: HdH :

^id+irdy^wl'j'i^M- ^^iiu^hIRctr; i

[ ^TT Tr S^4TT^rr ^T: ]

;rw d'^i <<tir ^rr ^srfesp f d|r,ql : 11 11

grrr: sPiHiPtwr: i

fi^4t ^ryuiiviiwt HTTwr Pfw. ii x*r ii

y^didsf S’MHIV-lT sfr dld°^ IVmo • i

f^f: 3TfTTTT W. I

sw^r. snrr: h u

mHI PlMPdPd^^T. ^*%i4d^^r4dl: \

^<blPdMP\d TTT W#t^WF: U X** M

[^o^dT^PMMdW: ]

'ii Pi vi I ■'p'-Tl H d rl'Ji id'b'^P frd ^ 1 Pff^T* I
Hldfim oEftHTW *JfrHdld<b: II II

rp^l^-l rp^r^RT^ 'Jin<sl < dd$l<b I
M 1 d_d i^SrtdH FTSlt^t 'Id'ltli: II S, II

yicd l ^ g^HdKKoiH oMIj-H'F": ’Jcfr TT: I
rd R 1 P^ 4 ' ^ ddl^ HI d H I ir A II ?*V9 II

Pd^P^ ~ yi'JII^-f ^ Pd^J-M^T: I

^PddlPd ijfm:: d d K FT : Vl^ J >ll ||

TFTt' ^ fj'J| : HKi<?d -^H^l : Ffrf: I

144(1. <<TT: = Rauravasfitrasangraha 3:13b as transmitted in M v .

140 c. WTfc: ] conj.; WrfT’ ~\F 143 a. Ucd^$l S55T 0 ] era.; »

M y ; Mc^d ° B 143 d. ST^TIT ] conj.; *l<*<dT M y 145 d. -

^T: ] conj.; M y 147 b. d4lddlT: Wcfr ] conj.; '■Mini'll^ M v

149 a. RFTf ] em. ; ^TrY M v 149 b. ^>RW: ] conj . ; TRW M v

hhRh fTW: II II

f^r srf ^fad : i

f%%^r ipntHi i^l TfcTFt ^ srtrpnT: n ^o n

t^" <* 5 1 dd) TTTR^% ^ <hiH? ! I

P^l^ trf%$TRt jl M Pd ^3 : <t>HlrHdi II W H

fw^t f^TrtTT^ *IM|Wj ^FTFFTFRT: I
JTRT^' J|^*im : fl4 i : II ^ II

^ S^TtWir ^T r^^HI^I: I
f%1w^TOjfw PdPd^ddijdl : II m II

r^r^^^+idirH^chirH^iidi: i

^gJ^TWIVTTr:

W* II

didN^lPdni ^T: : I

5TRX: ^PddJM I HH'd l ^HiW II *** II

HdlPJId fWcff Pd^HK^HIHIil : |
dcTT: *T f?Nt 5T: fl^dT-ddH I'd d : II %H\ II

T d HIM id : P+'Py ^4 ^T <^IM<h THT I
didt^ 5J^?TPff *T: ^^iMpDHp’ d^ : II ^V9 II

iH 9 HI c£d HI Phh 5dwT ipJl^d : I

issed. ’tfrqrr^ sfr

5irr: ^fadJidWd'dMw^'tK ff^ri

Siddhantasamuccaya of Trilocanasiva, GOML MS R 14394, p. 44, IFP MS T. 284,
p. 167, and T. 206, p. 104. The second of these padas is quoted also in the Mrgendra-
vrttidlpika ad vidyapada 13:157c-160b, prefaced by the attribution grTmatparakhye
’Pi.

149 d. Hdltl ffMd : ] conj . ; h - 1 f-l IVq Id : M Y 150 c. psl^^l ] conj.\

M v 151 a. ] em.; M y 151 d. jjlTdfd^: ] em.; j T Hfdj M y

153 a. “^JTT ] conj.; °«tlTT M v 155 a. *TFTT° ] conj.; *TnTT° M v 157 c. Sf-
4dl J iT ] em. Sanderson ; 1 M v

qiFT: hcH :

PTPT 11 ** q 11

fpicr pn^rf^nrf^TT?N^ i
WFT d^+l <HI *it-«w tu[-4-]u *T:f II II

w: WPT dP^H rsr: ^t^r: I

'jr-HvT R- (^H l^l-T MPdd<4 ^dW5T: II »

<j4“ y H Pg a : Ft sfr ?jfl^TT^c5nf : I

^ 4 d rd i ^ ^fr H^nrw^nr’JFT 1

F - l^dlPfHd fl4M'dPdii|l 1 ^: II W 11

f^h^MI ' ff ^+^Pd$h^PdddyHl^dldftW:

PTPTTcT P4HddlcH VlllbpM u i e » t ii'-i i <.*ii41d < : I

srit: ynfr n r stvh^h w^M^i^rcr

Ml^dldddl^HMPdW : sfllfT: *T F^THPT: II ^ II

II ffR sf l M < 1 ^ B^ld ' ^ ^rHM 4 l« 5 r«HKyrdMKHMdrl : W: II

159 a. Zrtip* fWT WTT« 1 conj. ; fWcT WFT M y ; 3n^(«*B“)

fTOr p|R« B 159 c. ddPM*KW ] B‘ ; ddfa+KW M V B“ 161 b. “H^T-
T° ] conj.; °dflir o M 1 " 162 “ilf-M'd 0 ] era.; 0 M v

II tst: VZt T: II ^ II

snfrsr

H o-sTl 41 ■Cl S&l ■Clcsfrl : h<j 3 1^14 ^'mi I
H-dHW'JIU^d’: f^TT^KTiI^: II $ II
[aiocj^ra': ]

fiffe+ia ^T#5T: ’JWPhnft^FTFT I
^rf^T wf?r ^3fnt f^-: *r t^tt: 11 ^ 11

fly Id: H <I^T: <fl u s4<id : II 3 II

T^rt: fir: ^T^TfNTdVraT^: I

Mlr^^ r JTcTT ?fr#r ^ff¥TTFT MlrJ+l II * II

r „^r^ H rHoMw «t>i -w,.r^d : i

dMKHHdV r^4^| 4 U|l T rrf^TTII * II

3 ab. rTVT TtT*zr — («(*-g : f'S'^ici • ST^TrfjnT^Jrf^T I ad Sataratnasaii-

graha 25, p. 45. Also quoted in the Siddhantasamuccaya of Tlilocanasiva (IFP MSS
T. 284, p. 157, and T. 206, p. 91) and (without attribution) in the Somasambhupaddha-
titfka (IFP MS T. 170, p.34).

5c— 6d. rTpi flflHc-M ’ l^ld) — -dHl'SMdd') ( AB ; «Tt C ) *T dl&dl 1

4§fl* 3TT(BC; ^TTWETA) FJrlT flfflld $dlfcl [S ]%7TRT W: ( BC ; ^T: A) I
W f%^TTT ( A ; f^fTTTf C ; fa^TT B ) II Siddhanta-
samuccaya IFP MSS T. 284 [=A], p. 156, T. 206 [=B], p. 91, and GOML R 14394 [=C],
pp. 38-9.

5c-6b. Cf. Pauskara 8: 19c-20b:

dt||4HM 7fr P^W I ^t ^ crfl/TT I flfWrlT 3^: fl^liS^rMi *7rT: I

1 c. : ] conj. ; M v 2 b. “y^-jHIR ] conj.; °SPfr7RT M v 3

a. f?pp ] SaftaP, T206; ftFf M y SaRal/(vl) , T284, Soga PaTT 4 a . ]
conj. ; 5IT° M v 5 c. dMl<SM*tri) ] M v , Pau, T284, T206; dHi<sii*i «fT 14394
5 d. T dP^HI ] B" , SiSa, Pau; 57 rrffpIT M V B“ C

?r*%

^TW: WTTcfc S%cFTT W: I

PdP^dMl^fchltiHKH *T Ri^Pli II ^ II

Jpftf- fr^lR W)|c*l4ddpTjrfr}<bH I
WPS - fd<fi-M)J|lrH<i tldi'Np-l^cl II ||

ddHI^dlPd : Hllsyd^KPdd-Mdl I

sr^rfr s^n^rrrar: 'i^KPdPr fwu q 11

PdPdPlHHffWld'lKH PT Pd^ld I H^Tfr Hllcd.l4AdrTj^<+.d. I

SataratnollekhinT ad 15, p. 25. 6cd alone are quoted (prefaced by d§ft> H J l **1 ) j n

Tattvaprakasa 25, p. 47 and, without attribution, in the second chapter of the Saiva-
paribhasa (p.85). The whole unit (6c-7b) reappears in the tantravatarapatala of the
South Indian Pauskara (8:18c-19b).

7c-8b. Cf. Pauskara 8: 20c-2 lb:

PdlddliTIdPi ^dl-Np^d I ddHIdtlydlPd : PHd^dl I

9-llb. Cf. Pauskara 8:34c-36:

T dulotlPd^^ui ffctfrr: l K T f^Tvft T fovft dP^vTl TPTT-

few: i t dPdirHhV) *r fagpr i

6 a, PJcTT qWIcf ] em . ; d§d*>dl ^fTT Id M y SiSa; 5T|VT Pffw-

5TT : Pau 6 b. fd'lfcC S^cRT W: ] M y , T206, 14394 ; fdldl 4dHMd:
T284 ; fcT^TiS^THT tRT: Pau 7a.^] M y SaRaU; ^ ^ PauBha; Ptt-
$ PauVr? 7 b. -M^dP^-bd ] B c , SaRaU; <b|t4i1dPl^<b M y B“ c ; iFT^
dddld d^frbd Pau 8 a - ] Pau; ‘SrfHpT M y 8 b. '•Pld^dl ]

M y , PauVr, PauBha ; ° Pi «l »*=1 d I d Pau eds. (not supported by commentaries)

8 c. “^PTFqp^r: ] conj.; °^n7t^TPT: M v

[PbldPuid:]

STcftT 3TR~ I

dUlldi mfoztmW FTTTZt s4yPd1l<**: I

duM^j'l *ff IWII ^ II

snFTtr i

6c-7b.

the Sivapujastavavyakhya pp. 8-9, by Aghorasiva (prefaced by cTfWT 41*101 ti^l ) ad

TO": Hcti :

^_\9

q- PHiidt-Midl'n tTf^Td : I

n f^fVrat t f^r tt effort- » *° >'

^rnt ITT T ^T P**^l TTT ^Pd : I
dridufVd^ : F*TtT S^MPdHI^: II « II

li«hW I ^4 t ST^T: *T PT: STTtW: I

duf^ft fr: d^-: II ^ II

^^rJillMTf ffeTFTIJTt T P«bd I

fr M Pd dt WT: -H 4-T.lTt T^TT: Iwd - : II ^ II

<^4^ u l'dfifd>l Ji |rFt S 1 ^! - S°ff sfwFT^r: I
T <T I ri'* HfT»fd’ dll^d dT drr-H v u l d 4 d II ? < II

lied. Cf. Pauskara 6:315ab: T=ft 4^°^ =TTT: WT^T^T: I

13c— 14b. Cf. Pauskara 8:37 (as read in the bhasya).

Murf^Tfre t ^Tt* HT^rrrt ^^rf* I
^j4U^«f4d<<F*fr S^fr S * ff sfw^: I

14ab. • ••"iTIhch^i^

ijjdul'd^f.hl^pi r S^Tt Sift sfdVTW. 5r^TT Aghorasiva ad Nadakarika 12.
14C-19. Cf. Pauskara 8:38-43b (as read in the bhasya):

tf SWT: TrNr ITT TTBTW I dfc dT ftjfTRTFq- Pg ^dM I

fTT*^ w4irHf»m^r^< n ir i mrrrr ^ i

Pn S i r^j^dK- Tft S^ITTlr: I SI^TT^T *^R=T: ^ sfr d^T '

q- ^M^nRnHd T Hfdl^S/ T: IdTOffHVTTF: I T ^TTnifr *Tmt tnft 5Ht dT-
rir^pr: I *JdT5Vf gr 5I^ : d - ?rfwrr: I ^

T qrvarmw^r: T £ I MriJdUH4t||W^J I

10 b. PW^IMIHff **lflT: 1 conj. Isaacson ; nnt*nic.^id C M ; -

B; dhV« TTVf STlt fWT= PauBha;

fr: PauVr? 10 c. ftfPmt ] M’'; T fTvfr Pau 10 d. dT^rf^T: ] **“■
Tmfm: M y 11 a. TUt trg- T S*T] M y , PauBha ; T* <TT T
PauVr? 11 b. ITRT ^ ] M y ; dfMIcHteT T f^TTPauBha; d^T-

T f^FT PauVr? 11 d. “t^ 0 ] x fix M y 13 b. °Vp ] em. ; “JgT
M y 13 c. Hr* ] M y ; Pau 13 d. TJ’TJT: ] PauVr?^^^: M ; STT:

PauBha 14 c. T Tut: H*f?T ^rf ] Pau : T U[-4-]U fdTtfT M v

TTT^r

qfT dt dcHlPdfdTir Pd Pd ^ Pd I

dfHld<4«rflRr: P=W fifdiKId^Pd'j'idldJI ?* * II

fif+iP) ^rw ?rfwr: sim 4dT*ftTrdFP i

cP: HJflRh^rl^ffMd^lO sMd'I^f: II ^ II

STcftT d^Td" I

Kiodwr^r HT^r: f4f%4t d4cr i

d" flH-4lPrsHdl d*^l^«d : FdT^tfw^T: II 9}s II

TdTTTT ddTd" I

T dd^diTTWP 4t4P *Tdt Sdld-ddd*: I

Jj# JT^: HMW d - fPW: II ?c; ||

d - PTTW^TTd'dl' 4p4p Pd d dl d" o?Td^W: I

yrdl^yrdlddil^d : dH^I-d ^TdT: II II

f *RT dTdd" dt dfdl^dt dP^rdd^ldd I
y<Sll^ycdlddd*>4P 4t d" <2^41 T<d II d° II

FTcf n^T d - 5T^t 5# y c4 rd 41 Pd d : I
Pd l -My'> U| dT 4t4t d" d - ddrpFT 4l ddT II d? II

15 a. dP dcT ] M y ; cT=T Pau 15 b. PdPd^4,Pd ] con/. ; PdR^Xd' M y ; fT-
Id Pau 15 c. dFTTT*hpftf?T: ] conj.; n*-Hi<;dydld M y ; n^ldif M^Pn :
Pau 16 ab. dul'dl ?rfwr: SIW tdPp° ] M y ; SldiP SI P?bp4il>!p 0 PauBha;

d#JT: STST: SI*>ltdd>P 0 PauVr 16 c. ] M y ; Pau 17 b. 3 kT-

*TP ] M y ; 3PT dt Pau 17 cd. °Pr*MI y<-HI^};«r: ] Pau; °fWT dfHI^«i
M y 18 b. °f||d*^l^<b: ] M y ; °4P -i lull'd: PauBha; °dTdtr|cpr: PauVr
18 d. ddd Td¥ d" fFJrT: ] conj . ; dddldl d d ftdRT: M y ; flddFtT d - dfpdcT:
Pau 19 a. d di mmed! dPdt ] era. ; d dP>MdlMdl dPd: M y ; d" dT«mT-
Md l ^ : PauBha; d dTWTdTVdt dPT: PauVr 19 b. Pdddl dT ^PdfaPT: ]
M y ; ITf d^dd’dfpPJd': Pau 19 c. yct|l-U|yrdld«M^ : ] em. ; yrdP-dM-
K||<j^| 7 dq ° M y ; yc^WcddTWFg - Pau 19 d. ] M y PauBha;

d*^dt S'rU’i'Sd.d PauVr 20 ab. dP dfHl^dl ] conj. ; ft dFTT^T M y

w. T2TFT :

T 4) 'il <tfT d d ■'*y>, <a i '• 'JTdTdT m'\'J14> : II ^ II

qrw #rRfr«HoM i d ^>>f^r>r^ *r dirr; i

cTRT^ T iJ^Tf^T M^^aql^d : II II

TfT: fcRTt Hl+d°dd$l<T: I

t ^d ppr yPdH^ii ^ ii

WtT TdTT 1

f| ^dV sfr fcddddTT I

T TdT T^TTIt d^cl ^TTvT Til II

y<bl^l dqH I

^ldd<P4 T ^SiPH^TT I

?r|cfr sfr dvr ^ir T^td^dfra^rni ^ n

3TFdd^r 'dddJ^lcT^lVIdHKdd; I

22-23. Cf. Pauskara 8:43c-45b (as read in the bhasya):

vr**: tnr ?rat ^»diP 5Tcr: 1 d T ?nT ^ nr l ^ r: 1

tft ^T: d *TTfT: I TTJ* d dTdfddftfa-: I

26-29b. dpd *sfiddHI^- ^

^rr^rRIVT ^(B; A ) Th I q>HqP^nd ( B; d A) 1 «^d1 fT rTVT *jg l

H^Tt(B; 3ft A)rTFfTfT^mi (B: d^T A) TH^WTcT ^Ml«mdV

g^TT( B ; ddd A) I dT ^ l ^dfjd T TST dT ddt rT^rTT W: lljtd
fH^4 rT:(B; 4 cTT A) ftdd: I H^liuildfd df^ddcTT: II g^TT

q- m^^iqq^ntld T ?fd I Siddhantasamuccaya of Locanasiva, IFP MSS T. 284

|=A], p. 158, and T. 206 [=B], p. 93. _

27ab. Cf., in a similar context, Matahgavidyapada 7:44: ^^d-d" 'JHI-yfHicrqn-4.

q^PBT:

22a.dTdPF:] Pau; dtdP* M y_ 22 ab. dd deft ] M v ; dd ddT fST-

<JT° PauBha ; dd HcTt f&d PauVr 22 d. ) M v , PauBjia;

PauVr 23 a. dTdd ] M y ; dt dd: Pau 23 ab. iifrcwmjrirwdir *T] B,
Pan • %dfd _[-4-]-fcddif d M y 23 a. dTddtf ] Pau ; dTd* M y (umnetrical)
25 c. d $ ] conj. Isaacson; ^ M v 25 cd. *fd df* ] con j. Isaacson-, ->fd
*T%cfT M v

'TTT^ rPT

TT ddPdTlfjdl %CT HT HTf dr$<TT W: II **S II

d^d^^dT ^H^r|4d : fP-lcT: I

dH l u il dPl d^-dldd^d Mp^O-ldl : II Rq II

l* *^frUT:}

d^dfd ST T frngT H Icjchl Ry d I : I
T^fr: TFrTTWf ST TTTTP °drbVl*K: II II

3TFTT: dydl'-df'dt fPg^T^TfrlTW: I
cFTT TTT VI RbHTdfdcM<d T^ril ||

ddldl TWfTTT: fVTTTW d *T H y u l d I
H Py dl FT8H ul-H 1 4 T^TTFTTkTTT : II II

ITT ^R-dd! dPdJj^ldUd'^ J : I
ddcd^lPl ft^TT cf^3TT: Tfw TFPTII 3^ II

3TTT TTTT ^d'l ^ u l d<j4d d Rrgd I I

Pd <i ii| I d I d d TTT: TT^P d IdpTjfpPdT: II 33 II

TT^t st d'd^ddldlddi : TT fTTT *Fp I

fdP TTdt dldd-.cdd d d fjl i*l «d d T PfTTII 3* II

ITT d'dlddl 5TTT TtfTTT: R.!! d «+> fr-M d I : I
dTTiddl^ldNddil <d1d^^ J -d)dddlP-d'dn': II 3* II

28c— 29b. Cf. Pauskara 8:45c-f:

dfdHRTd d'diuii dTr Mp+lRrll : I d^dfclH fifd^C STFT % <+. I Hd <+. I Hi <$i I

28 a. d|d<fr^df ] M y ; d^dfcddf SiSa 28 cd.

*Oldl : ] M y , SiSa; d^dlfdd d'TTdT ^T dfTTtf^rTT: Pa u 29 ab. d^dfd

ST 4- fdTJ d l dd' I ddHOff TT: ] M y ; d^dWIT ^ PTrJTiTdTTfsJdT: SiSa;
dSdfdd dfd^l: 5TT*% ^ +lPddtTPd% Pau 29 d. od*$ld<: ] conj. Acharya ;
odfrf l HK : M y 32 ab. ^Pd^l 0 ] conj. ; ijfM^jt 0 M y 32 d. ff^T: dfVT-
T ] conj. ; ^P^d : «f*iq M y 34 c. HI Hi ] conj. Acharya ; T5Tt M y 35 a. T-
dlddl ] conj. ; Hdlddl M y 35 c. TT: ° ] era. ; TT° M y • °TTT 0 ] em. ;
°TTfr M y 35 d. TT ] M Vc ; T x Tx +T + M y

JTR-; I

j ^ 5R% 5Tpnt 5fT Til ^ II

dUifM^r^TT m &ti s^ ^ r^r^cnl I

5TPT ^ i Ptff TT Stm 5T01Tt ^ifrUlPiT: II 3V9 II

^IdN^rf ^ rT^f^r SlPn^dl' TTTcT I
f=pdT HT JH + I^IWT sild'xll H'^qiP^Pd’'- II II

^oMIMKlPfT: Srfw^TfPjRTT HTT%T HT I
gfi'i Tf 'TT3T¥^ T fPlcIT I

T ^iP^T ^T ^P?T tdHIlT yi^Mp J 4T:t II II
[H^Hywi»T]

yrfTT 3TTT i

qrcT: jj| <ad | rM <Pf ^^hiticH *I«sHT TOTT I

^ftWT: HT>pPT: HHdfU^WSfc:f*W: H *° »
y^rsr tttt i

3P5T: HTfTHT^t jllT^ - TST^T %T I

RrjTRTFTgj Tfr ’T iPh < 4<nH 11 n

d<j-dd'^VI<^': HUcy^rdMrMMiPiPf: I
Ff^j aiodrdfllHI-^i^ddfTT ytl'rqcl II YR II

FTf^TT flt S*JTT ^TWTyfdTT^T: I
3*PTtT*frTTjcT ft - rjtmfTT^TT: II *3 II

yrfTr t^tt i

36 a. -nT: ] em. ; S PT M y 36 b.~ «^nT^ ] B ; M* 37 ab. q-ih^+r

] conj . ; duffM^^ M> 37 c> ^

% ] conj. Isaacson ; TT-T M y 40 a. ] conj. Anjaneya Sarma;

40 c “Sra-: ] em.; M v 42 a. IRPH^T 0 ] conj. Isaacson ;

M v 43 a. cTf^TT Ht ] conj.; M Y • ^ T° 1 co nj. Isaacson;

M v 43 c _ ] conj. Kataoka; 3»<«iUc4*idrJ| M v 43 d.

lT° ] conj . ; ^Tfr M'

^fr qfr qt «ww*h y+iviid n ** ii

TTTW cP%

5 T^TT 9 T I

Wk: dlfPdq.': SToqt oq^TTf^T^TT: I

•hHad q^fcr qqmP: y+PdMd : 11 ** n

W HfdHdoiD dN^Hi-q^^-d : I

3 Tqff JTTfeM + yiqf oqlHl^dN +1 II II

nld*l*P cd H l d I d I R<^ ^ IV* J] : shT^d I
ty^fdsi-rq'qr^T^ ddiPddddlPddHt 11 *v$ 11

drWHOT JjfdJfltfi fl|dfdH °q|$d : I
Pi!M|.$sl^u||£H q^f: fqrqqrf^RT: || yq II

ft - : qtqfa^qqfVRT: i

HJrf 4 ^qiRd|-dl qq sfr yPdmPrd': 11 h

^i<*;dqi<fd d ^ d : ^i«w : q^ - T 'dild^ I
d^Pdd : fqrq^TPf JT^T: yiJj^HOT - : II *o ||

sTcftr aqrq i

HHWIr^lPdPd^vl : W q- qoilrM^t ^HT: I

WR-. dlHM-M<J|Hi * H^wT^d: II ** II

qqqqr qqTqri

JrdHniuidl^l cpqT chlRi-q^dl I

H^I<+HH II II

qq sr^r sfr funi-qw^M+i q^i^n: i

44 a. 4" rftTIT^TTfT 0 ] conj.; 41 J il °d I Id ° M y (unmetrical) 44 c. qi^T qf qfr
qt ] conj . ; qrqqt qfr qf(qr?) m v ; qqqf qfr qr b 46 b. dH^ni ° ] conj . ;
dM*l qr° M y 46 d. sqm?® ] B c ; VlM I 0 M y B ac 47 ab. cddRldlRq' 0 ]
conj . ; cddlddl fq® M y ; eddied fq® B c ; cddlddlfd ® B oc 48 b. sqpfq: ]
conj.; qTfifq: M v 49 a. M'wA ® ] conj.; A ° M v 49 c. td J iT ° ] em.
Haag-Berndde ; *-qjff ° M v 52 cd. ® 41 did Ml 4}^ ] conj.; ° 4l 7 1 1 n "S 1 4) 4 M v

dcMirT drdl^Nr W- II *3 II

STF^TT^f '5^TT%?t *1 1 4 1 *^d ' re l <■ ^ I

v -M i <+i ^ u i f«4 y 1 ^ i <=. r^ ^ -i i ii i** ii

FTfT dc^vf & cfFTT^r TT ^HT I

r^ryri^r t Pm «rr %uf^r^T^ r nr mihh ii w ii

ppjq- f^cTRTP^r qt^TTW ^f^PT 1
4>KlPx|c ^r f t^TT^TTf^TWII *5, II

eh h d i urw Pm h i ^ r^~ Pai q m *s( m ^ i

d^X^ddiH^^cd^ddkd'-l.d II ^ 11
q | -oq q I -q qi M *-q • J <4 HI C^pT • 'TkT^^cT* I

dr'+trl'^ T *>^’ dHiicd ^ d P-d d : f^TT: II II

[^ddldT: S|«HMdl(d dTT: ]

WR ddH I

%^TIT i!l«iMNI' ^TT>T dPSvf: W did*: I
On rf: htst^t sfr n*^Niw^c'+»H*r ii n II

H<Mdl ddH I

g | oqMI^ f^TTf W^C si«s*iN 'TFT ddl I

57ab. Cf. Netratantra 21:76ab: «Hdd |U| M Med 1 d^ *T^T ?Pf f*JcTT: and Ratna-
trayapanksa 239ab: HHH I cdjMHR t ■=! I u l I rf-i ■H I HNKRT and the verse Aghorasiva
cites ad loc. (cited also by Narayanakantha ad Mrgendrakriyapada 1:1 and to be found
as 2:2 in the Purva-Kamika): ««l^: I ™-

dMcdlH'd" scdfavl^lcl II slid
60-64. cTpf j y1Hc J l J |WT

510^(0; tTTT AB)f^^5T^TTT(B; BW AC) ^ WT I T ^Tf^T:

55 a. rT^ST ] conj.; cTft nF 55 c. f*TW ] em. ; PTW M v 56 c. f ^ 1
conj.; cRt M v 58 c. dc*4^ 1 con J- Isaacson ; 60 a 1

M v , 14394 ; J ?l «jq r? T284, T206 60 b. cT^T ] M v ; 'TisT

rf^n* T206; T284, 14394

W dl^Ul^d : T^TWTcT^r: II ||

TTZQW dH^d! ^dd-dlfd9l«idd v I
TrmznZW ^ 9T5T: *T: gr^pNf^rT : II \\ II

m dN+i^vii di-di ht %wr 'gfw i
fovUmi W^rTFTT: 5^wfWTWTII ^ II

y (d M >i r^^ui ^dl+lfd^lfaSh I

^jcrrfr ^wr *twrt ^tt mfd^l h^tii it

SnfiTTT 73TT I

91^": ( B ; 9T^" AC ) y<;cii<wddd>d : II dl^^U dlddil^d) $dddird9l«idd^ I 5T-
rqpT^- ^ 9T^3Trq^H^raf^r: ( B ; ^ 9 1 -dycd^rddf^d : A; ^d9 l «d<h : 5Tr^
StffddMdl: C ) II BT dlddddJBC; FTT TRTTcT A) fWT dl~dl ST ?T-
m VJWI f%7TW ddfdFdi ( AB; 3WT: C) ^4wf^nrr^r || sM Id^^u i
^ddl+5 (B; ^d'dl*} C; ddl+) A ) FdVTfd^: I frJdlTM %^cTT dfHM F^cdl HTfV-
g^t(AB; g# C) R^cTll 3reT*5dlddWFdl ^ d d I I fa^uid I ifl? dcd <dl*fr
faftV: ?*TiTl-(B; WTt A; WC) V|%cni ?f?f| Siddhantasamuccaya, IFP MSS
T. 284 [=A], p. 136, T. 206 [=B], p. 65, and GOML R 14394 [=C], p. 9.

60 c. 9T^: ] M v , T206 ; 9P53 -0 T284, 14394 61 cd. ft 9P53 - : ?T: y c<) cd «5 d M -

?T: ] M y ; ft 9T«J y'cd £| ^ Id d M d : T206 ; ^ 9l-53y<-i|i|«Srddr^d : T284 ; ~dd9l«ddi :

STcH^ stffddfadl: 14394 (unmetrical) 62 c. ddfdfdl: ] M y , 14394; iTrTRT-
^TT T206, T284 63 b. ] M y , T206; 14394; T284 (unmetrical)

63 c. frJdllM ] SiSa; FrJcdlPy M y 64 d. ^TcTRT ] M y , T206; T284 ;

9T*T 14394 (unmetrical) 66 ab. d X I d -I I ° ] conj. ; ^d4dl 0 M v

drH 'Hiyfa’ f^ftyr: dvddl H%cTII II
Md'ld ddH I

fd 0 dT sffd d dl JJcft <idd I H(dd *T%" I

dgdiJl^ *TTfow m w sntcrn ^ \\

3TTjrrt ^wr m d -h 1 4 h i y wi hiPm^i i

W: mcH :

5TTC% rRT 'TkT I

4-|^|41ijTHH»rqi'd i! Tr PTH^rfd" HT ^ddl II II

^l-d^lRi-TT I

fenf W cPTT 5TWir

cT VI^HtMlWcWdl^Tt *

3( l rtd1dlPdVI°^ T rTT ^^dlP^mi ^ II

C\

W TPT: P^M^ cTW dtWT^FT I
dddlPdP*rf l HT^t W *T^TWII V9o ||

•n^ryrr mm - . 5rnri^n^Tf^Tf%cr. i

f^TUT^: *T ^ HT^t 3T cTFTTWjfacT '-nHH Il ||

frwr 3T FTTcT 5Pf: I

^rri" fi 4) 'd dit Jj^fr ^ dr m\ P^i n i : 11 ^ 11

H^llld : T 8TRT: I

67-68b. ^oRTr STT^ dcT ^ 'Tk=T *T^T(B; 5m==fT ^ HrT *Hi^d A; 91T-

rrg - crSrT C ) I *T^T^TfTWr^TrfMT f^K-^ld FT ^>dl ( B ; Hm-nfn tlrfdl
C; WTfWT H" ^Rlfr A) II ^'Ji'd'Jif'S'ii <J *i -d cd rq'jufj : I *fd ^ (®! ^ _
dHT^T^US ff?T TT A; didd'dfdd^ ^ ^ C) I Siddhantasamuccaya,
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).

67 a. STTFST ] M y , T284, T206 ; UllfdlcV 14394pc ; *llf*)<b 14394ac 67 b. cRT

rnf < m IT^T ] T206, 14394; ^ RfTT M y ; ^ R7T RT^T T2 84junme-

trical) 67 d. WRFTfTT RT ] em. ; Wi^dld HT ^Rcft M y ;

T284; WTFTlTr W T206; WlwfTT Hdfcfr 14394 68 ab. ti g.<3 d di td -

^TW: ] conj. Isaacson ; d^Hl'tf: Wdf^: M y ; sfr

T284 (unmetrical) ; ^asi'ncd T206 ; 14394

68 c. %7Tp3-] conj. Isaacson ; fcnTTOt M y 68 d. °UT^ ] M y (unmetrical);

B 69 b. dcWRTCf ] conj. Isaacson; dq*<**iid M v 69 c. ^ I J> d'l 0 ]
conj. Acharya; 3TT>£iifr 0 M y 70 c. *T pfr ] co nj.; ^1^41

M y ; ^ddlfdlJd) RT^t B 70 d. "ti^dl ] conj. ; “H’SHTT: M y 71 a. Tajd 4t ]
conj. ; fefW M y 72 a. STTVT^T ] B c ; 5P4T^T M y B oc 73 b. SmT: ] conj. ;
gmT M y

FPTFT WT *RrT FTfar: STWfa'II II

Mil«^ fT^T

*r f^rr cTr iprr ftt ^H41Pd<*>i i

TTT STf dT cTT f+H^: Hp'+PrM^ : II VS* II

u«+>Fd d f^rprmP ^+4'i <: ^ T: 1

3T^ft sfr ^TWRTrT: «hK'J||^lyi|n<: II vs* II

d"T J A Ph ■m H I W 4-M I vil H n ®dW I

4dH<*Hrddl HJlWd PdVdMPdd : ^TWII ^ II

*-d4^l<«i*1 rTrSTtf^hTT FIT Pi Ram T I

dc<t>4*'d T1 ' a ^ y ^ dcJ'W I <J| I H fd ^ d : II V9V9 II

^r^Tcsdwd^r Tftar dfc^di^HH i

dR-H-M>MiylfM nTiuT FTr^aft Ptttt n vsq n

FloilHKlRdHI fCT ^JcTTTTfrW^ I

3T^y r««mr<^MHrWdl: I

pH cd ^ Pd Pd 4i IT^TT dl H| | : fSMlfcjt II II

[fadJHKfdldFi^K : ]

(d <y i m i <s : FRT^rnrt ^hi^uP^hUhhi 11 c<> n

78c. *7 *T T 5TT WT7 ] tops missing in M y .

79d. 7 *T7 vHH 57 3T ^ ] tops missing in M v .

80a. ^ ^ *7 ] tops missing in M y .

80cd. H" RT W I RT *7 RT &7 §“ RT RT RT ] tops missing in M v .

75 c. ^TTtJTRTrf: ] conj. Isaacson ; <*K^l I d : M y (unmetrical) 76 c. f-R jlfrlcT ]
em. ; P-3 J 1 dd M v 77 b. °4^T ] conj.; °4<4 1 M y 78 b. d I ^hrdH ] B;
c7 — [-4-] — M v 78 c. HT rl fp-H -3 *31 M 1 rM ] conj.; — [-3-] — *7 $77 577 WT7

M y ; PR7 B 79 f. R^77 41^1 : 5141^3 ] conj. ; RT 7 *TT R3T

57 3T fc J M Y ; q^T7 *TTW 5RHf^ B 80 a. =3Rjftr>b ] conj. Isaacson;

rj 7*7 T*7 M v (tops missing) ; ^Rjf*TT*7 B (unmetrical) 80 cd. ti H I W I cTl
MHI>Juf^4irHdl ] B; FT >TT W rlT *T ^TT X ^ §T ^ r TTT RT M v (tops missing)

TST : H iH" :

?oV9

tiUc^ T r^l^T sHah : I

q H ^ pj M it ^tfw r^.^MJI II

q^ftvpr fqrf^T 'hm* Pm^hctw wi
r\*\ r% riTvinadMrHr^tT ^131^^1^^: II ^ H

ff?T ■ylM ' I ^ H^ld'% BTOfa^TTTOrT: TO: II
II Pd-yiMK: H^TTO: II II

81a. H'Srrq'TrT^T^d'] tops missing in M v .

81 a. TOr^T f^frT B ; W ST rV T T^T «T cT M Y 81 h . S ^T

Sferr:] conj.; TOPTf fW: M Y (immetrical) 81 c. 1

conj . M v 82 a. iT^f^TO ] B c ; rrt^TTO M v B“ c 82 b. W-

1 con j.; (unmetrical) .Colophon:

M^HhKTO^ T: ] conj.; H^fa-dKM^arflHisi'HcH : M v

II T27=t: II ** II

5T^T9T I

H IflHlM l-M I d Pd Pd^T : I

4)Pm^ % II

Ij^ Ph ^ Pdf # TT dT PiPvi^ I
-H #T dT II ^ II

^PnTrrfwr ^mTT^rr frt&r f dl ^ HI 1
^cbPdPydPdTr^ Pd^P^dl II 3 II

M^HPw+d^|4d^PHIdHm-m I

H <dH Pl <>d Pmil^TI id) T?T% d P) II * II

|"q ?P| *1 1 'Tvfl I ^J_d I ^ l"d Ji d Ril VJ| H Pi I

^adl ^ftr^T d s *) d v dd R-d <m d d d II !<. II

d%cT I

r^ui ^T^ft <J>cdl II ^ II

di^fV fdMFt I

^TTT dd<ll J d) *>MMI<idcld d d II VS II

Mdl^+d^t -Jtcdl fiddl T d dt d R-q dl I

H+ldl^dtfl' <£»cdl Pd d cdl ' dd H ddd II c; II

HHI3T ddlH-l %% ^ *iididdq<rfl<t>*H I

d) J 1 41 J ^ • dMiqi <.*)dr^d cfcT: II \ II

i spftst 3^rar] b ; ii ii ® h ii ^ ’ft ’frn * ^mwrx^rsfr wm v

2d. °fW^l em.; ‘flit M y (unmetrical) 4 b. ] M Yc ; »fW-

^mTfTT M y “' 5 a. farfmFFJTTf 0 ] B' ; f^TFHTg;” M y ; [Win.^ 0 B*J
5 b. dWT 5Tf?T ] conj.; ^JPTCT ?fw fTM y 7 c. ] conj.; ^ M v

<UIM| cF%

[3TfrfT]

^ ^ I ^ Td ;J -T «TTT «|U||i||H^ MTW I

5T^: dHlPddPlI ST TS^T sft *TT fwr: II ?o ||

dl^JIHI fWPT TfpT yf^T *T*H$fd : I
cRT^rT CTRTT9T PnmKI^Td^dl II ft II

acddiKVJilP^d fpTT HI l<T|J| JMd <H I

W TTpTW^TFp t^r W^d P-M d dj II H II

^Tt *fTHf d'-ilH f*dT% ^dPrHMdHf I
SRTHT ^rTJHTRr yiun^ii^i^^ipjui ; || ^ ||

^Tt ^PTP T 3TFTTR-; y |U||i||H ; t ^1 fd d : I
3TTTT^: *1^1 P£: Hlld^-dl MKUIMd : II ^ ||

Hid) 'dd KHIMKI TITWT i jd<hdd l : I
cT^f t-MMddl rfP^P ^pFbd^-lddPdd : II ^ II

d HI Ird’ir'M Id HfW TtT %pT rf^TT: I
v.dH fttP iiP-Hd d d i PdTfd d i trer: n n

HH I l^d : Tp cfc% d d I Td HH TpfPcT: I
acdi^iP f?r «n% sttwptftr; ddnPd ii w

[yiuiiqm:]

ddl-'dd fnrfppTT STHT: 5Pf: HJT: I
5n»IMIdl<Jdfrhi 'jft^FT TfcT d^cTII ^ II

d“ tT^ Hlp3 4%T dlr+dld^dddd : I

10 Cf. Ranravasutrasangraha 7:5: STrUI^K+dUT «TTT H|U||i|ldP 5d" TO I d^-

ddTfVT *TPT II For other parallels, see annotation to the translation.

10 a. y^HjId 1 y ] conj .; SPTPjfpTT M y 13 c. ddHI ] conj.; dfdHI M y
13 d. °®ri^lP''J| : ] B c ; '">ddlK'J| ; M y ; °«J I cj | H U| : B“ c 16 b. %f?T ] conj.-,
PfP M y 18 a. frqpf] B c ; $«jid M yc ; fHTT M y "‘'B 0<: 18 b. 5PJ: ] em.;

SRf M y

m

rT^T PTFT f¥^T^rTII \\ II

ijqt ^•MM'MI'j'4 ^r^t5t cT f%VTT^T I
y I ufl W^T f| H I 'W M 1 d 4 ^ q d d i ^ d II II

^T cT MK^cPT 5TTW #T^T I
frjrr^T dHMHI-W ^THTt MTT^tTVTII ^5» II

•3TTRT S*T W: 5ftW: H l fH R-t| cfl fT: I

^ n

flH I dl S^T:^r: ’TRW TTfTT fWT. I

cf Ml J 4dPfdd H*TFT WHTW: II ^ II

^<;id | <,4c'h'J<i 37^4 d~l dldd • Pddd * I

^ddlr^ < u ll^^ oMK ^ PldK^dJI R* II

otll'dY ’Tt S^TdH l^*T dc^fe f4d*)<yd : I
fW^Nr W cTc^ W 4in i HP<rft *TcT: II ^ II

d|-yr ^nfrfsr d<4«44 w $*taa i

WT <TPj fWTJTII ^ II

Mdl J dc^d^faft gWTT^tf^fT w: I
Jn4l^HN'«F dld<tldl d^d f^VP^JITII ^V9 II

WW Pdd^PT K ^T*p <bla J ll sf^TT: I
Pd5d3d^fd<4*41 tf^^l II ^ I'

«fTW» JJ^ftTRT p[ t^PddPd :t ^TTcf I
H^'tJ.dl ^<4^1^ dd^dl cf Pd y l d 4 d II ^ II

21 a. ff MK^cW ] em.; M y B“ c ; fT^JT^rW' B' 22 a. Hi *> M

conj . ; Sfmr M y 22 d. f^f^ 0 1 M y ; f^f^TT 0 B c ; P^.f^ -il \ B ° C 23 c - *
tnxo ] em. ; d<K ° M y 24 d. 'pt ] em. ; <{% M y 25 b. Pdd4<ad: ] conj\;
r<HA^ RT: M y 26 c. ] conj. ; THf: M y 26 d. fWPT ] conj. ; f WtT M y
27 b. *JW> ] conj.; M y 27 d. dKI faVTTRT ] conj.; fltd fadl

M y 29 a. fTWT ] conj . ; U[-2-] M y

H^,d l jMX F^friw: I

'jr^r ^tftfcRii 3° n

fn=H%T frft^T

t^rrnr SMd ilyun^Hdi^d : n n

f5RWt^TT^r: PdR<IHM SFT: I
TIT dl^vjR ffc *TT HK^4I< U U: H II

(trmrr:]

tnrwr: W dPfl^l : tfTTTCIT oMl H N fl H ■* 1 1 : I

y i Pm 41 tnrwr rr 'ffadl^y^ni n 33 u

3Rf TRT Hdl'dISIT ^Nt d^HlP^dT I
ipff RW: ^IPd^l^d'd*! II 3* II

^r?rr ^=ratrr:t I

'ftciT FPfrjWRTT Hdl'dl^dHI fpftll 3* II
RFd *\ c<4 1 JlddlPd^lPj^d I

sttrt *rr mwr tTPrt HT^d^+H^Hr 11 3 ^ 11

V|4> l <MHlp0^ ' d T ^TT «f^T3r»<=Tt ^ M P J -U ^ l I

3TrTt s^dddl *TT*TTcf «t«Tr: *fRF5PTT: f*WT: II ||

cR I

TST 5far ^Hdl^dMlHI^IH II II

d^l -d f ^rraT RRRWTfTff^lT I

33ab. rTVT MTT^T

Ml <u|| : T§~ filfl^l : CTT3T oql HI q ■H M 'I I : I Quoted in a unit of text dealing with
samadhi, perhaps part of the Sivapujastavavyakhya, on p. 286 [4th pagination] of IFP
MS T. 962.

32 a. “flTtTV*: ] em. ; M r 33 a. fiftrgj: ] T.962; «P**14I M V B“ C ;

Hf^ngT B c 33 b. CTT3JT ] M v ; WT T.962 35 b. Fl^dF^II ] conj.;

FrpT: M y 36 a. 0 H cd I ^ ] conj.-, “WJ M y 37 b. Pd'Jidl'd 0 ] conj.;

M y (unmetrical)

-4tJ<5vi : hcH :

ann# 'rfnrH^rii n n

^0-3- sfl ufj wUdlr^dlc^'l^qH I

3 TF^ft m mam 1 trnrt ^amu^HHlu^dr 11 11

TWT ^-Id+irdRr Pl'Jiq^ JHj^iIcqici I

r^ i ^i^ r ^rat ^id*rvi«ir#di n n

cT^WT d&HI Heft I

HFfterfrftr dT «hMd 11 11

5TRTK 3 T fvT dT <brHHiqMd I

j^TTHT NK«TT TRt: ^dt-MHH^eTni *3 II

d^P^HI^dl ^HT H d Id M P J dl P^dT I
dTf: fld^Hl WTTcT Hdf^Tfdrpt aTH: II vr II II

Pd^O^ f l H^TdNT vjHTHT 'ffcpJHT: I
HdlvrlldJ I W: H^t t^T HT dl^dl^HTt II ** II

PdPai^r^ : dH^d<iaiHPr 1

$*>h i u3 HfwrrrfV tkttt d 4 dMfrn 11

3 TT^RrdTwr trrrr spHT ht ^-m^i^hi i
fddVdPdMHIdT TT <dTW WHt JTrTT II VV 9 II

spdT HT ^d^cdl^dlP^d^W I

Hd1'dd^lP^cdl^^d^t' d ' < * JHI 11 ^ 11

fdHHHTTffH fnrN^rH' dT Pd Pd H ^FT I

49 ab. RT fT WT ] tops missing in M y .

39 d. eRTPT ] conj. ; WRRT M v B oc ; ftidld B c ; WTRt conj. Sanderson 40
b. wjIHId ] M r ; tlMId B c ; tl|Hld B ,,c 41 d. “frMniffal ] conj.; °fwwr-
F*RT: M r 44a. SdR^dl^HI ] conj. Vasudeva; 1 Tign I 'cJ.d I M y 45 a. fV-
^Jui l Htj l d l dt ] conj . ; ddldrtft M y 46 a. faf^T ] M Yc ; fwW

M y '“ c B 46 c. f^TPJT] em.; ^>«HI«d M y 48 a. SpHT HT ] conj.; ^p*TT dT
M v 48 b. “Mill ] em. ; °*mTT: M y 48 cd. ° ] conj.; °W-

fWRt SpT° M v 49 ab. '“'TffH’ ^i|K^/=£r 5T ] conj . ; “dlT RT f 5dT ^
dTM y ; °TfftT J^Nfpt dT B

'HI**)

^Id^lddVM : || v\ ||

'dl^dld «iPTr»^TPrr dlHKJ £ldi»ll*d : I
*lddlHfddlaid«H<l*cl'^ni& T T: II *o II

M K^l Id i TT fTTT d£l4HHdm<b: I
tPh¥ F^jr^fnrf smr ?twtii *> n
[Rr<MiHd ]

Pd J IHHl T TprfP sfr d'ddcTHFUTfT: I
^IHHd d^FdHI ftRlMlHNdlfHdH II SR II

ddPadd PTTT: PJTT: TTfw I Pd dd : I
dl'ilfdl JlfddlWd ?ffFt sfdH’Hy <1 : II si ^ II

dlps + iwr SPdHFdd I

tsrtnr tt^rP iPr tt ddidfidl^dHt 11 ** n

J d|nH*d TTTT dliH^y d R d d I
^H'JMllR-^fl^'KI TW?WW Til SU II

fT?P TFT dlildi T Idl'd i d I
TTTTt sfV T TTfTFTRtTTT: T^TTfTTT: II SR II

ddHIlPfddJJ'Ttr: T^T: SlPddPMdl : I

Tmr d^P 5TMMI&1 d^cd^KHIddl : II S(V9 ||

T*=fP dlOdddl TFTT t^trTm d^sjdl I

52 ab. *TT IT d" T tT cT" cT dT d" ] tops missing in M r .

50 ab. TPJdNtl'MI'-HMr dR^ ] conj. ; vrir^dN U [-2-J ^dTSTT dldfd M y ;
^rrjJTTT U [-2-] IM dMW B 50 c. ?° ] M Vac ; 0 gTcT: M Vc B 50 d. cl“-
<TR ] conj. (self and Isaacson ); d^^IrWcf: M y 52 ab. °lft sfV *T%rT-
r^hHfliyr 0 ] B; (tops missing) 53 b. )

conj.; °^r*H4|| : M Y 53 d. sfa pT° ] conj. Vasuc/eva; -TlH ° M y 54 a. TT-
] conj.; M v 56 a. cTFT ] conj.; M v 56 d. 3rT^"° ]

M y B ac ; ^T° B c 58 ab. TTp^TWT M\^d\ %^c ^TRTT ] conj. ; dllHHcll
^c^T^TT M y

■<*<3 <5 VI : MiH :

m

sfttfr V| | f f t TTSf fWcTT f%7^W5RT: II H

cTHJ *TdTd •bR'blddt ^ ^ I
qT^rr pi J ^<4 cTT^H l c* t-n i ^ J dl«Tl d^dd: II i*A II

d^HI'rU^l'tW ^HIT: fcdd: TSp I
%f%- iQ^fMd l cH I d VJ^Ml M I Tm Pd Vl M7T : II II

Tj-%- d « Id d4d: I

dd*d d fPJcT: d^Mirii^dfd M,fj d : I
d P>l d Id ftdddrfdRd II ^ II

l^rr-1

5TdtT 3dTd I

rfFT dTTt dfd: STtW d «4M «S M + 1 HlkTr I

q- ^ dT dTd M d I M *1 1 rMI lTlt>t fd^f* II ^ »

Ud>l VT ddld I

duv i«f t TTrft fd f srfddird ^T^i

^ df stHidlf^ sdtftdn II II

f^njr^TvT JTfddTdT jiMoqT^^ I
HHi*KPdVHl$f sn^T^fd^dTII %* II

ScflT S^Tdl

«j4 H | cd T Stlffr vddfdt d ddT: I

fdrd 5fTd ftdd dFd dFTRTfT: dd dtcfll W II

y+ivr <i'iH i

fHrdsIMW dt d ^IMlPldVIldd: I

58 d. fw<TTf<i^ddl J M*rr. ] conj" Acharya; fWcTT -^qcn-*dl: M v 59 a. m^]
M y B“ c - :rB' 59 d. d l ^M ret ] conj.; M 61 e. W-

fw* i com. /»«»» : wftOT M' 6! f. 1 M

62 a. ^Tft] M Vc ; ^Tft M y “ 63 a. dKWt ) conj . ; dCST^r M 63 b 7-
g^-1 conj.; M y 63 d.^MIMWt] M yc ; ITPTT x dTx M

64 b. •tiClfr] M ye ; M y “

>UIW) cT^-

W

TO^

dtotoNt IN' TRTWT II ^ II

atoto Frrttonrrfttow i

*s

dfrTr dldtl fWT tT'd'HMddd: II ^ II

5TFT fwtopnft d T fw ftocW: 1
tdMMp^PW: ^TRt HliifNKdH <lf II II

dPJ: d" JHi'Ji'Jildifptlfd^KI^MdKd: 1
JlTd^rbl J -ldfdd f%dT STWtoP JJd": II \\ II

d«4IMKI T fNafwNr JI^Fd dT dT 1
fcWtoNdT dto ddJHdRtoll vso ||

dRTTT d^fdT dtW dTHT dfy u l j ll<£j|l 1
HtHI+lcbf^dl PIT fNdli^CdTTII \3? II

W <4 1 fd WRTtTJT 4 Rtl l H ^ u l 1

ft 5T&t ddfdl^ fdW dlRn + l-d <J-HI \SR II

d*-HI-Hlfll^H dT<Tfjrdl ^Mlfvlddd 1
[4><ui4ddl:]

fft dfTT dt ^fTFRT: II vs^ ||

to ^toto HlfllJJ d fl d 1 fVH : 1
dddNdd : tor: FRltd - : II vs* ||

tdTCdlTrftltTdFddT: 1
H ' j| IH 4 tI J it dfJT Itoj <|J|NdHd : II vs* II

df : diMldfV: ^TTdt ftddTdft 1

Wito: qXjd-dfd^dH: II vs^ ||

68 b. |W ] em. ; fHT° M y 70 b. M^fri ] em. ; 41^4/^ M y 70 d.

] conj. ; U dlJTTfiiPJt M y 72 c. i$T ] em. Vasudeva ; 5" U M y
72 d. : $*rar ] B c ; >f*TWr M y ; B“ c 74 a. ] B e ; M y B a<:

75 d. Pq^J ] em. ; [q««j M y

n«r% d r* *$i ^^1^1 r&*i ^ ^ «i : *r*rn ^ h

TT^tt 3T dlH^'^: fpIcT: H" TT^aT: I
^ ^ *5J^ |d : 1

f^aj: STN^HcdrcT SPRY WTft: 5Pf : II V9S II

^F3T <jld<4cl <-l^H itH : SHTTcT I

Hch^rpr^TKt^T: *T ’T| i aT: II vs\ II

78-80 cTpfiT tttsY

tT^r f^ HIMfl» fc: fRcf: ST TrY’ffT: l f^RTcf ^icqis D««i4^m: II
f^aj: srMTSfTHRTcT 5TvrYf ^J|di SHf: I W $l<Rcl PdTrYT Rt WTWWII

Siddhantasutravrtti p. 7, ad sutra 1. The same unit is cited in pariccheda 2 of the
Saivaparibhasa (Mysore, p.29).

ZWT ^

«<j<hK»PI I ^ 'f fljdfY f g^cT: I *J?T rRI'd^rY <s^i^iqcm<r>d II
d& I ^HIMfM& RTT B<fH l dlPiB$re r: I cTr^ T ftlT tRtWT: ^lOMy^ll

tT^t 3T HIH'frift': fTMdHT TORT: I fl§jcqiSJM't>cqi^ «fjl I «$i<P|4in : II

fgnjp ^ defined I cM ~ * rat ^dPT: Jdf: I W ■Mf-Hirld W: 8i -M I d II

STTr^PaTW BfRi: I d I H<l <s i j<u - rl : STTpfT Sdl" dfRcffw^: I

*X$rd*Y: f RdSHM* ITg- 5I71M: II ffir I Anantasambhu’s commentary on

Siddhantasaravatl 133, GOML Bulletin Vol. XIX, Part II, pp. 16-17.

iT^f gx HH-li’l YY: XlpTr -H -M d (~HI d : I ffY 1 Prabhavyakhya on the Kriyakrama-
dyotika, pp. 185-6. Also quoted, prefaced in the same way, in Trilocanaiiva’s Soma-
sambhupaddhati, IFP T. 170, p. 122 and in the Sivapujavidhivyakhyana transmitted in
IFP MS T. 962, p. 117 [second numeration].

78 a. nYf 3T ] M y , PraVya, SoSaPaTT, SiSaVya; PdY fY SiSuVr, SaiPaBha ;
IT^t sfr SiPuViVya 78 a. PddVYY: ] M y , SiSuVr, SaiPaBha, PraVya,
SiPuViVya, SiSaVya ; ddTfYYY: SoSaPaTT 78 b. fc*PT: FT TWST: ] M v ,
SiSuVr, SaiPaBha, SiSaVya; 1W BMd[WT: PraVya, SoSaPaTT, SiPuViVya

78 c. ^Td l frtfr 0 ] M y ; f?RT^ 0 SiSuVr; ^^'%6°l° SaiPaBha ; sil>l<^l-

SirT^r 0 SiSaVya 78 d. 3W 3T d&Ydld: ] M y , SiSaVya; [amYl'ld^

SiSuVr, SaiPaBha 78 f. TdPT: ] M y , SiSaVya; ddPd Si SuVr, S aiPaBha

79 b. RT] M y , SaiPaBha, SiSaVya; RTT SiSuVr 79 c. 0J |«l£hi<r ] con J - 1

°rpJT: 5tTTT M y ; SiSaVya

H^Tfw: fKI+l-d : STI'-dl 3T *TfPRT: fW: I
HsTR^: lrw#^?r tt^ Sldd-ig': II qo II

H" ^ '-h^l dqjiti^ n s^q m *-i i P*i d H I
^Rf^T % i «i R -h d t^ftT qi<|d f fl+HIcHd : II q^ II

rVinirHl W fu [- 2 -] v^i) <^<f)<$>dHf I

HfWrT: ^FTt tw ff?T f^RTII q^ II

[**'■)

cTWWrrafw^TT dc*HKgu|lfHH: I
WRTcT ^Mim Ptcqtql 5 <?$>?!. ’TrFFfT^TTcf II q^ II

rl^u||Hl^i| cRT R# f«Hli!igu|fjgdH I
gW HT5T gft RRf fVw cTrr^ H I ^ ^ d II q* II
[^nrrfvr: ]

rd<HH W cRT F*TRT RJTrftr : W M ' <frd* l I

%1 rt sfr sroiRsjn ^ <h i

a Hh nl WRTtF 'TkT m i y t Pd -Ml J 1 Pd d II qi i II

[ f5RRR^TFW ]

5RTR" 3^RTI

cRT t-q ^qP»i tiM*-q*H>ql<bl idP^^dM I

^FTT fw d rq H l d <11 J I Pd --d <b : II q^ II

5RFTT?r M?l

cRT H^dHgd %rT FTrgPRT fT: I
g<qs iH;qi cTjj^TFr f^F T frdloqcl n qvs n

d^$lld <b 1 4 dl rn=!r drH ^MMdl <U| ld^ I

80 ab. H^l'bl'd : ?TFrfr dT ] M v ; flTOTRT: Jfll'dl SiSaVya 82 d. f^T ]
B; fdT M v 83 ° Tq n l rH l ] conj. Acharya ; "f^rTTcRT M r 85 c. ] M Vc ;
^ x f?Tx % M r 85 c. %^r] conj.; M r

m

fd ^ M Td 5 I M ♦jed vi ^"d" II ^ II

3 TTdR" d^°it ^MM'HIMW^TT: I
fc^H HR" cRT fN" 'Jl'i* d" d%3Td": II H

d v tvji *-M *Tf SVf 5 iMil^rRcT: I
^hhr tt yiviPr^ #i4Hdii \° II

(^fuiMKJWl

<< ri pf4f T» *pn MT^R^T^nrraT: ^HlPc^dl : I
grfcrRT HPddT MpR T ^TfH": MKM^^rVKTTII II

WT R dPtidl MdqiPml I

31 pJ| M I ujcd d H «-M H T m dT tf^Midd : II ^ II

H^dt d M i d y iPd: t-m^PnnlPdd : I
OTCTtzr <h|J-i|dRlI^i PlVIrd d ^l i d tf ”• II ^ II

dP^IR dP^ cT T dd+R" T^JRTI
f^nrf" d*J v rrqHH I

^ddrd,M^ ft 5IRT •MlpRT qi^qqidjl \* II
ydR dqid I

zftrr; W ^r5^ : S’ ^^d : I

gnrRR: dr^d" ^RTdt d" fd’M.'^d : II II

y+ivr ddH I

^puiHlPd^d friT ^rtrfr dT JdfwRtTR: I
fm i pM^il dt m*TT dlJHRHJIcft S*TdTII ^ II

zflrfp dT drHd l ^Vl^rR^PddNd - nT I

^,.*^,8;***=^ M c. *T- 1 B ; **•£ JO -. ™W|

coni ■ <TTST U * M v 91 a. rtftd? jpiT 1 «>nj.; U I' 2 '] M ” ’

HI 1 M v • df5TdT B 93 a. dRTcf ] M r B“ ; mdTrT B‘ 94 b. l c ° nJ '

^.hl^ T M y 94 c. tpR^T 0 ] conj. Isaacson ; IpPfrST 0 M v 94 d.

B c ; H^fJdrT M v B oc

TTW rT^-

f^JrdT?T HddlPl : sft^^WTTcT: II \V9 II

[5Tr*Tip5-

^d^P&tri<5^idi5aqdHpt-'=’cS J ';i I

cTfir^TTw: frnsr ^ftfrpfr ^fmrrr <pt: ii 11

^rsfafcr d - d^Ph *ftd d>fdPd<5'Md : I

dc^&m^H'-d°dl %fr*IHH<l-d> II W II

SrpHP^HMddd ^WT%rr?r <^A|d I

3TTrHHI W ^ FMIdPcdi =TTf^=cT HsfldH II >oo ||

ST^Kluii fd fd d I >J| | H H d ^ - pHdUjHH I

T -*>PtJcd4d| ^TSTT ^Idl dT d P^Pd S) -4 : II ||

3on^t w t fwwr sRcfr d^lPd^ forciV i
Pd^IHldifllH^idPinHi Pdrydld^ II ^ \\

amT^TTfr m fj | rddd4>d^u1P4dd I

*T cTfpP: $ dirt! eddied : II II

Sfcd4d H%flW 3T^TT gHfi+lljj-UMH I
Ned 41 sfr d4dfd d)J|^*HI dlPld : II II
[acd.lT'd:]

103ab. 0, T T 4" <T JJ 0|T >T d" ] tops missing in M v .

103 cd. tops missing in M v .

104ab. tops missing in M Y .

98 a. dlOdtPa 0 ] conj. ; #1^' M y 98 d. dTT: ] conj. ; TTT: M y 99 c. ?T-
f^FT] conj.; cRT 5T5T° M’'B ae ; cTtf ST2T 0 B c 101 b. °BIHd ^fi-tHUddd ]
B; °m — M v 101 c. T <bPacH4dl ?CT ] em.; — fCT M y ; T
fET B 103 b. “T^rnjtfrfjfcpT ] B; °T *5" <T <JT PT ?T M y 103 cd. B" dWC
^T: ’RtTT ^td^cdd^d : ] conj. ; W m m ^ W: ^ tjt rV~ W

W f ?T: M y ; ?T dTifr rT^T: ^?T fdlrtlcdil^d B 104 ab. STcdilH HtftSTT
3^4 tT ^ifguuH ] conj . ; 5T c*T iTTfTr “ r^T^TgTWT - ~ dT M y
(tops missing) ; Hc^T^T U B 104 d. Mrddl jfr ] conj . ;

Tc^RTT M y (unmetrical)

dc^lT-rf •Ml J IcT : sfr w$^jj<i*iP<t>+ : I

j^K l ^d^ ll ^K Td ; ^r^TcTII *°* »

f diqs<^r>*i^ I

*TTW f-hUMr T t^FfTT PH <4*$^ ^ : t " ^ 11

dc^il^ dt M q l Pd PqPqMqpMrr I

TT 7 T ^J l PMMM lfr qU l HUftfi r STTWTII *<>V 2 > II

^P^yPd<J]'JIHrhrMyt T TV^-

dyiddl^PdddMdMMWd’: I
4 Ul ^ •■ r : fi+HiTMlP'IMH^W:

y) ?bt h q i qJ (qqd 'TkTHT^FT qd II ?°c; II

II nHiK i frfr rr^RT% ^r*M*l^q><raHi<5>i'i<iw<aq'J*id: II

105 a. dr* I for ] conj.; -dc^ iTd 0 M v
M y 106 d. ftT^ 0 ] M y ; B

M y • Colophon: “M'lMM IdMI'Sd" 0 ] conj . ;

105 b. °j*i : ] conj.-, °«iP*d:
107 c. irg- qtiT 0 ] B; - r T°

M y

H My<re r: II yi II

5RTT5T 3TR 1

y frl ^ I Hi y r^l ^1 I *-M I -M »5T: II ? II

[^Tfr sHHiftmsT frerTfT^r]

5TTWT: KTMHfl^lcTt I

f^rPTTw: f^ww^r ^ftwfw: H ^ II

Mdl'i RTT I

ii^w svpr i

srtMIdiHigMNHi <t>d*Tl gRndNdM II 3 II

SRTT9T WR I

<ftarr dNfe ? gw cFgrRtfwi

2 , 4-8. f^rf^TFftrTt— SfTWTT tUMiti^id) il : ( A c ;

T^m: A“ C C ) I r«jH IW:(A; *T C) F^IWf ^qt^Tt qt HfW: II
5t«rr^rTf^gw(A; ^rt c) ^ ?t^t(c ; >j?r A)-4iP;di i
m qrwr qrqT^mtTTrr: II dM^<SIM^ ^(C; rRT A ) ^Tf*PTTqtT: I

qTW cT^rfT HTT: dMMHHPc=bqi*iT: II dc^ard f^TT Jl-M l I qt^TT-

fwi 3TrT: fWfr cTWT^ 'pn^TTf^TOTq; II »TFrqqi-(C; ^ A ) qq ^'^
^gqrmwil(?) HcMjK l W iff qTW(A; *TW I

5TTffr f^TF%|- f?T Hfq-ll cRTt q^f^qT^mr H l<fl 4 <{ fffTT I STT^TT *T-

Pri^rfl : qfwqTrTlK?) (further garbled verses follow). This passage is to be found
in Sarvatmasambhu’s appendix to the Sarvamatopanyasa 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.

3cd, 4c d. Cf. cTOT ^HcMtl^ —

3HI<flHl^iq Ri tMT -hKUlPMWfVr I

qRr drM^MldMMItT: II ad ^ataratnasarigraha 68, p. 77.

1 C. qfq^TTfq- ) conj. ; M y 2 c. fq^THT^l": ] M * 1 "' ; fq"x 5Tx 37*17^7:

M y

cF^

d^llH^dl sftw cTWT^tTirtW: II * * II

sTFt dl<irH si^'hl dcH ^qfdHIdd : I

*TTW cT^Tfr ilNWI^ PM fww: II * II

cTr% etr% fer4T ^PTt d-HKII 41 ^ I M Hy H I I

3 PcT: f^TTfr (TFHf iPdcdl^l I II \ II

^ fH ill ^4 1 d d Kl I Pm d4l^H^H|Jldl I
yr 4 I^KlRi<hl 4 rnY MKUHUJHUJ^d : II V 9 II

Id <44 STTfi^ lq<n 1^*5 ttf4 I

cRTP H%cT P^i 4 1 4 l J 4 : fWfRlTf%cr: II q II

dW ddfjcd ?Tm ddlP^dl H%cT I

5cd, 6c-9b. dFTvT cT^rft dld*-dM<d-Mlvl f^TT^dT: I
3TcT: P+>4lP4 d4-4l$- ’i'jH^MlRlHauil II

d4^di|jddl<llPM ddftfedyMNIdl I 5Tc41 $ K I Pd 4l J if sfa MKU||W4M4^d: II

pT^t’ SfTf^t f?t Hf?T deft H%eT I P4>4l4'm: >M: P^MdldlM^d : I

cie-M ^7 d^^cdTift&n" dT rql^ dl d^eTII ad Sataratnasangraha 68, p. 77.

9ab, lOcdef, 14. iW ?tT dd$ed ftgTT 1 H I ^-4) vr%cT II PJIFTrS' f4 5PTFT(A; 4FT
C) 4cT error HliM-H-rl^ : ( A ; TFeFt C) I ftdTfteTT flRIWdl cf^TdTd erFIM^
fw^eTTII Idlld TTf ?tWT $n1dl*T Pt>4lPddl I ^.dededd =T ?Ft ?7*Ft <+>Hfll-
vre^ril TTFScft 3TT4twrFT(?) I FT JflPbfdKI ?teiMH4 (A; ^ C)FFT^WT I
Href cNg - fterr f%vt*Ft(A ; eFftoft c) ii(?) *Rtv4eiqd>A €t^r mkIhkI i
5 TRcft 4 'md^d 44 fd*a sr gut'll ftei 4 i^M gHhftj h^tt yifuiHifai? (a ;

TTfoRT C) I dHUrJ pJ<ldfl ld^gP?t.f 4 <$d fa«Tfcni This passage, though not

attributed by anything but the garbled line in its middle, consists largely of lines from

5 b. 0 fT‘TFTeT: ) SaRaU ; “f^TrarT: M y 5 d. cTTW RJIcT ] M y ; dldc4-4l»l
SaRaU 6 ab. ] om. SaRaU 7 a. 4H|i(|W||ddldJlPl ] M y ; dHNdfddldJlPM
SaRaU; $fHd4^ ^TKI'lPd SaRaU (vl) 7 c. Mr4l$KlPd«fc1 4t*ft ] M y ; 5T-
r4l^mr<J4lJn sfV SaRaU 7 d. 4TT0TT 0 ] M y , SaRaU] 4IW SaRaU (vl)

• o rP3Ter: ] M y ; °?fger: SaRaU 8 a. pT^rir ] SaRaU ; PFft- M y 8 b. f?TOT-
^ fft ttf?T ] M y ; fTt HpT cleft *T%cT SaRaU 8 c. deft VT^eT P^4I4'|J4 : ] M y ;
P^€tl4Fl : Pf!% MTd: SaRaU 9 ab. ddfed ^tSF d d I PjpTt ] M y ; cTTfc^Tftsrr
HT cdpfrdl SaRaU ; dd-jjrdl flW fl I HlP I d'l SaRaU (vl)

Mydi>l :

t^nr ^frr: cTr?TT>=Ri^pr , Tt n \ n

'tft d ^ i ry w I HiT^r ffaw. fttcT a^iini i
r^NrdP T STCFT W #W TTW^h I

frm h^twctt d^pnremii^crrii ?° n

[srfvFTTTnS' fTRFfrerr ■, Rrernr

Iddlui^tfsTT ; ^jcd «T $iMl(d ]

WtT I

sTFTT dT Md-^Tty: f^FRT -d^iddl I
■Mlild 3T d 4 -MTyt d^+ir^TII w II

'ttm ^tti

cRT: JTFTfWTt sfrcT wflWITcTO: I
sftwr: will ^ II

T cT=T drdfi^r^: ^TTfH^TrTTRcT: I
d M -H I dT d"dT HT FTTtRT dtW F dlddl II ^ II

ddlM F^T: TTT 5?ttfT $TFTdW f^FTTf^TT I
4»dHHd ~ T 3TT ^-Md" ^Hflld+H II ** 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 Parakbya: see Appendix I
C:54-5), and is to be found in Sarvatmaiambhu’s appendix to the Sarvamatopanyasa
IFP T. 284, p. 26 (=A) and IFP T. 801, p. 20.

10c— f. I (tTf?F T170) Hti^

ra i ded HI STTR" W ( fcldH T $PSX srfVTT: T170) STW 'TT5THFTd‘: I

€t«n- fld l Hd l dl d^MI«dtld»ll rr(Pr T170) fHJcTTII rfdr I Trilocana&va’s
commentary on the Somasambhupaddhati, IFP T. 170, p. 175, and R 14735, p. 116.

9 cd. ?T HHliP l dl4d 1 ^Pd'+iHHlir^dTaq- B 10 a. SP^Rtc* ] conj . ;

M y 10 b. st&rnTT: ] em.; ftSTPTT M y 10 c. friqcqHI ]

R14735 ; [s i ded H T SVFT W M y ; ISIdHI €lW srfVtT: T170 10 d. Hi*m-

tTTd - : ] SoSaPaTT ; dISIfl'dcl : M y 10 f. 6TWRT ] M y , R14735 ; 8W T170
12 c. dvrdHI^I^ 1 conj.-, RcT M y 12 d. cTOT ] conj.; cTcT: M y

14 b. $u^l«ii«r ] conj . ; 5ti^«w«T M v

W: d^twfasTFP dcfj^ T Rb J -TlPr^dH I
m N & rr 0>iiM<i $ih^ 1 w: fwn n

TTT^ fP%

3Tcft ITMPbil i: sfr I

^mmTRfr ylrhl rdlr^^l^MdldPl II ^ II

fwRTTu^r dRp wr ^<uMyuii i
Jlc^KlId+t ^mr: flHir^MfiPud: II *v» II

t^r ^MPd^iai dr fw d^Rn^i i

HMdl-M : f%dTdTT d" Rtfecf) %f?RTf W: II ^ II

dc^Ril^JIfillPl fd<rM *ftdT#d" d%dt I
3Tfv«M (1 SdP W sftdT: Td^dsRTTW: II ^ II

d *jfw>T ddd dl SI I d l %T fd^ld : I

df#T jTRf^r ^ sfr f*f=^pr ^RildlcHdlH II ||

dfrtor djfddTdd TTW T^Tfer: I
dd'fdfHl^dd dd Wt: II ^ II

['flwii'n [?]

ddlT dTPT I

d%r dc^Tsjrnr w fdwd sf^nr i
^HKldl^Hlild T f|r dT fFW H%cT II ^ II

5RiT5fr ^Nl

dTVdTcT dTWfd^M fd 4 Id TPT dtdpT: I

d^dTfadTdfjff dtqTdcd STREP II II

dTddP dduTT dlfT W: dTfd %dT IdddT I
dr^srr fdT^srr d drlw jrrfrdt ddTii ^ 11

15 b. ] conj. ; dg*TM y 15 b. P^Rr^d ] B c ; M y B° c 17

d. '“Mpsia: ] conj. ; '•'Hpbii M v 19 c. ?T ] em.\ W: M v 21 a. dgl^«l
fTRrRJT] conj. Isaacson ; rt Q k l'<’J| f^dfdHI M y 22 d. rTT ] conj. ; cT5T M y
23 cd. “^frnt *il Ml H ° ] conj. Isaacson; ° <11 m I ?il M I <4 ° M v

rH<^Rsdl5lMi + lPddi^4^Md I

diilyiPr HT^arr frr^rr frsfriwrii ^ n

fFPh fmUNI^U^dr#: T jftf?^‘: I

MiHIJJd': II ^ II

SPTTT 3TPT 1

ui^cKfinu-H fzyr £terr f^crr w i

pH <4 ~ tf T *T3T 4P&TT sI^H-mIP^ f*TTII ^ II

y+Nd 3TPr i

grTwr^TT^w^ 5i^d4P^ fw<T*n
f^rr: FfT^PTT fm Pd<HKI f^TPSrRT: II RC II

T dr^HPd^ rrt sfw ff^tfW^Tch I
Fpnfr Mp yirwfr s^fr fiiprrfew ii ^ n

«;cRnr» drFTTWT sft#T <?Pf;4 H <.H led d l II 3° II

d l H I dlHIdP T 3TP^ ^HH^lRiRyPlMHH 1
oil m pi ff^qrwr Srfp ^l<£dfd'^ *TT W: I
T dM*TT f^Tjfwr: fdl^d <iyMqP4dl II 3? II

STdir ddN I

grfd^Pt T dlHIdi' y|RhyidPdd'4dld^ I
d^Pfi ' d - : dPT TPTT ^t^TmT^fT dqP-a ^11 3^ II

25 d. f%7ftfWrTT ] conj. ; f^tfdrTT M v 26 c. d’^TPfrfa' 0 ] conj. ;

fa-o M v 27 d. ^T^rf^T ^JT] conj.; SHJT M y (unmetrical);

d^dmlPdd.1 B 28 b ‘ 0 faT] con j ' MV 28 c- P* 1 ^ 1 : 1 conj '

Isaacson ; PdHTT M v 29 d. f^Ml I Id dd ] conj. Isaacson ; IVjiifaqd^ M' 30 c. ff-
dlT drf TT ^ T Ht#T] conj.; <TcT HTtR" 5TPT M v (unmetrical); dcdi^ U

B 31 d. odl^d ° ] em.; sqTfcf 0 M y 31 e. Pd^f* : ] conj.; T 3"-

«TT M v B° c ; ^ ?Pf rdgfWT: B c 31 f. °qPjSdl ] conj.; °dP^d: M'

32 c. ci^frhd : ] conj. Isaacson; d^Pfhd: M v

[Ml J J-'-l £fui q i d i o) d i *1 ]

TlTHl

snfrrsr i

TTTPT^vRTrTT: I

JT^T^TRjt S*P ?it sfFFT ^TTaTKf^: II 33 II

TF"J-H4-+HK^l'l dMIdldlH^,^ : I
f^FFWT zpn^TT RR dgKifidd : II 3* II

d-^cjll HTTTfW: 3FRIT 3R drMir^ I
^PJTFf %cFTT ^aifrl sir cTFTFFftW: II 3 it II
[fRTFTr £ternrf mwt swn#]

SFTFT I

arfw*’ sfr FFTFT w RTcft sfFFT f^4%cT I

fVi P^ fj cm ti i w H%gj 4 t<Fr ii 3^ ii

9RTT5T ddN I

^ cTrT FFFT W oimjd cTR fa^fPd : I
^4<;Midd : Id-^i JpiT o^a<T><Pldd : II 3V9 II

s^rfy+i ztm ^a &f) ftsftrt i

H%^arr <?s<rq SII^'MIddl II 3Q II
'dlH d^t1l^'r4 ’J^FffSFT^TFRTfd' I

3Tfw^“ sfr d^H^'K^ld *Tf SWF^TII 3 \ II

>H'<HMHd : *7t sfFFT ^HlTvI^Pd^^Pd I
f^FTFf: Pd ^S,d W&&£\ =T 5^11 Yo II

f^RTRFJTR^SJdT S 1 ^ H( -^.d < J f!' (Hid :» I
3TH[JJ^fd'4l'-MHI qFTdl sfr RT II Y* II

33 b. TT: ] em. ; TT M y 34 d. dgKdldd: ] em. ; d^Kd'ldd : M y 35 a. fT-
HifSlI : ] em.; flHIfSil M y 35 c. %TPTT ] conj.; rFII'd^ddl M y 36

b. vnidl sR-hi ] em. ; 'dldlR-Hd M y 37 b. ®4!^d ] conj. Isaacson; 5l)|^-
cT M y 39 d. Vt 5«T^f] conj.; 41^^d v M y 40 d. =T ] M yc ; fT° M y< * c B

41 b. °'Hrl fq -ii R-dd : ] conj. ; JT^" RR5/T U[-3-]U M y ; JT^" RRJTrT u[-3-]U
B 41 d. sfr 3T ] B ; f'RTf'RT M y (unmetrical)

My-SifT: 'T3rT:

'tt^t 4 lwi«rrP* *r: ]

y r|'U -Jill I

’KirftyT ^fraw ?tt^rtt i
U^ 4HI$-qVfr T HT«T f%%: ^T%cTII II

y + l«l I

JTP ^-lPdP^PdvH fHvHrfr d^cshPdcT I
3TfH>ft sfr frnroff Pnvi^dcfiiNiT] t f^nrn *3

TT#^T ^c^lN^ l lcd^dNd : I
^Tf fi4-^uf £)«}<i n i m - i -h ii ** ii

t|P<MI<*>ld+>tH cfPTT dldltlHKIdT *jfV I

cTcT W| I P-^i.d cd ^Prbd t Tk=TR;II ** II

[HlWHUHNHMNcTT pTTfrTT ]

5TcfrT dill I

ft #rrif^jf^rftfwr i

ddfrl^Nfl^M HHi'+i'^i : II *\ II

y + lST 3^T I

3PTTT^Wr jjwt ht^tt d" d d 1 Pn Cl H I
HRd fl I 'M d * H cd I a SRtW ^T: II *^9 II

*ld: n l 'Ji -1 1 h « i i

fR>T ddddlPd Pd'H-rt 37*T pf:

tfc;

fpTcTT T M <HI^T ddWUdl S*RT I
M iMI^PHTcT 3TWdT «hd*i H%cTII *\ II

44a. fT 5T d" d" ?T 3T ] tops missing in M v .

46 d— 47a. tTTr:i5r3n'5r3‘dTTI3r*n‘] tops missing in M v .

42 a. ^rVTfr° ] conj . ; 5TVTfT° M v 44 a. ‘T%c#‘° ] B ; r?T *T d d" d" d

*FT M v (tops missing) 46 c. 0 ^T37% ] conj . ; <‘WSVT M y 46 d. ° TW4 tT: ) em. ;
o-^Tsj- q- it; m v ; °TM B 49 a. *T ] conj . ; f^T M' 49 c. M IHI'SR-Ma ]

conj . ; TTCTT^ falrf M v

SET gf^npPTTW: II KO II

[^iJ]um^>ir«THl»^MJ|dl ]

srcfTr stht 1

jpifi^ip'TiRai'ii^inirHw^^r^: 1

fdfHId^d'i u[- 4 -]u^TT 3 JWrvRT:tll II

snfrrsr i

U<hd^M 3 T J|>J|fi^|pd{irmdl I

W HUrddl f^T: TT: II IjR II

dcWHld ijuifqirH: HTfT ?T fKflTpMMdl I
rT^T W ?T<fer^Kddirfd d Ri^cf II *3 II

ddR-d rTr^T =TTf^=cT TrlTcf ^dRrl |

TTFqrfT^r S*T TSfFFPT T fa fad : II ** II

doH ^MddlPWrdNId^ddmdl I
W dl-MPddttld : fKfl^dl cSHTTII ** II

3TH^TtWWcT cT^T 'TT J t pTI
Udfl^dfad d^rb) dlPddl H%cTII II

5RTR 3^TTI

Wtr^RXTrN- §-;# <pTT fPIcT I

^J:^mP<pM|J||^Rh: ^RaR^Pmdl II *V9 II

5R7T?r M?l

^^■:^HP<rM|J|l^dl ^fa*d<il I

50 c. SET TTF*r° ] conj. Isaacson (cf. 55c); IWT T^TTvT M v 52 cd. “fall::
f^llcHdl ) con;.; <> fa fa+d rH df M v 55 ab. °d"*TTf^Tc3T5TT° ] M y ; “dqifw-
oTRT° B c ; 0 ddlfat4cdl?ll ° B“ c 55 d. fl<ifl\Hdl r^zrr ] conj.; W T d^d l
^TJJT M v 56 b. d^T TW ] conj. ; cT^TWT M y

M y : 'T£FT:

ftr^t tr ft gftr: fct s^rrrnt gwgn *<; n

'd^lAt gw cK-HK-^dfi* FTFTW: I
ITW ^F TFFJEF^TSFt fFFifWFII II

ft f^F^t FT fft FfFFTVFF I
F%t ftFF FTFFFFgFTF oiMpWFFt I
FTTFTFFfFt FT FT 5 ft FftTF FT til ^ II
[tflTJpftTTPTT gftFtwjFTcTT j

FFtT 3TTWI

Ftrmtr wrt gfw: I

Ft qw ffrtT ttTt tr fFrgwtTF: n \\ 11

5TOT FFTWI

^rrttFT ftg^rFf git tt sftFftttcr i

It <&*-a <-H I <y cl : Ft FTFPt tF FTftcTFII ^ II

qWFFf gttMt Fft FIFFTFlfFTF": II ^3 II

tr TFFTFT fF^FT ftFTFTWT: TFFTFF: I
FftoFfWT: ftrttFTFTF d 4H HT ftFTcFF: II II

Fsgrt fff d FtFT^rrfrsgFg i

gt FF Ftftrt FtfFTftFft^fFF II W II

FtTTTFtFFcFttt FFF FF FTtFTfFWF I

ftTFTWT I d tF d«5d ’ II \\ II

Ftft F FtF FgTfTTFftrFRFFF I

gft^: FTT git FtF ft^T SFFTcFFT: I

58 c. frrtr ] em.\ ftltf M y 64 b. ftlcWW: ] conj . ; li’iqcqidil M y

THW d^T

^Tfl 4 : filMdc+dl T rfr^ TSTTrlwr |

T#T: -fid^rdrdir^rdfdd ^ H^cTII \\ II

d J-^<4 cd T fldNl 3JTRT" Hddldd : I
SpqRTT i=t%T JHI-d* 1 Nr«dW Til V90 ||

3T1 d -d JJU| fi^'l J| Id Id ^ d HTfW: I

^ m ^ d N I d J-H x'l Sl ^ | R-H d On ddd fr*TcT: II V9> II

[3T^T d'd^iqcm : ]

ddddd 'TT ?PT ft^TRT ^ 1 4 dl M Pd H I
STF n^TFTfrT STK-d^di W cTTII V9^ ||

[d'dHIIMfi^K : ]

TTn^TTdlTniT^rTT^T: 'A *>M I d d I *d ^ T

^ S^IHNd^HI : srfrrfTT «TTtRtT d^l^dH I
d^lRdHHI^hdHtniH^riWdl^ <pT-

^frrftwr Mp Pl^ddM j H %T:'TT ^ frjdH II vs^ ||

69. fnr [scil. 'TTP^-J

d *Tf^" 'TEHMI Rdd : I ^TTrT: $d<ficd fdfdd dt d%rT Siva-

p ujastava vyakhya p. 15. Also quoted as verse 178 of the Sivayogaratna.

72. Contrast this with Kirana 10:8ab: <i)H cf rftTf^T cTcfT sfM<hl ; with

[Pauskara-]Paramesvara (Goodall 1998:410, verse 22cd): ^ftT^T ^cfMctfefaf *f3~: fTRT-
RTFT; and with Kirana 10:27cd: f^TWTr^T H£l<hlH : *TtT^T , which in

turn is to be contrasted with [Paus/cara-jPararnesvara (Goodall, 1998:410, verse 21ab):

ST PH d I H I

68 d. d^sT: ] em. ; H^T M y 69 b. TOMirddl ] M y ; TOMlIdd : SiPuStaVya ;
WTTddT SiYoRa 69 c. <J,d<£cdcdld ] M y ; fidf <di dd SiPuStaVya ; <pT-
SiYoRa 69 d. dd - dT H%cT ] M y , SiPuStaVya; dT d'l^dd SiYoRa
72 a. ] conj . ; dT M y ; d% B 73 c. “fifed 0 ) M y ; “^Idd ° B 73 d. T-
] conj.; dfd farWTdd’ M y (unmetrical) • f^dH ] conj.; drpd:
M y

My<r?r:

II rPr 'y I q J | WT H^ld*% *jnhWlt4|SfdHi<5'i'HtM : W^9PT: II

ii ® ii ffa - 'TTT^r hhih^ii ® ii

TRANSLATION

PARAKHYATANTRA CHAPTER I

Seeing the stainless Prakasa, 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 (jhanam . . . param): (1)

‘Lord, tell me the supreme teaching that liberates from bondage.’
Thus addressed by him, Prakasa (sa) venerated Siva (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

Tor the identification of the Parakhya’s interlocutors Pratoda and Prakaia 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 Kiranavrtti 1:10.17-24,
in which Ramakantha infers that Garuda must be an initiate in order to receive the
teaching of the Kirana.

2 This verse appears as the fifth of the Sataratnasahgraha and is commented upon
in the SataratnollekhinT as follows (pp. 12-13): —

atmabhesajam etaj jhanam samgrhana. grhyatam ity arthah. ausadhasya sarvasya
bh iimyudbh u tat vad asya jhanarupausadhasyapi utpattibhumim darsayati-sivaksmo-
ttbam iti. sivaevaksma bhOmih, taduttham tadutpannam ity arthah. punah kTdrsam?
parinamasukham. parinamah udarkah. uttarakalasukhakaram. svadu amrtasamana-
tvat. v isesagun ad arsakam sarvajhatvadigunanam abhivyahjakam. ausadhapakse vise-
sagunasya svasthyasya darsakam. anena visesanatrayenapi jhanasyasya agrahyatasa-
nka nirasta, loke udarkasukhakaranam amrtarupanam visesagunasampadakanani pada-
rthanam sarvair a pi grahyatvad iti. atmabhesajam ity asyabhiprayah — yatha caksusah,
vartamana prakasanasaktih pasutvamalaruddha gururupena paramasivavaidyena para-
makrpaluna tadbhesajajhanaprayogena pasutvanirasanadvara punar abhivyajyata iti.
tad uktam sivadharmottare —

vyadhmam bhesajam yadvat pratipaksah svadharmatah
tadvat samsaradosanam pratipaksah sivah smrtah
ausadhasya ca samarthyad yatha dosam visarjayet
tathatmajhanabhaisajyad dosam 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

tasmat sa panditah santas tapasvT vijitendriyah
sivajnanasya sambandhad bhavam alocya mucyate

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
(ifci) givaksmottham. Siva himself is the ground (ksma = bhumih ); the
meaning [of the expression] is ‘arising from that [ground that is Siva]’

( taduttham = tadutpannam). How [is this knowledge] further qualified?

[It is] parinamasukham. [Here] transformation (parinamah) [refers to]
future time ( udarkah ). [And so the expression means] ‘which will give
happiness at a subsequent time’. [And it is] ‘sweet’ because it is like
nectar. [Its being something] ‘which reveals special properties’ (visesa-
gunadar£akam) [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] atmabhesajam is as follows
(...iti): 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 ( pasutvamalaruddha )
is again made to appear by the supremely compassionate doctor Siva,
in the guise of the initiating teacher (gururupen a), by casting aside the
impurity (pasutvanirasanadvara) by the use of the knowledge that is a
medicinal herb for the soul. This has been taught in the Sivadharmottara :

Just as medicine is by its nature the remedy to diseases, so
Siva 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
&iva-knowledge and is liberated.

It is possible that this passage of commentary, like others in this text (see Goodall
1998:xxxi-xxxii, fn. 71), is copied or adapted from an older source, perhaps from the
commentary on the Parakhya from which Aghorasiva quoted a few verses in his Kriya-
kramadyotika , p. 4, lines 23-8 (part of the quoted portion appears in a different order
as 3:69-70 of the £aivagamaparibhasamahjarJ) . For evidence of another trace of this
commentary see fn. 101 on p. 166 below.

^Unless we assume corruption of bhavam : ‘sees 3iva’.

Chapter One

139

and the soul, whose essential teaching is the liberation that is the revela-
tion 3 of the [soul’s already] existing [powers of knowledge and action]. (4) 4
In this scripture called the “Supreme” (jhane paranvite 5 ) five topics
(padarthapahcakam) are established: 6 the bound soul first ( pasuh ), the

3 According to the Saiva Siddhanta, the soul is identical to Siva in all but that the
soul has been beginninglessly bound. In contradistinction therefore to the views of
Saivas of the Atimarga, Saiddhantikas hold that the qualities of Siva 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).

4 It is probable that this verse or verse 5 or verses 4 and 5 (or perhaps even 3-5)
together were intended as a mul a- or adi-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.

5 Emending (to parahvaye or parabhidhe ) has been considered and decided against.
Adding -anvita to the end of a name (with the sense of an appended -akhya or -ahvaya)
must, I think, be possible. Compare Umapati’s reading of Pauskara 8:42c (^Parakhya
6:19a): na sadhyasadhananveyah [scil. sambandhah ]. The reading parerite might also
be considered, for compare the use of Tritam in Moksakarika 152b.

For jnana in the sense of ‘scripture’ or ‘text’, cf., e.g., Svacchanda 11:188a, the
opening of the Sarvajhanottara as quoted in Goodall 1998:lx, fn. 145, and Sardhatri-
gatikalottara 5:6d ( pace Ramakantha).

6 The number of padarthas in a Siddhantatantra varies: see Goodall 1998:lxii and
182, fn. 69. About the number in the Parakhya there has been disagreement — see
Goodall 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
Dagens suggested (1979:202-3) when discussing this verse as it appears quoted in the
SaivagamaparibhasamahjarT (see apparatus) and again in a discussion of the number
of categories in the Raurava (Dagens and Barazer-Billoret 2000:xxxvii, fn. 72),
even though he was then aware of and referred to my citation of the verse in its correct
form (Goodall 1998:lxii, fn. 151). Observe that the verse is there followed by another
line that mentions that the number of padarthas in the Raurava is also five, which I
suppose to be an unproblematic reference to Rauravasutrasahgraha 4:48 (which should
be corrected with the quotation in Kiranavrtti 1:13.36-7). In other comparable verses
that mention the number of padarthas in different works the Parakhya is consistently
assigned five: e.g., the verse mentioned in Bhatt’s introduction to Mateuigavidyapada
(p.xlvii) quoted by Umapati in his Pauskarabhasya ad 1:8:

pauskare ca matahge sat sapta svayambhuve tatha
pahcoktah srTparakhye ca mrgendradau trayah smrtah

and in the Saivaparibhasa (p. 28):

sapta svayambhuve proktah sat pauskaramatahgayoh
srTmatparakhye pahcoktah padartha 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 l kriyapada ’ of the Raurava.

140

Parakhyatantra

Lord ( Tsvarah ), [pure] knowledge ( vidya ), the womb (yonih), and, the last
in this scripture (iha), liberation ( muktih ). * * * * * * 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 -
dagdhah). (6)

That in which there is supreme excellence of effects, pure, dissociated

Much ink has been spilt on the subject of padarthas. I wish to qualify here just
two remarks of Brunner on the subject (1981:140, fn. 198): ‘la repartition des objets
d’6tude en categories fondamentales est assez arbitraire’ and later ‘la division tripartite
(pafci, pasu, pa&i), la plus celebre, semble primaire’. As to the first, it should be borne
in mind that for the early Siddhantatantras the padarthas 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, Tattvapra-
kasa 5, the opening of Ramanatha’s SiddhantadTpika and from some later literature:
see, for example, Kavirajasekharasuryabhattaraka’s Saivasiddhantaparibhasa , in par-
ticular p. 13, Civahanacittiyar , parappakkam 294 (to which my attention was drawn
by Tokunaga 1981:4-7 and 17), VayavTyasamhita Pu. 5: lOfF, and the opening of the
second pariccheda of Sivagrayogin’s Saivaparibhasa: atha prameyam nirupyate, tac ca

trividham: patih paAuh pasas ceti. (It should be mentioned, however, that Sivagrayogin
goes on to explain that other lists of padarthas are scriptural.) The padarthas 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 padarthas are not, as in other branches of learning, fundamental categories of
Saiddhantika 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 Brunner’s observations, it may be that the Saiva Siddhanta
can be characterised as a pluralism that sees the world as ontologically tripartite, but
examination of the earliest scriptural lists of padarthas suggests that the list of the

three ontological realities was not the starting point for the Saiddhantika padarthas ,

which are, I think, more likely to have been inspired by the similarly non-ontological

padarthas of the Pancarthika-Pa^upatas.

7 As in the Kirana , the bound soul is the first topic to be listed and treated in depth.
As in the Matahga ( vidyapada 2:21) and in the Kirana 1:13 as interpreted by Rama-
kantha, the last topic is that of means to achieve liberation (upaya is the name given
to it in the Matahga).

8 ex conj. Isaacson (letter of 26. v. 2001). One could keep more of M y ’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 pada correlates with the sa in
the fourth. But pada 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 padarthas and some apply to the subjects of the padarthas.

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 Mantresas, together with the mantras
( savidyanam ) arise, where they are resorbed ( tesam layah), and where
they hold sway (adhikarah) , 10 that is known as another [topic] called
‘knowledge 1 . (8)

Where the elements (matranam) 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) . 1 1 (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-
pustahgah ), that 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] ( siddhantaksepaniscayaih ), 13 using grammar, hermeneu-

9 ex conj. Perhaps one could instead retain the transmitted suddha^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 samutkarsa used in the sence of ‘transcendence’.

10 These are, I think, non-technical uses of these words, iaya, bhoga, and adhikara
being (in order of decreasing ‘purity’) also terms for three aspects of the Loid referred
to below in 2:99.

11 Perhaps also conceivable is the following interpretation: take on an arrangement
... for the sake of showing [i.e. creating] [further] effects of that [“womb ] .^

12 This 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 padas. For a discussion
of what these were, what they became and how they might have been regarded in the
Parakhya , see Goodall 1998:lviii-lxv and 182-4, fn. 69.

13 This 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 Kirana , and notice Ramakantha’s frequent formula atha . . . prasnapurva[ka]m
prakaranantaram (introducting chapters 2-6 of the Kiranavrtti). And we see this struc-
ture not just in tantras, but also in independent treatises: Sivagrayogin prefaces, e.g.,
his Sivajhanabodhasahgrahabhasya and his Sivagrabhasya with a garland of questions
(prasnarnala). But although in the Parakhya too the discussion of each point of doctrine

142

Parakhyatan tra

tics, and logic ( padavakyohaih ), 14 with [their] attendant [ instrument] s
(- paricchadaih ) of figurative interpretation and so forth (laksanadi -) . (11)
Without 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 (hetusamsrayam) , 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. Acharya has suggested
to me, may be intended to be opening statements of the Siddhanta.

14 ex conj. ISAACSON (letter of 26. v. 2001). The collocation padavakyapramanasastra,
intended to refer to the cornerstones of sastric learning, Vyakarana, Mlmamsa, and
Nyaya, is widespread and is to be found not uncommonly in Saiddhantika exegetical
literature (e.g. Kiranavrtti 6:6.4, 6:6.15, 6:7.1); indeed proficiency in them is promi-
nently mentioned by Aghorasiva as part of his qualification for commenting on tantras,
for example in the concluding verses to his Sarvajnanottaravrtti and Dvisatikalottara-
vrtti (quoted Goodall 1998:xv and xvi). I am not aware of uha commonly being used
in this sense of pramanasastra , but l:12d makes clear that some synonym of pramana
is intended. That uha was probably the missing word occurred independently to a
reader of B, perhaps an editor of the Saivaparibhasa (see p. cii above), who has marked
a conjecture here in blue ink.

15 Perhaps 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.

^Alternatively samlpartham 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.

1? The translation of this half- verse is fax from certain. I have taken the liberty of
inverting the order established in the previous passage by taking the vina with the
second element, paribhasah (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 instruments 18 of the creator of this [book] ( tatkartuh );
the very same ( samani hi) are to be employed by the teacher ( acaryasya ),
as is appropriate in order to establish the meaning, 19 at the time of ex-
pounding [the scripture]. (14)

The bound soul 20 is different from its body, indestructible, [all-
Jpervading, 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 laksana.

18 Note that this pada 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. lxxxvi above). The interpretation of this verse has been suggested to me
by Dr. Acharya. Also perhaps conceivable would be an interpretation based on the
assumption that tatkartuh is in apposition to acaryasya and means vyakhyakartuh:
‘These instruments are to be employed equally (?) at the time of expounding [the
scripture] by the teacher who does that [expounding]. . . ’

19 This 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.

20 Although I translate here ‘bound soul’, I am conscious that the word pas'u may
here, as elsewhere in this text (eg. in l:17f), be used as a neutral term for the soul.

21 In the SataratnollekhinT, when commenting on this verse ( Sataratnasahgraha 18),
the commentator locates a further discussion of all but the first and last of these epithets
in the subsequent verses of this chapter. (For the entire passage, see Appendix ill.)
Thus the epithet anasvarah the commentator finds expanded upon in l:29ff; vyapT he
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; kihcijjhah in 1:91c ff. Though the first
epithet, dehanyah, is not explicitly related to any following verses in the chapter, the
author of the SataratnollekhinT takes it to be directed against the Carvakas (anena
carvakasya 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 kihcijjhah and sesvarah, is challenged in turn by Pra-
toda in the order given in the verse and is then shown by Prakasa to be just: — dehanyah
is questioned in 1:17 and 1:21; anasvarah in 1:28; vyapfin 1:36; vibhinnah in 1:40 and
1:42; samalah in 1:51; ajadah 1:61; svakarmaphalabhuk (perhaps) in 1:81; karta in 1:85.
The last epithet, sesvarah , is not explicitly challenged by Pratoda; but it is echoed in the
last word of the chapter (sesah in l:95d), and it is probable that Prakasa is expanding
on it in 1:94, hence the translation ‘subject to the Lord’. This interpretation finds
further support in Parakhya 2:122cd, where the term is so used of officiants of the
universe: sivatulyabalah sarve kirn tu te sesvaranavah (~ Matahgavidyapada 4:55cd).

144

Parakhyatan tra

with a small amount of reasoning! 22 asked Prakasa briefly (lesat) about
the distinctness [from the body] of the soul’s power of knowledge
( tacciteh ). 23 (16)

This body is a transformation of the four elements, distinguished by
connection with consciousness 24 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
( adhyaksakah 25 ) soul inside this elemental body. (17)

Questioned thus, the lord Prakasa, who knows [how to achieve both]
his own aims and those of others, through the access of the power of the

22 It 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 prakasam
prstavan. This small difficulty could of course be explained away by the assumption of
a lost speaker indication of the form pratoda 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 yuktiled a is used, apparently without
negative connotations, in 2:77d and that 1:18c might have been begun with the similar
phrase Tsadyukti-. Cf. also Mrgendravidyapada 9:1:

atha sarvajhavakyena pratipannasya laksanam
kathyate granthipasasya kihcid yuktyapi le£atah

‘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 lesata iti nagarna-
matrena kevalena, a pi tu stokad anumanopapannam a pi tallaksanam ucyata ity arthah.

23 This translation assumes that vyatirekitam 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 Prakasa briefly about the sentient] soulj’s having the opposite characteristics
[to those stated].’ Dr. Dezso has suggested to me the possibility that lesat might be a
corruption (influenced by the previous line) for dehat.

24 ex conj. (M v transmits a hypometrical pada). Something with the sense of this
diagnostic conjecture is probably required, for compare Ramakantha’s quotation, in
a similar context, in the Matahgavrtti ad vidyapada 6:5c-6b, p. 136: yac/ uktam
‘caitanyavigistah kayah purusah ’ iti.

25 ex conj. The confusion of medial ta and ka could suggest that M v had an antecedent
(or more) written in a South Indian script; other evidence suggests more particularly
a Grantha intermediary: see p. xcviii.

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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 determinate^ [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 (a smin) a soul, which has
become absent-minded (sunyamanasah) . 29 (19-20)

26 ex conj. M y ’s reading Tsad-yukti- might, however, be retained (see fn. 22 on p. 144
above).

27 It 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 saniudaye is here used in the sense of samudaya-
tve, ‘even though it is an aggregate of the [requisite] elements’, but this is hardly less
problematic.

28 Almost 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 SURYANARAYANA
Sastri (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 determinately 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).’

29 Cf. Sivagrayogin’s paraphrase of the argument in the introduction to his quotation
of Pauskara 4:61c-72b, which immediately precedes the quotation of our passage (Saiva-
paribhasa p. 45): kini ca nirdosendriyarthasannikarse ’py arthagraho na drsyate. tat
kasya hetoh? vyasaktatvad iti cet, hanta tarhi cittavyasahgaprayojakah suksma atma-
bhyupeyah.

Dr. Watson has pointed out to me (letter of 4.vi.2001) that Vasubandhu in the
beginning of the pudgalaviniscaya that forms the end of his Abhidharmakosabhasya
(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 Prakasa
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

Parakhyatan tra

Pratoda spoke:

No mental entity is ever (yatah kvacit 30 ) 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)

Prakasa 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 Sankhyas’ 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.

30 I 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
purvapaksas, e.g. in the NyayamanjarT (vol. 2, p. 267), Mrgendravidyapada 6:6 and
Mrgendravrtti ad loc, the NaresvaraparTksaprakasa ad l:18ab, p. 44 and by Kumarila
in the Slokavarttika, atmavada 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 Nyayaratnakara ad loc.: bhutanam hi cicchaktiyoge
tebhya eva ghatadiparinamad viviktac charTrakaraparinamac chaktyabhivyaktirupad
anugrahad indriyadisahayad buddhir utpadyate. . . 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. The 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.

Note that, as WATSON has pointed out (*2002:254-5, fn. 69), nowhere in the discus-
sion which follows does Prakasa 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-
samvedanasiddha: see, for example, NaresvaraparTksaprakasa ad 1:5, p. 14: tatrayam
sthirarupah prakasah sarvadaiva . . . atmapadapratipadyah pratipurusam svasamveda-
nasiddhah. Versions of the same sentence are to be found also in the Paramoksanir-
asakarikavrtti ad 43, p. 294 and in the Matahgavrtti ad vidyapada 6:34c-35b, p. 172.
Cf. also Kiranavrtti 2:25.2-3, in which Watson (*2002:137, fn. 30) proposes emending
0 prakasataya to ° prakasakataya.

Prakasa, by contrast, resorts only to anumana and it seems fair to assume that the
redactor of the Parakhya, unlike Ramakantha, held that the soul could only be inferred.

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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 ( tu) 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)

32 The editors of the Saivaparibhasa have here accepted smrtir jhanam bhinnam 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 bhutaksanirgatat). But the quotation in the Saivaparibhasa ends at this
point, so Suryanarayana Sastri 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 smrtijhanam.

33 Perhaps 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 Prakasa’s speech is extremely tentative.

34 This 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’ ?

35 Note 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 pratyaksa , which depend on there being indriyarthasannikarsa and
so could be said to be ‘produced from the elements’. This entire speech of Prakasa’s
is, it seems to me, a refutation of the Carvaka view that awareness and mental events
are produced from the elements.

36 This interpretation is of course tentative. Perhaps conceivable as an alternative is

148

Parakhya 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 ( tallihganupalambhatah 3 '). (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 (vyavasthayam ) ,
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 (yen a . . . 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.’

37 M y ’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.

38 ex conj. Apte (1957, s.v. khalah) records ‘3 The thorn-apple’. The same plant,
referred to by the name unmatta , appears in a passage that I suppose to be discussing
the same image in the NaresvaraparTksapraka^a ad 1:4, p. 10: tarhi sa eva samskaro
nityena dharmina vina nopapadyate iti tatas tatsiddhih. n a anityanam evonmattabT-
•janarn laksadisamskaras tatpusparunimadina siddhah . . .

But it is not only the unmatta 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 Sarvadarsanasahgraha (p. 49):

yatha madhurarasabhavitanam amrabTjanam parikarsi tayam bhumav
uptanam ahkurakandaskandhasakhapallavadisu tad d vara paramparaya
phale madhuryaniyamah. yatha va laksarasavasiktanam karpasabTjadi-
nam ahkuradiparamparyena karpasadau raktimaniyamah. yathoktam

yasminn eva hi santane ah/ta karmavasana
phalani tatraiva badhnati karpase raktata yatha
kusume bTjapurader yal laksady avasicyate
saktir adhTyate tatra kacit; tam kim n a pasyasi? iti.

The first half of the second of the quoted verses is Slokavarttika niralambanavada
200cd, and the first, as Dr. Isaacson has pointed out to me, is cited in a number of

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149

Prakasa spoke:

This trace that you have spoken of, is it not undivided 3 (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 Nyayabhusana (p.495) and NyayamanjarT (vol. 2, p.297).
On the strength of these passages, one could accept the more obvious emendation ph a-
lapu?pattaragavat (rather than the khalapuspa- suggested by the NaredvaraparTksa-
prakasa ), 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.

39 i.e. not momentary, but a unitary entity that remains the same through time.

40 This translation assumes a hanging yada (see introduction p. lxxx) and it assumes
that ksanantargata is ungrammatically used as equivalent to ksanantaragata (cf. Rama-
kantha’s interpretation of malantahstham in Kirana 2:9b to mean maJantarastham) .
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 vinastena 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 moment’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.

Suryanarayana Sastri’s not wholly satisfactory translation of this difficult passage
(1:31-5) is as follows ( 1982: 1 17—18):

What 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. What 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)

Prakasa spoke:

How can [the soul] reach ( gatih ) whatever fruits of his actions might be

41 ex conj. Isaacson. Prom 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. Watson has pointed out, 33cd echoes Nyaya-
sutra 3.1.18: purvabhyastasmrtyanubandhaj jatasya harsabhayasokasampratipatteh.

One could instead assume that a sentence is concluded with vyatiricyate and connect
l:33cd with what follows, the °samyatah giving the reason for the jatisamsmarana of
1:34a.

42 This is stated in 1:15. In the introduction to the quotation of this passage in the
SataratnollekhinT ad 18 (=Parakhya 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 . . . desantaraphalabhogo nopapadyate. ‘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 SataratnollekhinT 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 atoms of matter rather
than souls.

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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 form is subject to destruction.
If, on the other hand (athava), 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)

Prakasa spoke:

Things without form have no connection. 44 He who has a body, has
[experience of] the fruits of that [body’s jkarman]. 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

43 One could perhaps instead understand here vyapl (rather than avyapl): ‘If, on the
other hand, it is formless, then how could it, [being all-]pervading, be led. . . ’. For
in that case, Prakasa would be assuming the Vaisesika 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, fl69 (edition of Bronkhorst and Ramseier).

44 Whether there can be conjunction between two formless and all-pervading entities
is the subject of an old debate. Here Prakasa sides with the Vaisesikas. Cf. Bhatta
VadTndra ad Vaisesikasutra 7.2.12 (ISAACSON *1995:73 and 127-8).

45 42cd occurs also as the second half of Brahmabindupanisat 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, Tantraloka 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)

46 M v ’s reading of 44b is also possible. Dr. Watson has pointed out that this thrust
is reminiscent of a passage in the Slokavarttika: sambandhaksepaparihara 82c-86:

purusasya ca suddhasya nasuddha vikrtir bhavet
svadhTnatvac ca dharmades tena kleso na yujyate
tadvasena pravrttau va vyatirekah prasajyate
svayam ca suddharupatvad asattvac canyavastunah
svapnadivad avidyayah pravrttis tasya kimkrta
anyenopapJave ’bhTste dvaitavadah prasajyate
svabhavikTm avidyam tu nocchettum kadcid arhati
vilaksanopapate hi nasyet svabhavikT kvacit
na tv ekatmabhyupayanam hetur asti vilaksanah .

And of a pure soul there could be no impure transformation. And because
dharma 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 [/carman], then [the undesirable
corollary] would be entailed that there would be something existing be-
yond [the one soul] ( vyatirekah ). 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. Parthasarathimi^ra introduces it thus:
yadi svabhaviky apy avidya, syamateva parthivanunam agnisamyogena, dhyanadino-

cchedyeta; ata aha His commentary thereon reads simply na hy agnisamyogavad

d hyan ady u pay an tar am atmadvaitavadinam asti yad avidyam ucchindyat.

Commenting on this passage of Kumarila, Nakamura observes (1983:339):

Stanzas 82 and 83 attack the most ancient Vedanta philosophy, especially
the theory of transformation ( parinamavada ), which agrees with the the-
ory of an opponent school in the Brahmasutra (II, 1, 4; II, 1, 34 and
35). So Kumarila 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. What is knowledge (ya vidya), 48 that is
the supreme soul. (45)

Prakasa 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 (sail) 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 that there is liberation, then it must be partial and not
total. (48)

If [you say that it must be] partial (ekadese), [then we reply that]
there can be no paxt, 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]
(sah 51 ) in this [tantra] ( asmin 52 ) is the impurity that is taught. (50)

84-86 he attacks a new form of Vedanta philosophy, i.e. the theory of
false manifestation (vivartavada). [. . .] Prom the stanzas it is clear that
those people were of opinion that the absolute brahman evolves itself by
the power of nescience ( avidya ), the phenomenal world as its effect being
illusory like dream and illusion.

47 Alternatively one could emend vasana to vasanah and understand the sa to refer
to avidya: ‘All traces are delusion; it does not exist for me in reality.’

48 ex conj. Isaacson (letter of ll.vi.2001).

49 This half-line is comparable to Matahgavidyapada 6:76cd: vidyakhyas capy upayo
’yam yo ’ vidyayah pramarjakah , but in that context the attack is not on Vedantic
Advaita.

50 It would have been normal to reverse the order of niramsatvat and amurtitah , but
this would here have been unmet rical.

51 ex conj. This alteration is not strictly necessary, since sa could be taken to refer
back to avidya.

52 This use of asmin , where, if I have interpreted the text correctly, we would expect
iha or atra, is a stylistic peculiarity of the Parakhya: see p. lxxx.

154

Parakhya t an tra

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)

Prakasa 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 ( taddharmah ) 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 (saktirupena 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 .

54 For the emendation to svakya 0 (instead of to svaka°, which is perhaps also a
possibility) see fn. 396 on p. 258 below.

55 Cf. Svayambhuvasutrasahgraha 2:4, of which this discussion is reminiscent:

yady asuddhir na pumso ’sti saktir bhogesu kimkrta?
suddhe pumsi na tadbhogo jaghatTti vipagcitah.

56 ex 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., Aghoraiiva’s Bhogakarikavrtti ad verse 60: iha hi buddhau
vasanatvena sthita dharmadayo ’stau 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 buddhi. . . ’; but the locative absolute with satyam is smoother. These eight
buddhidharmas are jnana, dharma , vairagya , aisvarya and their opposites, among which
avairagya can be expressed by the term raga. Prakasa’s answer then to the question
he raised in the first half of the verse assumes a Sankhya (or Saiva) ontology in which
an entity that can be called raga exists at a relatively low level of emanation of the
cosmos.

57 It is in fact a tenet of the system that past action is beginningless like a stream
(cf. Kirana 3:6-7); the point made here is presumably that avairagya, because it is a
buddhidharma and because buddhi is not beginningless but arises, at a certain stage,
from prakrti (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] (pasubhavatah) 59 If, on the other hand
(va), past action were the cause of this [nescience], then it could not have
influence ( rahjakam ) 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 (sata), 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 (punah) it [viz. nescience] envelopes the soul, [itself] bodiless, like

58 The 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 (Yogasutra 1.6).

59 This I suppose to be a preliminary statement of the Siddhanta after the reductio
ad absurdum of the previous line. The term pas'utva can be used synonymously with
mala, for see Kirana 2:19c (quoted in fn. 464 on p. 276 below).

60 As we will see from the following verse, it is supposed that the potentially all-
pervading soul must have some 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 tadekadcsitvat 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 dehasukham 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 karman 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, Kiranavrtti 2:17.6-9.

63 I am assuming that this is here used as another synonym of mala, as in Kirana
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 (tatti-
raskarat) 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)

Pratoda 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)

Prakasa spoke:

[The fruits of] past action, 66 good and bad, are 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
that 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

64 ex conj. For the idea that the power of poison is something independent of the
substance in which it resides compare Kirana 2:31c-32b.

6j 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 SataratnollekhinT. These qualities can be described as
anupadhi because they are inborn and so not adventitious, but they can be removed
to reveal the essential purity of the soul.

66 Prakasa’s reply looks at first unconnected with Pratoda’s question about sentiency;
but Prakasa’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.

67 It 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.

68 It 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 sancita (= abhogya ), i.e. karman
that is to have effect in this life and that which is stored up for future existences?
Mrgendravidyapada 8:4a gives a threefold distinction: janakam dharakam bhogyam.
Perhaps anyat could refer to what is janakam and dharakam ?

Chapter One

157

subtlety must be an existence as mere potential. (64)

What is potentiality [after all]? It has to be existing in subtle form.
Existing in subtle form is nothing more than potentiality. 00 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. 7 * [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 sakti. 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,

69 The text is oddly repetitious here and has therefore been cruxed. It is suspicious
that l:65bc are similar to l: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 M v 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).

70 For discussions of satkaryavada in other Siddhantas see Mrgendravidyapada 9:14-
21, Matahgavidyapada 6:46-8, Pauskara 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:
‘[Otherwise] anything might be the cause of anything’.

72 In this interpretation saktivacakah is treated as an unnatural bahuvrlhi compound:
‘whose label is sakti'. The same usage is to be found in 2:48a.

73 i.e. before conjunction with the body and senses; see Pratoda’s question in 1:61.

158

Parakhyatan tra

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] ( saktya 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)
Prakasa 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)

Without [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)

74 The point of the image is to underline the importance of sakti: other stones do
not have sakti, 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 sakti is not there to be
stimulated.

75 1 assume that this is a rare usage of rte governing the instrumental. Hiatus inside a
pada is not a common feature of the style of this text, and therefore the hiatus between
saktya and rte suggests that in the redactor’s pronunciation (and therefore usage) the
vocalic r was equivalent to ri or ru. See p. lxxxiii.

76 The cadence here is unmetrical, strictly speaking, but see introduction, p. lxxxvi.

77 ex conj. If instead we retained the transmitted °viparyayah, it could perhaps be
construed with vaktavyah : ‘One cannot say that this [universe] has [this] nature [or
that it has] the reverse of that nature.’

78 According to Vaisesikas, 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. 225-6, a passage
which, as Wezler and Motegi indicate in their edition, is largely parallelled in Vacas-
patimi^ra’s TattvavaisaradT ad Yogasutra 3:44 as well as in the Yogavarttika ad loc.

79 The purport of the first two and a half verses of Praka^a’s response appears to be
merely an admonition to the effect that one cannot generalise about the svabhava of
things. What now follows is the Siddhanta’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 ) ?

(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; [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)

That 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 (vasita.4
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 ( ahita ) like
[the root of] a Jalavasa [plant]. 84 From past action [arises] all these fruits

80 As Dr. Haag-Bernede has pointed out to me, the Vaisesika explanation for be-
haviour of the elements that is contrary to expectations is adrsta. See VaisesiJcasutra
5.2.8, 5.2.14 and 5.2.19, and Prasastapadabhasya p. 80, H360. In our context it is plain
that the term adrsta is apposite because it is supposed that it means karman in such
Vaisesika passages. For a discussion of how adrsta might originally have been intended
in these and other contexts in the VaisesiJcasutra, see Wezler 1983.

si ez conj. Isaacson. The 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. The toothed creatures are perhaps beasts of prey;
the radiant ones might be gods (or such creatures as fireflies?).

82 When quoted in the gataratnollekhinT this is prefaced by the following (p.35):
svaJcarmaphafabhuJc. svasya karma svakarma dharmadharmatmakam, tasya phalam
bhuhkta it i svakarmaphalabhuk. yugapat sevakrsyadipravrttayor dvayoh purusayor
ekasya phalasiddher itarasyadardanac ca. tatiia.'. . .

S3 ex conj. Isaacson (letter of 15.vi.2001). Otherwise we might assume that the
transmitted text uses cetas declined anomalously as a masculine, for which cf. Siva-
yogaratna 170 (if the constitution of that text is there correct), or that what was
intended was vas/tam ceto bhramaty ajhanamohitam?

S4 This interpretation may well be wrong. One of Monier- Williams entries (s.v.
jalavasa ) refers the reader to jalamoda, which he defines as “ ‘water-enjoyer,’ the root

160

Parakhyatantra

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
that 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 (yatha) the soul is established to be beginningless [and its] existence
is dependent on action 86 — if, on the other hand, it had had a beginning,
then the undesirable corollary would be entailed that creation would be
uniform 87 — 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&itam ) 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 of the comparison
here.

85 Or perhaps ‘because it is not connected’.

86 ex conj. The transmitted text could perhaps be retained and interpreted in the
same way. Also possible might be emendation to sapeksah karmani sthitah.

87 The diversity of incarnations could never have arisen if there had been one ul-
timate starting point. Cf. Matahgavidyapada 6:97cd: vaicitryam jagatah proktam
svakarmagunabhedatah. Cf. also Kirana 3:7. Ramakantha’s Kiranavrtti ad loc.
explains: purusanam hi sarvada sarTrabhogadivaicitryanyathanupapattya karmanah
sattvam srstikale ’pi pasumrgapaksisarlsrpasthavaramanusyadijanmavaicitryasruteh.

88 ex conj. Isaacson (letter of 15.vi.2001). The transmitted a py ucchinna could
perhaps be retained and interpreted, assuming the a pi 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 (Jhanam ) 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)

89 The readings of the SataratnollekhinT in the second half of this verse are also
interpretable: . since that [body] is insentient. Therefore the power of action [resides]

in the immortal [soul]. And so. . .

90 ex conj. vikaras tvakkaradikah seems the most economical repair possible.

91 Or perhaps ‘linked to the decrees of his own action’.

92 This 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
karman is] weak, little [of the power of knowledge] is revealed; when [the karman is]
strong, a large amount is established [to be revealed].’

The verse is read, and so interpreted, differently in the SataratnollekhinT. 1:90c-
91b and l:91c-92b (verses 57 and 56 respectively of the Sataratnasangraha) appear
embedded in the SataratnollekhinT thus (p. 71): atmasakter vibhutve ’pi tadbhanasya
vyahjakadhTnatvat sarvajhatapi nastTti parakhyasutrena darsayati

vibhuh san jhanarupo ’ pi pradese vetti yen a tat
kihcijjhas tena sa prokto vyavadhananidarsanat

jhanarupah jhanam eva rupam svarupam yasya sah. jhanarupah vibhuh vyapakah
sann a pi pradese kaladivyahjakapradese yena karanena taj jheyam vetti janati, tena
karanena sah atma kihcijjhah kihcij janatTti kihcijjhah proktah pratipaditah. tatra
hetum aha — vyavadhananidarsanat. vyavadhane vyahjakarahitasthale anidarsanat
nidarsanabhavat, jhanabhavad ity arthah.

yady atmano vyahjakavasat kihcijjhatvam , tar hi dJksarupavyahjake saty a pi sarva-
jhatvam atmano na syat; vyahjakatvavidesad ity asahkam drstantapurvam vyahjaka-
taratamyapratipadakena sutrantarena nirasyati

162

Parakhyatantra

svalpe ’pi vyahjake sva.lpa.tn mahan mahati tat sthitam
yadrk ta drg bhavet tasya pradTpas timire yatha

tat malaruddham caitanyam svalpe vyahjake svalpe sati svalpam svayam abhivyajyate;
mahati vyahjake mahati sati mahad abhivyajyate. tatra drstantam aha yatha timire
andhakare pradTpah arthavyahjakapradTpah yadrk svalpavyahjako va mahavyahjako
va bhavet — tatha tasya caitanyasya vyahjakam ity adhyaharah tadrk t at h avid ham
alpam va mahad va sthitam vyahjakataya sthitam iti. tatha ca kaladirupad alpad
vyahjakad dTksarupasya mahavyahjakatvam. tatha ca n at man ah sarvajhatvanupa-
pattir ity arthah.

‘Although the power of the soul is all-pervading, since its appearing is dependent on
something that reveals it, there is no omniscience [for the likes of us in samsara]. This
(iti) he shows with a sutra of the Parakhya:

[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 (svarupam = rupain) is consciousness.
Although he is of the nature of consciousness and all-pervading (vyapakah = vibhuh ),
because of the fact that he knows (janati = vetti ) the knowable [external world] (jheyam
= tat ) when in [a certain] position, [that is to say] in the position in which kala and the
others [of the evolutes of maya] 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-
darsanat: because there is no vision (nidarSanabhavat = anidarsanat), 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 kala and the others] qua revealer [of consciousness]. This objection He
refutes, giving an example, with a further sutra 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 (yadrk. . . bhavet
tasya), accordinly is that [factor] established to be [great or small] (tat
sthitam. . . 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].

When the factor that reveals is small (vyahjake svalpe sati = svalpe), that power of
consciousness, which is blocked by impurity, is itself revealed to a small degree; when
the factor that reveals is great (vyahjake mahati sati = mahati), it is great. He gives
an example of this: just as [with] a lamp that reveals objects (arthavyahjakapradTpah
= pradTpah) in darkness (timire = 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),
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
linking 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 links 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 ( svalpavyahjako va mahavyahjako va = yadrk) — 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 sthitam = sthitam) accordingly little
or great (tathavidham alpam va mahad va = tadrk). And so the nature of initiation
is that of a greater factor of revelation than the small factors of revelation of kala
and the others [of the evolutes of maya]. And so the purport [of this passage] is that
omniscience is not impossible for the soul.’

93 Note that the SataratnollekhinT reads pradese and glosses it with kaladivyahjaka-
pradese.

94 Note that the SataratnollekhinT glosses tat with jheyam.

95 This far-fetched translation is, I think, close to the interpretation implied by the
commentary given in the SataratnollekhinT.

96 It 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 stimulate maya from which niyati then evolves.

97 Note 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 Ramakantha
maintains, svasamvedanasiddha.

164

Parakhyatantra

has been established [as being] in accordance with [that expounded in]
the teachings of the Siddhanta. 98 (95)

Thus the first chapter, elucidating thoughts about the topic of the bound
soul, in the great tantra called the Supreme.

98 For raddhanta in this sense, see, e.g., Amarakosa 1.5:4c: samau siddhanta-

raddhantau. 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 ajadah through
kincijjnah with the phrase raddhantavakyanugatarn svarupam (unless we are to take
raddhantavakyanugatarn as adverbial). Note also that the last word, se^ah, as well as
reiterating sesvarah in l:15d, introduces the topic of the next chapter: the Lord.

PARAKHYATANTRA CHAPTER II

Prakasa. 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 (santah), He is the awakener of the vidyesas. (1)

All things that are endowed with form, that are made up of parts,
that have various forms (nanarOpaparicchadah), because they are distin-
guished by 100 having gross parts must necessarily depend on a sentient

cause. 101 (2)

"The 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-pervadmg , m which
case it is expanded upon in 2:23-4 (still inside the discussion of sarvakarta); saktal? is
expanded upon in 2:32-62b; the Lord’s omniscience is defended and discussed '"2-6
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 anugraho -
sahah, and that of his being impartially compassionate to all, which is i presumably
what is referred to with the epithet Santah, are treated together in 2:97 117b, the
Lord’s awakening of the Vidyesas is covered in 2:117-128.

100 I have adoped -sistatvad, assuming that it has the sense of -visistatvad, because it
has the support of the SataratnollekhinT (quoted in the next footnote); but it is possible
that M r ’s -vistatvad is original and carries the sense of -samavetatvad.

101 The commentary of the SataratnollekhinT on this verse and on 3ab (Sataratna-
sahgraha 15, p.26) reads as follows: mOrttah akrtimantah. savayavah avayava-

sahitah. nanarOpaparicchadah nana bahuvidhai rupaih samsthanavisesaih paricchadah
avaranam yesam te nanarOpaparicchadah. evambhuta ye ’rthah prthivyadayah te (em.
Isaacson- ete Ed.) paksatvenopattah. mOrttadTni paksavisesapam karyatvasadhane
pratyekam hetutvasGcakataya upattani, na tu badhadinivarakani. tasya pratijnam
aha—buddhimaddhetupOrvakah. buddhir yasyasti sa buddhiman. sa casau betus ca
so ’yam buddhimaddhetuh pOrvah purvava dhir yesam te tathavidhah. upadanadi-
gocaraparcksajhanavatkartrka ity arthafi. hetupurvakatvasadhanamatrena karyatva-
siddhav api kartrvisesasiddhivivaksaya buddhimatpadam prayuktam. tatra hetum
aha-sthulavayavaiSistatvad iti. sthuiair asmadadibahyendriyagrahyair avayavaih sisja-
tvat sambaddhatvat. atra cavayavana m apratyaksataya avayavayuktatvahetor asiddfu-
pariharasGcakatayaiva sthOlapadam upattam, na tu vyabhicaravarakataya. atra
ghatadivad ity udaharanam adhyaharttavyam. nigamanam aha— atah savayavatvad

166

Parakhyatantra

Therefore there exists some sentient [cause]. [And that is] proved to
be the Lord. He is known, according to this system (atra), 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)

Prakasa 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 buddhiman samavasthitah pramanasiddhah kascid Tsvarah kartasti. prthivyadJnam
iti sesah. tatha vayavTye [Sivapurana, VayavTyasamhita, Purvabhaga 6:4-5]: —

pradhanaparamanvadi yavat kihcid acetanam
na tat kartr svayam drstam buddhimat karanam vina
jagac ca kartrsapeksam karyam savayavam yatah
t asm at karyasya kartrtvam patyur na pasupasayoh

anena ca sakartrkatvasadhanena prthivyadJnam karyatvam siddham, atah karya-
tvasadhanasya sulabhatve ’ pi sakartrkatvasadhanadvarena tatsadhanam Tsvarasiddhi-
nantarTyakataya n ins vara vad an irakaran art ham iti. id am ca pahcarupopapannatvad
anvayavyatireky anumanam. tad uktam £rlmatpauskare [7:44c-45b]

paksadharmah sapakse san (em.; sad ed.) vyavrttas ca vipaksatah
abadho f satpratipakso vyatirekanvayatmakah. iti.

Note that the two verses here quoted from the VayavTyasamhita appear (with variants)
as though part of the Parakhya when Parakhya l:2ab is cited both in the Nanavarana-
vijakkattarumpatavivekam (Vol. 2, p. 611) and in the Sivajhanasiddhisvapaksadrstanta-
sahgraha (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 SataratnollekhinT 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 ( patir viivasya nirmata. . . ) that
is not transmitted in M v and that does not occur in the above-quoted passage of
commentary from the SataratnollekhinT. This suggests that all three texts drew on
one source, and I propose that this source may have been the lost commentary on the
Parakhya to which Aghorasiva refers in his Kriyakramadyotika (see fn. 2 on p. 138
above and see introduction p.lviii and following).

102 But we could read aparoksam here, taking it with karyam : . .when 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 (s&bdoktiyuktibhih) - 103 (6)

By these inferential marks, such as effects, He may be known even
though He is not directly perceived (a drsto ’pi). 104 A gross (sfchufam 105 )
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.’

103 This 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. Matangavidyapada 3:9: dharmena
sadhyate dharmT kvacit karyena karanam— karanena k vac it karyam kvacid amnaya-
darsanat. Note that this latter verse is quoted by both commentators on the Southern
Pauskara ad Pauskara 8:42cd (zzParakhya 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 (Goodall 2001a:332) I have suggested that the Parakhya’s statement
here might ultimately have derived from Dharmaldrti’s insistence on the necessity of
there being avinabhavaniyama, expressed, e.g., in Pramanavarttika 1:31.

karyakaranabhavad va svabhavad va niyamakat
avinabhavaniyamo ’darsanan n a n a darsanat.

This suggestion was advanced when I was understanding svadharmena as svabhavena ,
which now seems to me most unlikely; it is clear that the parallel (and probably related)
unit mentioned above that occurs in the Matanga was not so intended, nor was it
subsequently interpreted in such a fashion.

104 ex conj. It seems unlikely that the transmitted na drsto ’pi could be used with this
sense, which appears, however, to be the sense required.

105 ex conj . M y ’s suksmam is an unlikely qualifier for karyam; moreover the word
order is odd if suksmam is to be taken with karanam, nor does it seem necessary that
an effect with parts must have proceeded from a subtle cause,

106 The 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 (upapattyanumanayoh ) . 108 (9)
If you maintain that (va) there is some distinguishing peculiarity in
circumstantial inference, then you should say what that [property] is in
this [view of yours]. 109 This [arthapatti] 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)

107 ex 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]’.

108 Prakasa 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 arthapatti as an independent pramana 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 kascit in 9c may seem odd (and emendation
to visesah syad might be considered); but, as Dr. Acharya has pointed out to me,
this appears to be an emphatic idiom: cf. the following rhetorically similar example
from the Tantralokaviveka : asmaddarsane tu jhanavattvam antarena na kascid ayam
niyama ity aha. This introduces Tantraloka 23:1 lab: snpurvasastre na tv esa niyamah
ko ’ pi coditah.

109 For this use of a smin cf. fn. 52 on p. 153 above and see p. lxxx.

110 This half- verse usually appears with anugamabhavah at the end of its first pada:
‘there is no vyapti of the sadhya by the sadhtina when [anumana is] applied to partic-
ulars’. But see following footnote.

m 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 (visese), 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 Parakhya incorporated it without any understanding of how the unit is
usually used. It appears elsewhere invariably to be quoted with visese ’nugamabhavah
(or ’ nugamabhavat ) as its first pada , with its second pada ending variously in siddha-
sadhyata , siddhasadhanam or siddhasadhanat 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 (sah 112 ) the sentient cause of
this coarse [body of] effects 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 that Jayarasi gives it are helpfully presented and discussed by
Franco 1994:397-401. As Franco observes (1994:397), its purport ‘seems to be that
there is no concomitance between the object of inference and the lihga, if the former is
an individual, and if it is a universal, then what 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 TattvaprakasatatparyadTpika ad verse
72 (p. 108). (In the NaresvaraparTksaprakasa ad 2:9-10 we find only the unit samanye
siddhasadhyata quoted.) Here in the Parakhya, we seem to find it most inappropriately
used to refute the acceptance of arthapatti as a separate pramana, 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
without 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 Prakaia would be accepting arthapatti as a sub-variety of anumana.

112 ex conj. The transmitted sa makes no sense here, for it has no obvious referent.
An emphatic syat (‘there must be a sentient cause. . . ’) would be unmetrical. The
verse is not free of problems: it is conceivable that M y ’s karanam should be emended
to karanah (cf. 3:2b and Kir ana 6:1b).

113 The 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.

lu This MTmamsaka notion is similarly formulated in a tag that Ramakantha fre-
quently quotes (in Kiranavrtti 3:12.5, in the NaresvaraparTksaprakasa ad 2:1 on p. 115,
and seven times in the Matangavrtti): na kadacid anidrsam jagat. It is commonplace
elsewhere too, for see, e.g., NyayamanjarT Vol. 1, p.491:

ata eva niriksya durghatam jagato janmavinasadambaram
na kadacid anTdrsam jagat kathitam nTtirahasyavedibhih.

Jayantabhatta incorporates it also into Agamadambara 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 Santa-
raksita’s Tattvasangraha (2275):

jsyate hi jagat sarvam na kadacid anidrsam
na mahapralayo nama jhayate paramarthikah.

Its absence in the Slokavarttika suggests the possibility that it may have formed part
of Kumarila’s lost Brhattlka, which may have been a source of a number of discus-
sions in the Tattvasangraha: as Dr. Isaacson and Dr. Kataoka have pointed out to
me, the problems of determining where we may assume this dependence (observed by
Frauwallner) are touched on by Kellner 1997:81-7.

170

Parakhyatantra

bodies and such (tanvadeh 115 ) is [the retributive force of] past action.
Why trouble with some artificial theory (matena 116 )? (12)

Prakasa 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 are 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. M y ’s awkard tad vadeh could have been original, in
which case the pada 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 NaresvaraparTksa 2:14. All three verses are perhaps conscious echoes
of Slokavarttika sambandhaksepaparihara 75, which Ramakantha quotes in Kirana-
vrtti 3:12.51-2 and in the NaresvaraparTksaprakasa ad 2:14: kasyacid dhetumatrasya
yady adhisthatrtesyate/ karmabhih sarvabhavanam tatsiddheh siddhasadhanam. ‘If
one require just any cause to preside [over the creation of the universe, then let this
role be performed] because that [viz. adhisthatrtva] 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. Abhidharmakosa 4:1a with the avatarika given
in the bhasya (p. 192) atha yad eta t sattvabhajanalokasya bahudha vaicitryam uktarn
tat kena krtam? na khalu kenacid buddhipurvakam krtam. kim tarhi? sattvanam
karmajarp lokavaicitryam.

116 Emendation to tivena might be considered. On the other hand, matena might be
intended to express the Mlmamsaka view that all other doctrines are created whereas
their own is an eternal given, since it derives from the eternal Veda.

U7 The text is quite uncertain to me here. Particularly puzzling is the rhetorical
force of the two instances of va. 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 &ivajnanasiddhisvapaksadrstantasangraha 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 causal agent, but something used by that [causal
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 alone [be sufficient cause] (kevaia)? 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 (jlvanam ) depends on their own ac-
tions, [and] it has a [further] cause (sahetuka); and that cause, who is
called the Lord over action, is known here 120 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 yojayituh ilaktis tacchaktir na
pramanita, interpreting ‘[Now] if that is the power of the one who takes control of it,
then the power of that [karman] is not proven’.

119 ex conj. Perhaps also conceivable would be to emend (as suggested by Dr. Kei
Kataoka) to saivasman na tu kevaia : ‘then it [must come] from Siva (asmat), it
cannot alone [be sufficient cause] (na tu kevaia)’.

120 For this use of asmin see p.lxxx. I find no Saiva parallel for the expression
karmesvara; 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 karman , and can and does in-
terfere in a soul’s karmic deserts when a blockage occurs (karmasamya) caused by two
simultaneously ripened and equally powerful past actions (this is the theme of Kirana
5; see particularly Kiranavrtti ad 5:12cd) and also in periods of resorption of the uni-
verse (pralaya), when he causes the soul’s karman to ripen: see, e.g., the much quoted
final verse of Mrgendravidyapada 4, of which the first half read (4:15ab) svape py aste
bodhayan bodhayogyan rodhyan rundhan pacayan kar mi 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 actions. . . ’. Cf. also the Bhattaraka’s speech
on p. 67 of the Agamadambara (Act 3, before verse 31): ...itTtvara eva bhagavams
tasya yavatah karmaraser adhisthata nun am esitavyah . . .

121 ex conj. Pratoda’s objection may not have been correctly repaired and interpreted,

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Parakhyatan tra

are generated] all at once, it is impossible [since it contradicts what we
observe]. (20)

Prakasa spoke:

That 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 ( arthakriyakaritva )
are ultimately real, and that things that have efficacity are necessarily momentary
(ksanika). Whatever is alleged not to be ksanika and yet to have arthakriyakaritva
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 Yaiomitra’s Sphutartha ad Abhidharmakosa 2:64d ( nesvaradeh
kramadibhih) and bhasya (pointed out to me by Dr. Kei Kataoka): nesvarader bhava
jayante. kasmat? kramadibhih. adigrahanena desakaladlnarn grahanam. atha va
anekakaranatvanavasthaprasahgad any a purusakalanihnavadlnam grahanam. yadi hy
ekam eveti vistarah. yadi hy ekam eva karanam Tgvarah syat mahadevo va vasu-
devo va anyad va purusadi vety arthah. yugapat sarvena jagata bhavitavyam
karanasya sadbhavat. na hy eta d istam — sati karane karyam n a bhavatTti. drgyate
ca bhavanam kalaladinam ahkuradmam ca kramasambhavah. tasmat svakarana-
paramparanirvrtta iti nesvaradi karanam iti gamyate. Among Saiddhantika works,
the Buddhist assertion that arthakriyakarita is only possible of momentary things is
attacked, for example, by Ramakantha in Nares varaparTksaprakasa pp. 52-6 and by
Narayanakantha in the Mrgendravrtti on vidyapada 2:24-5b.

122 This is a line- filling cliche that occurs verbatim as the last pada in the Kashmirian
text of Matahgavidyapada 17:189 (Bhatt has accepted evam in place of iti), as well
as fifteen times in the critical edition of the Mahabharata (e.g. 5.177:19d, 5.186:26d,
etc.; it is also to be found in the expunged ‘additional’ passages), once in the early
Skandapurana (15:36b), in Saurapurana 3:34d, and doubtless frequently in other texts.

3 We could accept the reading of the Sataratnollekhini , sannidhanena yasyasmin,

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173

There is power observed in a magnet 124 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
(asmin)'/ But we have retained instead sannidhane 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 ai£a anacolouthic usage comparable to that in 14:61e and intended
to be equivalent in sense to yatas tasmin sannihite sati.

Note that when this passage (25-6b) is quoted by Trilocanaiiva in his Siddhanta-
samuccaya (IFP MS T. 284, p. 138, IFP MS T. 206, p. 68, and GOML MS R 14394,
p. 12), he follows it by quoting tfiokavarttika codanasutra 138: anye ’py a huh:—
sanniddhyamatratas tasya pumsas cintamaner iva/ nissaranti yathakamam kudyadi-
bhyo ’pi desana 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 *. . .all 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 (Goodall 1998:286, fn.
381) at Ramakantha’s quoting it as a serious statement of his own positition in the
Kiranavrtti ad 3:19; but Dr. ISAACSON has since observed to me (letter of ll.iii.2001)
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 prasanga in the
Slokavarttika, but that it is rather a quotation (or paraphrase) of an originally Buddhist
formulation. He has pointed out its quotation in *Tripitakamala’s unpublished *Naya-
trayapradTpa, in the Amrtakanikoddyotanibandha of Vibhuticandra, a sub-commentary
on the AryamanjusnnamasangTti (p. 128) and in Haribhadra’s Abhisamayalahkaraloka
(p.992), in *Dharmendra’s *Tattvasarasahgraha and in *Thagana’s commentary on
Ratnakaraianti’s Hevajrasahajasadyoga (the first and last two of which survive only in
Tibetan translation).

124 The same example is given in Kirana 3: lied and, in a different context, is alluded
to in Matahgavidyapada 6:38.

125 Prakasa 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 Siddhanta does not work. The
structure of the passage would then be as follows: a statement of the Siddhanta 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 Siddhanta position as bad logic in 27cd; and a rejoinder of
the Siddhanta, 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.

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Parakhyatantra

ground [in the paksa , viz. in Siva]; [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]
(asmin 126 ), there is no proof by that [means of proof] ( tatprasiddhih ) of
that 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)

126 For this use of asmin see p. 153.

127 For the usage of -ga in the Parakhya, see p. lxxxi above. The pronoun in tatpra-
siddhih might be considered suspect by some, in which case satprasiddhih might be con-
sidered as a possible emendation. By reading two instrumentals ( pramanena sthitena)
one could arrive at a different interpretation of the second half, but with the same
purport: ‘In this [system] the proving of that which is to be proved [is achieved only]
by a means of proof that holds [good].’

128 This verse appears in the Sataratnasahgraha as verse 15, and is introduced in the
£ataratnollekhinI as follows (p. 24): evambhutasya kartur Tsvarasya prapahcam prati
nimittatvam upadanatvam casti, abhinnanimittopadanatvahglkarad iti kecid vadanti.
tan nirakartum sarvasyapi karyasya prthaktaya karanatrayasadbhavam parakhya-
sutrena darsayati. ‘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 sutra of the Parakhya , that there must exist three separate causes for
each and every effect.’

The SataratnollekhinT then comments on the reading tad yad drstam (which I re-
gard as being smoother than, but not essentially different from the accepted read-
ing), but also on the variant yad adrstam. The commentary is as follows (pp. 24-
5): Igvarakhyam jhanakriyasaktirupatevaryena Is vara ity akhya yasya tad Tsvarakhyam
yan nimittam nimittakaranam, yac ca drstam dandacakradi sahakaranani sahakari-
karanam, yac ca suksmam mrdadi upadanakaranam, tat tritayarn a pi sarvakaryesu
samhitam sambaddham. tatha ca karanatrayam sarvakaryesu samhitam ity etaduttara-
vacanena sarvakaryasya prthaktaya karanatrayavyaptipratipadanena prapahcasyapi
karyasya prthak karanatrayavasyakataya abhinnanimittopadanatvam nirastam.

nanu urnanabhijantor lutatantum prati nimittatvam upadanatvam ca drstam iti cet.
na, tatrapi tadasyagatalalaya eva tatra upadanatvat. kirn ca Tsvarasyopadanatve tasya
parinamitvam acidrupatvam ca prasajyate. tadupadeyasya sarvasya prapahcasyapi
cidrupatvapattis ca. ata eva tatsamavayisakter a pi nopadanatvam. cidvivarta-
tvahglkare jagadasatyatapattih. na cestapattih, sarvapramanasiddhasya jagato ’pah-
notum adakyatvat. tad uktam pauskare ( Pauskara 2:4c-5, 6cd.)

nasti saktir upadanam cidrupatvad yatha sivah
parinamo ’citah proktas cetanasya na yujyate
cito vivarta evoktas tathatve karya&unyata

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175

sarvapramanasamsiddham cidvivartah katham jagat
atra ca prapancasya Tsvaro nimittakaranam; saktayah sahakarikaranam; bindur
upadanakaranam. yathatraiva ( Parakhya 6:6cd.)

nimittam Ttvaras tesam upadanam sa bindurat
anyatra

ta pane dTdhitis candre candrikausnyam ivanale
samaveta sive sakdh karanarn sahakaranam
svasakds cesvaro may a mrccakrakakulaJawt

tatrapi 4uddhe ’dhvani iivasya nimittatvam bindor upadanatvam. as'u ddhe 'dhvani tu
anantesasya nimittatvam mayaya upadanatvam veditavyam. tat ha ca kirane (Kirana
2:26cd.)

guddhe ’dhvani sivah karta prokto ’nanto ’site prabhuh
suddhe 'dhvanTti suddhasuddhayor bindumayayoh «na» suddhasuddhakarya-
vyatyasakaranatvam ucitam. uktam snpauskare (Pauskara 6:7ab.)

may sip i natroptidfina.ni mohakatvtit svatejasfi
atra duddhe ’dhvanTty arthah. na ca mayakalakarmadinam eva jagannimitta-
tvam, nesvarasyeti vacyam, tesam acetananam cetanapreranam vin a karyakaraka-
tvanupapattya tatprerakacetanavasyambhave sat i asmadadTnam mruddhadrkknyataya
tatprerakat vabhavena sarvajhasya sarvakartur Tsvarasyaiva tatsambhavena sakalapra-
pan cam prati tasyaiva nimittakaranatvaucityat.

nimittam Tsvarakhyam yad adrstam sahakaranam id ptithe adrstasabdavacya-
karmanah sahakarikaranatvam uktam. yathatraifvaraneyatpatale (Parakhya 6:6c-7b.)

nimittam Tsvaras tesam upadanam sa bindurat
nrkarma sahakari syat karyam et at trihetukam
tasmat prapahcakaryasya nimittadikaranatrayarupatvam isvaraditrayasycti sarvair ab-
hyupeyam id.

Tsvarakhyam [means] that whose name is Isvara because of the sovereignty he pos-
sesses in the form of powers of knowledge and action is the instigating cause ( nimitta -
karanarn = nimittam); 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-
Jcarauam); that which is subtle, i.e. the clay and so forth, is the material cause. This
group of three is connected (sambaddham = 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

Parakhyatantra

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 Siva. Trans-
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 Siva; it is the auxiliary cause. The Lord, His power^and maya
[are respectively instigating, auxiliary and material causes] like the potter,
the wheel and the clay.

‘And in that place [too] Siva 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 Siva is the creator; Ananta is taught to be the lord in
the impure.

‘With [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

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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 karman, which is expressed
by the word ‘unseen’, is the auxiliary cause. Just as [we find] in this same text in the
f. . . f chapter:

The instigating cause of them is the Lord; the material cause is the great
bindu; souls’ karman is the auxiliary cause. This effect has three causes.

‘And so all must accept that the three beginning with Tivara 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 SataratnollekhinT (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 Aghorasiva quotes our passage in his MrgendravrttidTpika ad 8:3 ( Tsavidyape -
ksitv at sahakari tad ucyate/ karma vyaparajanyatvad adrstam suksmabhavatah) , 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-man-made ‘effects’ which are produced by God (which would
mean that the -akhya in Tsvarakhyam would be given less significance). Aghorasiva
introduces his quotation thus: . . . samastadehadikarye kartrsahakaryupadanalaksanam
karanatrayam ghatadav ivanumTyate. na tv eko janakah; a pi tu ghatadidrstantasa-
tv at(?) kartradisamagry eva karyajanika.

But it seems to me probable that the redactor of the Parakhya indeed originally
intended this unit as the SataratnollekhinT 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 Slokavarttika sambandhaksepaparihara 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 Kumarila’s words), in his Kiranavrtti ad 3:12 (Goodall, 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 Matahga also contains an extremely problematic general statement (perhaps
related to Netratantra 21:50c-51b) about there being three causes ( vidyapada 6:99c-
100b):

nimittakaranam tv Tso hy upadanam tu saktayah
samavayi tatha may a karyam etaj jagat sada.

In his Matahgavrtti ad loc. Ramakantha interprets upadanam to mean sahakarikarana
and samavayi to mean the upadana , but not, Ramakantha points out, as Naiyayikas
conceive it.

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Parakhyatantra

inferred for every effect. And 129 since one [alone] cannot [alone] generate
[the universe], the whole group ( sainagrT) must be what generates it. 130
And so the instigating cause [of the universe] is the creator, the supreme
Lord. (29d-30)

Pratoda 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)
Prakasa spoke:

His being the cause has been established above. A creator cannot [be
a creator] without instrument [s]; [but] a creator’s bringing about effects
is established [to be possible] (sthita 123 ) 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

129 The 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
pathya.

130 This 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 drsta (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
yad adrstam). 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 am ur tat vat kartrtvam yujyate katham and
tflokavarttika sambandhaksepaparihara 50cd, which is quoted by Ramakantha ad loc.:
na ca nihsadhanah karta kascit srjati kihcana. In further defence of this emendation it
may be observed that forms of karana and karana 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, Kiranavrtti 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.

132 This is to anticipate the answer that Prakasa in fact returns, namely that the
Lord contains His own instruments. Cf. Slokavarttika sambandhaksepaparihara 51:
nadharena vina srstir urnanabher apTsyate/ praninam bhaksanac capi tasya lala pravar-
tate.

133 ex conj. Perhaps supplying some weaker filler, such as tv 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 ) . (36^

Not otherwise could there be the grasping of large external objects
by [this] tiny (svalpasya) [eye]. It is for this reason, then, that [we know

134 ei coni. I considered accepting Dr. Acharya’s suggestion to emend to ravis
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 water-lihes. . . , bu

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. Matahgavidyapada 6:100c-101b:
yatharkarasmayo dTpta nirapeksas tapanti hi
vikasakuhcaiie drste kumudesv a mbujesu ca.

One could consider emending otherwise, for instance, to ravikhagah [a na-vipula] ‘the
planet that is the sun’, to ravih khe tah, or, as Dr. ISAACSON has suggested, to ravih

Jc b as t h fih

l35 Emendation to svasamarthyat (parallel to svabhavena above) might be considered.
136 kriyakhyaiakti- 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 yatha sadyogino mata.

137 Emendations to tvakcaksusah and to tvakcaksusoh 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. Acharya, I was supposing that t vakcaksut. i might be
intended as a synonym of carmacaksuh , ‘the physical eye’. But usages of this expres-
sion (e.g., Haracaritacintamani 4:79b and Nyayamanjari, vol. 1, p. 271, line 1.) are
of a bahuvrihi compound with the sense ‘whose eyes are of the flesh and they are in
contexts where a contrast with yogic vision is stressed. ... , , ,

138 arthagraho . . . vipufah literally means ‘large grasping of objects , but I assume

that I have conveyed what is intended.

180

Parakhyatan tra

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 (a pi) this is established in the Saiva
Siddhanta (iha) 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 (saktatvat) He creates the universe of
tattvas (tattvikam sargam), together with the bodies [in them], [and]
the universe of worlds ( bhauvanam [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 fruits 141 (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, RaudrI, Kali, and Kalakira, 143 Balavikarana, Pra-

139 0r 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.’

140 This triad in this order is commonly used to indicate the totality of creation. Cf.,
e.g., Kiranavrtti 3:8.7: . . . tanukaranabhuvanatmanah pravahanaditvena . . . ; Kirana-
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, tattvasarga, bhavasarga) extended by Saivas by the addition of a
bhuvanasarga (and sometimes also of pratyayasarga) , for which see GOODALL 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.

142 Cf. Kirana 3:13: proktah sa niskalah sthulas tatha sakalaniskalah/ Tsah sadasivah
dantah krtyabhedad vibhidyate. One could consider emending s'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 saktah.

143 The 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

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181

be violated. In the listing to be found in the Devakottai edition (=Ed) of the Kirana
too (14:24-5b) the name BalavikaranT yields an unmetrical odd pada, and even an
unmetrical even pada is conceded to fit in KalavikaranT: vama jyestha ca raudn ca kali
kalavikaranl/ balavikaranl caiva balapramathimti ca/ damanl sarvabhutanam navama
ca manonmanl. But it should be observed that Eo’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 Ed’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 Vama, Jyestha, and Raudn 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 Malinivijayottara 8:65cd except for the names of the first and fourth saktis,
for the first of which I have given the form of the name as it appears in Tantraloka
15:306a:

vibhvl jhanl kriya vancha vaglsl jvalinl tatha

• vibhvT ] conj. (cf. Tantraloka 15:306); vibhva N,; vibhur D'E D MaIinr-

vijayottara • jnanl ] EpMalinlvijayottara; jna Ni, jnana D

• vancha] conj.; vaca N^'Ed; ceccha Malinivijayottara • vagT£T ]

Malinivijayottara; vasikhT NiD loc ; sikhinT D 1 r ; nabhesT Ed

Note, however, that the Parakhya's list of nine concords with the list of nine Rudras
given, e.g., in Kirana 8:131-2b (which, however, in E d appears, as here, as a list of
Saktis rather than of Rudras). And note that other texts know both groups of nine
saktis: see, e.g., Malinivijayottara 8:63-6 (where too metrical rules must be flouted to
incorporate our list) and Tantraloka 8:338c-339b and 15:305-6 (Abhinavagupta resorts
to ary a to obviate metrical problems).

The names of the Parakhya’s list are evidently derived from elements of the Vedic
vamadeva mantra, the second of the five brahmamantras that appears in Tait-
tirlyaranyaka , prapathaka 10 (6 in the Mysore edition with Bhattabhaskaramisra s
commentary), anuvakas 43-7. (The Taittirlyaranyaka may not be the source from
which they entered the Pasupata and Saiva cults.) The vamadeva mantra is usually
divided into thirteen kalas in the 6aiva Siddhanta (see, e.g., Kirana 62:4c-7b, Raurava-
sutrasangraha 6:2-3 and 6c-7, Raurava ‘ kriyapada ’ 2); but the extraction of nine saktis
from it is, as we have seen above, also to be found in the Kirana and elsewhere, e.g. in the
Somasambhupaddhati (Brunner 1963:166-71), and became widespread enough to ap-
pear in (Rajendra Lala Mitra’s version of) “Sayana’s” commentary ad Taittirlyaranyaka
10:43 (the Anandasrama Press edition of Sayana’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 Goodall, 1998:329-
30, fn. 491. Dr. Isaacson has pointed out to me that in the following nirvacanas of
the names, wherever two nirvacanas are given, the first relates to that Sakti’s cosmic
function and the second relates to that Sakti’s influence on men. A comparable passage
(of sixteen verses) is quoted ad SiddhantasaravaR 4 (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 Siva as astamurti).

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Parakhyatantra

mathana, DamanI and Manonmanl. (43)

The power by which [He] emits the entire threefold universe down-
wards, 144 that is here (asmin 145 ) taught to be Vama. She resides with
[the form of Siva 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 Vama [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 Siva
called] Jyestha. (46)

Undertaking pious acts or impious ones ( dharmadharmasama -
rambhah) [depends on whether the person in question] is impelled by
Jyestha or not [impelled by] Jyestha (jyesthajyesthapracoditah 14 6 ). Not
otherwise is the highest state, which is where the highest rewards are,
[possible] for the soul. (47)

That which has the power to drive away ( dravayitum sakta 147 ) the
disease of souls that is nescience and that is expressed by the word ‘af-
fliction’ ( ruk ) 148 is the power that resides with [the form of Siva called]

l44 The three groups are perhaps the three divisions of the Sahkhyas’ bhautika sarga ,
viz. daivayona, manusayona , and tairyagyona, in each of which one of the three gunas
predominates (see Sankhyakarika 53-4). It is perhaps unlikely that the division into
tattvika, bhautika and bhava-sarga is intended, since in the Saiva Siddhanta bhauvana
sarga is added to them, and this last has been mentioned in 2:40 (see fn. 141 on p. 180
above). But note that the Parakhya has perhaps only spoken of three sargas (2:40-1),
namely tattvika, bhauvana 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.

145 For this usage of asmin see p. lxxx.

146 ex conj. Other reconstructions are no doubt possible. Since we are dealing with a
nirvacana we may expect the sense to be strained.

147 If M v ’s slla were accepted, it could be treated as an aisa usage: sTla for sila yasyah
sa.

148 Although we expect vacaka to end a tatpurusa compound (‘which expresses ...’),
it is plain that the author of the Parakhya unnaturally uses it at the end of a
bahuvrThi (‘whose expressor is the word ruk’). The same usage is to be found in
1:69b. This is a nirvacana of the word rudr a, from which the name Raudrl is de-
rived: rujam dravayatiti rudrah. See Parakhya 4:79 below, and Tantraloka 6:57c:
dravayitrl rujam raudrT. Cf. also Matahgavidyapada 5:56-7b: r u kpasan i cay am bhok-
tur yeyam dravayitum ksama/ raudram bhayanakam viddhi mayavatasugahvaram/
tasmad uddharane raudrl rudrasyeyam vasanuga.

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183

Rudra. (48)

fShe who delights in deeds of blood and weaponry! through men’s
fierce deeds is RaudrI, who arises in fierce deeds and resides with [the
form of Siva called] Rudra. (49)

That by which He impels to action the material cause and the auxiliary
cause 149 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 (kalayitri) 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 (paripindite). 150 [One] may discern
[her] in the destruction of bodies! . (52)

! Alternatively, however ( punah ), she is that internal scattering of the
skill that is learnt in this [world] (asmin 151 ),! because of the undertaking
of other (?) actions. She is in the control of [the form of Siva called]
Kalaksepa (kalaksepaga 152 ). (53)

That 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] actions 153
is the Scatterer of Forces (balanam vikira). (54)

Alternatively bala [is] jsouls’ knowledge and discernment that is ever
increasing ( uttarottaragam ?)!• Because of scattering that she is [called]
Balaksepa (sa tatksepad balaksepa 154 ). She is in the control of [the form
of Siva called] Balaksepa. (55)

And the power by which Siva churns up that other force, [viz.] that
of the bonds, is called the ‘churner up of forces’ ( balanam pramatha) and

149 For the Parakhya’s doctrine that both these are necessary for any effect see 2:29-30
above.

150 This may have been the intended sense, but it is not expressed by the Sanskrit as
it stands.

151 For this use of asmin see p. lxxx.

152 ex cony Without this conjecture this sakti would be without a corresponding form
of &iva. The form of the name may seem insufficiently close to the name in the VAMA-
DEVA mantra, but note that the form of Siva to whom Balavikarana belongs is called
Balaksepa in 55d.

153 Perhaps karmangasainbajidhe should instead be taken as a locative absolute.

154 ex conj.

184

Parakhyatantra

is in the control of [the form of Siva called] Balapramathana. (56)

The power that churns up forces ( balamanthana ) f. ..f is [also] that
by which [Siva] churns up the force [s] of souls by means of faints and
delusions and by suddenly oppressing with sleep. (57)

That 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 (damayan 155 ) 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 ManonmanI that belongs to the god Manonmana. 156 (60)

That which suddenly ( akasmat ) brings souls in this world to a state
of mindlessness ( unmanavastham ) is taught in this [tantra] 157 to be [the

155 The 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.

156 Cf. the quotation in the Tantralokaviveka ad 8:345c-353b: nayate paramam

s than am unmanya paramesvarah.

157 For this use of asmin see p. lxxx. Unman! brings the number of saktis in this list
up to the, I think, unwanted total of ten. In the context of nityapuja, these nine saktis
are placed on the eight petals, with the ninth on the pericarp, of the lotus on which
Sadasiva is then enthroned. Nine is therefore standard, as is clear, e.g., from Kirana
8:131-2b and 14:23-6, from Svacchanda 2:68-71b and 10:1145-6b (in the commentary
on which a short passage of nirvacanas is quoted from the Anandabhairava ), from
Somas'ambhupaddhati 3:55f [Brunner, 1963:168-71], and from Trilocanasiva’s Soma-
sambhupaddhatitJka as cited by Brunner 1977:593, note 17a. Note, however, that
when Rudras with this group of names are listed as the regents of the ten bhuvanas
of the tattva of kala in Matahgavidyapada 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 Sivapujastavavyakhya. For these reasons, and because she was not listed
with all the others in 2:43, UnmanT’s 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.

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185

power] Unman!, who is in the control of [the form of Siva 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 (jhana -
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]. 158 (63-
64b)

For knowledge of those [instruments and causes] ( tajjhanam ) pervades
( vyapitam ), with positive concomitance (sanvayam), all effects. Therefore
the supreme Lord is omniscient, since He has (-yogitvat) knowledge of all

158 ex conj. ISAACSON. If the transmitted tantvadikrt /carta 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 6iva in this [creation of the
universe].’

As observed above (ad 2:29), this is a response to the charge levelled by Kumarila
in Slokavarttika sambandhaksepaparihara 79-80. Sadyojyotis appears to be respond-
ing to the same charge in NaresvaraparTksa 2:9-10. The beginning of Ramakantha’s
NaresvaraparTksaprakasa thereon reads: kumbhakar adln am a pi svakarye nirmala-

jhanata sarvajhatvam svecchakaritvady a pi cesvaratvam siddham eva, anyatha ghatadi-
karanasam bbavad ity uktam. atha yathabhutam tat tanukaranabhuvanadisambandhi
sadhyam tathabhutam na drstante drstam ity ucyate. vahnyadir a pi parvatasambandhT
mahanasadav adrstatvat na dhumadina sadhya iti sarvanumanabhavaprasangah. nanu
dhumamatram vahnimatrena (thus Baroda MS 1829, f. 37 v ; vahnimatre KSTS Ed.)
vyaptam siddham eva. . .

‘With respect to what they produce, potters and the like too 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

Parakhyatan tra

things. (64c-65b)

If you object that (cefc) knowledge cannot be without a locus [and that
the Lord is bodiless and therefore not a locus], [we rejoin that knowledge]
is known from its effect. In this system (asmin 159 ) 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 that 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 -
niscayat) . 161 (68)

[Reply:] [But] from that same [Vedic corpus] ( tasmad 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
Siva, 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)

159 For this use of asmin see p. lxxx.

160 Dr. Isaacson has pointed out to me that sarTrato here could be a corruption of
sarTrago.

161 This is a representation of Sahara’s view (expressed in his commentary on
MTmamsasutra 1.1.2): tena yah purusam nihsreyasena samyunakti, sa eva dharma-
sabdenocyate. na kevalam loke, vede ’pi u yajhena yajham ayajanta dev ah/ tani
dharmani prathamany asan” iti yajatisabdavacyam eva dharmam samamananti.
(Frauwallner (ed.) 1968:20).

162 B’s reading suggests that M v supported this reading of the Sivayogaratna. If the
reading jhanarupasthitasyapi were preferred, we might translate: ‘[The Lord] too, who
has been established to be knowledge, has [this] essential nature that is omniscience
and omnipotence’.

Note that the SataratnollekhinT (ad Sataratnasahgraha 8, p. 16; quoted below in fn.
169 on p. 188) appears to quote Parakhya 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 rupam with svarupam.) For the

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187

By scripture too [we know God and the fact that He is] omniscient
(sarvajhah) , because [we] are shown [in scripture] the greatness of his
qualities [such as omniscience]. [Objection:] But between two things
that make each other known, there must be the fault of circularity. (71c-
72b) 163

[Reply:] [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)
t-.-t- 165 (73cd)

conception that the soul’s 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 Bhatta Bhaskara s
commentary on the Sivasutras: caitanyam atmano rupam siddham jnanakriyatmakam.

163 Perhaps this is another conscious echo of the Slokavarttika (cf. fn. 46 on p. 152
above): sambandhaksepaparihara 60 reads:

na ca tadvacanenaisa pratipattih suniscita
asrstvapi hy asau bruyad atmativaryaprasadhanat.

(This is the form in which the verse is quoted in the Matahgavrtti ad vidyapada 3:4-6b
and in Kiranavrtti 3:8.6— T; the edition reads tadvacanenaisam.)

164 The argument seems not wholly convincing to me. Cf. the Matahgavrtti ad vidya-
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 Bhatt:

t asm inis cagame pahcamantratanur Tsvarah pathyata itisvarasiddhih.
na capTtaretarasrayadosah pragukto ’tra, yato 'vagatikarakatvad
evagamasyatra pramanyam. apramanyasahka tv Tsvaraprayuktatvena
pratiksipyata ity avirodhah.

• pathyata itlsvarasiddhih ] Kashmirian MSS; pathyate iti tata
Tsvarasiddhih Bhatt • pragukto ’tra, yato ’vagatikarakatvad
evagamasyatra pramanyam ] Poona MS and Bhatt’s Kashmirian MSS
[except that the latter are reported as beginning with praguktatrayato];
Tsvarasiddhir 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].’

165 Perhaps one could consider altering the text to yad drstam drstasambaddhe tat
syal lihgam viniscitam: ‘A thing that is directly perceived may be determined to be
an inferential mark [that allows one to assume the existence] ( lihgam ) of something
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)

What (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 ( drstena ). (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 ( aisvaryam ) that consists of
[the unlimited powers of] knowledge and action and that existed without
having had a creator (dhatrapurvakam 169 ) is here in this system (atra) to

perception is not the only means of knowledge.

166 ex conj. Although close to the transmitted aksaras , 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.

167 Alternatively tena could be taken as a conjunction: ‘Therefore what is proved even
by [only] one proof is still proved.’

168 0ne would expect vyavadhana 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 classicus for the treatment of this topic is Sankhyakarika 7; cf. also
Matahgavidyapada 6:56 and commentary.

169 Following the SataratnollekhinT, which read datrapurvakam, we would translate
‘that existed without having had someone bestow it’. The verse appears as the
eighth in the Sataratnasangraha and is introduced by the following commentary in
the SataratnollekhinT (p. 16): evamlaksanapramanabhyam vastusiddhir iti nyayena pra-
manasiddhasya pater asadharanadharma-(em.; dhama Ed.)-rupam laksanam parakhya-
sutrenaha. It is followed by this exposition (pp. 16-17): yasya drkkriyatmakam jnana-
kriyasvarupam aisvaryam Tsvaratvam datrapurvakam purvam na vidyate data yasya tad
datrapurvakam: purvam na kenapi dattam, svabhavikam ity arthah. sa saktidvaya-

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189

be understood to be the Lord (isvarah), all-powerful ( prabhuh ), equipped
of two powers. (78)

He is to be understood to be the Lord ( Isvarah ) 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 a pi
desitvad), it is this conventional usage ( rudhir esa) that determines that
it applies to the Lord (mahesvare). 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 ( pahkajatisu )? 171 (80)

Nevertheless this conventional usage is established [by which the word
pahkaja is used] only of the lotus ( pankajasyaiva ). So too a conven-

yutah jhanakriyasaktiyuktah. jhanasakteh prayojanam jagadvisayajhanam. kriya-
saktis tu jagatkaranam. tad uktam ratnatraye [RatnatrayaparTksa 128cd]

jhanasaktya vijanati kriyaya kurute jagat

iti. prabhuh svatantrah anTsvarah Tsvarah atra asmin sastre mantavyah jhatavyah. atra
svabhavanirmaladrkkriyalaksanasaktimattvam patilaksanam ity uktam bhavati. t atra
saktimattvam ity ukte male ativyaptih, tadartham drkkriyalaksaneti. etavaty ukte
baddhatmany ativyaptih, tadartham nirmaleti. tavaty ukte prasadamukte ’tivyaptih,
tadartham svabhaveti. tesam saktinairmalyasya sivaprasadadhmataya svabhavika-
tvabhavat. tad uktam parakhye [2:70c-71b]

cidrupam atmano rupam drkkriyagunalaksitam
jhanarupasthitasyapi svarupam drkkriyatmakam

vaksyati ca [Sataratnasahgraha 55 ( =Mrgendravidyapada 10:3)]

kartrsaktir a nor nitya vibhvT ces varasakt i va t
tamaschannatayarthesu nabhati niranugraha

pauskare [not traced] “jfianakriye dive prokte sarvarthe nirmale pare ” iti ca.

170 One might consider emending 79c to anyesam a pi cesatvad and translating ‘Since
other [souls] too are also endowed with power. . .

171 This is not the usual expression, and indeed it may be a corruption for, for instance,
pahkajadisu, 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 ‘born of mud’. On the subject of the distinction maintained in Sanskrit
literature between lotusses and water-lilies, see Rau 1954.

190

Parakhyatantra

tional usage has been determined [by which the word Isvara is used] only
of the Lord ( Tsasyaiva ), it being [also] the case that He exercises power
( Isitaya ). 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 ) that it would be baseless. 173
fAnd the conventional usage (sapi) [of this word Tsvara ) is such that it is
used only] of the one who is thus [viz. the Lord] ( tatharupasya ), and so this
( tadayam ) is how this name is to be analysed ( namni vigrahah)] , 174 (82)

172 Some would apply the term yogarudhi , since there is both etymological and con-
ventional justification for the usage.

173 ex conj. If the transmitted rudhiniravastha 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.

Note that in the context in which the immediately following verses ( Parakhya 2:83—
6b«Pauskara 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
(^Pauskara 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. What precedes them here in the
Parakhya has been a discussion of the name isvara, which is the sakala form of the Lord.
The sequence of ideas in the two texts is thus probably the same, but it is much clearer
in the Pauskara. Umapati’s commentary on Pauskara 8:28c-30 reads as follows: —
sa prabhuh sadasi va upadesakartrtve pranavadibhyah madhyamadivrttya sastropa -
desaracanayam itarakaryesv iva sarvatmana na niskalah kintu yathakathahcit sakalah
kila sakala iva bhavati. evam tarhi sivo ’py asmadadivat kirn sakalah? nety
aha sakalyam iti. tasya sivasya yadrsat sakalyad upadestrtvam bhavati tadrsam
sakalyam vaksy amity art hah. na caivam a pi yadrdam tadrsam va sakalyam.

ki mart ham si vena parigrhyate? na tavat svartham, avaptasakalakamatvat. napi
parartham, karmadinaiva tadupapatteh. napi lllaya, baladivad asamlksyakaritapra-
sahgad iti. tata aha sarvarambha iti. yad yasmat karanac chivasya sarvasyapy
arambhah narartham paduprayojanaya. na ca karmana tadupapattih, tasyacetana-
tvena cetanadhisthanam vin a karyatvasambhavat. atah pasuprayojanasiddhaye
paramakarunikasya Sivasya tantrasyoktopadesakartrtvaya sakalyaparigraha iti bhavah.
nij a sahaja purna sakalavayavaparipurna. yair avayavaih s am pur n a. tan evavayavan
aha sampurneti. sadyojatavamadevaghoratatpurusatmakair Tsanayuktaih pahcabhir
mantrair avayavair ya paripurna paramesthinah sadasivasya sa tadrsT tanur ity arthah.

Jnanaprakasa’s commentary on Pauskara 8:27c-33b is silent about the verses that
correspond to Parakhya 2:83-5a (unless the remark sesam sugamam refers to this por-
tion of text) and so is not quoted here, but in fn. 180 on p. 192 below.

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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 sadyo[jata], vama[deva], f aghora and
TATPURUSAf. 177 (83)

With these mantras, together with Ts[an]a, [is made up] the body
of the Supreme. This Lord, who has Is [an] A for His head, TATPURUSA
for His mouth, [a]ghora for His heart, vama[deva] for His genitals, 178
and SADYO[jata] for His form, is taught to be composed of parts
(sakalah) . 179 (84-5b)

175 ex conj. 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 Pauskara. 1
suspect that the Pauskara’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 y ’s reading. It is of course possible, however, that M r ’s text
is no more than a corruption of what is transmitted in the Pauskara.

176 Although it is clear from his commentary that Umapati ’s text read sampurna ,
‘complete’, Jnanaprakasa’s probably read sa purna with M y , for, although he neither
glosses this part nor offers a pratTka, 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).

177 Although 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 Pauskara now transmits might not have been closer to the
original, particularly since in our text as it now stands, the word mantraih in the next
pada (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 anagha, for aghora appears sometimes to be glossed to mean ‘destroy-
ing agha\ e.g. in Madhyarjuna’s SiddhantadTpika (IFP MS T. 112, pp. 179-180 and
T. 284, p. 118): ...yad va aghagabdenatra papasamuhah. uktah ca sarvokte “agham
samastam smaranad alam nasyati tatksanat/ (T. 284; nasyanti laksanat T. 112) agham
papasamuhas syad (T. 112; ° samuhasyad T. 284) alam paryaptam isyate y> iti. uktah ca
vyomavyapistotre [verse 21] “ dosavihTnam aghoram dosaksayakrc cayasya bhaktanam/
hrdayan tatsadbhavo namo ’stu tasmai tv aghorahrdayaya” . [dosavihTnam aghoram is
the reading of Gottingen MS Schrader 121 (verso of 3rd folio), a manuscript of the
Vyomavyapistava; IFP MS T. 112 reads dosahmam ghoram and T. 284 reads dosavi-
hTnam ghoram (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 sadyo-
vamanaghanavaih .

178 That guhya does not refer to the anus is made clear by 3:74b.

l79 This gives the order of the brahmamantras that is later known as danda-
bhahgi. Cf. Matahgavidyapada 4: 14c— 1 5b: Tsanamurdha pumvaktras tv aghora-

192

Parakhyatantra

His being composed of parts ( sakalyam ) is not ultimately real,
as it is with a[n ordinary] soul (yathatmanah) , [but] constructed
( kalpanlyam ). (85cd) 180

hrdayah prabhuh/ ucyate vamaguhyoktya sadyomurtis ca s'asane (thus Kashmirian
MSS; sadyomurtih sthit a prthak Bhatt). SrTkantha could be paraphrasing the
Matahga or the Parakhya in RatnatrayaparTksa 281c— 282: Tsanamurdha pumvaktro
dasadigbahumandalah / aghorahrdayo vamaguhyo jatatanujjvalah/ pravrttiman ayani
devah sakalah sarvapavanah. Cf. also Parakhya 3:74 below. The SiddhantadTpika of
Madhyarjuna twice attributes part of our passage to the Kalottara: on p. Ill of IFP
MS T. 284 we read uktam ca srTmatkalottare—'Tsamurdha sa pumvaktro gho[ra]hrd
vamaguhyakah/ sadyomurtir itTsanamurdhayetyadibhir yutah’ iti. The first of these
half-lines reappears on p. 126, prefaced by uktam ca kalottare and followed by sadyah
sarvahgasiddhih syat iti.

180 Thus Jnanaprakasa in his commentary on Pauskara 8:27c-33b, the whole of which
I quote below (IFP T. 188, pp. 811-12; T. 180, p. 470): sakalyat tu tasya Sivasya yatha
yad upadesadatrtvam tatha tad ity anvayah. yathatmanah paramarthatah sakalyam
tatha tasya si vasya narthatah sakalyam, kintu kalpanlyam. anyatha, yadi kalpanlyam
sakalyam nasti, tarhy asya si v r asyan akarat van narcanam. y as mac carmasthyadi-
vivarjanam. sastrapranetrtvam upadestrtvam pujyatvam ca nopapadyate. tato ’yam
sakalah sthitah. kalpitacarmasthyadimadacal[[abhih kalabbih]] sakalah suniscitah.
s'esam sugamam.

• narthatah ] T180; narthatah paramarthatah T188 • yadi kalpanlyam

sakalyam ] conj.\ yadi kalpanlyam asakaly am T180; U T188 • tarhy asya ] T188;

tasya T180 • sastrapranetrtvam upadestrtvam ] em.\ U netrtvam upadestrtvam

T188; sastrapranetr U padestrtvam T180 • nopapadyate ] conj.\ na copapadyate

T180, T188 • sakalah sthitah ] T180; U T188 • °madacal[[abhih kalabhih]]

sakalah ] conj.\ °madacalasakalah T180; °macalasakalah T188 [This conjecture is ad-
vanced because Jnanaprakasa’s avatarika to Pauskara 8:27c-33b reads: tat tu [scil.
sakalafcvam] na calabhih kalabhih kin tv acalabhih kalabhir ity aha [IFP T. 188, p. 810;
T. 180, p. 469].)

Umapati’s treatment is different (from commentary on Pauskara 8:31-2b [^Parakhya
2:84c— 85]): ...evam ca tasya sadasivatmanah pa&cr ivopadestrtvasiddhaye arthatah
sir ah panyadimattaya sakalyam na kalpanlyam mantratmakasakalyenaivopapatter bad-
dharupatmakasakalyam na tasyabhyupagantavyam ata eva ca sadasivah sakalaniskala
iti tantresu ucyate. Note that Umapati is explicit that it is Sada&va, who is Sakala-
niskala, that has his body made up of these mantras; but in our text it seems rather to
be the Sakala form, Isvara, that is spoken of, as in the Kirana (see Kirana 3:16-21) and
the RatnatrayaparTksa ( RatnatrayaparTksa 281c-282, quoted in the previous footnote).
In the Matahga ( vidyapada 4:18c-30) this mantra-body is again dealt with at the level
of Sadasiva (although this fourth chapter, as declared in its first verse, is an account
of the Lord as adhikarin, the adhikara level is not in the Matahga , as in other texts,
homologised with Isvara, but with Sadasiva, 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., Mrgendravidyapada
3); but the Pauskara is explicit that the body is Sadasiva’s at an earlier stage of the

Chapter Two

193

For otherwise He could not be worshipped by all, 181 being devoid of

text ( Pauskara 1:54-5), and this, no doubt, accounts for Umapati’s position here. The
earlier passage of the Pauskara does not just contradict this passage in this detail, but
in one other too: Pauskara l:56ab teaches that ISANA is not the Lord’s head (as here
in Parakhya 2:84c [= Pauskara 8:31a]), but his diadem: Ts'anasekharT sa [scil. mOrtih]
ca pumvaktra ghorahrtsthala. That the topic has been covered in the Pauskara be-
fore chapter 8 and with discrepancies strengthens the hypothesis (for which see the
discussion in GOODALL 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 Pauskara , just under half of which consists of verses culled from the Parakhya ,
is an interpolation.

181 ex conj. Once again I have preferred what M y transmits over the reading of the
Pauskara , 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 run parallel to that of the Pauskara , which here reads ( Pauskara
8:32c-33b):

nanyathasyarcanam yasmac carmasthyadivivarjanam

n a ca sastrapranetrtvam tenayani sakalah sthitah

‘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-
prakasa’s commentary (quoted in fn. 180 on p. 192 above) is brief and uncertain,
but implies a natural interpretation of this unit. Umapati ad loc. has this to say:
y asm at karanad anyatha sarvatmana niskajatve sati asmadadivat sakalatve va tasya
sadasivasya sadhakair arcanam puj a n a sambhavati, sastrapranetrtvam sastropadestr-
tvam ca na sambhavati. dvitTye carmasthyadivivarjanam [scil. iti pade ?] adipadena
saptadhatuparigrahah. vivarjanam rahityam ca sambhavati. asminn arthe uttara-
tapanTyopanisadvacanam asti.

‘Since otherwise, [i.e.] if Sada&va were wholly formless or wholly embodied in the
way that we are, He could not be worshipped (puj a = arcanam ) by sadhakas, [and] His
teaching scripture (sastropadestrtvam = sastrapranetrtvam) would also (ca) be impos-
sible. In the second [verse-quarter] the word adi indicates [that one is to supply the
rest of] the seven bodily elements. And He would be devoid ( rahityam = vivarjanam )
[of those too]. There is a teaching in the UttaratapanTyopanisat to this effect.’

I have also considered emending M y ’s reading to sarvathahgavivarjitah, ‘being al-
together devoid of a body’. What motivated me to do so was the consideration that
the position of the Kirana (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 Parakhya may have held a different position. And even in the Kirana ,
although worship and yoga may not enable the soul to reach, in any sense, the supreme
Lord, Kirana 3:15 is probably conceding that it is possible for the soul to do so (the
purport of the verse is debatable). Cf. also Moksakarika 109-11, which Ramakantha
in his Moksakarikavrtti identifies as being a commentary on Rauravasutrasahgraha
4:42c-43, and Tattvasahgraha 28-9. In these last passages (perhaps not in that of the
Rauravasutrasahgraha), ‘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

Parakhyatantra

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 Siva.
And since that [Siva-principle] is sovereignty ( aisvaryam ), consisting of
powers of knowledge and action extending to all things, therefore (tat)
since that (asya) rests above (uparivartitvat) , in the way that heads do
( murdhanam iv a), 183 the [mantra] Tsana stands as the head of beings that
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-
saktisacetasam 184 ) , and therefore He is known as the one with Isa as His
head ( Tsamurdhakah ). 185 (88-90b).

that derive from matter, since, as Moksakarika 106 makes explicit,

antahkaranavrttir ya bodhakhya sa mahesvaram
na prakasayitum sakta pasatvan nigadadivat.

‘The activity of the internal organs known as ‘knowing’ cannot illuminate 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.’

182 The sense ‘figurative usage’, though we might expect it in a discussion of diva’s
body (cf. Parakhya 2:42 and Kirana 3:13), seems not to be appropriate here.

183 ex conj. This is particularly tentative because it involves an aida 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 conj. 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 parasaktih as a nominative in apposition with Tsanah in
90a and so to supply <£s tu^> or <Ch sa-».

185 Note that this and the following nirvacanas analyse not the names of the mantras
(Tsana, tatpurusa, aghora, vamadeva, and sadyojata), 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 Matangavidyapada 4:18c-30 and in
Mrgendravidyapada 3:9-13. The mantras can be transformed for nyasa into similar
names (om horn Tsanamurdhaya namah, om hem tatpurusavaktraya namah, om hum

Chapter Two

195

Since it (tat) cleans away ( punati ) nescience, [and] since (yat) the
[word] mouth ( vaktram ) expresses revelation ( vyaktivacakam ) — it reveals
through its power Sivahood — therefore He is taught to have PURUSA for
His mouth (pumvaktrah) . (90c-91b)

Alternatively, He has [the mantra tat] PURUSA on His face
ttaccastramf 186 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 AGHORA. (92)

t Alternatively!, He is held to have GHORA as His heart ( ghorahrt )
f through mantras or through aghorasf. That which is lovely (vamam),
[viz.] the state of liberation is hidden ( rahasyam = guhyam ); since that is
so for Him (?), or because the path to what is vama is hidden, His private

aghorahrdayaya namah, om him vamadevaguhyaya namah, orn harp sadyojatamurtaye
namah ), e.g. in the rite of sakatTkarana as described by Aghorasiva in the Kriyakrama-
dyotika, p. 24. These same datives were incorporated into the 81-word Saiddhantika
malamantra known as the VYOMAVYAPIN and are accordingly analysed in Raurava-
sutrasahgraha 10 (verses 27-37), which treats the whole VYOMAVYAPIN, and in verses
18-23 of the Vyomavyapistava , a work of ninety-one arya verses attributed to Rama-
kantha (IFP MSS T. 128, pp. 22-5, T.434, pp. 293-7, and T. 112, pp. 270-348).

186 0ne might consider emending to tacchastre, ‘in His scripture’. Cf. Matahgavidya-
pada 4:22c-23b:

calacchaktimayani vaktram tac ca sarvamayam vibhoh
pumaips tatra sthito y as mat t as mat pumvaktra isyate.

• pumams tatra ] Kashmirian MSS; puman vaktre Bhatt

Ramakantha’s Matangavrtti thereon reads: . . . vaktram a pi tat calacchakti-

mayam iti. purvam hi samavetasaktyabhiprayena vyakhyatam. adhuna parigraha-
vartisaktyabhiprayeneti bhedah. tatha hi — caladrupa parinatidharminT saktih meiha-
mayakhya parigrahavartinT bhagavatah; tan may am calacchaktisvabhavam eva. na tu
kutasthanityam. tad vaktram iva sabdakaranatvat. vyapakam ca sarvasvakaryavadhi-
vyapter ity uktam. tatas coktah puman vaktre parigraharupe mahamayatmani
yasmat sthitah tasmad asau pumvaktro bhagavan.

‘And that ‘mouth’ 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 ‘mouth’] is made up of that; its nature is this mobile power. It is not eternally
unchanging. It is, as it were, [His] ‘mouth’ 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 ‘mouth’, which is His accomplice and
which is mahamaya, therefore the Lord is said to be pumvaktra .’

196

Parakhyatan tra

parts are vama ( tenayam vamaguhyakah) . (93c-94b)

Since He immediately (tatksanatah = sadyah) creates bodies ( murtih )
for souls, or [because His] form is immediately [present in front] of Yo-
gis, 187 He is taught to be SADYOMURTI. (94c-95b)

By the use of ritual gestures, diagrams, the mantras that are His limbs
(mudramandalamantrangaih) , by focussing the mind, concentration and
yoga ( dharanadhyanayogatah ) that Supreme, peaceful ( santah ) [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 Siva. (96cd)

Therefore Siva is established in scripture (sastre) 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 ’dhikari) in
this sakala state, 190 made up of the parts [of the mantras that are His
limbs]. 191 (97c-98b)

l87 Cf. Mrgendravidyapada 3:13:

sadyo ’ nunam murtayah sambhavanti yasyecchatas tena sadyobhidhanah
sadyo murtTr yoginam va vidhatte sadyomurtih kr tyasaigh ryan na
murteh.

Narayanakantha comments thus on the second half (Devakottai ed., p. 139): yad va
yoginam tattatsamadhibhajani sadyas tatksanam murtTr vidhatte. proktavan mantra -
mayasvamurtisadrslm tanum sampadayatTty acirat svasamadhivyahjakatvat sadyo-
murtitvam. na tu sTghrasahjatasvadehatvad ity art hah. We might therefore emend
to yoginarn murtih and understand kurute from the previous line: ‘or [because] He at
once [creates] forms [similar to His own] for yogins’.

188 In Kirana 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 Kirana , since it may be
understood to mean that the supreme Lord can be worshipped by way of worshipping
the Sakala Lord.

189 This appears to me to be a reference to Siva’s Sakalaniskala form, homologised
below (99a) with &iva as bhogin. Cf. the expressions dvisvabhavah and dvisvabhava-
gatah used of Sada&va in Kirana 3:14c and 3:21a respectively.

190 1 see no function for the ca. An ingenious commentator might take it to indicate the
fifth of the five functions, tirobhava, which is not otherwise mentioned; but note that
when the MalinTvijayottaia (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.

191 The kaJas are the thirty-eight divisions of the brahmamantras. Cf. Kirana 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 ( adhikarf ), the Lord in
enjoyment ( bhogl ), 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 -
tah) [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. Sivahood]

( 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 Siva
( sivaradhanabhavatah ). 193 (101)

[We reply that] Sivahood (tadbhavah) 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 sabdaga 194 ) is figu-
rative ( bhaktya ), just as in the case of saying ‘karana ’ to mean feet and
such like (padadikaranoktivat) . (102)

192 ex conj. Isaacson (letter of 21.viii.2001). Without 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 sva£isyacaryasambandhat , in which sva is a
possessive adjective that refers forward to a word in the same compound, namely to
the acaryas, might seem suspect.

193 The text here introduces a ubiquitous and fundamental charge raised against the-
ist systems, that of God’s arbitrariness in his favouring or not favouring souls. Cf.
Kirana 4:1-4, in which, as here below ( Parakhya 2:109-10), the image of the impartial
sun awakening lotusses is used as a comparison. (The same image is to be found in
Matahgavidyapada 9:8, but without the impartiality of the sun being made explicit.)
When the issue (of arbitrariness) is addressed in the Pauskara, we find the use of
the term nairghrnya (2:54); it seems to me possible that this is a conscious echo of
Brahmasutra 2.1.11.34 (vaisamyanairghrnye . . . ).

194 This may seem a strange expression, the -ga corresponding to a genitive ending
(see p. lxxxi above); it seems to me conceivable that the author of the Parakhya was
here consciously recasting Kirana 5:3-4 (of which I quote here 3abc and 4cd):

upacarena sabdanam pravrttir iha drsyate

yatha puman vibhur ganta [. . . ]

evam gaktinipato ’pi procyate sopacaratah.

The text of the final pada that probably underlies the various readings in all the South
Indian sources is bhaktah proktah sivagame.

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
( samsarakalanatmakah ) . 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]
that [means]. (104)

The activity ( pravrttih ) of [such] souls is in the control of that [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 bhavanihsprhah) . (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 [axe 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)

195 But perhaps, as Dr. Isaacson has suggested (letter of 21.viii.2001), bhayam sam-
sarayogajam could be interpreted to mean ‘fear of connection with worldly existence’.

196 This and the following verse express the same nexus of ideas as Kirana 5:5-6b:

nipato bhayado yadvad vastunah sahasa bhavet
tadvac chaktinipato ’pi prokto bhavabhayapradah
tasmad anyatra yaty eva tathatma desikam prati.

Compare also Svayambhuvasutrasahgraha 1:17-18:

tannipatat ksaraty asya malam samsarakaranam
ksine tasmin yiyasa syat param nihsreyasam prati
sa desikam anuprapya dTksavicchinnabandhanah
prayati sivasayujyam nirmalo niranuplavab.

And cf. Pauskara 4:38-41.

197 0r one might interpret ‘set on his way towards a guru’.

198 ex conj. 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 (tau). I also considered the conjecture nasau na tau stav amaiatmanah , taking
the stau as an aisa dual verb (which is arguably what M Y 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 without impurity.’

Chapter Two

199

[But, you might say,] if these are not [attributes] of Siva (sarvasya),
then how can souls have [in some cases] knowledge and [in other cases]
nescience? (108cd)

He is constantly ( avasthitah ) the same in power ( samasaktih ) in the
matter 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 (subha jatir 200 ) or good actions
( dharmo va), or extraordinary rites ( samutkrsta kriyapi va). (110-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

199 ex conj. ISAACSON (letter of 27.viii.2001). We might otherwise assume a use of
the singular locative for the dual ( bodhabodhe ), but this would seem odd so soon after
bodhabodhau (in 2:108d), and some emendation of the last word would still be required
to yield sense.

200 ex conj. The nominative jatir yields a marvipula 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 bTja refers here to

karman , I am aware that it is conceivable that it might refer instead to mala, and
that the text may therefore be referring in the next verse to the maturation of im-
purity (malaparipaka) . This would be exceptional, for, as I have observed (Goodall
1998:xxxiii-xxxvi), no demonstrably early scripture can be said unmistakably to refer
to this doctrine. The 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
(ibid., fn. 80), the Pauskara in 4:37. MalinTvijayottara 1:42, as here, uses the ambiguous
expression yogyata : 4

evam asyatmanah kale kasmimscid yogyatavasat
saivT sambadhyate saktih santa muktiphalaprada.

It may be regarded as curious that the text should make no reference to malapari-
paka, but it is certainly curious that the philosophically investigative Parakhya does
not mention karmasamya, the doctrine mention in Kirana l:20c-21 and expounded
at length in Kirana 5, according to which ( pace Ramakantha) a salvific descent of
divine grace ( saktipata ) 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 . . . tasmin 202 ) with that means
[that is a descent of His grace] (enam upayam). (113)

Knowing that [means], He is intent upon effecting separation ( vislesa -
karane parah) 203 from the stains that result from contact [with the world]

( samparkadosanam ). His means towards [accomplishing] that [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. The Parakhya appears to
give us no clear account of what must precede £ aktipata (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 Kirana (see p. lv above).

202 ex conj. This conjecture may not be strictly necessary to restore sense, but a second
tatha seems an unlikely corelative to yasmin nare, and we do expect a corelative.

203 ex conj. Usually para has this sense only at the end of a compound. It may be
wrong to assume that it carries this sense here.

204 I am assuming this to be a reference to the six initiatory paths ( Svayambhuvar
sutrasahgraha 4:2):

tattvadhva ca padadhva ca varnadhva bhuvanatmakah
mantratmakah kaladhva ca vteaty ekam sivam padam.

205 The text may well be corrupt here. Perhaps one could consider emending to yoni-
sam£rayah and interpreting as follows: ‘His means towards [accomplishing] that [sep-
aration], in accordance with karman , is that of kala and the others [of the material
evolutes], which reside in the womb [that is maya].’ 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 kala and the others [of the six paths] which rest in [i.e. extend up to
the [ultimate] source [namely 3iva]\

206 ex conj. Isaacson (partly in letter of 27.viii.2001). Two of the conjectures here are
relatively obvious, and the text could hardly be construed without them. One could,
however, construe the transmitted pasvanugrahakrtyatah (‘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 sandhi (this particular dissolution
of sandhi , 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 (vidyavidyesabodhakah) . These overlords
of the mantras ( vidyavidyesvarah ) are eight. Below [the level of the
tattva of pure] knowledge. ( vidyadhah ) they are emperors (cakra-

vartinah) . 207 (117)

Ananta [is so called because he] is of infinitive valour (ananta-
viryatma ); Suksma has subtle power of action as his body ( suksmakriya -
tanuh ) (?); 208 Sivottama is just like Siva; and Ekadrk is intent upon the
one knowledge (ekadrkparah) . (118)

Ekarudra f [is] that [one] Rudra (?)f; Trimurti is taught to have three
bodies ( tritanuh smrtah); Srlkantha f. • • ti Sikhandin has a pure heart for
his crest ( suddhahrcchikhah ) (?). (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

within a word: e.g. pat ma for padma, and ut bh ava for udbh ava), to yield °krt yatah,
and this having been misunderstood by a subsequent scribe.

207 Cf. Mai in Tvi j ayo 1 1 ara 2:18c-19b:

sa sisrksur jagat srster adav eva nijecchaya
vijfianakevalan astau bodhayamasa pudgalan.

And cf. Moksakarika 72c-73b:

niskalan sakalan astau sargadav icchaya patih
man tres varan anantadTn anugrhnati pudgalan.

208 Perhaps, as Dr. ISAACSON has suggested to me, the °tanu might here be being used
as a metrically expedient synonym of ° rupa/° atma: ‘who has subtle power of action as
his nature’.

209 I have assumed here that adhikarapade sthitah means no more than adhikara-
vantah (cf. 3:61). But it is possible that the text refers to the level of the pure universe
equivalent to Isvaratafctva, in which the Lord is involved in the universe. We may recall
that iaya, bhoga and adhikara are the names of the highest tattvas in the Matahga
(see, e.g., vidyapada 2:14). We might therefore translate ‘they are situated at the level
of adhikara

In other texts the hierarchy of these Vidyesvaras is emphasised, Ananta being the
highest and Sikhandin the lowest (see, e.g., Rauravasutrasahgraha 2:13, Matarigavidya-
pada 5:15, Pauskara 4:54).

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 vasas fcasya), 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 jbhinnakaranatj. They are all
equal in power of action to Siva ( sivatulyabalah 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
( tatharupam ), they axe therefore taught to be office-bearers (a dhi-
karinah). (124)

Pratoda spoke:

If Siva be the creator of the universe, then what use has He of office-

210 One could consider emending nivartayanti to nirvartayanti , but the two verbs are
so often confused in usage that it is impossible to tell which usage was authorial.
The same applies to Matangavidyapada 5:12cd (quoted in the apparatus); here Bhatt
prints nivartayaty (which is shared by the early Nepalese MS) and records no variation
in the manuscripts he consulted.

211 The same image is used of Ananta’s relationship to the impure universe in Kirana
4:8c-9b.

2 12 For this attribute see l:15d and l:95d and cf. Matangavidyapada 4:55cd. One could
assume there to be two words here merged in a double sandhi: sesvarah+anavah.

213 ex conj. Isaacson (letter of 27.viii.2001). Also possible would be emendation to
pahcakrtyopalaksitah ; the transmitted text is perhaps improbably awkward.

It is consistent with its supposed lateness (see Goodall, 1998:lxxiv) that the
Parakhya uses here the developed terminology. I am aware of only one other, again rel-
atively late, Siddhanta that uses the term: Mrgendravidyapada 3:8cd reads tadvapuh
pahcabhir mantraih pahcakrtyopayogibhih. Note that here in the Parakhya , as in the
locus classicus in Rauravasutrasahgraha l:15ab, it is the Vidyesvaras to whom the five
functions are assigned. It is possible, as Dagens and Barazer-Billoret have sug-
gested (2000:xxxvii-xxxix and 500) that the Rauravasutrasahgraha did not intend to
refer to the five functions; but it is plain, as they also mention, that the later exegetical
tradition interpreted the Rauravasutrasahgraha to do so. The argument of Dagens
and Barazer-Billoret that the Rauravasutrasahgraha 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 Parakhya too does not refer to their being five elsewhere and
the Parakhya too elsewhere gives a list of only four (2:97cd). (For my interpretation of
Rauravasutrasahgraha l:15ab see Goodall 1998:173.)

Chapter Two

203

bearers? If it be established that they bear office (tesam sthite ’dhikari-
tve), then it cannot be said that power [is the Lord’s]. (125)

Prakasa spoke:

If He acted Himself, then He would incur censure from all and be thought
low. Without 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
( niralamba 214 ), like the multitude of stars. It is these [office-bearers],
filled with Siva’s power, who agitate primal matter. (127)

These mantras 215 and overlords of mantras ( vidyavidyamahesvarah )
are capable of all tasks. They are all invested with duty to perform these
(tatra te ’dhikrtah) . 216 They have attained to the level of Tsvara. That
reality level (tat tattvam) ) which is situated above the reality level of
[pure] knowledge (vidyatattvordhvasainsthitam) has now been dealt with
(samsiddham) in this scripture (iha). (128)

He, the first (adyah), has been taught who is known by means of the
pure wisdom that ‘falls’ when there is contact with His power, who is the
creator of the means to attain the fruit that is liberation (moksaphala-
sadhanahetuh) , 217 whose distinctive sign is the [texts of] reflection that
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 v transmits niralambe, but this seems less smooth 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 niralamba 4*
ibhacakravat (‘like a group of servants’?), but I can make little sense of this.

215 It 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.

218 Here, although apparently used in the sense of the tattva of suddhavidya, the word
vidya also signals the subject of the next chapters, since it is the name of the padartha
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 (sadaptaguruniscaya) 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 Vidyesas for the sake of liberating [all
souls]. 221 (2)

Awakened by His power, acting by pure means, these awaken[ed]
Gauta and others ( gautadTn ), and those awaken[ed] Bhava and oth-
ers. 222 (3)

Bhava and others [awakened] yet others, until [knowledge] reached
VTra, VTrabhadra, the Lord of Uma ( umesanam ). Then the gods obtained
[it]. (4)

From them the Rsis obtained [it], and from them the best of men.
Whoever caused its transmission in this tradition (asmin 223 ), those men
are ‘transmitters’ (avatarakah) . (5)

They axe held to be divine and not divine in this system ( asmin ).
They are established to be lords (nathatvena vyavasthitah) . They are

219 This translation assumes that this is a non-bahuvr7hi compound inflected as a
bahuvrJhi, for which see p.lxxxii above. Alternatively we could intrepret it ‘whose
certainty [comes] from the true authoritative teacher’. Details in the interpretation of
every part of the verse are uncertain.

220 Like 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. MaJinTvijayottara 2:18c-19b and Moksakarika 72c-73b quoted in fn. 207 on
p. 201 above. For karana used as a masculine to describe &iva, see 6:5b, and Kirana
6 : 1 .

222 These names are unfamiliar to me.

223 For this use of asmin here and in the following verse, see p. lxxx. The 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 r see
p. lxxxiii above.

206

Parakhyatantra

gods ( gTrvanah ) 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)

Pratoda spoke:

Earlier you taught that Siva 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 axe awakeners of other
Rudras. If it be established that they are awakeners, then what need is
there [for them] of His power? (8)

Prakasa 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 that is
His will (svecchasamarthyayogatah) . (9)

But, [you may object,] if He imparts teaching, then must not this
omnipotent Lord [after all] be endowed with form (sakalah)? [We reply

224 These verses (3:1-6) are the Parakhya’s treatment of the stock theme of tantrava-
tara. Other tantras (e.g. Rauravasutrasahgraha 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 TYilocanasiva classifies as a mahaugha-
kramalaksanasastravatara ( Siddhantasamuccaya IFP MS T. 284, pp. 128-9 [= A] ; IFP
MS T. 206, p. 58 [=B]; GOML MS R 14394, pp. 1-2):

guruparamparakramas ca dvividhah: mahaughakramaJaksanah prati-

samhitagurukramalaksanas ca. tatra mahaughakramaJaksanah pra -
darsyate. tatra parames'varah prathamam vidyesan anugrhya tebhyo ’sta-
vimsatisamhitah prakaiayati. te ca punah srTkanthadikramena muni-
manusyantam sarvasamhita avatarayanti. so ’yam mahaugh akram a-
laksanah dastravatarah.

• guruparamparakramas ca ] BC; guruparamparakramas catra A • prati-
samhita 0 ] C; pratisamhita 0 AB • °laksanas ca ] AB; °laksanas ceti C

• °laksanah pradarsyate ] B; °laksanam pradarsyate AC • SrTkantha 0 ] BC;
krlkantha 0 A •so ’y 3 - 1 ? 1 ] AB; bodham C • °laksanah sastravatarah ] B;
°laksanasastravatarah A; °laksanai 6astravatarakah 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 Sivajnanabodhasahgrahabhasya of Sivagrayogin,

P 22'

225 0ther 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 (svasaktitah). 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 ( sadhanat 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 Siva’s power (sivasaktiprakasena) . (12)
Just like any thing that comes from a great distance [and that must
nevertheless have had an original starting point], this [awakening knowl-
edge] cannot spread (na yati ) devoid of a root (chinnamulah) . Therefore
Siva, the Supreme soul, is its creating cause. 226 (13)

And that [awakening knowledge] too, being filled with His power
(tacchaktisamvistah) , expounds that [same] truth (tarn artham). 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 ( hrasavisesatah ), 228 since [only] by this

226 T he slightly unusual collocation betukartr is paralleled in Kirana 7:4 and Tantraloka
8:402.

227 The 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 Siva, who is unlikely to
be described as being ‘filled with His power’. It is possible therefore, as Dr. ISAACSON
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
Siva and who now transmits it further.

228 The ‘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.,
Sardhatrigatikalottara 1:1-4, Svacchanda 1:5-7, Rauravasutrasahgraha 10:103-6 and
the beginning of the Sarvajnanottara (some of which is quoted by Goodall 1998:1x,
fn. 145). See also Nivasa uttarasutra 1:39-40, f. 24 v :

tantrasya paraga hy ete sataso ’tha sahasrasah
tebhyo manujamukhyanam tatra kincid ihagatam
alpayusah smrta m arty a alpavTryalpabuddhayah
at o ’rthasaiigrahoktam tu martyebhyas ca <^praka^>sitam.

‘These [above-mentioned sages] have reached the further shore [of the ocean] of scrip-
ture, hundreds and thousands of them. Prom 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 ( tadviryam ) come within the range of under-
standing of gods and sages (gTrvanamunidrksthitam) . (15)

This contraction that is taught by summarising teachers ( samharaka -
guruditah 229 ) is such that the essence from the root — that 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 Siva’s
‘mouth’ (sivavaktratah), [so called] in this system (iha) because it reveals
( vyanjanat ) all scriptures ( sarvasastranam ) and because it saves ( tranat )
all souls. (17)

By the word ‘mouth’ [here is expressed] His power, because that is the
cause of revealing and saving; not otherwise is His activity that 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 resume (?) and revealed to men.’

(The above translation assumes double sandhi of alpavTryah -f alpabuddhayah.)

229 One might consider interpreting ‘is taught by the teacher who contracts [the uni-
verse, viz. Siva,]’; but this would leave the plural pronouns in 3:19-20 without a referent.

230 Or perhaps this might rather be rendered ‘Of the [teachers and transmitters of the
t antra] \

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’.

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209

Pratoda spoke:

Since [this] teaching (vacah) is of men, it is not an authority; it is
uncertain. What is enjoined by [Vedic] injunction ( codanacoditam ) is
an authoritative means of knowledge (manam) because this is not of
men. 232 ( 22)

Prakasa spoke:

Tell me plainly: by which means of knowledge among the six means of
knowledge [that you acknowledge] 233 is it determined that 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 gamyate 234 ). (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. (padavakyadibhedagam) , must necessarily be in-
ferred. 235 (25)

As for that differentiating characteristic (yo visesah) in (?) Vedic
revelation ( sravananugah ) that [results] from its division into arthavada
and the rest [of the categories of Mlmamsaka exegesis], is that not also

232 Dr. Kei Kataoka’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 (tflokavarttika, codanasutra 144ab): sarvada capi purusah
prayenanrta vadinah .

233 Prakasa appears to admit the authoritativeness of three pramanas: pratyaksa ,
anumana (see 2:9-11) and agama (see 3:56). Here he speaks of six, because these are
acknowledged by Bhattas. He now deals with each in turn: pratyaksa 3:24, anumana
3:25-34, upamana 3:35-36b, arthapatti 3:36c-37b, abhava 3:37ab, agama 3:37cd.
ex conj.

235 Cf. Ramakantha’s often repeated (with slight variations) formula racana kartaram
na vyabhicarati (Kiranavrtti 1:12.7; Matahgavrtti ad vidyapada l:30c-33b, p. 18;
Moksakarikavrtti ad 147c-148b). The formula is reminiscent of Parthasarathimisra’s
words in his exposition of Slokavarttika , vedanityatadhikarana lab ( vacanantara -
sad h army at kartuh samanyasamplave): ...kin ca, racanadhTna pad an am vakyata-

pattih; na ca racayitur abhave racana sambhavati: a to ’va^yam agrayanTyo vedanam
karta. And cf. Pramanavarttikasvavrtti ad 243, p. 123 (to which Dr. Kataoka (letter
of 19.x. 2001) has drawn my attention): [Buddhist:] na catra laukikavaidikayoh sva-
bhavabhedam pasyamah. . . [Mlmamsaka:] nanu vedavedayos tattvalaksano ’sty eva
visesah.

210

Parakhyatantra

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 that 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 (vatra), do we not know 238 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

236 The point, if this interpretation of the verse as a statement 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 statement of a Mlmamsaka purvapaksa: ‘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 smooth and both would be expressing
arguments of the purvapaksa even though only the objection of 3:28ab seems to be
answered in what follows.

237 The example probably derives from the Sabarabhasya ad 1.1.5, where the topic is
the eternality of the connection between word and meaning (FRAUWALLNER 1968:42-
4): katham punar idam avagamyate ‘apauruseya esa sambandhah > iti? purusasya
sambandhur abhavat. katham sambandha nasti? pratyaksasya pramanasyabhavat,
tatpurvakatvac cetaresam. nanu ciravrttatvat pratyaksasyavisayo bhaved idanln-
tananam. na hi ciravrttah san na smaryeta. na ca himavadadisu kuparamadivad
asmaranam bhavitum arhati. purusaviyogo hi tesu bhavati desotsadena kulotsadena va.
na tu sabdarthavyavaharaviyogah purusanam asti. syad etat: sambandhamatravyava-
harino nisprayojanam kartrsmaranam anadriyamanah purusa vismareyur iti. tan na;
yadi hi purusah krtva sambandham vyavaharayet, vyavaharakale ’vasyam smartavyo
bhavet. sampratipattau hi kartrvyavahartror art hah siddhyati , na vipratipattau. na hi
vrddhisabdena apaniner vyavaharatah adaicah pratlyeran, paninikrtim ananumanya-
manasya va. tatha makarena apihgalasya na sarvagurus trikah pratTyeta, pingalakrtim
ananumanyamanasya va.

238 ex conj. Kataoka. The constitution and interpretation of the text here are ex-
tremely tentative.

239 In the Sabarabhasya the examples of Panini and Pingala are adduced, for which
see fn. 237 on p. 210 above.

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211

(vidhyadlnam) , 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 ’mso vacasam ),
since [those parts] cannot be [explained as just] eulogy ( astuteh ). 240 (30)
Or perhaps a statement [produced] in one man ( narantare ) might be
unworldly ( alaukikam ) for another. 241 [The Mlmamsaka might reply:] but
uncultivated men ( asamskrtanam ) 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 (racanadivisistatvat) , it follows that it is an effect ( karyatvam
upapadyate). (32)

For these statements [of the Veda] certainty [with respect to their
authoritativeness] (niscayah) is established (sthitah) in the same way as
it is for statements of smrti- 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
that 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 that is]
inference ( anumanatah ) to be not of men ( apaurusam ). (34)

Nor would analogy, which depends on a cognition of similarity
(sadrsyapratyayanuga) , 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 ( sabde ) 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

240 Note that the constitution and interpretation of this passage are extremely tenta-
tive. Prakasa’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 sabda, because it is [part of] the same vakya ( tulyavakya -
tab). 244 (37)

Pratoda spoke:

True statements of Vedic injunction ( tathyam yac codanavakyam ) that
teach such things as the Agnihotra 245 are not non-authoritative in [any of
the] three ways [in which something may be non-authoritative] 246 (tasya
. . . napramanyam tridha sthitam) since understanding arises [as a result
of them] ( jnanasamutpattau ). 247 ( 38)

242 1 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] arthapatti , even though language is
established to be eternal, you must allow that mem 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
Mlmamsakas’ arthapatti would be: the Veda is eternal and unauthored since one cannot
account for its existence in any other way (anyatha anupapattya). Prakasa’s intention
is to suggest such another way in which its existence can be accounted for and thereby
demonstrate the inapplicability of arthapatti.

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 pramanas (cf. Slokavarttika abhavapariccheda
46). The dismissal here of abhava is of course inadequate. In fart the Mlmamsaka
might have argued for there not having been a purusa as creator by abhava.

244 The suffix -tab is again treated as though it were -tvat (cf. paroksatah in 3:40d
below). The reason adduced for sabda not being applicable is the problem of circularity
(the Veda declaring itself to be eternal).

245 These (which can of couse only be known through the Veda) are dharma as Sahara
defines it: ... tena yah purusam nihsreyasena samyunakti, sa eva dharmasabdenocyate.
na kevalam loke, vede ’ pi ‘yajnena yajham ayajanta devah tani dharmani prathamany
asan’ iti yajati^abdavacyam eva dharmam samamananti. (Frauwallner 1968:20-1).

246 These three are listed in Slokavarttika , codanasutra 54ab: apramanyam tridha
bhinnam mithyatvajhanasamsayaih. For a brief discussion of the significance of this
allusion to the Slokavarttika , see p. 1. Pratoda’s strategy here is that of Sahara ad 1.1.2
(Frauwallner 1968:18, lines 3-4), where he acknowledges that a laukikam vacanam
can be true ( avitatha ) when it derives from pratyayitat purusat or when it is indriyavi-
sayam and not otherwise. Since dharma is not something that one can know about from
any other source than scripture, any statement of men about it cannot be authoritative.

247 Instead of taking the tasya as a correlative to yat, one might understand tathyam

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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)

Prakasa spoke:

Among the three grounds for non-authoritativeness that you have named
( uddistah ) above (pura 249 ), is there not doubt ( sandehah ) because of
its object [svarga] ( tadarthasya ) being beyond the sphere of the senses
(paroksatah 250 )? (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 (atra
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] authorita-
tive means of knowledge (pramanesv a pi) ? But if [as you MTmamsakas
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.’

248 The second half-line might instead be interpreted as a statement about the Veda:
‘Statements of this [Veda] do not fail to produce cognition [about c/harma]; they are
true and they enjoin dharma .’ If this interpretation were accepted, then we might take
the first half-fine as follows: ‘Because [it is only] human teaching [that] rests upon the
understanding of the person who wishes to make something known,. . . But perhaps
it could also be read with what precedes it.

249 0ne 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 [MTmamsakas] have taught before’. The entire chapter
is curious in its implicit acknowledgement that Mlmamsaka views predate the tantra,
so perhaps an explicit acknowledgement of Mlmamsaka 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.

250 I understand this to be a loose usage in the sense of paroksatvat.

251 Is the sense of this last phrase: ‘it is subject to exceptions (vyabhicarl)’?

214

Parakhyatan tra

(. 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 reasonf?] (taddhetuna), [it would follow that]
the adducing of a logical ground would be pointless ( hetupadana -
vaiyarthyam) . [But] it is not just of itself alone that [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 hold 255 that 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 padadika 256 ) . (44)
Something which causes to know (jnapakam) does not of itself, de-
void of knowledge (jnanavarjitam ), have the power of causing knowledge
( jnapane saktam). Therefore it cannot be said that an authoritative
means of knowledge is of itself [authoritative]. It (tat) is not certain
beyond doubt ( aniscitam ). (45)

This teaching ( vakyam etat), which does not change (nanyatha-
sthitam ) when it is in another place ( desantaragatam ) is proven,
t...f. 257 (46)

252 See, e.g., Slokavarttika, codanasutra 47ab: svatah sarvapramananam pram any am
iti gamy at am.

253 There could, in other words, be no possibility of vyabhicara.

254 The 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.

255 The use of manyate as a passive is rare and perhaps suspect.

256 It is not clear to me exactly how this should be interpreted: padadika could either
be taken to be agreeing with (an understood) vrttih — ‘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 -k a, and this is perhaps not
plausible. One should also consider the possibility suggested to me by Dr. Isaacson
(letter of 1.x. 2001) that padadika is an error for padadike: ‘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 ( sahksepat ) or, on the other
hand, at length ( punar vistarato ’pi va). And yet ( kim tu) His teachers
(tadgurubhih) , endowed with knowledge ( prajhaih ), 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 visesoktih) there might be that [looks as though it] is contradictory
(par asparavirod hint) because of a division of sentences [within it] that 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 Siva]. Just as [in Vedic religious
practice] the rituals taught by different branches of the Veda [are valid]
(sakhantaroktakarmeva) , 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)] . 258 (49)

And (a pi) 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 ( uttara -
jhanayogavit). 259 (50)

authoritative means of knowledge are authoritative because they satisfy conditions of
truth rather than, as for the Mlmamsaka opponents, because whatever is authoritative
must of itself be automatically 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 Saiva scripture consists of many redactions by various sages of what Siva
taught. It is possible that in the second half of this verse a transition was intended from
the subject of the Veda to Saiva scripture. Emendation of this half-verse, which, as
transmitted, is unmetrical, could perhaps be considered to tat siddham tantrarupanam
pramananam yathasthitam : ‘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 tantrarupanam pramanam nanyathasthiteh (where pramanam would be
a genitive plural of prama ): ‘This is proven for the authorities that are tantras [too],
since they are established to be not [essentially] different.’

258 The syntax of this sentence is odd, but we have seen other instances of statements
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.
t[Even] the distinction that is [apparently] without resting point [?] (yo
’navasthanah), since it moves [?] (yato ganta) it must come to rest
(visramet)t- (51)

This [sort of] internal resting (so ’ntaravisramah) [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)

That which is composed by Him (tatpranltam) [and] that which ex-
presses His meaning ( tadarthasya vacakam) [are said to be] Siva’s teaching
( sivabhasitam ). This is to be understood from [their] agreement (sam-
vadat) [with each other], for they cannot be devoid of a root source. 262
(53)

That is certain with respect to what is not directly perceived
(adrstarthe), 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 (vyaparah) in the functioning of the world ( lokasarn -
sthit au); 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 0 with the sense of
antah is probably possible in this sort of literature. Note that Ramakantha assumes
the reverse ( antah with the sense of antara) in his interpretation of Kirana 2:9.

261 Perhaps the text could be emended to tadvaj jnanavisisto ’ pi visrantah
paramedvarah: ‘In the same way the supreme Lord too is endowed with [all] knowledge,
being rested in by [all knowledge].’

262 ex conj. No doubt other reconscructions are possible. Moreover other interpreta-
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 some-
thing is Siva’s teaching] is [to be] understood from [its] agreement [with other works
that are recognised to be Siva’s teaching); [it is not improper to make such an inference]
since nothing can be devoid of a root source.’

263 Perhaps 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.

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217

others]. 264 Therefore the teaching of the authoritative person [viz. Siva]
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 ( rudranunayakah ) 265 on the authority of His teaching. By the
will of the Lord (Tsvarecchavasat) seven crores [of mantras] became man-
ifest in [the reality level of pure] knowledge ( vidyayam ). (57)

Seeing this terrible creation, overrun with troubles and pains (duhkha-
klesair upadrutam ), they take counsel among themselves ( sampradharya
mithah 266 ), ftasminf and certain (?) [among them] ( tathanyas ca), ready
to enter a Saiva body ( pravestum sahkarTm tanum/ samudyafcah), 267 full

264 Or 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 Pauskara (7:63ab)
is unaccountably garbled in the Adyar edition (where it reads, nonsensically, ekam
pramanam ekam tadvakyam dreyonidhih sada). The form quoted (in the apparatus) is
that of the Chidambaram edition (which is also the form in which Jnanaprakasa quotes
it towards the beginning of his Sivagamadimahatmyasahgraha (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 Matahga: Pauskara 7:61cd, 62d and 63ab are the same, respectively,
as Matangavidyapada 3:18cd, 3:19b and 3:20ab. Once again (see introduction, p.liii)
the Matahga and the Pauskara display their common allegiance to the Paramedvara
division of scripture. It is conceivable that the Parakhya has drawn here on the original
Pauskara-Paramesvara , in which a similar line probably occurred. It is even possible
that the passage of the original Pauskara-Paramesvara is actually what is cited by
Umacigisankarasastrin in his BrahmasutradahkarTvrtti (pp. 35-6), though it is possible
that the quotation is from the South Indian Pauskara:

pauskaraparamesvare ’pi

yatha sa sahkaienokta tathapi srutir astika

pramanam sutaram apt at am a eva mahesvarah

suprasannendriyagramah sarvajhah sarvagocarah

paksapatavinirmukto yatharthagrahakah sada

avyayah paripurnas ca svatantrah pasupasaha

pramanam ekam tadvakyam tathyam sreyaskaram sada.iti.

265 This compound could of course be analysed variously. Compare Matahgavidya-
pada 7:3ab: rudranavo mahabhaga mantranam saptakotayah. Ramakantha, in his
commentary thereon, understands rudranavah to be in apposition to saptakotayah: ye
caite proktah , te na vidyesah . . . a pi tu ta eta mantranam saptakotayah. In our context
too it seems likely that it is the seven crores of mantras that are meant.

266 This expression is paralleled (with parasparam sampradharya ) in Matahgavidya-
pada 7:14bc, for which see fn. 270 on p. 219 below.

267 That this enjambement is intended here is suggested to me by Matangavidyapada
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. Ananta] with determi-
nate thought (savikaipah): 268 (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 (vidyesanathena) , in the position of his own office
( svadhikarapadasthena ) himself thought ( sahkalpya 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) . 27 ° (62ab)

268 One might suspect the conclusion of this verse to be intended as an echo of a famous
line, Sardhatrigatikalottara l:6c-7b ( agopalahgana bala m leech ah prakrtabhasinah/
antarjalagatah sattvas te ’ pi nityam bruvanti tarn); but probably the expression is
rather intended to convey that the mantras (referred to as feminine plural perhaps be-
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 Matahga quoted in foonote 270
on p. 219 below.

269 ex conj. The conjecture gacchamas is supported by Matahgavidyapada 7: lied
(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.

270 The 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 Tattvasahgraha 32-5 and to Mrgendravidyapada 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. The 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 Matahga could perhaps be reconciled with this, but its treatment
of the subject is very different: according to Matahgavidyapada 7:6-14 as interpreted
by Ramakantha, the mantras see and become disenchanted with impure creation and
desire to become liberated (as here in the Parakhya and in Ramakantha’s Moksakarika-
vrtti ad Moksakarika 88-9). Ananta, at Siva’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. Ananta allows the purest
( sobhanah ) 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

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219

Since ( yasmat ) the attainment of omniscience (Jhanapraptih), which
is known as the attainment 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 ( vidyadvaxena ) — 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 (tatsadhakatinanaw)^^

this difficult portion ( Matangavidyapada 7:8-14 and commentary) is in some respects
parallel to what we have here, I quote it below:

tato 'dhikaram nirvartya svabhavenaiva tab kalah
pratisancaram apannas tat tejah paramesvaram 8
pravestum udyatah sadyah karanena mahatmana
varita viniyogartham anantena si ver an at 9
tat as tah prastum arabdhah karanam mantranayakam
bhagavan yas tvayasmabhyam adhikaro 'tiduskarah 10
prag dattah sa samasto 'yam samyah nirvartito ’dhuna
gacchamah svocitam sthanam kimartham vinivaryase 11
tato ’nantena tah prokta vidya vedyarthadayikah
bhavatyah svocitam sthanam prayantv ardhena sobhanah 12
matprTtya viniyogartham dharyatam ekavasaram
tatah svacaravartinyo bhartur ajhanupalikah 13
sthitas tv ardhena sen ay a gatah sistah parasparam
sampradharya mahavTrya bhartuh sasanatatparah.

tatas tah mantrarupah kalah viraktah , sadyah tarn praguktam Tsvarajhanurupam
adhikaram svasaktyaiva nirvartya pratisancarasyadhikaram pratinivrttyatmano
hetutvat pratisancaram paramesvarabhyarthananuruparn praptah. yatas tatprasadam
vina tasam a pi ca param muktim pravestum asamarthyam iti. tas tathabhutah satyah
parames varaco diten an an t esen adh ikararth am eva dhrtah.

tatas tabhir anante^ah prstah bhagavan , atyantakutsito 'pi ayam adhikaro 'sma-
bhih paJacchedasivatvavyaktyatmakatvena samasta eva isvaradistatvat krtah. ad-
huna moksadhisthanapravrttah. tat kimartham vayam varitah' iti.

tato ' nantesah pratyuvaca — “bhavatTsu madhyad yah prakrstataramalaparipaka-
yuktatvat Sobhanah tah paramesvarajhayaiva moksam yantu. yas tu tadviparTta-
tvad adhikarabhilasinyas ta mahapralayam yavat tisthantu” iti. “sarvabhutasukha-
prado hi patih. sa katham asmadadTn anabhimate visaye pravartayati" ity upa-
grutya, parasparam kasyah kutra ratir iti sammantrya, yah svacaravartinyah adhi-
karakamah , tah saptakotisamkhyayah senayah ardhena sthitah gatah gist ah iti
a to * nyardhena ya mahavTryah paramuktibhajah , tah bhartuh sasanaparah muktim
gatah iti.

271 For this otiose use of atman at the ends of words, cf. the Matariga, in which it
is commonly employed (see p.liv). A translation such as ‘mantra-practitioners (for
sadhaka) would leave the tat unaccounted for. But even with the flatter interpreta-

220

Parakhyatantra

therefore (tena) mantras are known as (smrtah) ‘knowledges’ (vidyah),
[because of their being] connected with the power that 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 designations 273 —
<and among these> they are of two kinds: vidyas and the others are
mantras 274 — 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 Jsiaiva dichotomy between moksa , which is the goal of the mumukpu, and
bhoga/siddhi , which is the intermediate goal (before attaining full liberation) of the
power-seeking sadhaka or bubhuksu.

272 Cf. Matahgavidyapada 7:36c (which is in fact giving a nirvacana of vidya in the
sense of the tattva of duddhavidya): vidya vedana&latvat. Ramakantha’s Matahga-
vrtti thereon reads: vidanti an ay a mantrah sarvam arthajatam, mayatmikayeva maya-
garbhadhikarina iti vidya. Here we might expand the nirvacana thus: vidanti tabhir
jhanam sadhaka iti vidyah.

273 ex conj. The transmitted trividha 0 is not interpretable to me because I see no three
groups. The weak vividha 0 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.

274 It 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 Matahgavidyapada 7, e.g.
in verse 30.

275 0thers 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 attainment.’

276 Perhaps prakrama should be interpreted differently.

277 ex conj. It is a guess that half of the mantras are again being referred to here.
Cf. Mrgendravidyapada 4:7-8: prayoktrdehasapeksam tad ardham akhile ' dhvanij
krtvadhikaram sthityante sivam vidati sesvaram/ vinadhikaranenanyat pradhanavikrter

Chapter Three

221

aside from duties ( adhikaraparahmukham ) and, <Cbecoming 278 » equal
to Siva, it is spoken of as [being] in the body of Sankara. 279 His body
is of the form of [powers of] knowledge and action ( drkkriyarupa ); that
[half] has that nature ( tatsvarupena tat sthitam). (67c-68)

They shine having that nature ( tatsvarupasthitam bhati) [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 ( prakrtah ). 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
(Jciia), become disenchanted (viraktah). 283 (71cd)

This has been expounded in this [tantra] for the sake of encourag-
ing dispassion in souls ( pumviragapravrttyartham ). They are employed

adhah/ krtvadhikaram Ts'estam apaiti svadhvasamhrtau.

278 ex conj. Acharya.

279 ex conj. I suppose the text to be alluding back to the expression sahkarTm tanum
pravestum (used in 3:58d) and to be explaining that it is a figurative expression for
supreme liberation.

280 There is an ai£a hiatus if this is intended. The term sampradharya occurred above
in 3:58 and in Matahgavidyapada 7:14c (for which see fn. 270 on p. 219 above), and
sampradharanam is expanded upon further in this verse and in 3:71, but I am not
certain that I have correctly understood the metaphor. What 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 karman , maya 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 (prakrta) faculties of sense and
action.

But perhaps art ham is once again an error for ardham and the purport is quite
different.

282 Should be perhaps emend to atmanam and assume that this refers to the mantra-
souls?

283 This disenchantment of the mantras upon their first contact with impure creation
is spoken of also in Matahgavidyapada 7:6-7.

222

Parakhyatantra

as office-bearers ( niyukta 284 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 Siva. They express no other meaning [than
Siva?]. 286 (73)

Tsana 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 aja [viz. sadyojata] from the two
feet. SARV ATMAN again from the heart, SUSIVA from the head, JVALINT
arose from the top-knot ( culikodbhava ), PINGALA from all the limbs,

284 ex conj. It is possible however that the transmitted niyuktam is intended to agree
with ardham.

285 Presumably what is meant is that mantras function in their offices by means of the
same relation that connects word and meaning.

286 It is possible that what is intended is that this particular group of central mantras
that is enumerated in the following verses express 6iva.

287 I 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 Kalacakratantra (5:57c)
and supported by the gloss lingamukhe in the Vimalaprabha on this verse. As for the
correlations, they are the same, except for that of SADYOJATA, with those of Parakhya
2:84-5.

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223

GHORASTRA was born from the right hand. 288 (74-5)

From the two shoulders ( bahusrhgadvayat ) [came] Isa ; 289 the oth-

288 After the five brahmamantras , these are the names of the Sivahgamantras. In
the paddhati literature we do not encounter these names, but instead HRDAYA, SIRAS,
SIKHA, KAVACA, and ASTRA, and, of course, synonyms of these. The Parakhya’s names
are however shared by the Svayambhuvasutrasahgraha (7:19-22) and by the Matanga
(kriyapad a l:63c-64b), in which they are explicitly identified with the more usual names
( vidyapada 7:27- 28b):

sarvatma hrdayam mukhyam susivakhyam sirah prabhoh
jva linlti s'ikha jheya kavacam pihgalam in ah at
& vast ram ca mahadTptam agnijvalakulam param

The name aghorastra does not appear in this account of the Matanga , but it does
in Svayambhuvasutrasahgraha 7:22a. Both in this passage of the Parakhya and in
the above quoted passage of the Matanga NETRA is omitted. It is omitted also in the
MalinTvijayottara (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 Parakhya 6:32-3. It is included, however, when the mantras are raised
in chapter 7 of the Svayambhuvasutrasahgraha , but it is then referred to as NETRA
and given no special name (7:3 and 23). In the Sardhatrisatikalottara it is not an
independent mantra, but the anusvara that is placed at the top of the other mantras
(l:10ab): anusvaro bhaven netram sarvesam copari sthitah.

Some of the names given here by the Parakhya are names that are given elsewhere
to another group of ahgamantras called the vidyahgamantras. Thus, as Brunner ex-
plains (1986:118), SARVATMAN, BRAHMASIRAS, JVALINl, PINGALA, and PASUPATASTRA
appear as the vidyangamantras of Bhairava in Svacchanda l:60c-65b, and these are
distinct from the ahgamantras of the niskala deity given in Svacchanda 1:71. But,
as we have observed above, the Parakhya’s names are given to the sivahgamantras
in Svayambhuvasutrasahgraha 7 and in Matahgavidyapada 7:27-28b. The names of
the vidyahgamantras in Matahgavidyapada 7:16c-18 (and kriyapada 1 : 1 1 lc— 1 14) are
instead vidyadhipa, brahmasiras, rudranI, purustuta, and pasupatastra.

Moreover some tantras, as BRUNNER observes (1986:120-1) do not teach a group of
vidyahgamantras separate from the sivahgamantras (e.g. the Kirana and the Sardha-
trttatikalottara), and the Parakhya appears to belong to this category.

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 distingue les deux groupes, les confond ensuite, comme s’il oubliait ses
resolutions. Bref, la confusion est totale et semble meme, a premiere vue, desesperee.’
It is perhaps just worth remarking that among the Saiddhantika sources that BRUNNER
consults for her discussion of the topic (listed 1998:117, fn. 101), only one, the Matanga ,
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
Matanga , for the Svayambhuvasutrasahgraha 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
sivahgamantras (in chapter 7).

289 I am not certain which mantra is here referred to. Assuming that the name is not

224

Parakhyatantra

ers 290 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 GAYATRl, who is raised before NETRA and after the other a hgas in Svayambhuva-
sutrasahgraha 7:22, or perhaps the eighty-one-syllabled vyomavyapin, who, though
usually masculine, is feminine in Matahgavidyapada 7:31-34b, a passage that follows
closely upon the above quoted list of sivahgamantras. Most likely, perhaps, is that
it refers to the GAYATRl om tarn mahesaya vidmahe vagvisuddhaya dhTmahe tarn nah
divah pracodayat. (Thus, as SANDERSON (*1994) observes, Nisvasa guhyasutra [15:232]
f. 109 v , line 4, except that we there find no (an instance of frozen sandhi ) for nah.)

Sanderson (*1994) observes that ‘[a]n inner circuit comprising at least the Brahmas
and the Siva-auxiliaries is taught in all the Siddhantas but one.’ The exception is the
Dvisatikalottara, which, at the beginning of its fourth chapter, teaches ‘a mandala
populated only by &iva (the mulamantrah) and five of the &iva-auxiliaries\ [The one
omitted is NETRA.] SANDERSON goes on to observe that the GAYATRl is included in the
inner circuit of the Svayambhuvasutrasahgraha (14:21), the Nisvasa mulasutra (2:3bcd
[f. 19 v , line 2]: navatmanam tato’pari/ pamcabrahmasamayuktam sahgam gayatri-
samyutam ) and the Sarvajhanottara (Nepalese MS f. 7 r ). In the case of the Sarva-
jhanottara, the first avarana actually contains four angamantras (excluding NETRA
and ASTRA) placed in the cardinal directions, and a second avarana is formed with
ASTRA in the cardinal directions and GAYATRl in the intermediate ones:

agneyyam hrdayam nya<^sya^$> Ts'anyan tu siro nyaset
nairrtyam tu sikhan dadyad vayavyam kavacam nyaset
astrarn disasu sarvasu dvitTyavarane sthitam
purvad arabhya mantrajho gayatrTm vidisasu tu.

• kavacam ] em.; kavace MS • mantrajno gayatrlm ] em.\ mantrajiiah gayatrl
MS

290 Which are these ‘others’? It is conceivable that the vidy angamantras are intended:
Ramakantha observes in his Matahgavrtti ad vidyapada 7:16c-19b that though the
Matahga regards these as part of the throne, other tantras say that they too make up
part of Siva’s body: . . . samhitantaresu tu sivahgabrahmavad vidyahganam a pi siv a-
tamjfcvam uktam. Otherwise the text is referring to other circuits (avarana) of the yaga,
which vary somewhat in different Siddhantas. Those of the Somasambhupaddhati are
tabulated by Brunner 1963, Appendice VIII. Sanderson (*1994) points out that
the Sardhatrigatikalottara (7:6c-10b) has the Lokapalas and their weapons as its outer
circuits; the Nisvasa mulasutra (2:9-10, f. 19 v ) and the Matahga (kriyapada 5:50-71
and 3:83c-91) have the Vidyesvaras, the Lokapalas, and their weapons; the Kirana
(25:7-12 and 27:5c-6b) and the Brhatkalottara (13:102c-103) have the Vidyesvaras,
the Gane^varas, the Lokapalas, and their weapons; and the Mrgendra ( kriyapada 3:20-
26b) and the Sarvajhanottara ( f.7 r -7 v ) have the same without the weapons of the
Lokapalas. (In the case of the Sarvajhanottara the Vidyesvaras, Ganesvaras, Lokapalas
form the third, fourth and fifth avaranas respectively.)

SANDERSON (*1994) further observes that additional outer circuits are found in the
Saivism of the Kashmirian manuals, to substantiate which he quotes from Taksaka-
varta’s Nityadisahgrahabhidhanapaddhati (f. 63), which in turn cites the authority of
a NandTsvaravatara-Nihsvasa in 9000 verses.

Chapter Three

225

body of Siva. [His] body is characterised by their power ( tacchakti -
laksanah). (76)

What is called his mantric body (yad ahgam khyapyate mantram) is
the power of the supreme Lord (sa saktih paramesvarT) . This power of
His is accepted to be [His] body ( ahgasammata ) because it performs His
tasks (tatkaryakartrtvat). (77)

Thus the mantras ( vidyah ) are said figuratively ( bhaktiyogatah ) to
have ‘arisen’ ( samutpannah ). Where they have office that is called the
vidyatattva. Their scope is knowledge ( vivekavisayah ) — no others [are
such] (nanyah) — they axe 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’
(suddhavidyabhidhanam) , has been taught in this [tantra], [that is to say
the place from] where these shakings of the matrix [that is maya] (te
yonikampah) [come forth] produced by the pure instruments [that are the
mantras]. 293 ( 79)

Thus the third chapter, expounding the topic of vidya , in the great tantra
called the Supreme.

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 Matahgavidyapada 7:3c-4b:

viveko yat susuddhanam mantranam sarvatomukhah
vivekat tatsvarupena vidyatattvam at ah smrtam

Ramakantha’s commentary thereon is as follows: yad yasmat tasmin vidyatattve
sthitanam mantranam vivekah sarvatomukhah sarvajhatvam bhavati. guddhanam
iti nivrttasuddhmam. atas ca samalanam vijhanakevalinarn (thus Poona MS, f. 135 r ;
samalanam vijhanam vijhanakevalinarn Bhatt) satam mantranam a py adhikara iti sid-
dham. ato vivekat samanad dhetoh tena mantrasvarupena saha tad vidyatattvam
ucyate. tattvadlksayam mantraih saha et at tattvam sodhyam ity arthah.

292 Of course setkalaphalarhah agrees in gender and number with °pracarah , but I
assume that it is intended to qualify mantracakra.

293 This 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

Prakasa spoke:

Maya is subtle, stable, without form, all-pervading, the locus of sentient
beings, 294 shakeable by parts of the Lord’s power ( Isasaktikalaksobhya ),
[and] with a range from kaJa [down to] earth (kaladiksitigocara). 295 (1)
This tattva is called ‘the thicket’ ( gahanam ); [it is] large (mahat), the
locus of various Rudras, the support of various worlds and studded with
all [manner of] powers ( khacitam sarvasaktibhih) . (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
(svarupanupalabdhitah) . (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

294 Note that cetanadraya, though not a bahuvrlhi , is made a feminine adjective agree-
ing with maya. I have rejected the possibility of emending to cetanasrayah , 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.

295 This 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.

296 I assume that these conditions that prevent perception are intended to be those of
the Sankhyas enumerated in Sahkhyakarika 7:

atidurat samTpyad indriyaghatan mano’navasthanat
sauksmyad vyavadhanad abhibhavat samanabhiharac ca

The Parakhya's list, however, has only seven elements, instead of eight. I am assum-
ing that mano’navasthanat is omitted, and that the Parakhya’s atirohane is intended

228

Parakhyatan tra

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 ( naivarthasyopa -
lambhanam) , 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 ( yathasambhavato ’rthatah), that there must be a material cause
( upadanam ) 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 vacya yuktih ), it will still ( kim tu) be based upon that
[scripture] ( tadasraya ). 300 (7)

to correspond to abhibhavat (which Vacaspatimisra illustrates ad loc. with the fol-
lowing example: yathahani sauribhir bhabhir abhibhutam grahanaksatramandalam na
pasyati) and the Parakhya’s samahare is intended to correspond to samanabhiharat
(which Vacaspatimisra illustrates ad loc. with this example: yatha toyadavimuktan
udabindun jalasaye na pasyati).

It is possible that aksabhange is intended to cover both what the Sahkhyakarika
refers to with indriyaghatat as well as what it refers to with mano’navasthanat. It seems
that the interpretation of this last term is in any case not uniform. Vacaspatimisra,
whose examples of these factors do not otherwise contradict those of the YuktidTpika ,
illustrates it thus: yatha kamadyupaplutamanah sphitalokamadhyavartinam indriya-
sannikrstam apy artham apasyati (if we accept Srinivasan’s text, in which he allows
the main verb to be prefaced by a privative a, for which see SRINIVASAN 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: tatratidurat tavat tadyatha proddTnasya sakuneh; atisamTpyad ahjanapra-
bhrtTnam; indriyaghatac chabdadTnam; mano’navasthanac chakatadTnam. . . Whereas
for Vacaspatimisra 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.

299 If 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?

If 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 kim tu in 4:113.

Chapter Four

229

First of all (tavat) there are the gross elements; their causes are the
subtle elements ( matras taddhetutam gatah); aharikara 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
(manah), [and of that the cause is the tattva] of the gunas. Of that
[the cause is] unmanifest [secondary matter] (avyaktam), and of that [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. may a}. 302 (9)

[All] this is taught to be a body of gross effects (etat 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 (satkaryam) 304 has a cause
(sakaranam). Therefore a material cause is required. (11)

If that [material cause] were not enduring (sthiram 3 ), then from
what could these effects arise? Seeing where, for whom and how these
bodies [of ours] axe accomplished, we establish that there must be (stfii-

301 1 am assuming that karyatah is used as though it were equivalent to karyatvena:

see introduction, p. lxxxii. , . . t , ...

302 Observe 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 Svayambhuvasutra-
sarigraha 2:9a (tasmat kalakale ) even though it occurs later in that text (Svayambhuva-
sutrasahgraha 4:27). In his Svayambhuvavrtti ad 2:9 Sadyojyotis accordingly interprets
kalakale to mean kala, kala, and niyati: kala ca kala cety ekasesah. kaias ca kaia ca kaia-
kale. tatraikah kalasabdo niyatim abhidhatte, dvitTyas tu kalam eva. katharn kalasabdo
niyatim abhidhatte? yatah sa pi kalayati prerayatTti niyatih, karmaphalabhojakatvena.
It is conceivable that the same is intended here and that we should mterpret, Time
and the [two] factors that impel [viz. kaia and niyati] are born from maya. 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 Ramakantha, when he quo es
Svayambhuvasutrasangraha 2:9a in his Kiranavrtti ad 4:22c-23 evidently presupposes
Sadyojyotis’s interpretation without mentioning that he does so.

303 gj conj.

304 This 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.

305 It is of course possible that this is an error for sthitam.

230

Parakhyatan tra

tain ) 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 (fcu) 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 ( tadvTryat ). It is bodiless [and
none the less can produce effects], like the tattva of time. 308 (17)

306 I assume that the omission of the characteristic prefix upa- here does not change the
meaning, and that adanakaranam karanam is a pleonasm. Cf. the similar pleonasm
karanam sahakaranam in the verse and a half quoted with the label anyatra in the
SataratnollekhinT ad verse 15 (cited in fn. 128 on p. 175 above).

307 One could conceivably also interpret ‘since all effects are contained [in it]. . . 5 This
is how Narayanakantha uses mati when he gives a nirvacana of maya introducing his
quotation of Parakhya 4:19 (for which see apparatus): maty asyam saktyatmana pra-
laye sarvam jagat srstau vyaktim yatTti maya , yathoktam srTmatsaurabheye. . . (Deva-
k5ttai 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 Mrgendr a ( vidyapada 2:7) in which the four bonds (mala, rodhadakti, karman , and
maya) are listed with names that are supposed to express their natures:

pravrtTsabale karma mayakaryani caturvidham
pasajaJam samasena dharma namnaiva klrtitah.

The nirvacana that Narayanakantha gives is to be found elsewhere too, for cf. the
following verse quoted in pariccheda 4 of the Saivagamaparibhasamahjarl , p.87:

mati yatra jagat suptau srstva va yati sa tatah
maya tena samakhyata tattvam uktani guruttamaih.

But in our verse no word expresses that the karaka relation is one of adhikarana, no
connection is suggested between the syllable ya and the verb yati, and the context
emphasises rather maya’s creative role: it is unlikely, therefore, that the nirvacana
given by Narayanakantha is here intended.

308 This 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 ( talllnani ) as potentials (sakti-
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 Siva. 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 inayatattva are called akaia, ‘devoid of kala\ They are sub-
ject to the bond of innate impurity ( malinah ), their bodies are dissolved
( inurcchitakarah ), they are without power to act ( niskriyah ), they are
pralayakalas . 3n (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 formless. . . like the bodiless entity time’.

309 Note that this final pada is absent in the KSTS edition of Narayanakantha’s
Mrgendravrtti , where 18c-19a are quoted ad 2:7, p. 58, with the attribution yathoktam
srTmatsaurabheye; but a version of the pada appears at this point in the Devakottai
edition of the same text: svakaryena kaladina. When the same unit of text is quoted
in the Sarvadarsanasangraha, in a part of the text which is unmistakably cribbed from
the same passage of the Mrgendravrtti, this pada has been corrupted to sa karyena
kaladina. The evidence of the Sarvadarsanasangraha is nonetheless useful, because it
suggests that Narayanakantha’s text did include the pada and that he probably read
svakaryena kaladina. The same idea is similarly expressed in Mrgendravidyapada 9:13:
tadadharani karyani saktirupani samhrtau/ vivrtau vyaktirupani vyapriyante J rth a-
siddhaye.

310 It may seem odd that the ablative is used of what is not a material (upadana) cause
but an instigating ( nimitta ) cause; but cf. Kirana l:16ab: tasyaduddhasya sambandham
samayati sivat kala. It is, however, also conceivable that sivat is intended to qualify
[maya-]karanat as ‘auspicious’; but it is more usual to see maya described as asiva (e.g.
Svayambhuvasutrasahgraha 2:8b, Mrgendravidyapada 9:2a), or to see the attribute so
placed that sandhi makes it impossible to judge whether siv a or asiva is intended, e.g.
South Indian Pauskara 3:2b and MalinTvijayottara 1:26c, for a discussion of which see
Sanderson 1992:300fT.

311 1 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 this 314
become turned towards experience ( bhogayabhimukhah sthitah). (21)

The Lord, using His powers (svasaktitah) , 315 shakes 316 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 axe
placed in bodies ( ahganiksepat ) 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 anubhuhjate).
The Lord first causes to evolve kala, which is the [primary] means for
enabling their experience. 318 Then that [kala], being by the will of
Siva 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
(ajhanavrtacetasam) , 319 (24-5)

3 12 Of 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.
313 Perhaps what is meant by this is that they still have no gross body.

314 Assuming an aisa double sandhi of akrstah -f anavah. The referent of the tena is
not clear. Could it perhaps be kalatattva ?

315 0ne could understand svasaktitah to refer to the powers of maya and take it in
conjunction with the following tatkaryabhimukhTbhavah.

3 16 Note the aisa usage of the present participle ksobhayan apparently as though it
were a main verb (cf. 2:59c).

7

ex conj.

318 Tryambakasambhu, whose reading is unfortunately corrupt in the crucial place, evi-
dently understands that Siva causes a partial revelation of a soul’s karman (IFP T. 1102,
pp. 20-1): atha tasyasuddhasya mayiyakarmabhogartham sivad iti sivenanujhato bha-
gavan anantesabhattarako may am viksobhya karyabhimukhTm (conj. ISAACSON [let-
ter of 22.x. 2001]; viksobha karyabhimukham MS) krtva tadaiva kimcit karmavyaktim
utpadayati. tad uktarp parakhye ‘ tad bhogasadhan am purvam vyanaktTsah fkaionnataf’
iti tatas tenabhivyaktena karmana karyabhimukhamayaya (conj.\ karye ’bhimukha-
m ay ay a MS) sahatmano yah sambandhas tasmat sam band had utpadyate kala.

319 ex conj. For ajhana as a synonym of mala see 4:162c below, Kirana 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
(samjha) 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)

fJust as a man with fever (agniman)f, becoming gradually released
from the fever ( sanair 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 (=Tantraloka 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, Kiranavrtti 4:28.3,
Svayambhuvasutrasahgraha 1:10, and Haravijaya 6:126. This may seem odd, but note
that in Mrgendravidyapada 2:5ab the soul’s innate sentience ( caitanya ) is said to consist
both in the power of knowledge and in the power of action: caitanyam drkkriyarupam
tad asty atmani sarvada. The same notion is expressed in the Parakhya in 2:70cd above
and also in Matangavidyapada 6:33cd: anenaivanumanena citir jhanakriyatmika. Cf.
also Pauskara 5:3c-4a:

caitanyam jhatvakartrtvarupam tad balam atmanah
kalaya vyajyate tat tu tasyaiva hi tiraskrtam.

320 ex conj.

32 l l 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 Matahga , for which see introduction, p. liv. But perhaps, as Dr. Dezso
has suggested to me, we should consider emendation to murcchitanam: ‘for people who
faint’.

322 The first half-line is hypometrical as transmitted. My translation assumes the
correction of °bhir naram 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 a gni
can refer to fever.

But it is very possible that the verse once conveyed a quite different image, one
similar to that found in Matangavidyapada 9:28:

yathagnitaptam mrtpatram jatunalihgane ksamam
tathanuh kalayaviddho bhogah chaknoti va situm.

‘Just as a clay vessel, once heated in the fire, is capable of holding the exudation of the
Palaia tree [thus Ramakantha’s gloss of jatu in the Matahgavrtti 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 va situm
is a corruption for vahchitum or vice versa.

234

Parakliyatantra

by being joined with kala and the rest [of the evolutes of maya], becomes
able to desire experience. (27-28b)

[Kala] has always (?) the form of the [limited] power of agency of
souls; 323 she increases their strength (tatsainarthyopabrmhika) . (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 ( visayan vest) . (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
(vivecayet). 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

323 Assuming 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 yatha with ‘like a [poison-quelling magical] rite’; but this would
have meant that acidrupa could only have been taken with kala.

325 The use of the expression udbalita in connection with kala is widespread (see, e.g.,
Matahgavidyapada 10:17c and the passages referred to in fn. 319 on p. 233 above).

326 The word karana is here and in verse 35 pointedly used three times to refer to vidya ,
for in other Saiva literature (e.g. Tattvasahgraha 12, Tantraloka 9:183, Matahgavrtti
ad vidyapada 10:4cd, all of which are cited in Goodall 1998:206, fn. 138) vidya is said
to be the supreme instrument ( param karanam).

327 There is a certain awkwardness in the bald use of yogyah without some further
qualification. One might therefore consider emending vivecayet to vivecane: ‘...he
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 Bhogakarikavrtti lOOc-lOlb is
missing: uktam ca srlmatparakhyadau

kartrsaktim vyanakty asya kalasyatah prayojika
tatah kalasamayukto bhoge huh kartrkarakah.

TORELLA (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 /caraka-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

328 I assume that Pratoda is using the genitive here with vidya as parallel to buddhi in
the compound buddhisambaddhah {ex conj.) above: in other words, since the genitive
expresses sambandha , buddhisambaddhah could have been interchanged with buddheh ,
and therefore vidyayah can be used as syntactically parallel.

This is a stock objection on Sankhya lines (cf. Mrgendravidyapada ll:9ab and its
answer in ll:14-15a, as well as the following passages, mentioned by TORELLA 1998:55,
fn. 2: Matahgavidyapada 10:5 and 19, Tattvasahgraha 14—16, Bhogakarika 93c— 98b,
Tattvaprakasa 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
TORELLA (1998:55) observes, the kahcukas (kaia, vidya, raga, kaia , and niyati form ‘a
foreign body with respect to the Sankhya basis of tattvas. . . and further they give
‘the impression of doubles, having an uncertain status, so much so that not only all
the Saiva philosophers but also some of the Saiva 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 prakrti and the soul: saiva ca visinasti punah pr a-
dhanapurusantaram suksmam. The Saiva justification for having vidya as well is that
buddhi cannot examine itself and therefore the soul must have a further instrument.
See Sadvojyotis’s argumentation in the Bhogakarika (93c-98b):

karanam na vina kartuh krtih karmani drsyate 93
a to ’sti karaiiam vidya buddhibodhavivccinT
pradTpavan matis tasya svaparatmaprakasika 94
vidyate karanam puinso vidyaya kirn karisyati
pradlpah karanam puinsah stambhadyarthopalabdhisu 95
dTpopaJabdhau caksus ca buddhav a py evam isyatam
traigunyat sa vivekena sakta darsayitum na hi 96
visayakararn atmanam avivikta yatah svayam
vidya gunapara vedyam vivikta ’to vivekatah 97
sakta darsayitum pumso natra karyo. ’timatsarah

‘Without 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 ( vivikta ;), is capable of displaying distinctly ( vivekatah ) the objects of expe-
rience ( vedyam ) 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 4:3 Id that
buddhi illuminates itself and other things; as in Sadyojyotis’s response, here in 4:34
Praka^a 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. Why does
Sadyojyotis make a point of emphasizing the contrast between buddhi being permeated
by the gunas and vidya being above the gunas? Presumably the answer is that, as we
have seen above, viveka in the Sahkhya context is the salvific discrimination between
soul, which is beyond the gunas } and prakrti, 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 Ramakantha 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 Matahgavrtti ad vidyapada 10:5: . . . kim casarvasya bhogabhogyadivyava-
harasya ahgam buddhih, adhyavasayatmakatvat. tasya alihgane samvedane saiva [ scil.
vidya ] ksama bhavati. eta d uktam bhavati: adhyavasayasmrtipratibhadipratyaya-
bhedabhinna buddhir a pi yaya vedyate ( sa vidya tat param karanam } [Tattvasahgraha
12d]. yatah prakrtisambandhinya buddheh na tatha svatmanam eva grahyatapannam
karanatvena alihgane ksamatvam, grahyatvena bahirahgatvat. iti vidyasiddhih. (An-
other passage in which Ramakantha distinguishes the function of vidya and buddhi
is Kiranavrtti 1:17.10-12, where we should remove a wrong ‘emendation’, for the text
there should read vinivrttamalasyapi hi pumsah smrtipratibhavikalpadivaksyamana-

buddhivrttyatmakarthasamvittau avasyam karanantarena bhavitavyam ) Cf. also

the tfivatanusastra as cited in Tantraloka 9:210ab: sukh aduhkh asairi vidam ya vivinakti
pasor 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 vidya and the immediately following tattvas in the Rauravasutrasahgraha
(l:7-10a). 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 (ff. 27 v -28 r ):

kalam utpadayamasocitam ksetra jhasamsrtam
yaya yuktah samabhyeti vedanam sukhaduhkhajam
v id yarn ca tattvadharmadikarmasamvedinlm param
vivecayati ya pumsah s'ubhasubhaparicchadam
ragam ca rahjakam caiva visayan an d alaksan am
tasmat ksobhat samutpadya pradhanam asrjat gunat
buddhyadikaryakaranam . . .

• utpadayamasocitam ] B 776; utpadayamasa vidyam Bhatt • °samsrtam B 776;
°samvrtam Bhatt • tattva 0 ] B 776; dharma 0 Bhatt; nanva 0 Bhatt’s MS A

• pumsah ] B 776, Bhatt’s MS A; pumsam Bhatt • ksobhat ] B 776; kopat

Chapter Four

237

objects. (31)

Prakasa spoke:

First of all (fcavat) 329 the perception of an object ( arthalocanam ) 330 ap-
proaches the soul’s (tasya) gateway [made up] of the [three internal] in-
struments ( karanadvaram asrifcam). 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 ( tadvikalpe ). 332 Buddhi ( dhTh ) presents ( arpayet ) the object to the

Bhatt

Partly because I constitute the text differently from the edition, my understanding of
this passage differs in almost every respect from that offered by Dagens and Barazer-
BlLLORET (2000:499-500). I would interpret it, tentatively, as follows:

He [viz. Ananta] caused kala to arise that is appropriate [to the soul] and
that accompanies the soul [through samsara]. Linked with this [kala] the
soul attains experience born 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 karman , 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 prakrti to arise out of this ‘shaking’, he created out
of [the tattva] guna [all] the instruments and effects, beginning with [the
instrument] buddhi.

329 ex conj. Isaacson.

330 ex conj. aiocana has been preferred to locana because it is the term used in this
context in Sahkhyakarika 28 and, speaking of prediscursive awareness, in Slokavarttika
pratyaksasutra 112.

331 ex conj. This appears to have been adopted as a technical term from the Matahga
(or a related source), for see Matahgavidyapada 18:83:

mano garvas tatha buddhir dvaram etat sadatmanah
bhutaye bhutanathena nirmitam karanam tridha.

Cf. also Matahgavidyapada 18:86 and Matahgavidyapada 10:7 (quoted in the next
footnote). Whether it was really intended as a technical term in the Matahga is perhaps
open to doubt: note that kala is also so characterised earlier in the text ( vidyapada
9:16cd): sukhaduhkhopabhogasya dvaram etat sada citeh.

332 4:32d-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
Sahkhya acounts we expect all three internal organs to be accounted for, the buddhi be-
ing responsible for discernment ( adhyavasaya ), ahahkara for appropriation ( abhimana ),

238

Parakhyatantra

knower [viz. the soul] (jnatre), [and] he [then] discriminates ( vivekas ta-
sya) by means of vidya. (32-3)

Coloured by the object (artliarakta sati ), the buddhi can be perceived
as having the object’s form ( upalabhya tadakrtih). Like a lamp whose

and the manas for volition ( samkalpa ): . . . mahato ’dhyavasayo ’hamkarasyabhimanah
samkalpo nianaso vrttih. . . (thus Vacaspatimisra ad Sahkhyakarika 29). Cf. prose
units 37-40 (the last of which is actually an orphaned half-line of a nustubh) of Sarva-
jhanottara 3 in the edition of Tanjore:

. . . manasa sahkalpain karoti.
ahahkarenabhimanam karoti.
buddhyavasayani karoti.
sa eva manasa yukta indriyaih saha yujyate.

It may seem surprising that the Sarvajhanottara 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 (GOODALL, 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
Sutasanihita on the subject of the role 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 Matangavidyapada 10:6-1 2b:

aksarthasangamodbhutah pratyayo yo ’vadharyate
akrstah sa kasayena bhogakhyenatmavartina 6
asayenatitTvrena samyag vega vat a bhrsam
atyutkatabhilasena dvaram asritya garvajam 7
kramat sancoditam cittain bahirahgena vasyate
vasitam tena bhavena sankalpya ca cikTrsaya 8
sahgrhyasu vised garvani garvo ’py asayagocare
prapto ’ ntarangatam yen a svabhimanena garvitah 9
abhimanayitum saktah svadharmena balTyasa
abhimanatmakat tattvat khyatir adhyavasayinT 10
tarn alambyatinadharmena bodhakhyena sumedhasa
tatas taducitam cittam khyatir nyayanuvartinT 11
nivedayati vidyaya bahiscarasupesala.

• sahgrhyasu ] Kashmirian MSS and Matahgavrtti as transmitted by Kashmirian MSS;
sangrhyanu 0 Bhatt

Even with the help of Ramakantha’s Matahgavrtti I am unfortunately not able to
arrive at a satisfactory translation of this passage. Cf. also Matangavidyapada 18:90c-
91b:

grhTto ’rtho ’bhimanena khyatir adhyavasayinT
nivedayati vidyaya vidyaya vindate puman.

Chapter Four

239

[illuminated] objects are [both] itself and other things, it is [itself] the
object of another instrument ( karanantaragocara ). 333 (34)

An instrument [can be] dependent on an [other] instrument, just as in
battle an elephant [uses its] trunk, [which uses] weapons. 331 Therefore,
because of [the evidence of] discrimination (vivekena), [we know that]
vidya must be a further instrument [that we exercise] upon what can be
known (jneye 335 ). (35)

Otherwise there could then be no extroversion towards external ob-
jects ( visayanvesah ) and [no] slight [capacity for] discrimination (vivekas
ca maiiak). And then experience [would] plainly [be impossible] for the
soul, and he would then lack the power to be liberated (na ca moktum
balarn fcada), 336 because all the rest of the tattvas are subordinate [to
vidya] (sesatattvagunTbhavat) , just as a crane or such like [water bird] in
the water [depends] on a [submerged] rock. 33 ' (36)

333 If this interpretation is correct, then this is another tatpurusa compound inflected
as though it were a bahuvrlhi (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 Bhogakarika 95c-98b quoted and translated above in fn. 328

on p. 235. .

334 This half- verse appears quoted in the Mrgendravrtti ad 11:11 introduced by
...pratyuta karaiiantarapeksasya kasu cit kriyasupalambhah. uktani ca srTmat-
parakhye Hulin’s translation (1980:254) reads: ‘Au contraire, dans certaines ac-

tions, on admet qu’un instrument puisse dependre d’un autre instrument. II est dit
dans le venerable Parakhya : “On sait que sur le champ de bataille un instrument,
elephant, main ou arme, depend 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 Hulin could perhaps defend not understanding one; the first pada 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 statement of the principle that an instrument may depend on another
(such as Narayanakantha supplies in his introduction to the verse), I prefer to interpret
the first pada as such a general statement.

335 ex conj. The transmitted jneyam is perhaps just possible, but awkw'ard in conjunc-
tion with syat: ‘vidya should (syat) be understood to be (jneyam ) another instrument’.

336 ex conj. Retaining what is transmitted and adding (with B) an accusative ending
to bboga might also be considered: ‘And then the soul would plainly not have the power
to experience his experience’. But in that case the second tada becomes problematic.
One might also consider emending to na ca bhoktum baJantaram: ‘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 bakadih as its subject) to account for the accusative 6ilam.

240

Parakhya tan tra

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 (astu 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

338 The relatively sophisticated account of raga given in these two verses (4:37-8) —
sophisticated by comparison with what is offered in the Kirana (1:17 and 3:1-5),
Svayambhuvasutrasahgraha (1:10-12) and Rauravasutrasahgraha (l:9ab) — is similar,
even in its vocabulary, to that of the Matahga in vidyapada 1 1 :5— 7b:

yenoparakto laulyena ragi samupalaksyate
sati tasmin pradhanatma sthulas tam prati yujyate
eklbhutas tatah pascad balavah jayate ksanat
yenabhibhuto bahyesu pratyayesv anurajyate
tenayam sukhadah proktas tadvTryenopabrmhitah

‘As a result of which [scil. subtle raga] the soul becomes tainted ( uparaktah ) by desire
(laulyena) and is characterised as “im-passioned” (ragi). When that [subtle raga] is
present, then the coarse [raga] that is 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. When the soul is overcome by it
(yenabhibhutah), he is attracted to external sense objects. Therefore (fcena) 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:6cd, is evidently different, but it is not entirely clear
to me. The interpretation of the anonymous commentary on the Matahga printed as an
anubandha is different again: yena prakrtarupena abhibhutah san sa rago bahyesu
pratyayesu srakcandanavanitadigunagrahanabuddhisu anurajyate a tiprTtido bhavati.
339 This image for raga and the soul is used also in the Sivatanusastra as quoted in
Tantraloka 9:210cd: ragas ca kalatattvac chucivastrakasayavat samutpannah.

340 As we saw above with vidya, the text must attempt 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 Mrgendravidyapada 10:24d).

Chapter Four

241

observe towards even contrary things ( viruddhesv a pi) [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 ( karmasayavasat ); it does not come about for
something ‘contrary’. 343 It is rather that ( punah ) the same kind of kar -
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 ’ dharma -
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 [karman] (tatksayat . . . nimittat) that the soul can
become dispassionate (sa virajyeta), not from viraga. 344 (42)

341 ex conj. It is possible that nirnitah is rather an error for niscitah, which is then an
invitation for the use of that word in Prakasa’s reply. The question is not satisfactorily
interpretable to me, and it is not clear how Prakasa’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,
abhilasahetu) [e.g. Kirana 3:1-5 and, pregnantly, in Mrgendravidyapada 10:11]; 2) the
distinction between ragatattva and avairagya, one of the eight buddhidharmas [e.g.
Tattvaprakasa 48 and Mrgendravidyapada 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. Tattva-
sahgraha 10 and Mrgendravidyapada 11:15 and commentary; and 4) the assertion that
we cannot appeal to other factors, such as maya or karman, to account for attraction
[e.g. TattvasahgrahatTka 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 Matahga
too, which seems similar to ours up to this question of Pratoda’s, appears thereafter
to be of little help.

342 This is the only instance in M Y where Prakasa is identified with the sun, but see
introduction p. xl.

343 ex conj. Acharya. The conjecture is tentative.

344 What 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 viraga, 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: sukhanusayT ragah and duhkhanusayT dvesah.) True

242

Parakhyatantra

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 something that comes
about when one has neither the raga that is the result of adharma nor that which is
the result of dharma (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).

345 The 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 Mrgendravidyapada 10:12,
Matangavidyapada 17:75, 78, 147, etc. If the interpretation offered is correct, the idea
is certainly clumsily expressed.

346 As a term for the subtle body suksmalihga does not appear to be common in
Saiva texts, but it is occasionally used, e.g. in Tryambaka^ambhu’s Kiranavivrti ad
2:10 (IFP MS T. No. 1102, p. 36). As Torella points out (1998:58), kala, vidya , and
raga form a special inner group among the five kahcukas , such that these three alone
are sometimes referred to with the term kahcuka even where the existence also of kala
and niyati is acknowledged (as here). Cf., for example, Matangavidyapada 11:33c-
34b, 12:1, 12:25, and 14:2. In the Rauravasutrasahgraha they are the only kahcukas,
as we have seen in Rauravasutrasahgraha 1:7-9 (quoted in fn. 328 on p.236 above),
which is confirmed by 10:98-101. Accordingly they appear also to be the only three in
the Sivatanusastra (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 Sivatanusastra too knows six kahcukas (including maya as the sixth),
arguing that kala and niyati 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 Ruruvrtti , and which
therefore may have belonged to a lost section of Sadyojyotis’s commentary on the
Rauravasutrasahgraha (see introduction, p.lx): kaladibhir eva suddhais tac chuddham
drastavyam ity abhiprayato ’ nabhidhanam nabhavat. (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 SvayambhuvasGtrasahgraha 2:9.)
In fact the Sivatanusastra does appear to refer to three other entities as kahcukas (in
Tantraloka 9:208ab), but these are mala, maya, and Siva (by which is presumably
meant his nirodhasakti ) .

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243

constitutive part] in the subtle body (suksmadehasthah). It is known
( laksyate ) through its having characterising signs (lihgayogatah) . (45)
Those signs are such [cognitions] as ‘second’, going up to ‘aeon
(tutyadyam. . . mahakalpavasanakam). 347 They cause one to infer time
( kalasya gamakam tat), since time is that which ‘divides’ (kaiayjta). (46)
Impelled ( kalitam ) by this [time], the male seed (bijam), joined with

347 When quoted in the Matarigavrtti ad vidyapada 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 Sarada script the graphs for tu and ta can be confus-

ingly similar to those for u and da. Cf. Ramakantha’s Kiranavrtt, ad l:18cd
and cf. towards the beginning of the kalaprakarana (1.6.68) in the Prasastapada-

bhasya: ksanalavanimesakasthakalamuhurtayamaboratrardhamasamasartvayanasam-

vatsarayugakalpamanvantarapralayamahapralayavyavaharahetuh.

The smallest division mentioned is the tuti (or truti; but see Goodall 1998:lxx for a
defence of the other orthography) also in Mrgendravidyapada 10:Uab Matangavidya-
pada 25: 12c- 13b, MalinTvijayottara l:29cd and Niivasa gvhyasutra 7:23, t.b2

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Parakhyatantra

the female seed ( sa-raktam ), becomes a kalala . 348 The kalala [next

348 This is the smallest form of the embryo. According to a quotation in the Abhi-
dharmakosabhasya ad 3:19abc (p. 130), there are five stages:

kalalam prathamam bhavati kalalaj jayate ’rbudah
arbudaj jayate pesT pesTto jayate ghanah
ghanat prasakha jayante kesaromanakhadayah.

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-
samyutta (Samyuttanikaya X 1,3) quoted in Suneson’s useful article on embryological
terminology (1991:112):

pathamam kalalam hoti kalala hoti abbudam
abbuda jayate pesT pesT nibbattati ghano
ghana pasakha jayanti kesa loma nakhani ca.

The earliest non-Buddhist classification that SUNESON quotes (1991:111) is that of
Mahabharata 12.308:116-17:

bindunyasadayo ’vast hah sukrasonitasambhavah
yasam eva nipatena kalalam nama jayate
kalalad arbudotpattih pesT capy arbudodbhava
pesyas tv angabhinirvrttir 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 SUNESON 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
budbud a and the third mamsapesT. Admittedly 4:47d as transmitted in M v reads mase
pesTtvam agatam; but mamsapesT appears to be the terminology of both versions of
the Sarvajhanottara , for which see below. The same confusion (mase for mamsa°)
is to be found in the secondary verse account given in the Devakottai edition of the
Sarvajhanottara that has replaced the original prose, for 3:28d-30b of the Devakottai
edition reads as follows:

. . . ekahat kalalam bhavet
pahcaratrena kalalam budbudakaratam vra jet
budbudam saptaratrena mase pesT bhavet punah
dvisaptahad bhavet pesT raktamamsac 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 budbud a in five, a mamsapesT in seven, and that this same pesT [viz. the
mamsapesl] becomes ‘firm’ in two weeks. I mention this because SUNESON (1991:113),
when discussing the last two of the above half-lines (reading mamsapesl bhavet punah
and raktamamsacita) as they appear quoted in the Sabdakalpadruma from the text
of the Sukhabodha (which he describes as ‘a late unpublished comprehensive medical

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245

ko&a work probably composed in 1568 by a certain Vaidyaraja’) interprets them as
explaining mamsapedl and pesT 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 ghana\ This interpretation is not borne out by the con-
text offered by the Devakottai version of the Sarvajnanottara . Furthermore Suneson
(1991:109) characterises mamsapesi as a new term ‘probably coming into use during
the 16th century’. The evidence of the Parakhya and of the primary prose passage
of the Sarvajnanottara that is quoted below shows that the term is several centuries
older. (Dr. ISAACSON, in a letter of 2.xii.2001, has pointed out to me that there is also
the evidence of Candrananda’s commentary on Vaisesikasutra 5.2.19.) It seems that
pesi and mamsapesi appear as alternative designations of the third stage, just as (as
Suneson 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 kalalam; pahcaratrena budbudam
saptaratrena mamsapesi sambhavati
dvisaptaratrena mamsapindakrtir bhavati
masad abhyantare bahur a mso jayate
masadvayena hastapadahgusthadayo jayante
tribhir masair jarayusnayutvahmarmani bhavanti
caturbhir masair vamdaprsthe udaram katis ca bhavanti
pahcabhir masaih sirolalatakarnanasa bhavanti
sadbhir masais chidrani bhavanti
saptabhir masaih sarlrasya vyaktir bhavati
astabhir masaih purnakrtir bhavati
navabhir masaih samayuktacetano 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 ( bhutatmapra -
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 Sarvajhanottaravrtti of Aghorasiva. 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
mamsapinda being used to designate a stage in the embryonic development than the
Krsnacaritranataka, the eighteenth-century Nepalese drama to which SUNESON refers
(1991:119-20).

Some Saiva sources name only the first two stages, the kalala and the budbuda.
Matahgavidyapada 19:26ff, Vayupurana 1.14:17 (quoted by SUNESON 1991:112), and
Tryambakaiambhu’s Kiranavivrti ad 1:18 (IFP MS T. 1102, p. 23). (The latter two
give the rarer form kaJana for kalala.)

Note that though the terminology of the first three stages is shared by a wide range

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Parakhyatantra

becomes] bubble-shaped ( budbudakaram ), [then] it becomes a mamsa-
pesi. (47)

It next becomes complete, equipped with [all its] major and subsidiary
limbs (ahgapratyangasambaddham) . In its rising, its perduring, its per-
ishing, it is this time that is what impels it (sa kalah kalanatmakah) . (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] (nanyatha tritayam ), which exist before [the soul is linked
to] the foetus (garbhapurvakam) , 349 be connected with the soul (tasya
yujyate). (49)

Past time, future time, as well as the time that is now passing, (yah
kalo vartamano ’pi) 3b0 are connected. Without time [the soul] could not
be conceived of as fhaving any part (?) of action, subtle or gross (suksma-
sthulakriyamsakah)} , 351 (50)

of texts (either arbuda or bud bud a quite likely arose because of error out of the other,
and pesT and mamsapesJ are, 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, sanrasthana l:49cd, we read: dvitTye masi kalalad ghanah
pesy athavarbudam. For a brief discussion of these terms in the medical tradition,
according to which the pesT is the form taken by the female embryo and the arbuda
that taken by the male, see Suneson 1991:113-14.

349 Or 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 time 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 we 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 Svayambhuvavrtti ad 1:10, justifying that
the tantra there mentions the first three kahcukas but not time or niyati : kalaniyatyos
ca pravrttaprayojakatvad atragrahanam. kalo hi pravrttam eva purusam trutyadi-
bhih kalayati. niyatir a pi pravrttam eva yatra karmaphalam tatra niyamayatlti. 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.

3j0 This is a slightly laboured formulation; but it would be over-interpreting to suggest
that it is intended to hint at the problem that present time is sometimes said to be
unknowable (for which cf. Matangavidyapada 12:7c-14b).

351 This follows the suggestion of Dr. ISAACSON (letter of 2.xii.2001), which makes

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Binding fate ( niyati ) is to be understood [to be so-called] because of
the compulsion [that she exerts] ( niyamat ). 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)

Prakasa spoke:

If binding were to be produced [as an effect] of 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 that which

sense if 4:49cd indeed makes the point that bound souls must be subjected to time
regardless of whether they are embodied. Here kriyamsa might refer to degrees of
manifestion of kriyadakti , the soul’s power of action. Ramakantha refers to coarse and
subtle degrees of revelation of the power of action in his Tattvatrayanirnayavrtti ad
verse 6: ... dTksadina. . . asya. . . kriyasakteh sth ulasuksmaparabhedena vyaktatvad. . .
(f. 109 r ).

I had earlier emended gamyah to garbhah and translated: ‘The foetus cannot be
without time. . . ’. This might fit with the other interpretation of 4:49, but it would
probably rule out the above interpretation of 4:50d.

352 This is a stock objection. Cf. Mrgendravidyapada 10:15:

sasadhanasya bhogasya karmatantrataya jaguh
kecin niyamakam karma yad 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.’

353 There are a number of ways in which this could be interpreted. The word dhisana
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.

354 As commonly in defences of the existence of the kahcukas , the argument (here

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Parakhyatantra

binds a soul’s past action [to himself] ( tatkarmanah . . .yat tu niyamakam)
is taught to be a tattva. 355 (54)

That on which the controlling power ( niyamika saktih) fthat is in time
as well as in niyatif 356 acts is in this system (atra) [known as] the tattva of
the [bound] soul ( paurusam tattvam); it ‘fills’ the path of creation below
it ( adhomargavapurakam ). 357 (55)

implicit) is that each imperceptible entity in the tattvakrama 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 reductionism,
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 Kiranavrtti 1:17.6-8: na hi yat karyantaranyathanupa-
pattya samsiddhasattakam atyantatmdriyam vastu tat karyantarakaranatvena sakyani
adhyavasatum anekendriyadikaranantaraklpter apy abhavaprasahgat. ‘For 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.’

355 Here tatkarmanah 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 niyamakam karmanah, tat
tattvaqi proktam.

These two verses (4:53-4) are comparable to the refutation of the same objection in
Mrgendravidyapada 10:16-17:

bhogo ’rthah sarvatattvanam so ’pi karmanibandhanah
karmaivastu sarTradi tatah sarvam aparthakam
ath a dehadisapeksam tat pumarthaprasadhakam
ta to niyatisapeksam astu karma niyamakam

356 The interpretation of this pada is very uncertain. It is just conceivable that the
text might speak of both kala and niyati possessing a controlling power. Cf. Sadyo-
jyotis’s justifying what he interprets to be a reference to kala, kala and niyati with the
expression kalakale in his Svayambhuvavrtti ad 2:9a (quoted in foonote 302 on p. 229
above).

357 A nirvacana of purusa is implied; hence this choice of words. Cf. Matahgavidya-
pada 14:3-4b:

y asm at pradhanam utkanthad apurayati bhavitah
tasmat pumbhavasamarthyat pahcavayavalaksitah
pusnati prakrtim yasmat tasmat purusa ucyate

In his Matahgavrtti ad loc. Ramakantha interprets this as follows: utkantha vidy-
ate karyatvena yasya, asau utkanthah ragah, t as man nimittat. yatas ca pums-
tattvamalasamarthyena bhavitah kaladipahcatattvayukta eva pradhanam bhogya-
tvena apurayati; prakrtim ca pusnati tato ’ pi nimittat sa eva pumstattvam ity ucy-
ate. The same nirvacana is perhaps intended to be implied in Mrgendra 10:18:

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249

This is taught to be the place of the [eight] yogins , 358 the pinnacle
of the realm of [secondary] matter (avyaktagrhasekharam) 359 This is
also the ‘eternal place’ [viz. the liberated state that can be achieved]
through ever cultivating consciousness ( sada caitanyabhavatah ). 360 The

pumstattvam tata evabhut pumspratyayanibandhanam
apurakam pradhanader bhauvane rud rasamsrayam .

Also comparable is Matahgavidyapada 12:25-27b:

kalito ’ dhomukho jantuh kahcukair avagunthitah
na vijanati ruddhatma mahamayam yatah pasuh
pasutvat, kaJitah ksipram kalenanantatejasa
niyatyakhyena tat t vena sa ca pascan niyamyate
yena pumbhavam ayati jagadapuranam prati.

As Dr. Isaacson has pointed out to me (letter of 19.xii.2001), the association with
purayati appears already in Yaska’s Nirukta (2.3) and in Mahabharata 5.68:10 and
5.160:3. Cf. also the nirvacana of TATPURUSA given in Rauravasutrasahgraha 10:30-1.

358 These are presumably the bhuvanas of the yogins elsewhere called the yogastaka.
These 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 GOODALL 1998:lii-lv). In the Svayambhuvasutrasahgraha (4:38-9)
they are placed in pradhana; in the Mrgendra (vidyapada 13:144-148b), the Kirana
(8:120-121b), the Matahga (vidyapada 16:25-32, where, in 29c, we must either read
ribhos with the Kashmirian MSS or emend to rbhos , in place of Bhatt’s vibhos ),
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 Sarvajhanottara (90c-94 of the adhvaprakaranam
as transmitted in IFP T. Nos. 334 and 760) they are placed in gunatattva. They are:
akrta, kr ta, raibhava (often erroneously given as bhairava, but what is intended is a
derivative from the name Rbhu), brahmya , vaisnava, kaumara , auma, and Sraikantha.
It is a peculiarity of the Parakhya's account of the tattvadhvan (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 GOODALL 2000:216, fn. 41) and not
bhuvanas. Thus in 5:149a we learn that Suksmadeha rules over pumstattva; but it is
only here that we learn that the yogastaka too is situated herein. For more on the
astakas , see fn. 620 on p. 314 below.

359 ex conj. I think that the text intends to express that they are located at the
very top of prakrti , in other words sandwiched between the tattvas of purusa and
prakrti. Placing worlds and creatures at the tops, middles and bottoms of tattvas
is not unparalleled, for see, e.g., Kiranavrtti 1:15.46-7; Somadambhupaddhati vra-
toddharavidhi 7 (BRUNNER 1977:553); Ramakantha’s Sarvagamapramanyopanyasa 6c
(GOODALL 1998:xxi); and Siddhantasamuccaya IFP T. No. 206, p. 99 and T. No. 284,
p. 163: . . . gunamastakasthakrodhesadibhuvandpadanatvena cavyakta esa prakrtih

siddha. Furthermore the collocation avyaktagrha , used to mean prakrti tattva, has
a parallel in Kirana 8:125ab: tatraiva puruso jheyah pradhanagrhapalakah.

360 Perhaps my assumption that bhava is irregularly used here as though it were
bhavana is not warranted; one could render this instead with ‘because consciousness

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Parakhyatantra

ones situated [there] in [this] resort of Rudras 361 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 ( niyatya saha
sarpati) . 364 (57cd)

Prom kala arises the unmanifest (avyaktam), the cause of [all] mani-
fest effects (vyaktakaryanibandhanam) . 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

always exists there’.

361 The label rudrasamsraya is used of purusatattva also in Mrgendravidyapada 10:18
(quoted in fn. 357 on p.248 above). Following Narayanakantha’s commentary ad
loc., Ttilocanasiva in his Siddhantasamuccaya does not interpret this literally, for
he quotes Mrgendravidyapada 10:18 with the following introduction (IFP T. No. 284,
p. 164 and T. No. No. 206, pp. 99-100): nanu purusatattve ’pi kesu cic chastresu bhu-
vanani sruyante. satyam. tadadhipatmam rudranam asrayatvena bhuvanani sruyanta
eva. tani tu purusasya cetanatvena bhuvanadharatvayogat pumstvamalasambandha-
samanadesaragatattva evavasthitani. ata eva srTmanmrgendre. . . The justification
offered for locating these worlds in raga is that the Kirana (in 8:125ab, quoted in the
previous footnote) locates the purusa there. This the Sarvajnanottara also does in verse
106 of its adhvaprakarana (IFP T. No. 334, p. 66 and T. No. 760, p. 48).

362 This 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 Sarvajnanottara (IFP T. No. 334, p. 96); South In-
dian Pauskara 6:68-76 and Somasambhupaddhati vratoddharavidhi 7-8 (Brunner
1977:553)’.

363 This 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 Matahga and Ramakantha. It seems indeed from 4:62-4 that Praka^a
is using the word sthula to refer to the effects below avyakta, and the suksma 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 pralaya.

364 I.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. Matahgavidyapada 13: led: saktir niyamika pumsah saha tattvena sarpita. Else-
where too (e.g. Matahgavidyapada 14:1; Svayambhuvasutrasahgraha 1:8 and Aghora-
siva’s commentary on Sarvajnanottara, bhutatmaprakarana 7 [IFP MS 47818, p. 115])
the verb appears to be used of moving about in samsara in accordance with or for the
sake of experiencing one’s karman.

365 This nirvacana is obscure to me. The range of possible meanings for pratyaya here

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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 that it produces
effects], what is the use of kala and the others that are posited? 3 For
would not the purposes of the soul be served 369 by the soul’s being united
with its effects [alone]? (61)

Prakasa spoke:

[But] how could the mind and the other [necessary effects 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 that which is subtle [viz. the soul] being connected
to the subtle [body(?)] ( suksmayogitvat ) connection may then [follow]

( punah ) with the gross [body (?)]. 371 For souls the bond that consists of
kala and those others is like dye in a white garment ( svacchavasahkasaya -
vat). 372 (63)

is large.

366 The a di in this compound seems to be otiose.

367 The nirvacana offered in Matahgavidyapada 15:5c-6 is as follows: prakrtya

dharitam sakte svodare vinipatya tu/ tasmat pradhanasabdena tattvam uktani
sanatanam.

368 Perhaps the following interpretation is also conceivable: ‘What is the use of kala
and the others that are posited to stand in a relation of cause and effect to this [pra-
krti]?’

369 ex 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.

370 Dr. ISAACSON (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].’

371 The interpretation is far from certain here. It is plain that Prakasa is distinguishing
two groups of effects: the relatively coarse group that emanate from prakrti , and the
relatively subtle group above that. What 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.

372 ex conj. Instead of this small emendation, one could consider svacche vase
kasayavat. But, as Dr. ISAACSON has pointed out to me (letter of 19.xii.2001), the

252

Parakhyatantra

The other [bond], which consists of the buddhi and the others, is a
powerful intoxicant (ragah sandrah ); by it the soul is impassioned (anu-
rajyate). These are the various effects and causes ( karyakaranabhedo
’yam), divided into subtle and gross ( suksmasthulavibhagatah ). (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 (tanujjhitah). 373 (65)

And for that [body] (tasyas 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 prakrti ] is born of kala
etc. (66)

Since [these] effects are insentient ( krter acitsvabhavatvat) , and be-
cause of the soul’s [condition of] impotence (pumsad cakartrbhavatah),
there must be a cause that joins him [with it] (tadyoge karanam): that
[cause] is proclaimed to be the Lord (khyatah sa Isvarah), 374 for he has
the power. (67)

His instrument is His will; 375 it is His power that is inseparable (saktir
abhinna), like the power [of yogins attained] by yoga. 376 With that [power]
He unites [each soul] with his body ( tatkaye ), in order that he may
consume the accumulated [fruits of his past actions] (svarjitasanahetu-
tah). (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 Saiva texts, and it is used in the
same image in Matahgavidyapada 8:41.

373 Cf. Kirana 4:29ab: na dehena vina muktir na bhogas cit kriya guruh.

374 Note the aida double sandhi of sa+Tsvarah.

ex conj. The emendation of karanam to karanam 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 lab, icchaiva karanam tasya
yatha sadyogino mata.

376 It seems to me likely that the power of yogins attained by yoga is intended (cf.
Kirana 3:11b quoted in the previous footnote), and one could therefore consider emend-
ing to yogtfaktivat.

377 When this verse is quoted in the Siddhantasamuccaya 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 ( adharam 378 ) 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 (anyonyasrayavrttitvat), 379 [a single] activity ( kriya ) of the gunas
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’ (gunasamjha) applies to the gunas because
the soul adopts their qualities ( tadgunasamsrayat ). 381 (72)

Could they not belong to others too ( anyesam a pi kim na syuh)? But
they are held to be all-pervading 382 According to this system, the activity

tat as ca gun an am acaitanye saty anekatvat tatkaranataya gunamastaka-
sthakrodhesadibhuvanopadanatvena cavyaktakhya prakrtih siddha. tad
uktam snmatparakhye

• tatkaranataya ] BCD; karanataya A • gunamastakasthakrodhe-
sadi° ] B; gunamstatasthah krosadi 0 A; gunamastakasthah/ krod-
hosadhi 0 C; gunamastakasthah ko ye sadhi 0 D • cavyaktakhya
prakrtih ] CD; ca vyaktaghataprakrti A; cavakta esa prakrtih B

It is then followed (except in MS T. No. 206) by the quotation of Bhogakarika 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 Trilocanasiva interpreted it to express both that the gunas are effects of
prakrti and that this can be known because they are plural and insentient. But it is
the quoted unit of the Bhogakarika that expresses this; with our verse Prakasa seems
to intend to emphasize that the gunas form a separate tattva (unlike for the Sankhyas),
since they produce their own separate effects.

378 The use of this word as neuter may be an original atea feature of the language, and
so it has been retained. One could, however, emend to adharah.

379 The wording echoes the second half of Sahkhyakarika 12: anyonyabhi bh avadraya-
jananamithunavrttayas ca gunah.

380 Cf. Mrgendravidyapada 10:21:

trayo gunas tathapy ekam tattvam tadaviyogatah
ekaikasrutir etesam vrttyadhikyanibandhana.

‘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 functions.’

381 Or perhaps ‘because the soul adopts them as qualities’?

382 The 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 samyoga , for see 1:41 and note

254

Parakhyatantra

that belongs to them ( vrttir ihanvita) [is directed] towards [respectively]
awakening, setting in motion, and deluding. (73)

From that same tattva comes forth buddhi ( dhisana ), with its
eight constituent parts (astahgasamyuta): dharma , jhana, vairagya, and
aisvarya, through which the sattvika [guna is to be known]; because of
adharma the rajasa [guna] is to be known, and ajnana is a property of
tamas ( ajhanam yat tamogunam) . 383 (74-75b)

When, because of the suppression of rajas and tamas, [a soul] abounds
in sattva (sattvasamutkatah) , then [that] soul will have a clean mind for
engaging in dharma ( dharmasamarambhe pumsah suddha matih). En-
gaged in that [dharma(?)] (tatpravrttah) , 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 (nlto brahmacaryena vartate) 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.

383 If the text and this interpretation are correct, the author’s intention was not
smoothly expressed. It is possible that a half-line has dropped out between 4:75b
and c that accounted for avairagya and anaisvarya. Cf. Mrgendravidyapada which,
as here, connects the positive properties with sattva, but connects all the others with
tamas with the exception of avairagya, which is presumably therefore connected with
rajas:

bhava buddhiguna dharmajhanavairagyabhutayah
sattvika vyatyayenaite ragam utsrjya tamasah.

384 Thus far the five yamas have been listed. Hereafter are listed the five niyamas. Cf.
Matahgavidyapada 17:29c-31:

dharmas ca dvividhah prokto yamas ca niyamo ’par ah
ahimsa satyam asteyam brahmacaryam akalkata
yamah pahcavidhah prokto niyamas capy athocyate
akrodho gurus'ugrusa saucani santosa eva ca
arjavam ceti niyamah pahcadha pariklrtitah.

The Parakhya's lists are the same as those of the Matahga even in their order. The
lists of other texts vary considerably both in order and content. See Yogasutra 2:30
( ahimsa satyam asteyabrahmacaryaparigraha yamah) and 2:32 ( saucasantosatapah -
svadhyayesvarapranidhanani niyamah ), and cf., for example, the two verses quoted on
p. 16 of Kaundinya’s Pahcarthabhasya on the Pasupatasutra:

ahimsa brahmacaryam ca satyasam vyavah araka u
asteyam iti pahcaite yam a vai sampraklrtitah
akrodho gurususrusa saucam aharalaghavam
apramadad ca pahcaite niyamah sampraklrtitah.

Chapter Four

255

He practises obedience to his guru, purity (saucani), 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 nityam). 385 Or knowledge can be that learned from
another; or [it may be what is learned] with correct understanding (su-
bodhatah) from scripture itself (jhanad eva), 386 or from the teaching of
one’s guru (gurupadesatah) , or from meditation (bhavanavasatah) . (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 Lihgapurana 1.89.24-5:

asteyani b rah mac ary am ca aJobhas tyaga eva ca
vratani pahca bhiksunam ahimsa par am a tv ih a
akrodho gurususrusa saucam aharalaghavam
nityam svadhyaya ity ete niyamah parikTrtitah.

This belongs to a passage shared with the Vayupurana, where these two verses are
1.16:17-18. They occur also as Markandeyapurana 38:16-17. Cf. also, e.g., Vamana-
purana 14:1. Many other passages could be adduced. COLAS (1988:256-60) tabulates
and discusses some quite different lists.

385 ex conj. Perhaps a genitive of the present participle, abhyasyato nityam , is also
possible; but parallelism with the other ablative nouns in the list (admittedly a weak
ground) has led me to prefer this.

386 This interpretation is suggested to me by Mrgendravidyapada 10:28ab ( lokadhTgu -
rusastrebhyo bhati vainayiko gunah ), which Aghorasiva quotes in his Mrgendravrtti-
dTpika after his quotation of Parakhya 4:79ab, for he follows that with . . . ityadi. ihapi
vaksyati ‘[ Mrgendravidyapada 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 sastra, which might correspond to jhanat here.

387 I 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 adambhitvam ahimsa ksantir arjavam
acaryopasanam Saucam sthairyam atmavinigrahah
indriyarthesu vairagyam anahamkara eva ca
janm amrty u jar a vyadh id uhkhadosan udars'anam
asaktir anabhisvahgah putradaragrhadisu
nityam ca samacittatvam istanistopapattisu
mayi can anyayogen a bhaktir avyabhicarinT
viviktadesasevitvam aratir janasamsadi
adhyatmajhananityatvam tattvajhanarthadarsanam
etaj jhanam iti proktam a jhanam 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 (a dhi-
bhutajena), [i.e.] caused by such factors as rain, thunderbolts and so
forth; and so too from factors connected with spirits ( tadvat tad adhi-
daivottham ), [i.e.] what is produced by flesh-eating demons, demons that
possess, and ghosts ( pisacagrahabhutajam ). 388 (81-2)

As a result of vairagya [the soul] begins the practice of yoga, from
which, according to this system (ih a), there comes about aisVarya, [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 fcamas axe obscured, rajas is preeminent,

Here too a distinction which is not clear to me is implied between adhyatmajhana and
tattvajnana , and they are placed here at the end of a list which is said to be a list
of yamas and niyamas in the GTtabhasya attributed to £ankaracarya. In our passage,
what follows in 4:81c-82b suggests that reference may here (in 4:80cd) .be intended
to adhyatmika and adhibhautika knowledge. 4:82cd then refers also to adhidaivata
knowledge, but the tadvat 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 prakrtyatmaparam as a compound: ‘knowledge, whose form is
truth, that relates to prakrti , 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 jnanat in 4:81a, since ekatama 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.

388 Cf. Matahgavidyapada 17:77c-85, where these form part of a list of ten tustis
(17:74-103) that lead to vairagya.

389 In the Matahga a description of these ( vidyapada 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 utkarsa has been attracted to the neuter, but also because
the qualifiers that bracket it both appear to be referring to the same 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., Rauravasutrasangraha l:8d, quoted in fn. 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 that man ( adharmanurago
5 smin ), and therefore (tat) he does not have aisvarya ( naisvaryena var-
tate). (84)

As a result of adharma he becomes a non-believer ( nastiko bhutv a)
and abandons rites of purity ( saucacaravivarjitah ). Assuredly he becomes
a thief and murders living beings. 390 (85)

Because of attachment (ragat) he becomes tainted with the intoxica-
tion of lust ( ragapramadyarahjitah 391 ) 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 aisvarya and other such
[positive qualities] he [wrongly] regards as itself the highest aisvarya. He
who is intent on that remains one whose property of omniscience is en-
veloped by nescience ( avidyakrantacidgunah ). (87)

When, because rajas and sattva are obscured, tamas is preeminent in
the soul (tasya), then he remains powerfully deluded by the confusion of
tamas ( mudho mohatas tamaso bhrsam ). 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. Matahgavidyapada 17: 139— 142b:

tato ’no ratimahatmyat pravrttih parapTdane
himsato ’ likabhasitvam as mac caurye pravartate
par ad ares v anayasam a to gurvahganagamah
kalusyam atidaurbhagyam krodhas capy anivaritah
satam vyatikrame prTtir apritir gurusantatau
6aucahanis ca satatam atidauhkhyam pramadatah
anarjavam ca satatam adharmakuliteksanah.

391 ex conj. This is a modification of a suggestion of Dr. Acharya: ragapramada-
ranjitah. The suggestion has been rejected on the grounds that it would yield an
entirely iambic pada; 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 mohitah, following the testimonium. Or again one could
retain M v ’s reading and interpret: ‘powerfully deluded because of tamas by delusion*.
Note that in the quotation in the Nanavaranavilakkattarumpatavivekam (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 Nanavaranavilakkattarumpatavivekam was faced here with
a corrupt line which he has emended plausibly but in ignorance of the wider context.

258

Parakhyatantra

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 sastra (asmin). She is that which determines ( bhaved adhyavasaya-
krt). (90)

Pratoda spoke:

That cannot be how they axe in this system ( samstha naiveha sa tesam),
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)

Prakasa spoke:

Buddhi is that which awakens them, and that is why they are figura-
tively [referred to as her] properties, for responsibility over them (tesam
yenadhikaritvam) rests always with the soul ( sarvada purusasrayam) . The
quality that is the particular property of ( gunah svakyah 396 ) the buddhi is

393 More literally: ‘he sees the reverse of everything’.

394 This seems to be intended. The buddhi is any case not sentient. The argument
seems to presuppose that the eight properties of dharma etc. are thought of as inte-
gral parts of the sentient being, and that they cannot belong to buddhi , which is an
insentient evolute of prakrti.

395 But it might be possible to take sa as referring to the buddhi rather than to cid-
rupata.

396 Dr. Isaacson 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 M v would probably not have been regarded as
an alteration). The anomalous adjective svakya appears to be an ai£a form used with
the same sense as svaka though it is a derivative from it, for cf. Matahgavidyapada
4:5cd: yogo 'sya saktayah svakya visphuranti samantatah. In the Matahgavrtti here
Ramakantha’s attempt to account for the form is not convincing: svakasya bhavah
svakyam , tad vidyate bhagavatah sambandho yasam tah svakyah. [Here bhagavatah
sambandho is the reading of the Kashmirian MSS; Bhatt has adopted the reading
of his other sources, bhagavatsambandhitaya, which I suspect to be a clarificatory
alteration.] Commenting on Matahgavidyapada 16: led ( prabuddho ’harmukhe svakye
srTkantho ’nantavikramah) } Ramakantha appears again reluctant to allow that the word
is ordinarily used (in scripture) as an adjective, for he remarks: svam eva svakam ,
tasya bhavah svakyam atyantatmTyam; na tu brahmadTnam aharmukham ity art hah.
But no justification of the form is attempted when glossing Matahgavidyapada 23:2a,
which tell us of the property particular to earth: svakyo ’sau gandha evoktah. In the
Matahgavrtti this is glossed with etasyas casadharano guno gandha eva. The same
treatment is given to the form in Matahgavidyapada 22:2c, which tells of the property
particular to water. Nor does Ramakantha 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 e
experiencer ’s experience (bhoktur bhogasamasraya) . ~ (9 )

From that [buddhi] arose the I-principle (ahahkara), which is three-
fold in accordance with the [threefold] division of its evolutes (tnguna^
karyabhedatah); by name [its three parts are] Taijasa, Vaikrta, and

Bh Then (tad) from that Taijasa ahahkara there develops the five faculties
of sense. The [five] faculties of action are born from the Vaikrta [aiian-
kara], together with the mind ( samanah ), because of [its] connection [with
them] (bandhena) [?]. 3 " (95)

with atmfyam) when it occurs in MatahgavidySpada 7:40ab: diksanalaplustamalasya

ihM “ ,s t ; mph t

397 eX conj Perhaps the transmitted vibodhatah could be interpreted because [i
through this function of buddhi that we can account for] perception .

308 For this anomalous agreement of the as'raya with buddhi even though it does not
come at the end of a compound with bahuvrihi structure, cf. fn. 294 on p. 227 above.

According U>

faculties derive from Taijasa (the sattvika aspect of ahahkara), and the tanmatras
derive from Bhutadi (the tamasa aspect). Both groups, however, are said in so ™ se "f e ;
to derive from Vaikrta (the rajasa aspect of ahahkara). Glossing the phrase taij
ubhayam the last words of SimkhyakSrika 25) Vacaspatimisra explains. = ad
raiasSd ubhayam ganadvayam bhavati. yady a pi rajaso na karyantaram astitathap.
sattvatamasTsvayam akriye samarthe a pi na karyam kurutah. rajas tu calataya yadate
caiayati, tada karyam kuruta ity ubhayasminn api karye

dvarenasti rajasah karanatvam iti na vyartham raja it y arthah. The K irana itself, a.
well as a number of other early Siddhantas (e.g. the Rauravasatr^angraha and the
Svayambhuvasutrasangraha), is silent on these subdivisions of ahadcara
evolutes; but the doctrine of the mature Saiva Siddhanta, as expressed for example
in Bhogakarika 35-45, in Mrgendravidyapada 12:3-5, in the South Indian aus ra
6T40-3 in Aghorasiva’s Tattvaprakasavrtti ad 55, is that the faculties of sense, as
well as the manas, evolve from Taijasa; the faculties of action evdve ^Vai^and
the subtle elements evolve from Bhutadi. The above-mentioned Sankhya version ,
something like what Tryambaka&unbhu intends in his account in thefGranavivjti 4.23
(IFP MS 8 47625, f.58 v and IFP MS T. No. 1102, p.91), except that Tryambakasambhu
holds that Taijasa is rajasa and that Vaikrta is sattvika, and hence presents Vadqta,
itt tap,iS“ mL, « producing th. nl.vnn nnd .indl.rly Bhu^i,

260

Parakhyatantra

From Bhutadi there arise the five tanmatras ; 400 from the tanmatras

when impelled by Taijasa, as producing the elements: tatra taijasena viksubdhad
vaikrtahahkarad ekadasaksanTndriyany asrjat . . . punas taijasaviksubdhat bhutader
ahankarat pahcatanmatrani. . . As I have observed before (Goodall 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 rajasa and Vaikrta
as sattvika is not unique; it is that of the Matanga ( vidyapada 18:44-5b) and may have
been shared by Bhoja, if we follow the reading of Tattvaprakasa 54 that Kumaradeva
defends (mentioning as a variant that which is evidently followed by Aghora&va) and
which Vrajavallabha DvivedI has printed in his 1988 edition. Bhoja’s own account in
Tattvaprakasa 54-5 reads:

sattvikarajasatamasabhedena sa jayate punas tredha
sa ca vaikarikataijasa (sa ca taijasavaikarika 0 Aghorasiva)
bhutadikanamabhih samucchvasiti
taijasas tatra mano vaikarikato bhavanti caksani
bhutades tanmatrany esam sargakramo ’ yam etasmat

The sequence that Kumaradeva first, very naturally, understands from this is as
follows: taijasakhyad ahahkarad rajasac calasvabhavam man a utpadyate; vaikarikat
sattvikat prakasalaghavopetam indriyadasakam; bhutades tamasat tamobahulanam
tanmatranam udbhava iti. Note that the MalinTvijayottara (1:31) gives the same ac-
count as TattvaprakaSa 55-6 except that it does not specify which of the gunas 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
ubhayatmakam. This expression is used of the manas in Sahkhyakarika 27 to mean
that it is both a buddhlndriya and a karmendriya (being both receptive and active).
This liminal status of the manas passed from the Sankhyas into 6aiva thought. In
the middle of its account of the Atimarga the Nisvasamukha-describes the manas as
ubhayatmakam (4:118, f. 18 r ):

pradhanabudhyahahkaratanmatranTndriyani ca
bhutani ca tatha pahca manaS caivobhayatmakam.

Cf. also, e.g., Nisvasa guhyasutra 7:165 (f. 65 v ) and Svacchanda 11:81. In the Parakhya ,
since the preceding verse (4:124) discusses what is taijasa and what is vaikrta , the label
means additionally that the manas belongs to both the vaikrta and the taijasa groups.
The account of the Matanga has manas derive from every aspect of ahahkara (vidya-
pada 18:49c-50):

samksubdhah karanecchato yada garvas tu sattvikah
tada samghusya te dve ’nye mithunam sampravartate
mithunaj jayate gar van manas caivobhayatmakam.

400 The 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

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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 ganah). (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
( vyaktavyak tasabd an am ) . 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 ( sparsavibhavakah ) know
such [sensations of] touch. (98)

The faculty of sight (caksuh) is that which makes forms known
(rupanuvedakam) ; it resides in the [eye]balls of the knower. Not oth-
erwise could there be perception of [any object’s] size, arrangement, its
colour and form [manasarnsthanatadvarnakrtigah). (99)

even, occasionally, masculine, for see Goodall 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

401 ex conj. The dual might have been misunderstood and garbled, and therefore it is
suggested here as a possible source of the corrupt reading in M y . The dual is paral-
leled in Mrgendravidyapada 12:3a_, which is identical to our pada as now constituted.
The (unmetrical) reading of the Nanavaranavilakkattarumpatavivekam might also be
accepted, but that is just perhaps more likely to be itself a secondary attempt at re-
pair of a corrupt pada, as the reading of the Sivajhanasiddhisvapaksadrstantasahgraha
probably is. That the quotations in both these sources have the same omissions for
the portions from which they overlap suggests either that the JVanavaranavi/akkattaru-
mpatavivekam was drawing on the ^ivajhanasiddhisvapaksadrstantasahgraha or that
they were both drawing on a quotation in another source.

402 The 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 Nisvasa nayasutra (2:36-42, f.33 r « Svacchanda 12:15ff), although it mentions this
distinction (2:42d « Svacchanda 12:21b), seems rather to take the principal dichotomy
to be one between suksma and sthula (2:39 ~ Svacchanda 12:17c-18b). Whoever
was responsible for the form the quotation took that we find in the Sivajhanasiddhisva-
paksadrstantasangraha and the Nanavaranavilakkattarumpatavivekam 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 sabdaikagrahakam (in place of
dvisabdagrahakam in 4:97a): ‘which grasps sound alone’.

Whatever 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 vyakta 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
Nisvasa nayasutra 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 sabditam). (102)

Grasping and releasing [objects] from oneself are effected by the cause
that 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 bhaved asmin ) would not be
possible without the sexual organ ( nopasthena vina bhavet). The expul-
sion of what we eat ( bhuktosargah 406 ) — 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

403 ex 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.bcxxiii above). Cf. E D ’s text of Kirana 58:7d and 8d, which end
with atha srnu. (The readings of two unrelated and important manuscripts, Ni and
M v , do not however support E D here.)

404 1 have repaired and adopted this plausible explanatory half-line given in the quo-
tation in the £ ivajnanasiddhisvapaksadrstantasahgraha and not transmitted by M y ,
since, even without some trigger, such as an instance of homoioteleuton, and even
when concentrating, I find myself not infrequently omitting half-lines when copying by
hand. Cf. 4:105cd below.

405 The two duals show that the redactor is capable of mixing up the faculties with the
places in which they reside. Cf. Mrgendravidyapada 12:4ab: vanf pan! bhagah payuh
padau ceti rajobhuvah.

406 ex conj. I am uneasy about this emendation, because M v and the quotation in
the Sivajnanasiddhisvapaksadrstantasahgraha 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 ais'a thematicisation of the noun varcas.

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263

that cause us to infer a faculty of [movement called] ‘foot’ ( cihnam
padendriyanugam) . That which covers all the [organs that 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 -
matra, 408 which are born from [the aspect of ahai'ikara called] Bhutadi.
When not qualified ( avisistah ) by their properties ( svadharmaih ), in
their essential nature ( svarupatah ) they are not separate. The ef-
fects of those [tanmatras] are divided by those [properties, namely the
properties of being] calm, fierce, deluded, and so forth ( santaghoravi -
mudhadyaih) . 409 From them [viz. from the tanmatras evolve] ether, wind,

407 ex conj. Inverting the first and second halves of 4:105, as in the quotation in the
tfivajnanasiddhisvapaksadrstantasarigraha, 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).

408 ex conj. Cf. Mrgendravidyapada 12:5:

sabdah sparsas ca rupam ca raso g and has ca pahcamah
gunavidistas tanmatras tanmatrapadayojitah.

409 ex conj. The final adya may be otiose here, for the list is elsewhere only of these
three members ( Sahkhyakarika 38):

tanmatrany avisesas tebhyo bhutani pahca pahcabhyah
ete smrta visesah santa ghoras ca mudhas ca.

Vacaspatimi^ra’s commentary ad loc. explains as follows:

. . . yasmad akasadisu sthulesu sattvapradhanataya kecic chantah sukhah
prakasa laghavah; kecid rajahpradhanataya ghora duhkha anavasthitah;
kecit tamahpradhanataya mudha visanna guravah. te ’ ml paraspara-
vyavrttya anubhuyamana vi£esa iti sthul a iti cocyante. tanmatrani tv
asmadadibhir anyonyavyavrttani nanubhuyanta ity avidesa iti suksma iti
cocyante.

Dr. Acharya first suggested emendation to gantatvaghoramudhadyais , which would
be closer to what M v transmits, but the accepted text finds support in Svayambhuva -
sutrasahgraha 2:12:

karmatah parinamo ’syajagatas trigunatmakah
santaghoravimudhatma nitantavisamas tatah.

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 (mafia*;), 410 [and] it has sound as its one property ( sabdatmaika -
gunam) 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 (avakasatah) . Because it has a property, it is a
substance. 412 It is produced ( utpannam ); [for that which is] insentient
[and] plural ( anekasamkhyaya yuktam) necessarily leads [one to infer the
existence of] a cause [that produced it] 413 In its form as potentiality

Sadyojyotis’s Svayambhuvavrtti ad loc. explains:

sattvadayo hi yathasahkhyam san t agh oravimudhatmanah. ayam

a pi santaghoravimudhatma trigunatmakah. tatra dharmajhana-
vairagyaisvaryakhyah santatma. adharmavairagyanaisvaryakhyo

ghoratma. ajhanakhyo vimudhatma. evam siddhitustyakhyah Santatma.
aSaktyakhyo ghoratma. viparyayakhyo vimudhatma.

For the tanmatras being devoid of visesa see also Tattvasahgraha 3 and Mrgendravidya-
pada 12:5.

410 Or should mahat rather be rendered here with ‘[relatively] unsubtle’?

411 ex conj.

412 ex conj. Cf. PraSastapadabhasya § 64, p. 12: ato gunavattvad anasritatvad

dravyam , and cf. Vaisesikasutra 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 tena: ‘Therefore [i.e. because it arises from sabc/a] that
substance arises endowed with properties; it is insentient. . . ’

413 This is intended to be a general statement of this Saiddhantika principle: cf. Bhoga-
karika 88c-89b:

acaitanye } py anekatvasamkhyasambandhahetutah
tesam karanapurvatvam istam buddhighatadivat.

Note that this is clearer in the version of this half verse quoted by Aghora&va in the
MfgendravrttidTpika ad vidyapada 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 akasa 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, with which cf. Matahgavidyapada 19:12c-13b:

na casyatyantiko ’bhavo na cotpattir ihesyate
nityatvan munisardula sa tathapy upacaryate.

‘In this system we hold that it [viz. aka^a] does not absolutely not exist, nor does

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265

( saktirupena ) it is eternal; in its manifest form ( vyaktirupatah ) 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 ). 415 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 ( svasanatmakah ) it is called prana , apana,
sama[na], udana, and vyana. Now that same [wind] (sa eva tu) is prana [in
that it is] the wind that is the life- force ( pranamayo vayuh); [as] apana [it]
draws away impurities; [as] samana [it] creates balance ( samatam kuryat );
and [as] udana [it] goes out upwards ( urdhvanirgatah ); 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 Rama-
kantha’s Matahgavrtti thereon echoes our passage: . . . tatha a ka£e daktivyaktyapeksaya
n&sotpadav upacarenocyete, na tu paramarthata iti.

414 The use of particles here is confusing to me, and the text may be in need of
emendation. Cf. the odd use of kim tu in 4:7.

415 All these qualifications of akasa serve (partly) to distinguish the Saiva position
from those of other thinkers. Cf., e.g., Aghora&va ad Tattvasangraha 2: tato *va-
kagadanatmana karyena akasasiddhes tadabhavavadinas carvSkas tatpratyaksavadino
mTmamsaka^ ca pratiksiptah. na casya naiyayikadibhir iva nityatvam isyate, vaksya-
manavat tanmatrakaryatvad bh u van adhara t vasr utes ca.

4l6 More cavities are counted in the Ntivasa nayasutra (2:29ab, f. 32 r = Svaccha-
nda 12:8cd): su&ratmakani tu vijneyam navadha cchidralaksanam. Ksemaraja’s

Svacchandatantroddyota ad 12:8cd identifies the extra ones as those of the brahma-
randhra , the eyes, the nipples, the anus and the genitals ( lihga ).

417 Cf. Nisvasa nayasutra 4:124 (f. 40 r ): asitam lTdhapTtam (conj.; lTtapTtam MS) ca
samanah samatam nayet/ ksutahikkacchardika sa udanasya vicestitam.

266

Parakhyatantra

causes the body to bend ( vinamayaty ahgam ): 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’ (JJvane karanam yasmafc), 419
it is therefore in worldy usage (iha) [said to be] resting (ayattam) in
the soul. 420 And so, according to this system (iha), prana is that which
supports consciousness ( cidadharah ) for souls (kayadhrtam) 421 (117)
Fire evolves in manifest form (vyaktam) from the subtle element

418 This may seem a surprising function for vyana, but the text is correct, for the
notion is reiterated in 14:25 and occurs also as part of Sardhatrisatikalottara 10:12:

vyano vinamayaty ahgam vyano vyadhiprakopanah
pnter vinasakarano vyapanad vyana ucyate.

Possibly vinamayati is intended to mean something like ‘controls the movement of’. At
the end of the Matariga’s parallel (but more detailed) account of the breaths we read
( vidyapada 20:33c-34) :

aksepakuhcane vyane gamane ca prasarane
calanasphotane cairn bahis cestasu sarvada
pravrttah kurute vyanah pahcamo yo ’ni/o mahan.

Cf. also the damaged verse Ntevasa nayasutra 4:125 (f. 40 r ): romaharsam ca svedam

ca sulado hy ahgabhahjakah (conj.; ahgahjakah MS)/ vyanasyaitani (The last 2

syllables are illegible but are what was transcribed by the Kathmandu apograph.)

419 Cf. 14:18 below. A nirvacana based on y/an is presumably implied here. See
Dhatupatha 2.60-1, gvasa pranane, and 4.66, ana (ana) pranane. Cf. Mahabharata
12.315:35cd: prananac caiva bhutanam prana ity abhidhTyate. Cf. Matahgavidyapada
20:7cd and also Mrgendravidyapada ll:22-23b, part of Narayanakantha’s Mrgendra-
vrtti on which reads: ayam asayah — pranayanat prana iti niruktadrsa vyaparena prana-
sabdo Jaksitah; prakarsena ananam prananam jTvanam, tato ’pi prana ity ucyata iti
phalavisayam asya nirvacanam.

420 It is not clear to me exactly what is intended with the word ayattam. What we
might expect is an explanation to the the effect that prana 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
a+y/da (that is to say adattam, instead of attam) used in the sense of ‘spoken’? We
might then translate this pada ‘it is used in the world in the sense of “soul” ’. Cf.
Mrgendravidyapada ll:13cd: city ativahike saktau pranasabdab kaiasu ca. ‘The word
prana [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 ( kaiasu ca).’
[The uncertain interpretation of the last term is, I think, that of Narayanakantha, who
glosses kaiasu with somasuryadyatmika.su.]

421 Also perhaps conceivable is the following: ‘And so prana , among the [various]
factors that support the body ( kayadhrtam ), is here spoken of as ‘the support of the
sentient [soul]’ {cidadharah ) 1 .

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‘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)

That illumination of forms ( rupaprakasah ) that is in the eyes is the
light (prakasah) that is the property particular to fire. Without it there
would not be its other [property, viz.] warmth ( tapah ), pervading the
entire body of a man. 423 (119)

The overflowing of bile ( pittaniryanam ) 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 (Isat) 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 ( vasapuyasra -
sukrasrhm u tradravaniketanah) . 426 (121)

Earth evolves in manifest form from the subtle element ‘smell’; it car-
ries five properties (pahcagunavaha) . Hair, marrow, nails, intestines, 427
bones, flesh, fgunapahcakamj . 428 (122)

This is elemental creation ( bhautikah sargah), according to this system

422 Cf. M rgen dravidyapada 12:31ab: hrdi paktau drsoh pitte tejas taddharmadar^anat.
In his Mrgendravrtti ad loc. Narayanakantha explains as follows: taddharmadarsanad
ity ekaikasmin yojyam. tatra hrdi taddharmasyausnasya , paktau taddharmasya
pakasya, drsoh prakasasya, pitte ca santapaujjvalyader upalambhat tejah sannivistam.
Our text explains this below.

423 I assume that this is intended to refer to the existence of tejah in the heart, for
which see the previous footnote.

424 ex conj.

425 If this is what is intended the usage is certainly odd, but not unparalleled, for cf.
Kirana l:16ab, in which the ablative sivat plainly marks the instigating cause, rather
than the source of emanation. It is possible, however, that the text here is corrupt.

426 The list of the Mrgendra differs ( vidyapada 12:30cd): mutraraktakaphasveda-
sukradau vari samsthitam. So too does the list of the Nisvasa nayasutra (2:25, f. 32 ,
« Svacchanda 12:4c-5b): kaphasrnmutramedesu rasas vedavasasu ca (conj.; o srkm0tra-
medesu rasasvadivasesu ca MS; ° srgamaniutresu rasasvedavasasu ca Svacchanda)/
sukre ca sahgrahe caiva sthita hy a pas cat ur gun ah.

427 ex conj.: see next note.

428 The list in the Mrgendra reads ( vidyapada 12:30ab): dehe 'sthimarnsakesatvan-
nakhadantesu cavanih. Our list differs in that it adds majjan (unless we choose to
emend to the more common feminine form majja) 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
Nisvasa nayasutra (2:23c-24, f.32 v » 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, and tamas] is born from
the principle of ahankara. (123)

All the faculties of intellection ( buddhyaksani ) are, according to this
system (iha), derived from Taijasa [ahankara], because of [their function
of] illumination (prakasatah) . The group of faculties called ‘action’ derive
from Vaikrta [ahankara], since [they cause] change ( vikrtih ) by means of
action. (124)

You should know that the mind’s activity is in both [groups] ( dvistha -
vrtti mano jheyam ); therefore it is of both kinds: 430 by its controlling

prthvT kathinarupena srnu dehe yatha sthit a
manse caiva tathasthibhyo snayulomanakhesu ca
ant re majja ca vijheya prthvT pahcagunotkata

• manse caiva tathasthibhyo ] MS; mamse’sthisu tatha caiva Svacchanda

• antre majja ca ] MS; majjantre$u ca Svacchanda

Gunapahcakam 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 ganapahcakam (understanding it to mean no more than paiicakam ) and correct
nakhamdra 0 to nakhanta (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.

429 ex conj.

430 Cf. Matahgavidyapada 18:80-82:

indriyam yat pura proktam man as catrobhayatmakam
visayas tasya samkalpah somas casyadhidevata
dvidhadhikari tac cittam bhoktur bhogopapadakam
bahih karanabhavena svocitena yatah sada
indriyanam tu samarthyam samkalpenatmavartina
karoty antahsthitam bhuyas ta to ' ntahkaranam man ah

‘The 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 attempt to follow Ramakantha’s interpretation; Ramakantha’s
commentary on this section reads: yad indriyam ubhayatmakam manolaksanam prag
uktam, tasya visayah karyam samkalpah avadhanam ekagrata, tena hi tad visayT-
kriyate. tatha hi — samnihitesv a pi indriyarthesu anavahitasya, arthantaravahitasya va
tadarthavisayam j nan am notpadyate ity avadhanam a pi jhanotpattau karanatvena sid-
dham. tasya ca na buddhir hetuh ahamkaro va. drkkriyatmakatvena pratyayarupatvad

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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’ ( savikalpam ), it illuminates the forms of objects [and
therefore belongs also to the group of instruments of knowing]. 432 (125-
126b)

The tanmatras 433 are the group derived from the Tamasa [aspect of
ahahkara, 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] that are not different
from their own properties (svagunadvayayogatah) , [these subtle elements
are] the subtle cause of the gross elements. (126c-127)

Such is the body of effects that comes forth ( karyam evamvidham
gacchet), from kala down to 434 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)

Prakasa spoke:

That the faculties should be elemental is impossible, because they are
never without [the experience of] touch, etc (sparsadyavyabhicaratah ) . 436
Therefore ahahkara, which is the cause of the awareness T [in other aware-

grahyagrah akapra tyayor hi tau hetu ity uktam. tato ’nyad eva tv idam kriyatmakam
avadhanam nameti. yas tasya hetus tan mana iti. tac ca cittam mano dvidheti an tar
bah is ca adhikari. tatra bahih svociten a avadhanatmana karanabhavena indriyanam
samarthyam karoti. yato nanavihi tasyarthes v indriyani pravartanta ity uktam. sam-
kalpenaiva atmavartina ant arena antahsthitabuddhyahamkaravyaparo ’ py upapadyata
ity uktam.

431 But perhaps, as Dr. Dezs 6 has suggested to me, the reading adhikarakriyatmakam
should be retained and rendered ‘being of the nature of [an instrument of] the action
of superintending’.

432 ex conj.

433 For the deviant gender here see fn. 400 on p. 260 above.

434 Literally ‘bounded by’. The text may not be correct here. I find no parallel for
this usage of varita to indicate the end of a list.

435 For these three see 2:29-30.

436 The 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 ahahkara.

270

Parakhyatan tra

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 <^of what is seen; I am the taster;^> 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)

Ahamkara is involved in [all] these ( tesv anvitah) by means of its
own nature that abides in it (svadharmenatmavartina) . 438 Thus, then,
is the body of effects (karyam) produced from ahahkara ( garvajam ); 439
all are taught to have arisen [ultimately] from the knot [that is maya]
(granthyuttham) (133)

Pratoda spoke:

An effect must follow its cause ( karananugatam ) because of the inher-
ence [of the cause] in it (tatsamavayatah) , just as, for example, threads
[inhere in their effect: cloth]. This is not so [here in your model of
causality] (tatha tan no), and so that which you have said is pointless
( nirarthakam ). (134)

Prakasa spoke:

The cause [maya] is partless; it cannot be a substance that inheres [as
a cause in its effect]. We know that cause through its effects ( karya -
gamyam). It is extremely subtle [i.e. not amenable to sense-perception],
just like the atom [in your model of what causes the universe] (anuvafc).
Just as (yatha) [in your model] after [building up through] a sequence
beginning with atom-pairs ( dvyanukadikramat ) an effect that is coarse
[which is to say perceptible to us], since those [atom-pairs] produce it

437 I have assumed that some text has accidentally been omitted 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. Acharya has
made plausible suggestions for part of the missing text, which I have incorporated.
The parallel passage in the Matanga ( vidyapada 18:5ff) is not close enough to be of
probative value.

438 This formulation may seem implausibly clumsy, but compare the use of svocitena
and atmavartina in Matangavidyapada 18:81d and 18:82b (quoted in fn. 430 on p. 268
above).

439 ex conj.

440 ex conj. The reintroduction of maya 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.

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271

(tadupapattitah) , 441 so too ( tadvat ) [according to this system] there is an
[imperceptibly] subtle power that is in the cause ( karanaga saktih) [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(?)] ( mohat ). 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)

Prakasa 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 (jhanakarah 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 sadhanam) 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 -

441 Or: ‘since that is logically justifiable’ ?

442 Emendation could also be considered, for instance to karyam ta nuh sthita: ‘[and]
the effect is the [perceptibly gross] body’.

443 Here Pratoda adopts a principal doctrine of the Yogacaras. HATTORI (1968:102)
refers to Madhyantavibhaga 1:3 and to Mahayanasutralankara ad XI: 32.

444

ex conj.

445 This is intended as a rejection of the Buddhist view that the means of knowing and
the fruit of that means of knowing are identical (pramanapramanaphalayor abhedah).
See, e.g., Dignaga’s Pramanasamuccaya l:8cd (savyaparapratTtitvat pramanam phalam
eva sat) and his commentary thereon, discussed by Hattori 1968:97-100.

272

Parakhyatantra

kari); 446 knowledge is that which causes awareness [of itl within. (142)

t...f. 447

Even to perceive oneself [i.e. one’s own body?] ( svasangrahe ’pi) a con-
glomeration of causal factors (samagrl) 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] that it should be capable of
presenting [to itself a s subject] what has the form of a part of itself [as
object] (svamsakararpane). 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)

According to Sautrantika and post-Sautrantika Buddhists, to be existent is to
have efficacity (arthakriyakarita): arthakriyasamartham yat tad atra paramarthasat
( Pramanavarttika 3:3ab). For the Buddhists, but not for Prakasa here, this property
is inseparably bound up with momentariness: asanto ksanikas tasmat kramakrama-
virodhatah (quoted immediately following the above haif-line by Narayanakantha in
his Mrgendravrtti 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
NaresvaraparTksaprakasa ad l:22cd, pp. 54-5.

Dr. Acharya has suggested completing this line as follows: bhedadvayam ; abhedo
Chi na tathyam paramarthatah ». This might be interpreted thus: ‘[Thus there is a]
duality; for [their] identity is not ultimately true.’

ex conj. But perhaps the transmitted no ’hgagraho bhavet 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’.

449 Guessing at an irregular locative: sarve. But a more radical emendation of the line
is probably required. Dr. Acharya has suggested that the opening might be emended
to tasyaivapeksaya.

ex conj. Acharya. 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.

ex conj. Isaacson. The notion that nothing can do anything to itself appears to be
not uncommonly accepted as a principle. Cf. Ramakantha’s Kiranavrtti 1:15.20-23, in
which he refers to his Matahgavrtti , probably to the commentary on vidyapada 6:24ab
(p. 161), quoted Goodall 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
(ba hih). (147)

This [external object] is of small value ( tucchah ) because it is made
up of what is of small value [viz. the elements] (tuccharupatvat) , 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 ( kaladyam ) and going down
to earth ( ksmavasanakam ) has been taught. It is connected by His power
(tadvasat) 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)

From 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 a pi
tatkaryam), it is an instrument [through which experience is made pos-
sible] ( sadhanam ), just like the [very different] parts of a chariot [which
together form a single instrument: the chariot]. 454 (151)

452 The 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. 4 ,

453 0r 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 Kirana distinctive enough to suggest, as I have mentioned above (see
p. lv), that the passage is a reformulation of passages of the Kirana.

454 This 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:

yady apy eta n mithah karyain viruddham asitatmakam
tathapy etat susamdlistam ekasmin vastuni sphutam
narartham sadhayed bhinnam narasya sakatahgavat.

Ramakantha ad loc. identifies ekasmin vastuni as ekasmin suksmadehe 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 (acefcanasya
karyasya ) is also called ‘shaking’ ( ksobho ’pi namafcah). 455 The ‘shak-
ing’ of maya 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 ( vikaro ’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 maya, the sphere of
activity of the source[?] (yonigocai'ain) . [It is] manifold with its manifold
effects ( vicitram citrakaryena), the locus of manifold powers, the place
in which manifold [fruits of past] actions reside, equipped with manifold
bodies, full of manifold worlds ( vicitradharabhuyistham ), 457 and rich with
manifold sense faculties. (154-5)

It is the basis ( adharah ) of all [other lower] tattvas [which are created]
for the sake of souls ( pasunam ); bound souls are bound by the bonds
because of their essential nature ( svasvabhavatah ); fthey have as their
means the qualities of bound-soul-ness (pasutvagunasadhanah)} , 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 pasuyogyesu) : 459 inseparability from impurity arises (pasu-
tvaviraho bhavet). (157)

Pratoda spoke:

Is that [impurity] maya , or is it an effect of this [maya], or is it a prop-
erty of the soul? 460 Which view among these three views is correct
(nisei tah)? (158)

455 ex conj.

456 This same objection is raised and settled respectively in Kirana 4:16cd (vikarat
sarvanasah syad ; vikaro n a, jagat katham?) and 4:18ab ( vayuvedad yathodanvan
upary eva vikarabhak).

457 ex conj. We expect a reference to bhuvanas in this list. Dr. Kei Kataoka’s
conjecture completes the triad of evolutes ( tanukaranabhuvanani ) of maya (for which
see fn. 140 on p. 180 above).

4 58 1 am uncertain how to interpret this compound. Is it intended to describe the
bonds, which have not been stated in the nominative? And is pasutva here a synonym
for mala ?

459 ex conj. Isaacson. Perhaps pasubhogyesu is also a possible emendation in pada d.

460 This echoes Garuda’s question in Kirana 2:11:

tvayanadir malah prokto mayeyo ’ syatmano ’pi va
gunas tadvyatirikto va malo bruhi kimatmakah.

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275

Prakasa 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 (mohim 461 ) and to be that which awakens the power of
knowledge of the sentient [soul] (jhanopodbalint) 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 (pasutvam) is located in that [bound soul], and
that 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

461 Arguably the transmitted mohanT could be retained as an authorial ais'a 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, M v , along with almost all the other sources,
gives mohinT.

462 The ideas and their formulation here are paralleled in Kirana 2:12-13:

sahajo malo mato; mayakaryam agamiko malah.
maya no mohinT prokt a svatah; karyat prakasika
yatah svakaryasamslista caitanyadyotikatmanah
malam vidarya cidvyaktir ekadese bhavaty anoh.

I am aware that the first pada of this unit is hypermetrical; I have adopted here not the
readings preferred by Ramakantha, but those that I think the distribution of readings
suggests to be primary (see Goodall 1998:236 and 238, footnotes 228 and 235).

463 0r ‘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 tattvakrama.
(Cf. Nttvasa nayasutra 2:20cd, f. 32 v : na ca vastvantaram kihcid yas tattva d vyati-
ricyate.) The solution that is given here below by the Parakhya and frequently by
Ramakantha is to state that it is vicariously included in the tattvakrama because it is
inseparable from the bound soul, hence its synonym pasutva (see Kiranavrtti 1:13.9-10
and GOODALL 1998:186). The source for the Parakhya seems to me very likely to be
Kirana 2:18-19b:

mayakaryam samastam syat; kuto ’nyah sahajo malah ?
atmastham tat pasutvam syat, pasur apy adhvamadhyagah
prokto yena rnatas tena malas tadbhinnalaksanah.

‘The effects of maya 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 ( pasutvam ) is not the state of being of a bound soul ( pasor
bhavah ): 464 the nature [of the soul] is [rather] its own power of knowl-
edge ( svarupam svacidatmakam) . Therefore impurity ( pasutvam ) is ne-
science (ajnanam), or the state of being characterised by ignorance ( bhavo
vajnanalaksanah) . 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 bhogakartrtvahetutah) 466 it is called, using a
secondary sense of the word ( bhaktya ) a ‘property’ of that [soul], for the
soul [in fact] has sentiency as his [true] property. 467 (164)

Since this [impurity] is held ( dhrtah ) by the soul (tena), therefore
it is, as it were, a ‘property’ ( dharma iv a). Impurity is beginninglessly
connected [to the bound soul]; liberation comes about through its being

464 Prakasa is making the point that pasutva is here a potentially confusing technical
term for mala rather than a synonym of pasubhava. It means rather the opposite of
what we might expect. Since it gives here a list of synonyms of mala, it seems likely
that the Parakhya is still drawing upon the same passage in the Kirana (2:19c— 20):

malo 'jhanam pasutvam ca tiraskarakaras tamah
avidya hy avrtir murccha par y ay as tasya coditah
sa cavidyadiparyayabhedaih siddho mate mate.

465 Cf. the rhetorically similar half-line 15:38ab.

466 ex conj. This is a very tentative conjecture. When writing this half-line, the
author of the Parakhya may have had before him Kirana 2:22ab: male sati bhavanty
eta bhoktrtvam 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 mala.' 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.

467 ex 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 dharmo na; dharmatve, parinamah sphuto bhavet.
ciddharme pumsi no dharmo; yadi syat, parinamavan.

As I have suggested (Goodall 1998:250, fn. 274), it is possible that one of these half-
lines was a secondary creation intended to replace the other. Since ciddharme is in the
Kirana unmistakably intended as a bahuvrJhi 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 Siva-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 [Siva-hood] 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 eteinal
Siva (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
(samano ’pi balanvitah) 473 (168-169b)

468 ex conj. Kataoka.

469 ex conj. (for confusion between ya and dh a in the transmission, see p.xcviii). The
conjecture is likely to be correct for vadha is the word used in Kira na 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).

470 This again is probably drawn from the Kirana (2:27c— 29b):

vibhor a pi malasyasya tacchakteh kriyate vadhah
upayac chaktisamrodhah kathamcit kriyate male
yathagner dahika saktir mantrenasu niruddhyate
tadvat tacchaktisamrodhad vislist a iti kathyate.

(The image is of course used elsewhere and in other contexts, e.g. in Pauskara 4:158ab,
but its application and expression here recall the Kirana.)

471 The reading suddham in the first pada is that of Tryambaka^ambhu’s quotation,
confirmed by the short commentary he offers, in his tfiguhit a, for which see the critical
apparatus.

472 ex conj. malam 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.

473 Perhaps this translation reads too much into the text. We might instead translate:
‘At once he is taught [to have become] 6iva, just the same as Him (tadvat): equal [to
Him] and (api(?)) equipped with power.’

278

Parakhyatantra

As the radiance of the sun is observed to illumine the eye ( drstam
nayanasya prakasakam ), so the radiance of Siva in the same way brightens
the radiance of the soul ( tattejahkhyapakam bhavet). (169c-170b)

Since all [this] is revealed [only] when the effects that are made up
of maya are connected [to the soul], therefore this [Siva-hood(?)] is log-
ically taught to be an ‘effect’, fbecause it is shown to be an effect of
thatf. 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 ( tattvakramah ) 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 (kalakaladikaryakaranavyasaiigacid-
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 Siva’ of the compound sakrcchivah assumes that the element
sakrt means ‘once and for all time’; it may be paralleled in Svayambhuvasutrasarigraha
18:41ab (evam sampujayed devam niyatatma sakrcchivam. . . ), 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 phalasruti (sa yati paramam sthanam aprapyam akrtatmabhih).

474 The purport of tatkaryadarsanat 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 sivatva 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.

475 It will be obvious from the awkwardness of the translation that the interpretation
of this verse is uncertain.

PARAKHYATANTRA CHAPTER V

Prakasa 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 ( jaladirudrasamsthanam ) , 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
(vasusamkhyanumatrakah ) . 479 (2)

476 As in the other chapters, this first verse is a program of topics to follow: the
measurement of the egg of Brahma 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 maya are
listed in 5:145-155b; the pure path, above maya, is treated in 5:155c-161.

477 ex 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 Mrgendra on which
I have based this conjecture ( vidyapada 13:9ab: kapalam arbudam sthaulyad brahmano
* ndasya yojanaih ), appears to understand arbuda to be equivalent to a crore: esam
yojananam arbudam kotivistrtam brahmandakapalam jheyam. (The decimal value of
the names for the higher numbers varies, but it appears from the sources that Hayashi
has collected together (1995:64-70) that koti is a later name that in some counting
schemes supplanted the Vedic terra arbuda as a designation for 10 7 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: kotiyojanabahulyah
[scil. katahah], and Ksemaraja makes clear that he understands it is thickness that is
explicitly specified, for he gives the following gloss: bahulyam ghanata.

478 This is not such an odd proceeding as it might appear, for units of measure were
far from standardised.

479 This differs from accounts that are based upon those systems for which the atom
is the basic building block of the universe. For the Vaisesikas, two paramanus form a
dvyanuka and three dvyanukas form a tryanuka, which is the smallest perceptible unit:
the mote in the sunbeam. The VaiSesika conception is to be found in Puranic literature,
for see Brahmavaivarta 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 (ilksa); 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
that in the same way and you have] a finger [-breadth]. Then with twenty-
four fingers (tat prakrtyangulaih) [you have] a hand. 481 With four such
[hands] (fcaih. . . vedapinditaih) [you have] a bow ( dhanuh ). 482 (3)

With two of these (taih . . . padasamkhyataih) 483 [we have] a stick
( dandah ). A krosa is two thousand of those [sticks]. A gavyuti con-
sists in two krosas , and a yojana is similarly [the length of two gavyutis]

( tadvad eva ca). 484 (4)

The all-gold throne [of Kalagni] ( asanam sarvasauvarnam) 485 is pro-

to the dvyanuka as an a nu: paramanudvayenanus trasarenus tu te trayah.

But Saiva tantras are far from alone in having the trasarenu consist of eight rather
than six atoms, for see, e.g. Manusmrti 8:132-3 and the Puranic souces quoted in
Appendix IV. Commenting on Svacchanda 10:15cd (jalantaragate bhanau paramanuh
sa ucyate ), Ksemaraja observes in his Svacchandatantroddyota that the paramanu
spoken of in such accounts is not actually the same as that of the Vai^esikas: ayam
ca paramanus tarkikopagataparamanuvilaksanah. 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 Puranic accounts), see Appendix IV.

480 ex conj. This spelling is not to be found in the dictionaries (liksa, riksa and likhya
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-Kamika in 16:2d, by
Bhatt in Ajitakriyapada 12:4b and Matahgavidyapada 24:2, and it is to be found also
in some manuscripts of Kirana 53:10 (the latter two passages are quoted in Appendix
IV). Perhaps, then, we might after all accept the transmitted reading riksa, which is
reported as being transmitted also among the variants to Ajitakriyapada 12:4b. Note
that the Kashmirian MSS consulted by Bhatt that transmit Matahgavidyapada 24
are reported as both consistently giving the word as rksa. (The Kashmirian MS in the
BOFU, however, has liksa.)

481 Twenty-four is represented by prakrti since that is the twenty-fourth tattva from
the bottom in the Sankhya enumeration. The Parakhya’s inclusion of gun a as a tattva
(5:150) should make it the twenty-fifth; but twenty-four is the unit of multiplication at
this stage also in Matahgavidyapada 24:4 and in Mrgendravidyapada 13:7.

482 ex conj.

483 In good Sanskrit a dual would be required, unless we were to emend to padasam -
khyataih and understand the number four; but two is the number given at this stage
also in Mrgendravidyapada 13:8.

484 ex conj. Also possible would be taddvayena ca, which is the suggestion of Dr.
Acharya. Strictly speaking, 5:4c is unmetrical, but see introduction, p. lxxxvi.

485 ex conj. Acharya. Also possible instead of asanam are perhaps bhuvanam or
bhavanam ; cf. Mrgendravidyapada 13:9cd: tasyantah kahcanam dhama kalagnes tavad

Chapter Five

281

claimed to be a hundred of these [yojanas]. One hundred crores below is
the ten-million[-yojanarthick] egg shell. (5)

Inside that 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’ (kalanalah),
situated below the surface of the earth. Bearing the egg of Brahma
t...f. 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 by 488 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. tadgrham 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: simhasanam mahadiptam
sahasradvayavistrtam/ sahasram ucchritam tasya.

The expression tasyantah in the half-line of the Mrgendra 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 kalagnirudradhah katahah sam-
vyavasthitah/ kotiyojanabahulyah.

486 It 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 Kalagni, as they are in Kirana 8:92.

487 The spelling Kusmanda is preferred in Northern sources; Southern manuscripts
generally prefer KOsmanda, and this is the form that M v 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.

489 As we have seen in fn. 485 on p. 281 above, the measurement of the height of
the asana 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 Kirana (in E v ) appears to share the same measurements, except that
it has blackness in place of the smoke (8:5):

tadgrham kotisamkhyatam tajjvala dasakotayah
niralambam tadurdhvam tu pahcakotimitam tamah,

282

Parakhyatan 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 Matahga ( vidyapada 24:7-8a). The Mrgendra ( vidyapada 13:12) gives no
measurements for the palace, but shares the Parakhya's ten crores of flame then five of
smoke.

490 This is the most straightforward of the three interpretations of this expression
that seem to me conceivable (8x4 = 32), since what follows is a list of thirty- two
names. (For this interpretation I am assuming that buddhibheda , by the convention of
bhutasamkhya, 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 buddhidharmas, namely adharma , avairagya,
anaisvarya , and ajhana. 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): pahcatrimsat tu narakas caturbhedah prakTrtitah. (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 Siddhantas; the PrayogamahjarT speaks of five crores in
9:68. The elsewhere common numbers of hells, namely twenty-one, as in Manusmrti
4:87-90, and twenty-eight, as in Bhagavatapurana 5.26:7, do not seem to appear in
early Saiddhantika 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 Kirana 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 KumbhTpaka, and
that all the others are four-fold. (These three have a special status, for they are the
only hells mentioned by the Svayambhuvasutrasahgraha [4:87-8], the Rauravasutrasah-
graha [4:2], and the MalinTvijayottara [5:2]; in the Sarvajhanottara the only three to be
named are Raurava, Maharaurava and KumbhTpaka [IFP MSS T. No. 334, p. 57, T. 760,
p.41].) The account of the Matahga ( vidyapada 23:73-81) is essentially the same as
that of the Kirana , except that the three eight-fold hells are there Avici, Ambarlsa
and Raurava. In the Nisvasamukha (4:99-104, f. 17 v -18 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 Matahga), concluding with the following damaged text (4:104c-105):

dvatrimgad ete naraka may a devi prakTrtitah
[satastadhikasamyu] <ktah>. . . samyutali
savetalam satam hy etan narakanam prakTrtitam.

• dvatrim£ad ] em.\ dvatrm^ad MS • Satastadhikasamyuktah ]
conj.; — MS; satastadhikasamyu U Wellcome apograph; satastadhika U
Kathmandu apograph • savetalam ] MS; sacatalam Wellcome apo-
graph; sacaitalam Kathmandu apograph

Chapter Five

283

bestow various particular types of suffering. (11)

[i] Raurava, [ii] Darkness (tamah), [iii] Cold (sTfcah), [iv] Hot (usnah),
and [v] Santapaka. Then [vi] Padma, [vii] Mahapadma, and [viii] Kala-
sutra. (12)

Then [ix] Needle-mouth (sucimuJrhah), [x] Tala, 491 [xi] Sword
(khadgakhyah) , [xii] Razor-blade (ksuradharakah) , [xiii] AmbarTsa, and
after that [xiv] Heated-coals (taptahgarah) , [xv] Sudahakrt 492 (13)

[xvi] Santapta, [xvii] Lac and [xviii] Flesh-eater (jatumamsadau ), [xix]
Sigh- less ( nirucchvasah ) and [xx] Full-of-sighs ( socchvasah ), and [xxi]
Pair-of-mountains (yugmaparvatasam jhas ca), [xxii] Salmall, [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 ( vidyapada 13:13-21b) these multiplications are not
stated, but it is not impossible that the same model is presupposed. [HULIN (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 Mahanarakas, the eight [Naraka]rajas, and the
eight Rajaraje&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 Kirana and
the Matahga, because the number da£astardhadasa° 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 Rajamahesvaras (5:33ab), after or before
which I suspect some statement 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.
Matangavidyapada 23:81cd). And this brings me to one more possible interpretation
of buddhibhedacaturgunah. It seems to me conceivable that, whether or not some
such more explicit statement 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]’.

491 In accordance with the reading here, supported by the nirvacana in 5:21 below, we
should probably emend Mrgendravidyapada 13:16ab to read sucyasyatalakhadgakhya-
ksuradharam barTsakah . Hulin (1980:292) retains ° kalakhadgakhya 0 , which he takes
to be a single name, but this would leave this astaka with only seven members.

492 ex 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 Kirana 8:9b.

493 ex conj. The nirvacana in 5:27 below and the parallel in Mrgendravidyapada 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 (krimmam 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 (rudantah praninah).
[The hell] called Darkness ( tamahsamjiiah ) is one in which delusion is
great; it deludes the quality of sentience. Cold (sTtah) 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 (sositodarakandarah) , 498 (18)
Padma is a mass of very cold snow ( susTto himakardamah) with the
form of a lotus ( padmasamakarah ). 499 Mahapadma has the same form,
but it has more cold snow (Sitahimottarah) . (19)

Kalasutra is [a hell in which there is] a black fetter which wraps
tightly round three times ( trigunadrdhavestanah ). 500 Needle-mouth

below.

494 Purist8 might prefer the orthography krmTnam, 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.

495 1 guess that this is an ais'a 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 pada short.

496 The more normal form of the name is Kumbhlpaka, but that would violate the
metre here, and so Kumbhapaka is probably authorial.

497

ex conj.

498 0r, if we accept the reading of the Svacchandatantroddyota , ‘it dries out the belly
and the throat’.

499 One could consider emending the last pada to susTtahimakardamah to make it a
bahuvrThi describing Padma: ‘in which there is very cold snow’. I guess that hima-
kardamah means snow, and that the expression is used instead of just hima, 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 Tamil usages of paui
and paoikatti). 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- Skandapurana 44 and 45.

500 ex conj. I can make no sense of the transmitted readings trikarno and trikanta 0 ;
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 Kalasutra would be a doubly appropriate name:
a black thread with three strands. Note that, for the metre to be correct, the vocalic

Chapter Five

285

( sucTmukhah ) 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 (tala vat), cuts open [the
flesh of souls’ bodies] by means of bark garments on their bodies. Sword
(khadgah), equipped with sword blades (kliadgadharaparigrahah), 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. Ambarlsa is filled ( prapuryate ) with very sharp remorse (am-
barlsena) . 502 (22)

Heated-coals ( taptahgarah ) 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 (jatupahkah ) is [a hell] in which [souls’]
bodies are destroyed by being smeared with flaming lac. 503 (24)

r must once again be treated as r+vowel (see p. Ixxxiii above). In Ur-SJcandapurana
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):

kalasutrena mahata rnitva mitva tu duskrtam
chindanty ahgani jantunam kunthagrair ayudhair bhrsam.

501 ex conj. 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 £isyalekha 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 ( DevTbhagavatapurana
8.23:26-27b):

. . . sucTmukhe ca narake patyate nijakarmana
vittagraham ca purusam vayakah iv a yamyakah
kimkarah sarvato ’n gesu sutraih parivayanti hi.

502 It may be that some other manner of thing was intended by the redactor with
ambarlsa: a common meaning of the word appears to be ‘frying-pan’ and APTE records
also ‘war’ and ‘sun’. The version of this half-line quoted by Ksemaraja 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.’

503 M v ’s reading is equally possible: the anacolouthon is paralleled in 5:19b and 5:20d,
and in M y ’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 -
rodhat). (25)

Full-of-sighs ( socchvasah ) is full of sighs, the place of those wretches
who are without activity (niscestahatakasrayah) . 504 Pair-of-mountains
(yugmasmah) [is a place of torture that is] crushed on both sides by the
smashing together of mountains of rough rock ( karkasasmagasandamsa -
paripTditah). 505 (26)

Salmali [is a hell] which splits with its spines f. . . f. 506

Trirnivasa [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 ( krimlnam nicayah) is taught to be a heap of nothing
but worms. 508 Iron-pillar ( lohastambhah ) is where bodies are scorched

504 ex 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.

505 ex conj. The more obvious vocabulary in the reading of Ksemaraja (a dri for asma
and for aga ) is probably secondary (the result of an attempt 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.

506 The emendation to kantaka is fitting because Salmali is a name for the spiny silk-
cotton tree. The middle syllables of the half-line are more problematic. Note that
this hell is referred to in Mrgendravidyapada 13:18ab as sahnalTlohapradTpta. Hulin
(1980:292) offers the following tentative interpretation (which he follows by a question-
mark): ‘ou brille le rouge (des fleurs) du cotonnier epineux’. Govindaraja, commenting
on Manusmrti 4:90, offers the following: sal m a Jo yatra salmalikantakais tudyate. In
the full description of the Salmala 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 said to be common to all the hells in the
first two verses of the following chapter.

507 I had earlier preferred to assume that the name intended in the Parakhya was, as in
the Mrgendra , ksutpipasa (‘Hunger-and-thirst’), because the accounts of the Mrgendra
and Parakhya 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 Trirnivasa.
But trirnivasa is the form to be found in Ksemaraja’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 Triravarta. Furthermore, both the corrupt
versions of the name transmitted in M y (here and in 5:14) look more likely to have been
corruptions of trirnivasa[ka]h than of ksutpipasah. Neither Triravarta nor Trirnivasa
is an interpretable name to me.

508 Once again, M v ’s reading seems equally possible: see fn. 503 on p. 285.

Chapter Five

287

on flaming iron plates. (28)

Full-of-excrement ( vitpurnah ) fills the mouths [of the tortured souls
therein] with the lumps that fall from the passage that carries excre-
ment. 509 In the VaitaranI [river] creatures filled with pus are carried
(vitaryante). 510 (29)

Tamisra is blackly smoky 511 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 ( vTcibhis channah) 012 of pus, blood, mud
and such like. Kumbhlpaka is a flaming-tongued [fire] in a great and
terrible pot-mouth. 513 (31)

The one called Maharaurava is extremely fierce and frightening.

Thus these have the number 140 ( dasastardhadasasamkhya -
parigrahah) , 514 The three that have been named at the end are the Raja-

509 The constitution and interpretation of this half-verse are not secure. I guess that
iila might here be used (like 6ira/sira) in the sense of a tube or vessel of the body.
The interpretation seems to me to be just conceivably what Ksemaraja understood,
for, when he quotes this half-verse to introduce Svacchanda 10:51a, he appears to be
identifying the hell that the Parakhya calls vitpurna/ vinmutra with the hell that the
Svacchanda calls arvaksirah.

510 It is possible that the extra half-line quoted immediately following this one by
Ksemaraja (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 M v in omitting it. It might be interpreted as follows: ‘And that is
why that terrible river always flows with a bad smell.’

51 Perhaps it is possible to treat dhumaJa as a noun (meaning ‘smoke’) and so to
interpret this qualifier as a bahuvrThi ?

512 0ne 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 pada, in which the waves are characterised.

513 The fire must be inside the pot, but it is the mouth of the pot spewing forth
flames that is ‘seen’ from the outside. Cf. Sisyalekha 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.

5 14 For the interpretation of this number and for the suggestion that some text may
dropped out here, see fn. 490 on p.282 above. As Dr. Acharya has pointed out to
me, we could perhaps force the text here to yield the number thirty-two as well: 18 4*
(0.5 x 8) 4- 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

515 Thus 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 Matanga ( vidyapada
24:8c-9b) and of the Tantraloka (8:27). Beyond those, the Parakhya counts a gap of
nine lakh yojanas before the world of Kusmanda, and that world is then said to be
30,000 yojanas high. The Matanga 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 pataJas is nine thousand yojanas and that
there is a gap between each of a thousand yojsuias ( Parakhya 5:60 and Matahgavidya-
pada 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 (pufca), 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 ( 13:2 led); 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 Mrgendra up to and
including the world of Kusmanda, if one reads with Vivanti’s Nepalese MS C in 8:14;
thereafter the numbers are so different in the three different sources that Vivanti
has consulted (e.g. in 8:16a and in 8:21) that little confidence can be invested in the
constitution of the text.

516 As is clear from the previous footnote, the Mrgendra , Matanga , 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.

517 ex 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 Lihgayasurin on Amarakosa 2.2:15, vitahka 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] (sadakrstasamkatabhrukutJtatah). (36c-37)

‘Ku’ 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]
(a nde), 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 - • • t- (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 gatva), 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 . . . patalaprante
sikheva sthitasya vakradaruno namanT.)

518 arcibhih is an aisa form (for a rcirbhih) that is required here by the metre.

519 5:36d might have been a bahuvrThi qualifying him as one ‘the cavity of whose belly
is deep’: perhaps one could consider emendation to gambhTrajatharodarah.

520 This nirvacana is quoted by Ksemaraja in his Svacchandatantroddyota ad 10:94,
followed by: ifci grTparayam niruktah. asya ca kukarmajananusasakatvat, krurarupa-
tvarn kruranirvrttatvam ca sriparayam uktam.

521 These are not hells, but subterranean paradises for seekers of otherworldly plea-
sures.

522 This is also sometimes 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 Parakhya , 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 Mrgendr a (vidyapada 13:27c— 28b) shares this list (except that it reads tritala in
place of nitala).

The Sarvajhanottara, listing from the bottom, has the following account (IFP MS
T. 334, p. 57):

290

Parakhyatantra

talam ca nitalam caiva vi talam ca tatha param
sutalam talatalam caiva patalam ca rasatalam
nagas ca garudas caiva kimpurusa danujas tatha
agnir vayuh kuberas ca patayas tu prthagvidhah

• vayuh kuberas ] conj.; vayukuberas MS.

The Svayambhuvasutrasahgraha gives the following (4:85-86b):

talam vitalasamjharn ca nitalam sutalam tatha
talatalam tatha canyad rasatalam iti srutam
mahatalam ca vikhyatam saptamam tnatisams'ifcef

• talam } conj.; balam Ed. • canyad rasatalam ] conj.; candrasatalam Ed. (un-
raetrical).

This is the same as the list of MalinTvijayottara 5:3-4, in which the worlds appear
listed in the opposite order (as Somdev Vasudeva 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 Matahga ( vidyapada 23:69c-70):

talam vitalasamjharn tu nitalam sutalam tatha
talatalam pahcamam syat tatas canyad rasatalam
patalam saptamam j hey am balir yatrasuro mahan.

In the Nisvasamukha , after the list of hells (to which we have referred above in fn.
490 on p. 282), we read (4: 106-1 lib, f. 18 r ):

patalani pravaksyami nibodha me yasasvini
adau mahatalan nama krsnabhaumam prakTrtitam
rasatalan dvitTyan tu sphatikan tat prakTrtitam
talatalan trtlyan tu raityabhaumam prakTrtitam
tamrabhauman tu nitalah caturtthan tu nigadyate
<£raupya^>[[bhau]]man tu sutalam pahcamam paripathyate
sastham vitalasahjhan tu ratnatfarkarasahcitam
saptaman nitalan nama sauvarnan tad udahrtam
kramena kathitas sapta pataladhipatTn srnu
nagas ca garudad caiva tatha kimpurusandajah
agnir vayus ca varuno hy asurah patayas tatha

• nibodha me ] conj.; nibocfhayaMS • raityabhaumam ] conj.; raibhyabhaumam
MS • raupyabhauman ] conj.; — man MS; "" bhauman Kathmandu apograph

• ratnasarkara 0 ] conj.; ratnasarkkara 0 MS • pataladhipatTn ] conj.; pataladhi-
patim MS • asurah ] conj.; asuram MS.

Perhaps one or other of the two ni talas in this list should be emended to tritala. Note
that the list is quite different in Ni£vasa guhyasutra 5:1-3, f. 54 v :
abhasatalam uttalam srTtalam ca gabhastikam
siloccayam ta to jheyam sarkaroccayam eva ca
sauvarnam saptamam tesam patalah sapta kTrtitah.

The Svacchanda's list, different again, is as follows (10:96-97b):
abhasam varatalam ca sarkaram ca gabhastimat
mahatalam ca sutalam rasatalam atah param
sauvarnam astamam jheyam sarvakamasamanvitam.

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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 are the Daitya] Sankukarna, [the serpent] Kutila, and [the
Raksasa] the lord Vikala. 524 (42)

[Because] the rays (rasmayah = bhasah) 524 of all the jewels shine
on every side (samaniafc), 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] are dwellings in forests of
[trees made of] the nine gems, supreme pleasures (parabhogah) , perfect
women (parastriyah), and so it is called Paratala, being filled with perfect
pleasures (paranandavipuritam) . (44-45b)

In Nitala [there are the Daitya] Sisupala, [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 are the Daitya] Karkandhu, 526 [the serpent]

The sequence found in Kirana 8:22-40 gives Varatala at the bottom, then Ni-
tala, Tritala, Mahatala, Patala, Rasatala, and, as the seventh, the world of
Hatakesvara/Hathakesvara.

With the patalas 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 patalas are in any case plainly accidental. Thus in the chapter on the
subject shared by the Brahmandapurana (1.2.20) and the Vayu (Pu. 50), the names
are different even though they are embedded in what are essentially the same verses.

523 It 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 Mrgendra ( vidya -
pada 13:29-32), 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 Pu. 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.

524 The text transmitted by M v 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.

525 This is intended as a gloss of the initial a in abhasa.

526 Though Ksemaraja’s quotation is printed with sakcirkandhuh (rather than sa
karkandhuh ), it is probable that that the first syllable is a pronoun rather than part of

292

Parakhya tan tra

Karkata, [and the Raksasa] Vikatanana. There are 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 Mahatala [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^gasamakulam'^>) , it has the beauty of great
women ( mahastrlrupasampannam ); 530 therefore it is called ( uddistam ) 531
Mahatala. (48c-49)

In Rasatala [there are the Daitya] Brhadraga, 532 [the serpent] Dur-
darsa, [and the Raksasa] BhTmanihsvana. 533 Since there are various kinds
of taste [there, and since] there are wells [with waters] that are full of 534
nectar there, it is called Rasatala, [being] the locus of the pleasure of
relishing tastes. (50-51b)

These six tripartite 535 [worlds] are to be enjoyed by those [above-
named] great souls. Below (adhasfcafc) 536 in Patala are situated [the

the name, since in Mrgendravidyapada 13:30a this Daitya’s name is given as Karkand-
haka.

527 Cf. 5:43ab above and 5:115c below.

528 ex conj. The form of the name in Mrgendravidyapada 13:32a is Karala. The forms
of the name transmitted by the Svacchandatantroddyota and by M y may both have
been influenced by the form of the previous name in the list.

529 ex conj. I interpret this as an awkward bahuvrlhi. The transmitted 0 parispamdam
seems to me uninterpretable.

530 ex conj. Isaacson.

531 ex conj. Acharya.

532 There seems to be no strong reason to choose any of the three transmitted names:
Brhadbhoga (in the Svacchandatantroddyota) or Brhadgarbha (in Mrgendravidyapada
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
Durdarsana and a BhTmaparakrama.

533 The name given in Mrgendravidyapada 13:32a is BhTmanirhrada.

534 For such a usage of uttara see Vallabhadeva’s Raghupahcika on Raghuvamsa
6:50: uttarasabda adhikyam bruvanah sammisratvam aha. See also his discussion
ad Kumarasambhava 5:25.

535 Presumably these are tripartite because there are three regents of each, a Daitya,
a serpent and a Raksasa.

536 It is not clear to me what this means. Is Patala below all the other six, or is it below
Rasatala, or is the Daitya Bah below the serpent Taksaka and the Raksasa Pingala?
Observe that Ksemaraja’s text (see apparatus) replaces patale by sutale, presumably
because there is no Patala in the Svacchanda’s 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 (sikharaslistam) , pale red with silken cloths
and gems (ratnapattamsupatalam) . It is bolted with doors in which
are set panels of ruby ( manikyapattasamvistakavataghatitargalam ); its
walls (° varandakam) are upright and of excellent gold ( utkrsta -

hatakoddanda 0 ) .. (53-54)

Resting upon that is established a fdiJcf 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 Siva (harah) Hataka; [he is]
kindly ( susaumyah ), generous ( varadah ), peaceful (santah), 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 sthitam), below which is Patala.
Only in the Mrgendra , the Matahga ( 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.

537 The 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 hatakesasya 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 Tantraloka 8:3 lab. In that case the following
conjecture might be considered: hatakasyastamam 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 patalasaptaka.

Observe that among the other early Siddhantas Hataka and his world is mentioned
only in the Ntivasa guhyasutra (5:17, f.55 r ), the Rauravasutrasahgraha (4:3), the
Kirana (8:40) and the Mrgendra ( vidyapada 13:32c-34b); he appears also in the Svac-
chanda, as we have just seen, and in the MalinTvijayottara (5:4). (In the Devlbhagavata-
purana (8.19:9) he is the regent of Vitala.) In some places, e.g. in the Nisvasa guhya-
sutra , his name is Hathaka (cf. the nirvacanas given in verse 58 and in fn. 542 below).

538 This is usually a neuter noun; its use here as masculine is ais'a.

539 ez conj. ISAACSON. The first of the transmitted instrumentals (if indeed it was
intended as an instrumental by the scribe of M v ) would be irregular, since mayukha is
not usually a feminine, and furthermore they could not have agreed with one another
in gender, nor would they be syntactically fitting.

294

Parakhyatantra

all ornaments. (56)

This Lord Siva (harah . . . nathah) is at all times attended by great
( mahatinabhih ) 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 pafcaia, 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, Saka, Kusa, Kraunca, Salma, 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)

540 ex conj. Smoother might be bhartrkamabhih , but this would be unmetrical.

541 ex conj. This conjecture of Professor SANDERSON 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
asamkhyabhir to asamkhyatair.

542 Cf. Kirana 8:42ab: hathad bhinatti yantrani tenayarn hatako (em.; hathako Ev)
matah; Svacchanda 10: 1 16c— 1 17b: hathat pravesayel lokams tadbhavagatamanasan/
tenasau hatakah prokto devadevo mahesvarah; and the pair of verses attributed to the
Rauravasasana (not found in Rauravasutrasangraha) paraphrased in Tantraloka 8:31c—
32b and quoted in the Tantralokaviveka ad loc.: pratiloke niyuktatma srTkantho bha-
gavan asau/ karoti hatako bhutva pataladvarapalanam/ hathena bhaiiktva yantrani
patalesu mahodayah/ siddhTr abhyastasanmantran sadhakaml lambhayaty asau.

543 locus desperatus.

544 ex conj. I assume that muni is used here (like rsi) to mean ‘seven’. Cf. MalinT-
vijayottara 5:5ab: tadurdhvam prthivT jheya saptadvTparnavanvita; Matahgavidya-

pada 23:53cd: bhUrlokas tadadhastat tu saptadvTparnavanvitah ; and Sarvajhanottara
adhvaprakarana 12ab (IFP MS T. No. 334, p. 57): bhuJokam ca tatha vidyat sapta-
dvTparnavaih saha.

545 0bserve that anekair ba hubhih is tautologous.

546 The Mrgendra too ( vidyapada 13:97c) uses sneha here, instead of the more explicit
sarpis.

Chapter Five

295

Bharata, Hari, Kimpurusa, Ramyaka, Ramana, 547 Kuru, Bhadrasva,
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) m fiU ,

And on its top, standing on its three peaks, are the Kesas (.), filled
with pride in their sovereignty. 551 On the lower slopes of Meru (meror

547 In most other Saiva sources this is called Hiranya (eg. Mrgendravidyapada 13:70ab,
Svacchanda 10:235, Matahgavidyapada 24:29, Kirana 8:69-70), but the form Ramana
is confirmed by the nirvacana given below in 5:84. _ T . „

548 ei 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 Jambudvipa. Riding
from East to West, Bhadrasva, 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.

549 Although 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 s'arava (Kirana 8:48b), and Wilson, in his annotation on Visnupurana
11.2:9, according to which the whole mountain (not just its top) is karnikakarasam-
sthitah, draws attention to wide discrepancy on this point in various Puranas (Wilson

1989:250-1). , , .. .

550 The 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 othei
Siddhantas [see, e.g., Rauravasutrasahgraha 4:5cd, Kirana 8:48c-49b, Matangavidya-
pada 23:64, and Sarvajhanottara adhvaprakarana 20 (IFP MS T. No. 334, p. 58)] bu
also by Puranas (see KiRFEL 1920:93).

551 The testimony of the MrgendravrttidTpika discourages me from emending to guna-
friigastha Tsas. It is at least clear from the introduction to the quotation in the
MrgendravrttidTpika that (pace Hulin 1980:304) the Parakhya is supposed by Aghora-
Siva 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 Sankara, and below this (presumably arranged in a ring
around these peaks) the eight citadels of the eight Lokapalas. Perhaps then the word

296

Parakhyatantra

nitambagah) are eight ( vidyesakalitah ) pure citadels. In the East Amara,
[then] Sutejaska, Vivasvat, Asita, Sita, Gandha, Prabha, and Yasaska [all
of which are] widely known with the termination -vafcl 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 Ilavrta measure respectively] eight and nine thousand
[ yojanas ]. 553 (69c-70)

kesa requires no emendation and is intended to be interpreted ‘Lords of the pinnacle
(ka)\ or analysed as ka+ a+fia, i.e. Brahma, Visnu, and 3iva.

The most common arrangement in the Siddhantas appears to be slightly different:
the Matahga ( vidyapada 23:56-63) tells us that the Sabha of Brahma (widely known
as ManovatT) is at the top in the centre, that Hara (the speaker teaching the text to
the sage Matahga) resides on the Jyotiska peak situated in the north-east corner, and
that below the top is the ring (cakravata) of the eight citadels of the Lokapalas. This
arrangement is shared by the Sarvajnanottara (adhvaprakarana 32-42b, IFP MS T.
No. 334, pp. 59-60), the Svacchanda (10:124ff), and the Mrgendra ( vidyapada 13:45-
62).

Ksemaraja, in his Svacchandatantroddyota ad 10:130, makes mention of the dis-
crepancy between accounts of the top of Meru: na tv etad evasti srTcandragarbhadau
‘srhgatrayasamopeta brahmavisnuharalayah’ iti . . . \

Perhaps both Saiddhantika versions of the geography of the top of Meru are modi-
fications of a Puranic version (to be found, e.g., in Visnupurana 11.2:29-30 and DevT-
bhagavatapurana 8.7.6-11) according to which the top is occupied only by the citadel
of Brahma surrounded by the eight citadels of the Lokapalas (see Kirfel 1920:94
and contrast with 1920:175, the latter passage being from his characterisation of the
‘Kosmographie nach den mittelalterlichen astronomischen Lehrbiichern’).

552 Simply adding -vatT to each element of the list will not in every case yield a plau-
sible name. The names intended are probably AmaravatT, SutejovatT, Vaivasvatl(?),
AsitavatT, Sitavatl, GandhavatT, PrabhavatT, and Yasovatl. The names of the cities, to-
gether with their Lokapalas, as they appear in Svacchanda 10:132-136b, Kirana 8:51—
4, Mrgendravidyapada 13:47-54, Sarvajnanottara adhvaprakarana 34-6 (IFP MS T.
No. 59), and Matahgavidyapada 23:60-3, are as follows: AmaravatT of Indra, TejovatT
of Agni, VaivasvatT (SamyamanI according to the Svacchanda, Mrgendra and Matahga)
of Yama, RaksovatT (Krsnangara according to the Svacchanda , Krsna according to the
Mrgendra and Matahga, and KrsnavatT according to the Sarvajnanottara) of Nirrti,
SuddhavatT of Varuna, GandhavatT (Gandhavaha according to the Svacchanda) of
Vayu, Mahodaya of Kubera (of Soma, according to the Svacchanda), and YasovatT
(Sukhavaha according to the Matahga) of Hara.

553 ex conj. This conjecture is tentative, but, bearing in mind that the diameter
at the widest point of Meru is sixteen thousand yojanas, the measurements it yields
(effectively seventeen thousand yojanas as the distance between the centre of Meru
and the perimeter of Ilavrta) tally with those of the Kirana (8:67-8), Matahga (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 ( ainrtarupena ). [He]
enveloped her (avrfca) [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 Bhadrasva, of thirty-two
thousand [ yojanas across]. 555 That excellent horse ( bhadro ’svah)
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] (tatha). When the fierce onset of a battle between the gods
and Asuras began, there appeared there suddenly from nowhere garlands
(malah) of comets ( ketunam ); seeing these the gods were frightened: that
is why it is known as Ketumala. 556 (74-5)

vidyapada 24:19-26 and the Matahgavrtti thereon), and Svacchanda (see 10:210c-211
and the Svacchandatantroddyota thereon).

554 The Parakhya’s nirvacanas of these landmasses are not standard. Elsewhere we find
(e.g. Visnupurana 2.1:16-24, Kurmapurana 1.38:26-33 and Nisvasa guhyasutra 6:9-11,
ff. 57 1J -58 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 Matsyapurana 12:12-14, but there, as elsewhere
(e.g. Ramayana 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
born Pururavas. Different versions of the story are to be found, e.g., in Visnupurana
4.1, and in VayupuranaU 23 and Harivamsa 9:1-14 (cf. Puranapahcalaksana, vamsanu -
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/he is associated.

555 The three land-masses Bhadrasva, 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 Mrgendravidyapada 13:40cd, in Sarvajhanottara adhvapra-
karana 18ab [IFP MS T. No. 334, p. 58], and in Kir ana 8:47ab).

556 A 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 (mala) upon the
A£vattha tree that is the ketu of that landmass, whence the name. Thus also Nisvasa
guhyasutra 5:49ab (f. 56 r ): ratnamalam dadec chakro hatva daityan sudurjayan.

298

Parakhyatantra

Standing between Ila[vrta] and Bhadrasva and running from North to
South ( daksinottaradihmukhah ) 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. -Clt 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] Gandhamadana.> 559 (78-9)

To the North of Ilavrta is the mountain [-range] Nila, extending
from East to West, two thousand [yojanas broad], frequented by Sid-
dha!celestial beings and Gandharvas. (80)

Sani 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 (kila) that when the moon beheld [there] the lovely Apsaras
UrvasI 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 Sveta, where
the great sage Sveta, though being devoured by Death, was protected by

557 ex 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.

558 One would expect this to mean ‘struck’, not ‘plucked’ (unless used of the strings
of musical instruments), but striking seems implausible here.

559 This 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 M v . I have not found another account of the legend.

560 Or conceivably ‘Dark-bodied Sani was born there, and so. . . \ I have not been
able to find other references to such a story. Elsewhere we find that Sani (a brother of
Manu) practised austerities on top of another mountain, Meru, and became a planet
( Puranapancalaksana vamsanucarita 1:48):

meruprsthe tapo ghoram adyapi carate prabhuh
bhrata sanaiscaras tasya grahatvam sa tu labdhavan.

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 Sveta, there is the mountain Trisrnga that spurns the
blasts of thunderbolts ( vajrapatopamardanah ). [It is so called] because it
has three peaks (tryasratali). 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 Sesa and was forbidden. 566 (87)
To the South of that, like Ramya, is the landmass called Kimpurusa, 567
where the VidyadharT Ramya was dropped by the hand of a Vidyadhara.
The male [Vidyadhara] was then asked by her ‘Did you (kirn tvaya), o

562 The same myth (without mention of the mountain) is alluded to in Kirana l:8ab
as well as in some Saiva Puranas, notably in the Ur-Skandapurana in chapter 166 (see
Goodall 1998:167, fn. 18).

563 Since 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.

564 Ksemaraja comments (when he quotes a portion of this verse in his Svacchanda-
tantroddyota 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.

565 This is an allusion to the Saiva myth according to which Upamanyu performed
austerities because he was disatisfied on the grounds that he could not always obtain
milk. Siva 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 GOODALL 1998:167, fn. 19).

566 I understand sas to be a metrically expedient aisa sandhi-form of the pronoun. The
Kirana too contains instances of this sort of usage (see Goodall 1998:333, fn.503).
The vai in Ksemaraja’s quotation is likely to be an alteration intended to obviate the
need for this aiia usage. Garuda’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.

567 In 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 Hemakuta 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 ( mahakutah ) 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 dimensions 570 and] in which Hari was propitiated by the serpent Sesa.
And (tatha) 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 ( bhrtani ) by Bharata because of [his] sons,
who followed bad paths (kuinargagaih). 571 (92)

[All] this is called the continent Jambu, where the Jambu [tree] with
large fruits [grows]. Because of contact with the juices that come from
those arises [the gold known as] Jambunada. 572 (93)

568 ex conj. Sanderson. 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.

569 1 have not been able to identify the myth to which this refers.

570 ex 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 ramyakopamam, ramyaka
being then synonymous with Ramya. Once again, I have not been able to identify the
aetiological myth that is here referred to.

571 The nine natural sons of Bharata born to his three wives displeased him because
they were bad, and they were killed; Bharata then adopted Vitatha. Versions of the
myth differ (see, e.g., Vayupurana U 37:133ff, Mahabharata 1.89:17ff, Visnupurana
4.19, and Puranapancalaksana vamsanucarita 6B), but it is clear that Ksemaraja’s
reading of 5:92c is preferable to that of M y .

572 ex conj. Sanderson. 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: jambunadeva = jambunadam-heva.

One could avoid this in various ways by adopting a freer conjecture (that is to say
one further from the transmitted aksaras ), such as, e.g., jatam jambunadam 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 jambur namahetur mahamune
mahagajapramanani jambvas tasyah phalani vai
patanti bhubhrtah prsthe s7ryamanani sarvatah

Chapter Five

301

Outside that is the ocean (sagarah) of salt water that was created
by the sons of Sagara. Outside that is the continent Saka, where the
great Saka tree [stands]. Because of its length a band was put about it
(pattabandhah. ..krtah) by Indra (kulisapanina) . 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. (95)
Beyond that is the continent Kusa, where Brahma, ( abjajanmana )
grasped Kusa [grass] and began the marriage of Siva 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 tesam prakhyata tatra ja.mbuna.dTti vai
sarit pravartate sa ca pTyate tannivasibhih
na svedo na ca daurgandhyarn na jara nendriyaksayah
tatpanat svacchamanasam j an an am tatra jayate
tTramrt tadrasam prapya sukhavayuvisosita
jambunadakhyam bhavati suvarnam siddhabhusanam

‘This Jambu [tree] is the reason for the name of the continent of Jambu, great sage.
The fruits of this Jambu are the size of great elephants. They fall, splitting comple e y,
on the side of the mountain, and from their juice a river flows there that is famous
under the name JambunadT. 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 Nisvasa guhyasutra 5:45-8 (f.56 r ), in particular 48ab: tasya samsparsajam
caiva kanakam devabhGsanam. The ideas are to be found widely elsewhere too, e.g.
Mahabharata 6.8:21-5; Brahwandapurana 1.2.17.27-30; Markandeyapurana 51:28-9,
and, in non-Puranic literature, in, e.g., in BhanujidTksita’s and Lihgayasurm s com-

mentaries on Amarakosa 2.9:95. ,

573 I have not been able to trace other allusions to or accounts of such a myth.

574 See fn. 565 on p. 299 above. The use of udanvat as a neuter rather than as a

masculine noun is irregular. , nf

575 ex coni. I have assumed here a double sandhi: samudvahah+mdudharmaji. U.
the accounts of the marriage of Siva in Brahmapurana 36:130ff and in Ur-Skanda-
purana 13:129ff. The Mrgendr a too accounts for the name and may be alluding to the
same myth (vidyapada 13:99ab): kuso ’bhUt kancanah kause svayambhuvi yiyaksati;
‘A golden Kusa [plant] came into being in the continent of Kusa when Brahma wished

l ° 7 ®ea: conj. Cf. 5:99. But tatkratau could be intended as a compound: ‘his sacrifice’,
‘sacrifice for them’, ‘sacrifice of that [curd] .

302

Parakhyatantra

Beyond that is the continent Kraunca, where Karttikeya threw his
spear of great power and slew the great demon Kraunca. 577 (98)

Beyond that is the ocean of clarified butter, where [the creator], in a
sacrifice (Jcratau), 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 Salmall, where the silk-cotton tree
(vrksah sa salmalih) [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

577 The same justification for the name is given in Mrgendravidyapada 13:99c-101b.
The well-known myth concerns Karttikeya piercing Kraunca the demon, who had taken
the form of the mountain Kraunca. See, e.g., the account given in chapter 171 of the
JJr-Skandapurana. 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.

578 ex conj. This is no more than a guess. I know of no allusion to or account of such a
myth elsewhere, unless, as Dr. Bisschop suggests (letter of 25. iv. 2001), Mrgendravidya-
pada 13:101c-102b is intended to contain such an allusion:

sal male salmalTvrkso haimah sahasriko ’rkabhah
priyo ’maranam tatketuh sa tadakhyanibandhanah.

579 The story is told in greater detail in Mrgendravidyapada 13:102c-105b:

gomede gopatir nama rajabhud gosavodyatah
yajyo ’ bhud vahnikalpanam autathyanam manoh kule
sa tesu hariyajnaya pravrttesu bhrgun gurun
vavre tam gautamah kopad asapad agamat ksayam
yajnavate ’sya ta gavo dagdhah kopagnina muneh
tanmedasa mahT channa gomedal i 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 Utathya, 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. The earth was covered with their fat, and therefore this [continent] became
[known as] Gomeda.’

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
PuskarinT, with sweet waters like those of the ocean of nectar
(amrtambhodasurasa), frequented by gods and Siddhas. (104)

Beyond that is the ocean of nectar ( svadudah ), in which there is sweet-
tasting nectar, [and] where the gods (gTrvanah) drink for the sake of the
pleasure it gives their bodies (sarTranandahetutah) . (105)

These continents and oceans, starting from [JambudvTpa] , 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

5S0 This is not expressed with clarity, but this is the purport, for compare
Mrgendravidyapada 13:97c-98b:

ksaraksTradad hisneh arasam ad yam rtod akai h
laksadidviguna dvTpa jambudvTpadayo vrtah.

(The KSTS edition prints the impossible 0 madhvamrtodakaih.) The same notion is
expressed also in Matahgavidyapada 24:31 c-34.

581 ei conj. M v reads tadurdhvam , which could be retained if it can be interpreted to
mean ‘beyond that’, 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 that’, for this is how it appears to be used in 5:112a below.)
Cf. Mrgendravidyapada 13:109c-110b:

ta to hiranmayT bhumir nanaratnadrumacala
krTdartham vedhasa srsta devan am dasakotikT.

and Matahgavidyapada 24:35:

dasakotipravistTrna svadudat paratah sthita
suddhahemamayT bhumir dev an am kridanaya tu.

582 ex 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, svah, are intended (as in 5:109b below), and that the
visarga is the result of confusion (see p.c of introduction).

583 Although 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

Parakhyatantra

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 (sarvarnavapramanakah) , 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 (Ill)

Beyond that 586 is the shell of the egg of Brahma, one crore in thick-
ness. 587 And on the near side of Meru 588 [the radius of the earth is] fifty
crore [yojanas]; on the fax [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 Matangavidyapada 24:36,
Mrgendravidyapada 13: 11 lab and Kiraiia 8:83, and that beyond it there is either no
light or no people (cf. Kirana 8:84ab and Mrgendravidyapada 13:111-112).

584 ex conj. The transmitted text yields no sense. The conjecture is based on
Matangavidyapada 24:37:

krtsnarnavapramanena lokalokasya bahyatah
cakravat sa tu boddhavyo garbhoda i ca samudrarat.

The conjecture is strictly speaking unmetrical, because the third and fourth syllables
should not form an iamb, but 1 think that they need not have been felt to form an
iamb, for see introduction, p. lxxxvi.

585 More literally ‘of five times seven crores together with nineteen lakhs on top of five
times eight thousands’. The elements of the bhutasanikhya for nineteen ( diggrahaih )
are in this case not inverted. This measurement is the same as that given in Kirana
8:85-6, in Mrgendravidyapada 13:112c-113b and in Matangavidyapada 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 -
pada 24:40-1):

sardham andakatahena kotayo ’rdhena medinT
pahcasad anyat tadvat syad ardham meros tu purvavat
evain kotisatam proktam parthivam tattvam atra tu
tasmad dasagunam toyam toy ad agnis tato ’nilah.

‘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].’

586 For this translation of tadurdhvam cf. fn. 581 on p. 303 above.

587 For this usage and this measurement see fn. 477 on p. 279 above.

588 This means, from our perspective, to the South.

Chapter Five

305

Earth ( bhurlokah ) is a place for those to whom karinan 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 ( bliujy -
ate). 589 (113)

Above that is Bhuvarloka, [a place] which causes amazement (ascarya-
karakah). There there are clouds that rest on the winds (vatasrayah) and
fthat purify evilf 590 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 (visvatma) 592 shines. He whose
rays ( bhanavah = rasmayah) 593 shine ( dlptah ) for a lakh of yojanas is
here [known as] the sun ( bhanur atra sah). (115)

Beyond that is the white, gentle moon ( candramah ). Loveliness

589 In Mrgendravidyapada 13:92c-93b it is the landmass of Bharata that is the only
place where karman can be accumulated (rather than the whole of bhurloka):

gun a eko yadudyukto: nestam kincin na sadhayet
sarvasam phalabhummarn karmabhuh karanam 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 Mahabharata 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 karmabhumih. 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 ( dvTpasesesu ) as being places of reward
only, and so it is probable that it agrees with the Mrgendra and the Svacchanda on
this point.

590 ex conj. Both attributes are pure guesses — the latter presupposes emendation to
papapavakah — for which I can adduce no support.

591 Those who find the syntax questionable here may wish to consider emending either
the first syllables to anyesam or the last to svargacarinah.

592 The 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).

593 Cf. 5:43ab and 5:47cd above.

306

Parakhyatantra

( candrah ), [that is to say] pure nectar, resides in it ( tasmin mati) and
so [it is called] Candramas. (116)

Because of the sweet taste of nectar in it it obtains [also the name] Sky-
Ganges ( khagangeti samasrita) . 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 ( himakundendusltasparsavimanagah ). 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 (budhah srTmaii ) 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 ( brhaspatir devah), who is Guru for all
( sarvasadharano guruh). He is [called] Brhaspati in as much as he is
the lord ( patih ) 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 - • • t- 597 Sukra came
, forth by nature spotless, like a drop of semen ( sukrabinduvat ). That
is why he is [called] Sukra, since [his coming forth is like] the com-
ing forth of seed to begin producing its effects ( bljakaryarambhavinir -

594 Svacchanda 10:172-7 could be interpreted as offering, incidentally, a different jus-
tification of the name.

595 ex conj. Or, if the transmitted °sparsa is retained, ‘And [there there are] other
[beings] cool to the touch as snow, white jasmine and the moon, travelling in celestial
vehicles’.

596 Or perhaps ‘the planet of treasure’.

597 1 cannot reconstruct the entire half- line. It seems conceivable that daitya was
compounded with ioka, since Sukra was not himself a Daitya but the preceptor of the
Daityas, and that - pesalah might have formed the end, referring to 6ukra’s cunning
in this capacity. But &ukra might after all be characterised as a Daitya because of
his connection with them, and the last pada might perhaps instead be repaired to
something closer to what B has written: lokordhve ca nabhascarah. The half-line
might then mean: ‘And [further] above the earth from him [viz. Brhaspati] is always(?)
the planet £ukra, the Daitya.’

But it must be borne in mind that the three gaps marked by M v 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 Sukra entered the
body of Siva 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-Skandapurana 150,
in particular 150:17-18:

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307

gamah ). 598 (121c-122)

Beyond is angry Saturn (sanaiscarah) , furious-eyed, terrible, who
gradually ( sanaih ) mounts to wrathfulness ( arudhah krodhakaritve) and
does not back down (navarohate). Because he moves slowly in his anger
(sanaih carati krodhena ), he is called Sanaiscara. (123-124b)

[The next planet] has a grey body (karburahgah), 599 his mouth is
fanged, the limbs of his body are severed (chinnakayaparigrahah) . Since
the root [0-fi] expresses ‘taking’; since it is taught {samudahrtah) in the

suksmarupas tato bhutva sa £ukro munisattamah
gukravan nihsrto lihgad devadevasya dhTmatah
sukravan nihsrto yasmac chisnad bhargavanandanah
tasmac chukra iti khyatim gato gatimatam varah.

Cf. also Mahabharata 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 gukrabindutah: ‘Sukra came forth by
nature spotless from a drop of [diva’s] semen’. Although in the above quoted passage
of the Ur-Skandapurana he is said to have emerged ‘like semen’, in the commentaries
of Lingayasurin and Bhanujidiksita on Amarakosa. 1.3:25a (for instance) he is said to
come from Siva's semen.

598 The syntax here is awkward and it is possible that the text here should be further

emended. ,.

599 ex conj. Acharya. The colours of the planets do vary somewhat: according to

an anonymous Grahayajna transmitted on pp. 97-101 of IFP MS T. 537, the sun and
Angaraka are red (the sun is actually said to be the colour of a lotus bud: padma-
garbhasamadyutih); the moon and Sukra are white; Budha and Brhaspati are yel-
low Sanaiscara and Rahu are black (Sanaiscara is indranflasamadyuti and for Rahu
no colour appears to be specified but he bears a black standard: krWurpadhvaja-
patakin); and Ketu is grey (dhumra). This colour-scheme is compatible with that of
Yajna varK vasmrti 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 Buhnemann (1989:1)
believes to be ‘the model of all santi rites in the medieval ritual texts’. Somasambhu-
paddhati (2:16-17, Brunner 1963:87) also shares this colour scheme, except that Sam
is said to be rajavartanibha, ‘of the colour of lapis lazuli’ (for this identification see
BUDDRUSS 1980), as does the Uttarakamika, except that there Ketu is black (81:6-7b):

bhaskarahgarakau raktau svetau sukranisacarau
somaputro gurui caiva tav ubhau pTtajau smrtau
krsnam sanais'carani vidyad rahuketu tathaiva ca.

The monographic prescriptions for the planets given in the Saiddhantika Moha-
cudottara are as follows (NGMPP Reel No. A 182/2, f. 8 ).

308

Parakhyatan tra

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 = sirasi) are clear [ly discernible] fleet ( turnah ) streaks of mist ( nlhara -
panktayah) . 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), all at a height of f...f lakh [yojanas]
( f laksaf laksocchri tali sarve). 602 The stars (tarakah) are twice as high

saksasutram sham somam surupam sakamandalum
raktaksam raktavarnah ca kujarp saktyaksamalinam
budhah capadharam pltani rupadhyam santalocanam
vrddhakarah guruh gauram saksasutrakamandalum
daksekaksam si tarn sukram kundikajapamalinam
bhanuputram a dhodrstim vakrapadam subhlsanam
kruram mahabhujan caiva khihkhirTjapainalinam
rahum vyattananam ghoram krsnam arddhahgabhusanam
arddhacandradharam sadho kathitam rahurupakam
tribhogabhusitam dhumran naranagarddharupinam
khadgakhetadharam ketuni kuryad vat ha krtahjalim.

[These follow upon a rather longer (and therefore omitted) description of the sun, who
is said to be sura/ctahgah.]

Later Saiddhantika accounts include Sakalagamasarasahgraha 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 Isanasivagurudevapaddhati , kriyapada
12:6-15.

600 ex conj. Acharya. Dhatupatha 2.48 and 49 read: ra dane (adane) and 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 nirvacana of Ketu. Perhaps conceivable is that the pac/a should read tusa
nTharapahktayah , the second word being then a gloss of the second: ‘tusah, which is to
say streaks of mist’. The word tusa 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 tuna could be retained: ‘by [the syllable] tu [that
suggests the word tusara are expressed] the clearly visible streaks of mist’.

602 The transmitted measurement does not seem possible: in the Mrgendra (vidya-
pada 13:114), the Matahga (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 tithilaksocchritah here (following Mrgendravidyapada 13:114c); but we

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309

(dvigunocchritah) . Because they have crossed ( tirnah ) beyond sorrows,
beyond darkness, they are Tarakas; [and] because they cause men to cross
[oceans when navigating] (taranan nrnam). 603 (127c-128)

So too (tad vat) 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 emendation
to dasalaksocchritah would give an appropriate height for these stars. Dr. Acharya
suggested to me that one could consider emending to laksya laksocchritah sarve : they
are each to be understood to be one lakh [above one another]’.

In the Puranic sources tabulated by KlRFEL (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

naksatra (‘Fixsteme’), then Mercury, Venus, Mars, Jupiter, Saturn, the Great Bear
(saptarsayah), and ending with the pole star, which is thus fifteen lakhs above the
earth.

603 ex conj.

604 ex conj. The pole star is here and in Mrgendravidyapada 13:114 at the top of
bhuvarloka , but it is in svarloka in Matahgavidyapada 23:50 and in Kirana 8:87. Ksema-
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 sapancasTtilaksarn kotidvayam maharlokah. srTpara-
mrgendradau tu dhruvanto bhuvarlokah, tadurdhvam

pahcasTtimitair laksaih svarlokah svargasamsrayah
kotidvayam maharloko mahanto yatra sanisthitah

iti [Parakhya 5:130ab, 131ab].

tithilaksair bhuvarloko dhruvapranto mahTtalat
tadunakotih svarlokah

[. Mrgendravidyapada 13:114c-115a: note that this improves upon the text
of the KSTS edition of the Mrgendra.]

iti prakriyabhedo drsyate, tadgranthasamgrahakartrbhis tathanibaddha-
tvat. idam tu saksat parame£varenoktam.

bhur bhuvar svar dhruvantam syal jlaksani . . .

. . . f median kotidvayam bhavet [Kirana 8:87]

iti kiranadigranthena bhagavaduktena ca sasamvadam ity ayam eva
kramo yuktah.

310

Parakhyatantra

Svarloka, the locus of the ‘self-born’ (svajasamsrayati) , is eighty-five
lakh [yojanas] high. 605 [It is] where Sakra and so forth, as well as the
[other] gods who inhabitant heaven (devas ca svargavasinah) , dwell. (130)
Maharloka is two crore [yojanas high], where the great resort ( mahanto
yatra samsritah), 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 that (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 Mrgendra and other texts Bhuvah ends with the pole star; above that,
“[Parakhya 5:130ab and 131ab]”; “Bhuvah going up to the pole star, fifteen lakhs from
the surface of the earth. Svah is eighty-five lakhs. . . ”. 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: “Bhuh, 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 ‘cosmos’
or ‘cosmography’: see, e.g., Nisvasamukha 4:96, f. 17”, Nivasa uttarasutra 1:9 and
1:14, f. 23 v , and Nisvasa guhyasutra 4:4, f. 51 r ; Matahgavidyapada 16:13; probably
Sarvajnanottara $adatmaprakarana 67-8 (in Tanjore edition); Svacchanda 11:198-9;
Moksakarika 76 (and Moksakarikavrtti 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 I 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.

605 ex conj. Other conjectures are possible (e.g. pahcasTtyocchrito or pahcasltya 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 Matahga
( vidyapada 24:15), the Mrgendra ( vidyapada 13:115) and the Kirana (8:87). Instead
of svaja 0 , the Svacchandatantroddyota reads svarga 0 , which could be interpreted as
‘those who reside in Svah’, but it might make the next half-line awkard. (The graph
for rga in Sarada can closely resemble a DevanagarT j a, and so rga for ja is an easy error
to make when transcribing from Sarada to NagarT, and this might explain the reading
of the KSTS edition.)

606 The Mrgendra too ( vidyapada 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 Markanda and other sages and Siddhas here, make it two and a half
crores high.

607 An aisa sandhi.

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311

[and others reside] (jahnupitrjano yatra), 608 or the people of the Vasus
(vasunam vajanah). (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
(tapotkrstah), 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 (svavTryamanasoddhatah) , 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 |He [is called Visnu] because he habitually lies
on a lotus (abjasayanasTlatvat) , and [because] he has come forth from
samsaraf. 613 (136)

608 ei conj. The measurement is again common to the Mrgendr a, Kirana, JVfatahga,
and Svacchanda, and the formulation is here similar to that of Mrgendravidyapada
13:1 16ab: ja no ’stakotyavacchinnah pitrjahnujanasrayah.

609 Internal ais'a sandhi. Sanandana, Rbhu, Sanatkumara and Sanaka are placed here
according to Mrgendravidyapada 13:116-117 (which again, along with Kirana 8:88,
Matahgavidyapada 24:16, and Svacchanda 10:520 gives the same measurement). The
same group of four, with the addition of Sanku and Trisahku, 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 Sanatkumara.

6l0 I am assuming that °manasa is here used with the sense “manena.

611 Cf. Parakhya 14:78ab.

612 The Kirana (8:89) places Brahma three crore yojanas above Satyaloka, Visnu three
crore above that, and then Hara four crore above that. The Mrgendra (vidyapada
13:117-19), as in the Parakhya, places Brahma in Satyaloka and then gives four crore
and six crore yojanas 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 Matariga
( vidyapada 24:17) only specifies that SrTkantha is ten crore above Satyaloka, thus re-
maining consistent with all three accounts.

al3 I am provisionally translating so 'bjasayanasTlnt vat samsaranirgamac casah, 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
sam 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 are born in this world as popular people
( janapriyah ) in some great family and endowed with wealth, food, sons
and so forth. (138c-140b)

etymology 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 jisnu 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
y/vis (‘to pervade’) which underlies the formation of the word Visnu (thus Dhatupatha
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: visnur vikramanad eva jayanaj jisnur 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. Acharya has suggested an emendation which would obviate the problem and
yield a na-vipula: sa visnur abjasayanasilatvan nirgunas ca sah. One might also con-
sider abje sayanasTlatvat samsaran nirgatas 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 Ksemaraja 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.

614 This expression could perhaps be classed as an ais'a pleonasm, since it contains
yavat and a, both of which appear to be performing the same function. The same
pada occurs in a part of the Santiparvan rejected from the critical edition of the Maha-
bharata: Vol. 16, Appendix I, 29A, line 58.

615 That is to say after a partial resorption ( pralaya ) of the universe. For a discussion
of total and intermediate pralaya see, for example, Mrgendravidyapada 13:180-93.
(Total pralaya , or mahapralaya, is discussed, e.g., in Mrgendravidyapada 4:15, at the
conclusion of NaresvaraparTksaprakasa 2, in the Matahgavrtti ad vidyapada 2:30-2,
and in the Kiranavrtti ad 4:17.)

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313

Above Hara is, [extending] one crore [ yojanas ], 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 Slghraga; Saumyada is
in the North; Pinga is in the North-East (sahkaragam gatah); 618 above is
Sambhu; below is Ananta: all are capable of driving away (sarve vidravane
ksamah). 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 (mandalejyavisaradah) . (144)

616 Here ten names are given in total; in the Svayambhuvasutrasahgraha (4:58-81), the
Sarvajhanottara (adhvaprakarana 46-61, IFP MS T. No. 334, pp. 60-2), in the Matanga
( vidyapada 23:13-44), in the Mrgendra ( vidyapada 13:125-35) and in the Kirana (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, Sardhatrisatikalottara 8:3, Nisvasa-
mukha 4:116, f. 18 r , 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’s 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.

617 This 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), jalakhyo ’ pi . The Matanga (vidyapada 23:28a), Mrgendra ( vidyapada 13:129)
and the Svayambhuvasutrasaiigraha (4:70c) all include a Bala, and the Mataiiga (vidya-
pada 23:26d) and the Mrgendra (ibid.) include a Jalantaka, who in the Svayambhuva-
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. 16 v ) 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.

618 ex 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.
619 This is an allusion to the nirvacana of the word Rudra given in Parakhya 2:48 and
14:79.

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Parakhyatantra

In the tranche of Water is Jalesa; in the tranche of Fire is Tvisamnidhi;
in the tranche of Wind is Matarisvan; in that of Ether is Suksma. 620 (145)

620 We have now left the realm of prthivTtattva and are ascending the ladder of the
remaining tattvas, naming for each one a Tattvesa. I have cited part of this list before
(GOODALL 1998:liv-lv, fn. 121) and suggested that the Parakhya may be unique in this
list of Tattvesas. I have since come across no other scriptural source that gives this
list. Brunner (1998: Planche 1) reproduces the same list, collated from a number of
secondary Sanskrit works (including Trilocanasiva’s SomaJambhupaddhatitJka), and I
have proposed (Goodall 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 dTksa involved
purifying the overlords of each tattva. (Cf. Mrgendrakriyapada 8:156ab: bhuvanany
atha coktani tadlsan va visodhayet : ‘Or he may purify the above taught worlds or
their overlords’.) An entirely different list of Tattvesa is given in Vimalasiva’s Atyanta-
nirmalatattvaratnavalT (unnumbered folio).

The table that BRUNNER has constructed can help us to repair the text of the
Parakhya in one or two details, and the reverse is also true: here the Tattvesa of
Ether is given as Suksma, whereas in the majority of Brunner’s sources it is implau-
sibly Suksmanada, a name that is about to be given (and more appropriately) to the
Tattvesa 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 Saiva 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.

Dying 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 BrhaddadhTca quoted by Ramakantha in the Matahgavrtti ad
vidyapada 18:112c-113b:

ye tyajanti svakan pranan sthanesv etesu manavah
brahmandam te vinirbhidya yanti pahcastakam padam.

The same doctrine is alluded to, e.g., in Matahgavidyapada 18:1 12c-l 13b, 19:38b-39c,
and 22:16, as well as in verses 78-81 of the passage of the Sarvajhanottara referred to
below.

These five and other astakas are listed and placed in particular tattvas in Svayam-
bhuvasutrasahgraha 4:38-55, in Mrgendravidyapada 13:135c-149, in Sarvajhanottara
adhvaprakarana 63-109 (IFP MS T. No. 334, pp. 62-7), in Kirana 8:109-122, in MalinT-
vijayottara 5:15-25, in Svacchanda 10:853ff and in Matahgavidyapada 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 ksetras attributed to the Skandakalottara in the JhanaratnavaU that is quoted
by Bhatt on pp. 186-7 of his appendix to his edition of the Sardhatrisatikalottara. In
Rauravasutrasahgraha 4:12-20 they are mentioned and, as I have remarked elsewhere
(GOODALL 1998:liv), they are not explicitly located in the tattvakrama.

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315

Brunner’s annotation on this subject (1977:299-303) draws on sources that, with
the exception of the Mrgendra 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 Ntivasa mulasGtra
(5:9, f. 21 r ), the Nisvasa guhyasutra (1:115, 6:22 and 7:11 Iff (ff. 44 r , 58 r , 64 r ,
64 v ), the MalinTvi jayottara (5:15cd), the Svayambhuvasutrasahgraha (4:47ab),
the Rauravasutrasahgraha (4:12) and the Svacchanda (10:891, 976) all speak
of five ogdoads, which the Rauravasutrasahgraha names pratyatmaka , guhya,
atiguhya, pavitra and sthanu, which the MalinTvijayottara (5:16-22) and the
Svayambhuvasutrasahgraha (4:47-55) name pratyatmaka , guhyatiguhya, guhya ,
pavitra and sthanu, and which the Svacchanda names guhya (10:854), atiguhya
(10:873), guhyad guhyatara (10:884), pavitra (10:888) and sthanu (10:890).

[Not paying sufficient heed to parallels here perhaps led DAGENS and Barazer-
BlLLORET to misinterpret the relevant passage of the Rauravasutrasahgraha
(2000, vol. 2, p. 512).]

• The nature of the five groups is also clearly distinguished from that of the other
ogdoads in the Sarvajhanottara , 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 DevTyamala in the Svacchandatantroddyota
ad 10:245c-246.)

• The Sivadharmasastra speaks of five ogdoads (12:68) and lists only five (12:57-
67, IFP MS T. No. 32, pp. 147-8). (Dr. Bisschop has pointed out to me [let-
ter of 25.iv.2001] that this corresponds to ff. 37 v -38 r of Cambridge MS Add.
1645.) Its list of ogdoads is the same as that of the MalinTvijayottara and the
Svayambhuvasutrasahgraha , but the names of the ksetras in each group do not
tally. Furthermore, as in the Skandakalottara, these are not here said to be the
names of bhuvanas. 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): rudravatarasthanani punyaksetrani nirdiiet/ mrtanam tesu rudratvam
sivaksetresu dehinam.

Their not being mentioned here in the Parakhya may not mean that the cosmos of
the Parakhya did not contain the astakas: as we have seen above (fn. 358 on p. 249),
4:56 appears to make reference to the yogastaka , an ogdoad beyond the ‘original’ five
ogdoads. On each level eight worlds could have been arranged around the central
Tattve^a, just as we find in the Sarvajhanottara , e.g. in the description of the level of
water in adhvaprakarana 63 (IFP MS T. 334, p. 62):

tatraste bhagavan devo varuno ’ mrtasambhavah
suddhasphatikasamkasT adiguhyastakavrtah.

One might be tempted 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

Parakhyatantra

Gandhariga is in the subtle-element of ‘smell’; Jalada is in ‘taste’;
Bhanumat is in ‘form’; Balavattara is in ‘touch’ (sparsakhye) , 621 (146)

In ‘sound’ is Suksmanada; in the faculty of hearing is Vyomacara; 622
in the faculty of touch is Sarvanga; in that of sight is Prakasaka. (147)
In the faculty of taste is Mahavaktra; in that of smell is Vilumpaka; 623
in speech Dundubhi is embraced; in the faculty of grasping ( karendriye )
is Samadana. (148)

In the [tattva of the] anus is the Rudra Turnakrt; 624 in that of move-
ment (padakhye) is Kramana; 625 in that of pleasure (upasthakhye) is
Ghanananda; in the manas is Samkalpa. (149)

Hamkrti is in the tranche of ahamkara; Buddha is located in buddhi;
Trideha is in gun a; in [secondary] matter ( pradhane ) is Pradhanaka. (150)
In the tattva of the [bound] soul is Suksmadeha; in raga is Kamada;
in [impure] knowledge ( vidyakhye ) is Vedavijnana; in limited power to
act ( kalatmake ) is Jnanabindu. (151)

and intermediate directions. But it should be noted that they are arranged above and
below one another in each group in the Mataiiga (this is clear from, e.g., vidyapada
18:110 and 19:38). Furthermore it is possible that the account of the Sivadharma-
sastra 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.

621 M v is wrongly reported as reading sparsakhyo in Goodall 1998:lv, fn. 121. As I
have remarked (Goodall 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 Matahga, however, ( vidyapada 18:56ff) does assign them
adhidevatas , but this list is not that of the Parakhya’s Tattvesas. And the account
of the adhipatis of the tanmatras in Svacchanda 10:896-909 is quite different again,
it being part of a homologisation of the eight names of £iva as astamurti with the
corresponding aspects: the five elements, the sun, the moon and the yajamana.

622 ex conj. The transmitted reading, which I previously printed without apparent
hesitation (Goodall 1998:1v, fn. 121), is uninterpretable.

623 Brunner (1998: Planche 1, fn. 4) explains the appropriateness of the name thus:

. . “le Voleur”, bien trouv6 pour le nez qui “d£robe” les aliments’.

624 The reading of the manuscript here again was wrongly reported (as vayai ca
turnaka ) in Goodall 1998:1v, fn. 121. Note that Brunner (1998: Planche I) records
the variant trnakrt , which might make sense in this context: ‘he who makes [manure
and thereby] grass’.

625 ex conj. This emendation is perhaps unnecessary, but Kramana seems a more
appropriate name than Ramana for a Rudra of this tattva; the Dhatupatha entry for
y/kram reads (1.502): kramu padaviksepe. The name is missing from a couple of the
sources consulted by Brunner (1998: Planche 1), and she reports the others as giving
the form Ramana, which is still less likely.

Chapter Five

317

In binding fate ( niyatyahve ) is Niyamaka; in time is Kala; 626 in primal
matter ( mayakhye ) is Gahanesana, the overlord of all the Rudras. (152)
All these Rudras who are in the lower path 627 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 (suddhahgakaranadharah) , 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 ( 6uddha.vidya.yam ) is
Sambara; 629 and Ananta is in Isvaratattva. (155)

In Sadasivatattva is Brahma, the locus of bindu, nada, and kala. 630
Beyond that is the Lord Siva, who is at the culminating point of all the
tattvas and of the kalas (sarvatattvakalantagah). 631 Beyond that there is
no further entity that is pure[r], [more] pervading. (156-157b)

Above maya is the pure path ( suddhamargah ), in which pure powers
are made use of (suddhasaktiparigrahah) 632 Creation ( prapahcah ) in
that [pure path] is brought about by those [pure powers] ( tatkrtah ); 633 it

626 Observe that here the order of the five kahcukas is different from that implied
elsewhere. Of course it is well known that their order varies and that, as I have
observed (Goodall 1998:209, fn. 151, referring to Aghorasiva’s commentary ad Tat-
tvaprakasa 41), the variation can be justified by assuming that they can be listed not
just in srstikrama or samharakrama but also in pravrttikrama 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 maya (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.

627 1. e. in or below maya.

628 The point is, I think, that, as with Ananta, their embodiment is not caused, as it
is for us, by the impure cause that is karman, 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.

629 We need not emend here to sambarah and translate ‘mantras’: Sambara is simply
the name of the next Tattvesa.

630 As we shall see in fn. 648 on p. 323 below, it is not clear how this is to be interpreted.

631 The 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.

632 That is to say that Siva himself does not directly make use of maya, which is
also sometimes described as a sakti (e.g. Kirana 4:19c) or as replete with saktis (e.g.
Parakhya 4:154).

633 0r ‘is brought about by Him’.

318

Parakhyatantra

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 urdhvam 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] (adhikaranidarsakam) . (158c-159b)

This ‘position’ is [thus] the investiture ( samskarah ) with [a given] office
( adhikarasya ) 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
that same omnipotent Lord ( prabhuh ) 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 (sarvatattvadrayah) , 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 matter and souls — has been
taught tattva by tattva ( skandhat ), in as much as it exists in divisions that
proceed from the variety of ‘palaces’ that are particular tattvas ( skandha -
visesaharmyavibhavaprasyandabhagasthitah ), [and] position by position

634 This is ambiguous, for bhoga commonly refers to the experience of the fruits of past
actions. But here it probably refers to diva’s ‘enjoyment’ and is the second member of
the triad of /aya, bhoga , and adhikara (for which see, e.g., 2:99).

635 As Dr. Bisschop 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. MalinTvijayottara 2:60ab: yo hi yasmad gunotkrstah sa tasmad
urdhva ucyate (quoted by Sadyojyotis at the end of his Svayambhuvavrtti on 3:11 and
by Abhinavagupta in MalinTvijayavarttika 213). Our discussion also recalls the Lord’s
reply to Garuda’s question in Kirana 4:5c-7b.

636 Perhaps one could consider sthanavad adhikarasya samskaras ta<^dgunasra^>yah:
‘Investiture with 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

(sthanat), in as much as it is replete with 637 states of being in which there
is the use of the rays of the powers of the soul when it is in [particular]
positions ( sthanagatatmasaktikiranavyaparabhavottarah ) . 638

Thus the fifth chapter, an exposition of a consideration of the topic of the
‘womb 1 , in the great tantra called the Supreme.

637 For such a usage of uttara see fn. 534 on p. 292 above.

638 It goes without saying that the interpretation of 5:162ab is extremely tentative.
Note that the very last word of the verse, mantrasrayah, obliquely refers forward to
the topic of the next chapter.

PARAKHYATANTRA CHAPTER VI 639

Prakasa spoke:

[The topics of this chapter are:] the raising of mantras ( mantroddharah ),
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 soundfs]*’ 43 [and this making
manifest is] for the sake of [enabling the attainment of] the goal of souls
(purusarthaprayojanam) . 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 (khanda-
bhedatah), 644 with its sixteen vowels and with its remaining thirty-three

839 The text and annotated translation of the first twenty-eight verses of this chapter
appeared in Goodall 2001a, from which they have been incorporated here, with such
modifications as now seem necessary.

640 ex conj. But perhaps the transmitted °samvesah could be retained and interpreted
as ° samnivetah: ‘the definition and the structure of mantras’.

641 Like 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 bTjarnan in view of the possibility that bTja
is here a technical term for the vowels and arna for the consonants. For this use of
bTja see MalinTvijayottara 3:10 Ajita 1:15c, 1:21-2, and Svayambhuvasutrasaiigraha 5:3
(quoted in fn. 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.

643 ex conj. Also possible would be emendation to ° prayojanat, suggested by Dr.
Acharya.

644 This 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 Goodall 2001a:340.

322

Parakliyatan tra

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 vin a). (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

Mo ex conj. It is more usual to count ksa too and thus arrive at a total of fifty. Cf.,
for example, Svayambhuvasutrasangraha 5:3 (quoted in fn. 648 on p. 323 below) and
Kirana 11:4-5:

navakhandayutas cadyah punah sodasabhih svaraih
dasardhaksaranisnatah pahca khanda vyavasthitah
khandadvayarn caturvarnam sesarn kutakhyaya sthitam
evam jheyam satardhatma varnasaktivibhedatah.

‘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.
ksa] is called the anvil ( kutakhyaya 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 saktibhyah] sarve samutpannas trimsad
varnah savimgatih. Note, however, that Umapati ad loc. (p.572) understands the fifti-
eth letter to be not ksa but fa: atra lakarasyantarbhavabhiprayena pahcasattvam bod-
dhyam , ata eva paninTye sivopadiste aksarasamamnaye lakarasyopadeso na krtah. yady
api paninTye ksakarasyapy upadeso nasti, tathapi ( akaradiksakaranta varnah panc&ad
eva tu’ ity akara evesvarenopadistatvat ksakarasya prthag varnatvam boddhyam. The
letter la is also reckoned as the fiftieth elsewhere, e.g. in Ajitagama 1:20c.

Accounting for the name matrka in this fashion is commonplace in such contexts:
compare, for example, Kirana 11:6a mateva matrka saiva; Pauskara 8:21cd sarvajha
matrka jheya jagato matrvat sthita; Pauskara 8:24cd jhanasaktis tatha jheya matrka
lokamatrka. In the light of the first two of these parallels one might consider emending
either to matrkeva mata loke or to matrkeyam yatha loke.

It 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 Saiva
Siddhanta. Cf., for example, Mrgendravrtti ad vidyapada 2:15ab, p. 72: yac cacaitanye
saty anekarn, tat karanantarapurvakam and Mrgendravidyapada 9:6ab (and commen-
tary ad loc.), p. 190: yad anekarn a cit tat tu drstam utpattidharmakam. Jnanaprakasa
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 samsthita varnah krtaka ’ cetana yatah (this reading’s ais'a 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 yasmat
bahudha anekatvena samsthitah acetanas c a ata ity arthah. varnah krtakah, anekatve
sati jadatvad ity anumanaprayogo drastavyah. I have nevertheless hesitated to adopt
Umapati’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 krtah ) of what we find in M y and the Siddhantasamuccaya. (The
reading cetanavatah of IFP MS T. 284 transmitting the Siddhantasamuccaya 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.)

648 In the developed accounts of the emanation of sound of Saiva exegetes (e.g. Sri-
kantha’s RatnatrayaparTksa, Narayanakantha’s Mrgendravrtti ad vidyapada 13.160c-
162b, Ramakantha’s Kiranavrtti ad 3:23cd) this label is ambiguous, because there
are two bindus:' from the supreme bindu (also referred to variously as kundalinKakti,
mahamaya, paranada, aghosa vak— these, and other synonyms, are listed in Nadaka-
rika 16c-17) there first evolves nada, and from that in turn there evolves a fuither
bindu (for a fuller discussion see Goodall 1998:290-6). The sequence is succinctly
delineated in RatnatrayaparTksa 171c-173b — and this, along with Mrgendrakriyapada
1:2, may be one of the first Saiddhantika works in which it appears:

j nan am paramrtopayahetuh parikarah pasoh
tac ca sabdanuvedhena sabdaraser abhud asau
sabdara^is ca binduttho bindur nadad asav a pi
bindor anahatad esa karanam suddhavartmanah

‘For 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 nada, and that (asav a pi) arose from the unsounded bindu. That
is the [material] cause of the pure path [of the universe].’

In what survives of the Parakhya , however, there seems to be no clear evidence of
such a progression. The possibility cannot be ruled out that the Parakhya presupposed
knowledge of the progression (Parakhya 5:156ab might be supposed to suggest this:
sadasive sthito brahma bindunadakalasrayah ); but Parakhya 6:3 leads one to under-
stand that there is a single bindu from which the varnas directly evolve, and there is no
statement 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. While the account of the Parakhya makes no mention of nada, that
of the Sardhatridatikalottara (chapter 1) makes no mention of bindu , and that of the
beginning of Kir ana 11, though difficult to interpret in all its details, plainly does
not have the classical progression. That of the Svayambhuvasutrasahgraha makes no
mention of either bindu or nada (Svayambhuvasutrasahgraha 5:1-5):

athadav abhavac chabdah karanad aksaram tatah
karanam moksadam, brahman, ‘ brahma ’ brahmavido viduh 1
tasmat sarvaprado devo sabdarasir iti srutah
navaparvasatardhatma yonibTjatmakah parah 2
akaradivisargantam bTjam tat sodasaksaram
sesa yonis catustrimsad avyaya hy aksaratmika 3
sa saktir devadevasya taya vyaptam idam jagat

324

Parakhyatan tra

This effect [that is the totality of sound thus] has three causes . 649 And

j nan am saivam pararn suksmam yat tat tarakam uttamam 4
vedadijhanabhedena divajhanavibhedatah
cintamanir ivatrasau sthitah sarvasya karanam 5

• 4c saivam ] M y ; caivam Ed. • 5c ivatrasau ] M v ; ivatrasmai Ed.
(Immediately following this is the account of the Saiddhantika canon
quoted in GOODALL 1998:412-13.)

It would be wrong to conclude from this, however, that the Svayambhuvasutrasahgraha
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, vyoman ( Svayambhuvasutrasahgraha 20:38-43). (For further discussion of the
six laksyas see Vasudeva *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 systematising attempts 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), KundalinT (59),
s'akti (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 Saiva Siddhanta.

The Pa uskara's account of the emanation of sound is more difficult to reconstruct
with certainty. Pauskara 7:72cd charts a course of development typical of late sys-
tematised accounts: nadasya bindoh prasrtih , sabdanam 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 paramesvarah (8:3d), then ^astra as nada (8:6b:
sastram nadasvarupatah), then a (four-fold) bindu (8:7), from that a power called.
Ambika (8:8ab), from that Varna, Jyestha, and RaudrT and a group of sixteen other
powers (8:9-12) — Jaya, Vijaya, Ajita, Aparajita, Nivrtti, Pratistha, Vidya, Santi, Ind-
hika, Dlpika, Rocika, Mocika, Vyomarupa, Ananta, Anatha, Anasrita; 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 ( l mantra-
tantrotpattiprakarana ’ IFP T.334, p.23) and in Nivasa uttarasutra 1 (f. 24 r ).

649 The 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 nrkarma here refers not
to the human effort of enunciation, but, improbably, to the retributive force of past

Chapter Six

325

these consonants (varnas ca) [become] word[s] from conjunction with the
vowels; 650 and with these [words] we maintain [that] sentence^ arise]. (7)

From 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, sphot a must be that 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)

PrQik&ssi spoke*

Sphota does not exist as another entity (arthantarasthitih 652 ) 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 sphot a and phonemes] in

a 650 The 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: varnas
ca kadayaA ca svarasamyogad akaradisambandhat. Aesam sugamam. (Pauskaravrtti
ad loc )• kakaradaya eva varna h acah samyogavaAat prayogabhajaharthapratyayakah
santah padavyapadeAabhajo bhavanti. tany eva akahksadiyuktani vakyam ity ucyante.
tat o vakyad arthapratTtir bhavatTt y aha... (Pauskarabhasya, avatarika to Pauskara
8-20c-21b). Furthermore the usage is paralleled in the Sarvajnanottara in the fifth an
in the last and eighth verse (in numeration of IFP T. 334) of its mantratantrotpattjpra-
karanam and in verses 1-2 of the following sthulavarnamantroddharaprakaranam (IF
T. 334 p. 23). Cf. also Kirana 12:6, in which svaras are distinguished from arnas.

651 The feminine ending leads us to expect that this word is a bahuvrihi, but the sense
requires that it be used adjectivally as a tatpurusa. Cf. 6:45b and see introduction,
p. Ixxxii.

652 ei coni The reading ascribed to the Pauskaravrtti (on which this conjecture is
partly based) is that of the MSS B and C that transmit the Pauskaravrtti- it receives no
commentary from Jnanaprakasa. Following the text and (somewhat forced) interpreta-
tion of Umapati, we might translate: ‘There is no purpose in there being, separate from
the phonemes, a sphota that is in the middle, [between the grasping of the phoneme
and the grasping of the meaning]’. The Pauskarabhasya ad loc. reads (pp. 581 2).
varnavyatirekena varnan vina antare varnapratTtyarthapratityor madhye abhivyajya-
manasya sphotasya narthah prayojanam na. madhye sphotangikaro vyarthah, artha-
pratipadanasya varnair eva sambhavad iti bhavah. kirn canupalambhabadhas cety aha
sa ceti. sa ca sphotah varnebhyo bhinno va na bhinnah abhinno vety arthah. . .

326

Parakhyatan tra

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 that 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)

If this interpretation is correct, the text is awkward here. Prakasa seems to intend
a refutation of sphota, which is what the clearer (and therefore probably secondary)
reading of the Pauskara here expresses: varna eva na bhedena fcasmat sphoto na vidyate.
[Otherwise] it is just the sound itself without any difference, and so there is no sphota .’
54 This is a paraphrase of a well-known statement in the Sabarabhasya (p. 38, line 13):
purvavarnajanitasaniskarasahito } ntyo varnah pratyayakah. This Mlmamsaka view
runs counter to Ramakantha’s position as outlined in the Nadakarika (see particularly
verses 11 and 12). Although Aghorasiva goes to some length in his Nadakarikavrtti ad

to refute sphota, Ramakantha’s theory of nada as the entity that conveys meaning
is a sort of sphotavada , and indeed both Jnanaprakasa (as is clear from his Pauskara-
vrtti on Pauskara 8:35c-36) and Umapati (for example, in his alternative interpretation
of Pauskara 8:20ab [=Parakhya 6:7cd], p. 575: svarasamyogad iti varnavyahgyanada-
rupasphotadvarety arthah) appear to understand the terms nada and sphota to be in-
terchangeable. Aghorasiva is aware of the discrepancy, for he cites Parakhya 6:14ab in
his Nadakarikavrtti ad Nadakarika 12: katham punah srTmatparakhye “purvavarnaja-
samskarayukto 'ntyo ’rno ’bhidhayakah” ity uktam? nadabhivyahjakatvenopacarad ity
adosah. ‘How is it then that the venerable Parakhya teaches that “The 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 Aghorasiva is misrepre-
senting the position of the Parakhya, according to which the varnas are emanations
of bindu which themselves convey meaning. Aghorasiva’s characterisation of the view
of the Parakhya is exactly that of the opponent in lied above, and it is exactly the
view of an earlier portion of the Pauskara: ta to varnair abhivyakto nadah syad artha-
vacakah (Pauskara 6:315b). .. samskrto ’rnas tu pascimah/ arthanam vacako bhuyad
iti cet tan na sobhate ( Pauskara 6:316c-317b). . . tatah sthulais tatha varnair vyakto
nadas 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 Jnanaprakasa 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 arthapatti-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:

punaruktibahulyat na pauskarapatalah, kin tu kamikatvaktaraftantrava^
tarapataJa evatra kaiscit praksipta iti sphuratTti guravah kathayanti.
prasnottaroktih kathaheit kihcitprakarantaragTtimatTti na punaruktitvam
ksamata iti punah kathayanti kecit.

• kamikavaktara 0 ] BD; kamikavartara 0 AC • sphuratTti ]

BCD; spurantlti A • prainottaroktih ] ABD; prainoktaroktih C

• °prakarantara° ] ABC; °prakarantara° D

Jnanaprakasa’s manner of 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 Kamika at my disposal (Purva- Kamika, Uttarakamika or
in the two transcripts of the so-called Kamikavidyapada (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).

655 The ensuing discussion derives (directly or indirectly) from the Sabarabhasya
(pp. 36ff).

656 Both 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 (Jnanaprakasa); ayam ca bhavapradhano nirdesah; karyakarana-
bhava ity arthah (Umapati, p.584). The construction recurs in 6:19a.

657 I assume that this pada 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 understood 660 depends on a further
connection, since without a relation (vina bhavena 661 ) [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.’ Jnanaprakasa’s odd reading (yato ’sav
arnahetujah) he interprets as follows: yato ’sau arthah na varnajah, kin tv arnahetujah:
varnanimittakasavayvadijanyah. ‘Since the object is not born of the phonemes, but is
rather born of the causes that give rise to the phonemes, [i.e.] born of [the elements],
starting with ether and air, which are the causes of the [gross] phonemes.’

658 Cf. Sabarabhasya , p. 36, line 23-p. 38, line 1: mukhe hi sabdam upalabhamahe,
bhumav artham. “sabdo \ yam na tv arthah, artho ’ yam na s'abdah ” iti ca vyapa-
disanti. rupabhedo ’ pi bhavati. “gaur” iti imam sabdam uccarayanti, sasnadimantam
artham avabudhyante.

659 Cf. Slokavarttika sambandhaksepavada 16-19. The same idea lies behind the
versions of our half-verse that are transmitted in the Pauskara: instead of niy-

ato na vyavasthitah , the Pauskara reads sa tu bandhanavatsthitah. Umapati’s
Pauskarabhasya comments (p.585): sa tu sambandhah bandhanavatsthitah purvokt a-
sambandhadvayavatsu sthitah. tad uktam [Matahgavidyapada 3:9abc] ‘dharmena
sadhyate dharmT k vac it karyena karanam/ karanena kvacit karyam ’ iti. Jnanaprakasa’s
Pauskaravrtti here is essentially the same and concludes with the same quotation: sa
tu bandhanavatsthitah purvoktadvisambandhavatsu sthitah. tad uktam ‘dharmena
sadhyate . . . \ 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.)

660 This 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 Pauskara.

661 This is an anomalous use of bhava to mean ‘relation’, extrapolated presumably
from such usages as karyakaranabhava, 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 Jnanapraka^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 that
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 understand 663 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. Without convention people cannot understand a
particular meaning. (24)

662 Praka£a is acknowledging that this is the kind of relation between word and mean-
ing, but asserts that it requires convention to link it. Jnanapraka^a is happy to ac-
cept this straightforward interpretation: tarhi paryavasitah sambandhah ka ucyate?
antarapurvakam samketadivivekapurvakam pratyeyapratyayakhyas tu jhapyajhapaka-
laksanas tu sambandhah. Umapati, however, wishes to have the text accept sahketa
itself as a distinct fifth type of sambandha, and so interprets as follows (p. 585): tunya-
paksam dusayati pratyeyeti: pratyeyapratyayakhyo hi jhapyajhapakabhavah. sa ca
sam ban dh an tarapur vakah hastihastipakader iv a sambandhantaram antarena jhapya-
jhapakabhavadrster iti bhavah. evam paksantarani nirakrtya pauruseyasamketa eva
sambandha iti vaktum tatra lokadrstam hetum aha: yojaka iti — The recognition of
sahketa as the crucial factor that links words and meaning allies the Parakhya with the
Naiyayikas and Vaisesikas (see Vai£esikasutra 7.2.15-24 [Candrananda’s text] quoted,
discussed and translated by HOUBEN, 1995:48-53).

663 This anomalous use of pratyeti with causative sense is paralleled in 6:6 Id below.
664 Literally ‘In that case [of writing] a connector is remembered’ or perhaps ‘com-
memorated’; but it seems 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 Kumarila, for see Slokavarttika 6abdanityatadhikarana 9), and so
what must instead be meant is that there must have been a creator. Note that the
Pauskara’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] either gradually or all at once. 665 (25)

Prakasa 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 tcna) Sarva 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 (atra)
are indicated by the word ‘matrix’ ( inatrkapadalaksitah ). 666 The base
( prakrtih ) [of the central mantras] in this system (atra) is the final
phoneme [namely ha]; 667 the suffix (pratyayah) is that by which the
head-ornament is formed [i.e. it is the anusvara or candrabindu] (vya-
ktasekharah)] 668 the infix (agamah) is that which stands upon the end of

665 ex conj. Isaacson. This is presumably a compressed reformulation of the line of
attack that Kumarila begins in SJokavarttika sambandhaksepaparihara 13: samayah
pratimartyarn va pratvuccaranam eva va/ kriyate jagadadau va sakrd ekena kenacit.
In our text, however, these problems are not followed up, for Prakasa responds with a
dogmatic statement of the Saiva position.

666 In the following section (up to 6:34), the composition of mantras is homologised
with grammatical analysis of worldly language. The details are not entirely clear to
me, but I assume that the text is describing the central bTjamantras of the cult, viz.
the givamantra and then HIM, HEM, etc. for the brahmamantras, and hIm, haim, etc.
for the angamantras). This is assuming that their base ( prakrti ) is H, as in the Sardha-
trisatikalottara, but see the next footnote.

667 I assume that the last phoneme is HA on the grounds that the grounds that 6:4
speaks of their being forty-nine phonemes. But it is possible that KSA, although not
counted earlier, was held to be the final phoneme by the author of the Parakhya. The
base for the principal bTjamantras is commonly H, following the Kalottara tradition
(see, e.g., Sardhatrisatikalottara 1:9); but in the Kirana these central bTjas are built up
from KSM (or ksmy) in 12:4-9 (see fn. 674 on p.332 below).

668 ex conj. Acharya. The transmitted vyaktasetvarali 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 statement to the effect that the base
is invariable but the suffix is what distinctively expresses the various mantras. But if
it were such a statement, it would not add any element to the s'ivamantra , 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 (vrddhivrttadhvanisthitah ) .
Going beyond that is the power; 670 disappearance of sound ( lopah ) is that
ultimate state. (29-30)

Compounding ( samasali ) is the enunciation of the mantra
( taduccarah ). [This is the] definition of the mantra which is called Siva. 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. SardhatrisatikaJottara
l:10ab anusvaro bhaven netram sarvesam copari sthitah).

669 This is the suggestion of Dr. Acharya. The sound after the fifth is the sixth vowel,
U; it is followed by the vowel produced by vrddhi of itself, namely AU. Thus the mula-
mantra or Sivamantra that results is probably either KSUAUM or HUAUM. One could
understand pahcamantasthah to mean ‘the phoneme at the end of the fifth [group of
consonants, viz. m]’, thus giving us a base of HM or KSM (as in the Kirana), but this
would leave us without vowels for the sivamantra , unless one is somehow contained
in vrddhivrttidhvanisthitah. The mulamantra HUAUM is what results from one of the
more natural interpretations of SardhatriSatikalottara 1:11 mentioned and rejected by
Ramakantha:

sastham trayodasantam ca pahcame viniyojayet
sivam tat tu vijanTyan mantramurtim sadasivam.

The interpretation in question is as follows (Sardhatrisatikalottaravrtti pp. 21— 2):

anye tu ‘pah cam am akasam, tadvacakatvad yat pahcamam hakarabTjam
uktam, tasmin sastham ukararp trayodasantam ca sodasakalasahkhye-
yaukaram niyojayet. bindus tatra u sarvesam copari sthitah” ityanenaiva
siddhah ’ iti vyacaksate.

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 bTja H. It is proven that the an us vara is [to be joined] to that by
[the teaching] “and it rests upon them all” [ Sardhatrisatikalottara 1:10b].’

670 Here I cannot identify some category of grammar that is being homologised with
something in the mantra. The 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—+nadanta—>sakti and beyond, but, as we
have seen above (6:1-6 and fn. 648 on p.323), the Parakhya’s account of the up-
per reaches of sound appears archaic in its simplicity. For more complex accounts
see Svacchanda 4:263-7a and Somasambhupaddhati nirvaiiadTksavidhi 231-7b, richly
annotated with parallels by BRUNNER (1977:380-96). See also Padoux 1992:404-11.

671 This is I think the intended sense, but sivakhyam actually qualifies laksanam. 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 (mOrti), 672 VAMADEVA (guhya 673 ), AGHORA, TAT-
PURUSA (nara), ISANA. 674 Placed upon the long [vowels] 675 it becomes
the ahgamantras: the HRDAYA , the SlRAS, together with the SIKHA and
the kavaca, and the astra. 676 (32-33a)

suppose that the author wished to write sivakhyamantralaksanam, but that he split it
in the middle to avoid the metrical solecism of a string of iambi. Cf. 2:35d.

672 ex conj. Note that SADYOJATA is said to be the Lord’s murti in 2:85a, and that
the name SADYOMURTI is preferred (over SADYOJATA) in Parakhya 2:94c-95 and in
Mr gen dravidyapada 3:13, in both of which a nirvacana of the name is given.

673 ex conj. Cf. Parakhya 2:93c-94b.

674 We may assume that the text is referring to the brahmamantras , for compare
Sardhatrteatikalottara l:9cd brahmani hrasva proktani dTrgha hy ahgani sanmukha
(where hrasva and dTrgha may have been intended as neuter plurals) and Kirana 12:9a,
for which see below. The short vowels are not here those ordinarily considered short by
grammarians but the odd-numbered vowels, excluding the so-called ‘neuter’ ones (r, r,

I and I). This is discussed at length by Ramakantha in his Sardhatrtiatikalottaravrtti
ad l:9c-10b (pp. 18-20) and is made implicitly clear by Kirana 12:8-9a (though here,
as remarked in fn. 667 on p. 330 above, the base is KSM not ha):

dvitTyena caturthena sasthadvadasakena tu
sodasena vibhinno yam bhavet kuto ’ hgapahcakam
hrasva brahmani vijheya

‘The kut a [viz. KSM* *] combined ( vibhinnah ) with A ( dvitTyena ), I (caturthena ) , 0
(sastha-j, AI (-dvadaiakena), and AH (sodasena) gives the [bljas of the] five ahga-
mantras. [The] short [versions of these, viz. the kut a combined with A, I, u, E, o] are
the [bijas of the five] brahmamantras .’

* Though the kut a has been defined by Kirana 11:5b to be ksa, Ramakantha explains
(in his Kiranavrtti ad 12:8) that it has been redefined for the purposes of this chapter
of the Kirana as K$M by 12:4cd: karnikayam nyaset kutam kaiayugmantasamsthitam.
Here kala is code for makara; but Ramakantha’s analysis of -yugmantastham has been
damaged in transmission (IFP MS T. 290, p. 149). Professor Sanderson, 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’) mantasam-
sthitam (‘on that which is after M [viz. y]’), and so to interpret the mantra-base to be
ksmy rather than KSM.

® 75 As 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 Kirana 12:8, quoted
immediately above.

676 ex conj. Slightly closer to our transmitted syllables would be hrc chikha susivatn
balam (where SuSlVA 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 I] with an anusvara: this is the mantra of the
Vidyesvaras when expanded by [adding their respective] names at the
end. 677 (32-3)

stands, as in Mrgendrakriyapada 3:10 and 3:20, for kavaca); but this order would give
us the wrong vowels for the arigamantras. Dr. Acharya has pointed out to me that
what we have is comparable to a compressed list of angamantras in the unpublishec
ancient Saurasamhita of which he is preparing an edition (2:30c): hrc chiraji sasi a-
varma. On the strength of this parallel, I could perhaps also have adopted hrc ch.rah
sasikhabalam. 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 Sardhatri&tikalottara 1:10: savisargam bhaved astram anusvaravivarjitam,
and see also Kirana 12:8). It is possible that the redactor of the Parakhya 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).

677 Cf. Kirana 12:10c-llb:

vyapakam rephasamyuktam caturthasvarasaipyutam

binduyuktam anantasya vacakatvena samsthitam
In the Kirana this mantra (hrTm) alone is that of Ananta only, and different mantras
for each of the remaining Vidyesvaras are given in the subsequent verses. My
interpretation— that the Parakhya uses only the seed-syllable HR1M and then adds the
name of the intended VidyeSvara, presumably in the dative— is a guess, but it is similar
to what we find in Mrgendrakriyapada l:6ab: svabhidhanam caturthyantam vagisa-
patidigbhrtam. . . , ‘[The mantras] of the Vidyesvaras (vagisa), the GaneSvaras (pati),
the Lokapalas. . . [consist of] their own name[s] ending in the dative’. In the Matanga
( kriyapada 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 Vidyesvaras.

One might have expected some such core mantras of the Saiddhantika cult to be the
same in all the early Siddhantas; but this appears not to have been the case. As ^i-
locanasiva remarks in his Siddhantasamuccaya (IFP T. 206, p. 94): . . . mantradhva tu

kvacin netravarjitangabrahmaiivamantratma, kvacin navavyuhamantrarupah. Sivadi-
mantras ca pratitantram bhidyante. na ca mantrabhedah kriyabhedas ca tantravi-
rodhasya hetuh. . . In fact the central mantra-system varies not only from tantra to
tantra but also' from part to part of the NiSvasa: thus the main mantra-system of the
Rauravasutrasangraha, the Svayambhuvasutrasaiigraha, the Matanga and the NiSvasa
guhyasutra is that of the VYOMAVYAPIN, a malamantra; but the Nisvasa guhyasutra
(16 and 17 ff. 110ff) also teaches a mantra-system of which the ten-syllabled VIDYA is
the central’ mantra. The mantra-system of the Nivasa uttarasfitra is the NAVATMAN,
a mantra consisting of nine seeds (bija), while in the Niivasa muiasutra it is that of
a brjamantra that the text refers to by the name TATTVA (e.g. in 1:19 and 7:7, ff. 19
and 20 r ) but that may be the same as the prasada (also called PRASADA), the central
mantra of the Kalottara scriptures, whose mantra-system has been adopted in the

334

Parakhyatnntra

This mantra (nianuh 678 ) in this system (afcra) is one, five, and three
of the principal mantras (?). May it not be accepted to be expressive of
meaning ( kim napto 679 vacakatvena) like the [ordinary non-mantric] word
‘cow*? (34)

Thus these [mantras] are to be understood to be equipped with in-
flections (sajatayah 680 ), made up of phonemes ( varnagah ), created by
Siva. They end in the words namah, svaha, vasat, vausat, hum and
phat. (35)

NAMAH and SVAHA are suited [respectively] for recitation and for obla-
tion; VASAT is fitting (hita) for filling (apyayane ); 681 vausat is for great

paddhati-literature. (Note that both Ntivasa mulasutra 6 and Sardhatrisatikalottara
19 share verses detailing eight inflections of the basic bTjamantra.)

The use of adhah (unless cadho is an error for ca+atho or for something else) recalls
the way byarmantras 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 VlVANTl partly on the basis of Ramakantha’s
commentary, gives the mantra YLOM for the Vidyesvara Trimurti):

bhantadhah sthito ranto dvadasantena bheditah

binduna bhusito murdhni trimurter vacako mat ah.

678 For other instances of such a usage of the term see, e.g., Kirana 26:7b, 29:7b,
56:54b, Svayambhuvasutrasahgraha 21:21c and 27d, and Mrgendrakriyapada 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 bTjamantras , the ‘one 5 being the sivamantra 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.’

679 A tentative conjecture of Dr. Acharya.

680 ex conj. Jati is a technical term usually reserved for words such as namah that are
added to the ends of mantras (e.g. in the end of the description of the damanotsava in
the Isanasivagurudevapaddhati quoted by BRUNNER 1968:345), but here, as is evident
from 6:37, to be applied also to elements that are added to the beginning.

Here one could consider emending instead to sad jatayah , since this is a standard
list of six mantra terminations. (The reading of MSS C and E reveal that we must
correct svadha to tatha to yield a list of six in sasthavarga 21 of the tfaivagamapari-
bhasamahjarl)

681 For B’s correction to this form, proposed independently by Acharya, cf. Svac-
chanda 6:96a vasad apyayane sastam , 6:96a, which is quoted in the Tantralokaviveka
ad 1:117-22 with the reading s'astah. In our passage VASAT is treated as feminine,
presumably because that is the gender of the noun jati. (In Purva-Kamika 2:165ab, it

Chapter Six

335

oblation; HUM is for recitation ( sastre ) and PHAT for the 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 jatis; OM is the jati
[that is placed] at the beginning. (37)

In due order ( kramat ) [a mantra has] its power 683 at the beginning
and at the end and in the middle [too] is situated its power. This [power]
that is in the body of the mantra is known by those who know mantras
to be [thus] threefold. (38)

This power, together with its functions(?), is yoked by the practitioner
( sadhakena ) at the beginning [of a ritual act(?)] ( aditah ). It is in seed-
syllables, in clusters of phonemes, in words and sentences. The power does
not increase because of its sounds (?), ftasyatra phalasamsthitehf . (39)
Pratoda spoke:

Since a mantra is of the nature of language (sabdatmakah) , that which
defines language [viz. grammar] must be a property of that [mantra]
(tatsvam sabdasya laksanam ). Therefore [a mantra] may be said to be
one in which the words are correct (sadhusabdah) , or [it may be] incorrect
{asadhuh) [if] devoid of those [scil. correct words] (tadbahihsthitah). (40)
Prakasa 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 kirn nijam
athanyad 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] ( athava ) without [having to be

is implied that VASAT is masculine: svaha namas ca sesas ca striklTbapurusatmakah.)
For other lists of the functions of these jatis see Kirana 16:41-2 and that quoted in
Goodall 1998:xxvi, fn. 58.

682 ex conj.

683 The reading tacchaktir could however be an error for tajjatir and the result of
confusion because of the proximity of the word saktir.

684 Perhaps 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

Parakhyatantra

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
us 686 if it is not because of that [i.e. because of the grammar that defines
words] (yadi no tena) that meanings are properly conveyed? (44)

Prakasa spoke:

All words that are the basis of worldly interaction ( vyavaharani -
bandhanah 687 ) are linked with conventions. Some meaning[s] may be con-
trived from a [single] vowel [or phoneme beginning with a] consonant 688
[as a] word. (45)

This [meaning, then,] can be understood from the [particular word]
that expresses it ( vacakena 689 ) 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

685 ex conj. GavT is the first example in a list of apasabdas of the word go given
in the Paspa£ahnika of Patanjali’s Mahabhasya : ekaikasya sabdasya bahavo } pabhra-
m£ah. tadyatha gaur ity asya Sabdasya gavi, gonT, got a, gopotaliketyevamadayo bahavo
’pabhram^ah (vol. 1, p.2, lines 23-5 of KlELHORN’s edition). Metre requires that we
read gavi and not, as in the Mahabhasya , gavi

The same example is discussed in later literature too; cf., e.g., tfabarabhasya
1.3.8.24 (with Tantravarttika ad loc.), Part 1, p.252-3: gaur gavi gonT gopotalika
ityevamadayah sab da. udaharanam. gosabdo yatha sasnadimati pramanam, kim tatha
gavyadayo ’py uta neti sandehah. kim atraikah sabdo ’vicchinnaparamparyo ’rthabhi-
dhayT, it are ’pabhrams'ah, uta sarve ’n ad ayah? sarva iti brumah. kutah? pratyayat.
pratlyate hi gavyadibhyah sasnadiman art hah. Cf. also Slokavarttika sabdanityatadhi-
karana 276.

686 ex conj. Instead of conjecturing katham no, we could assume corruption of
katamah: ‘which of them are [really] the denoters of their meaning?’ Whether katham
or katamah is more appropriate depends on how one interprets Prakasa’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?

687 Cf. fn. 651 on p. 325 above.

688 For this usage of varna in the sense of consonant see fn. 650 on p. 325 above.

689 ex conj. Without this emendation (retaining M v ’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’, ‘ma’, ‘no’ and ‘na’ ( amanonah ) [can be used] in the sense of
a negation (pratisedhe); [and] sometimes®®® [na is] three short [syllables,
and ma is] three long [syllables] (trilaghus triguruh kvacit). t- • • t- 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
sivamantra, the ahgamaiitras and the brahwamantras 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 are set forth as [those
of] svarga and UrvasT. 693 (49)

We can create conventions linking words to meanings; f[but] this is
not possible in the case of elements of mantras (na jatisu)f.® 9 ^ Mantras,

690 I.e. in metrical literature. The example probably derives from the Sabarabhasya ad
1.1.5 (p. 181 of BrhatT edition): ...tatba makarena apingalasya na sarvagurus trikah
pratTyeta.

691 Dr. Acharya has suggested to me that this line could be speaking about technical
Mlmamsaka senses of prakrti and pratyaya. If we were to emend to prakrtipratyayau
’nyarthau vedadimatacoditau (assuming a double sandhi), it might be interpreted thus:
‘[The words] prakrti and pratyaya are taught by Mlmamsakas 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.

692 The 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.xlvii). And yet, if the muni here is not Panini, who is it? Note
that the cadence is unmetrical, but see introduction, p. lxxxvi.

693 Cf. Pramanavarttika l:320ab: svargorvaAyadisabdas ca drsto ’rudharthavacakah.
‘We find [in the Veda] words such as svarga and Urvasf that [according to exegetes]
express meanings that are not [the] conventional [ones known in the world].’ This may
be the source of Parakhya 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.

694 1 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 nrjatisu : ‘The
convention linking word with meaning can be created [in ordinary language] among
men’.

338

Parakhyatantra

which have been defined above, [are used] in the sense of what they mean
(a rthe) because of Siva’s convention. (50)

Pratoda spoke:

Mantras are produced from the palate and such [other places of
articulation in the mouth], and since they are [thus] composed of
phonemes (varnatmakah) , they are the same as [words,] which share
the same phonemes. Mantras are not distinct from those (na mantras
tadvisesatah) . (51)

Prakasa spoke:

The same quality of having solid form 695 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 ( tejahsaktisama -
yogat). (52)

In the same way [the quality of being a] word 696 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 (ba hukrtyesu), since those are 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 (vasyakarsanavidvesaproccatavisanasane) — 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 sometimes 698 true ( tathyam ) and [sometimes] false (mithya) [i.e.
if mantras sometimes produce results and sometimes do not], then, since
there is [then] discrepancy (vyabhicase) , the [mantra’s power to produce
its] reward is disproved (gatam). 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

695 The compound kathinyarupata seems to contain an illogical bahuvrihi and one
could consider emending to kathinarupata.

696 1 have translated sabdah as though it were sabdata, because that is what the
argument seems to require.

697 More literally ‘since they are directly observed to be things which have that [viz.
mantra] as that which accomplishes them.’

698 Understanding kincit as if it were kvacit , which may not be possible.

Chapter Six

339

insufficiency [of the mantra 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
(grahasantivat) . 6 " (56cd)

The property of being a mantra ( mantratvam ) that belongs to Siva
( sivasamsrayam ) 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
( tatklptah ) for the sake of accomplishing the fruits [of mantras] (phaJa-
hetutah). And [so], since the fruit has Him as its agent, Siva resides in
the mantra (mantrasthitah) 7 02 (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 ( sarvasabdo ’pi) are
necessarily auxiliaries to the rite ( kriyahgah ). The fruit [therefore — e.g.
svarga — ]is that of the rite. 703 (59)

699 1 assume that Prakasa 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.

700 For similar nirvacanas, see the apparatus here. The list is not exhaustive.

701 It seems most likely here that the expression ubhayatmakam refers to mantras
being connected with 6iva and with his £a kti, 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 Netratantra 21 we find a threefold
division into mantras that are Siva, mantras that are Sakti and those that are anu.

702 One might also consider the possibility that mantrah sthitah (of which the trans-
mitted form is an orthographic variant) is intended: ‘Siva is established to be the
mantra’.

703 This Mlmamsaka objection is to be found in the Mrgendravrtti ad vidyapada 1:7
and is presented in greater detail by Trilocanasiva in his Siddhantasamuccaya, after
which follows his commentary on Prakasa’s response which I have quoted in the next
footnote. Since Trilocanasiva’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. tatsambhave hi tadv ises asye£ var asya

siddhih. sa tu sabdamatraiva. tatha hi karmanusthanad eva phalam,

340

Parakhyatantra

Prakasa spoke:

If the mantra is established to be no more than sound, then its fruit
[viz. svarga] would be no more than sound . 704 And sound ( sabdah ) that

na de vat ay ah, tadvacakatvenabhimatarudrendradisabdabhedena prama-
nantarair asiddheh. ata eva ten a saha sambandh agrah an asam bh a vad
agamenapy asiddhih. tat a eva ca sambandhagrahane itaretarasrayato
’siddhir eva. tat as ca raudram carum nirvapet svargakama ityadav udde-
syakarakataya visistakarmahgatvena sa eva devatasabdah pratTyata iti.
kriyata eva phalam yuktam; na devatata iti jaimimyah.

• 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 devatayara A; phaladevatayah C • tadva-
caka 0 ] AC; tadbadhaka 0 B • °rudrendra° ] AB; °rudraindra° C

• itaretarasrayato ’siddhir eva ] conj.; ksitaretarasrayatom siddhir eva
ca A; tv itaretarasrayato ’siddhir eva BC • carum nirvapet ] AB;
carahirsibhevat C • ityadav uddesyakarakataya visistakarmahga-
tvena sa eva devatasabdah pratTyata ] B; ityadav uddesyakarataya viSi-
stakarmangatvena sa eva devataSabda eva pratlyanta A; iti devatadav
uddesya(devatandaptadedasya C oc ) karakataya(tatha C oc ) visistakarma-
hgatvena +sa+ eva devatasabda eva prakriyata C • kriyata ] B;
kriyatmaka AC • na devatata ] B; na devatah A; taddevatatah C

704 Before his quotation of this passage in the Siddhantasamuccaya (for which see
apparatus), Trilocanasiva 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 — evam hi devatayah sabdamatratve phalam a pi sabdamatram
eva syat. yato jyotistomena svargakamo yajetetyadau svargadyatma-
kam phalam a pi tad eva pramanantarasiddham. atha yadi sabdadiyo-
gam vinapi nartharahitah tpaparahf sabdah sambhavatTti puranetiha-
sadiprasiddham visistam evartham afcra svargasabdah phalatvenabhida-
dhatTty ucyate. tad ihapi samanam, iti na sabda eva devata, a pi tu tad-
vacyo ’ rthavisesa eva svavacakad bhinno, devadattadisabdavacyarthvad
iti . saiva phalada, na tu karmamatram, tasya krsyadikarmavat phala-
jananamatra eva samarthyad, acetanatvena ‘idam phalam asmai dasya-
mVti vivekabhavat. Sa bdo hi viditapadarthapra tyayaka tvena bhavato ’pi
siddh a, iti indradisabdanam a pi sabdat venai varth a pra tyayaka t vasiddheh
tatpratyeyo devatalaksanarthah svargalaksanaphalavat siddha eva. anu-
manadisiddhatvam apTsvaralaksanadevatayah prag evoktam iti na pra-
manantarasiddhih. napTtaretaras'rayadosah. yad a huh

* srutisiddhyartham asrutopalabdhau yatnavata bhavitavyam ;
na srutisiddhau yatnavigesasaith ilyam acaranTyam ’ iti.

tatas ca { somapah satakratur’ ityadisrutisiddhasya devata visesasya
karmano rupasya ca ‘ vajrahastam sahasraksam indram Tde caturbhujam’

Chapter Six

341

ityadisrutisiddhasya sabdamatrasyasambhavat tatt ad vises an a vi&s t a de-
vata siddhaiva. stutir a pi tasya visesanavisistaya devataya atra driyate.
yatha ‘ indro diva indra Tse prthivya ’ ityadi [Rgveda X.89:10]. na ca
devataya murtatvad asmadadivad anekadesayagasannidhir anupapanna
iti vacyam, asya animadyaisvaryayogena vasudevasaubharyadivat praka-
myatfaktya yugapad anekadesasannidhir yujyata eva yatah. tad uktam
srTmatparakhye . . .

• hi devatayah ] AB; hi devataya C • svargadyatmakam phalam
api tad eva ] AB; svarSarasca U C ac ; svargakamas ca U C pc • P ra "
mapantarasiddham ] conj.; pramanantarasiddham AB; pramanantararp
siddham C • vinapi nartharahitah jpaparahf sabdah ] A; vinapi
nartharahitapaparah sabdah B pc ; vinapi nartharahitapa^carah ^abdah
B ac ; vinavinartharahita U ghapara^abdah C • puraneti 0 ] BC;
puranetlti 0 A • vi^istam evartham atra ] AC; vi^i?tam evatra B

• svargasabdah ] BC; svargasabda A • phalatvenabhidadhatity ]

B; phalatvenabhidhanam ity A; phalatvenabhidhanam ity C • tad

ihapi ] AB; tadahapi C • api tu tadvacyo ’rthavisesa ] B; api tu
tadvacyo rthavisesyavisesasa A; api krtavacyo visesa C _ • svavaca-

kad bhinno devadattadi^abdavacyarthavad (...) karmamatram ] conj.
ISAACSON, Sarma; svavacakad bhinna devadattadisabdavacyatmavad
(...) karmamatram) AB; svavacakat abhinnah. devadattadisabdava-
cyartha U C • phalada, na tu ] B; phaladanunta A • vidi-
ta° ) conj.; viditapada 0 AB; vihitapada 0 C • °pratyayakatvenaj
BC; pratyayayakatvena A • °pratyayakatvasiddheh ] B; pratya-

yanasiddheh A; °pratyayasiddheh C • tatpratyeyo devatalaksano
’rthah ) B; tatpratyayo devatalaksanartham A; tatpratyayato devata-
laksanarthah C • siddha eva] AC; siddha evam B • pra-
manantarasiddhih ] AC; pramanantarasiddham B • srutisiddhya-

rtham asrutopalabdhau yatnavata ] conj. (cf. Naresvarapanksaprakasa
ad 3:93cd, pp. 318-19); srutisiddhyartham ^rutopalabdho yatnavata BC;
srutisiddham ^ruter apalabdho dhattannavata A • yatnavisesasai-
thilyam ] AB; yatnau Sesasaidhilyam C • karmano rupasya ] conj.;
karmane nirusya A; karmano nirupasya BC • sahasraksam in-
dram Ide caturbhujam ityadi ] B; sahasraksam itlndriyam ide catur-
bhujam itltyadi A; tarn sahasraksam iti indram Ide caturbhujam ityadi
C • tattadvisesanavisista devata siddhaiva ] B; tattadvisesanavi-
sista devata siddhyaiva A; tattadvisesena visista(sta C ac )devata sid-
dhyai vastu 0 C • stutir api tasya visesanavisistaya devataya atra
drsyate ] conj.; stutir api ta visesaya devamaitra drsyate A; srutir api ta
visesaya devamaitra drsyate B; stutir api tat visesayat devamaitraU hate
C • indro diva indra ] B; indrad iva indra A; indro dittava indri

C • devataya murtatvad ] B; devataya murtitvad A; devatamurta-

tvad C • anekadesayagasannidhir anupapanna ] B; anekadesayaga-

sannidhir upapanna A; yugapad anekadesas sayagas sannidhi XrupaX
rupapanna C • asya anima 0 ] B; tasyanima 0 A; tasya anima° C

342

Parakhyatantra

is ordered in words and sentences ( padavakyagatakramah ) [can] not [be]
devoid of meaning (artharahitah). (60)

And [so] that which is denoted (vacyah) [must be] separate from that
which denotes it ( vacakad bhinnah), just as is the case with words like
‘Devadatta’ [for which there are corresponding entities that are denoted].
And what denoting word, according to you (te), could cause understand-
ing (prafcyeti 705 ) [though being itself] devoid of [a corresponding] mean-
ing? (61)

Therefore the deity is certainly what is denoted (vacya) [and] that
[is] distinct from that which denotes it (sa vacakad bhinna ), since we un-
derstand words that qualify it ( visesanam yatas tasyah . . . pratipannam ) ,
expressing its actions and form (karmarupabhidhayakam) . And the deity
is especially praised in such sentences of the Veda because [it is] through
praise [that] the deity (sa) becomes attentive ( abbimukhT bhavet). 706 (62-
3)

You may say that [such] qualifying words applied to the deity axe
because of arthavada. [But, we reply, even] if these [qualifying words]
(tat) [were understood to be] absolutely true (paramarthena) , what sort
of contradiction would arise? (64)

Pratoda spoke:

There is a contradiction, since the deity, in [your] doctrine (mate), is
taught by scripture ( sruyate ) to be corporeal (murta): since it is corpo-
real, how can it then be close by ( sannidhyam sa katham vra jet) 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 -
dvayayuktitah) . (66)

Prakasa spoke:

• °saubharyadivat ] AC; °saubharyadivat B • yugapad aneka° ]

BC; yutabataneka 0 A

705 As above in 6:21b, this form is used with causative sense. Alternatively one could
emend kah to kam and understand ‘And what [object], according to you, could a
denoting word that was devoid of [a corresponding] meaning cause one to understand?’
706 The enjambement is awkward, but we have seen elsewhere that the author of the
Parakhya occasionally aspires to the high karika style of which this would be typical
(see introduction, p. lxxix).

707 Cf., for the argumentation here, Mrgendravidyapada 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 Saiva 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 sabdasamsthayah) . His own
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 (ahutlvacisabdena) . 71 ° (69)

And so the fruit is produced by the rite ( kriyajanyam ), [but] in fact
(tathyam) it is dependent on the deity (tad devatasrayam): the action [of
the rite] (bhavah) is produced by the deity ( devatavihitah ) 711 [and] the
deity resides in the mantras (mantrasamsraya) . (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 ( kriyahgah ), 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)

708 ex conj. Isaacson. 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 anantas tadanugrahah , ‘His grace is infinite’. Another possibility, suggested
to me by Dr. Acharya, 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.

709 The final cadence is unmetrical,and one could therefore consider emending, with
B, to °vibhajane, but see introduction, p. lxxxvi.

710 ex conj. Acharya. The confusion of ha and bha is typical of Grantha MSS. The
noun ahilti is attested in our dictionaries, and I assume that it is here treated as a
noun in -f to avoid a metrical solecism.

711 ex conj.

712 The difference between a mukhya and a gauna rite (bhava) depends on whether
the bhava is or is not directly connected with the fruit. What 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 important [factor in the attainment of the fruit], since it is by him
that these are employed (yena te tena yojitah). They are demonstrated
to have their own particular functions ( svavyaparah pradrsyante ); they
are not capable of [performing] the coordination which belongs to the
creator. The world praises ( prasamsati ) 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 that [fruit] (ekas
tatra kriyayogah ) 713 is dependent on the agent who is the cause; another
is bound by the instruments [required in the rite]; another 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) that 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 ( svargasabdena ) is not
established as certain fact for you ( niscita 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 ),
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 aisvarT kriya). (78)

[Since] all [mantras] that are characterised as divya and adivya
( divyadivyopalaksitah ) 716 [and that are used] in [everyday rites, such as]

71 3 1 am not convinced by my translation here of kriyayogah.

714 It 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 ’dhikarapayattah karanapeksayaparah. ‘another depends on the locus; another
on the instruments’.

715 ex conj. The interpretation of this verse is tentative; the pronouns could be under-
stood differently.

716 It 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 (ten a) mantras should be used
(yojyah) in [the performance of] regular and occasional obligatory rites
( nityanaimittike ) [too] tplavadisuf. 719 (79)

[Thus] the vidyapada was taught to me by Siva (apurnendumaulina ) ,
complete with the four pieces of jewellery that are its padarthas (artha-
manikyaih) 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 (kriyakramam),

717 It is not clear to me what this label signifies.

718 This assumes an aisa double sandhi of savyaparah and akhilah. Cf. introduction,
p. lxxxiii.

719 Dr. Acharya has suggested to me that one could consider emendation to savadisu ,
‘in sacrifices and so forth*.

720 ex conj. ISAACSON. These are pas'u, Tfvara, vidya, and yoni , the first four padarthas
of the list of five given in 1:5. The fifth, mukti , is to be the subject of the next chapters,
as the next verse tells us. The dictionaries do not attest manikya in the sense of ‘piece
of jewellery’, but is evident from the qualfication that follows that they cannot here be
single gems. As 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 aksara)
this usage of the expression vidyapada may reflect that the Parakhya was divided into
padas or may have been unconsciously used in a way that allows this interpretation.
Since the immediately following chapters are missing, we cannot tell whether they were
once organised into a kriyapada and caryapada. Chapter 14 by itself might have formed
the yogapada (a single chapter in the Mrgendra is so intended), but chapter 15 does
not obviously belong to any of the padas. What is evident is that the Parakhya has
very systematically grouped the bulk of its doctrinal teachings in the first six chapters
in such a way that they form a ‘pada’ in the developed sense (of ‘one of four large text-
divisions’) that we find implicit in the Matahga and the Mrgendra. For a full discussion
of the term pada and its apparently earlier sense (of ‘group of topics related by theme
but not necessarily organised into a single text unit’) see GOODALL 1998:lviii-lxv and
182-5.

721 ex conj. The 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-
padas enumerated in the Nyayabhasya is adhigantavyah [apavargah] (ad 1.1.1, p. 2
of Thakur’s edition): heyam tasya nirvartakam hanam atyantikam tasyopayo ’dhi-
gantavya ity eta ni catvary arthapadani samyag buddhva nihAreyasam adhigacchati.

346

Parakhyatantra

together with the occasions for use of [particular] mantras ( samantra -
visayam). (81)

Since (yat) 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 vidhanam nikhilam vidheyam . . . tat) [and] that re-
quire little intellectual power ( alpacittam ) are here [i.e. in the following
chapters] determined (atra ... nisei tam); 722 they are the cause of the
purification of souls’ natures ( bhava visuddhihetuh). (82)

Thus the sixth chapter, a consideration of mantras, in the great tantra
called the Supreme.

722 ex conj. Both the interpretation and constitution of the text sire 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
Ramakantha’s commentary distorts the passage, this is plainly what is intended in the
introduction to the kriyapada of the Mataiiga ( kriyapada 1:1—2).

723 ex 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 °padartha-
pratipadana 0 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
padarthas enumerated in 1:5. A similarly garbled colophon has been corrected at the
end of the fourteenth chapter.

PARAKHYATANTRA CHAPTER XIV

Prakasa 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 hut 726 that is thoroughly secluded (suvibhaJcfce),
free from insects, draught and damp. (2)

724 Some might prefer to take the first line as an irregular (because not neuter)
samaharadvanda: ‘The places, postures, means of yoga, and the sequence of injunctions
about its practice’. 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 a hgas 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
Pratoda’s question about the meaning of the expression ‘yoga’ in 14:95.

725 This prescription is shared by SiddhayogeSveurTmatatantra 6:2 and Kubjikopanisat
7.99. Dr. Isaacson has pointed out to me that it is found incorporated in Buddhist
tantric texts: see Sadhanamala No. 101, p. 209 and Guhyasamaja 12:34b and 14:54c.
According to Apte (s.v.), it is ‘a place in which for five kros'a’s there is but one linga . It
is possible, however, that a particular kind of (small?) Saiva shrine might be intended,
since in other texts a &aiva shrine is commonly recommended (cf. SivasamSraye in
Kirana 58:4, quoted in the next footnote).

726 According to Mrgendrayogapada 17b, this should have three walls: trikudyavestite
grhe. For a comparison with the accounts of other tantras as to appropriate places
in which to perform yoga see Vasudeva’s annotation on the beginning of Malim -
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 aiigas (for which see
fn. 735 on p. 351 below) should read:

girikandaradurge va vijane Sivasamsraye
grhe va pi Subhe sthane yogi yogam samarabhet.

• girikandaradurge va vijane sivasamsraye] NiM y ; om. G 3 M 2 E D

• subhe ] NiM v ; siva° G 3 M 2 ED

727 This 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 ,
dancfa, or half-moon. 728 In the lotus pose he should have his feet rest-
ing on either thigh (parasparorusamslistau) , [with the soles] facing up-
wards. 729 (4)

[Starting] in reverse order [i.e. beginning with the left leg(?)] ( vilomat )

to that expressed in Mrgendrayogapada 17b quoted in the above footnote. Vasudeva
(* *2000:186, fn. 14) reproduces the unconscious emendation of my first transcription,
s'ucibhakte, which he renders ‘smeared [so as to be] pure’. [Vasudeva ’s quotations from
this chapter are drawn from my first transcription, and so deviate in a few instances.]
728 Saiva 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: Matahgayogapada 2: 13cd lists four: paryankam kamaJam bhadram
svastikam cacalam drdham , and these are then discussed in the following verses; Kirana
58:4e-5 (following on immediately from the prescription cited in fn. 726 above) lists
eight:

baddhvasanam yathabhTstam svastikam pad mam eva va
ardhacandram ca vTrakhyam yogapattaprasaritam
paryankam ca yathasamstham asanastakam ucyate

The Kirana too discusses these in subsequent verses. The Sarvajnanottara lists six
postures (yogaprakarana 9: Ni, f.48 v ; IFP MS 47818, p. 5; Adyar edition, pp. 217-18.
I am missing the relevant pages of the Tanjore edition.):

padmakam svastikam va pi upasthanjalikam tatha
pTthardham ardhacandram va sarvatobhadram eva va
asanam ruciram baddhva.

• upasthanjalikam ] Nr, upasthapy anjalim 47818 E A

• pTthardham ] Ni, 47818; plthartham E*. [Note that this passage is
quoted at greater length by VASUDEVA (*2000:306-7).]

Of these the text provides no description (as Aghorasiva not very helpfully remarks
[IFP MS 47818, p. 5], padm adyasan alaksanam samhitantarad avadheyam). Essentially
the same list as that of the Sarvajnanottara , but with the addition of dandayata , is
given by Kaundinya in his commentary on Padupatasutra 1:16. The Svacchanda too
provides only a list without details of execution (7:290c-291b):

asanam svastikam baddhva padmakam bhadram eva va
sapagrayam sardhacandram yogapattam yathasukham.

The MalinTvijayottara and the Mrgendra's yogapada , by contrast, list no postures at
all.

729 Thus too other sources, e.g. Matahgayogapada 2:18-19b:

Chapter Fourteen

349

he should bend the left knee, [which should remain] resting on the ground,
[such that 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] (prsthatah) 7 30 That is the svastika posture. (5)

daksinorugatam vamam padam vamorusamsthitam
daksinarn tu samavidhya tajjanghe tu parasparam
etad dhi kamaJam nama vidhav 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 Parakhya 14:8).

730 ex conj. Heavy emendation and rather free translation of the terms vilomat and
prsthatah 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 Ksema-
raja describes in his Svacchandatantroddyota ad 7:290c-91ab: paryahkasthasya jahgha-
vyatyasat svastikam (unfortunately Ksemaraja does not there discuss the paryaiika),
but this interpretation is, I think, borne out by the Matahga and the Kirana.

The Matariga’s account of the svastika is as follows ( yogapada 2:20c-22b):

samkocya vamapadam tu tatparsnim ca sphicavadhim
krtvadho daksinasyettham dharanyam janumandalam
vamat krtvetaram padam vamajahghorupTditam
svastikam nama vikhyatam caturtham idam asanam.

• ca sphica 0 ] em.; ca sphija 0 Poona MS, Nepalese MS; tu sphica 0
Bhatt • krtvadho ] Poona MS, Bhatt; krtva vo Nepalese
MS (misread by Bhatt) • vamat krtvetaram padam ] conj.;
vamam krtvetaram padam Nepalese MS; vamapadetaram pado Poona
MS; savyam krtvottaram padam Bhatt • °plditam ] BHATT;
°samsthitam Poona MS. [For the Poona MS to which I refer here, BORI
MS 235 of 1883-84, a 6arada manuscript of the Matahgavrtti which
Bhatt did not use, see introduction p. xciii.]

A tentative interpretation of this rather tentatively repaired text is as follows: ‘Drawing
in the left leg and [making] its heel [reach] up to the buttocks, he should put 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. }

Ramakantha’s commentary on the above quoted passage reads (Poona MS,
f. 49 v of last pagination): vamapadam ca samkocya tadagram vamabhagam nltvety
arthah. tad aha ‘tatparsnim ca sphicavadhim (em.; sphijavadhi MS) krtva’ iti.
ftafcas tarn daksinasyettham eva daksinabhagasamkocitasyadhah krtva tarn pad ad
itaramf daksinarn eva vamajahghopari sthitam krtva janudvayam ca dharanyam krtva
svastikam badhnTyad ity uktam srTmatkirane [58:6]:

dvigunam prsthato nTtva vamapade tu daksinarn
tiryak tad dvigunam krtva jahghalagnam tu svastikam.

350

Parakhyatan tra

Stretching out the thighs ( prasaryoruyugam ) [in such a way that they
are] touching one another ( samslistam ) [and keeping] one’s [upper] body
[stretched out too] is the dandaka posture . 731 Folding both knees and

• vamapade tu daksinam ] Kirana MS M y ; vamapadan tu daksinah
Kirana MS N i ; vamapadam tu daksinam Kirana E D ; vamapadasya
daksinam Poona MS of Matahgavrtti • tiryak tad ] conj.; tiryak
tarn N 1} Poona MS of Matahgavrtti; tiryak ta M v ; tiryakstham E D

• °lagnam tu ] NiM v , Poona MS of Matahgavrtti; °lagnam ca E D

I cannot pretend to understand Ramakantha’s analysis of the Mataiiga’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 with 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 Bhatt’s Fig. 13 in the 2nd volume of the Matahga
(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 Bhatt 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-^aiva yoga such a posture came to be known as the siddhasana (see,
e.g., Gherandasamhita 2:7). The svastika is then in later non-^aiva yoga understood to
mean having the legs crossed with both feet underneath rather than on top. This we
find, e.g., in Vacaspatimisra’s TattvavaisaradT ad Vogasutra 2:46: savyam akuhcitam
caranam daksinajahghorvantare daksinam cakuhcitam vamajahghorvantare niksipet;
etat svastikam. (Cf. also Gherandasamhita 2:13).

In fine, it seems possible to me that the Saiddhantika sources, the Matahga, 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.

731 This 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 out’ 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. For the last possibility one might emend to svahgasamslistam 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 dandaka .’

The second possibility seems to me the most likely, and it is supported (by the
use of upavigya) in Vacaspatimisra’s TattvavaisaradT ad Yogasutra 2:46: upavisya
slistahgulikau slistagulphau bhumislistajahghoruh padau prasarya dandasanam a b-
hyaset.

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351

joining the [soles of the] feet to one another; that is the half-moon pose/ 3 "
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 (pratyahrtih ) , then dhyana , and control of the breaths,
and dharana , tarka, samadhi ; these are yoga; and this whole that has six

732 This appears to be the same as the Kirana’s conception of this pose (58:8abc):

tadvat padadvayam talanyonyasusamsthitam
ardhacandram bhaved evam

• talanyonyasusamsthitam ] Ni; svatalanyonyasamsthitam M y ;
svaralolyonyasamsthitam G 3 ; svaralolo ’nyasamsthitam Ed

• ardhacandram 1 M v G 3 Ed; ardhacandra Ni

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 Ksemaraja’s account of this pose ad SVacchanda 7:290c-293b is plainly different:
etac cardhacandravteesanam: bhum is th ai kacaran or u prs t h anyas tottanadvit Tyacaran am
ardhacandram.

733 Other texts concur in allowing the yogin to adopt any of the prescribed postures he
chooses. Cf. Matahgayogapada 2: 12ab, Kirana 58:1 2cd, Sarvajhanottara yogaprakarana
6a (quoted in fn. 728 on p. 348 above).

734 14:8c-9 teaches what is in the Matahga referred to as karana (Matahgayogapada
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 talasamsthitau is based on Matahgayogapada 2:23:

ubhayor jahghayor madhye hast av anTya tiryagau
krtvottanau samau vid van vamasyopari dak$inam.

‘The 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.’

735 Observe that the description of asanas is here regarded as a preliminary to yoga and
not as one of its ahgas. Early Saiva sources generally transmit an archaic sadahgayoga,
rather than the astariga system of Patahjali (Gronbold 1983 has drawn attention to
sadahgayoga ; but for more about its treatment in &aiva sources see VASUDEVA * *2000,
particularly his annotations to MaJinTvijayottara 17, and see also SANDERSON *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’s list, which
should probably read (Kirana 58:2c-3):

352

Parakhyatantra

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 srnusva tat
pratyaharas tatha dhyanam pranayamo ’tha dharana
tarkas caiva samadhis ca yogangani tu sad viduh

• tasyangani srnusva tat ] E^; tenarigani srnusvatah Nr, tasyamgani
srusananusva hi M y (unmetrical); tasyangani srnusva tu G 3 M 2

• dharana] M y ; dharanam N!G 3 M 2 E D • tarkas caiva ] N x M y ;
asanan ca G 3 M 2 E D • yogangani tu sad viduh ] conj. Sanderson
(in Vasudeva *2000:287, fn. 12); yogangani sad eva tu E D \ yogangani tu
sadvidhah Ni; yogangani sthitani tu M v ; sadamgogani sthitas ca sah G 3
(unmetrical); yogangani sthitas 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 Vaktrasambhu
cites the verse with tarkas caiva in his MrgendrapaddhatitJka (IFP MS T. No. 1021,
p. 67). Vasudeva suggests (*2000:288) that the incorporation of asana may have been
‘an attempt to approximate the yoga of the Kirana to the classical system of Patanjali’.

Vasudeva ’ s useful table 17.1 (*2000:289) tabulates the yogahgas listed in or inferred
from a wide range of £aiva and non-Saiva 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 a hgas: 27:50 and 179:36.

' 36 Somdev Vasudeva has pointed out to me that this is probably what is intended,
because the corresponding list of the Mrgendra is as follows ( yogapada 3):

pranayamah pratyaharo dharana dhyanavlksane
japah samadhir ity ahgany ahgJ yogo ’staniah svayam.

This is also comparable to, but probably not the same as, the idea expressed in
Matahgayogapada l:6-7b:

pratyaharas tatha dhyanam pranayamas ca dharana
tarkas caiva samadhis ca sadahgo yoga ucyate
a hgebhyo * 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 Aghorasiva in his
Sarvajhanottaravrtti ad yogaprakarana 1-2 (who there quotes the above quoted unit of
the Matahga) and later ad yogapada 23-24b (part of a group of verses clumsily omitted
from the Adyar edition, for see fn. 838 on p.381 below): a hgT tu yogo dhyeyavastu-
saksatkaratmako visesasambandhah. . . (IFP MS T. 985, p. 7). The Parakhya’s own
discussion of the term is to be found in 14:95 and following.

Note that Aghorasiva’s remarks in the Sarvajhanottaravrtti ad yogaprakarana 1-
2 are quoted by BRUNNER (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 Sarvajhanottara has introduced the present formulation in order
to bend the agamic teaching towards the position which is characteristic of the Tamil
school of Saiva Siddhanta, according to which the difference between the worshipper

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353

( cittasya ), which goes out to external objects; that [mind] is drawn
(ahrtani) into the space of the heart ( hrdakase ): because one establishes
[the mind there, this process] is called ahrti. 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 anusandhitam)f again and again, it is [called]
dhyana. f. . . f. 739 (12c-13b)

and the Worshipped can never be suppressed.’ Aghora&va’s Sarvajhanottaravrtti 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,
niyama, asana , pranayama , pratyahara , dharana , dhyana , and samadhi (see Yogasutra
2.29). That of the MalinTvijayottara, by contrast, is: pranayama , 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),

While the majority of surviving Saiva 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 Saiva Tantras and also indicates deliberate shifts
of emphasis. . . . these systems are not simply indiscriminately reshuffled
versions of an original ‘correct’ order.

The various differing sequences in Saiva sources are tabulated by Vasudeva (*2000:289)
in his annotation to the MalinTvijayottara, the logic of whose order he defends
(*2000:284-7). VASUDEVA 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 SANDERSON *1992) shows that it is shared by a large
number of sources, all using essentially the same formulation: Rauravasutrasahgraha
7:5 = Wrhaspatitattwa 53; Matahgayogapada 1:6 = Brhatkalottara yogapada lc-3b =
SrikanthTyasamhita 40; Ganapatitattwa 3; and Kir ana 58:3.

737 All this is by way of justification by nirvacana for the name pratyahrti. 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. 1

738 Vasudeva (*2000:188, fn. 23) points out that this echoes Yogasutra 1:23: yathabhi-
matadhyanad va.

739 The text appears to be corrupt. Perhaps emending to yac canusandhitam or to
yad dhy 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 aisa past participle anusandhita may be authorial, for cf. 14:90b and M v ’s reading

354

Parakhyatantra

The repeated stretching ( bhuyo bhuyo ya ay amah) 740 of the entity
inside the body that moves to and from the [heart] lotus ( abjacarinah )
called the breath (pranakhyasya) , once it is controlled (yatasya)J 41 is
called pranayama. (13c-14b)

By [these] stretchings the inner spaces are purified ( kosthasuddhih ); 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 anusandhi with the suffix tasil.

The last corrupt phrase (14:13b) might have been intended to distinguish smarana
from dhyana (smaranam bhedatah sthitam) or to suggest that smarana , perhaps in
the sense of Tsvarasmarana , must be its cause ( smarane hetutah sthite, or smaranam
hetutah sthitam): ‘remembering [£iva] is established to be its cause’.

740 In this neutral definition the Parakhya’s position is close to that of Mrgendrayoga-
pada 4, which defines pranayama as a stretching and exercising of the breath:

pranah prag udito vayur; ayamo ’sya prakhedanam
preranakrstisamrodhalaksanam kratudosanut.

As Sanderson points out (*1992:1), Narayanakantha reiterates this notion in his
Mrgendravrtti ad kriyapada 3:4-5, where he glosses pranan ayamya with dairghyam
nTtva. Elsewhere, as Vasudeva points out (*2000:292-6), it is control of the vital
breath that is stressed (see, e.g., Matahgavidyapada 2: lied).

741

ex cony

742 The mandalas and seed syllables are given below, but the adharas 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 v ay urn n a ca caksusi dharayet
nabhihrttalukantasthe vidhrte maruti kramat
catasro dharana j hey ah sikhyambvTsamrtatmikah.

Vasudeva (*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 Svayambhuvasutrasahgraha 20:4-7b:

a gneyTm dharanam pascad dharayen nabhimandale
yaya dahati papani bhramsakarani susthitah
hrdaye dharayet saumyam sada somasamasrayam
apyayayati sarvatra yaya yogapathi sthitah
dharayen murdhanfsanTm sarvesanTm vicaksanah
yaya tu yoginah sarve prayanti par am am padam
amrta dharana ya tu sa sarvatra vyavasthita.

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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
[?] ( tasmat kalpat ). 743 (15c-16b)

I quote here the text established by Vasudeva (*2000:319, fn. 115; 320, fn. 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 dh arana corre-
spond to those given in Rauravasutrasahgraha 7:6-9.

As Vasudeva mentions in his annotation (*2000:315-16), the Isanasivagurudeva-
paddhati lists eighteen such places ( yogapada 3:57-9) and the Saradatilaka 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-
trisatikalottaravrtti on 2:2-3b, where he associates them, starting from that of earth,
with the five granthis in the heart, throat, palate, forehead and dvadasanta. These are
the loci of the five Karanesvaras, which our text will list in 14:73-4. In this Rama-
kantha may be following a paddhati by his guru (perhaps Narayanakantha) which he
here quotes; but he observes both here and in the SardhatrisatikaJottaravrtti ad 8:38c-
39 that other commentators understand the sequence of adharas for the dharanas in
bhutasuddhi 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:

vayavJ dharariahgusthe a gneyT nabhimadhyatah
maheyT kanthade£e tu varum ghantikasraya
akasadharana murdhni sarvasiddhikarT smrta.

‘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 Tantrikabhidhanakosa, p. 191.

743 This is not clear to me. Should kalpa be understood in the sense of vikalpa, ‘option’
instead? In that case we might interpret thus: 4 . . . 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 dilemmajs].’

For the function of uha/tarka being ensuring that the soul does not get stuck, cf.
Svayambhuvasutrasahgraha 20:30:

cittavrttim sthitam marge nudann uhah pravartate
prapayitva param sthanam uho ’ gre vinivartate

• nudann uhah ] em. Vasudeva (this pada quoted in the Mrgendravrtti
ad yogapada 8); nudanuha Ed (Mysore).

VASUDEVA’s quotation of the passage in which this verse occurs (*2000:327-8) omits
(even in his apparatus) the awkward second half of the verse. In this he follows the
Nepalese MS (NGMPP Reel No. A 30/6, f. 46 v ); but it is probable that the half-line is

356

Parakhyatantra

Samadhi , in which there is dissolution into the supreme reality level
( paratattve ), is what accomplishes union (yogasadhakah) . [The soul is]
‘placed’ ( samahitah ) in the supreme reality level, and that is why (tena)
it is called samadhi. (16c-17b)

Once withdrawal has been performed ( pratyahare krte), [and then]
meditation ( dhyane), 7 44 he should perform the stretchings of the vital
breath (pranayaman) . (17cd)

With these he conquers the breaths ( samlrajayam kuryat). Of those
[breaths] prana is taught to be the chief, since by the controlling of
prana ( pranayamat ) their life- force (tesam jivanam) is restrained (sain-
hrtam). 745 (18)

It is [really] that [prana] alone [that is the various breaths when differ-
entiated] because of the various tubes ( nadibhedena ) and then because of
the variety of its functions. 746 Therefore [i.e. because the chief breath is
prana] 74 ' his heart is [its] locus. He should draw [the prana] out ( utkrsya )
and void ( virecayet ) the heart (tat). And having then filled it (apurya),
he should hold that [prana] in the chamber of the heart, [and this se-
quence of voiding, filling and holding should be performed] again and
again. (19-20b)

The prana 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 5 . One might interpret as follows:
‘Discrimination (uhali) 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. 5

744 The 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 ( dehalTdTpa -
nyayena).

745 Cf. 4:117 above.

74fi 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 pathya ; nevertheless it could be emended to nadT, for that would yield a
ma-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
[pranayama functions] like that because of. . . 5 .

747 The 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 prana one controls the others, therefore we start here with the prana. Nor is the
interpretation of tena the only awkwardness in the line.

' 48 For the treatment of samas'raya as though it were at the end of a bahuvrThi 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 apana
he should, similarly, keep it in his navel. 749 This [breath] is [called] apana
since it is taught to be situated in the navel, below (adhah) the heart.' 00
Therefore he should restrain [apana], fwith its flow first broken and then
swollen [?] (chinditapuritavaham)f 751 in the navel. (21c-22)

This [breath called] samana is located in the chest: [it is so called
because] it resides in equilibrium ( samasthah ) in the chest. Therefore ho
should hold this [samana] there in equilibrium [?] ( samabhavatah ). (23)
The udana he should hold in the throat: it is [so called] (sthitah)
because of its movement upwards (urdhvato yanatah) . 752 (24ab)

After expelling and filling the vyana he should hold it in the back.
Vyana [is so called] since it is that which, by bending [a man’s] body
(ahgavinamena) , 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 bala even though the structure of the compound is not that of a bahuvrihi 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. .

749 Alternatively: ‘Having thus conquered that [prana], he should hold [the breath]

called apana in his navel.’

750 I have supplied a visarga after prokta and assumed hiatus between the padas on
the grounds that this seemed more likely than that the redactor should have resorted
to an unusual aisa sandhi ( prokta adhah for proktah -f adhah). The reason for the
separation between adhah and hrdah (which is the word it governs) is presumably that
this line is giving a partial nirvacana: Prakasa is accounting for the sounds a and na
(in apana ) by the juxtaposition of a dho nabhisthitah. But this interpretation may
be wrong; note that Matahgavidyapada 20:13ab seems to specify that apana is below
the na bhi: nabher adhastad yo vayus tena sandhuksyate ’nalah. Perhaps we should
therefore consider emendation, possibly to a dho nabheh sthito hy atah.

751 The form chindita 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/chid erroneously formed from
the weak present stem of the 3rd person plural, chindanti. Is the compound intended
to refer simply to recana and puraka? As Dr. ISAACSON has pointed out to me (letter of
16.vii.2001), one could consider emending to the regular optative chindita : ‘he should
cut [it] off [once] its flow has been swollen(?)\ One could also consider emending
sandharayen to tarn dharayen, in parallel with 14:21a and 14:23c.

752 But perhaps one could consider emending to urdhvatah pranatah sthitah. it is

situated above the prana'.

753 This is a nirvacana justifying the sounds vi and na in vyana. Compare 4:116cd, in
which the same nirvacana appears, and see fn. 418 on p. 266 above.

358

Parakhyatantra

should make [himself] hunch-backed 754 and [he should make his] breath
[remain] fixed, as though gathered together into a lump ( pindTbhutam iva
sthiram ). 755 (26)

Then the yogin should let [the breath] expand out through the hole

754 This seems more likely than that he should make his breath hunch-backed. Dr.
Vasudeva has suggested to me that the posture referred to here may be similar to
that which is prescribed for kumbhaka by Svatmarama in HathayogapradTpika 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 nadT:

adhastat kuhcanenasu kanthasamkocane krte
madhye pascimatanena syat prano brahmanadigah.

The translation (in the Adyar edition) of Srinivasa Iyangar, as revised by A. A. Ra-
ni AN ATH AN and Radha Burnier reads (1972:30): ‘Contracting the throat [in the Jalam-
dhara-bandha], and the anus [in the Mula-bandha] at the same time, and by drawing
back the abdomen [in the Uddiyana-bandha], the Prana flows through the Susumna
(Brahma-nadT).’ (Cf. Gherandasamhita 3:10-12.)

755 ex conj. Although they are not named at this point, puraka and kumbhaka are
here being described, to be followed, in the next verse, by recaka. The three all belong
together as one process (cf., e.g., Sardhatrisatikalottara 11:1 1— 15b). Thus from here to
14:32b the text is describing the conquest of the breaths by pranayania, i.e. by puraka ,
kumbhaka and recaka. With puraka 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:

krtva dhyanam punah karyam pranayamatrayam s'anaih
purakah kumbhakas caiva recakas ca trtTyakah
purakah puranad vayoh kumbhakas tannirodhatah 16
recanad recakah proktah pranavenabhyaset trayam
godohamatrakam yavad abhyasad uttamo matah
abhyase sati cakrstir nirodho moksanam bhavet 1 7
dravyasya kalahasyaivam siddhayogT sada bhavet.

. •

• krtva dhyanam punah karyam pranayamatrayam sanaih ] NiM v ;
om. GalV^Er) • purakah kumbhaka^ ] M y G 3 E D ; purako kumb-
hakai N x ; purakam kumbhakas M a • purakah puranad vayoh ]

NiM v ; puranat purako vyapl G 3 ; puranat purako vapi M 2 E D

• kumbhakas tannirodhatah ] conj.; kumbhakah sannirodhatah NiM v ;
yo kumbhasthannirodhakah G 3 M 2 ; yah kumbhas tannirodhakah E D

• pranavenabhyaset trayam ] M v ; pranavenabhyaset trayah N 2 ;

pranayamatrayam kuru G 3 E D ; pranayama U M 2 • godoha-

matrakam yavad abhyasad uttamo matah ] em.; godohamatrkam
yavad abhyasad uttamo matah Ni; godohamatram yavad abhyasad
uttamotamah M y (unmetrical); om. G 3 M 2 E D • abhyase sati
cakrstir ] NiM y ; abhasestatacakrste G 3 ; U se sati cakrste M 2 ;
abhyase sati cakrste E D • nirodho moksanam ] NiM v M 2 ; niradho
moksanam G 3 ; nirodhan moksanam Ep • kalahasyaivam ] E^;

Chapter Fourteen

359

of the principal channel (mukhyanadlbilena) . 756 When [the yogin has]
control ( vidharana ) of the breath ( tasya ) for such measure of time as it
takes to milk a cow ( godohamatrakam ya vat), 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 father . . . f- 758 (27-8)

Urine, excrement and bad [substances] are voided (rikta); 759 gradu-
ally tpiutigatihf is [put] at a distance (dura t). He may of his own will fill

kalasasyeva Ni; sakalasyaivam M v ; kalahasyevam G 3 M 2 • siddha-

yogT sada ] N,G 3 ; siddho yogi yada M v ; siddhayogl yatha M 2 E 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 (Ed) is no less woefully inadequate
for these later portions of the text than it is for the earliest chapters.

For further discussion of pranayama see Vasudeva’s annotation to MalinTvijayottara
17 (*2000:292-305).

756 ex conj.

757 This length of time is also specified in Kirana 58:17 quoted in the previous foot-
note. The unit godoha is explained in the SataratnoJJekhinT (ad Sataratnasaiigraha 84)
as follows: godohah gaur yavata kalena duhyate so ’ yarn kalo godohah tanmatram.
Presumably the entire cycle of puraka, kumbhaka and recaka is to take this long.

758 No satisfactory emendation has occurred to me for the cruxed portion. I have
translated as though the cruxed element were the first part of a tatpurusa, but per-
haps also possible would be a compound such as avyadhinihsprha, ‘free of disease and
without desires’.

759 ex conj. Cf. the expulsion of ‘[bad] substances’ in the Kirana’s account (in fn.
755). The suspicious element -agha (if it is not an error for, e.g., -adya), or perhaps
the mysterious plutigatih , could be referring not to substances but to other negative
things, such as, in the Kirana , strife. But the Kir 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 M y ’s sakalasyaiva } 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 pranayama of positive things, and not just the power to expel
negative ones. But it is with purification that pranayama is associated in a wide range
of other works. Cf., for example, Pasupatasutra 1:12-17. And cf. Sarvajnanottara,

360

Parakhya tan tra

( purayet ) [himself with] air; of his own will he may block it [inside himself]
(tarn 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 are] formed into
a round lump ( vartulTkrtam ) in the process of puraka ( purane ), he should
block them ( nirodheta ) by means of kumbhaka, ^nirodhagatasaktitah] . 7(i0
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 ( sivasaktiddhasamarthyah ), 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 (dharanah) are established, starting with [that of] earth
and ending with [that of] ether. 761 The fixation of earth ( parthivT) should

yogaprakarana 18:

pranayamair dahed dosan dharanabhis ca kilbisam

pratyaharena samsargan dhyanenanTsvaran gunan.

I quote this verse in the form that VASUDEVA gives it (*2000:296-7). VASUDEVA there
shows that it occurs in a number of other works too (including in the Markandeya-
purana, as 36:10, to which Laksmldhara’s early twelfth-century Krtyakalpataru at-
tributes it) and quotes also other sources that express the same notion (including
Manusmrti 6:71). Note that the verse also forms part of a passage quoted in the
RatnatTka (see Hara 1982:194).

' 60 Dr. ISAACSON (letter of 16. vii.2001 ) has suggested to me the emendation nirodho
gatasaktitah: ‘[Their] “being blocked” [is spoken of] because their power has gone’.

761 The Parakhya } s dharanas are simply those of the gross elements. The MalinT-
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 Agneyl, Saumya, AisanT, and Amrta; Matahgayogapada 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
sadanga 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 Vasudeva (*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 Sardhatrisatikalottara 2:2-4b (where they are part of the process of bhuta-
suddhi).

A fairly full treatment of the topic of dharanas , including quotations of relevant
parallels from published and unpublished literature, is to be found in VASUDEVA’s

Chapter Fourteen

361

be meditated upon ( dharya ) as having a mandala that has the form of
earth ( prthivTrupamandala ) . (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 (prthivTvisesat) , [the mandala] has heavy thunderbolts ( guruvajra -
Jca). 763 (34)

It is square \davamjambhah sarvamgah f; 764 it is in all objects (sarva-
vastuga). It is yellow [on account of its] being largely heavy with gold
( svarnagurupraya ); 765 being equipped with the strength of its own seed
mantras (svabTjanubala) 766 it can paralyse immediately ( atyasu ) 767 the
movement of elephants, horses, chariots and so forth ( vrttam . . .gajavaji-
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 ( saumya ),
accompanied by its own seed-mantra (nijabljaparigraha) . 768 (36c-37b)

Since water is nectareous (ainrtamayah) , soothing, the locus of the

discussion of MalinTvijayottara 12, 13, and 17 (*2000). His re-editions of the relevant
passages of the Svayambhuvasutrasangralia, which in the Mysore edition are often
unintelligible, are especially useful.

762 This corresponds, as Vasudeva points out (*2000:236, fn. 157), to the meditation of
oneself as the svarupa of earth in MalinTvijayottara 12:22bcd: . . . dhyayed ananyadhTh/
svadeham hemasankasam turyasram vajralanchitam. These characteristics of earth
and of the other elements that follow are standard attributes that are to be found in
accounts of bhutasuddhi: see, e.g., the account in Aghorasiva’s Kriyakramadyotika ,
pp. 57-8 and in the Somasambhupaddhati (Brunner 1963:120-7).

763 Perhaps one could instead split at the pada-break and interpret: ‘Earth is by nature
heavy; because of this particular characteristic [its mandala] has heavy thunderbolts’.

764 What we expect here is some justification of the mandala's being square.

765 0r is this perhaps interpretable as ‘about as heavy as gold’?

766 The compound is clumsy but conceivable, and its structure is repeated in 14:42b
below. We are not told what the seed mantra is. The elements are widely homologised
with the semi-vowels: earth, water, fire, air, and ether are associated respectively with
i, v, r, y, and h. It is possible that here, as in the accounts of the dharanas in other
Siddhantas, slightly elaborated seed-syllables involving these sounds are intended. In
Aghorasiva’s Kriyakramadyotika (p. 58) the bTjas are hlam, hvIm, HRUM, HYAIM, and
HAUM respectively.

767 ex conj. This guess may be quite wrong; perhaps the element as'ma should be
retained and the intention is to say that movement can be paralysed and the moving
object is rendered like a stone; but if so I cannot see a way to emend the text.

768 ex conj. Cf. svablja in 14:34a and 14:35d above. Other forms would be possible,
such as svaka- or svakya- (for which see fn. 396 on p. 258), but the omission of nij a- is
most easily explained (by haplography) and is paralleled in 14:41b below.

362

Parakhyatantra

moon/nectar ( somasrayah ),' 69 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 (sTtamrtajalanugam) . So too is its blj 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 (ksayartam). 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 (a gneyl dharana) should be meditated upon as be-
ing marked by a triangular mandala ( tryasramandalamandita ). It is
red, marked by zig-zag shapes (srngatakavista) 773 strong with the qual-
ities of its own seed-syllable ( nijabijagunotkata ). Since fire has flames,
[the dharana] is marked by flames that are zig-zag shapes ( srhgataka -
sikhankita) 774 (40c-41)

' 69 For this type of compound see introduction, p. Ixxxii.

770 For the bTjas of these dharanas see fn. 766 on p. 361 above.

771 ex cony Another possible conjecture, proposed by Professor Sanderson at a time
when my transcription erroneously read ksmayattam, is yaksmartam.

772 Perhaps one could here consider an emendation to jJVad, 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.

7,3 The intended meaning of the term srngataka in this context is doubtful. Apte
(1957, s.v.) records the meanings ‘A mountain with three peaks’, ‘A place where four
roads meet’, ‘A kind of pastry’ [perhaps a tetrahedral samosa: Dr. Acharya 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
Kriyakramadyotika and Somasambhupaddhati referred to in fn. 762 on p. 361 above).
It is conceivable, therefore, that these are what are meant here, but since 14:4 led
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. (Apte’s
omission of the well-attested sense ‘triangle’ is no more than a slip; we find it duly
recorded by Bohtlingk and Roth (1855-75).)

774 ex conj. A feminine ending is required, as in the parallel construction in the

Chapter Fourteen

363

[Since fire] is red (raktavarnayutah) , therefore [this fixation] ha s that
[colour] ( tadyukta ); when it has the power of that [fire] ( tadbala satT),
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 (sad bind ulahchana) 776 grey, [and]
empowered by its seed-syllable (svabljaparitosita) . (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 that it should
partake of the strength of wind (yukta sa vayuvlryaga)^ . (44c-45)

It can toss aside a hostile army, it can move demons and Raksasas
( calayed bhutaraksasan ), [even] Kusmanda, together with his flesh-eating
demons and other[ attendants (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 atmakah is not appropriate in the context, so emendation
to °&khatmika would be insufficient.

775 I 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.

776 ex conj. Vasudeva (*2000:244) proposes this emendation, which is widely sup-
ported, e.g. by the parallel prescription given in MalinTvijayottara 13:34 and by the
two accounts of bhutasuddhi referred to in fn. 762 on p. 361 above. Those two ac-
counts differ, however, in specifying a black, hexagonal mandala 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 mahavayur , which might be intended as a synonym for the bindu from which the
phonemes emanate in 6:3. (I know of no other such usage, but cf. the expression
paramakasa used of a level of subtle sound, e.g., in Kiranavrtti 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]’.

778 As VASUDEVA points out (*2000:245), this parallels MalinTvijayottara 13:37c-38b:

curnayaty adrisanghatam vrksan unmulayaty a pi
kruddhas calayate sakram sabhrtyabalavahanam.

364

Parakhya tan tra

marked by nothing (sunya sunyalanchana) , 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 ( sunya -
vastutvat). It is located in a form [i.e. a mandala] 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 matra [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 (talasatas tato ’dghatasamayah) . 781 With

" 9 Contrast Matahgayogapada 4:59-60b, which does not allow that one can focus on
nothing:

matahga uvaca — yad amurtam anadharam avikaritakaranam

anadyakaranam yasmat tat katham sadhyate vibho

par am es vara uvaca — avakasena dharmena sabdenatmagunena ca.

780 ex conj.

781 ex conj. To arrive at this interpretation no doubt other conjectures are possible:
pada a, for example, might read instead janum avestya tan matra; pada b might be read
talas taddvadasahatah: ‘a tala is a multiplication by twelve of that’; and some might
prefer to avoid the aisa sandhi in pada c. Furthermore one might wish to emend to reach
an entirely different interpretation, for the figures vary considerably for these units.
Vasudeva has shown in his annotation on MalinTvijayottara 17: 1 1— 13b (*2000:310-16)
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
Sarvajhanottara , however, agrees about the number of talas making up the inferior,
middling, and superior levels, and it stipulates that twelve matras 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 Skandapurana 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 Vasudeva
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 M v , 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 samanyo ’tha visesakah
hastena janusamyogabhraman matra bhavaty atha
tabhir dvadasabhis tala udghatas tacchatad bhavet
samanyo ’py upayujyeta sadasau dharana jayet

• udghato dvividhah ] M y ; udghato vividhah Ni; utpato vividhah
E d • ’tha visesakah ] conj.; nyo viSesatah N x ; tha visesatah
M y ; pi visesatah E D • hastena janusamyogabhraman matra bha-

vaty atha] M y ; samanyo janusamyogah bhraman tala bhavaty atha
Ni; samanyo jatusamyogad dahanam karma ucyate Ed • tabhir
dvadasabhis tala udghatas tacchatad bhavet ] M y ; tabhir dvadasabhir
matra hy udghatas tat sphuto bhavet N x ; samadhibhavanantastha na
jarasvanvita bhavan Ed • sadasau dharana jayet ] conj.) sada
sadharanam japet Ni ; sadasau dharana jape M y ; sadasau dharana yajet
Ed

Udghata 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. What 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
Sardhatrigatikalottaravrtti ad 2:3c-4b is as follows:

urdhvam ghato vayor udghatah dvadasantam fyavan nadavrttyaf
preranam. yad uktam trayodasasatike

pranenoccaryamanena apanah pTdyate yada
gatva cordhvam nivarteta etad udghatalaksanam.

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-
puja . . . puranam (MS A) and yannada pratya 0 (MS A). Bhatt was not able to consult
IFP MS RE 47635, which reads (f. 152 r ): yannadam vrajatya (and which has apane
for apanah in pada b of the quotation).

VASUDEVA 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.

782 ex 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 nadfs; 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 fThat [fire in turn] troubles (badhate) the eater, and therefore
that (tat) 784 is brought into equilibrium by [the wind called] samana
(samanasamikrtam)] . (54)

It moves about ( sarpitart ) in the form of rasa ( rasatmakena
bhavena ) 785 in the tubes that are these channels (nadTrandhresu) . It
constantly causes the increase of the group of substances semen, marrow
and bone ( sukramajjasthisahghasya ), 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 Astangahrdaya,
but cf. therein sarTrasthana 3:56:

sandhuksitah samanena pacaty amasayasthitam
audaryo ’ gnir yatha bahyah sthalTstham toyatandulam.

‘The stomach’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 pot.’

784 Perhaps 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.

785 Perhaps 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.

786 ex conj. Or could the pronoun refer back to attaram? We may again refer to the
medical conception, as represented by the Astangahrdaya (sarTrasthana 3:61-3b):

kittam saras ca tat pakvam annam sambhavati dvidha.
tatraccham kittam annasya mutram vidyad; ghanam sakrt.
saras tu saptabhir bhuyo yathasvam pacyate ’gnibhih
rasad raktam tato mams am mamsan medas tato ’sthi ca
asthno majja tatah sukram sukrad garbhah prajayate.

‘The cooked food becomes two: waste matter and essence. Of these, the liquid waste
matter of the food one should understand to be urine; the solid is excrement. Now

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367

The tubes that are located in the navel (nabhisthah) reach below that
to the bulb above the testicles ( kandam asritah) 787 The tubes that are
located there (tatrasthah) [viz. in the kanda 788 ] spread outwards in all
directions: sideways, upwards, downwards. Among these there are eight
principal ones that go to the extremities of the petals of the lotus of the
man’s heart (taddhrtpadmadalagragah) 789 (56c-57)

AindrI, that in [the direction of] Agni, Yamya, Nairrtya, Apya, that
in [the direction of] the wind, KauberT, and the tube Sankarl; they are the
locuses of the deities of the directions ( sthita digdevatasrayah) 790 (58)

the essence is cooked again by seven fires individually. FYom 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 arises the foetus.’

The Parakhya here names five of this standard list of seven dh atus, starting in the
reverse order, omitting 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. Meulenbeld has kindly pointed out to
me, a handful of variant lists are cited by Jamison (1986:175-7), but the Parakhyas
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).

787 Ramakantha glosses kanda thus in his Sardhatrisatikalottaravrtti ad 10:lc-3b:
muskaprsthe yat kandam mulam . . .

788 But this could be interpreted to mean ‘in the nabhi , . Cf. Svacchanda 7:7c-8b:

nabhyadho medhrakande ca sthitva vai nabhimadhyatah

tasmad vinirgata nadyas tiryag urdhvam ad hah priye.

Here the referent of the pronoun (tasmat) 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 yojayitva, tasmad ity anena kandapadam
pratyavamrstavantah .

789 I assume that pradhanastau is an aisa double sandhi for pradhanah -f astau. Ac-
counts of the nadis are very various indeed, and the Parakhya's appears not closely
to parallel any that I know of. Three principal channels, ida, pihgala , and susumna,
are almost invariably encountered, either on their own or — as in SardhatrisatikaJottara
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 karnika.
These are named after the eight cardinal and intermediate directions, names given in
SardhatrisatikaJottara 10:25-7 to the petals of the lotus of the heart.

790 ex conj. Acharya. Equally possible would be the conjecture sthitas taddeva-
tasrayah.

368

Parakhyatantra

In these [tubes ] 791 the soul ( ksetri ), [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 ( sunyabhavah sthltah ): 793 he thinks ( vetti ) himself to be as it

791 We 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.

792 ex conj. But the transmitted text of 14:59cd could be accepted as authorial (after
correction of the sandhi).

793 This same doctrine appears in Sardhatri£atikalottara 10:25-28b:

. . . pragdalasamstho nrpavalepT syat
tejasvT ca bubhuksa pTda samjayate ’gnidikpatre 25
yamye yamyam bhavam nairrtye raksasam samuddistam
varunapatre varuno marutapatre gato marudbhavam 26
saumye yaksam bhavam Use Tsarn samakhyatam
brahme brahmam bhavam jtadadha uragendra samuddistam]
yam yam disam abhigacchati tadbhavam nikhilam ayati 27
patrantaralayogac chunyam ivatma tato bhati

• °stho nn>avalepl ] Bhatt, Torella; °sthe (°stho Nac) nrpavalepi
N • ca bubhuksa ] Bhatt, Torella; trd bubhuksa N (unmetri-
cal) • samjayate ’gnidikpatre ] Npc; samjayate ’gnipatre Nac (un-
metrical); va samjayate ’gnidikpatre Bhatt (unmetrical); °van jayate
gnidikpatre Bhatt’s MS I; va sanjayate/ agnidikpatre TORELLA (un-
metrical) • yamyam bhavam ] N (ai£a usage); yamyo bhavo

Bhatt, Torella • nairrtye raksasam samuddistam ] N; nairrte
nairrto vinirdistah Bhatt (unmetrical); nairrtyo nirrto vinirdistah
Bhatt’s MS I; nirrtyo nirrto vinirdistah Bhatt’s MS I; nairrtyo
nirrto vinirdistah Bhatt’s MS U; nairrte nairrto/ vinirdistah Torella
(unmetrical) • varunapatre varuno ] Bhatt; varune varunam

samsthe N (unmetrical); varune patre varuno Torella (unmetri-
cal) • marutapatre gato marudbhavam ] Bhatt; marutapatre

gate marudbhavam N; marutpatre/ marutabhavam TORELLA (unmetri-
cal) • yaksam bhavam Tse Tsam samakhyatam ] N (ai^a usage);
saumyo bhavas tv aiSe tv aisah samakhyatah Bhatt; saumya aisas
tv aiSe samakhyatah Torella (unmetrical) • brahme brahmam

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369

were empty because he appears to be qualified by the adventitious quality
of emptiness (sOnyopadhivisesatah). (59-60)

Thus, located in the centre of the lotus of the heart, the soul (jivah)

bhavam ttadadha uragendra samuddistamf ] N (the uninflected forni is

perhaps an acceptable ais'a usage); omit Bhatt, Torella • yam

yam disam abhigacchati tadbhavam nikhilam ayati ] Bhatt; yasyam
disam vigacchaty akhilam bhavam tasya samyati N (unmetrical); yarp
yam disam abhigacchati tadbhavam samastam ayati Torella (unmetri-
cal) * °yogac chunyam ivatma tato bhati ) Bhatt; samyogac

chunya +va+ matmanam abhati N (unmetrical); °yogac chunyam ivatma
bhati Torella (unmetrical)

The readings of the Nepalese manuscript N (NAK MS 5-4632, f.7 r of third sequence
of foliation) are all reported; but for the sources used by Bhatt I have given an
incomplete apparatus, and that only for the portions which have been corrected on
metrical grounds and so differ from Bhatt’s accepted text. A number of TORELLA s
divergences from the text of Bhatt are merely the result of Torella’s not having
recognised that the metre is a rya (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 shor ,
as already implied in a sketch of the ais'a language of the Sardhatrisatikalottara as
preserved in a single Nepalese manuscript (Goodall 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 Yaina;
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] Isa. In the upward direction
[he takes on the nature] of Brahma; t below it is taught [that he takes on
the nature of] the prince of serpents! ■ 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 Sardhatrisatikalottara earlier in this chapter (10:16) speaks of
the movement of the soul (jiv a), 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 explicit y
below (14:62), but Prakasa’s resolution is, as we shall see below (in 14:63 9), quite
different from Ramakantha’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 tasmin), 794 [the soul] is said to be es-
pecially all-pervading. (61)

Pratoda spoke:

The soul’s (tasya) ‘going’ (carah) is stated to be [a kind of] movement
(gatih), [since] that is well-known as the meaning of that root ( tad -
dhatvarthaprakasita) . 795 And his moving is impossible (na ca sa tasya),
since this soul has been taught above 796 to be all-pervading. (62)

Prakasa 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 (dale dale ) [there occurs] the revelation of
[a particular] ‘knowledge’ (Jhanavyaktih ) 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)

Prakasa spoke:

The divisions [that are perceived to occur] within the eternal knowledge
(nityajhanasya yo bhedah) are [merely] the result of adventitious qualifiers
(upadhivasat) , and so [the soul’s knowledge] should be understood to
be [only] superficially ( bahirmukham ) of various forms 799 as a result of

794 ex conj. Isaacson. This conjecture is made on the assumption that this may be an
aisa, construction equivalent in sense to sannidhane sthitas tasya , for which cf. 2:25a.

795 See Dhatupatha 588-91: abhra , vabhra, mabhra, cara gatyarthah.

796 See Parakhya 1:15 and 1:36-9.

797 This 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 j nan art hah.

798 Or perhaps ‘[there arises] a particular “knowledge” ’.

799 Or perhaps ‘should [only] be understood to be of various forms when it is externally
directed’.

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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 diffei-
ent only] because of adventitious qualifiers (sphatikopadhibhedavat) , 800
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) . fFor
the perception [of variety (?)] ( upalabdhih ) that can be produced (karya)
[is something that] has as its sphere the ‘movement’ inside the tubes
(nadlsancaragocara)t. 801 (68)

It is that wind called prana and jJva; 802 because of the movement
of that ( taccarat ) we speak figuratively of movement [of the soul] (upa-
caratah/ gatir ukt a), 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

800 The 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. .

801 The 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 tubes.’

802 It is also conceivable that the text means to distinguish prana as a name for the
ingoing breath and jTv a 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.

803 Cf. Svacchanda 4:357:

tisthet sa yatra vai prana atma tadgatim apnuyat
tat tad rupam bhavet tasya sthanabhavanurupatah.

804 ex 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 dvadasanta; all the tubes below this are ignored. In Tantraloka
6:46c-51 and in the Tantralokaviveka thereon, movement in the lower tubes is said to
be automatic ( svarasika ); guided breath is possible only above the level of the heart.

372

Parakhyatan tra

( daksinaga ) is fiery [and] belongs to the sun (aricaga). 805 Adorned with the
moon and the sun ( somarkakalpita ) 806 is the central channel ( madhya ),
which is foremost among all the channels (sarvanadTpurahsara) . (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 Isvara is between the brows, and at the tip of the
nose is Sadasiva. 807 [Thus] the various places are taught in accordance

805 These correspond to ida and pihgala respectively. Cf. Sardhatrisatikalottara
10:24ab: saurah savyo margas candramasas cetarah samakhyatah. 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 Sardhatrisatikalottara 11:9:

ayanio dehamadhyasthah somagrahanam isyate
dehatTtam tu tarn vidyad adityagrahanarn budhah.

806 1 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 moon’, 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., Igvarapratyabhijhakarika 3.2:20. Cf.
also Ksemaraja’s comment on Netratantra l:30ab (suryacandramasau vahnis tridhama-
parikalpana): suryeti: icch ad isak t i t ray a eva madhyadaksinavamamargesu vahnisurya-
somakalpana; antar bahir a pi cecchadisaktis ph ararupa eva suryadayah.

807 These are the five Karanesvaras, though it should be noted that this terminol-
ogy ( karana , karanesvara , karanesa) 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. Somagambhupaddhati 1.3:1 9fF [KSTS 134ff])
from the Svacchanda (e.g. 4:205, 207).

Cf. Sardhatrisatikalottara 23:9c-12b:

brahma visnus ca rudras ca Tsvarah siv a eva ca
pahcadha pahcadaivatyah sakalali paripathyate
brahmano hrdayam sthanam kanthe visnuh samasritah
talumadhye sthito rudro lalatastho mahesvarah
nasagre tu sivam vidyat tasyante tu pararn padam
parasmat tu pararn nasti iti sastrasya niscayah.

• nasagre ] Torella, Bhatt’s MSS I, I, U; nadante Bhatt

The same passage occurs without substantive variation also in the Dvisatikalottara
(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
( tadvyaptivisayantagah ): Brahma extends up to Praja (prajaparyanta-
gah ); 809 Visnu extends up to the limit of [the tattva of] raga (ragavasana-

As Vasudeva has argued (*2000:217-19), the reading nasagre is to be accepted
rather than Bhatt’s nadante, for the SardhatriSatikalottara, the Kirana, and the
Parakhya appear here to represent an alternative tradition. It is however not beyond
dispute what the term means. VASUDEVA interprets it as being ‘at the external limit
of twelve (bahyadvadasanta-Y (i.e. in contradistinction to the'ordiwuy dvSdaSSnta,
which is identified with the brahmarandhra). He explains ( 2000:218 19). As
breath curves back down towards the nose, the jiva- descends with it and exits through
the nostrils, coming to a standstill at the external dvadaianta-, twelve digits from the
tip of the nose.’ In support of this VASUDEVA adduces Sardhatrisatikalottara 23:14cd.

dehatltam tu tad vidyan nasagrad dvadasahgulam

• nasagrad ] conj. VASUDEVA; nasagre Bhatt, TORELLA; nasagra
Bhatt’s MS A; nasagram Bhatt’s MS A

Vasudeva translates (ibid.) ‘One should know that [manifestation of Siva, which is]
beyond the body, [located] twelve digits from the tip of the nose.’ As Vasudeva there
points out, this interpretation is also supported by Kirana 58:72c-73b:

athava bhavayec chambhum f khandehan tu kalatmakamf
Jcham akaSam param santam nasagrad dvadaSahgule

, chambhum] M y E D ; chambhuh N, • khandehan tu
kalatmakam ] Nr, khe dehasukalatmakam W; svadehanutaratmakam
E d • kham akaiam ] N,; samakaiam M’ ; svamatacca E D
• nasagrad dva° ] E D ; nasagradvi 0 N,; nasagradva 0 M v

Aghorasiva, however, in his Dvisatikalottaravrtti (Trivandrum MS 4509, f.29’ and
IFP MS T. No. 176, p. 46) wishes to understand the nasagra to be synonymous with
the brahmarandhra): . . . nasagrasya brahmarandhrasya ca samanatvat (176^ samaria-
manatvat 4509) nasagraiabdena brahmabilam ucyate. Vasudeva explains ( 2000:217
and fn 107) that the two terms can be identified because nasa can refer to the central
channel, but it is not clear to me that this was in AghoraSiva’s mind.

808 ei conj. The notion appears to be that each occupies a tranche of tattvas. 1 he
term adhvan (particularly in the collocations s'uddhadhvan and asuddhadhvan) conveys
this meaning: see, e.g., Kirana 3:26cd.

809 I interpret this to mean that Brahma’s range is from the lowest tattva (earth) up
to that of purusa. 1 am not aware of any other passage in which praja is used to refer to
purusatattva, but it seems to me conceivable that the name should have been employe
here on the grounds that it resonates with a possible name of Brahma: Prajapati.

374

Parakhyatantra

gah); Rudra extends up to [the tattva of] kala] 810 Mahesa is located in his
own abode ( nijadhamani ). 811 Sadasiva resides in his own power ( svasakti -
sthah): his body is the five brahmamantras ( pahcamantraniketanah ). 812
(75-6)

By passing higher and higher ( uttarottarasahcarat ) one attains (bha-
vanti) higher and higher worlds (uttarottarabhumayah) , which are located
in particular places in [the paths of] these [deities(?)] 813 (tadvisesasthah ) ,
possessed of ( saha ) their particular properties (tadvisesagunaih) . (77)

Or rather (va) there is but one supreme Lord who has different forms
( bhedaih sthitah) that are [different] in [no more than] their names (nama-
gaih): [He is called] Brahma because he is great (brhattvat), because
He fills (brmhakatvat), or because He possesses brahman (va brahma-
yogatah ). [He is called] Visnu because it is His nature to be powerful
(prabhavasilatvat) , because He is the source of the universe ( prabhavo
jagatah), He is omnipotent (prabhuh). 814 (78)

Because He drives away affliction (rujam dravayate ) He is called
Rudra, since the affliction is destroyed {rujah ksayat) 815 Because He
possesses all the attributes of sovereignty ( sarvaisvaryagunaslesat ) 816 the
sovereign Lord (Isvarah) [is called] Mahesvara. (79)

He is Sadasiva [because He is] always favourable (sadakantah) , or [be-

In Parakhya 5:151-2 raga is placed immediately above purusatattva and kala is
placed immediately below maya (see fn. 626 on p.317 above). Thus Visnu would
extend across ragatattva alone, and Rudra would cover (in ascending order) the tattvas
of vidya, kala , niyati and kala.

This must refer to Tsv'aratattva; what is unclear is whether or not the text intends
that he shouM also extend across the tattvas that intervene between him and Rudra,
namely maya and pure vidya.

812 Perhaps the choice of words here is partly intended to convey that Sadasiva’s ‘place’
is not to be conceived of spatially.

P^haps we must supply yogins as the subject of the second half of the verse.

More common is the etymologisation of Visnu cited by Apte ( 1957 , s.v.):

yasmad visvam id am sarvam tasya saktya mahatmanah
t asm ad evocyate visnur visadhatoh pravesanat.

Here vistam , as we find in a couple of the versions of this verse cited by TripathI
(1988:166-7), would make better sense. Cf. also Hevajratantra I.v.l3b: visanad visnur
ucyate.

815 This nirvacana has been alluded to twice above: in 2:48 and in 5:143.

ex conj. Emendation to °gunaih s'lesat (suggestion of Dr. Isaacson) is perhaps
equally likely.

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375

cause] Siva [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(?)] ( laksyasamasritam ). 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 (kila), 820 fis He (sah) U
jomgo bindukaraputTkrtam] . 821 He resides in all bodies saying ‘ hamso

817 0r perhaps ‘in santi[-kaia]’.

818 I do not understand the text here.

819 The 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 harp and and jlva 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).

820 For the (for me) unexceptionable, though not particularly common, use of kila in
the first position in a sentence see GOODALL 1998:169, fn. 26. At the time of writing
that footnote I was not aware that Gopendratippabhupala understands kila to have
been intended in the list of particles adverted to by Vamana in Kavyalahkarasutra 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 Vamana. It is presumably added here to emphasize that this is a yogic
exercise rather than a doctrinal statement of truth.

82 because of what follows we may suppose that the text is here offering an interpre-
tation of the ‘mantra’ hamso hamsah based upon its similarity to a repeated assertion
of the form aham sah! aham sah!: ‘I am that! I am that! 1 . The inward breath is the
sound ham (ending in an anusvara ) and the outward breath is the sound sah (ending
in a visarga). This is explained by Sardhatrisatikalottara 23:3 and by Ramakantha’s
Sardhatrisatikalot tar a vrt ti ad loc., which is corrupt in the text offered by the edition,
but can fortunately be at least partly repaired with the help of Dvisatikalottara 7:3 and
Aghoraiiva’s Dvisatikalottaravrtti (IFP MS T. 176, pp. 43 and Trivandrum MS 4509,
ff. 27 v -28 r ), which is nearly identical:

hamsa hamseti yo bruyad dhamso devah sadasivah
guruvaktrat tu labhyeta pratyaksam sarvatomukhah.
pranagamagamasya hamkarena pranavrttyatmana sakarena capanavr-
ttirupenanvayad vagvrttyavinabhavasiddheh tadgamagamapravrttyaiva
pratiksanam yo ( hamsa hamsa’ ity amantranapadena bruyad iti sambha-
vanayam — yad a huh ‘samkoce ca vikase ca hamsa ity aksaradvayam’ iti —
tena visistenaiva vagatmaprana^aktidvayajhanavata purusena sadasivah
sakalas taval labhyate . . .

• sarvatomukhah ] Bhatt; sarvatomukham 4509, T176, Bhatt’s
MSS • pranagamagamasya hamkarena ] 4509, Bhatt; — ham-
karena 47622 pranagamagamasya hamkaro T176 • capanavrtti-

rupenanvayad vagvrttyavina 0 ] conj. ISAACSON; capanavrttirupenanva-

376

Parakhyatantra

yavagvrttyavina°4509, T176; sa c^vanavrttirupenanvayavrtyavina 0
Bhatt’s MSS A and A, 47622; sahanvayavrttirupenanvayavrtya-
vina 0 Bhatt ( conj .) • °gamavrttyaiva ] T176; °gamapravrttyaiva

Bhatt; °gamapravr— 47622; °gavrtyaiva 4509 • pratiksanam yo

‘hamsa hamsa’ ity ] conj.; — so — ty 47622; pratiksanam ‘yo ’ham so
’ham sah’ ity Bhatt; pratiksam praguktajapakramena hamsa hamsety
4509; pratiksanam praguktajapakramo hamsa hamsety T176 • ama-

ntranapadena bruyad ] conj.; amantranapadatvena bhuyad Bhatt’s
MSS A and A; amantranapadatvena bruyad 47622; amantranapra-
karena yo bruyad 4509, T176; amreditapadatvena bruyad Bhatt
(conj.) • sambhavanayam ] 47622, Bhatt; sambhavanarthe 4509,

T176 • ity aksaradvayam ] 4509, Bhatt; ity a — 47622; U dvayam

T176 • iti— tena vigistenaiva ] 4509, BHATT; — stenaiva 47622;

iti tena vinastenaiva T176 • °dvayajhanavata purusena sadasivah

sakalas ] 47622, Bhatt; °dvaya-(°dvayam T176)-japajnanavata puruse-
na (°sen a T176) hamkarena ^ivavacina sakarena saktivacina vacyatvad
dhamsakhyad eva sadasivah saktisarlrah sakalas ( °6ivasaktih sarTrah saka-
lam T176) 4509, T176

Ramakantha’s reading of the verse is not straightforward, as the later part of the
commentary reveals, but the portion of the commentary cited may be interpreted as
follows:

Since, with the sound ham, 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 Sadasiva, [the] Sakala [Lord].

In Bhatt’s text there is an explicit analysis: . . . “yo ’ham so ’ ham sah ” iti. . . (‘This
“I” 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 svatmasaksatkaropadesaprakaraiia of the Sarvajhanottara that culminates with
the following (13cd, IFP MS 47818, p.64): yah £vah so ’ham eveti advaitam bhavayet
sada. See also tfivayogaratna 4-5 and 27. But such a notion is of course widespread
outside the Siddhanta too, for see, for example, Ksemaraja’s SivasutravimarsinT ad
3:27, and see Padoux 1992:140ff and 1987:145-7.

Perhaps just conceivable as an emendation of our line is the following: kilatma
<^hamsabTjahgo^> bindukaraputTkrtah; ‘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-
dasanta ? Cf. Vijhanabhairava 24ab: urdhve prano hy a dho jTvo visargatma paroccaret.
SlNGH (1979:19) interprets this as follows:

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377

hamsah\ 822 (82)

His thoughts intent on this goal (tallaksyagatacittatma) , his breath
having the attribute of ‘movement’ towards that goal (?) (tafcsancara-
gunanilah) 823 he will, [by moving] from [one] ‘place’ [to another] by ex-
celling other [lower] ‘places’, attain a superlative reward ( utkrstam pha-
lain) 824 (83)

By [the yogahga of] discrimination ( tarkena ) [the yogin] should discern
(alocya) all this [lower universe] to possess the property of transience
( vinasagunasamyutam ); he should [then] first abandon [this lower] path
that is divided into parts ( samsam . . . mar gam) and he should resort to
the partless tattva ( niramsam tattvam ). (84)

When that is supportless ( niralambam yada tat syat ), 825 then that
state of meditative awareness ( samadhih sah) is the highest possible

Para dev! or Highest $akti who is of the nature of visarga goes on (cease-
lessly) expressing herself upward (urdhve) (from the centre of the body
to dvadaSanta or a distance of twelve fingers) in the form of exhalation
(prana) and downward (adhah) (from dvadasanta to the centre of the
body) in the form of inhalation (jTva or apana).

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 dvadasanta 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 Parasakti is known as visargatma.

822 It may seem odd that the practitioner is not made the subject; but cf. SrTkanthTya
4-5b, (Hanneder 1998:240):

jantunam hrdayabjastho vadate nadarupakah
agopalanganabala mlecchah prakrtabhasinah
jalecaras ca ye sattvas te ’pi nityam bruvanti tarn
nadaruparn hakaram tu hamsa hamseti suvrate.

The second and third half-lines, which may appear to confirm the choice of the verb
here, are actually drawn from the Kalottara text-tradition (« Sardhatrisatikalottara
l:6c-7b); and one might consider the possibility that bruvan could be a corruption of
sphuran, for cf. Tantraloka 4:136cd: tat punah pibati prTtya hamso hamsa iti sphuran.
823 0ne could consider emendation to tatsahcaragatanilah.

824 0bserve 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.

825 The 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

(parah) . 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] ( sabdadigocaram ). 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 (arthakarabahiskrtam) . How then
( katham evam) can the yogic meditator attain the sivatattva ? (86)
Prakasa 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] (tacfvafc)? 826 (87)

Knowledge of such [a feeling] ( tajjhanam ) we know ( gamyam ) from its
effect, because we can determine the nature of that [feeling] ( tatsvarupava -
dbaranat). Now ( atha ) 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

826 This translation assumes that the suffix -ka in sukhaduhkhadikam is intended to
convey what would normally have been expressed by a genitive. The assumption is
perhaps unnecessary, but see p. lxxxi.

827 This 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 mokse 'bhilaksyate/ vijnanam anandam brahmeti The third pada is probably
an independent quotation (of the end of Brhadaranyakopanisat 3.9.28) and we should
probably correct ’ bhilaksyate to ’ bhivyajyate , 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 TattvaprakasatatparyadTpika ad verse 3
(p. 9). Ramakantha quotes the single quarter- verse anandam brahmano rupam in his
Paramoksanirasakarikavrtti when introducing verse 50. Cf. the verse that appears in
TaittirTyopanisat 2.4 and 2.9:

yato vaco nivartante aprapya manasa saha
anandam brahmano vidvan na bibheti kadacana

(In the second instance the verse ends with kutascana.)

828 ex conj. The interpretation and constitution of the text are uncertain here. If I

Chapter Fourteen

379

(pasariktam) 829 and utterly pure, can be known. (90)

In him [viz. in the soul who has attained that state] (t&smin) 839
there arise ( bhavanti ) the eight [yogic powers] beginning with miniaturi-
sation ( animadyah ); in order they are ( kramat sthitah): miniaturisation
(anima), weightlessness ( laghima ), massiveness (mahima), attainment
( praptih ), wish- fulfillment ( prakamyam ), power ( Tsita ), control (vasita),
and dwelling wherever one wishes [i.e.] being linked to [whatever] place
[one wishes] ( yatrakamam ca vasita padayogita) 831 (91-92b)

Miniaturisation [is so called] because of having minuteness (anutva-
sambandhat ); 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 ais'a past participle of the verb
anusan^dha (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 Malinlvijayottara 19:65,
perhaps in the sense of ‘meditated upon’.

829 ex conj.

830 ex conj. But palaeographically closer to what is transmitted would be tasmad ,
which could be rendered with ‘Prom that [knowledge]. . . ’.

831 Observe that the interpretation of individual terms in this list (which is common to
a large range of texts, including Vyasa’s Yogasutrabhasaya ad Yogasutr a 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 Parakhya 14:93a). In the Matahga s account of
these powers ( vidyapada 17:108c— 125), mahiman includes both honour and huge body-
size. Cf. also Svacchanda 10:1072c-1073 and Ksemaraja’s Svacchandatantroddyota
thereon, and Yajhavalkyasmrti 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. Amsumat
53:25c-26b and 70:22 (IFP MS T. 3, pp. 233 and 333). BRUNNER has referred to this
alternative list (1977:506, fn. 7), but was unaware that it appeared in 6aiva literature.

The last member of the list is indeed the most problematic, for not only its inter-
pretation but also its names are variable. Brunner (1977:507) accepts into her text
kamavasayita te bhavatu, which, extrapolating from the gloss satyasahkalpata given in
the Yogasutrabhasya , she analyses as follows (1977:508, fn. 14): ‘fait, pour les desirs
(kama) relatifs a telle ou telle chose (yatra) d’avoir une fin (avasaya)— c’est a dire d’etre
exauces.’ But she also comments (ibid.): ‘Certains dictionnaires, prenant avasaya dans
le sens de “demeurer”, en donnent la traduction suivante: “pouvoir de se transporter
la ou on le desir”. . . Mais nous n’avons jamais trouve une interpretation semblable dans
les Agama, ni dans les texts du Yoga’. It seems possible, but far from certain, that the
Parakhya intends this sense, and so I have retained M v ’s vasita 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 ( akhilaptitah ); wish-fulfillment is
the procuring of one’s desires ( kamyasampraptih ); and power because it
is the state of being a lord (Tsabhavatah) . (92c-93)

Control [means] total control ( vasita sarva); 832 [the power of being]
wherever one wishes ( yatrakamam ) 833 [is so called because this is dic-
tated] exactly according to one’s desire (yathecchaya) . Thus the radi-
ant ( samujjvalam ) sovereignty that consists in these eight powers (asta-
gunativaryam) , 834 and which is one’s own nature ( nijadharmam ), 835 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 tafcfcva, because [the soul is] all-pervading. 836 (95)

832 Or perhaps the sense is rather ‘Control [means that] every woman is under one’s
control’.

833 ex 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.

834 ex conj. ISAACSON. The transmitted TsagunaiSvaryam could be retained and ren-
dered with ‘sovereignty over these powers of the Lord’.

835 Since 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 aiSa
usage, the neuter ending being perhaps the result of attraction, or of the expression
being treated as an adjective to aiSvaryam .

836 Vasudeva (*2000:176) holds this to be an allusion to the Vaisesika conception
of yoga given in Vaisesikasutra 5.2.16-17 but as formulated by Candrananda in his
commentary (the earliest surviving) thereon. Vasudeva refers to Wezler’s article on
the interpolation of the definition of yoga into the Vaisesikasutra (1982), in the course
of which WEZLER defends (1982:650-1) Muni Jambuvijaya’s constitution of VaiSesika-
sutra 5.2.17 (ending with ...sa yogah) with Candrananda’s commentary (containing
the phrase samyogo yogah). Thus it may have been Candrananda who was the first
VaiSesika to use the expression samyogo yogah in the context of defining yoga. If this
is so, and if Pratoda means here to allude to a Vaisesika, 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 VaiSesikasutra 5.2.17 that
did not contain the phrase samyogo yogah , it is also possible that a contemporaneous
or earlier version of that interpolated sufcra did, or that another Vaisesika used the
expression before Candrananda.

It seems to me also possible that it was not a Vaisesika position to which Pratoda was
alluding, for cf. Kaundinya’s bhasyaad Pasupatasutra 1.1 (p.6): atratme^varasamyogo

Chapter Fourteen

381

Prakasa spoke:

It is connection with [the eight supernatural accomplishments of self-
] miniaturisation and so forth. Or yoga [comes about] because of the union
with [Siva’s] power (gaktiyogatah) , or yoga is something that is in the in-
tensive practice of yoga and that [arises] from the attainment of samadhi
(, samadhiyogatah ). 837 Or yoga is immersion into Him ( tatsamavesah ) 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) [Such power] must be accepted
[to have existed too] at other times and places and in other men (desa-

yogah. . . The idea is frequently repeated later in the text by Kaundinya (see Hara
1992:221, fn. 16) and is briefly discussed by Hara (1992:212-14). And cf. also Ahirbu -
dhnyasamhita 31:15ab: samyogo yoga ity ukto jTvatmaparamatmanoh. (My attention
was drawn to the latter by COLAS 1988:246.)

To avoid potential confusion, I should add that I do not suppose that the Ahirbu-
dhnyasamhita could have been the Parakhya's source. Matsubara’s dating (1994:22-
7) of the Ahirbudhnyasamhita 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
Vaisnava of a single verse found in it but also in many other works of different disciplines
is unconvincing. Sanderson (2002:35-8) has since convincingly demonstrated that the
text postdates Ksemaraja (fl. c. 1000-1500 ad).

837 Vasudeva (*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.’

838 The above-mentioned properties of self-miniaturization, etc. The compound yoga-
rddhih illustrates that for the redactor of the Parakhya vocalic r was pronounced as
an initial consonant r followed by the vowel i or u (see p. lxxxiii and fn. 403 on p. 262
above). The same compound occurs in Sarvajhanottara yogaprakarana 25ab in the
text of the old Nepalese MS: yogarddhir iti jheya iivena paramatmana. (South Indian
sources read yogasiddhir iti , e.g. IFP MS 47818 p. 11. The sloppy Adyar edition here
omits 7 verses.)

839

ex conj.
J ex conj.

382

Parakhyatantra

kalanarantare) 841 (99)

Now you may say (cefc), ‘[But] this is just popular belief ( prasiddhi -
matram evedam), [for] why is it not directly observed ( kasmat . . . tan na
drsyate)? ,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 ( prakaranam
vicitranam alayam): no person can see or hear everywhere. The non-
existence ( abhavah ) decided upon by such [a person] ( tadviniscayah ) 843
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 ( mitam ) 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 (prafcyayena) 844 other seekers after liberation will get
initiation. Such a yogin engaged in yoga (tasya yogayuktasya yoginah)
will also [himself] have faith ( pratyayo 'pi) 845 (104)

And he should perform yogic suicide ( utkrantim ) by means of yoga
( yogatah ) when his [bodily] powers fail (gatasaktikah) 846 By enunci-

841 Compare this usage with those in 3:31a and 3:46a. It appears to be characteristic
of Buddhist pramanasastra (it occurs, e.g., in Tattvasahgraha 2806, 2876, 3022, 3086,
3117, and in Nyayamanjan, vol. 1, p.438 and p.606, verse 58).

842 0r ‘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 drsyate:
‘[You may say, “But] this is just popular belief; and why is it not directly observed”.’
For such a use of prasiddhimatra, see NyayamanjarT, vol. 1, p. 491, verse 157.

843 This 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 viniscayah do not
agree in gender. If such a sense is to be preferred, then perhaps an emendation should
be considered, for example to tad dhi ntecitam ? The present interpretation is also not
without awkwardness because of the enjambement and because of the positioning of
the ca in 14:102a.

844 Or 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. The epithet moksakanksinam is perhaps used proleptically: ‘others [once they
have thereby become] seekers after liberation’.

845 ex conj.

846 ex conj. This is no more than a guess because I cannot see an obvious sense in the
transmitted gatadaktitah. 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 ) f. . . f. (105-

to fail. According the Svayambhuvasutrasahgraha'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 (Svayambhuvasutrasahgraha
22 : 1 - 2 ):

athatmano vadharp mantrT n a kuryat phalavahchaya
na ca duhkhasamutpattau kamato deham utsrjet
yada nirvedam apannah praptabhogo ’thava punah
dhyanadharanayogena givalTnamanas tyajet.

Disaffection is also the motivation in Matangayogapada 7:41a ( virakto va tyajed deham)
and in MalinTvijayottara 17:25:

sarvam apy athava bhogam manyamano virupakam
svasarTram parityajya sasvatam padam rcchati.

But the account of Rauravasutrasahgraha 9 seems to contradict that of the Svayam-
bhuvasutrasahgraha, 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 yo bhaved yogi jhatva mrtyum anagatam
van can am gastradrstena tanmargenabhyaset punah

• kalajno yo ] D l M v ; kalaksepo E D • anagatam] D 1 M V ;
anamayam E D • vancanam ] D 1 ; pacanam M v ; pancanam E D

‘The 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.)

For certain non-dualist &aivas yogic suicide is not as obviously desirable as for
Saiddhantikas; for a discussion of Abhinavagupta’s views of utkranti, see Vasudeva
*2000:344-8.

847 The 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 SADYOJATA with HUMPHAT. The MalinTvijayottara prescribes,
among other things, repeated enunciation of the mantra SKRK, but repetition in huge
numbers of mantras seems not to be enjoined in the other accounts. To those accounts
we may add that of Sardhatrisatikalottara ll: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 Matangayogapada 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 account of

384

Parakhyatantra

106)

Once he has achieved yogic suicide ( utkrantau ), 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 (yog am a pnoti
sasvatam). 849 (107)

I have taught you the supreme yoga (yogesvarah) 850 the most impor-

the Rauravasutrasahgraha.) In the Kirana’s account, the yogin begins by venerating
Sadasiva 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 pranayama, 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 Sardhatrisatikalottara 1 1 : 15c— 19b:

yat tad dhrdi sada padmam adhomukham avasthitam 15
vikasaty etad urdhvam tu purakena t u puritam
urdhvasroto bhavet padmam kumbhakena nirodhitam 16
recakena tatha ksiptam sadyahpranaharena tu
muktva hrdayapadmam tu urdhvasroto vyavasthitam 17
recito gacchati hy urdhvam granthim bhittva ksanena tu
bhittva kapaladvaram tu JTvo hy urdhvam tu recitah 18
sadasivapadam gatva na bhuyo janma 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 Sadasiva he is never again reborn.

On the strength of this parallel, one could consider emending spharam to dvaram , but
the half-line remains problematic.

848 The next phrase suggests that this is intended as a reference to ultimate 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
Brahma/ brahman’, for see 15:39, fn. 889 on p.397 below, and 15:71.

849 What is presumably intended is the ‘union’ of the soul with his own innate powers.
Cf. 14:95-7 above.

850 The 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 tatpurusa) comparable to tantraraja.

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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 (- bhaktavisesa -) 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] ( phalasadhanain
yat). 854 (108)

Thus the fourteenth chapter, an exposition of yoga, 855 belonging to the topic
of liberation, in the great tantra called the Supreme.

851 Or perhaps ‘important with all the teachings of yoga’.

852 One could consider emending to -samprapti-: ‘. . .the happiness resulting from the
attainment of. . . *

853 These are the eight qualities (of jnana, vairagya, dharma , aisvarya 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

854 This leads into the next chapter, which is largely taken up with a discussion of the
function of initiation and the four sadhanas of kriya , carya, yoga, and jhana.

855 ex conj. Cf. fn. 723 on p. 346 above.

PARAKHYATANTRA CHAPTER XV

Prakasa 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. (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

856 In this chapter sadhana is the term used for the four means of jhana, kriya, carya,
and yoga. For the Mrgendra 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. lxiii).

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 sadhanas
(or padas) vis a vis diksa covers 15:3-45; opponents’ views of the nature of liberation
are discussed in 15:46-60; and the Siddhanta’s view of liberation as a condition of being
equal to Siva is treated in 15:61-73.

85 7 Per haps one could consider emending to prativadiprasiddhokta muktih samyapa-
rigrahah: *. . . [the views of] liberation taught as well-known (?) by [various] opponents
[and] the attainment of the condition of being identical to [Siva].

858 As we shall see below, the Parakhya teaches that there is an obligation to follow
the samayaS (i.e. the sadhanas ) after an initiation that is sapeksS (see 15:23-6), and in
teaching this it is in line with the Kirana (6:5-12 and Goodall 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 Kirana, whose position is that it is diksa that provides the adhikara for
their practice (Kirana 6:8cd). The problem of attaining the adhikara to perform the
sadhanas is solved in the Parakhya by allowing that this is attained just by samayadlksa
(15:12). The Parakhya allows the sadhanas to have a very little force even when no
salvific initiation is bestowed (15:38c-39b), and it allows diksa 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 diksa 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] ( bodhadlnam 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 (tasyam evopayogatah) . 860 (4)

Now (tavat) 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 (tattve tattve), 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£cima ) ,
and so ritual action too (kriyapi), that is to say worship, oblations and
so forth ( pujahomadilaksana ), is a necessary auxiliary to that [diksa]
( tasyangam 861 ). (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 pratyahara and such, and is held [to include also] dharanas
and meditation: when the physical body (prakrte dehe) has been burnt,
and a ‘mantra-body’ has been created ( vidyadehe krte safci), 862 then [the

859 1 suppose this to be an awkward syntactic compound intended to be interpreted
as if it were tanmulatvena uktam.

860 In line with my understanding of Kiraiia 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].’
(Goodall, 1998:362, fn. 558). But after further wrestling with the corrupt text of the
remainder of the discussion, it now seems to me that this cannot be the point. See fn.
858 on p. 387 above.

861 1 am assuming that the pronoun is intended to be a feminine (referring to dTksa)
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 tattva 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
dTksa than puja and homa.

862 Mr. SUBRAM ANI AM of the IFP observed to me that this term was typical of late

Chapter Fifteen

389

soul], filled with the nature of Siva ( sivabhavopabrmhitali ) becomes ready
for the ritual [of initiation]; therefore (tena) this [yoga too] is a necessary
auxiliary [of initiation]. And thus (ten a) initiation is the whole to which

subsidiary parts belong (ariginl). (7-9b)

| -j- 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 ) Siva-hood [and]
destroying ( ksapanam ) of all the [soul’s] bonds ( pasasantateh ) it is called
df-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 SiddhayogesvarTmatatantra 19:3cd: tato nirdagdhakayas tu vidyadeham pra-
kaipayet, and VTnasikhatantra 72-3. The term is also in nirvanadlksavidh, 14 and
antyestividhi 24 of the Somasambhupaddhati (Brunner 1977:183 and 597) and in i the
quotation attributed to the ftaurava in the Mrge ndravrtti ad kriyapada 7:14. This
expression is used of 6iva in Matangavidyapada 3:3 led. 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.

863 Could 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 srutih phalasyangajatam tatsadhakam smrtam: ‘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 sadhanena phalam bhavisyatiti sruyate,
tatsadhakam arigajatam smrtam.)

864 ex conj. ......

865 This nirvacana is to be found throughout Saiva literature: e.g. Matangaknyapada

2:2-3b:

dan am nama para kastha mantrapradhvastakarmanam
pasor ya vyaktim ayati praksmakalusasya c a
ana yoh sasane siddha dTksa ksapanadanayoh.

It is referred to again in Matangakriyapada 5:99c-101. Cf. also the verse quoted in
the SataratnollekhinT ad 69ab: dTyate jhanasadbhavah ksiyate ca malatrayamf diyate
ksTyate ceti dTksasabdo dvidhocyate. The first line of this verse appears as Cintya-
sastra 32:lcd (IFP T. 13, p. 177). Cf. also the similar verse quoted in the TantraJoka -
viveka ad 1:43: dTyate jnanasadbhavah ksTyante pasuvasanah/ danaksapanasamyukta
dJksa teneha kTrtit a. Dr. Judit Torzsok has pointed out to me that it is also quoted
(with small variations) in the Svacchandatantroddyota ad 5:88 and by Yogaraja ad
Paramarthasara 3 (a version of the first half-line only). And cf. the verse quoted in the
Mrgendravrtti ad kriyapada 8:1 (and in the Mrgendrapaddhatitika, IFP MS T. 0 ,

pp. 186-7):

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 866 )? (11)

Prakasa spoke:

dTyate jhanasadbhavah ksTyate karmavasana
dan aksapan ayogya hi dTksa suddhih krtatmanam.

Cf. also the following verse from Bhatta Bhaskara’s commentary on £ivasutra 3.28:

taddanat ksapanam samyak pasanam syat pasos tat ah
dlksasabda iha prokto danaksapanalaksanah.

Yet further instances are quoted by Brunner (1977:3-4), and the nirvacana is dis-
cussed, together with Ksemendra’s irreverent parody in Desopadesa 8:3 ( dTnara-ksaya -
karanad dlksety ukta. . .), by Kahrs 1998:93-5.

In the garbled passage quoted in the apparatus from the appendix to the Sarva-
matopanyasa 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
Matahgakriyapada 2:3a (=Sataratnasahgraha 69a); sa saktis tasya is from Sataratna-
sahgraha 70a; and dTksanalaplustam is from Matahgakriyapada 7:40a ( =Sataratna -
sahgraha 72a). The last two verses of the passage (from dh arm adharm aksayakan
to sarvatra siddhyati) are cited, prefaced by tad uktarn parakhye , in Jnanaprakasa’s
Sivagamadimahatmyasahgraha, as well as in the Dlksadarsa (see Appendix 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’s question of 15:11. They might be interpreted thus:

This dlksa of the supreme Lord destroys the [accumulated rewards of]
good and bad action. Liberation is not attained through knowledge
(jhanatah), through yoga, or through carya; it is through dlksa, according
to this system (atra), that liberation [is to be attained] for all living be-
ings in this universe (iha). By that power of Siva, 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 testimonia 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.

866 This is an odd expression if it is intended as I have translated, and one could
consider emending lid to dTksa tadadhikarakrt , but I prefer to accept the transmitted
text and regard it as ai£a usage.

Chapter Fifteen

391

Before that [salvific initiation] there is [already] eligibility ( adhikarah ) —
[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(?)] ( tajjhanadhyayane ),
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 [siva-
]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 ’pi 869 ) knowledge and action come together as

867 ex conj. Here I have emended the final tatah to a connective tatha on the grounds
that neither a sequential ‘then’ nor another ablative ‘from that’ 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
Havana and adhyayana are juxtaposed (e.g. in TantraJoka 2:46), they may be assumed
to refer to being taught and to svadhyaya respectively. Svacchanda 4:79 also gives
three terms:

samayT samskrto hy evam; vacane ’syarhata bhavet
sravane ’dhyayane home pujanadau tathaiva ca.

Ksemaraja’s Svacchandatantroddyota thereon explains these three as follows: vaca-
nam buddhyarohayavartanam; sravanam arthabodhah; adhyayanam vedavat satata-
patha agamagranthasya; adisabdena japadhyanadayah. The Parakhya's smarana may
then correspond to the Svacchanda's vacana and the other two terms be understood
as Ksemaraja interprets them.

868 It is exactly at this point that samayadiksa is concluded in the Somas'ambhu -
paddhati (samayadlksavidhi 115, BRUNNER 1977:109). Cf. also Ramanatha’s
SiddhantadTpika 136cd (IFP MS T. 914, p. 9) sivahastapradanena samskrtah samayT
krtah. The interpretation I previously offered of Parakhya 15:13 (Goodall 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 seems 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 impossible to understand enough of their context.

869 Note that this is an aisa usage, since dve should be pragrhya. 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
a pi). 870 (16)

All carya, which consists of observances (caranalaksana) , depends on
(?) the performance of kriya (kriyacaragraha) . Yoga, which consists of
pratyahara and other [constituents] is dependent on the knowledge of
meditation ( samadhijhanasamsritah ). (17)

■[Therefore, since one who is endowed with knowledge about doc-
trine and about ritual action (jnanavan yah kriyavan) is taught to be
a guru (desikah), 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.

870 Both ideas seem oddly expressed, and it is possible that the verse has been wrongly
constituted and interpreted.

871 Cf., e.g., Matangakriyapada 5:3-4c (in place of 4cd Bhatt has marked a lacuna,
but 4c can be supplied from the quotation of these padas ad Matangavidyapada 26:63,
p. 567):

vidyapadarth a k usalah kriyapadagatakramah
yogapadakrtabhyasas caryapadan u vartakah
gurur dlksam prakurvTta.

Cf. also the verse Ksemaraja quotes in his Netroddyot a ad 16:77c-78b(?):

na kriyarabitam j nan am n a jnanarahita kriya
kriyajnanavinispannah acaryah pasupasaba.

Cf. also the following verse cited (as a purvapaksa) by Sivagrayogin in the 5th pari-
ccheda of the Saivaparibhasa (Madras edition, p.311 and by Umapati in Pauskara-
bhasya 4 on p. 229):

j nan am pradhanam na tu karmahmam karma pradhanam na tu bud-
dhihTnam

tasmat ta yor eva bhavet prasiddhir na hy ekapakso vihagab prayati.

872 The rhetorical structure and so also the sense of this entire unit are uncertain to
me. One might also attempt 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
knowledge is taught to be [inevitably at the same time] a disciplined
(yatah) teacher endowed with kriya. And one who has that [teacher] to
help him has [relatively] little boma 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 (pasvanugrahakaranah 873 ). (19cd)
For him ritual action (krtam) is not salvific ( muktidam ), since it is
through initiation that [he receives] liberation. Both (dve ’pi 874 ) 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 (tasya parasya pasamesthinah) . For (yatah)
from Him [come] all fruits, [that is to say both] supernatural pleasures
and liberation ( bhuktimuktiphalam ), 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 manner enjoined for initiates] and other such
[post-initiatory practices] 876 would not be established to be means towards
those [fruits]. (22)

Prakasa 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 ( samagrf) is complete. That in turn (sapi)
is established to be of two kinds: that which is independent (nirapeksa)

873 Some might prefer to emend to °karakah. 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 tatpurusa 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 dTksa bestowed] upon bound souls.’ But cf. the verse quoted in the Netroddyota in
fn. 871 on p. 392.

874 See fn. 869 on p. 391 above.

875 As we shall see below, the Parakhya does not leave this radical stance unqualified,
for Prakasa 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 padas ) are followed. Cf., e.g., Kirana 6:7-9.

876 It is possible that snanadTnam is a corruption of jhanadlnam , which would then
refer to the four padas. 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
Soma£ambhupaddhati and in Kirana 13, the first chapter after the so-called ‘vidya-
pada’ (see Brunner 1992a:265 but also Goodall 1998:182-4 for the secondariness of
the pada divisions in that text).

394

Parakhyatantra

and that which is dependent [on other factors] ( sapcksa ). That which is
dependent [on other factors] is held to be for the wise (Jnaninam) , and
that which is independent is taught to be for the ignorant, as [easy as]
getting pleasure with a lover (kaminTsukhayogavat) . 877 (24-25b)

So too initiation as well is dependent [on post-initiatory observances]
( sapeksa ), [or] independent ( nirapeksa ). [It may be] cleansed of the [obli-
gation to follow the] rules ( samayaih ), [i.e.] the following of observances
( samayacaraih ) that consist in worship and so forth (arcanadyaih) 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 are 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)

Prakasa spoke:

Celibacy [and other observances] are ( sthitam ) for the sake of the
[continued] functioning of social institutions and practices ( asramacara -
vrttyartham). Otherwise Saivas would be reviled as being without correct
practices ( niracarah ) and without social groupings (nirasrainah) . (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 ( vrttibhedah ) must be protected ( pari -
palyah ), just as [the caste hierarchy of] brahmins and the other castes
[must be respected] ( dvijadivat ). 880 (29)

So too, even though there is a variety of asramas , no [corresponding]

877 From the following sentence it becomes clear that the text is making a general
statement. The idea appears to be that simple means and instructions are usually
given to fools, more complex ones to the intelligent

878 Presumably they were taught in one of the missing chapters 7-13.

879 If the text is correct here, then Praka^a’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.

880 ex conj. Isaacson (letter of 22.vi.2001). The transmitted dvijativat 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. <Therefore,» as 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 such 881 (samayadivisodhanam) , by which the activities
referred to as knowledge and action (vyaparo drkkriyakhyah) are therefore
( atah ) excluded (vyavrttah) for them ( tesu ). (31 abed).

And the others 882 [viz. those capable of following post-initiatory ob-
servances] cannot have liberation without [recourse] to means that are
subsequent [to initiation]. (31ef)

Pratoda spoke:

Children are not entitled [to receive initiation] ( adhikaro na balanam ),
because they are without divine grace ( saktipatavarjanat ). 883 By this

881 It is not clear to me what else might be included by the a c/i, for I would expect the
term samaya to cover the padas, but perhaps yoga is meant to be excluded, as in Rama-
kantha’s gloss when explaining Kirana 6:1 lab (samayamg cahganadTnam asaktatvad
visodhayet): ...ye samayaAabdenoktah kriyajhanacaryatmaka upayas tan viiodhayet
(Kiranavrtti 6:11.3-4). Commenting on Svacchanda 4:87c-88b,

balabalteavrddhastrlbhogabhugvyadhitatmanam

esam nirbljika dTksa samayadivivarjita ,

Ksemaraja’s Svacchandatantroddyota offers the explanation: adisabdat pavitrakadi-
vidhih .

Note 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 fn. 883 below.

882 This translates the conjecture na canyesam. If one eschews such a conjecture, then
it would be necessary to suppose the loss of some text between 15:31d and 15:31e.

883 The guru should only perform initiation when he can infer that Siva has bestowed
grace on the initiand in a Saktipata. He infers this by such signs as devotion to Siva and
dispassion in the face of setbacks or successes. The problem with initiating children,
therefore, is not really that they could not have received saktipata but that it cannot be
inferred even if they should have received it. When saktipata takes place is discussed at
length in Kirana 5 and in Ramakantha’s Kiranavrtti thereon (the Kirana s teaching that
it takes place when there is a blockage in a person’s experience known as karmasamya
is distorted by Ramakantha, for whom malaparipaka is the essential prerequisite see
Goodall, 1998:xxxii-xxxvi, 215-20 and chapter 5). What initiation effects for different
kinds of initiates is the subject of Kirana 6, and here Ramakantha attempts to show
that each term in the well-known lists of relatively incompetent initiands who are to be
given nirapeksa 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 saktipata ; thus bala he reinterprets to

396

Parakhyatan tra

reasoning how can children be recipients of initiation? (32)

Prakasa spoke:

One kind of grace is direct, the other is through an intermediary chain
( paramparyakramat 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 ( samakrstah ) that fruit by a rite [of
initiation] ( karmana ) that is caused by those [others] (taddhetuna) , ac-
cordingly (tatha) these souls too ( cetanah ) are in the end (ante) happy
( hrstah ) by attaining the fruit of that [initiation] (tatphalayogatah) . (35)
Pratoda spoke:

Is it the case that once eligibility ( adhikare ) 886 has been attained one
cannot become reborn in this world? Or can he have some further rebirth?
Tell me plainly. (36)

Prakasa 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 ( vyahgyo moksas
tada bhavet). 887 When [in spite of a candidate’s being eligible to receive it]

mean a juvenile (see Kiranavrtti ad 6:5-6 and Goodall 1998:360-5).

884 For this use of asmin see p. lxxx.

885 What 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 gaktipata 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 Siva. Turning to a
guru is presented as the natural reaction to receiving Siva’s salvific saktipata in Kirana
5:5-6 and as the next step thereafter in Svayambhuvasutrasangraha 1:17-18 (both of
which are quoted in fn. 196 on p. 198 above).

886 Pratoda’s question is ambiguous, for he might mean the eligibility to receive salvific
initiation or the eligibility for liberation that initiation confers. Prakasa’s reply gives
answers to both possibilities.

887 Cf. 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 (rudrasayujye 889 ) 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 jnanam) 890 in accordance with [Saiva] teaching (upadesena) even-

888 Cf. MalinTvijayottara 12:41—2:

yo yatra yojitas tattve sa tasman na nivartate
tatphalani sarvam asadya iivayukto ’pavrjyate
a yukto } py adhvasamguddhim samprapya bhuvanedatah
suddhah sivatvam ayati dagdhasamsarabandhanah.

889 Properly sayujya should mean ‘union’; but I assume that it is here loosely used as a
synonym for moksa even though the conception of liberation is not one of union with a
deity. The same usage is to be found, e.g. in Svayambhuvasutrasahgraha 1:18 and 9:14,
even though it is clear, for instance from 4:1, that the Svayambhuvasutrasahgraha’s
conception of liberation is of release from bonds and revelation of the soul’s innate
Siva-hood. It is common in other early Saiddhantika sources too, e.g., Kirana 61:34;
Sardhatrisatikalottara 8:29, 22:4; Rauravasutrasahgraha 10:84 and in the quotation
ascribed thereto in the Mrgendravrtti ad kriyapada 7:64; Moksakarika 89. Cf. also
Parakhya 14:107a, where it may, however, be used in its literal sense.

890 I had earlier interpreted: ‘He who, though he has eligibility [for initiation is not
initiated, but] cultivates that knowledge. . . ’ The immediately preceding sentence and
the a pi 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 Saiva Siddhanta. For the
Kirana (and the Kiranavrtti ) and the Svayambhuvasutrasahgraha (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, Ajita 18:2-5:

sarvajnah paripurnas ca ^ivo j hey ah sivagame
dikkaladyanavacchinno vanmano ’tTtagocarah
niskalo ’niskalas caiva sarvagah sarvadrk sada
tajjhanad eva muktih syad bhaktanam ca janaidana
tatpujapi dadaty eva phalam indrapadadikam
pujito devadeveso bhaktim jnanam prayacchati
jhanena bhaktiyogena vinanyaih karmakotibhih
prapyate na kvacin muktis tasmal lihgarcanam par am.

Cf. also Suprabhedagama IV, l:2-5b, quoted in Bhatt’s apparatus thereto:

jnanam pravartate vatsa bhrantinirnasanaya ca
adhvasrenivinasaya si vavyak t ikaraya ca

398

Parakhyatantra

tually attains liberation ( kraman nirvrtim rcchati) by the power of his
cultivation [of knowledge] (bhavanabalatah) , according to this system (as-
tnin). (39c-40b)

So too when past actions are cut off by means of ritual action [alone]
( kriyatah ), he does not remain bound. Because of Siva’s will to bestow
grace -Che will rest in the pure body, free of maia». 891 In the same way
too he may receive grace through carya 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)

Prakasa spoke:

andhakaravad ajhanam jhanatn dTpavad ucyate
j hey am bhaskaravat proktam pas'caj j nan am vinasyati
pasajalani vicchedya dJksadi j nan am ucyate
pa£upa£apatitvam ca jhanenasrayate bud hah
jhanenaiva tu kaivalyapraptis tatra na samsayah.

Also DevTkalottara 79ab: jhanenaiva yatha moksas tatha siddhir nirarthika.

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 (Goodall, forthcoming B), the one indis-
putably early Siddhantatantra that is trenchantly non-dualist, the Sarvajhanottara ,
still insists upon the centrality of salvific initiation. As I have demonstrated in the
same article, two of the partial editions that have been published of this work (that of
Devakottai, 1923 and that of the Adyar Library Bulletin of 1998) are fundamentally
unreliable and completely mislead the reader on this point. The hard-to-come-by edi-
tion of Brahmanandasvamin (Tanjore, 1933) is in every respect more reliable. For
a further example of the Devakottai 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 Siddhantatantra which famously does allow the observance of one or
other of the padas independent of initiation to lead to liberation is plainly dualist:
the Matahga (see vidyapada 26:63 and kriyapada 1:1-2, for a discussion of which see
Goodall [drawing also on Sanderson *1996a] 1998:371-3, fn. 607 and 366-7, fn. 596).

The point that the Parakhya is making, as becomes clearer in 15:42-4 below, is rather
that initiation followed by the application of all four padas together is a relatively
effortless route to liberation, but if someone takes initiation and then follows only one
of the padas , that person will still eventually, and with effort, attain liberation.

891 ex 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 kim )? (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) . With 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 Siva-hood, which releases [from the
bonds] (muktidam), [and] which is of the nature of bliss. (45)

Pratoda spoke:

Some hold that this liberation is empty of the existence of all things
(, sarvarthabhavasunya ), since it is when the existence of those has reality
(tadbhavasadbhave) 893 that the soul is involved in what characterises
samsara (sainsaradharmagah) . 894 (46)

Prakasa spoke:

If liberation were not real (abhavarupaya muktya ), a means [to accomplish
it] could not reach it ( sadhanam na tadasritam) 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 ( sunyam ), then how would they practise carya

892 One might instead interpret ‘Therefore it is this whole that is the root cause called
initiation. *

893 ex conj.

894 For the expression samsaradharma, cf. Mrgendravrtti ad 2:12 (p. 63): manasam hi
sanisaradharmaih sukhaduhkhadibhir yogah. . . (Cf. also Bhagavatapurana 1 1.2:49.)

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
Pasupatas, are recognisably discussed.

895 Perhaps this is too awkward and one should consider emendation to sadhanam na
tada sthitam: ‘By liberation not being real, a means [to accomplish it] could not then
be established, since. . . \

896 This recalls Rumania’s famous maxim prayojanam anuddisya na mando ’pi prava-
rtate (Slokavarttika, sambandhaksepaparihara 55ab); but the formulation is not par-
ticularly close and there is no strong reason to suppose dependence on the Slokavarttika
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’ ( sunyabhasane ) on the
grounds that all the sufferings of the cycle of rebirth do not exist [in it]
( sarvasamsaraduhkhanam abhavafc), then this ‘liberation’ that you claim
[is a label that you use] with the intention of speaking about something
else (isfca sanyavivaksato muktih) 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)

Prakasa spoke:

897 ex conj. Isaacson. The wording of this awkward conjectured line is suggested by
the parallel below in 15:55. To paraphrase: ‘You use the word ‘liberation’ to refer to
something else that is not true liberation, since true liberation means having God’s
qualities.’

898 This has to be construed as though -tah had the same force as -tvafc (see p. lxxxii).

899 This is the viewpoint ascribed to Pancarthika Paiupatas. See Moksakarika 129c-
131b, Paramoksanirasakarika 6-41, Matahgavrtti ad kriyapada 8:10c-12b, p. 162, and
see Umapati’s Pauskarabhasya ad 4:48, pp. 231-4, and the partly identical discussion
in the fifth pariccheda of Sivagrayogin’s tfaivaparibhasa, p. 156. Umapati (pp. 231—
2) quotes a group of verses that neatly summarise what are well-known as the three
Pa^upata views:

tad uktam abhiyuktaih
yatha kasturikamodah patadisu tathatmani
sivasya tadguna muktau sarikramanti tatha svayam
iti pa^upata muktim svaklyam paramam viduh
nijasrayasthitair eva tadanTm aisvarair gunaih
svayam avisyate siddhah purusas tu grahair iv a
ittham caiva tu kapalas tatsarnyam muktim ucire
sivatulyam purvam eva samutpadyata ity atah
utpattisamatapakso mahavratibhir ucyate.

The damaged second half of our verse could perhaps be restored as follows: tasmat
tadgatarupah syat 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 aksaras suggest a reference to observances, and so perhaps
one might consider tasmat tadvratacaryadir bhaved yo 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 (tat-
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 ’yam
paksah ), and it is therefore not conclusive (na niscitah ), 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
dharina and unhappiness as a result of adharma. Some people in this
world wish to attain 903 liberation by abandoning happiness and unhap-

900 ex 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): Tsvarajnanasya muktau jive sankramana-
svikare, T&vare j nan am na syat, tadTyajfianasyanyatra sahkrantatvat. niranisasya
jnanasyamsena sankramanayogac ca. Cf. also p. 157 of the Saivaparibhasa (il 35 on
p.343 of the Madras edition). In what follows, Prakasa has the opponent attempt
to side-step this problem by suggesting that the qualities are wholly transferred while
somehow remaining also in God. Prakasa cannot accept that they could really exist in
two places, both in the liberated soul and in God.

901 This sentence could no doubt be otherwise interpreted.

902 ex conj.

903 Tpsita 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. Mahabharata 12.212:45-
9. And Dr. BlSSCHOP (letter of 7.xi.2001) has drawn my attention to the parallel in

402

Parakhyatantra

piness. (57)

Prakasa spoke:

If liberation came about [simply] as a result of abandoning happiness and
unhappiness, then (fcena) that liberation would be pointless. Prom 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 nisargajarn) 904 (59)

the Buddhacarita (12:57):

tatra kecid vyavasyanti moksa ity abhimaninah
sukhaduhkhaparityagad avyaparac ca cetasah.

The final pada 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 Siva.

904 These are the last two of the eight types of gold listed in Arthasastra 2.13.3:
jambunadam satakumbham hatakam vainavam srhgasuktijam jatarupam 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 diksa. See,
e.g., Kirana 59:36c-38b (incomprehensible, as often, in E D ):

rasaviddham yatha tamram tamrabhavad vimucyate
suvarnena sahaikatvain gatam tad yati hematam
jhanaviddham tatha tattvam pasubhavad vimucyate
sivenaiva sahaikatvam gatam tattvam tu tatsamam

• rasaviddham ] NiD 1 !^; rasasiktam E D • sahaikatvam ]
NiD 1 M y ; tu hematvam E D • tad yati hematam ] N 1 D 1 M V ;
tajjatihemavat E D • °viddham tatha tattvam ] conj.; °viddham
yatha tattvam NiD 1 ; °viddham tatha siddham M y ; °viddhah sa tad-
vac ca E d • sivenaiva sahaikatvam gatam tattvam tu tatsamam ]
M y E D ; si vena tat sahaikatvam gatam tatsamayam bhavet NiD 1

And cf. Sarvajhanottara 1:5-6 (in the numeration of the Devakottai edition):

tamrasyaiva tu hematvam antarlTnam yatha sthitam
antarknam tatha jheyam sivatvam pudgalasya tu
rasaviddham yatha tamram hematvam pratipadyate
tathatma jhanasambandhat sivatvam pratipadyate.

Cf. also Haravijaya 6:137:

parimrstakalikam avapya hematam na yathaiti tamram ih a tamratam
punah

Chapter Fifteen

403

This is visible; that is invisible. fThat visible one is produced by visi-
ble means (drstam tad drstasadhanam) . And so accordingly (tad evam),
taking common features into consideration (cintya samanyam) , an infer-
ence is drawn up (vyavaskhitam)t. 905 Alternatively (va) this is established
by scripture taught by an authoritative person [viz. Siva] (tad aptagama-
siddham). And this [scripture taught by Siva 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 (sarvapapaksaye j ate), supernatural power (siddhih) comes about
through liberation, fls not everything through which this 906 arising

vimaJTkrtam sad anutattvam icchaya tava natha narcchati tatha
svavasanam.

In his commentary thereon Alaka cites the following verse:

rasaghrstam yatha tamram na bhuyas tamratam vrajet
evam yuktah sivatvena na bhuyah pasutam vrajet.

Dr. Isaacson has drawn my attention to two examples in Buddhist tantric texts: verse
51 of the Cittavisuddhiprakarana attributed to Aryadeva,

rasaghrstam yatha tamram nirdosam kahcanam bhavet
jhanasuddhya tatha klesah samyak kalyanakarakah,

and a verse cited in Vajragarbha’s commentary on the Hevajratantra (NGMPP Reel
No. C 14/6, f.50 r ):

rasaviddham yatha tamram na punas tamratam vrajet
jhanaviddhas (conj. ISAACSON; °bindus MS) tatha kayo na punah pasu-
tam vrajet.

With this last verse cf. Kubjikamatatantra 3:104 and Sekoddesa 134.

In the transmission of these various works we find the compounds rasasiddha , rasa-
viddha , 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 rasat srstam, ‘created from an alchemical
preparation’, or to rasaghrstam , ‘rubbed with an alchemical preparation’.

905 The passage is uncertain. The use of lyap for ktv a does not occur elsewhere in
these chapters and it is conceivable that we should read cintyasamanyam as a com-
pound and interpret ‘an inference is drawn up in which common features are taken
into consideration’. Dr. ACHARYA has suggested to me that what might be meant by
this expression is an inference of the type more usually called samanyato drstam ; but
is it one that allows us to determine what is the sadhana in the case of the supreme
happiness of the liberated state?

906 It 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: ‘All means

404

Parakhya tan tra

of [God’sl qualities in the adept comes about ( siddhagunodayah ) a
means? f 907 (61)

Prakasa 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 (-sadaisvarya-) , 909 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.

907 The 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
sivopayat in 15:64c — and on the other to be advancing another old Mahesvara notion
of liberation: that ascribed (e.g. by Ramakantha ad Matahgakriyapada 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 Pasu-
patas, or ‘revealed’, as the Saiddhantikas maintain). As I have observed (Goodall
1998:220, fn. 186), the non-Saiddhantika term siddha tends to be used in discussions
of these Mahesvara views of liberation. Prakasa’s response deals both with what is
implied by the term siddha and, by asserting the Saiddhantika abhivyaktivada , with
the view that qualities arise in liberation that were not previously in the soul.

908 In 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.

909 This 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 sad-, as suggested by 15:64-7.)

9 10 It seems possible that Prakasa in this verse intends inventively to interpret the
dharma in the above list of divine qualities in the here unexpected sense of ‘[innate]
property [which is Siva-hood]’.

Chapter Fifteen

405

that ‘Siddha’ which is called Siva-hood ( sivatvakhyah ) [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] siva ( sivatmanah ) 9
by Siva’s means 913 (Sivopayat). (64)

He has (tasya) that true knowledge (sajjhanam) which is left, all
bonds [having] fallen away from it (sarvapasaparicyutam) 914 It is pure
(suddham tat), has everything as its object (sarvavisayam) and is devoid
of all limitations (sarvopadhibahiskrtam) . (65)

He has true dispassion ( sadvairagyam ) f asatvortham |. 915 It relates
to all desires (sarvakawikam) , because the root of [attraction towards all]
objects is utterly cut off [in it]. (66)

And true power (sadaisvaryam) 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-
vrttah), utterly complete (susampGrnah) , all-knowing, omnipotent. (68)
He is established to be an agent like Siva; [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)

911 1 am aware that this looks a forced interpretation, but I can just imagine that
something of the kind might have been intended.

912 It might seem smoother to understand this as as sivatvatmanah and to take it to
agree with saddharmasya, but I have not done so, for dharma has already been qualified
as Sivatvakhyah.

913 Other analyses of this compound are probably possible here. Cf. Ramakantha’s
analyses of Sivajhanam in Kiranavrtti 1:10.7-8, 2:33.4-8, and 3:14.1
914 Or perhaps ‘It is taught {Sistam) that he has that true knowledge from which all
bonds have fallen away’. But cf. 15:73d.

915 Dr. Acharya has suggested that one could consider emendation to asattve rthe,
‘with respect to all objects that are not of [ultimately] real ?

916 This verse is justifying the attribute apravrttah used in the previous verse. Cf.
Svayambhuvasutrasahgraha 2:25-6:

sivadhamarpitasyasya bhogabhoktur naja tucit
bhoktrtvam adhikaritvam patikrtyanukarita
bhavodbhavapadatito niskamparcir iva sthitah
mukto vyaktaSivatvo ’sau krtakrtyo yatas tatah.

For this agent of experience who has been raised to Siva^glory [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?] ( sunyata
yena tena . . . ). 918 (70abc)

And because one who is in this state of peace (santabhavasthitasya
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/‘Para’ 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 ( sreyahpadam
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 Filliozat’s unexceptionable translations (1991:67-8 and
1994:61 and 63) because they have been made to fit Sadyojyotis’s Svayambhuvavrtti ,
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 suddhavidya.

917 This half-line, and perhaps the whole verse, is a commentary on the attribute
susampurna in 15:68c.

9 18 If 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 sunyata as meaning santata or consider emending it to santata.

919 Cf. 14:107.

920 We have to read praptam twice (kakaksinyayena). The text first reached Uma-
pati from Dlptesa and then reached Prakasa, 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) DTptarudra teaches the Acintya
(not the Parakhya) to Gopati, who teaches it to Ambika. The Parakhya is there
taught by Sivakhya-[rudra] to Mahakala ( Kirana 10:27cd). According to the [Pauskara-
]ParamesVara, however, it is the Tantraja which Sivakhya taught to Mahakala, and the
Parakhya was taught by Devapati to Dharma (Goodall 1998:410, verses 21 and 22).

921 This 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 J stu , ‘may there be
for you’, but this would leave the final syllable (tah in M v ) 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 sam.
Cf. the final half-line of the Svayambhuvasutrasahgraha, 23:16: svayambhuvam idarn
viprah samaptam; svastir astu vah. One more possibility, suggested to me by Dr.
ISAACSON (letter of 25.vi.2001), is to emend the final syllable to tat and the tad at the
beginning of 15:73c to yad.

922 1 am aware that this must seem very bold, not only because this is a very free and
interpretative rendering of parisistadharmaparamam , 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.
Acharya has suggested to me ca visistadharmaparamam as a possible emendation,
which might be interpreted ‘which is supreme because of the special properties [of the
Lord that characterise it]’.

923 prakhyatanamnah is intended as a nominative plural.

APPENDICES

hi^n i hEkhk t: nww Hmr: n

A. ON THE BRAHMAMANTRAS:

The following passage appears quoted in the * Nityadisahgraha of Taksakavarta,
f.40”-41 r :

WT5T HJNIHPflb 1

3^y<Sf#d : 'jf dc$H I

fttfw: II \ II

y<hisft 3THT 1

dd^-HT i| <4 ^rd^M d K Id Td PWtPT I

zrat ^ SMl^l^rdMId^' II ^ II

T T ^ ^TTftf#T I

^q- ^Pui^t d^ddlP^d^ll 3 II

for ng- dP^iHTW ftR¥: MP J .d&HR I

^ Pd dil M^-d'hdl | J|M^dl u i T dv^lR II * ||

5R=^I^ R^fP iTtWT ^idTcWcr: I

3c— 5. ?RT

5"5TT deMptdlui d^Tf^T^rFT I
fSTTS" df^tdlW fsiW: Tfr%EdPTII
^pH4>IHfd<MI , J|M.^4l | Jll' <r>fc.H I
^ Sfm% JJ^tcT f fc*TcT: II

^WFTT^r: RTcT fTIWf ^ddlPfd'll ff?T I Quoted thus on p.33 of an
anonymous ‘commentary on a *SivadTksavidhi transmitted in IFP MS T. 542.

lab. °yrd^d : flc$H ] conj. ; °Mcy^d 'Jd' n(c.«r>H NiSari 2 c. conj.;

tnt° NiSan 3 a. ? ^ ] conj . ; TR" NiSari 3 b. ] conj . ;

<pT NiSan 3 cd. ^cdPtdl'Jl d^M^ddlT^dR ] conj . ; s*c^P^H MMH jq'SiP^aH
NiSan ; dcdP<.4 l » i d^M^ddl^dH 542 4 a. dP^M -MW j NiSari ;

542 4 d. ] NiSan ; 542 5 ab. Jd*dUt R^P >ftWr ] era.

Acharya ; Jllfd^tP *T^fP HPWr NiSari; 3m% f 542

412

Parakhyatantra

^rTwrwfsr: wfrrwf fWHTfwn * 11

W 0 cTfHR^RT I

«hl4fd«il : *TTM+HJMHhj| : |

: f^TThjcf: r*i«f) ^Jc^T f?R" *T%cTII % II

SRTtT 3TR"

r^l41^cr: f?TT: fHWIoh’MHKIH+l H^cTII vs ||

5RTT5T ^TTI

TRn 5rrfF: «JlcHHdlH4 f I

*TTW dcH*fi ^TcH^JlWI 8HT: I
W: flHM^HMi HW '-hH I P-d It c; II

The quotation is followed in the Nityadisahgraha by: —

ity uktarn tu parayam (em.; paraya NiSan) yadaruruksujanam prati
arudhanam punar vaksye prameyam cahgasatkagam.

6f. Cf. Kriyakramadyotika p. 59: • • *J^T ftfTT SFjTfefd" ^ • • •

8a-d. rT^TT sfa

5TTFT: *TT ^FRTTFT g I

dcflH) ^TTcTFTR>nTTV^“ ^FTII ffd“ I Thus Natesaguru’s *Mrgendra-
paddhatitika, IFP MS T. 1021, p. 87. The same verse is quoted by Jhanaprakaiaguru
in his *Siddhantasikhamani (IFP MS 10871, f. 79 r ), prefaced by parakhye. The second
pada only is also cited in Trilocana’s * SomasambhupaddhatitJka IFP MS T. 170, p. 170,
in the Prabhavyakhya on p. 188, and in the *Sivapujavidhivyakhyana transmitted in
IFP MS T. 962, p. 119 [2nd pagination]. The third and fourth padas only are cited
without attribution on p. 118 of Nirmalamani’s Prabhavyakhya.

5 c. ] em.; (?)*T: NiSan ; 542 6

a. 0 fl^(H 0 ] em.; °fif4»rH 0 NiSan 6 c. ] conj.] JOSt *TT3“: NiSan 8

ab. Snlrr: HCTrUMd IH! g ] conj. ; NiSan ;

snfnwr g SiSi; smr: HT g MrPalT;

•••SnlHWIrHHdlHl f PraVya; •• 5 ntPIT HT *TcTT ^TTg T170; • • - Snfa ' fff I
T962 (unmetrical) 8 c. STTW flrHHl ] Si&, MrPalT , PraVya;
^Td-^ddcflHl NiSan 8 d. SHT: ] NiSan, Si£i, PraVya; aTW MrPalT

Appendix I. Quotations not found in the manuscript

413

B. ON SNANA:

*JhanaratnavalT IFP 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 *'JhanaratnavalT 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 srTmatparakhye), p. 18, and verses 16c-17d are cited (pref-
aced by parakhye ) in the Sakalagamasarasangraha (p. 40 of the 1974 edition and
pp. 26-7 of IFP MS T. 199).

v&w M ^

Sdt fV: df^TcHT I

cRT fcdT £tfddH*T: II \ II

dP&<Hd ' d dW df£: SRT^cTII *

Pd^d PM Pbdl^l ^ d$TRT: I

^ Pd^lPf VJ,4dNpbi||JiWr: II # II

FTFptlT deft S^ lPl Pd 0 %% PMlPtdi I

dTfd~ f^TMMJpRTdT SRRT: II ^ II

HdldciY 'idl'MrdT P^UdlTd tWT I

9 . tTgTF ’sftW^ W] M, T231 ; 317 T T106 9 a. fri^i+ld -

M , T231 ; T106 (unmetrical) 9 c. <581 M I P'lfl n P<T ]

M , T231 ; SUMlfoi ^ T106 (unmetrical) 10 b. ) T106 ; in’

u M , T231 10 c. dffTpSTdT fn=*T ] conj . ; fl&KHiiidW M ,

T231 ; dP&tHPH-dHI T106 10 d. dff : 5P ] T231 ; dfpT 0 M ; fif: ***

T106 11 a. tRT FtTRT ] M, T231 ; cHliPWd T106 11 b. fimRfr ^ dfrT-

TT: ) em. Acharya-, P*>drfT ^ d^rUI: M, T231; Prmidl ^ i^dll: T106
11 c. r«^4l ' < 5 I M, T231 ; T106 11 d - 'T™ 1 M 1 ^ T231 ’

T106 12 b. fH l P«* ] APOPa; dHlPd*: M, _T231; PRlfR^T

T106 12 c. Sfff 5^^ dlfd ] conj . ; dlfd" M , T231 ; dl d i dl

ITfiT T106, T323 12 d. Pj«<fll*-M*ta ] conj. ; M , T231 : U

T106 13 a. ^ST: P^rracit] M, T231; U T106

414

Parakhyatan tra

$HlPd FTOfat: 4jP^dd : II ^ II

far: wtt m^^RTTfr ^[fr i

cF»TTc rfr^fT ¥TW I 5fTT fl4P^li JJ^TII >V II

3mTWTf%^Y: WR ^.wicTr'tR: I
RTfif: STjrrT^^fif: Pft - : ^f^4%cr II ?«. II

SRTWipT^T^: ?KpsqY S^JWRTT I
wzfrsr. fKi^a) s^ftt rwrjrt ^htii ^ n

cnTTTJcTTrRRT doill^d^Hl^ddlHdl I
H^rT dPc^r+4: r^ldrdtT^^T: II ?V9 ||

<5RftT dd I d b>

d I f^Jd I Ph cRt: 3jpg;: 'jfv^TT flPd^d ^ I

13 c. <JjHlld sfN" 0 ] T231 ; $HlPd ITT 0 M; f^tdT 5fhr° T106 13 d. F7-

*ildf: ^ Pg,^ d <t : ] conj. ; FTSlftlt Ps.d d q : M; om. T231; f'TSTPS' ^P&4<;d :
T106 14 a. $r?(5TRr f?TT: ] M ; om. T231 ; diKIdf-d f^T T106 14 b. dTcfas -

^TTfq- ] T231.T106; dldl^VdlPd M 14 c. d'dldPtHH') ] T106; d'-HIdPt’Ul-
M , T231 14 d. fl-SfdJfli iJfR ] conj. ; d4Rj^liy^d M , T231 ;

RtR w4Pd¥li U^x Tx : T106 15 b. ] T231ac, T106;

W: M, T231pc 15 cd. ^Tf»T: y'dlMd^dilfd": ] em.; H I (H y vjI l M Pd^d %fvr M;
dT^f M'dlMpd'd %f»T: T231 ; =TT* *fP SFH rRd’VdRfd’ T106 16 a. RdlRRrpTPd-

5b] APuPa ; 3TRnTORfW5p: M, T231 (unmetrical) ; 3HmdUldP|Ji: T106

16 b. d.4°dl SfyWdT ] APuPa; +4 oM) : M, T231 ; *4<dl |»d*dl

T106 16 c. dd<P)5l: ] M, PraVya, SaSaSan, APuPa-,

T231 ; d44)5l: HRT° T106 16 d. STPTT dldl^dl ] PraVya-, dWHmhJdl

M , T231 ; dWHId^d! T106 ; SH I PM «+>l -4 1 ^d I SaSaSan ; dldHIdl^dl APuPa

17 ab. ddl^dlcHdl 3°dl*id<iHlfcddlHdl ] APuPa; ddl*idlrHdl 3RJcT-

rJHIfcddlddl PraVya (unmetrical); cPTT >JdTc*RT ^d cj H I -W-d <+. I H d 1 : M;

dVT ^JdTcRTTT ttT: ^d^HI: Pd+iddl: T231 ; ddldldlrHdl 5W Plddfdlifl-
+lddl T106; ddTtfdlcHdl ^JT ^drJHIfcddlddl : SaSaSan Ed.; ddPJcTTrdRT

d^Hlfcddldd: T199 17 cd. dTr*dl«b4 : f^THT° ) M , T231 ,

SaSaSan ; dq»rj cl fWt^ l tJ IdidMIi ° T106 (unmetrical) ; ddPrl dlr^did^ f^T-
dTHT° APuPa 17 d. ->f^FT: ] M, T231 , T106; “=jfiT*l : SaSaSan; “f^FFT:
APuPa 18 a. dl^dlPl ] T106 ; dl^DdlPM M , T231 18 b. ’jfa^TT ] M , T231 ;

'jfd°3T: T106

Appendix I. Quotations not found in the manuscript

415

iMd^^dlRda : t 11 ^ 11

«y+rsr t»

d^Nfi^'dr ^5: *T^fTf cF*FT: I
SJ^T XJrVT H%tRTII II

?[t M I ^ Trl dd+HH I

3RT ^ r^< H I i) l d <.rq d : II II ltd'll

This iti must mark the end of the quotation from the Parakhya, but it is worth
recording the next three lines in M and T. 231: ittham dvidha samacamya krta-
nyasah prasannadhTh / grhastho brahmacarT ca purvam vandeta vaidikTm (em.;
vaidikani MSS)/ punah saivlm yatl yad va sandhyam eva sivatmikam/ uktam
srTmatsvayambhuvadau — s nan am a Sirasah krtva samacamyodagananah • • etc.
[This last line is in fact Mrgendrakriyapada 2:9ab.] T. 106 does not appear to
have this; it continues instead with a mantra: oin hah astraya hum phat/ vama-
karam varadvayam • • •

In the Sakalagamasahgraha the quotation of 16c-17 is immediately followed
(without intervening iti ) by these verses:

bharatl rasanagrastha pranavas costhasampute (Ed.; castasampute T. 199)
nasaputadvaye pranas caksusT sasibhaskarau

srotrayos ca disah sarvah nabhau brahma sivo hrdi (Ed.; nalau hrdi T. 199)
suddhyartham mastake visnur amsayor asvinau sthitau
purvoktavidhina pundram dhrtvacamya nyaset tatah.

Since these lines overlap in content with 14 and 15 (and since the * Jhanaratnavall
transmits other verses following 17) I have assumed that they do not belong to
the Parakhya.

Varnasramacandrika, p.31 and Saivasannyasapaddhati, p. 19:

TTR2T sfrii

jjp^u i m^d T mw iiTddi nf?ni ^ n

18 d. Hdn^HlWd: ] M, T231 ; fa Tdl cTT T106 (unmetrical) 19

b. vr^T] T106 ; HMlfc M, T231 19 cd. JTTfTT *Ttd^Tl<si ]

T231 ; SjlR HHdl *Tt M ; cTrT: SpS/T H'lttl :

T106 20 b. ] T106 ; 3^: M , T231 20 cd. “^T^^f^TT^WTraRT: ffcT ]

em.; M , T231 (unmetrical); °^T^cT

ff^Kcdd : ?f?T T106 21 . sfT ] VaCa; 'iTM SaiSaPa 21 b.

•U Hd H i 1 VaCa; lldldi *TFFTT SaiSaPa

416

Parakhyatantra

The following four verses appear in IFP MS T. 106 Jnanaratnavalf , 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 * Atmarthapujapaddhati :

WR' I

^rnr ^TTFr«r ftmr; wrmw RR II

MKr*rT MI^M 1 : TTSpSTTf 8l «l I d I

STFrRTFT )pT: l'JirH<l^rT: II II

TTT ^T^THTT ^cTII R« II

d I I'd «bl cl M I M I d HIMa • M u ldl •prnr I

err: uihi~mmihhi£Hm*-^ fa^rw: n n

The following six verses are to be found in a *$aivasiddhantasahgraha, IFP MS
T. 46, p. 15. Among them the first three half-lines are cited, with the same at-
tribution, in the * Atmarthapujapaddhati (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 sec-
ond and third half-lines the author of the * Atmarthapujapaddhati has inserted
the comment atra ksalane dihniyamas cintye ca dar&t'am yatha • • •; in IFP MS

22c-23b.

gl l PHgd l' 4 4>m ' frci 3TFTWT fal 3RTTRT I

qTTPrf ?IT W WldldH TTSpSPT OTTrTIl tfaivasiddhantasarigraha, IFP MS T. 46,

p. 28.

22 . 4)91 1 ^ f ] T106 ; TTT^ T323, 371 ; TTP^ T282 22 a. *f3PT ] T106,

T282, T323; JJTR7 T371 22 b. WFT ] T106, T282, T323; ^TT° T371 22 c. ?T-

F^T ] T106, T282, T323, T371 ; 5m=3T«J¥P5‘ <Mdecq T46 22

d. ftlPT: ] T106, T323; ftlTTTT T46, T371 ; ftlftTHT T282 (unmetrical) 23
ab. dMdcfelMl^d : TTSTSFT ] conj. (unmetrical) ; qiqdcMI*ii<i*i elid'd cl T106
(unmetrical) ; HT W T46 ; dMdUmi^dfl^'dJ^ T323, T371 ;

JIRcT: Id m i d fiv^ T282 23 c. gT: ] T106, T282, T323 ; g^T T371

23 d. ‘SrnJlfafrVcT: ] T106 ; 0 «|UirdOMd«T T323, T371 ; T282

24 a. SrP>tgfTr o ] T106, T282, T371 ; y|U|^ld T323 24 b. ddl^fd ] T106, T323 ;

MdlgPtl T282, T371 24 d. d-Hl'Tti ] T323 , conj. T282 ; JTgJFFT T106 ; WRTT

T282 25 a. q I pq <M •<‘^'£1 c) ] em . ; qipq<M'«^'dlcl T106

Appendix I . Quotations not found in the manuscript

417

T. 323 this reads atra ksalane -hsati katham+ dikniya+ma+ acintye dariitam.
But none of the following half-lines appear to be in the Cintyasastra as trans-
mitted in IFP MS T. 13.]

tuwt

foqnift JTST I

d dH | H d I ^ II

m-fp r: y IHdrMl^t" Wf I

J^T TTT dlH^frld gTRT^TII ^ ||

d I HT K dcT: yir^HMI^H^HI-d+H I

Tnrwrrw tt qf w=r jpiifc: n ii

mtr rar^r srfrsrw: i

^TPrnTTcft fa*: y M i| ^ ^d ^ II ^ II

d H'd J>|) H^d T^TcT ’Tt^STWTRT I

TP-T ^cdN«T ftft^HIdll 3° II

3TcfP flHNlil^wllr floiflHdlddld I

fl d M ^TMNdHN^'d II 3? II

Prabhavyakhya on the Kriyakrainadyotika p. 16:

cPTT ylHr^m^T

<b<£'-'c£J-£)' <J 3T sftrRT cTPTT dW: SRT^kJ: I
fdPJWr: H^%TRT -1 1 <4 <r»c^ -1 ^4 Ml II II

W FTTT fwnTfrfr 7TFRT: I

26 a. W ] T323, T795, T371 ; W T46; cRT T282pc; «T^T T282 26 b. f*T-

] em. Acharya; fT'JTSTTd" T46; T323 ; w*i T371 ;

fatjwpHd T795 ; f^PTT^rTT T282 (unmetrical) 26 c. dr^TT 0 ] T46, T795,
T371 ; — eft — rerr o T323 ; rTrft dcN T° T282 27 a. Ml^: ] T46, T795; 5TT-

T323, T282, T371 27 b. ^7 ] T795, T371 ;

T46; T323 ; T282 30 b. n^T

JTRT ] T46, T323, T371 ; rpryT Sim^T: ^hw T795; rp^T " ■' s ft^5T: ^hiH T282

31 ab. ] em. ; °dT^ T46

418

Parakhyatantra

FFT d r^J j I rM I r^H fayylcHKW H^cTII 33 II
m <[ +^HHIl4l^lH'l S’fdTTW: I

n^didinre r: ^rnr: arw anfr #^h*tii 3* n

d dl *5 H ^d d <-H I Tt Rd d «ld1 5*^d1 ddd I

g fauil^ ll fi nt »T*fr «4 mIHIM^I^>: || ^S*. II

dT d f^-i - 1 |TTT m JJcT drW^lRd'H : 8TT: II 3^ II ffd -

The following unit appears, prefaced by parakhye, in the * Atmarthapujapaddhati
(IFP MSS T. 795, p. 17, T.371, p.699, T.323, p.29, and T.282, p.22). Its
last half-line only, also prefaced by parakhye, appears in the * Saivasiddhanta-
sarigraha , IFP MS T.46, p. 37.

H<l<p4l

^P-l? ftrawHh fTc^T d I^ hP -MHT cTt I
fw 3TTT fWTW: SOffTT FptcT I
Midi — d WW WR~ ^dir^dl^Rr II 3^ II

Of the following three verses, the first five half-lines are quoted (prefaced by
parakhye ) in the * Atmarthapujapaddhati (IFP MSS T.282, p. 11, ‘ T. 321, p. 15,
T.323, p. 16, and T.371, p.688) and the last four (also prefaced by parakhye ) in
the tfaivasannyasapaddhati p. 14:

TTP^T

HIH I ^^ldd l fl l ^^dirdU^ddNdH I
d d M 1 d J RT ^HT W rp'M i R; H h *i II II

37 a. fc l ddH ] T795 ; f?Pr cfttf T323, T282, T371 37 b. H^TT <5d§HfV**iid ]

T795 ; fc^T d l gMRddT cT T323, T371 ; fc^TT ^IfTfraRW T282 37 c. 2T6TF^ ]

T323, T795, T371 ; T6TF^r T282 37 d. ftnTT: ] T323, T795, T282 ; ftTTfl- T371

•FJTfcT ] T795, T282, T371 ; T323 37 e. Hi<5id <t>iqHiHsi ] T46, T323,

T371; M l did l — WW T795; 9l<Hd«bN9ITW T282 38 a. HIHI$<PiTNHI -

HTP7° ] T371 ; HH l^4 J 4|'l'sHld I W 0 T323; ddld^<PMldHlfllHI ° T282 (unme-
trical); (Pdf^l JdlfPJ •sTNHIflw'T T321 (unmetrical) 38 b. “TTWT ] T282,
T321, T323 ; °JTnF3T: T371 38 c. ] T323, T321; iquicdd T371 ;

-1 cfl <3 -* i n T282 (unmetrical) 38 d. J I I f'i 0 ] T323, T321, T371 ; •* 1 mi I f^s 0 T282

Appendix I. Quotations not found in the manuscript

419

r^-aPd I

^T3T ^mn + lPsPT: II II

sdw $trr i

chPiuit ^r^P’ ^rT II Vo || ff^T I

C. ON CASTE AND ON DIKSA

Of the following, verses 41-44b appear in Vedajfiana’s *DTksadarsa (IFP MSS
T. 76, pp. 25-6, T. 153, pp. 41-2, and T. 279, pp. 22-3) and also a *Pratisthavidhi
of a Candrasekharabhatta (IFP MS T.370, pp. 249-50). Verses 41-2 appear
(with the attribution parakhye) in Jnanaprakasa’s *Sivagamadimahatmyasan-
graha (IFP MS T. 372, p. 1249 and T. 281, p. 164) and (with the attribution tatha
parakhye ) on p. 60 of the Varnasramacandrika. The first verse only (prefaced
by yad uktam srinuitparak hyc) is quoted in the * MrgendrapaddhatitTka (IFP
MS T. 1021, p. 223). Verses 43c-44b are quoted on p. 76 of the Sivagrabhasya
(with the attribution tatha hi srlmat parakhye) . 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 Sivagra’s Saivaparibhasa. Verses 43c-44f are quoted con-
secutively in Trilocanasiva’s * Siddhantasamuccaya (IFP MS T. 284, p. 141 and
IFP MS T. 206, pp. 71-2). The unit 44c-44f appears (prefaced by the attribu-
tion tatha srTmatparakhye) in Nirmalamani’s Kriyakramadyotikaprabhavyakhya
(p. 268, lines 24-5):

M J

PdM : St P* IVq a -M JJT: I

%<T II v^ ||

39 a. ] SaiSaPa, T323, T321, T371 ; T282^ 39 d. y-

] T323, T321, T282; IHHlPtHI SaiSaPa; #^TTWTP7T^Tf^5r:

T371 40 a. 3Tf^5r ] conj.; T323, T321 ; *iHs ^

SaiSaPa; 3lffcV 3^ T371 ; arf^ T282 (unme-

trical) 40 b. ?Plt ST M I H^JT ] conj. ; StT T323, T282, T321pc,

T371; 9tT TOIoi^rUH T321ac; TOTPtT : SaiSaPa 41 ab. -M 4 ^ u 1 1-
^rfl- ftnr: erftpra;] VaCa, T279; ftrsn-: arlwp; tto ; «4q«ildd)

arfwra; T153; ?T9TR; d<J|)Hdl for tffow MrPaTT «<5q«ilddl forr
gfiw T370; ft4d« l )ddl f^TST: tffotfo T372; ^quilT^dl fon eifow T281
41 c. ] DTA, MrPaTT, T370, T372; 3 *<^9) VaCa; 3^ T281

41 cd. ) MrPaTT, T153 ; ^tsfoffoprfofor T76 :

VaCa, T372, T279; ^ fm $ # fa *i I T370 (unmetrical) ;

420

fd'dlPd^HNNlw^: ?T^T «idKd: II II

Parakhyatantra

Brf w difui-Tl JRRTT: I

3tftt ftsrrfr nfrr d fa fa 4) Ri'^tft ii *3 u

STOTWTft duildi W f ^1-^MlirdX I
3TW'TTTc[ 4 SJ?r: JMfaNKrW^K<l': I

n«dH*i<a 4 ^rr ztm ^rnrt^rvr =r f^n ** w

Verse 44b is followed in the Dlksadarsa by: etat parakhyoktavacanam (T76,
T153; parakhyavatta T279) asacchudravisayam (T76; -vidhanam T279;

44cdef. This unit also appears quoted without attribution in the Siddhantasutravrtti
amongst other lines which may not belong to the Parakhya (p. 42, ad siitras 8-9):

ary fsr^RTOwr^"

fMId: 5IT^r?TTf^W: 1 Hf^THfaTTrlW I -J) RlH I -^<5 1 II

^ ffTT Id^ddfadK I yj'^rdT T f5TefT STCTcRTTII

tr^Tcr i i^doiyuifn-ivi: w ftpar: Tfr^tf^r: ii

STWTTPg' ^ ^IV^fl^RKRhdldtl : I fWdWiTW ^ £78TT T f^ll

d?N|i)d fk^TTWrlWTr jpr 5pj I dRt>R , Umddi$) JjdV^dlddfwfd 1 : 1

5 ST§T 5TTf%: 8TFT HrT dVT STt^ cTT: ’JcT I $d$ldl 4K¥l«h f^FT I

rniW4|U|j ^ SP4FT: W ft T SPTFFfT: II I

42 b. fKI^Ul!**: ] T279, T281 ; ddlddl^'h T372 ; d-il^y^fr^d :

VaCa; d-Jl^dl^+WH-il T153 ; fK*JU l^+fddl t ^J?T: I T76 (unmetrical) ; fRTf-
tll^d': T370 (unmetrical) 42 c. ] E; T153 42 d. W: 5tTT

fTW: ] T279 ; W: 5tW d^Kd: VaCa; ^arSTfftYT d^ldd: T76; ^mFrf
dT13d : T153 ; 3*13^TW<?ST: T370; dd^^lMI -JUII'S'M ?f?T T372; TT: ?TT
-- ?VT: T281 43 b. T ddft'MI PcTT: ] T76; ^ dd,ffi4l *TcT: T153; d^d^Pd-

dcT: T279 (unmetrical); T d^ld'l dcT: T370 43 c. ^FTt ftWlfT ] SiSa;

TtOT ^FTT SiABha, SaiPaBha; ftW ^TRf f T279; Tt'&TPfn^f' f T76, T153,
T370 43 d. d^P^pRlpRld ] T206, SiABha, SaiPaBha ; cT^fwrftf^Tt-

Pldld T284 ; ddft>r^ldd)pMld DTA ; d^tbP^MdlPiM W T370 44 b. ^?T-

) SiABha, SaiPaBha, SiSa, T76; ^ I vrM 0 T153; ^dl-d ° T279 44 cd. ]

on l. DTA 44 c. ^7 1 : ] PraVya, SaiPaBha, SiSuV r; t??! t SiSa 44 d. ?fN

^"RTT° ] PraVya, SaiPaBha, SiSuVr; 4l q I •q I ' ° SiSa 44 e. rj H ft) I ^ T
TT ] PraVya, SaiPaBha, SiSuVr ; “WT d"TT PT T206 ; “dlbT^d'U W T284
44 f. "til q 1 •~'-l dT T ] PraVya, SaiPaBha, T206; <ti | ol I d T284

Appendix I. Quotations not found in the manuscript

421

- visam T153) eva. tathoktam vayavyasamhitayam - In IFP MS T.370 verse
44b is followed by: vayavyasamhitayam • • •

*DTksadar£a (IFP MSS T. 76, p. 26, T. 153, p. 42, and T. 279, p. 23) and Candra-
sekharabhatta’s * Pratisthavidhi , IFP MS T. 370, p. 250 (in the latter the quota-
tion is prefaced only by parakhya):

cPTT TO^T W—

3FRXT: <.l^°l ’ I

?hT rH-yiWcft ^f?PTII Y* II I

*DTksadar£a (IFP MSS T. 76, pp. 188-9, T. 153, pp. 268-9, and T. 279, pp. 150-
1), in samskaradiksavidhi:

STFTFfdW fWPF WT =TT^TT I

FqTT AlMd'lFt W FFfcT: II II

vd l PdH I HpH % fwT WTTST WW: I

W *T%cTII 'X'Q II

FpT ^ 5fT MfdMlRidH I

fa- 5T: Pvmj*ii*% sffa^srrrf^ T^ll II

This is followed by: tatas tatsamskarenatra prayojanam nasti. yatah (yat T. 279)
tasmin vaidikadvijatve saty a pi karmayatta gatir iti.

Varn adramacandrika p. 15 (prefaced by tad uktam srlmatparakhye) and Prabha-
vyakhya on the Kriyakramadyotika p. 201 (followed by iti frlmatparakhyasruteh
-): ‘

45 a. 3FRTT: ] T370 ; STITCH" 0 DTA • JrftTS' ] T370, T76, T279 ; frftW
T153 45 b. fa*T° ] T370, T76, T153 ; far 279 45 c. & Iq q q ^ d : ]

T279 ; gf^PTW ffa- T370; T76; ^SiPiqqa t^TT T153

45 d. PH^J l fdrH ] T370, T279; f^T^TT cTcft >{W T76; Pd-^Jl ?Tcft W
T153 46 c. “flH^ FTTT ] conj.; DTA 47 a. °PT *7T ] T76, T279;

°T*Tf T153 47 b. ] conj. Isaacson; T76; T153;

T279 •WTF&T: ] T279; MTlcH F: T76; HM WT T153 47 c. :

rf^TTTTTT ] conj. Isaacson ; <MH<5f-Mdd M l O T76; 4UH<Sf-HddMI T153;
4> I H44-H4«jP - - T279 48 a. } T76, T153 ; °*JW ^ T279 48 b. •fa' ]

T76, T279 ; fa T153 48 c. °5TR% ] T76, T279; T153

422

Parakhyatantra

^tfSTcft sfwft PTRjtnr: UMi4hiPj^ II II

* Mrgendrapaddhatitlka of Natesaguru, IFP MS T. 1021, p. 189:
nanv esa diksa manvadyuktavat (em.; manvadyuktavat MS) kim sanrasya sain-
skarain karoti, uta jateh, ahosvid atmano va. atmana eveti brumah; tatha (conj.;
eveti tatha brumah MS) srlmatparakhye —

'H'HhlO ?NT * fW I

fif+idi ^p-r d^ircHlfHaH' fw w mu yo n

li + pHH p4d<Jl1di fif+K: I

Pi 1 1 p k i T pt-'bipl • HPi k i Pa d Pi lad i : I

d i P; <i : it y? n

Appendix to the *Sarvamatopanyasa IFP MS T. 284, p. 27:

fTW ztm 4>K«hl I

wrrfr p^iih: n y=* n

This quotation is preceded by sivatvavyaktisampurnah samsarT na punas tada/
kirane/ atha dTksadhvasuddhatmasahgasabrahmapahcakam/ suksmasvayambhuve
[sic.] and it is followed by parakhye/ dTksaya mandale puja tatpravesavidhih
krarnah/ tatvasuddhir anutkarso muktir ekena janmana [sic.] Thus the labels in
this portion of the text, as is clear from the Kirana quotation ( Kirana l:22ab),
probably usually follow the quotations to which they belong.

Kriyakramadyotika of Aghorasiva, p. 365:

r+fdc+IH fKl^mKpy+K cTTTPT^fr I
fPTT 3T: fw *rrPr fanrsrfwiwrw: I
n^T PiiMHUl 'd-HHI II y^ II

This quotation is followed by the tag parakhye and then by another quota-
tion: evam yo ’nantavijaye sarvadhvavidhidTksaya/ dJksitah so ’dhuna bandhan

49 b. 5TRTW 0 ] PraVya; « VaCa 50 a. 9pT: sNt ] conj. , ^9^

T1021 50 c. 5TV c \ mmi I Pi \ ] conj. Acharya (cf. Kirana 6:3-4) ; -

TTwrUW cTTSTTfTT T1021 51 cd. HPnrrf^fwfW: ] conj.; *TPfT-

HTVTTT fasPlfifll T1021 51 e. °%rFr° ] conj. Acharya; °%cnT° T1021

51 f. HlPd: ] ern.; ^ifadfaPd T1021 52 b. *1 1+1 ] conj. ;

T* - T284 52 c. ] conj.; T284

Appendix I. Quotations not found in the manuscript

423

n a bibheti bhavatmakat/ svayambhuve. Since this latter quotation is Svayam-
bhuvasutrasahgraha 14:46, the label parakhye must belong to what precedes it.

*Sivagamadimahatmyasangraha of Jnanaprakasa, IFP T. 372 (pp. 1192-1261),

p. 1216:

$iH ~ dl ** ii

ftw TTT ijfwrFJ yifuHlfH^ I

Irrsrf^rii ** it ?f?r

The same unit is quoted in the *DTksadar£a (IFP MSS T. 76, p. 3, T. 153, p. 4,
and T. 279, p. 2), where it is prefaced by parakhye and followed immediately
(without an intervening iti) by the much cited verse beginning asmat pravitatad
bandhat , which is Svayambhuvasutrasahgraha 2:24. Note also that it appears in
a larger block of verses quoted (without attribution) from the Parakhya in the
appendix to the * Sarvamatopanyasa (IFP MS T. 284, p. 26 and IFP MS T. 801,
p.20), for which see the apparatus to 15:9ff. It is possible that this unit should
be incorporated into the text before Pratoda’s question in 15:11.

I have not found this in the other transcript of the * &ivagamadimahatmya-
sahgraha of Jnanaprakasa (IFP MS T. 1059), but that transcript does contain
the following passage of unattributed quotations (IFP T. 1059, pp. 27-8):
tad itthambhutam sivasastram proktaprakaram dlksitair eva srotavyam pathita-
vyam ca. dlksavihlne tu jnanadikam sarvam vyartham syat. jhanader asva-
t.antryad dTksahgatvenaiva jnanadikam moksasadhanam nanyatha. tad uktam

tasya ten a tadahgatvam diksa sato ’hginl bhavet
sivadlksam tu muktvaikam sapatravyahatam param
jnanato yogatas capi caryatad ca na mucyate
jhanadinam tu samarthyam tatrapi svar na vidyate
balabalTsavrddhastrlbhoginam sarujam tat ha

54ab. dcjrb ‘ A SI i\ ^TSTP I MrgendravrttidTpika ad vidyapada 3:5c-6b
(p.30). But note that Aghorasiva quotes the same unit ad RatnatrayaparJksa 165c-
166b attributing it to the Svayambhuva (in which it seems not to occur).

54 a. ] T372, T76, T279, T284, T801 ; T153 54 b. ] T372,

T76, T153, T284, T801 ; T279 54 a. ] T372, T76, T279, T284,

T801 ; T153 54 b. dilldSJ ] T372, T76, T284, T801 ; d4d¥ T153;

T279 55 a. ^T=T ] T372, T76, T153; ““*JT T279; £t«r-

T284, tsoi

424

Parakhyatantra

jnanadina na mokso ’ sti tasmad diksaiva mocinTti
Though no attribution is given here, the first of these half-lines is Parakliya
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- Pauskara cited in Goodall 1998:361, fn.
588 as constituted by Sanderson (*1996a:43).

D. ON PRAYASCITTA:

JnanaratnavalT IFP T. 231, pp. 256-8, and GOML MS R 14989 (=M), pp. 231-3:

3T*T H 11^

fTrTPJcf val ^1 ril I «Tl ^ fWH II II

WW fr^T ^TII 5dV» II

srrqiw Jjft T^cTI

^ -M K I -H i $ ' dT JTPTT SWfwf II II

M<m'l$dl<JIH

4| J-M I J| H H fc^T ^TlcT I

*l*|unfadTT ^Tfr *ft* ftiw: II II

fw: « I JlVld dfHIrNnicyy^Md |

adwr Bn*T%T ^ii h

3TFTPT dcdlft dlH^' fwXRT: I
TT^Tr^rfwt ijr^r dHUcMIHIrtl^cl II ^ II

^ M d I Rd d I ^Tf?rfm¥l

<«lHia«d' sn^rr ?WF*f^cr stfw: ii ^ ii

57 b. ^TW^FJT 0 ] T231 ; H^TTOT 0 M 58 a. »d^d4cl4ldMj conj.;

M , T231 60 c. effort ] conj. T231 ; fVMt M pc , T231 ; Iwqt

M"' 62 b. jidfUldM 1 T231 ; ^hTh^IH M 62 d. ] conj. T231 ;

M , T231

Appendix I. Quotations not found in the manuscript

425

5PTPFT I

5RT vHHT f^fWTRTII II

^TWI^TT^Tf^ d o 4 ) d fVd a I I
JJtnrdTfT rM^^I'J? dllcdl dj^d I

TT wwsnfar WF^T fT^f dHId^dJI V* II

HTfTT fH-MKIddHd (?) clM«j>^^i:^TWI

ST^flT dl^d" dHI SpSTfa" II W H

*IHd^rH<Ji^r^T fFdT I

TR^TSTT rTgrT '-K'M* _ cl $ d d d d II %% II

jMl' iptrr far 2FTTW d<l<ft dcddl d^T I
T^f# dHcHT f f dT ^T dT Ffcrt f*W: II ^ II

3T?nwr w fj^t ^ufrii 11

^>TTntrf5*pr ^dcd$<jlJ|lcddN^T I
3T^TRT^|‘ *PTtW tWTTO^tTfTt II ^ II

rKT dl^lW +|4 m^I^(?) ^*ifd I

dg^dld+l 4 ft: fiyid : ^rnTcft srfrii vso n

cTTT ^IW ^FT dip'll I #r^r ^ I

qTTTFT far: FTT^#T ’T ^TF^TII V9* II

dl^MUlfafa: sffat 'dHl^d'dHIcHd*: I
Ud*JlT 3*T*f ^>dlcd>l4 >M H d I Pd d"*T II V9^ II

64 a. ] em. ; °^T M, T231 64 b. H^TdfFFTT ] M^j d^Px-naM

M pc , T231 65 b. ?THfr^T:WW ] T231; dHfr»g J dH I d fr p T^FTTF M

66 c. cJIM^ddM ] T231 ; dld<H 5TT M 67 c. TvST^t ] conj. ; F3T-

dddilO M, T231 68 a. 0 cdHIKdl'=^n&'H ] M; °<r«4 1 1 1 '3'd I T231

68 b. ° d^d«b lcT] conj.; “d^d-bld M, T231pc; T231ac 69 d. *T-

^Tcf° ] M; dMld r» T231 71 c. FTT° ) M ; WF T231 72 d. ^iMifddd 1

conj., M; fad$d l fd rHTI (*FTT) T231pc; f^FFTTfWT T231ac

426

Parakhyatantra

^qir fl M ^ I •M I d HJI'HI<?dl5n': I

xr^ ^r^r: ddl*>dld : arfFf^RF*: 5pp V93 II

aftrpr f%w tft f^wmdwfw i

atTdt^ flM I ^ TcT TTW 5PJ FTFFFTII V9Y II
SJFSTT t Id < I 7> TT : T# S^dlRd - : I

arfFfr^H^j fft fvtii w n

3{fadlF ^dffadU FTF Tfdt: I

^dH^pT fad l ^dHFfa ldddlfadH;il vs^ II

3^Tfr frfnr FF7 HI I fa <I^TT: fWFW I
3TfFfT^faMFf ^ ddldlrH^dl£FFII ^ II ffF I

E. ON CREATION AND DISSOLUTION:

Nanavaranavilakkat tarumpatavi vekam Vol. 1, pp. 255— 6; Vol. 2, pp. 660, 679,
685, 829, 1060-1, 1107, 1117:

FFTrTTT^r W

3T^HT F^F dHllfa fa d> U Pd W I

faN HI Flwl* d^fNI fa^TTFII vac ||

fa chr-M 1| I H I "Jj H j d Td I FT fHTrRT ^WT: I
W dcdlPd Hl<hi«y d'dldfa^dP^d: II V9\ II

?n^FtF^TTFTT falddrF JT1WI
KII-rmfa*JdHHK ^IrNIHI fadd^dF: II II

^v^i^rdVdldl'dlHiP^: fkf: I

73 a. mi] con}. T231 ; 5^ (t) J231 73 d. arf^r^FT Spj]

conj. (unmetrical) ; rq Id <£ d : ^ U J M; cdfF^i^SFV F°I T231 74 b. fd - -

dd l ^d^ ] conj.; M pc , T231 ; Iddld IdldildillfT: M" c

74 d. ] T231 ; M 75 b. 9<R?I ] em . ; MlUhl M , T231 76 a. 37^7-

W] conj. T231 ; SlRdd l M, T231 76 d. '‘dddllddd; ] M pe , T231; “tT-

dH-d J H M pc 77 c. ofaNTT ?7 ] T231 ; 0 faMT^T M 80 a. ^rF^TrftrTJTT-
fcTTT ] Jill Td did did I MIT vl. 81 ab. °fcTi ° ] conj.-, °dl °

NaViVi; “sfr^ dPTFITW 0 vl.

Appendix I. Quotations not found in the manuscript

427

AK-HKlM+lil HTOfSTO: II II

This group of verses is indeed much cited in the Nanavaranavilakkattarumpata-
vivekam, 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 santyadi 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.

Nanavaranavilakkattarumpatavivekam } Vol. 2, p. 602, prefaced (in Tamil) by atu
parakkiyattil :

rRtt tot r TOrnTwrqiT <pr: i

FpT HdKUJHi ^ II ||

Nanavaranavilakkattarumpatavivekam, Vol. 2, p. 590, prefaced (in Tamil) by
parakkiyattil and with enavum intervening between verse 83 and 84, and £iv a-
jhanasiddhisvapaksadrstantasahgraha IFP MS T. 533, p. 206, prefaced by parakhye
and with uttaram intervening between verses 83 and 84:

TOTOTO d < 3 d4«£>c<4 <t> 0 c^d : I

TOfT tshTdr^rTr ^ TO fR-|| II

iJTOScJETOTORTT: fWrgTOfTOTTO: HTOf I
3TRPTOf%TO TOTO sfa ^TTtrTOfrll c;* II

This is followed immediately in the Sivajnanasiddhisvapaksadrstantasangraha
(IFP MS T. 533, p. 206) by the following:

TOPTO

31 1 VI 4 V fWTOT ^dHI*i-j5d TOcf I

*jd l fd *1 1 d ^TPTTto dlR-d <hcfld dl ^ d II ^ II

fSTTt: ^TTWTOTOt R H Py d : I

83 a. NaViVi; dd*^dl SUMSvaDrSan 84 a. 0 WRIT: ] NaViVi; °WT-

fTT Si JnaS vaDrSan 84 c. 3T: ] NaViVi; W SiJnaSvaDrSari 84 d. sfr TOT-

WTrT] NaViVi ; + SiJnaSvaDrSan 86 b. fanPad: ] em. ; fwf%T:

T533

428

Parakhyatantra

H^dMdKI'Jim^T + l4TcH<)fd' Pddld I
rTVTPT Ml Id <+» I '-<4 — M l‘rf H^rf: ^dljfTr^fTt II ^ II

Nanavaranavilakkattarumpatavivekam, Vol. 2, p.607, prefaced (in Tamil) by
parakkiyattil :

mm farT ftmt d d I Pcd'fT I

cTMTT: J&T fmsT&T ^d*ldd^ f II CV9 II

tdWt5rf^rrTT%T JT^TFjfr RIj^TC: I
<bHlPddtd^ l d ^ dlpTd^ ^<HlPd+TTI
fl4^cMld^f T» d TlT ^TT ^qt^TTcT: II ex II

F. ON MUDRAS:

Sadaiiva’s ^commentary on Aghorasiva’s Kriyakramadyotika, pp. 1-56 [third nu-
meration] in IFP MS T.962, p. 13:

'Uidl

d^41^m'MiPd^i i

JRVEPTT^TT Pddyldrd HlPfl + l^loi I
MU^cHf TJT mH*4P» T 41'dilPdPcf II II

and also p. 35:

HKHi^Maui^fT qrr^r

fr^T 1«d < dcT: I

3< j|-g,i4)°r m^rmr srfPsr t ii p<> n

HKR MT WmWT* *J?T PdH-M^fwiI w II

This is followed by: ni ah am u drsLiu dars&yed iti jnahainud.ralaksa.nai7}. samana-
tantre- • •

87 d. t£d«6)<H*H ] conj. (cf. Kiranavrtti ad 4:20) ; «|d <£) d « d u l NaViVi 88 e. ?T-
» ] conj. ; H^Jc*TT° NaViVi 89 b. "ffiTWr ] em. Acharya; °afdt T962
89 c. rrwpTT«Tt ] em. ; ITWPTTWTT T962

Appendix I. Quotations not found in the manuscript

429

G. ON GURUS:

Varnadramacandrika, p.83 (prefaced by nanu parakhye) and Jnanaprakasa’s
*^ivagamadimahatmyasahgraha, IFP MSS T. 281, p. 165 and T. 1059, p. 64 (pref-
aced by tad uktam parakhye ):

ipTPT. I

ftfr n ^ n

Iganasivagurudevapaddhati Vol. 3, p. 99:

4|<?U|T ftcT I

ZT fJT sT^fW : 11 ^ 11

*c*Ilf<5 TTP^ I

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.

*DTksadarsa, IFP MSS T. 76, p. 18, T. 153, p. 29, and T. 279, pp. 15-16:

cPTT TTT^T

SUrnSpS;: JJT: 1

^rgyFT: I dYffffcT: I

3T55TTcfr STT^PS*: II »

H. ON MISCELLANEOUS MATTERS OF RITUAL:

Trilocanasiva’s *commentary on the Somadambhupaddhati IFP MS T. 170, p. Ill
and Madras GOML MS R 14735, p. 76, as well as an anonymous *Sivapujavidhi-
vyakhyana: naivedyavidhi (pp.1-127 (second numeration] of IFP MS T.962)

p. 102:

94cd. ygVT^T: ^ = Svayambhuvasutrasahgraha 10:3ab.

92 b. ] SiMaSah ; JpF5T^T: VaCa (unmetrical) 94 a.

conj. Acharya; T76, T153; 3 rR* T279 94 ab.

JJT: ] conj.; *JrTRt JJT: T76; f^t^TT ^ !F : , T 153

(unmetrical); W S^Tt vp: T279 94 c. )

T279; ’STSNTT: T76; T153 94 ef. ] om. T279

94 f. 31 ] em. Acharya; 3iHI^ T76, T153

430

Parakhyatantra

Him mil wwrv&c fanr. nyivi+rwr; i
^r»TW: ^ftsHTwr: I

STTf S^T T¥W: M l *i *Pl d <r. : II Vi II ?f*T

In IFP MS T. 170 this is preceded by atra and followed by iti ca snmatparakhye/
srutibalat “vahnikundarcitam devam mandalabhyarcite sive/ nadTsandhanaruperia
vidhina yojayet tatah”. (This latter verse belongs to Somadambhupaddhati,
pavitrarohana 78c-79b (Brunner 1968:129).) In GOML MS R 14735, however,
the quotation is followed immediately by iti snmatpauskarabalad, and then by
the verse of the Somadambhupaddhati. 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. 112 and GOML MS R 14735, p. 77) as being
a teaching of the Parakhya. In the anonymous *Sivapujavidhivyakhyana the
unit is preceded by: yagadabdena mandalam ucyate. kumbhasthandilavahnisu
pujitaih divaih atmana svena saha nadlsandhanam karyan tad uktam parakhye.

Sivapujastavavyakhya 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 dnmat parakhye):

snf^w'^rrt d-^PM^ m i h P* *1 n \\ 11

gpsftT rify of %7T I

<TPT f^Tf^rrWTWTII \V9 II

*rer m Pq m P F~* pnT Pimm d*ui ii h ?Pr i

Just 97cd is quoted again in the Prabhavyakhya on p. 232, prefaced again by
tatha snmatparakhye.

Isanadivagurudevapaddhati Vol.3, p. 140:

95 a. fTOPt HRTTa* ] T170; fST^fPr RRTFtT T962 ; ftlWT H*T1T5 R14735
95 b. °fwr: ] em.\ I ffif T170; '“faFT ff?T R14735; T962

95 e. Jjpff ] conj. ; fPTf R14735, T170, T962 95 d. WW: ] R14735 ,

T962; MHMld ' 5 ? T170ac; MFIRId^ +T: FJrT: + T170pc 96 ab. : ]

PraVya; SptffRfd' SiPuStaVya ed.; SiPuStaVya T962 96 c. ]

SiPuStaVya; 'ftcFT PraVya 97 b. ] PraVya, SiPuStaVya

ed. ; SiPuStaVya 962 97 c. did Ml TUT ] PraVya, SiPuStaVya

ed. ; did <5 ^ PtTHT SiPuStaVya 962

Appendix I. Quotations not found in the manuscript

431

^ H U| | H ^ mi-miPt Hfsr^Pir^rw 'Tf r I
dcMIdir^y^lf^ W^WII II

*MrgendrapaddhatitIka of Natesaguru, IFP T. 1021, p. 104:

^TcTO^

y U| J-ti vr *i$}Pdt II II

Sivapujastavavyakhya p. 79:

cTT fKIH^T FT d ^ rfil h H d : I

Mdd l dT T II W 'I

?pT TTT^T

Sivapujastavavyakhya p.86:

Rdt-M^HI^K^P^^m^HlPgrr : II *>R II
?pT TTT^r

* DTksadaria IFP MSS T. 76, p. 149, T. 153, p. 219, and T. 279, p. 118:

317 T M <I^T —

^dPdilK^H'lillH^dTTT ^'TlP'dl' I
1W1T dt-MdT fp2TT II II

The text then continues with kirane— sadahgulaparinaho dandah syad vimsad-
ahgulah [em.; -naho dandasyatividarigulam T76; -nabho dandasya tividumgulain
T153; -nahe dandah syad dvimsadamgulam T279] (which is Kirana 16:32cd), an
this is then followed by:

cHTT TTT^r —

99 c. ° <^ | Ph ] em. ; 0 I I&GuDePa 100 . P*i q *-q — '-i ] T1021p c ; ~

PT x ftlT: HHI'x T1021 103 b. '‘tTPT ^jftftrTT ] conj.; °xl* Hl

T76 ; ‘tWt T153; “tFT T279 103 c. |mT ] T76, T279 ;

ripqT T153 103 d. ] conj. ; ^SJ Pq d I T76; TIT

rd^ddf T153 ; r^^rq^HH: T279

432

Parakhyatan tra

^mPddUF TT ^ ZVT: HlirivK^T: II II

The last half- verse (104) is also quoted, with the same label, in Anantasambhu’s
commentary on SiddhantasaravalT 67-8 (BGOML 18.2, p. 14).

Contrast this with Narayanakantha's quotation ad Mrgendrakriyapada 6:40c-
41b (p. 68):

Ouugt ^nff^rr^r: 11 11 *f?r 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):

cPTT

^TT: <w<Pf d I ^41 I

^qjvj^wiPfl'dldt' Wfi^<M^Pd : I

^adH ^rnt: Pdilldl MMffr ^TT: II ^ II ffd" I

(The first three pa das of the above are also cited ad caryapada 1:75-7 (p. 232.)
Vidvakantha II’s * Bhavacudamani on the Mayasangraha, Jammu MS 5291,

rei":

TTT^r f T

dc^bdH ^dvIlMVIH^Pcfcril *oV9 II

Isana^ivagurudevapaddhati Vol. 1, p. 99:

d^lV|Hdl^TII II

M fl 'll Hi tdl t>fpcqi^ HI^HC1I^ U I 3T ne^d^ I

Prabhavyakhya on the Kriyakramadyotika p. 109:

104 b. : ] conj. Acharya-, <;«■* T76; <TJT: t-Mi -

T153 ; 3TIT: wrff^rbpnT T279 ; 5UT: : SiSaVya ^106

e. ) em. Brunner (1985:78, fn. 2) ; Ed. 107 b. ^qvn^i^V ]

conj. ; MS

Appendix I. Quotations not found in the manuscript

433

3TV ‘ *T Wtmt: ’ II M II

ffrT ’sffacTUW’^:

?fr>TrHiqid

*Atmarthapujapaddhati , IFP MSS T. 795, pp. 149-50, T.371, p. 908, T. 323,
p. 254, and T. 321, pp. 242-3:

JiTlHrM J l^ij

^T: STRR^Tferat <4<Jl3 + l*J5^T*ril 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

vajrTkaranam 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-
jnanottara, then tatha kalottare — astrenollekhanam kunde varmanabhyuksanam
matam. It is there followed by

tatha somasambhusivacaryair apy uktam (T321; °caryair uttara T371)
rekhatrayam udak kuryad ekam purvananam atha
ku£ena sivamantrena yadva tasam viparyayah.

The latter is verse 6 of Somasambhu’s agnikaryavidhi (Brunner 1963:235).

J. ON PRANAYAMA:

*Saivasiddhantasahgraha , IFP MS T. 46, pp. 158-9:

TTFW-

dlHHH^d fi IVr*! STTPTT^T ^T^TII W II

Sjfw^TnPTT tT 3TrT: W I

HHlPi Wsfr^T ffWW%TJTt +K^d II WR II

H <1 d I

STt^W *MMI<e«Jld <fjHHI WT FRT: II ^ II

110 a. ^T: y|J|MHlR-d«l ] T323, T321; y I •* I M H ffd T371 ; STPT^RT-

R-cHjl T795 (unmetrical) 110 b. ] T323, T371, T795; RRT

FJcTT T321 (unmetrical) 112 b. 3RT: ] conj. ; 3RT^f»T-

fTTR T46

434

Parakhyatantra

5 3HIHU I^cT I

4lR«l-+lN^T ff^TrT I

tld + KHN-MI't ^TFRTBrT ^^trTII W* H

K. ON KARMAN:

Sivajiianasiddhisvapaksadrstantasangraha, IFP T. 317, pp. 1001-2

M U

i(^i d-Mcd f^cWR~STRT I

^f^TT ^WTTTTW ^ TT^T ^HTSjWII ||

fdlld*-4 HhN pT cl cH H i q fq h 4 t I

ddHld f)4 <£>d 4 d d4*si d4d • H ^ • II II

*pr *p*T:*nf*r i

fed 1 4+ d>4-4*ii II II

L. MISCELLANEOUS:

Vidyakantha II’s * Bhavacudamani on the Mayasangraha, Jammu MS 5291
f. 61’':

*MlHrd sfr

qT: 4d Py 4 1 d dl cTf#T TT9T J l^ni cTH II W II

121 f. 5THT ] conj . ; 50TT: MS

eft% ddlcHK d§4f fer ddl tl^H. 1

d I fVn I'jcl

?Tpril ??V9 ||

ftHfvIftrd Rt Z^JT WIW?: I

d i rdPdH i f r ij^fr 11 ««; n

•^id i [44 <j>d fed 1 ^ '

?uft fasrTT^rgf^

vr^J frr^T: *Rt: dldd^ dd^di I

Appendix I. Quotations not found in the manuscript

435

FTTP^T r-fl+HT ^TfrrfTT I

ITT fTsT^T 8TPWrfTTf?r I" 3%cTII ^ II

Aghora£iva ad Bhogakarika lOOc-lOlb, p.227:

31T7 T —

Tcprf^T otHfWHI +MIHIM : I

dcT: Htrt Sf: 3^FTTTT: II ^ II I

Ksemaraja’s Netroddyota ad Netratantra 13:12ab:

rr> ^fm^r

TT fVsrTTTTT^' ^fWT: WT^W I

vftrf gj i ^ * li r tfr^- dwi-d^i^di t%cth ii i

Abhinavagupta’s Tantraloka 9:134c-135b:

XW ^ vfcrt S^HKH : H^PJrT 0 T': I
*i§dir?l^rH4 ^Hld$d fcTTII II

Saivagamaparibhasamahjarl , p.223 (pahcamavarga 89), Nanavaranavilakkatt-
arumpatavivekam, Vol. 2, p. 1175 (prefaced, in Tamil, by par akkiy attil) and Siv a-
jhanasiddhisvapaksadrstantasahgraha , IFP T. 317, pp. 1036 (prefaced by parakhye):

vjr^lfr i WT ^Frp fWc^T f^rTT D(l <4 I $1 4 1 I
HfoW T frirTTTTrcTTT ^^dlJlPdd Ml ^ II

Note that the attribution given in the SaivagamaparibhasamanjarT is based (ac-
cording to fn. 191 on p.223) on that in the Nanavaranavilakkattaruwpatavi-
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.; MS 125 c. ] em.; Et KSTS ed. 126 a. &-

W STTf: ) NaViVi; d^l^fd rK-rl'J SaiPaBhaMan;

SiJhaSvaDrSah 126 b. fvi d 1 ^1^1 1 ] NaViVi, SaiPaBhaMan, SiJhaSvaDrSah ;
g^TSPn SaiPaBhaMan MS C 126 c. Hl<Md ] NaViVi , SaiPaBhaMan ; -

JjrT SiJhaSvaDrSah 126 cd. fa fa N I <i I cMI ] SaiPaBhaMan MS A ; fafaniHicHi
SaiPaBhaMan ed. ; fa fan I 3 hichI SaiPaBhaMan MS B ; fa fan i d eesi NaViVi ,
SiJhaSvaDrSah 126 d. -C| ) fj rll J I fcl H 1 SaiPaBhaMan ; 'jn'lfldHIdd NaViVi,
SiJhaSvaDrSah

436

Parakhyatantra

Pame se tient constamment aux limites [des domaines des liens] et sur l’ordre de
Siva elle traverse en un instant les trois mondes. 7

Iganasivagurudevapaddhati, Vol. 3, p. 23 (where the verse is followed without in-
terruption by Parakhya 4:14 and 15cd, and then by the attribution iti parakhye ):

dnTRTT fined «ni d rd 4 § Id : I

iiHii fawrgt ^ildd^N c n h

Sataratnasahgraha 61-2:

Pddcd l ^vH-l4 ifm- cT-ft" I

t glwrnr |

ilP^RidlrHmN'Wd'^t *RTFc[ W: II ^ II

This is introduced in the Sataratnollekhinl by: parakhyasardhasutrena na ke-
valam asyatmano moksa eva sivasakyapeksa kintu dehabhogayogayor apTty aha:

Nanavaranavilakkattarumpatavivekam, Vol. 1, p. 228 (prefaced, in Tamil, by para -
kkiyattil) and Sivajhanasiddhisvapaksadrstantasahgraha IFP MS T.317, p. 1077
(prefaced by parakhye ):

fwfr suh^-ti ^wTt^wii m »

Prabhavyakhyaon the Kriyakramadyotika, p. 92, a * Sivapujapaddhativyakhyana
IFP MS T. 962 [1st pagination, p. 59] (in both prefaced by tad uktaw srTmat-
parakbye ), and Trilocana’s Somasambbupaddhatitlka, IFP MS T. 170, p. 143,
and GOML MS R 14735, p. 35 (prefaced by srimat parakhye):

cfw >it fa fa i!i i t rcr dM+ifw fosii *TcTt: ii 93 ° 11

All sources follow this quotation with the following: iti. ‘ tasyety anantasya bhah
( bhasah R 14735) tejasah (tejamsi T962) vidisam adhisthayakah saktayah padah
disam adhisthayakah gatrakani' iti ( gatranani iti R 14735, gatrakani T170) tad-
vrttau kathitam.

Saivasannyasapaddhati , p. 95:

129 b. ] conj. ; 4lqHl4 NaViVi ; SiJha-

SvaDrSah 130 ab. (VfciH i TTTT RT^TpT fWr ] PraVya; TTTT RTT-

fctft SoSaPaTT , T962

Appendix I. Quotations not found in the manuscript

437

fwrs^r -mRht i

fvrgnrrw Pt^t: i

^ '3TRT * I • 5T^“: II $3$ H *ld 1

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,
d. 203 and T. 371, p. 879), in the Siddhantasaravalivyakhya ad 50 (BGOML 18.1,
p. 44), and in the JhanaratnavalT (Madras GOML MS R 14898, p.96, IFP MS
T. 231, p. 207), where they follow an unattributed quotation of Rauravasutra-
sari gr ah a 4:34c-35:

ITT arj: dR-dri H <,d«bi Wf I

TW 5TTW II $3^ II

q I -oqq | -q qid ifP) d d I ’ll dl Cl J d II H

squr Pd<*bH ^‘bt'iioHpi I

'Hldl^dPRc^ftT nH«JH«irH^H u ll<ll $3* H 3f?T •

Vidyakantha II’s * Bhavacudamani on the Mayasahgraha, Jammu MS 5291,
f. 65 r :

ZTflT nflM PcM J M I H cf T

^jdT^R ^Tt 7TWRSTRTTT: TT^ST: I

qdjq i dPfW cf=T drTMT dcf: II $3* II

132 . ’sfpTTT^] APuPa; cTVT M; cTV T T231 ; rPTT ’^T-

TT^ SiSaVya 132 a. STTIF ] T323; JnaRa, STPF

qr 3^7 371; fc^T T282; STFrT SiSaVya 132 c. gTT-

W Rc*7° ] JhaRa, T371 ; 5TTW Rc*7 T282; VTTWRTcJT T323; 5TIW far*7
SiSaVya 133 b. ,; flWr ] JhaRa , SiSaVya; APuPa 133 cd. dl-=q-

dH4>d l fo i dlildlrflddldfR ] SiSaVya; dl-ddld*!^

JhaRa (unmetrical) ; d l ^dH*tr$dd l $jH l ril<rill^ T323ac, T282 (unmetr -
ical) ; c j | xA||^N»<r^dd l 4jHlrfldJrid<H; T323pc (unmetrical); qi^qi'qq.nTl -
T371 (unmetrical) 134 a. stHF ° ] £; ^ 8 T371

134 c. ] APuPa, SiSaVya; '■KldlR 0 M; MKldid “ T231

438

Parakhyatantra

fwcrr i

dcNld"* S^fr^Rf cl ^ • M d *1 FPS^T cTVTII S}3^ II

3TT=Frr?r srsr: Mitn^'iiMpn i

PT5p: <KI<£v^ , HHf) W TT IV'H cl H II ||

T^f ^HI&T % *fTT% fPTcf: II II

frOT^r: sfT^rr Xnrftw^RTT =r PiPddl : I

Sivajnanasiddhisvapaksadrstantasangraha IFP MS T.317, pp. 1035-6:

TCT^

JTRTT^nt JTRTPTr: <t>4cfl 4"! J l«t •*< 1 *i v I

SRTc^T Hlr4 Pb Py n fad H 5pjll II

H i I *>4

JTPTT^T^ f ITTN ' m ^ *TFTT ^TT ftp II II .

Sivajnanasiddhisvapaksadrstantasangraha IFP MS T.317, p. 1036 (immediately
following the quotation of L: 126 above):

TTP^P

4l«-4d M <t>rt I rH i4l vn i <4 —cl ^4<b4d : II 5J*? II

&ivajnanasiddhisvapaksadrstantasangraha IFP MS T.317, p. 1040:

cPTT TTT^

^TFT fP^T: *pft T Hcijfkdld; I
dl^VUrHI'^T TT^ltcTtd^Tl^TTTII ^R II

\utalina vecayirena\

3TT 4^1-d 3TTr4fd' ?<Zc4 ^T?T ^PT I

dWKIrHI T 4^Pdcf II II

138 a. ] conj. ; TSTTrf MS 139 ab. f HNNl: ^4cft ] conj . ;

M M- l I -M I +*-Mdd SiJnaSvaDrSan 139 c. 3PTctr <* Ph «b c ] conj. ; aTHc^-
~jpH4,(l SiJnaSvaDrSan 139 d. ] em.; SiJnaSvaDrSan 140 b. HT ^ ]
conj. ; W ?IW SiJnaSvaDrSan (unmetrical) 143 b. ] em. ; 3CWT7T

SiJnaSvaDrSan

Appendix I. Quotations not found in the manuscript

439

TTT’TT

TT iTlJll^dl PRT frSJF iTrPT I

3Tcit ZTT fW ^ *T f^T^t II II

Sivajhanasiddhisvapaksadrstantasahgraha IFP MS T. 317, p. 1042:

ttp^t

3FrT:+< | J|^ fwd" I

t^K-MIHlPT Iw f^lc^r^: I

HtTT ^PEP^cdK^c^H l Pf^f fi n tll *** II

Sivayogasara, p. 182: caturvedarthatatparye parakhyayam ca bhasitam
advaitam agamaJirobhir upasanayam uktan taveti paramarthataya na vacyam
bheda[h] sphuto garudamantrikayor alikan tadatmyabhavanam athapi visampra-
marsti

w HiviPiPH^*t TTTT«rr^ Pmnr: i

rKMH^HPtfeqrfr *r mfw Trm Tifrw i

PTTf^r TfTPt II II

This is followed by aropitasivadvaita ity uktah paddhatav api. But the quotation
from the Parakhya may have ended already with paramam gatim. The first
verse cited is Srutisuktimala 135. The name Caturvedarthatatparyasangraha ,
although used in the edition only of a commentary thereon, is evidently also
a title of the Srutisuktimala of Haradatta, which is transmitted with the title
Caturvedarthatatparyasangraha , e.g., in IFP MS T.374, pp. 2168-96 (where the
verse quoted is numbered 133).

SomasambhupaddhatitJka GOML R 14735, p.38 (prefaced by srlmatparakhye ) ,
and Nirmalamani’s Kriyakramadyotikaprabhavyakhya (prefaced by tat ha copa-
de^ah), p. 96:

3rR=PT +KUIRT g - ^iPhW ^ P^fW I ?f?T II II

This is followed in both sources by the following unattributed quotation iccha-
saktimaylm murtim kalpayet karanasya tu. iti.

147b. 0 ] PraVya; ° I rl SoSaPaTT

440

Parakhyatantra

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 eta d anvarthasadhakam
pratyatmaniyatam bhogabhedato ’py avasTyate/

This appears in the Sataratnasahgraha labelled as belonging to the Parakhya.
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 Sivaprakasa-Svamikal (which he supplies m an appendix) and
on a manuscript of the Tiruvavatuturai Matha. Other MSS of the Sataratna-
sarieraha (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) yatha parakhye —

kanthodvalitacaitanyo vidyadarsitagocarah
ragena ranjitad ca pi buddhyadikaranair yutah
mayadyavaniparyante tattvabhutatmavartmani
bhunkte tatra sthitan bhogan bhogaikarasikah puman
Thus Siddhantasutravrtti ad sutra 5, pp. 33-4. But these verses are famously
from the Svayambhuvasutraaahgraha (1:10-11). We must of course correct the
first word to kalodbalitacaitanyo.

3) tatha frTmatparakhye

suddhayonimayam tasya va pur uktam akarmajaw
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 Trilocanasiva’s *Somasambhupaddhatitika^ (IFP MS
T. 170, p. 44) and in an anonymous *Sivapujavidhivyakhyana (IFP MS 1 . 9oz,
p. 58 (1st pagination], where the same unit is quoted prefaced by tad uktam s'ri-
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)flDfKirw«ll^ T*T: II II

jTfrsr *<mi4sr t?t ■*i*i b?t i

3f^: $TPT ScftT: W: TTII 1 : 1 II

VTTT^r TcTT $TTT ff^ ^ I

t^cPJWT: *T TP1T Rt*T II 1 : 2 II

«j" «y^|U|lrM*^W I

trfrwprg^' 5 f^tj frsFpprrsi'^ ii l : 3 ii

«H£lRb^r*FIKl4' ^qdlHlPJcT: TTII 1 : 4 II

Pfl4BR-M'f $TT% H I

qqp aTnY^rr farrr qifdtjPwP^ifaHi ii l : 5 ii

qq - RT M'lJlPH^rdW^ <t>4fa«i«Pr I

M J^cd d) ^ Td <5 T '=r: R" 'TTPh TSp^rT: II 1 : 6 II

(f. 27”)— [-6-]--- gpjr -

MdiqfRt JTfifraj^cTTRTT: II 1 : 7 II

qq- Jtt^PJ^rRT «r«<JHT R*}-sd: I

^qf gratfiTOTW Pd<J I W : (B, f. 151”)5rfarfMT: II 1 : 8 II

qq- RMidlOlt HMluildlcMJpPrr: I

rPT +,|wjVUMHNId1 <PlP'l4$i < *: II 1 : 9 II

qq- qqfq7(2)RPfPT WM^HiiPq^^H : I
RH l fl qlH^g W: W g^Tt It 1:10 II

7ab. ] Thus in 1996; tops missing from entire line in 1999.

8c. “f vddf g ] Thus in 1996; this portion broken off in 1999.

10 c. Between qtR" and ^W: 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 padas.

tion) 1 imRST^ BIT ] M v

M v ;

om. B (for B’s preamble, see description of B in introduc-
. oftHHArH - B 7 —[-6-]-~ r ^^l^^PdHPfePT: ]
B 10 a. °RtTT] M v ; '“BtRT B

442

Parakhyatantra

aniM-dd^dPs; ftTdSjdTCtdfd^: I

oq i wm <r^mt(3)U fTWyilPiMp ^: II 1 : 11 II

'tt fadT =r d<-+iftr fmmi^i^PuldJT i

%fw m dm snrm- If^wni 1.1211

Temt ^ Frtfrrrvt dwirn" dddfar 1
fe)HI'-°ddP$dl fadTd; MfldlNIH 11 1 : 1311

< u| |-i|d I Pd ^ -h 1 1~H f^" I

sqrwr^TFT Id 41 'HI I Id dVT^(4)dPfrfH137i' II 1 : 14 II
^T^fr H4jd aTTfr fdfdd": * *TdWtdrT: I
fdd^H^gi df r+P^T: ^ffT: TVp II 1:15 II

sudvifib^d 1 ! qtjfp gfw<^rr5Hf^r: 1

yd> n?T 'JKdld ^ VI I d P^ d <>4 Pd 1 PfidT II 1 : 16 II

d^^dfddilOii f^wfrPTtTRr: I

Miuimidu^ <*imI I

ad l PfMH >J(5)?T3t Sfr T fElvqW: II 1 : 1711

(B, f. 152 r )^" 'JS': W dddTd «<blVr: ^ddTPffdtT I
f^f^TT^TRT dTiT dldd ^dPxd II 1 : 1811

x jdl d T Hgrr^fr ^4-mwid«IHd: I
dfcJUt* «<JdHT *T5pt MN}fd d - !! 1 : 1911

d" iJd'l^y^l

aTdtFc^T: ^HldR-M-f df dTTcT: ^W(6)*nT: II 1 : 20 II

y cfl <5 dd I d I

d ft" dldfi dd STrd^d W: srfdd I

^ddM I d : MrimidPdVl dd-: II 1:21 II

M<bl VI 3dTd I

fFT dlHlPsd.M'WT dldtl" d^f^VTT I
qfrwmft^i m fdfddr 'prer 3d: 11 1 : 22 11

ST^TPTT dTjdVd dlddW HdldPy I

11 c. sn^nr ] M Vc ; 51TT xr x +^"+ d M y is in margin); B

• °dTd>fr U ] M y ; °dld<Pl + |T + B (insertion in blue ink) 15 c. «»<**) did ° ]

M Vc B; fdd.^ x dTx ddd° M v 15 d. TVJ: ] M Vc B ; dVp M Voc 17 fdfVT-
gfrldtW : ) M y ; PdPviSpIfld dtHTT: B 18 a. dddTd ] M Vc B :>TxTx *TdTd
M v

Appendix II. Diplomatic Transcription

atfar fUtri- far >jrrrar(7)f^r*trr n 1 : 23 11

ddtisiqiqjd'l ;iH aaavfTTafenT: I
HcTT H l d)m3»id3tf* T T JMlftj II 1:2411

a aa arc^f jpi^H aar jr: i
SiaP aTataatat^B^Bra PdPH Pad II 1:2511

rl^d otiq^i fTa^" a : I

d^oq^iT Tfa- f. 152” )^T: a*T I

H£(d$lld" H%aa f-H <. u i a - fq*l*tA II 1:27 II
M d’l <2 vjqH I

Ml iMIp! aaV $TR" ftiPiqicqix a fWT I
a dPsd : ^BMp-H-T dPpidi*jyiri ^TT: II 1:28 II

5RTT9T T(9)aTa I

arrant Paa stt^ *a=a a%ai

a aa; atfara amr jimrar fare'll 1 : 29 11

aata aarai

< j< i ft a a^TTsm ar <*>4difm 1

oMvKI^ ' HT oiMf’MRTT U W^ld imaail 1 : 3011
5RT5T MTI

ar raar anrar alaa far arfaf^(io)aarcpjrr i
Ph^mi aar wafRT emla’taT dddii l :3i 11

aa yuiPdPH^ a ar faasr ataar i
3 tM^t Parr tar HH i sHHama arii 1 : 32 n

aar faarfrar aaar aTcaat arfafrsa^ i
vrf*aid<iofi4fJt sfta^atfasnaaa: 11 1 : 33 11

MHPdafH<ui^a (11) Hisin^qiPsd: I
%*riat fawa aar: aarn i:34ii

Paraa aa apPPa ajfaaPprarpn
wdf’jHPdd i ^lata ?ra jnar Part fa>j: ii l ; 35 ii

aata aara i

a^ra ^ara^ raaf aaraV aa at ajfa: i

24 a. aaa5T° ] M v ; dcd*a° B

444

Parakhyatantra

T STtW: (B, f. 153 r ) I

H: j^ l P**) hTtT: ?TftTT^fv?riw: II 1 : 36 II (12)

srerrar 1 ^ i

%5TTrTTW H7T f^l<sft*Jc% rrfff: |

arfer gr <pfr fgvr fenhi l : 37 ii

H HrFT vfrrq- zrnt ra H HJ < 1 I

snjeff 4)<i^°ti i 'H ^>h ~ (V ct ?v4wrvmi 1 : 38 11

3r%ePTHJJ# tnr fTrT ?rq- qp I

eTef W f Hd^ l H T f^(13)^rdld^4)JN II 1:3911

Mens <jsm l

a TTOTTfl f^rgR^ T d^THT fWeTT: I
fj^lMdi U fdlP^d 3R^r: Hoi'll 1 : 40 II

i

sBjdfar Jr nitnt hfotpt otshwi
fefiHg j fr r *T*Vt Heft it i^ft 5jnrr II 1:4111

Mcils JS I -S I

fT^r rrg- f^rfr sJtTT %tt (14) ^ W+id: I
rr^VT gpTT tr fJFHlt ^TH^eTII 1:42 II

snro?r 3 ^r-i

Ps^MrqiTi^<tirci d^«i) PfTH) nn : I
F ^ fTFCT f3<Wfr* TT fuTd^l l ^VHOTTII 1:43 II

d^Pi<H d^r^TT g^HpW fRT rTTI
fTOTfTOTPnrrfm nitt^ftiTp 11 1 : 44 11

(B, f. 153”) STeftT I
Fd sJ 1 d i d d I Ifl^t * 1 1 in : ei i fPIHT h h I
fT(15)OTW fwer ITT m f?BUT H TT: gHTHII 1:4511

'STfiTTr 3^T^I

to TOfr 5?r\ff qi%f^rnmr^r: i
Pren cH T Snr fiPw-at h i>r: ^wicr: n l : 46 11

Ri<l l H%rT HjMPd4JK<*fHtnPH T 5T I

38 c. 4 ) ^«i r P l ] M v ; P-U^ l Rl B 45 d. HT HT fa^TT W ] M V B“ C ; m f^JT
HT B c 46 c. HftTSt ] M yc B ; Hftil M v ' oc 47 a. H^ 0 ] M Vc B ; M yoc

Appendix II. Diplomatic Transcription

445

ddlrHIH PddmP< T PrfFTT F fddHStTII 1:4711

gr ^gvrff gr cTTr i

rT— (16)?P ^T«r HT gfitrt*^5P *T B^VTII 1 : 48 ll

li<h^ jT T ^JfifdlP»KJficdl<i*j[P^d: I
fHIdmi d-PdP *ja?P H^P^T: y^l^rqd ll 1:49 II

^ ^Tfer w ?P sr^rP mr: i

amPiMIVId^^J: dlR-M-tfi^fP BHP FrT: II 1 : 50 II

yd'l'i 3TR" I

3T5p5P d - H^STrBT Frf: 5^: : I

rTOT^fT d^W: STTfcT— (17)^pf2r#T *TVTII 1:5111

5T^r T^TT I

dHUrH ' d : W *fP TFT: HI^I^P^PHPdd'd: I

trfr W T dlVJPiW^IJh d - d^n<3l II 1 : 52 II

?d%i4%rr <-^d : I

fjTf^fdrfr »T TPTtfT ^T^fr d%5T f^R" II 1 : 53 II

^TTTft M^r^T (B, f. 154 r ) ddMlPiddT ffMrT I
f^P ?F=crt F rf^(18) ffe^FiWII 1:5411

JldddMdlP'ird HlPth^! 3T fWrT I
SI^MdPT FfcT dMId^d' P( M ^ d : II 1 : 55 II

tT<p |t*FP d<5d$IW H^Hiqd: I

^rp cT=T PdPMfT 3T fg^t d»T t^RTII 1 : 56 II

fad I fd^+idPvicdl ■*&*' i'flPd^ * fa I

PiImti <t>H — II 1 : 57 II

(f. 28 r ) — [-11-]— 5TSFT — [- 2 -] —

48c. fT— ] The right half of the aksara is missing.

51 d. ll l ffi T— ] the right half of the aksara is missing.

54c. d>&£f ] The rightmost portion was broken off when first read, so that the r of

taddharme is part guess. All these aksaras were entirely missing by 1999.

57d. SvFTr ] This unit had been broken off by 1999.

48 a. ’ffPN’ 5T ] M yc B ; x BTx 3T M y 48 c. fT— *P ] M y ; J^PB' i

Pq«fa B**” 51 d. Hl$d— ] M y ; vn«J.d ° B 57 d. <»>rd r ] M y ; B

58 ab. — [-11-]— 5renr -[-2-]— ] M y ; FcTT rTR^TTW^ Frf B

446

Parakhyatantra

cr^rTf^ircrro-^srrTTrTr^rTorii 1;58 „

q’crrsrrT^'cr: *r t: ?r^rr : rrT' 5 ^r*r?3' : r:i
3TT^jftf?T dM I rHMMq t 1:59 II

:MI<JdfdPd^Md<ld^llfd^n^n

<T 3T 5f Ijp TSTTHT^UTTIV jpimV: II 1:60 II

5T rfl" ? T 3T R 1

J JTPT 3T T: 5T fT(2)c*fa- ^d-q^i^d : I
-MHl-Md : UlOliy WIHin'drTd- ^T%rT II 1 : 61 II

sn*r?r 3^m

srffr ^ f^rraw spfrcpti

ly^JHMIrHfTW 3T d<S-M W T 'p^ll 1 : 62 II

3TTf*TW dfeMtE * dTT: I

vfpTT dM-^OTW *pap^ Pqilhd II 1 : 63 II

d^r^ ' d q-(B, f. 154 u )r^ PhW*^ cT^- 1

(3) *rfT cTcT IJW¥T fW ^WoT SlPbMNcTTII 1 : 64 II

^rr ^rfrfr: ^wdT ht ht qwrr srfwi*rradT i
qfg- cTrT fwcr rPJ8^ll 1 : 65 II

3d^4Mp T dfHId^WRt I

SrlWRTT d Hll cM Pd ^ RdTHI 1 : 66 II

d" <+>i<4 «RTwnrraT?r «ptw i

rTTfr dlPfMvf 9iwfr (4) 4.K'J|l^«5Pw^ll 1:6711

qffHfdi^ pr jnrrPr ht 51%: irrer fwdr *tr: 1

tm: <hjHldd r R l^T ll 1 : 68 II

^Pdjvtrfr *K-Hld N *T HIT: SflPfridH^: I

60cd. The tops of the letter in this half-line are missing in M v .

61a. J tTTd 5T J: T fT° ] The tops of these letters are missing.

58 cd. ?r t ?r f^r ^ fr nr t w jrTTnr^rT^r] m v ; dc**^n

firaw^ PlH<h l Pl») B 59 ab. *T d T $T f d~

?J d - : ] M v ; ^Tcfr $IH<|cT: t-q<Pl^P4'wn^ + cT + JT: B 60^cd. ?T dT 5f

^tT^'THrg'U’TriV JjUIIW: ] M y ; rin*j4 : U TTf^npiTTW: B

61 . 5T rfT * T dT T ] M y ; SlrftT TdTd - B 61 a. J RTR 3T T: ST f ] M r ;
H ^T3": 3TfT % B

Appendix II. Diplomatic Transcription

447

?PT FTcT STar atfana f?F T *R7*hl 1:6911

^add l ^ddPHqRaOdlvr^H cPTTI
dMHc^rq •H I H l'-£| ^dtP-d^ d^^T II 1:70 II

(5) oMrdPdP 1 ^ ddHlPvIdaid^ d.K'<3FTf^l I

T SIW ^ STrW: II 1:71 II

STrftT

vdOdHyd : Mp<uimPd$Ha-: i
3nt ddlPdPHd PdPdd cTcT ddHidd : II 1:72 II

SR7TST 3^TI

a - awnzr: fsrar(B, f. I55 r )^r a?r FauMPdM^d: i
^uitqfq- ^nidi Id %T fTRTd" II 1:73 II

3T?r(6)WTrT ^TRT arat ?7aRt S>Pdd_ I

df^P^d^iMiiiild' dl^'Rod : ffiPdd II 1 : 74 II

^d^dPr *=a'rrat at far ^w^wnti

ar anrw arr hii^k ar a<tii 1 : 75 11

fl KM K Ml 'did r a t fKdiat *TM I Pd at I
4-i <J | PR d Id I H d * l f^aTTTW II 1:76 II

dra.|Wll^«l'^ ^RPddKi'l^iaa-: I

(7) Mdl^ddl : jHt: H H l HJJ,'J| yfl dT^h' : II 1 : 77 II

U^f-M 'ttrltlMpd^'cld d <r<ti I , u i’ M i I

ffi rH^cd l fli-Md dlwtdMia - : II 1:78 II

<m < « i antair aRr R-dd i

antar ^nrtrr: wr i

antUT dlPdd^dT yHrd^HBlP^a': II 1:79 II

arct(8)W dlfMT gwr 'dtfdlfMdlPrfdl I
anpTT: U ^ g^^ldHdi 'Tirtll 1 : 80 II

aara aara i

w R>ui hrtt ant fdidd drMd J -4a: i

70 b. °airaT 0 ] M Vc B; °anaf° M v “ c 71c. ^t] M V B“ C ; ^ B c 72 c. 5T-
aTfafw g- ] M y ; aaTfa’+f+aaaj - b 74 b. anpf ] M y B“‘ ; a^®t B c 76
a. BTT&rr° ] M v ; HTT^T 0 B 78 b. drdilTW ] M V,: B ; S' x faTx rd.K«i M v
79 f. VPtr*T 0 ] M y B“ c ; VTRca o B c 80 c. U %a ] M y ; dR'R'i B c ;
aa B oc

448

Parakhyatantra

SrftTFT for rRT fr>n^T^m^: ll 1 : 81 II

5RTTST 3TR - i

^ I r^M l Piq R; foT£: HT^STT (B, f. 155") ^T: fo*Tfor: I
^iP:hc«I (pT: ^jfe‘(9)P.<M<M ti hm^cI i

fo*JcT ^ fifUll dlfo^l-Md : II 1:82 II

ydl^iMdl ^T^f^TT *fol

^^pMrU r f S T Pd^d: ^JIT P-icd *= MrlT II 1 : 83 II

sftfrfr formn^ ?Tcr MiJt|t|«iiMPd?trd i
dr*d) <JW: II 1:84 II

yrftT 3TTT I

=T (10) 4>4cdPHd ^TT: «l 0 tl^ddP^r: I
^fdMI<Jl(?Td<^i<-Hi(r^)^cl <t>4 P'lPad II .1 : 85 II

srerar ^rrsri

dcd>d) ^W: 5Tfo?T T ifl (l^W ifirfcTT I
STfocTT -Mdfd ' r T f^TTcf sf^cdTTJJcT ^TcT: II 1 : 86 II

<M^cd <t> <.«l : <t Ps <-n ^ I f-4 JPmidl I

Hm FTTlfr * 5T( 1 1 )yi -hP^T ll 1 : 87 II

H" ^Klt ^nVF^RT ’JW: I

3T?^TfT *4^ frigid : 4.WdH> II 1 : 88 II

(pit P><m fot-cq»<.iP;<h: I
dPHi^M l ^tfoPcdS Pd^n6 +:+ m cTOT Htcfll 1 : 89 II

srftrfaw sTR" <-^«t>*)foP'MMiPjia I
^ Ph oy \rq cl <-drM BTjT O' 1 !" (12) U[-6-]UII 1:9011

d i <jft i ^*fofre q- y^MpfdPBP ^rri

f*r>f: Her ^TT^ftfr sfo^r %for eTerii i:9in

fofHTT sRcR" *T U oddMHf U djfldldj
^v4wr ^t(B, f. 156 r )^trrt fsPTTrfr H^Tmi 1 : 92 II

tithed Id *HrTT HTHtT HTH*# *rfHforfol

87 c. ?ftfr ] M v ; fiw B 88 b. (JW: ] M v ; B 89 b. Pd fed ife < I Pd + : ]
M v (unmetrical; this may have read f&f-cqscifoqi: 0 before correction) ; 4. M Pd 4 :
B 90 d. HfT U U ) M v ; HfFH - U B 92 ab. fotffoeT sTT^T ?T sfOKf U
°dddMI U dJlidld ) M v ; PhPyd sT: T H" STtlit ^d^HlP^^-Ild B

Appendix II. Diplomatic Transcription

449

U[-6-]U ST#r: 5RrT(13)^ T WlTcT: II 1 : 93 II

iftf P^PadMd wi^Lji*' i

qY^RT: R" h^jjiH : H ^y.-M I «ididi-<Hd : I
iTqfgv: TSp MIT eft »J?T?tTrTfT^r: II 1:94 II

HdlP T *pf»TT f^TTrlT f^Jr^ PdPHdVy SlfH^PTIT: I

RW iftfvrf^rftT (14) $W: II 1:951

II ffeT ■U l' ^ Mij l d 'Y 9il]9-il , *5r4^Kyrd9l<JH4<iH : 5P1*T: II = II ® II = II

TRANSCRIPTION OF PAT ALA 2

SRTST I

fNWr 5RF: dddrlT qTWT: I

H^'pn^y^rHI^: 9TRit fa%7R)>Rr: II 2 : 1 II

JJrft: ^lY dMIMyPl^ST: I

P j h N <1 d Pd Hied I £p4H II 2:211

34cflR-c T (15) item* 4iPa<f)*T: I

y Pd <i H : fdeh l ^l ' ft^TRppTFTcr: II 2 : 3 II

JRftT (B, f. 156) 3*TR- 1
4 l ^4KUI+idR t T ijfmt RcTC^fC I

dr4l <U| | H M I -H WM 4l^4di>lY II 2 : 4 II

5RT9T 3^T I

fN^r T Ijftrfr m 4|uUHUIdPfrd!< I

4TG*Y f^T TftST dcdilcY H*RiY I
dl^pJdfirr (16) ^id) hImcI ll 2 : 5 ll

T 4dHHd) ^rartrT FdMRt^fRcT: snP^id
4,1 lUHlpM dr4iw3 Pd ^,«il P* (4 P?h PT: II 2 : 6 II

TTfir: 4|W4irdpMp4'f|Y ^tfr Md)Mc) I

93 d. l=grT^T R ] M y ; ^T + r + cFSW B 94 e. ) M v ; 9^ B 95 a. f
?PTT ] M y ; *pf>T B • Colophon: ] M v ; ’fT ’sY *f?T B • SP4T: ] M'

*fr 'TCdT: m: RRIH: ^Y ’sff B 1 . SRT5T 3RTT ] M y ; ’^YOR^fPr' *PT:
■ylRdlP^ldlR TT: ’SY y 4TW TdTT B

450

Parakhyatantra

*TTW =T^cTH 2 : 7 ii

#wTxi^r rHtl 1 ]

f^T fawftTTfar +i Tl 1 Hh-i 1 *-mcI II 2:811

(17) 5ftW mTHTm^T^RTT I

d" ^ <h Ha P^al <d d cd -jd KVl : II 2 : 9 II

chd^lP^d fT ^CRTT I

P^ l ^ l d T dTdY fimi-i} Pd^dlW-ldl 112:10 II

dldl-dd'l^SLK^dl^d ff^TTTTI

grrrof fwf^Fnxqtf^^r htii 2 : n ii

5T?flT

f%^TT(18)ftrfwr * *<*lpM<i4)p?r I

d^PT: JFTW dTfd - fa’ll 2: 12 II

sr^nrarr ggrr i (B, f. I57 r )

ddjgr ptj# frPF dfgfafarT I

PtJFT d - fcfa dT RRf TSfr <j8.iddP^d : II 2 : 13 II

M^dlfcldPaia dT FTMNir>iyydd I

ddT rd*d)?lt ) ^M? l7TT PddTWII 2 : 14 II

3T5RT ^Jdt <hd)Wl (f. 28 v ) — [-4-] — drT I

sr^srrjTTdr^rtrjf^^Trfe'^ ii2:15ii

f n£ m ffPT +d)ffl d*dl<ildl(d^ fapT: 1

dvft fa f d<PlPjfa dtcTII 2 : 16 II

dd<ndPMri afa cr^g^fa diydiPui+i i

d^^^HMTld) fldlddl?! U #^rTTII 2:1711

•5 d — <4 < cl I Pd d^?fa: ^r^lrl dVT I
Pd^HI I HI d^fa : dT 1 (2) t*T Hl^d-dPl II 2:1811

15 b- 16a Prom drT up to <ffadT° the tops are missing.

9 b. dlddldl-d ° ] M yc ; dT-T x : x ei ih i*-d 0 M y ; hmwhm ° B 13 b. alg,-
PdP dd ] M y ; dPg.dp9dd B 15 b. +dlWl -_[-4-]—d<r ) M y ; *h)W| dT (HT
B“ c )f«Rfr d%rT B 15cd. dr^rdT'JTTcd’dTd'Sd’d’d’dTfadr] M y ;

dT dl^d" ddlP<fa B 16 a. f dT ] M y ; dP^di’-dd’ B
17 a. afa ] M y ; anj - B 18 d. dT r rd - ] M y ; d^ffa B

Appendix II. Diplomatic Transcription

451

f^rqt^T 7=33Tf%: de>3<T>l I

wrfr ^^HlWlPdH R *7^ HWlThl 2: 1911

STrftT I

f*- ?hBI4f|J|«KII£r d^r+l<4PH5' fwcfr I

?^7 4^ndM7i«TaT: II 2 : 20 II

5747797 ddld I

4,^44^144*4^ ^I^Tcdcdl yd'ldcl I
t *KU i H i^T(3)fe^r *r rdf^TT irfir: 11 2 •. 21 11

7JTTW Jf^wrfr 4>|t4TrMrrT: 57^(B, f. 157’’)**^ I
fi^cIMT $1 Pi ri y i I Ad>r-d i I 'm ^ 77*73": ll 2:22 II

d"T dr*l«S+4^ fiw ST^TKfr I
fldei l 77^77: 457^ ^Pr7 f&ildd^ II 2:2311

d^cdii <. y i'fl'~4 cl 5 ti r f3"*Jc77 dd : I
fa*Jc^T%T 77^77 3HTW 5E n T Ri‘ f7*Tr7 II 2 : 24 II

fi T h M R TldTrT^fWR dd<»>i«5r-d 77*73": I
37 M^p7 FTHT*^ dc4>$«hlrMp7ll 2:2511

tttjt^ d 43)917-3 Pid^'Ji i

^SlidMN^^drl *4r4d)>RI f7=3r7T II 2 : 26 II

d l ddf T^ 377: 57t WT 3T7fr f^JjHIW: I
d3HMIvT |rf : 7373" WT ^i^d: II 2 : 27 II

J l d^d 5TRW cTcT 5lM3Hp7 773371

57(5)171% 3" fpj% HlPT-dF dry PdP^: yAd'll II 2 : 28 II

Pd(Md4^ j a <I'W dd|?i d5<M , ' J i I

am<JK R 3d7|OT"

2 : 29 II

*KU | |d' r 33 7R d3*l<4d4)3c) I
ZTcfr 3" 37337 U dldtft MlPd-fT 3%r7 I
rdPHrl+KUl %3" R3t 77 T 7 T%' 8 T: II 2 : 30 II

yd')3 'idM I

IT: 3T3t +l<4 <$>!£: 33T(6)3)% Pddid 77: I

*4U || p T R (B, f. 158 r ) fvRTfT f93% *lMTd'^Tll 2:3111

5I3>I9I JdH I

27 c. tg-: ] M v ; B

452

Parakhyatantra

4>KU | cd ftw 'J# T 3R[t < t>i u ll^d I

^ <+,|i4R+»'4l U II 2 : 32 II

sraisjfM" Tfa: I

fa*|fllfdd ^FTcTT W f^RTTJfrf^T: II 2 : 33 1

rq%TT%T *TVT cTW df^PPTrf^Jrf |

f^f||H(7)0^ felT 3H HT fTTgr <t>|wj+,|f(.4>| II 2:3411

<bN f > T c *TT ycTldd * 4t<ullRld I

■MdMrd^ui ' (TRT felTW ST U II 2 : 35 II

■tfJFT SlftT: n+>-MI-M4l yfdM<Jt) I

cdtd ' Ig T: W SfrfWT: yfdMHI ^ F^TII 2:3611

*tht wtrt f%Y(8)?r: pr: i

^d^dd l T^ I 2?|%WT%frq- 'pr: II 2 : 37 II

d n i d I a i d) fid i qRfwr i

3Tf5f^TTfT dc^f": 4. 1 «l ft.fr? ffsRTTII 2:3811

mWT =3" T: n+i-MI Rft' : <t>i <. «u ^ m q It) d) I
fT^TT <b fl ' fd cTR^q- FRWHcHlf;* II 2 : 39 II

nittcdidifcd* mf 'frnfr rppt(9)ncf i
HNFf dcfRTTVTT Pdf^d f ddl'jdH II 2:4011

q^Ml ifarfPTFT 'IMlf^dHirllQd I

iftfldl? *nTT STW ^fTT (B, f. 158 r ) P^TT rTCqff ll 2 : 41 II

dirr: <J.cd*)dd T if?: TT^rpfa-: I

srrtrt ^ fd'JT^ II 2:4211

deT fr^rf^TFfnf fWT: ttlPtB^flO)^: I
q ih i O 9 I <r>inl <h^r^n <1 I

qfrrfTFW yd<MHI ^ ?PT^r HH'l-MHl ll 2: 43 ll

H# srtqT SRIT rnt fw ff*RT I

dlfHI'dlMI dlBddfimPildl II 2:4411

greft dT m rr>nw fdy rlcT: i

33 a. ] M y ; B 33 c. ^rTt ] M y ; SHclf B 35 d. ST U fpPP ] M r ;

?r + ftr 4- rt^RT B (correction in blue ink) 38 b. JF^fspr ] M v ; B

39 d. ^ddlPd* ] M v ; ^cHlPytiH B 41 a. ^T° ] M r 'B ; M Vo,:

Appendix II. Diplomatic Transcription

fTS?r JHT 'FIT grm- (ll) dW+jfrrTII 2:45 II

Jj^sq-; f^TTOTT dt FTPS’: Tt: FT3T I
?T ’JFlt -HI a, MT 9IWT FIT J<irw>'r<JBM"<idl II 2 : 46 II

'ftf’Bt T M^a-qins + r I

HI^I» TT vrftFMliilPr ^FTf vr^B'finidd : II 2:47 II

t> <**«!,«; qiddil °q I Pm ^ u i i h 5 U *i M & u l : I

m <T ?prfq^ (12) rftHT FIT ?Tl%r T^f^frll 2:48 II

ft^JT 4>*)<JIT 'jFtt SIFoUFJsfc^MlPJdT I

FIT ftft <*^+tffr»IT T^r^rf^rrfTTJfr ll 2 : 49 II

4>M^cT FT -dHlSM FT^TFY ^ <T3FTT I

FTT <6lc«ft STITT ^TFTF^t 9T3T fWcTT II 2:50 II

zTq- 4ilHMn.^^ P-i Ha n i I (B, f.l59 r )

<STTPTf M*TFT FtT FT&liHgFTenhl 2:52 II

<SHT dT HllRudl 4 Il(FFFT dd^T! tfTFTT: ^pT: I
FRuTT^nrr >r%Fni 2 : 53 ii

q^qj ^rhTFT^- (14) dFTMT fdfSTFT FJ FTTH 2:5411

dFT dT 5<Hr«l5lM(idFlTUJt ^ I

HrelMKJ«IHIftlMI4H U [-7-]U II 2 : 55 II

U STRT ST^FT y^Hl'PcT W fSBT: I

grrmt ’smvr 5frarr «ihmm»hi^ttii 2 : 56 11

huiiT^n^ 1

ilHMlfFT ^FT ^FTT fli-Mi-M^ttH-adld^ II 2 : 57 II

F^WFTTf:( 15 )^T FT^JcnfF- Fjfef I
qqwj l qqiHHTTFT FTT J(ifq><;*<ii(c*i«ni II 2:58 II

Tt Fd^^dlPd $^di$ldU|lP<i'f*T: I

M^TT FTT FPPTt FTVTII 2:5911

49 b. “FJ* -0 ] M v ; “FTS -0 B 49 d. F?T 0 ] M y ; “FTT 0
M v ; jsild i B 57 d. °H>4H'[cT ] M v B oc ; B c (?)

dJHPdd t fWFTT j(13)FTt

II 2 : 51 II

ai^di q^Fr =pr fafsnr P^nd'^Pd i

454

Parakhyatantra

SiHdfdi pTTI7T3r dH ddPd 3T TSf 1
H 4) -H d H) ddHI HTWiT 5Tp?Ti*-Mi '■'- m) II 2:60 II

31<hfH I 3~MHreP Tt ®TT ^fTf?T ^11^' I

(16) m d l pHi*^ ' (B, f. 159 w ) sfrtBT d^HW ««I^TT II 2 : 61 II

5PTt: g l fafw frr ffcT: Wdt M^HlIdl I
f| d j| f| ry n t-cl r( s) m 'j <$ <r> II 2:62 II

fUmPl'+.A': d<3PH<4 cTcT: I

*mr dcdlPd$c<hcrr rUtd" ?T: II 2 : 63 II

dR-rg y^dd d s.d P-d d tt: Pam : i

rRT 5Tr(17)T smfTrr HT^TII 2:6411

PdP^^HdlPMR; H$$T: 'TTirar: I
Prrrvrr =r %rr sTPT ^<*>i<4uuH?ie^cl n 2 : 65 11

mm ft *t: m < s i tfiPHi P» k n i O'P r i

7WT a i C l < Tf T grg-; FTTOTT: W^TtR^T: II 2 : 66 II

*RTfr«r f^TP4Tfr W- SIHMlfc+MfcT I
d^ft l d l ciR t W ftTTOT(18)t T Pf fNcfll 2:6711

T *J%: fiPf’ddl gr HT ^ I

q-fc ^TTT 5P4Mcd' *TTm% , Wfd'^TTcr II 2:68 II

d4-Hl4<5T d%7T jjTR" dsicl M rtlld Tad I

fTFST FTW dlvKNK'PT fHwrf^n 2:6911

drT d^dWT PuidW M*dicH*i : I

Pd^Md l dT FT ¥T ff^TT5Tf^KTftTrTII 2:7011

(f. 29 r ) —[-9-]—^ T T % *77 r»T <*T

3TT rrir^TrrH’g'?‘g'T I TrfTri=!r5‘9r wii 2:71 1

g vr (B, f. 160 r ) zn-^rTT^rr^T^TTHg-^TT^r^fr d%7T I

71b. F 7 f f^T *TT c*T ] tops missing
71 cd. ) tops missing.

72ab. g’H’irrsn'T^rr^T^TT =PTT ^ ) tops missing

63 d. PdV *Tt° ] M v ; fd ifa 11 B 67 d. fWTT ] M v ; fWrT: B 71 ab. — T T
f % m c*T 3T ] M v ; sTR dMdd dHIlPd HV7 B 71 cd. 3TT

irirqrrTTr^^g'JrJTr^Tr’RS'sr w ] m v ; arm^nfr H^pnn^T-

rMd^d lTT B 72ab. ^'M'R'^T'T^rcd'd'TrT^rT^^Trjt ] M v ;
g^T + lT7 + 5rf 1 Ri7%T d'nfrd-dl'Vnt d%77 B

Appendix II. Diplomatic Transcription

455

sTTT^TS'd'd'Sn'FT dc«hdl «T ?T F9T 9T: II 2 : 72 II

^rg'sn'T^r^TTg'T^TT n=f^ ?r t ?r t: i
r rTFir — [—15—] — II 2 : 73 II

—( 2 ) t >

grfw |U| fUpMcid 5 Tqt 5 FT II 2 : 74 II

d^H l Rl ' HfWTT fajTT^T dcf I

=7 ^ ?%T d^fiWT Htf^ll 2:7511

Pty-JiSLld <l*jdoMdMMI<Jd fWTT I
T ^^NIH^ardl'Jdld: dPWdT H%rT I

^■cA|dl^M|^t II 2 : 76 II

f^R" 'pT *TT T?T *T rW (3)fMff^T: TT: I
aid'lHI H^cfT sTR" ^RtirlVld HTfVcT II 2 : 77 II

^P^illrH+i^ J H'W4 d^N’i'^r I

tVT: HtT iTcT^r: JHP*^^: 3^:11 2:7811

t’fffr *P»dl rp^fr *P<T¥ 'jUPdRudT I
ar^TTHTfr 4p«lrdl^p<i^m Hfi’H'O tl 2:79 II

<ti <. i Rn cd P4 ■^i-mIVh'T <*iPl fS^T B - : I
&<« T* t £r fa (4) d l Tw r p4rr McM'llSfll 2:80ll

frvrfr M+vilfJl'if MfdPadl I

72c. irt'T^r^'rrd’Sn'FT] tops missing
72d. g- cT cf fa ] tops missing

73 ab. FFrT rT T pf T: ] tops missing

73 c. *T Z % Z W ] tops missing. Note that in first transcription two following

syllables were thought to be visible: 3TT cf

77 ab. *TT T |T rW ] tops missing

72 cd. 5 U T 3T S' ?T ?T STT *==T dc^TT <r cT ?f r9T S’: ] M v ; $TTfa ^
cTr^ctl- ^ faf: B 73ab.5T^5TT^>!ITTTT5TTn^crTa-
T: ] M v ; ^^TTr^ffN' T dlMp-cddP<T T : B 73 cd. *T T S’ — ]

M v ; ST|jr <^aflM'^‘ iW PH $ PdPd Pa dM B 74 ab. — ^ ] M y ;<4qfa -

B 79 b. " PdPtf cTT ] M y ; ° Pd Rad I M B 79 d. pfffft ] M yc B ; M y J c

80 a. -V. l Pfd^ ] M y ; B c ; <t> f. I Ptrq c^ B“ c 80 b. ^ft ] M Vc B ;

^ft M yoc

M y B“ c ; t^d l H I U^ B 77 ab. ^fT *IT 77 TW cfT ] M y ; *pfaf fa tiPt^d'l

B 76 d. Hfafat ] M y ; #fa*7TT B 76 f. tJ-UdWU^ ]

456

Parakhyatantra

d m 2:8iii

(B, f. 160 u ) IKI'^TVT ^(.qWT |

-h i '-<5 cj cT3T ^ y R : II 2:82 II

Vfrofr ^TT Mr^lP^ ^ MUlc T^: **: I
HT 'J 0 lt tKJMIdMHM^ : II 2 : 83 II

Hf^(5$4^fd'f: h <4 Pad : I
fSPjqt IT 11 2 : 84 11

dPi'-xycl I

dl^dHW WTrfTT: II 2 : 85 II

grtrtm ftr TT^rmiTf^rf^r: i
5pgRT cTFT 4t ^4% : H'K^cTII 2:8611

d^diilTd+Wl ^T^T^TTfMTTrTrr: I

3V|^ rr: f^e^Ulcdlr+dm: din^d : II 2 : 87 II

<TkT ^ p*>q< TT fws: HT f^RT ftPf^tfen I
^r^irH+A'u^ arr *Rfamr mr: » 2:88 11

dd W-il M fV «t (a c«u '■*j i «4 d (h d ci<ad : I
^f^^anpfTRT H^iP* U ^dfll II 2 : 89 II

j^dHRm fr ddmidlsr^r: I
dr^d l ld - ■M d l d H~ dfT tTljfW^II 2:9011

bH-r f^T (7) PsiddT 9TW *T T*JcT: I

'jF'fr TT *T# *RTT (B, f. 161 r ) d«i<-d '• II 2

3RlT: Vlid^MR «sidt 5^7 '

^Ml J^ddfrR Tr^RTRT^SIT: II 2 : 92 II

trgr 4%r4tt^r im gtr^f^r^'i

gnrr ^r*M< JpJT WRT rTPT d<yd : II 2:93 II

dBRH l f frfHl'l dT (8) ^TBT dld^-fr: I

fKifdd^ emrat « if^i-ii *R": » 2:94 11

RUt dT ylRl^t Jjf^: -H <ri^Rr: TT TZXrT I
^^IH'SrlMdi^l <.«n»MMM'l*ld : II 2:95 II

^>rq d 41 TT: #iid : Iti f«g.qnh v nn i f^pT: I

9111

81 c. ^t] M Ve B ; TTfe: M y “ c

Appendix II. Diplomatic r Franscription

457

R" Hd + |A|*R: ^qRrl R TT: ftlR: II 2 : 96 II

?1R frlR: 9TT(9)?m% R+KI fR'RR": f*RR: I
fRRcRrRPdpHUMMi Rll 2:9711

RfRRR RRTR Rtfv<+.lP) <MlrH<*: I
^^vmpy+K R" R^TRtRr y+i^Rii 2:98 ii

arfR^ift r HtJft r R*fr t-m^idKd: i
fRRRT Rlddm r P ?: R$Rf M Id dTRR : 11 2 : 99 II

fdPi>|WJM|i^fjd (10)MI -d "^14-aJ f«l fM-oTKH Icf I
RFRRT cT^rh" RTR: +I^R ^T^ftTfTII 2 : 100 II

SFpTtT: R" d I T9TT: RcRTRjRTfVR: I
■RRRRTgRfR IRTR frTRTTTRRRTRR: II 2 : 101 II

(B, f. 161 v ) dPdPBdl R RTTRT ddd^i/dilMd : I
y«|Pd : 9T®3"JTT HURT MKlPi + ^iiPinqn II 2 : 102 II

drM I rlH ^<lfB I(ll)RR fifUliTUM I
Pdy i dfdRT Rl R RRTR RBK<MHIrH + : II 2 : 103 II

MPlP^<J R RRK^TIR dPs^PifR I
R I p-d '■d J| 'fedr^fqrddr-dP-dd qq^cl II 2 : 104 II

'O v

y^rdfd^ ll »pdlHy^<id PddlPH + l I
dcyRKIrtJ^&lfcl RRfR RdPdRJ^T: II 2 : 105 II

RTW: Mdm RT(12)RTfR dURT dMR flJRT I
(m^y^dl RTRt R rfr HlldRHIrHd: II 2 : 106 II

$rrRTRTTRR qt-q R THTT JtR <^q RT I
|rRT RR <JlM|UIT TTRTRtRT RdRTRR: II 2 : 107 II

R R fd RR dt-q rid d^f^d : falR: I

RfR 5T^RT cfP R RfP RTRTRlRt RR =JWT II 2: 10811

RRfRRR: R R^J R(13)R9rM^RRRR: I
RRr£: RjM^ R^R: RRH«nR: II 2 : 109 II

srfwrfR: Spg- ^RflPr RR: HlPR^ R^TP 1
^4ddMJid°Rl RTRTRtR fRRTR^II 2 : 110 II

97 a. f5R: fW: WIKIIf^ ] M y ; (?R: B c ?)

ab. 0 RRRTR° ] °RRRT xrx R° M v ; °BM-Mld 0
M y ; HII^HHI 0 B

fRR: ?m% B 100
106 d. HIKBHf 0 ]

458

Parakhyatantra

5pTT 3T I

t fafw h%" gnf^nWfr^: spu f^rni 2: in 11

oqfvr^TTT ildfclMi - (14) f-i ( m tii Ih T cTT^TcT: I
zrrnrmfr fw=TT m fawjuru 2:ii2n

(B, f. 162 r ) dfSTP^WT f^TT: *TVT I

?TVT cTVT *T ^T^T^TTir H" *BIT fan’ll 2 : 113 II

cr$n fasmiuM'io i

ff^rnr: i<i) w *nPi •. 11 2 : 1 14 11

^vn i fi nr drtiBi l ^ rr irrrr: 1

fld<M Tt(15) faTTfar WJJJ^frCTrr: I! 2:11511

SF^fVT IdlH <l^hirT <j4£\d ^TW«TT I

cTVH I f«Jd<lT d*-Mld H sjd I H Td P ‘H < : II 2 : 116 II

f^nfg^ralv^r: i

u 2: 11711

3rHd'Hdd1wi)rTrr gw^r^id^: i

PfldlfW: (jfldT II 2 : 1 18 II

#IHW : ^55f^w:il 2:11911

qVn^^pJlT: H^5T U H^pTRrBJT I

^TVtPt (dMrllfdfMI'irM<riiiM^ fV*ml t II 2 : 120 II

rdd^^if^ T^F' BHJMdPMr^d : I
jMcdT vT d^ ll fdf^ faTF^T 'J'JHiMf: » 2 : 121 II

r^N^dr TT: Ht f3F f ^ ^8TTW:il 2:12211
I d ^.PtHI (VcTP. I

srfvrenft *T^T(B, f. 162")^TT T^frfTt II 2: 12311

dlH^F: I

rTVT¥T jft^^rftfwfTOT: II 2 : 124 II
5Tcft5" dlH I

pyidl *t1t 'jBl^ldT Pf ^i«J*irMq»i(18)frPr. I

114 a. <F$n ] M r ; cT + rr + sT: B 119 c. ^indid: ] M Vc B;
M y

hTBiFT x:x 5TRT

Appendix II. Diplomatic Transcription

459

fpsrt t 5 T%; sfr^Pt fr^rii 2: 12511

Wi <J.fd4dl mi'-himhI R7T: I

rfft^TT T SPTt: sfBTT flra’Ngfr PnTjRhl 2: 12611

ff^fwr^rTT *TFf PdlM^' dd*dd I

rrnrt fcgfr*PTc^t fanrsnif^if^: n 2 : 127 11

PreJTfaUFTfW: I

(f. 29”) “’T’RrfTfTcn': ?Td''TTRrFirrrwr : rR' , 8‘TI
ddcdP^ *fw£ Pd <1 Id rd'l k4<HPWT II 2:12811

fddlldM i J i P m M fjd Id^i i <.Pd^ : I
5frwr: fr T8H^HfllMd^<l<JH^r**iMJ|laidi*iwd<5^dJ : II 2 : 129 II

11= II <g> 11= II OdL l g fr R^TcT( 2)^ MPdMdl^PddKyPdMKdMd^l 11= II

’sfr 11= II

TRANSCRIPTION OF PAT ALA 3

(B, f. 163 r ) f^TT Pd dJ I d d K I <tlT fldlHd ^Pd^dl I
(ddJI Hd« < Hi^^imr^>r4MrnHiP<;'M II 3 : 1 II

fT midlvUT d4d>K'JldiK u T: I

aid^^ ll PdPddlW R; qwrf’ Mrdd'ld^TII 3:211

d^RhUPd 34 1 *3 Pd^4* JU l(3)f^TT: |
jjldi f l ? wfrr *rtvrrf?r ^11 3 : 3 n

HdlddlPd d l H-MH d l d-dI<HmW I

dUH-^iUlIM Ml^dPcT *JTT7 tTcT: II 3 : 4 II

128 cd. tops missing

128 cd. SrT fT f rlT: fT * 5TT m fcT <T WT T *7 T T ) M Y ; dd«iPl fTTT:
^Fpf y IHlfdd Fy IdA'ti T B • Colophon: $fd ] M r ; f^T II p5T II f^T II PiT II p5T II p5T II
B . ffefar: ] M v ; *W: B 1 a. pFUT ] M y ; *tun-

d^ld TR~: II II 3fTll B 3 c. jf)dld)*T ] M y ; rfpHldld B 4 a. Bdi<;<Pl ]

M Vc B; Mldld^ t 1 M 1 '" 1 4 b. dld'dl ° ] M V 'B“ C ; didg) ° B c

460

Parakhyatantra

crwre : y -minnl: I

^Hlddl OR-'-PT ^TTPF^rnT^T: II 3 : 5 II

pjoiiiRjoin ^dlfdPfHvHMcild oqqR-q<ni : I
<wi^rdPi(4)^r jffafarr g^nrtir ^ i
d£Ml yi^JHNWrl A Pa Rid II 3 : 6 II

JTcftT <fqH I

y i^Pefi : P*i «Tl *^nf qiPiPy^rqqP^d : I
T 5Tn=^rnr STWT: H+.Hl dl*5cr: fa*PT: ll 3 : 7 II

ildcfall<4l *$lf^ I

^TM<t>r^ R-qcl tHi far A q I n *i II 3:811

ST^TTST 3^PTI

3^HT T(B, f. 163 l, )fT ^^l(5)fHH^4liTd-: I

dUllPuddl HT Mem^i^qq II 3 : 9 II

far <jM<iJ||<Jld<fa' faiH IPJ: I

HPFr*r cTrmT y^MdKdAHIc^TI II 3:1011

^tlfalrHfd^'far srfrfatv - ^q*iP*d : I

?T WtVt sINcI dililK^lfqiqa II 3:1111

faM«lfaiM4>|Sfa' BTHTPT PTt-q Pi P£d : I

FTCTTP *PHd l ~*P9 >£(6)<rlNld: ^TBlfaPJcf: II 3 : 12 II

=r mfar fa^vnjrfrffr gfTPTm^^?ri

fpf d^rj<ti4^ faldHI 9 IMIr^R: II 3 : 13 II

Htfr d^r»4HPda^d*T^ MPdMK^dJ

yKM^^ 'gfa- Mldd l O? ^TWII 3 : 14 II

HfTT: jmfa^farT: I

fdIBdT cfgfa^ jffafargfar^ fWTT ll 3 : 15 II

cPTT ^(7)%cT W R?TT: K<M]*PirT: I

IJFPT: fTTT: HKdf^MpCOF: II 3 : 16 II

fT dN TTT: faffd" UMvKIuit Piiqqftd : I
oiiviidR fl«5vilfdiuii TTWIcT wq-juupH^ II 3 : 17 II

5 a. d^W ] M v ; ^(?T B“)«lf B 10 a. '■ZTZ& ) M V B“

°?RJr% B nd.^WlM 1 '; 5 WB 17 a. farfd" ] M v ; ffSTcT B

Appendix II. Diplomatic Transcription

461

aipr^T d^£P?F '■M'd'H lull'd - : I

TF3VT dry ^P tT HllgyMiaM'-tsiPcH^i II 3 : 18 II

ff3T(8) afiT TT liiflir: H <d*i : ^(B, f. 164 r )5TfWvcT: I
ddH I Mfdd l Wl aVT II 3 : 19 II

ara cfTT 5TFTTW ylciM<ycl I

it u[-3-]u w yl ff rt a ?tat ymuidi 11 3 : 20 n

amrr: sftwrr *r didM-n ^ar *$ji<iat aaT 1
T flldl-MI dTT: #rtVcW»hrf?rTTTaFT: I
5TcTT(9)T^- T ThN" Tn^cdJJ«lfiJlcTT II 3:2111

y d la 3ara i

a l afr a aat yHiKydiuidTHfer i
dldd l dfPa cT U[-9-]U ytar II 3 : 22 II

M«M^I l

t str^t ^rT^r P^ P-i Hy d i

y i-l |0)Tf m -H l u 1 1 H i EP=^t 3"<T II 3:23 II

scorer afa df? ?(io)£r ^a *t W & '

T aTTlt ?fr#r cTd" a ITTIT^II 3:2411

d^llPd Iddiai^ fa^aPfTrBTa: I
Allied ■» i *- m cl d vcsqiqmld^Qd II 3:25 II

ar ald i diPd^ai aiT fasta: anrarja-; i
Htfr Prat a far ?£r PdimPddHT iT: It 3 : 26 ll

avpjat faarat ar ^MTr(n)5tra’ fcaa: i
%w faw afara f^rdtd^a r y$vafhi 3 : 27 11

aaf a ^<43 diHM^d^adMUfl i
d l 'PltdlP«i (B, f. 164 t, )df^dlH4.lw5rci aaaaThl 3: 28 II

arrrft ar dr^Hi^.d'Wrd.^: far a arera: i
3R5j%T^Ta^ar faanatariTaaa: 11 3:29 11

aajfaraTfaaTrjar fa"(i2)t*H , sl'ii , -iti*Ta: i
y I'^ra jaatwasnr ddal ar^ - : aarii 3 : 30 n

d<id^aai aiaaa^aaTHtfaar d^a i

is d. °aTaa° ] m v • °didar° b 20 a. ] m v B“ c ; ar^ST 0 b c ?

a. anat ] M y ; anat b 31 a. aiaa 0 ] m v ; araar° b

29

462

Parakhyatan tra

HT feftTCT T cPTT 3^": Il 3 : 31 II

»iH i rf t cmpjcfr d - dpt fwr pjrdi

3:3211

^pdd i ddd'dfr rt drsrT(i3)dr f^r fwd: i

dT Id i y Idl^d dqalPdd II 3 : 33 II

vrftRTst t ^ 4 -Mil <rM fVi -iil n i h : i

^d l ^ldd! ^ irrar^- <frw ?Td: II 3 : 34 II

d- ^tqrrr h%tPT fii^dycddi^ii i

d<J P*d ~ dj^T: drfWfdHT dT *fPPT I

^fnPTT d^vUR-H^ddl*# ddT(14)fd>l‘ll 3:3511

3TWtTfrTT^eT dT fdc% 5T^ fadcT dfd 1
d£M , d i *itrj TddT HT <J>d I ddT II 3:36 II

3PpT sr ddjHp&WHI HTd: <<«Hidd : I
Hl^dlfy d - rdcdrd TF£RT ^rqqmd : II 3:37 II

yd'l'i dqH I

dW q d l d d Id 1 44 H R d I Pd 4 1 ddr I (B, f. 165 r )
dPd ^MH^rddl diyiHIW fdVT fWRT II 3 : 38 II

dt^T Tdt

3TdPTPT *T d& l dd d»T d4^ dlddT II 3 : 39 II

5T4TT9T qqH I

^ymiui* - Rptt drpf^T jtt i

H^fdd fdT dTfcd dd*P=d qftW: II 3 : 40 II

3TT5dT«f Al^d $rpT MlHl-dRqd^ dVT I
TTddyrdd't dT=T dnfr H 1 <3 Pd +1 d%cTII 3:41 II

odfddKId^ 5THWT dt y M I u| *4 uj dl (16) d" fd7 I
H^cT trg- yH | UR % SPTTW dHTd" ddTII 3:4211

d^d^dl dd - : I
}=dcTt d" 5T53W <JPd<d)^J|lPMd) II 3:4311

^frrrdfcppfr dr ydtr fd i

36 a. 3T?di'' > ] M v ; 3Pft° B 37 a. 3PPT d" ddRiP&« ] M v ; dP^+^ + d - d
ddPrdP4d B 40 b. JTT ] M v ; TTT B 42 a. SPTPdf ] M y ; 5TRW B c ; SPTPT
B BC 43 b. dcf:] M Vc ?; dd^: M Vo,! ?B

Appendix II. Diplomatic Transcription

463

rNlfH ■MI'jl+l'TyT dg^d tidlfd+l II 3 : 44 II

5TTW $TFFr SHt H prat $Hddf^d I
ra *rat T srara raPrfwii 3 : 45 u

rar fat drd^M i m i Mivnni rarfpra: 11 3 : 46 ii

3TPTOT PSTW ^dRwratpT gn

fa f rTjpfa: 5TT|r: fatfaf ffawffrT: II 3 : 47 II

ar^W^rfarartT TTPTrfartfaB, f. 165 v ) ; ft I
jjwr m fajfa rx frax fatt ra; fa^ra^raii 3:48 n

HUcT r*4plM«^K: fagpt: (18) W farara: I
w i M i dflwfa fatniprar: n 3:49 n

^ftreiw^r *Ntw: Htfr ntfra i
dMIHWVHMsIHjTl <.$( II 3 : 50 II

(d hi i hi ra ?pfar Wtw *r n^fra i
fra t^t Htraprat r rat rar f frafani 3 : 51 11

Hi d I. Id HI | Hi rat^[ftf^raTft(f. 30 r ) - : I
jrlT^t^TT^r^TrrraHn-cr: Tfarr: 11 3 : 52 11

fr csr <fln drafar ra u rar rsr t ht nr x cfx it 1

H" 3T ST ?T afdra cTx ?Tx ?T JJFT H fa cTra: II 3 : 53 II

dfaOgdHg g p t pfa gr rar vr ft ? p i

52cd. H’flr5rrH‘lT5r'nTTra , 5rr?r:] tops missing
53 a. rf c5T ] tops missing

53b. TCT 3" MT FT cT(cT: M Voc ?) ] tops missing
53c. *T <TT 3T rf] tops missing •

54b. &T q- 5T IT *T cf ] tops missing

47 d. fatfaf ] M y ; fagjvf B 48 b. °ftfaft ] M y ; °0PHI B 48 c. fa-
Sfatx ffax fa° ] M y ; frafaffa 0 B 51 a. Id H| | HI ] M y ; Id HI Hi B 52
a. pfdT 0 ] M y ; Ht^TT 0 B 52 b. °mftr : ] M y ; <nftrT: B 52 cd. H ft

^mrrT^r^TTrrraHrTcr:) x?x 4 -P+fa$n^fa^tsfa fraura: b 53 ab. p

c5T rftcr dd » )Pt| ra U ra - m - g - HT TT x ?Tx ?T ] M y ; dcHdld dd«5pM dTrar
Pll d H I Pi d H B 53 cd. P dT ?T <7 UfdPP Px Px 5T JJFT ] HdlrHfddvI'dd^ P ( 5T
B“ c ) JJFT B 54 b. Pfa ^ cp P TP P p ] M y ; HlH^y^lPidd^ B

464

Parakhyatantra

?’§Jsq'%ft'5’?rrwr?f? , TTT6riT*TT^'cni3:54ll
ET TT TT T" TT TT °^T °qT TT TT fTT TT TT W dT I

fr tt * — [-6-]— (2) err 4 H I T? t t ^rt: ii 3 : 55 ii

y h lui^efT dii't'i tt^tt frf^nmcRr i
dtTK I Hddl Ulf TT tTwR TTT ftTftll 3:5611

fR d&MMTR T fUTT **|U]dlT<M I
jq~U^MMr r SJRTT pKJITT HTT?mr: II 3:57 II

fgr rjfsrfiRt tTtt <p*i4iJ?U>H<£TTr i

ATT I ^t faTRrfFR STTg- STTCrft fTf II 3:5811
rrf(B, f. i66 r ) <H<-dT T :rt t rrr fr ?rr(3)TT: tt tt i
r?M Pd^df<b i nPd+rMI fTffT fit II 3:5911

LMIMd TR TTR*Rdt TT fTTTTTT: I
deft fTTtSRPTd- 5RfR ^jJIcMdl II 3 : 60 II

WlPy<bKT4«td" fi+c-R JRTTT RT I
^-qiP'M'tiKlcTR 5fdT : TlTTTTTSJft TT II 3 : 61 II

sr^ frtrsRPR fr^ct i

FTirfwrnf^TfTTmW’ R^fTR’J‘(4)oftTTnTI 3 : 62 II

siihtiIh : u[-3-]u riP^i^i TterrT i
aTpTTTfTTpirFIT T ?ITH<-actf mqticHdi II 3:63 II

fR TTT f^dl fTTTT fetlcq«5q*l4lPildl : I
TtfTT: TR TT: yUlfrt<-yfc|HPddeRI II 3 : 64 II

3TJT^T Td^Hd'Rd'l^Jliyfi'ilT: I

■

54cd. tops missing

55ab. tops missing

55c. <T TT W ] tops missing

59 ab. W <RT tTT ] tops missing

54 cd. f gT ®T" fWT ft" T ?TT T” fT fT" TT S’ TT TT T d" ] M y ; ?gT STfrfTT rfT%
dcTpie t fr 4l Tf t B 55 ab. f ET TT dT T TT TT ®T RT TT TT <dT dT fT TT
dT ] M y ; g& l dld l Vi (Tt T B c ) TRIuT RITlPl Hl<h4Rr<fl B 55 cd. ff TT

t — efr ] M y ; drt t frw rttP 4tefT b 59 ab. rmr rt t ht fr ?tt tt: ]

M y ; dTTRTT d ipMH'lTI : B 59 d. fdffT ] M y ; fTfR B 60 b. fTTTTTT: ]
M y ; fTttfTTT: B 62 c. °W] M y B oc ; °W + fT+ B c 62 d. ‘JpifTTTT ]
M y ; 0 T'TTTTT B

Appendix II. Diplomatic Transcription

465

ufsVTdFdT fddIT Hdlfddr(5)W: ll 3:65 II

otm^vnRj^ldl dddTIIddTfr ^fr d%dl

^Hfdd dTddlMId: d3$fr dP^l^d: II 3 : 66 II
dtdf fd dl «l fi ;fl R-H Tvl <JPd y did Pfdd: I

<|irt I '.d'P

FTdll 3:6711

f?T%d dddi U [-6-]U ddV djd I

dd-^P»dl (B, f. 166”)¥dT ddfdV^I dd ftdd II 3 : 68 II

dTfd dyyM sdPTdi

fhrtTTT( 6 ) 0 Fr^rr spf^- d^Td ferni 3 : 69 n

d d dT: yi-jidi fddrr TPd^^^rfwr i
dd^ dfrdrT W ddlil'd VJrT cPTTII 3 : 70 II

^HlMdKd: SdTd fiydKumirHH : I

4)1111^^7 Iff? fdTdTTW. fd-. H I Pd rdT : II 3 : 71 II

^PdlldM^rd^PddBftdd Mdfatd I
rd^d.HrMd.lPH dl^dlddidlUd: II 3 : 72 II

dld-Hdl : d>jfT(7)?Tr%dt dddT d fdUTf I
Pld^lHlId'dddl dFddRdpJdTddT: II 3:73 II

spTTddt JdTg^Tt fdt dtft ^'Jiid djT: I
dK^Jd l d d l SddT: BdlrHI f^ddlc^d : II 3 : 74 II

gfdd Pi j ft i sqd7 id i fn 4 1 ^Ph + i3dT i
fdW d^dT^dT dtTTdd dSTTTfdTril 3:7511

dl<^jj|£dldPll ^T(8)^q'l^ I

ddd V-l l ^dd dd dr srfWT: dT^sft I

ddd d rdi I ^ di^rd I -^.Ph ( d i J I fi K dT II 3: 77 II

tTq- fd^rr d^rddr ^-dodd dfifdfrdd: 1

dTdT ddrfddrrfPT fddJTdrd (B, f. 167 r ) dg^Mrl I

71 d. fdnfddTT: ] M V<: B; fdW x :x dTT: M r 72 c. « 4»l Red ] M y ; °*T-
fTTd B 73 a. d l d^-Hdl : ] M y ; d l d-HH I: B 77 b. ] M y ; dT^dfr

B .Colophon: *fd ] M r ; ’ft II ffd B • ffrfrd: ] M v ; qd"ldt-M*-nd : II dhl

dtll dfll B

466

Parakhyatantra

rtw ( 9) famni 3: 78 11

ffdT JTW^T3TT:

5TVRf?T *T T dFRTTT F*TR%*nfsftrW I
cpjfr dPidRfc+H 9J3^P0TfRVTT

P<jHH<H'U | 4 .N) RT fT RtfdW: II 3 : 79 II

11= II ® 11= II ff?T ^911^ Pd<in4 l ^rd9Kd9dH^cflq ': 11= II

TRANSCRIPTION OF PATALA 4
(10) SPFT5T 3dTT I

RTOT gW fHHigd) fl4j|l4ddl I M4|l I
^iRti+riiisfP-JTT' <t>dii P; Isi la •* (H <. i II 4 : 1 II

dcd cifj^d JltW *imI LI ^T^PT R^cT I
f^f^PJWVTT df-Md XtorifffrCl II 4 : 2 II

SRTtT g^r^i

RldldcdfH4 STtWT <f.Hi4 : <ni t u i PttH |

W fTTW * ( 11 ) dcT fd^MI'^flPwRT: II 4 : 3 II

SRTST 3TPT I

Hlfiddl R%WT d^WJRHW: I

T aiw% Pd 0 ^ II 4:411

fm i $Ptd g?*r I (B, f. 167")

ggW drdcd d*Pl9H*dcl II 4:511

qgw t faw* gw «t»i4T*i^rfstrcr: i

dW^rgTT^TT (12) R^lfidddl^: II 4 : 6 II

3h h ih ^ i Pi ci *4 d *Pi m drTOT IV*<o I

dVTfr Rfc m dTW *J%: fa- f d4l J !PII II 4 : 7 II

dTW PJ?TTfT grTTfT HNIW^di RcTT: I

dmiH^frd^(<R i R P»ri T +1 «5d: II 4 : 8 II

1 . 5T^T?T ) M y ; *ifUlRd^|L| W: I SpWrf II ’Stll ^11 5RTOT B 3 cd.
dcT fd 4 'M I ^hP* =TcT: ) M y ; dT B 5 c. drdcd ) M y ;

dried B c ; Rrd-cd B“ c

Appendix II. Diplomatic Transcription

467

cR=ZTT Tftrrf ^kTTFT ^ I

rqn^- TTTTf^- t: 5fT(13)HM.IHl T ^r-f'ifril 4:911

l)dr<t>iw5 *T^r[ 5TtWT T?TftrTT^TW I

II 4 : 10 II

Hi 9 M H I f% gfe": tT3TTW I

gat ^ ^ HoFF# ^HlMIHHHirmd II 4:1111

irfr crfsrfeiT ^vFRTrT <+.i-mT<th TtH Pr^r i

S^r 5rftrf4(i4H^r *ft zmr w faFTTii 4 : 12 11

fTFCT cFT dHMIH 3TTW ^TTW fWTT I

t?Fr ilRd SlfWI i<5<t> H%?T ll 4 : 13 II

4>H l fV 5T g- dc»H4 ?JW PJFFTT U I
*<H>4c r: i ii PP(P *-hh fMMHg4W 11 4: 14 11

<kf^ ^romw JTrmwr ^ ^twi

h4^t(B, f. les 1- )^ *nf?r rnwrgfiTf^r Fpr 11 4 : 15 11

d«J'-H|Jm4rfl4HITTTTt(15)fT Pi Ml Hid : I
F 4»dlH l PH4PB Tgr m4lMMM4>K«i II 4:1611

H44 ^TW <FT WTcT PdaPd I

snj^rfT a^<^1r<*>iriarqr*-iqm3 II 4 : 1 7 II

fll^xr: fl^+iwiluii vrMlPdMi g<dc4dd^ I
9rfwrwTf>r h>f4Pt df/lfrrPr *r?rar4ii 4: 18n

oHp*HMird rFT g€P dPi^<B I

B«jn i d6 l(16) l» li r^Hrg il 4 : 19 ll

rr^TWT HTTP HI-ydfHIdrHHdid-T 1
HIAIIdrdPdHlHIfrl f^FfcFTT: W^t^FT: I

hThhi gP^di+i j j PhP^i srFnrr^rTr: 11 4 : 20 11

PdaPd dT^trT HMdcMttdl cFTt: I

^HI<$,&|U| H-g - : + gw HlJIMlfdg^l fWcTT: II 4 : 21 II

tVT d^^ lT F T afFFFRTT W*lRt.d: I

dcH>m1 PHg^H FT: STt^T ff^FT( 17)gTOT: II 4 : 22 II

4^p4 cluMfdPfHpviriHwi^ HHiHrT : I

9 c. HsTT^ ] M y ; ?r + 5r + 5lT^ B 10 b. WTt'- ] M v ; grTTP 0

?TW + T:+ ] M v ; B

21 c. °f-

468

Parakhyatan tra

TTT*

: II 4 : 23 II

P-f R jH H I : I

d*StJ|d|VFT 'J# oiH^ISr: 5FTT dcf: II 4 : 24 II

tPT ^ Pd Pd Pd d H i d?T(B, f. 168 u )fWTT Paid^dl I

PdiPsi <fS?P r+Pdd'HMNd^dfn II 4:2511

?FpTf^Tf^g:: fPT ^Ttf" STffTl PrT ‘Tl^R’II 4:2711

FT i*7dTpnnfrd *TP*T «iJiShlfd 4 i P^, d, I

3lPd^MI ^

PdP4i4TT i

3FTPf%IlfWfHFP FTT (f. 30 v ) --[-6-]— EFT FT T
TCTHTfTTTr=TTriFr?TTg:nTTf fpBJ7: II 4 : 29 II

d^TT H^r^dJI 3uTRT: ^WrTT I

^WirTt FT *T B" FT *"FT ^FT FT %F%TII 4: 30 II

5TcfT3- 3TTTI

Pqd^l ^gTTFVP j i «4 d d u ^ TT3T I

=T PddJIFI F7TP II 4 : 31 II

y<MJ>i fftti

dfFI^HNH MTF FT T <JT(2) r wfw 1
fTrST^rfr FTP ^fd rH'^Vdl til dWd : II 4 : 32 II

29 d. T rf F ] tops missing

29ef. FTT £ FFT rf ^ ] tops missing

30cd. fT TT* *T *T TT r QT J *1 I IT ] tops missing
32b. T T ] tops missing

25 c. M V B 0<: ; fVarf?F B c 25 d. °Fr T® ] M^B" ; °^cT^ B p 27 a. F - -

FlPMBM Tpid ] M y B“ ; FVlPHdl x^x +?T+ FTpgWx + ?T + B 27 d. 9T-
WfTfPr ] M y ; srarrfir B 28 b. «£3F>lPd ] M V B“‘ ! ; aisblPd B c 29 Cd. BFT ~ ^

?r r ] m v ; wiivt<M ttw T?rr b 29 ef. d'^THrf^'Tirr^Tr^'^TTf

FT FT f fw: ] M y ; ddldl fFTFF^fP 4.H l^rdd^ PdT : B 30 cd. TT FT T W
nrr I7TT rr dd^ld ] M y ; *TFPtT tRFFiiFI plddild B 32 ab. HTT FT T
°T(2) “ ■'BlPud ] M v ; dTd * J uj gJTTTTfWT B

Appendix II. Diplomatic Transcription

469

T TTTT ff^TT ITT: 8TT I

sTHt fT^TTTTT fT^PTT II 4:331

3T*fr!TT TTTP ffemriTT d-il^Pd: I

fFFtt TTTTr(B, f. 169 r )tffr ^rrtJTTTriflWII 4 : 34 II

grTW +|U||9yHI'irrfTH<6<l'H4d; I

TT fspUT Pdd4 TT fTtf (3) TTRT «h<uil-r1< II 4:3511

TFTVT tTTTPT'TT fTT4vT *i-i i«r> cKT I
cTTT **l£ MHp l HflT T T Ttf - SFT T3T I
iJmri^jpfTHMlP^HiMHi SRfTf^T II 4 : 36 II

^ tptt fTrarfr t tttst; i

^H^PdMd t TTT: TpTTTTtT^T: II 4 : 37 II

dHdldloH <1 (4)T TTTTTiTTTt TMT I

iHI«4 fTTrOTTf HHImIhI T^tTTT II 4 : 38 II

5RTtT 3TTTI

fq q i| P«q ^ tft TPT: <ii'Kj*nt-4iP'i Pl'TT: I
pel 1.4 ^ Pm fTTT TTTT TtTtrfrPfT: II 4:39 II

TFTTJTm

^TtTTTSrr^TTT Pd *4 'TPTeT T TTTT I

cn^sr Tip u frfw ^r; 11 4 : 40 11

TTtfr fijfw TH"T (5) TRtTRtrfTTT T5TT: I

yi^yy^ <HKrl4^i l M^T , J 5PT: II 4 : 41 II

M^TUIId TJTT jp.TTTT fav^T: I

TTTT TOT T Pd T'J^TT frfTrTTT fTTFTT: II 4 : 42 II

ut: <6^ Ph P-i rP r(B, f. leg^Tt frorr w r^r sn
TlTt Id «hfMlPiT*fT fTTPTTTT II 4 : 43 II

diBlddl TrTTrfP TpT TPT: T T^PT: I

35 b. 0 'j1l[dT 0 ] M V B“ C ; “vnlfqa ° B c 36 c. TSfPpfT ] M r B ac ; H JfPl *iT* i B

36 d. TTf" TTT TTTT ] M Vc ; 8Pllf TFT TT3T M y< “ : ; TtfT TTTTTT B 36 e. SlT 0 ]

M v ; 3TT° B 36 ef. “f^StTPTPJ ] M y B ac ; '■P^TPT^' B‘ 38 c. ^TT 0 ]

M v’ ; ^n-o B 38d.TmT| M y B“; *HI<TT B c 39 b. fPi^nHlI 0 ]
M y B ac ; TBRTT° B c 42 d. fTTPTT: ] M lc B; fTTPT x Tx <T: M v

470

Parakhyatantra

(6) %rT7f

'll 4:4411

■n^TT^trfr *rrm • g<H id__ I
4>lrtt fr ?TCT7f PHO^'ItT: ll 4 : 45 II

cra%f^T Hi<l+r^M«T"'Tn‘ I
<MHf ? ITORF cTrT Hllc+IrT: <MPildl W: II 4 : 46 II

*Pnd 41^4 H 3 kTtT I
4>H^T f^RTTT Hi«^r*ic^Hmd II 4:47 II

aioyrM (7)n#r crs^^pr: i

3(T#4? fWcfr dTSf W ^TW: +HHIcH4»: II 4 : 48 II

qvrfq- ^Mldl ^flMlPifiild : I

jn^T*TT fVrnr dm d^J^II 4:4911

^c4lPr *T: *T?Tf g^TRlfr ‘J'rtirl I
t ^rar1%cfr dm: n 4 : 50 11

(8) Pd ' d fd' (HiHH I fTdT Wt: 4>^Pddm4Vr I
fwr nw gimdr fwrt m: 11 4 : 51 11

srmr germ

4>*}(J|i Ph -M-MI AlfMIcT ^ ITg- fgXTFR7 I

W pHded T yiil'dd II 4:5211

y <+.1 am ggrg 1

gtfdT $tt^ famr dff" gtfgrri

<fdt(9)(B, f. 170 r )orr giV Pg^r^dfTT fa - h4)vjH II 4 : 53 II

3T8TTWT g^TTgtgt ^W>-^ yi'-ye) ddT I

dc+4d: sfnp" ded" Hr[ PddlM<h II 4:5411

i| PwH Pvl i| R-T4TT ?rfwr: gggf dpH^dldPH I
gm gtw dr4H'4IHIdld'ir-F II 4:5511

d^ AflRmHIHHoJOF (10) y$?mf I
drTOT AM l HJVd ddT ^d-MMMd: II 4 : 56 II

?t gtfrRrfT IJ5T: *=g*f fWFT I

^HMId^ g^H^TinirdlRflilryi HIT ^T'tfd'll 4 : 57 II

<t>Hld~) 'dldgoM'S'

46 b. ° ddHd ] NT; °ddl^i B 51 a. fmr] M Vc B; ft x dfx ITT M v

Appendix II. Diplomatic Transcription

471

vi^lat-cl'T dT «1 w>I T3TT Mn : ^>lci II 4:5811

5UfrT: ycdVT VT fVTf5(ll)P^r*cwic44>l 5 pTT I
yfPdfd^TIA^W Til 4 : 59 II

TVd HfPd VFFrT UVR" ?fT TTTV I
»KU TT fVdT *1^3 TV fWJlPiT H%dll 4:6011

STcftT 3VTV I

dTV TKUITI«W Tprch fT TFTftfV: I
^dfdcT l ^fi&N I ?T F ^ (12)fv>^~ *T fT II 4 : 61 II

MTUM I

TV fafe: frW fcVg^tftd I
dPsdclH gW TVRT T^HKJd inff^jV^II 4:6211

gww gwvtfnrrm; T*jrvtv: gr4%v i

jfTt 'TT9T: THTTtfT dTTT: TdTWdll 4:6311

| Rt T <TTt TFT: FT^FPdPJT^FP I
VTfCiS-(13)<M <u| it<4l-«4 ^pVT^prfVHFFT: II 4 : 64 II

PrftT wmr fuii«jfd4<s* TTTfvT: i
TTFJ-: V V vtvr dTTVf V JT^ffw: II 4 : 65 II

cTTVTV yi*sHIVFT: TVT^VTlTTT |
<44d4r+HlPj'4: II 4 : 66 II

f^Tf^TFTVnT^F^TrVTT^HTTV: I

rt < TTtT TT(14)W WTTcT: ^VTt TTTFVd: II 4:6711

dHl^c^l TTW TfTTf^RT VFTSrfTTd I
dVr ^dPh dcTl'if WlP^dlKM^d: II 4 : 68 II

iFrr ^ Tr

5tdT Hd l rMT I UllPm ’JVT ^KlPT Tl<4d: II 4 : 69 II

PdTIdKMfU^KT^IcTIuJrdd^d I
W. FTVTTVr HT WnraVTenVFT^T(15)fv: II 4 : 70 II

61 cd. »5TTTVt° ] M v ; °V(T B 0 * )TFS" 0 B 62 c. dfSd 0 ]
B 63 b. After B has written and then crossed out

M v ’B oc ; dfSV

y i rddl'dHoyff V-

5rTTf(f. 170 v )cTTrfT3r: I f^TfdcTdVTdcVrdjdVTT^Vrdd': I 63 c. J B ;

4>HI<) — M v (right half of last aksara broken off) 64 c. °*7<fTV ] M v B"‘ ; 0 *)VTV
B c 65 d. d-JPfld: ] M v ; d^Pfd : B 70 b. “IdV^N" ] M y ; B

472

Parakhyatantra

sttttt 3737 <*»Mr«iryfw?r i

3|«dn^7 l 7^Pdcdl^u|Hi rT£777 f^TTII 4:71 II

tj?7 p^d77 5T Hlldrd' T^TTHTT"!

jju| fj $| 1 4jui 1 d I 1 c^ti tri s^m ^ m 1 n II 4:72 II

(B, f. i7r)3r^TFrfr far 7 *=$ : Pf f <7 777 : i

7777 717% TtH" %77 ff%lT?T7p777ll 4:7311

777T%7 ddd<7 7(16) P^ II 6iidd^ 7T I
t=r4$nFT 77 TifTarai u 4:74 n

7 ildHUJW I
777 TcTTtJcTKf: II 4 : 75 II

777 74dHIT% 577: 2pj Hfnddd I

ddy<J-d: 7 RT(=fr?)r 5 .d'ir^i 7c7 7 dndd II 4:7611

qrnl' 777(77?, 57?) Isldl dr) cl I

374773*77(17)77 TTtfT $7*7 TllT" =7 4.4-dPdcril 4 : 77 II

4, P | Pd i' ?ft7 TcltWTTt I

37T^- f 77% ft(#r 7%7T: 37T7II 4:78 ll

375777 7P77 facT" fTTTfW f%?f77 I
37*7% 77 ’377 5177 5 IH 1 W 7J7t77: II 4 : 79 II

VTT77T7SR7rf7 77 I
MtHl I rHM T 577(18)7^7 T7777777 II 4 : 80 II
7F7T7757777 57^TtT7T7g77^ I

cT7t7R777<i':#7 tflddl^'rd llPid I II 4 : 81 II

7 M l P4*jd-d ' 7 T f 7 TTtSTTTfTttTpff I

f. 171”)tJ777ll 4:8211

311^4 1 3441 1 7 TTfT^I

^P , i 4 7iP; 4 i*jr^i^'H?; t i*-iHp( ■wai'5 II 4:83 II

77: (f. 31 r ) -77 Rm777fr7f?f2'77T7:l
84ab. 77 T7 T 777 77 77 77 JJ cfT E" 7 77 T 37: ] tops missing

76 c. 77T7JT 0 ] M y ?B°; TTtrfT 0 M y ?B“ c (M y ’s reading is here uncertain) 77
a. 777t° ] M y (uncertain) ; 777%° B 79 c. 37^77% ] M yc B ; 37777 xr x M y
82 a. 7VTf7° ] M yc B ; 777 x»fx f7° M y 83 a. %T7r7° ] M y ; %T7r77° B
84 ab. 77: — 77 77 T 777 77 7 7 JJ cf E 7 57 T 37: ] M y ; 7777 (7777
B oc ) dcdld«-4.Kld v TtJTfS' 777 737: B

Appendix II. Diplomatic Transcription

473

tr itt ^ tt nr fw? dAnpifur n 4 : 84 n

3PFTt dlfFT*t Ijrfr sfhTFTTTf%Tf£7T: I
t fr TTFra- tst t ft =mt 4 : 85 ii

TTTTg'fTTTrTTr’I'TTTTTUTr “T T f^T ?T: I
T q" 3PT RT PT ^ *TT TT BT FT '5TT 3T T^“ FT *T fT II 4 : 86 II

sTT’rTTfr^sre' — [—4—] — (2) ^Rf tt i
dpH-H TT ?RT Td^rT%^f^IT=TrRTf^r: II 4 : 87 II

W: ^r^rrUf4.K I 4J ' gT df^r-fT<T cFT: I
<T3T TTfdSiA JJSt Bl^dfdHTII IJST II 4 : 88 II

4 1 % i (£* fT>r) tttJtt Tjr^TFTFTftTFT i
t^rtt gr fd*.Mi tFw i

TFT H^da ^4 14 h 4 4 II 4:8911

fcRfTT FT T T OT (3)cTT ff^^TWTl^T I
d l ^ r FF^PTT flirHT^^tildWIilfTf II 4:901

TRTTT ddN I

TF*TT TIT TFTT ^ <JTTP5PTT: I

:Fg>T4ip j fTTdT T5T TTT fvTWT tAcT I

TRT fd^Mdl *T TFRT TTT %?T 5TTW SFTFTTTT II 4 : 91 II

SRTRST ^TTRT I (B, f. 172 r )

TFmjSFFTt ff^RTTr^TT^TW: I

84c. cT M" *TT ^ TT *TT ] tops missing
85c. ] tops missing

85 d. FT TT ] tops missing
86abcd. tops missing

87a. STT’Q'SrrfT^r^rgr] tops missing
90a. PT TT ^TT ] tops missing

84 c. cTSTTFTg'TTJTT fr*FT ] M v ; d^TVFtjTFTtfTTT B 85 c. cT T3T ft ]
M v ; dT+<l B 85 d. fTT^" FT FT ) M v ; fTTtf^FT B 86 ab. F T f f ^
^TTTT JFTTUTT rT T fTT tT: ] M y ; iFlldr^vjHR-JVj TFTT^Tfrdw:
B 86 cd. FT T ST RT PT ^ FT TT FT FT 'TIT TT TT" TTT T fr ] M y ; F"
TTrrfrr frp ATlmrH^ i tt hfifTm b 87 ab. tt t v tt fr ft ft t — [-4-]—
TT ] M y ; srfrrqtfey 4>gAq4 ' cF^RT TFT B 89 b. '‘FTfTW ] M v ;
'‘BTTtW B 90 a. 0 T FT TT FTT rTT ] M v ; °gfd ' iwidl B 90 c. «Tl^<^i ]
M v ; «H>a^l B 92 a. ° file'll ] M v- ; '“5)1441 B

Parakhyatantra

fPTt ^TTfW(4)ftrg- ^ ^WSHT I

ipr^T^Tt f^W : » 4:92 II

P^dKK rTT HT >Ttrtr ^iw^r-HH- 1
*tnn* *TTT <HTt 4:93.1

3T^Tfr I

^3TCTt ^fdlMV ^TTftftfir 11 4 : 94 11

9r(5)rrt^r %f?n^nw h%ctii 4 ; 95 ii

u^-: rn^T: f^H'r^r^Tt )jrmfwf?r: I

>5fnr rtppniF ^ H^l«r; » 4:96 ii

f^vi «a u i *^«'trH*iH?ri
dfl»i°M<M i «4R f ^rvr *m 4:97,1

^{ | vj|^jj<ndu< TT nr. i

^mr ^ ^ *(6)ftr vrtfvm*-. n 4:98 ii

JTT^JVT MHBWMd4Wli$rd*f II 4 : 99 II

+d4Ml(«<fUll 7 r I

^•^TTsTTR- d l HI^^M i r^T II 4 :100»

rp4- jj§,ifar rT^r ^=r nvt =r ?r?r u ?r i . .

7mt (B, f. 172 W ) qnfr **r: ^ 11 4 : 101

#^-( 7 )?TT 5 r l IT^' *rfir gum uf^dr I

qiP i r^irer ^wnis ^r ^ wf^rn 4-10211

ir^ir ifrOT wfHi^^rdfiuriri

^j- ft i ^ i fc y ** xUwmKfch 4:i03ii

3 TTTKT tfr x 3 <r*M?n«n f » r ftRt i

yvhr^TTf qT%?T 4:10411

rTST(8)Hlr^rd^JllR.P'^ mi3IV«itF I
^|^||uid Ifi+HTt H^vT Hitil LI II 4 : 105 II

B 94 ab . .%. ] £: -fir- B 96 .. «T-

• 1 M r • *rm B 99 d. M yc B; *ffir x^rx^t M 10 °®- J

; M y| oTm « B 100 c T«&] M V B“ C ; B« 1 0! b- ^ U » 1 M '
r B c ?; cTcT FR^T B“ c 102 °*TTlW ] M y B a<! ; B

Appendix II. Diplomatic Transcription

475

SR3- FTSfar T Tift liw II 4 : 106 II

H-HNVI«*JM^dl RRTT ^dlT'Jdtm I
fgv^frfr P#l a I +r1 1 <4 Fm <i cl MW: ll 4 : 107 II

(9) STRUT »AIMl <^<11^1 cnc^n ^4 Ph ^ cl ^ I
?T«fr ol||MirHH|J-li^MUWfidMd<6ll 4:10811

Pdil-U^d'^IdKyi-xilcM+JJ'Ji R^cT I

H l ^l^ l : SI^Wd^dlMrlfaRT: II 4 : 108 II

H I H l -^ll Lq~t|<jdl3 i ffrftw R Pdil^W: I
3U<hlSlfAHpT Ailr^fTT: ST5?-(10>1 -hi^R<*i II 4:11011

'fTRT f>Rf ddd<hlSld : I
d^^didfd<J (B, f. 173 r )%TRT II 4 : 111 II

^>RT^f 1TW •Rtef I
Sll*^ dPvIcMHrd^ f oAiPlh^ : II 4:11211

fa- g- ddM<hlSld 4>iwin<i^ cre^l

<j| ol| | >| wl d <Ti rsflfa (11) ^TTT'T: ^l^idleRT: II 4 : 113 II

MddfMS'id'^NI r^| | J| ( yddlcM4 1 : II 4 : 114 II

cf I

STTW: y ll 4 : 1 15 II

TIMM : TPTdT f^rf^RfTcgr^nTcT: I

oJTFfr (12) rddWdcdi|iH<b*)fdi)<iJI: II 4 : 116 II

^|<f^ +Kuj A|fHld4IA(TirM5irdrd I

vi i «i f-cl H rd<l<4TT: yfa : *i|a4«J<h(*i§ II 4 : 1 17 II

r)'dfd<£Md'-HMI£llfc eff^tpr 5^: I

?TrRfT Rfwt ffa fafT T i ffapl 4:11811

3TCTT M!44>IS I ) *T: y«HSIfr)'jRfl JpT: I
5TT^(13)RR T fRIVT 'jw: ifafrl^TTfaT ^T%cT II 4: 11911

109 a. °^T° ] M v ; °^dcT° B 113 a. ] M v ; d¥R[ B 115 b. After

this B has again written 4:112cd and crossed it out. 116 ab. f^T° ) M yc ; jml
x ?Tx f 0 M r 117 d. "hltAi^dlfH? ] M y ; U -iiFh^ B

476

Parakhya t antra

tjaipr Pm Ti fn •M'i' T r ggnfTfgfwrnjd': i
^ cTl d Pr>*r.i <.<?>: II 4 • 120 II

3liyfddfm^Mi'Pl^isJfni , S'3' l j' J|1 : I (B> f- 173 11 )
dBl^diy^'d'iy ^•^qP'i'T'ndi : II 4 : 121 II

^ JTVM-MRT ^rtiMMJpiN^T I

(14) IH'T^MH'Mi^l R-M-M i-H^" Jjuis^<*i II 4 : 122 II

41 Pd 4 > : f|J , iW-HNJ]'J|*K<P: |

frat gfwrpTTW f-M i<5^<r>i 'sioi^iiMd II 4 : 123 II

^wrgrrtftfT ^3 rttPt sjwsrt: 1

farrnpqt %^KTt ^ft p4<f>Pd : f^nrr *JcT: ii 4 : 124 II

fgS^pT fRt sld^dd^HdlcMgr I
ddMyPdd ' S R' 3TfW^nT(15)P+«dlrM+ II 4: 12511

aww ^Td*^ dd^^dy+isr^r i
d^ldfdlMffl g*t 'My^i^iP^KPlP^d : II 4 : 126 II

4,1 <uj ^dd4*-g ■f-qij'Jii^^Idd: I

*3 jHlPd ?TTpr ^dlPr FfTT f?T 4>K u i II 4: 12711

^rr^Tdf^r 1 1 -^d gwfsfsrfagTfrcr i
^+1# WISiaT 4,KUNdfiMdld II 4:12811

irat(i6)5- 1

MlPd^ i diPddr Pr w^d^dMddUid: i
PdilHlPiSdlurT WTvT Rq'KfPd: II 4 : 129 II

y diTST 3dTT I

37OTJTT dlPd+ird WT •HJflldJodPddlTrT: I

31^yrdd<f,^df?ldllHI'J|l^hitf^ : 11 4 : 130 11

art ^d i f q- (B, f. i74 r ) 5i^r fjot ^t: I

vnr pj ffi nf ^ rr nvwif(i7)^ tii 4:i3iii

3T ^ gw ijftrTT^ ?^HPd I

120 a. fW° ] M v ; fgrf 0 B 121 a. W ) M v ; ?5IT“ B 121 ab.

Sfo ] M v B“‘ : ; ° q^j pT° B c 123 c. °c’T WT 0 ] M v ; PTT' B c ; “ch^HI ®

B“ c 124 a. °OT%] M v ; B 124 c. P+idHMpI ] M Vc B; fwftWT

M yac 126 d. °Pdtdl fsHcT: ] M v B oc ; °P*><PiPr*m : B c 127 d. ^JOT ]^M y B'" : ;
1JCT-B' 128c. °S JW] M y ‘; ^ U Y “ ; “ST^ B 129 a. “ilT^iPd 1 M y ;
■ H l P^dlpT B 131 c. ] M y ; B

Appendix II. Diplomatic Transcription

477

tfrfrw t^TRddtffFII 4: 13211

tTF drH'^di dTFs} - FT# TF^dlPd II 4: 13311

SRTtT 3dTFI

4>KU||^J|d dFraT FddFHFdldd: I
dcdlldddFr dvft ^FTlT dldTFFTII 4:13411

5PST5T FdFTI

fF(i8)w drrw j&r dddifir f d'^rdF i
<h l <u i dd^H-M dry^MM'JJddJ'dTII 4: 13511

^u^irddidTrT dTTC^ FJF d^ddldd: I
dlc^TWTT 5T%: *JW dSI ^d-^R-^dl II 4 : 136 II

dT Srfwrfrfd didFl<J: MdH^dT I

Fjd, | ^dU^&d^W*F4 i g< l II 4:13711

F8FFT W (f. 31 v ) .IdT FT ?T FT ?T FT F ddFfPF I
?FT H l dlcM* H^FtFTFfF^ f^FTII 4 : 138 II

SRftr fftfi

dr^'ldt dldM°d*fdd v ;IMIdrfd^ddi I

cFF F TTFT4F: II 4:1391

STdFST FFTF I (B, f. 174")
dTtUT^: STFFTT FFT F U[-7-]U I
dlPd^ l ?dd l ^ l d^M i a i ddF (2)FF: II 4 : 140 II

>JF U FtF F |Frt + $F4-FTdFT: F {Td" dT I
F 5TFTW 5T^T dT FFFTf^F f^" FTWFII 4 : 141 II

cPFr FTVF d l^d Pod. dd FTFF d>F I

SlMHdR<*lpM<t> II 4 : 142 II

MdiFTFFdT U[-8-]U F: I

4-dfil^p T FIFlfr dlrhodlHl+'iR+l II 4 : 143 II

138ab. dT FT ITT FT d" FT F ] tops missing

135 d. FFJ*fT° ] M v B ac ; cTFFJOT 0 B c 137 a. %1JW ] M v ; ^ 51^1 B
138 ab. F rdT FT FT d" 'TT F $° } M v : F^dT Ft^TFT^dt F^° B 141
ab. fFft" + $F + FT° ] M v '; 5 >dl^HT° B 142 c. °P*dld.lP' ] M v ; °RFTdT-
t>i 0 B

478

Parakhyatantra

A| M vfl cM <1 ^ B I lf*T(3)fd M vT) 1 1 U ^T%rT I

rirfloti^yqT H%^ll 4: 14411

U l P$<frH TT ^T?T * SmTfrR^TI

f^T^ST f T sTR- fd i m i »K I , j fr 6T Ull 4:14511

[-5-]U I

PJiH'll 4: 14611

ipT dfr*4lcf Htvf I

?T d<3 H 1 ^ ichti ^cl : I

3JdfdmP rq'+ : + tftvf *TVT fWt ll 4 : 148 II

JTtW - <MI3i 8rHMUH* I
m d^ ll djff t rT5nr^ HfllM^II 4:14911

WftrwrnfHtsr W4>4(B, f. m^^iM^ld: l

3Hdl : J^TT ^WTtT^fT: (5) wfWdTfrfVT II 4 : 150 II

r«r^ic*Kuiir^+r*4H HT«mf i
P<H?4HP9 dc4> l ^4 mvR- !)l«6<liJ|^ril 4:15111

ai^ddW 4 >|w5hI f^mn^t l*HI ETcT: I

H%cT SifWt *TFTT*rr =T W H^cT: ll 4 : 152 II

^H l ldldHi l fwftFgT ipTOTOrT: I
T T dvlg ' q fr JpT W+l^rMPd*!^: II 4 : 153 II (6)

FTrT »TPTTW Id J fl M't I

faf^r r^^<6iif«i f^Tr^rfipwm^nrii 4 : 154 11
f*fw*rr^ fafsr^r u[-2-]u *npni 4 : 155 11

3TTVTT fl'Jdrdldi T^TT WHMMd: I
TSTT: TOW: M^cdJpifllM^TT: II 4 : 156 II

faijd i fd^ (7) i

Hdfll 'T5f*fr*Tj ll 4 : 157 II

ydl<s 4 «ii^ i

f?R- a- rrrxrrv dr*i«5HirM*Tt ipr fw?r: i

145 a. ] M v ; B 145 b. ] M V B C ; *>Mrl B oc 153 a.

dlPdPj gt ) M v B“ c ; tHlTdRl B c

UPd TR-: W *f^: II 4 : 147 II

Appendix II. Diplomatic Transcription

479

^ IWH T&T3# TO": 3RT#r f=Tf%cft H%cTII 4 : 158 II
5RT5T 33T3 I

*TnTT 3^ nn : jfnfr 3" 3*3 IV^a : I

i)H)*l *ft^(8)^V BT(B, f. 175 U )3T ^ I Hi 41 ^’4) I##: II 4 : 159 II

fd*|uS*<uld4TrWcfl 3“t^t 3 +1^: |

3cT 33#! 3333 STlffT dcjid Iwd II 4 : 160 II

Tfc# crfNcT TOT 3 3 4l4fHI3: 4^: I
W 3 4)PH44H1H T^rT f3f3Tt33TII 4 : 161 II

3 3Sp3 M^riHld: 3T33 T3f33Tc*r(9)3T I
3T5TTT dc4 ^rd HI I*! Ml 3T5TT33reT 1 3: II 4 : 162 II

fM^rfrv^r^rrt 4r dcy)K>4m4 i

srfvMW PdldfdKT drHilwS oii^d) 33311 4:16311

IT# TTlfr ^33: 1

3TT3T 5Tt#W d<4Ha44: qtwr 33: II 4 : 164 II

3 3 #3 *ffr 3441-^ (10)3 3# ?3 f#I3: I
TO3T3Tf3?i33r f#gWRrrf3#rW: ll 4 : 165 II

foqtnt 3 f3>p# hit 0314 a 43 $#) ij#i
fdHl J| : 3jrf#Tt#vr 3%3#3#3T 33: II 4 : 166 II

ftrar**TR*Rt IW Id <1 4 M 4 P4 HJ# |

Hlc4HI3t H^dT-MI-iTHM'icH'lyH.IdJI 4: 16711

4ldir4H I (11) 33T 3# 33rf3 Trent I

33T gf#4%3HT 4d4d44ld4lfld: II 4 : 168 II

ddoHfP^d : ytwr: fmiHlPM dHlP-dd: I
#3: Tftr 33T ?F HI3H43 3*131311 4 : 169 II

#3T#t 33T St3" rT#ir:HTPT# 3#3 I

3# 4l3lr4^ 33# (B, f. 176 r ) 33# 333=3# 33: II 4 : 170 II

3T3HT3J'(12)f3>3: 33*# tt# dr*M<jj/Hld^ I
P+rH|Siy4|uH P*Pddl44d #3311 4:171 II

HT3: 3>H+HlPdH.lHj3,TU| 0 4im'4irH^r*t3.
*4l3dPH'jri44)4Pd43yir4y4i41d3: 1

161 a. 3#33 ] M y B“ c ; 3 + 3 + #33 B c 166 b. 53T4# 0 ] M y ; SSTJcft 0 B

480

■mWi vfT(13)<H+iP$ld': Mlfdl d<T>°d ^di^dl II 4: 17211

Parakhyatantra

11= II ® 11= II ffa- ^MlUpfr M$ld% II =• II ® 11= II

TRANSCRIPTION OF PAT ALA 5

M chl^l dqH I

H m h > s < tkii § rTl<Mril<r»ia^ IVm I d : I
vj1H l ^^^f h R TT(14)T *TT^t^ fiPHlfd^ *TTII 5:111

d-qMH I Ll[-2-]U RTT ^P3IT PTWPT fTT 1
'jtM i d'^ qpri' g^rw^TT^r: || 5:211

tTOT ?^TW ftWT d44J+l -McjjjJFr I
ddJ ^dRiPscI : II 5 : 3 II

(B, f. 176") ^t?T I

i i «*^la <3 Pg.’nl ^1 W '-T I '-n i (15) dd U[-3-]LJ II 5:411

u[-3-]u snstf^r i

i!l d Pd y Pd fcP uVRtr: 5:511

dd*-dd<d~l ^T: +MlfHr<Rl Pd^d : I
3| p d 5%7f 5TRT d^KdldPd II 5 : 6 II

+IHHH1 ^1: fWrfrV: 'jP<q)d^ I
d i U[-2-]LI SfT U[-8-]U II 5 : 7 II

(16)fi^K4>H^ldU4>'ir<ir , insdrdy?': I
fd P^Hdl P d'd.uil % I ■0 J il£ i HIT: II 5 : 8 II

'PJil-Mpil^l^dH + l^lfVHdl'Wdi : I
^WUlTd^ - 3JI d <b1 fd. PH d I d <' : II 5 : 9 II

d I c*l Pi fd I <;Wic<4: I

172 d. dldd ° ] M v ; dld-T 0 B • Colophon: ff^f ] M Y ; ^tll ^11 ^Vll ^tll
^ru ^hrii ?ffT B • »*^*:] M Y ; HW. ^ B 1 . OTT ] M Y ;

3pdd^ II *jfl im-d^ld' •PC. II ‘^l^.'*Mld PT: II ’fft B lb. “riWidA ] M’ B“ c ;
“Ht^Ptnr 0 B c 2 c. ] M Y B“ C ; '‘^J 0 B c 4 c. 4 |o^Pi<5» ] M Y ?;

ipgfpS - '* M Y ? B 10 b. °P^W 1 M Y ; ' > P=*VM B

Appendix II. Diplomatic Transcription

481

dd^qP^ ^ In J II 5 : 10 II

^(17)^ pTW sftTT ff^^^TT I
M | m | R j? l N I H I JTFTT^fdShdl : II 5:1111

ftTTrWFfTR-: 57tc7: U[-2-]U ^TrTT^TTT: I
M^llWliq- q^TW: +IH^M0 *TtT: II 5 : 12 II

dMH3T: ^TTW: I

aidClM : ^HfdfM I dH i J I R ': TfTTT^pFril 5 : 13 II

(i8)7r u m fr^^nfT^r fTi^dfi: i

<^HH<5dd5ita (B, f. 177 r ) gf^NlTT^r: II 5:14 II

*TF*77 H l g ra w f^PT: I
^d ftrq T M^lfdlPqq^Ndiqq : II 5 : 15 II

Spft^Y fW^T^Tt H^KVdfifsIcl: I

w: snfinft q? Prfsra- (f.32 r )rr t7tt:ii 5-.16H

<7 q-; 7T5rriT5T*rr?-^?r=?rirT*rrp i r:i

5ftcT: 5ft7TWnrvr: qqfdd^+qddjl 5:1711

dyjrir^w|vrcUK*r: «d^nRdm+: I
3TcT:fidlM<JidlM : II 5 : 18 II

q^T: q*iqqi+lT: TpTtrTt %iT <fr <r w: \

q-^rq-^r^^T^q-: r^r stt ?r r^- jt r tt t: n 5 : 19 11

W ^77 % drqT(2)^r^Wf ^ddlid: I
^dlWH': II 5:20 II

dHfdMddiJ|fOR<iK<ird I

q^HPd JINlTwi ^^MKiqpRTf: II 5 : 21 II

16d-17b. The tops of all the letters in the first line of f. 32 r are missing up till °r. di :
17ab. tops of all but the last 2 syllables missing

19b-20a. from 0 4\£^ : up to and including <blH ° the tops of all aksaras are missing.

14 a. ° ] M v ; 5F7° B 15 a. Ph4|u| ] M y ; PhfH«J B 15 c. 'T^TTT ]
M y B ac ; ^ : TSTcT B c 16 d. iiTrT«T:] M y ; Id PltT^T^T IT ft (ft

B oc )W: B 17 ab. 77 W: 77 $7 7 H T 7 *7 7 T W 77 ^7 Jp7 *7 7 5^T: ] M v ;

cnriH^ft q^iq'i^^d-y^uiHl^*: b 19 b. f^q - ttt:] M y ; Pfjq^q: b

19 cd. q- f7 q- ?7 fc7 »7T "F q - : RT ^ ?77 77 it q' 7 t 7 T: ] M y ; q$m<lfd'«7l :
pTPTf 5f7c7fT T Ttr7T: B 20 d. °^T: ] *73" x 77: lx 47: I M v

482

Parakhyatantra

SJTVTTt gpTTT^TT

gat-g^rr y^Ta n 5 : 2211

d H I J II P) P *i ti <m nl^i'ii ^Td^cM : I

^i^fvr^ (3) Hpn^y i y i myR’j;r Ta': ti 5:23 11

« n h <n 1 4 <jioTl ?T> : vrq 14 cil *i n : I

vHdglWiyaM^gfaU F- II 5 : 24 II
imTTT: H^Wtmr(B, f.l77 v )«l«lM+^+: I
Pd^ l 4 l arFTflVt II 5 : 25 II

4N-d.dld 'MtHUR t rH^gfd+l'ilil: I
*pTTST: 4 .<& 3 I UWPT : ^T^RMtfecT: II 5 : 26 II

(4) 9 ll rHrft H^'i«J|'i'Jlfdr4>ii4.rdi|pJdt I
'j’Jjfl dTTT : Ph m m i P tI 5 *T 8 i i m! P« dl <; <. : II 5 : 27 II

4*4) uii Pd44 : ytWT: #^TT: : I

H)4fd *TT 'j-q^fdldHCT'i^’^rqy^: II 5:28 II
Pdd^uff PddP^H i yh a MvPui'juilMiy a r : i
^dVuyi Pdd l ^fr acBT: ^Tjlw: II 5 : 29 II

dlP^'felfdHWI far: (5) ttqrTi wila^dri : I
I ^ 9 i 4 d 1 14 y fed fciHlPldP; : II 5:30 II

3 r 4 t 4 t dlPdPH^-^.H : ^iiiysfe< 5 mP 5 f*r. i
j4)yi*l II 5:31 II

H£l Pi Tdfisf) 4t d§i Pl$) d4H<ti: I

1^4 4d <4VI lfel>4^yi'H-M4 IM R-U^T: II 5 : 32 II

aat ^i4f^rrr: yiPf fwaT <m^^<i: i
3TcTTT?rfir(6)i fWT fTOH+lPi* II 5:3311

li+HWlP^dl: MlfMBI I

itt^t aafa- arenfro law n 5 : 34 n

f?iTW3W TT f7am (B, f. 178 r ) P4d4>^*)SX: I

23 c. o^° ] M y ; °^trr° B 25 c. Pd»^, l 4) ] M V B“ C ; Pd^dTHT B c
25 d. P-H^lfl ° ] M r B ol: ; Pd^^dlB ° B c 26 d. 0, TfT o ] M v ; 0, TT 0 B
27 b. °fa4f%4P ] M r ; “PoPfaaT B 27 c. fawrflfr 0 ] M V B“'; fWHTf^T
B c 28 a. 4*4)» l i ] M r ; P4>PHUli B c ; 4*PHU|i B“° 29 b. "^Jlt 0 ] M v ; “^T 0
B 30 a. “ fdMfl l ] M Vc B ; x Tx TOT M r 30 b. fldd'l^d 0 ] M^B 00 ;

a^ar «rrar° b c

Appendix II. Diplomatic Transcription

483

d£IUd^Pd<6M$*4dl'drtvJl'l'P^f*T: II 5 : 35 II

cTr^THTf^T: BMIHld>ld v y <Pld*}<3<*d <: I

5:361

(7) h iliol i :«hdic.in :y <T><dl(Hi'ti<rlq < : I
ddiMTftr: MQijiBd'nd^jxflad: II 5 : 37 II

%^T ftrf?T: fiyRgT d*-dl*i^HHHlBd : I
f?IT U ofprfviBldT Pd^jfrr TT^fSRT ll 5:38 II

<JdWtrrf^- I

(8) U[-4-]U § <. i t*Tl ^ M I R>l f*T: II 5 : 39 II

Ntll^ dWW: I

JJ H y M d" TTc^T d^cMIdlHfllT^TII 5: 40 II

3TPTRT 'HrlldlW fteTeT T rmPfdW I
B^ I rf eT THTET ^ MldlM *TcT II 5:4111

Py Pd < I Pd?

3TPTT(9)^ SfTfWrw: ffcrr Pd+H : T^T: II 5:421

■HJ-ld l d^ B^TdTRT HTCTf TSW: I

d 4H4 1 d i' T dcf <^|uiiHidlfi d H eld PJeT II 5:43 II

d<d l rllPd M^ldt dl^<£) Hir^diy^r: I

ddid * R T(B, f. 178 u )gmr TOfmT M<R-dd: II 5 : 44 II

ddUdlH I gl t MfHdPdffTeT I
faeT# ftr^~(10) M I HIW : dHd^d.': II 5 : 45 II

Pdd'T MlUBdPdfd^ dPfM-Md f^eTT I

erfw U[-3-]U 3Tf>TWpftTd' II 5 : 46 II

rrHfKII^r + 1 <£dt PddidM-T: I

rmfdd 1 : v|lfH-d4*-d)*J|i Pqildd : II 5 : 47 II

<??|uii de^Tl u li d dl rT» cT^rf^rT^er I

H^lde^ (11) WIW: <Me*ii'i*a ^dii J id>: II 5:48 II

JT^mt U[-5-]U I

36a. »vrTlV: ] M r<: B; °HTfir+:+ M y
46 b. dPf*FT ) M y ; ■MPt-H^T B

37 b. °d.dirw° ) M y ; o+dl'R^T® B

484

Parakhyatantra

M^ l fd^Mfidd ddl& T B^TcRTII 5:4911

f^i^iY <pWr : I

HMI4>K<«r d<-m£l , 'dfddl^d''ld<l II 5 : 50 II

IfUdHpBp T ^TTcT <fllfdld^*IIW I
M^difd 1 f^ranfr (i2)HT5^TT^rPT^R^rPr: i

TT^- MlddH l Pdar I

fd»r>d Pd 4. alegar f^'-H^ddPidl: II 5 : 52 II

?n=!Tt^r: t^r iott j-’-haPdOT - 1

fddTd HJ I ^I j T P^ a~ T^Tftf (B, f. i79 r )'TTa^r || 5 : 53 11

H I pJ| <N d gfi Pd( 1 3)ad>d I id Pid I

dr^a^ i a ~ d T V d8^dlP^ad<3dTII 5: 54 ll

ddPdaid Tlrt ?na^r: 4 y Pd Pa vr : 1

T^pr^tf^: II 5 : 55 II

drfa^ia#' ’TT%‘ ^ldd>: fiPfdd't ST: I

q^d: STRT: BdfanrnjW: II 5 : 56 II

^T: dT«fr H^>T(14)iTTf^TT I

HSp^'i dHlTlf^T: <j<s{ir*i4§icHr*T: II 5:57 II

^^dPHffi»d l PH^ ' g y: 49^4 I

fTTcT ildldj MldH dT d-TJTII 5:5811

^idd^d PnRa l d5ifid^diad>: i

4PdadHdi l fd4d^<°d«6V<4d><i II 5:5911

dldMdH* ^TTTT SliddPdPad 5pt I

i^<ti TdfrnTST <-i5«i(15)fl<.4l*-m II 5 : 60 II

WTrT THHfdil ^Pd^fMl^d'ldC I
vH <j 3 1 1 d> $VI d4dV| I rM J h 4 d ^ VM ~ : II 5:61 II

tr^- gtTT: ^HiPU^^PdPadT: I

OTT: sftfT dlV: iJSt HdJl^d'lMC II 5 : 62 II

52 b. °4i | J|<bl : ] M v ; °4iP u l<fT: B 53 b. ^Iddi FTtEf^TT ] M y ; 5l<i<6Hna-
fd^ - IPT B 54 d. “^fTT 0 ] M r ; °?|dT 0 B 55 b. §TTd7: ] M v ; fT3dT: B

56 d. °^JW: ] M v ; o: >jfdrr: B 58 b. °adT: ] M r ; °adT B 60 b. Sldd^Pd-

f5cT ] M V B“ C ; Siad,lp4faT B“ 62 c. dfvr: ] M r ; dfdT B

Appendix II. Diplomatic Transcription

485

HTT HfWTTT: 'TfnTTrTT: I
h ^ h J^nrf^nfircr n 5:63 n

fft (B, f. 179* 1 ) FT(16)T TT I

TTpif vi^pff IHfHdi<|dy II 5:64 II

qon<t> STc^Fr tp-dd : I

JiTT: ■qquil y : <hf«1 <Tii<T>i I
jrf^F di^rd+fi^: II 5:6611

f=rd^T9T¥lftw I

cP3jftr jpr(17)?prwr: ^m^N^rrftdT: II 5 : 67 II

tH^ddd l: ^rcrr rd<l«l + rHdl JT: I

t.^^l^lPddHvlfHdlRHdT: II 5:68 II

rrtrarHT *7317=377 3" d<ft3l«didfd j siy , l : I
^tKf=iydH'l«6M<6ir^ldr<lM<sH'r: II 5 : 69 II

fa oi| HI itt iJ^WIfl gf%?TTWfelfr: 1
^#vfr dl J l<}didi ll 5 : 70 II

?rlT *71777(18)^70" fe°*77 q t *i i H*i *Tl I

?CT HTJJcTf^r Pdd iflT II 5 : 71 II

>pT7WT7HT^t77 77*77 ^TT^rTg^T^' I
vp’TT 9 iRlHHoMf^T «5^<an^.a^: II 5 : 72 II

d^d 7: 77 vr^PB': &fH'ldHdd'l^T: I
dfw<Kfi r d?r ojrhi 5:73 11

(B, f. i80 r ) ^lyRaHcfr %r[ x 3Tx mo fw (f. 32 v ) v - i
< W7*7t dlO*7 MydPwlIl 5:7411

37*0777757 q^*ii *77 ^rRTr: 7717777^777: I
fTT fg7 fgf*77 *ft7T7: $KjHiw*id'l *TrTII 5:7511

«M I H $141 *4^77*77 I

74c. T 9" T f ] tops missing

65 b. Uc^rar ] M y B* c ; 5THT5T B‘ 66 c. ] M y ; B 67 d.

M Vc B ; °#"x c4"x ’srzj'® M v 71 a. HTHT^TTr ] M v ; 'TFTn^TTT B 74 b.

x 37 x *7T7T 7TV7 v r ] M r ; qt^di Hld*i*d<77 B 74 c. T ^ T T“ ] M y ;
^TfT 0 B c ; fedl^T* B oc

486

Parakhyatantra

fl ^ M r&fd) urf Hir-qqi^H T^cT: II 5 : 76 II
^ET Blr'dlld RJoHiTh d£|£dl4H|JT^: I

crrrT^rrpr^Tcr: rer^irrrq'Tr^TrT 5^1 (2) 5:77 ii

ftTTWFq- cTVT STc^ 'J^TT mwidd: I

*H I $TUd> 5PW 'J^farfr spT: I

fa^iM'^facT: II 5 : 80 II

Srf^TFcTT ^TTcft HlHWrl : PJcT: I

cTWr^TrTr ^rT%37T^R7ll 5 : 81 II

atsfr iiim<i tw f^T feri

aW TT^f d^l-W <wr*T(3)WII 5:8211

dlHd'd frlir %rfr %cfr Hfii^Pd : I

*}<-yHI y 44 1 Hi fM II 5:831

TW rTc’Tt ^ MBI^I* I

(B, f. 180 u ) *nr iTV^g^r TW Tfw 5HTII 5:8411

4cTW rdfl{JM^4'dMldlyB«5H I

■X4*sidtrl^ [rid^ Rt>H <iqi^qq ff-M n i : II 5:85 II

T^T^rfrWTt^^TB^^r FT: I
fT^gtafir(4)g’ aftt d^lthFrfa' clcfTF: II 5 : 86 II

HT^T f^VT 'TFT T^cT: I
rdfy^l tFT ilNlf? ^J^FT: || 5:8711

d4JI^I M^f^W^TI

*FT R<l IH -Tl TT3TT f^TTVWTSJdT I

77cd. From d I Ps d I Td to qi+rl 0 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. ffrrTtTrR^if: *pTcC I ] M v ;

d l f^d l fd qrT: RH^BIt-tidl^' (^rT B 0<: )T f^tFT | spiff B 81 b. -P)Hfdd : ]
M v ; dlHFdd B 82 b. fw ] M v ; fauTT B 82 d. ] M V B 0<! ; “^r-

5FT B c 83 d. T8iRf 0 ] M V B“ C ; <.(wn ° B c 84 b. After this pada B has written
and then crossed out 5:88a-e 7 . 87 d. SFTTfir ] M Vc ; M Voc ;

SFf RtRi^ B c ; ^MiP^fd'rJ 0 B oc

Appendix II. Diplomatic Transcription

487

ft- PTST faraTRTtfrar: ^WtT^TII 5:8811
zw: M^iNci I

ggt/ppr ^TTTT4- f II 5:8911

fTFCT d%^Tcfr ^ 5WP5tr I

inr TPt^r sfroTTfwRrcrTvrii 5 : 90 n

ci e-q 1 Pd <4 1 *-q <1 : 8 th i ‘jHs.m qi*i v ^H^cqei^ I
td l dllp T Pf^dM fnft: II 5 : 91 II

dds^ mr died ffr i q^qa
?Tcfr T f :# W ’hHMrcf: II 5 : 92 II

(6) 57737 vd^$l9>H : I

djvSeUH+M^ l U B, f. 181 r )^incr qltf^RT II 5 : 93 II

cTSJ^P HTHT: HlTt *T. fTcf: flJKIcH'Jl: I
cTST^ *nr ?mpr m$i^h: i
^ cd l c^^ FET feT: $ Ph WMI fadT II 5:9411

dcMT: yUfi^lPoMiSd 87tT qPi^H I

dr^d^dM^Md-y-HTII 5:9511

$«l£W (7)*Tcft f^IT ddl*jM-Mdl I

y+rjdr n^t^vrfw: » 5:96 n

fd°d I f®M fd cM 0 VTT^T *TT cJPh Id fad'd: I

STTTcfr 5rT 50 JcT dfv - cf x ^x cfcfrll 5:9711

dif d ffa TT dfMKId d $ I +J < : I

fa^cT: ddPdd^d 9rf?F ftw H$MHi II 5: 98 II

4d^4fdcM(8)fr *nr ^dni cjn^r ^cfV i
5T|T WTpTcr Hf^cfre^T <^Pdd: II 5 : 99 II

cTctt: *nr far: p wirnPcr: i

dPT-H^ffr gTT^mr: TOTli fWTT: *pT:ll 5 : 100 II

dWlPi^eeiNieedl T7T7 q^qdd^ - : I

89 b. TTSTT^ ] M v B‘‘ e ; 5F3TPT^‘: B c 90 b. <$<d||*>ii ] M y ; ?41W B 92 b. W-
T HTTcT ^fT I iTfacT ] M y ; dTTcT ffrcrt^cT B c ; WK^iKd fft: I *TfacT B“ c
92 d. d>dW l 3 : ] M y ; ^dlddl B 93 a. 53Tf 0 ] M y B“ c ; 3T*fT° B c 93 c . “PT-

5Tt° ] M y ; °Prtf-° B 95 a. cTPTT: ] M y B“ c ; cTPTT B c 97 b. cJPhPh Th^cT: ]

M y ; cJPh P d fa dd : B 98 d. d^NHl ] M y B oc ; d$Mdd B c

488

Parakhyatantra

ipffaf n 5 : 101 n

ift(9)^rr?rr ^ JTtcrrrsrrw: i
TT^t 5T7f 5^" 5f^rT: a^TTrKr II 5 : 102 II

(B, f. 181”) 4J<Kfd4fs«fa grnfWTf^fr I
w pj<| | M r r BtTT: H^TV^t *T^f?r ^11 5 : 103 II

JTSTftr ’JMTT^tT *TT ^rfrofr I
31*JdtHl«J^<flT ^rf^f^fwil 5: 10411

Hl$<ifddl7t (10) *nr qdqi<5d*ja fWcT I
[qdfff ITT jfafaTT: J!l (Kidded: II 5 : 105 II

?rerFT sojfa- ^ £m w^r flpprT fwcrr: i

Klld4?i*TPTT "SW^iftf^dl fifff?T: II 5 : 106 II

-iUKS^nHI I

HMKd^MIdl HHKddMI^dl II 5: 10711

FT^r:^tT(ll)^ *ret HI + m'U«T«TT srf^: I
R^fl^^dHKNIHHl+'WrMTT T IT: II 5 : 108 II

dl+w'l+Md': sfRTT: *TT l

rr HfdfdcM T: Htf^r: HtWRTO: II 5 : 109 II

■• I Psd I dd *)d *ThT <? J i Pd n i : I

Mp4ddcH mrf?’: IdlSf: II 5: 110 II

gr(12)dfddmr>KIH«l: T^r: dH^Pc* I
fert": MdlStd^yU II 5:11111

dp-T 9T^pr: #5T «blPdf*flH4M I

i)<Ud)^M-4UH«T <b)d^fd<idd 1 1 (B, f. 182 r )
dd)<f mIV^ d 4^^*r- 'TfnTfw: II 5 : 112 II

>f x f*Tx Fffar: d>r^wi'i <t.dddi(13)^T I

^ ^P - ' 1 5:11311

ddHI^ 1 ^ vf%rra^3^TT?r: I

M l d l 'tf ^T fNdlfcT? sffjcTT: hi^si^I : I
rddHlPr ^ r«4Mm^ ^ ^NrTfTWT ll 5 : 1 14 II

101 d. °%f*Rr: ] M v ; °%W: B 103 b. *JTT7J-° ] M y B oc ;
b. ^vhR i fl ] M v ; gwrfr B 111 c. fra^: ] M r B oc ; ferv%: B c
FffcP: ] M Vc B ; x fax ?ffa: M y

B c 104
113 a. >J-

Appendix II. Diplomatic Transcription

489

Hl^fdMTd fV’fflW cR -Ml 'Jl H H «fRT: I

T3FRt <ft(14)R ^ *T: II 5:11511

dcd lfdli^^<<n: d)*-d * h : *7 m?hI : I

gVT*JcT Spjj rlR-HH *Ud1Pd d'?BT: II 5 : 116 II

dR-Hvtdl^dfdKId <4 0*1% -H^llPildl I

^ ldHH J ll : II 5: 11711

drMO’JIK*: fft fTRRp frfvW: I

?nrtiTTft TWifr T(15)WRRT: ll 5 : 118 II

ddU^f f M HflK R dHdl4)4><«*T: I
SRtW ^friTult 5RR3T: II 5 : 119 II

: ^T^TTTVTRft J | t> : I

W Pd^<frPd<HflHI ^M«ITII 5:12011

<|fjrd djprd 3T ddlld : «[§<-4fd : I

dHU^^TT: d4l 5c<Pl ti l ill R 3" x »Tx T T U ? U 5T U tT: II 5 : 121 II

(16) aftrSHlHH : 5p5t f^ntrT: Sprf*pR I
?R 5p#r ztvT dl'd+ldHdPdPdJ'iH : II 5 : 122 II

TT: ST^ST: ^7IVffF^'MM + : I

sttsr: *lM+iR'r% sr^qfrrarr^'ii 5: 12311

iPd iR fftWT: 5T^rr: I

f^TR: «M I H I HlRl^d<t>N9r< W: M 5 : 124 II

31KHdN<ht RtJW(17)$T RfJT^cT: I
qdfd4 l g*<P l *U l f 3t TTCTCTtrR: II 5:12511

tR: #Rf: W 'fRTnt '$RTTRR%cR: I

cTW % fm J fd RSHfr}dT dl$Kd U *7: II 5 : 126 II

HiKl^tidl RJtT : I

q uftddlfiWR T: fH^fWRTR*7: II 5 : 127 II

fTOHitflf^dl: dlM>l ra'I'Ji) ^d I : I

18)fdHHT d)«ilt-dK<Mtdi x.«bl •JWT II 5 : 128 II

115 a. ^ l ^fddPd ] M y ; V| 1-^4-dcM Rf B 121 d. d - xTxTT U ^

U 5T u tT: ] M v ; TUTSTR: B 123 a. f^: ] M^B" ; B c

127 b. d^d : ] M Vc B ;. Rf x ?Tx P^fcd : M y

490

Parakhyatantra

KH ’ fr d Rddlfd^ddt dt'iHiq'ii: I

d" yR-dd 1 dS^d d •qt'ild P-Md II 5 : 129 II

Td I HI cd I fdHf«F: RUHW: I

TJ^T Rrefgr v i ^.i<i t ^mg- WJfaiPrd: n 5: 130 n

.h l PdAd l ^H^ d^idt ^ «fw: I

qT^: x Jx d l-H 0-«d IdlT mi'i (f.33 r ) — [-6-] 115:13111

[- 4 -] — T(B, f. 183 r )R r f^57Tt ^dHl*Wdik=tcT. I

RdPd'ddV dd - drjdr dr srit spr; 11 5 : 1 32 11

'ddHHldMlHldTt H ld<£l PdPld id < : I

HHddfrdY gfd^r d'ilr^tST: flddd: II 5 : 133 II

fad H^lcHMWdt rfT STT dd dT d" ?T: I

dt f ft- «■ r RT n: d’SITd’Sn’dd-dPrfccr: » 5 ; 134 11

jy ^ q- Rf d - fd ST (2)fd ^qqiq^iti'h&dl : I
rd^rddlTyfldJirdfa'^'g^ddl^l : II 5 : 135 II

3^P" d^Tcd*TtTTcdT^cdT^5T dl^lrl I

frpfn4- rr t ^Pdd^sidRr i

r Rii «JJc( «m| ill i| d gft H cq i cri ei i t i Pi •‘I u i fT: II 5 : 136 II

drfir: rr *lPdPd^d: srdrr: rrfrdrfr ^r; i
IRT: ST ^ddp^li dohllPr rr ciP^d : ll 5 : 137 II

%dT(3)d 5TdTT: dt* - : ?T: I

%dT dd" dRT d»hi«i ^ dc^dMHi^y : II 5 : 138 II

cfd Pdg f d dldldlT dM4N$dK<h I
ddldid tfJUtl qti*icN dfdfddT: II 5 : 139 II

dfdT dW ddWFdTJdTfdfd: I
134 b— 135a. From cfW to the beginning of line 2 the tops are missing.

129 b. dt^H I cR T: ] NT; dtddTW- B 131 d. WT ~ [- 6 -] — ] M y ; STd-
IrW (d Pd d •-M d I : B 132 a. -[-4-] — MpP^dl ] M y ; d^HtdT dfrf^^ B

134 b. ddt cf 8T *d" dT d" rT: ] M v ; ddlofOT «Hiqd: B 134 cd. df rf
fd *T T IT d: H-dTTd-^rrdd-yffrfB-cr:] M v ; dtffd^tf^TFfTdfr dfpT
dd- ypdp grr: B 135 a. % d d W d fd Z fir ] M Y ; gddRTT fdfffdT B

135 b. °5dT: ] M y ; °^rT T: B 136 e. d f^d^ddTdT 0 ] M r ; Pji*pq<H° B

136 f. “fdi’r^d' ] M y ; “ PlJ^lf d B 137 b. dfrdcfr ] M y ; dPfddT B

Appendix II. Diplomatic Transcription

491

^r+lPd+dl^ VTTd^FSTII 5: 14011

g l d<PlPdyPdfrf1u1i1ci 5T^t(B, f. 183 v )3*ftfT?T I
57T rf(4)^IT^r d^lf $dM*Tl: II 5 : 141 II

*JTTT: 'jjPd^jl fWcT: I

?rcRt ^uiisrWr Brnift fwpp: 11 5 : 142 11

ycMid^HlWlPl diy<4 3?fPw fwPT: I
*TM<f: fftwjpi^'ir fw: WfW 3 TcT: I
SPf^^TvfRrT: rd^MUl {fl"BT: II 5 : 143 II

'dl I Pl J I Pd Pd (5)rTT: I
^■frlPdMlIdK I BT^wfWTTr: II 5 : 144 II

PdVlPpPy: I

H l dPm i TO# 5tftBT*4 qWPPPPP: ll 5 : 145 II

itvnrfp rrMd-RI% <dHdl TfRT^T I
dl^l^d^T^' FPSlt^ dtfdd'P: II 5 : 146 II

m«d l <4 gWHKIWl <41 M NIPIJrft <TT: I
cdPiP^ T ddldT HlddH-4 (6) y+l*l<fc: II 5 : 147 II

Pd^P$3 H^MijTi yi«iH4 ^ Pnjw: i
^pHdlPy PTfJTC: flBldR: 4.>T^ II 5:14811

^Tift : hi < s i <4 T*TW ^tJrT: I

dywrg fr ydHtf: B4><4| MHflPHlPd : II 5 : 149 II

^PdPr<P% f^P f^P yPdfSrf: I

f^r JpjmWFt (B, f. 184 r ) 51^ ^ 5TVT^: ll 5 : 150 II

'jcTc^' pJOT%^Tp4P TPIP(7)?^ ^ PWT: I
Pd<J l 4l ^dPd$ll4l sIMp^ diHIcHdi II 5:15111

Pd<l l B^1 Pd^cMI^ <+>Ml4l 4.IHHIM+T. I
HN I fetl il^m i H : II 5 : 152 II

^rr faf^g^rpsrtrr: i

rdPyy i 4,K<j;pf| gT P^W^ydl : II 5 : 153 II

rqP^«5*1<n (8)fd t?Hi<jal : I

JpHPcjfaWdT: II 5 : 154 II

143 a. ° ] M v ; “Hell 0 B

492

Parakhyatantra

'Hdl^U^+lPlui: I

SPTT: Sj4ld<l|4IIMddl*>dfd£l J lA II 5 : 155 II

fKifVi% fwrfr Vf$r f^rr^KTT^nr: i
dcM TT: H" f5T^T B<5drd<MidTT: II 5 : 156 II

5T dHPPHd: ftf?(9)^F5 *TT STTT^ TT I
qriflvf 1 iff *7: ^VlRbMpOJsr: H 5 : 157 II

HH ■q«ic$a«ift*IT JTfVrfr BPiffqd : I
f*TPT WHidOr+N)gr'i>&J|U|4)Jld: II 5 : 158 II

3^4^ falcT WPT pfa+KpH-ufaf I

WPT ddpM+Kfd «WiKWd U[-4-]U T: II 5: 159 II

tRT f»IT(10)^ crfSTTW: I

jrddMl PddlVld Mlddoii ildfdd : II 5 : 160 II

f (B, f. i84 u )f irrlw: Htfr 1

^ptrTr^T’SPTt R<5+K«I4>I <<4 I

^rjdicri" IT 1(4 I R-LR P^R^PTPTkT: II 5 : 161 II
f-+M Id f4iMp4$h^P4d4HfM4dlRpF!PT':

WTW PTT(ll)d0dlrH¥lPfrP<MU|<>4l , mdl4fd<: I

fpl" frH I Id < <i SWH^<fMfqi*Tlwq^i5'flid^

y'l^dlJlMdl'W^MPddcf: Sfmr: B" JTTPiPT: II 5 : 162 II

H= || ® ||= II ?f?T ‘JD'UI^ H^ld^ ^PdMdluSrqqKxfn'Hiq'iHc.M: TOT: H= II

® 11= II ^11= II

TRANSCRIPTION OF PAT ALA 6

(12) SPFPJT T4TT I

rNY^rft 8i Pi ch fri : Hqqiqqi«5*i)'jHI I

156 b. °WT: ] M v ; 05 ?PTT: B 159 a. fWrT WTT ] M v ; ^

B oc ) fWcf WPT° B 159 c. 4?° ] M y B ac ; B c • Colophon: sPd ] M v ;

*ftll ^frn <frll ’frll tf?T B .T^T:] M y ; m HW:il ’frll B 1 . 5T-
3TT9T ) M y ; <ftTPT^PT BR: II Mis§j''l BP": II ’^Vt^'II ’frll II ’Tfll

sTUP-H^ PT PR: II JplMIHtwiPdlpT^ •PT: II ’SftTFf II 5Pfrr7T B

Appendix II. Diplomatic Transcription

493

II 6 : 1 II

W JWT>hrcfmT I (B, f. 185 r )

STfsf ^rlrr f^t: ll 6 : 2 II

sp^fdld-^ld : *i«s<.i(*i <.*jddl I
*U&i ) d H^RT: 4<HI4J: *fT(13)*tecT: II 6 : 3 II

Rft: ^nS5rf»T: S i yfddP^grfa T W t: I
JTT^tnf rRTT dft#r dUpfdK Tq- RRpfTII 6 : 4 ll

f^tft^rfvr^rwn' ^KijI^irHr^dd : I
dM I dHM ' dt l^urt 5T cT^TTII 6 : 5 ll

¥*JcTT dHUcJtdlfcl ^dn W: I
PdPMdifl'IH+chl^MKH W f^XTTII 6:611

(14) Hllr+iui£|drd^<6 I

H<«q)< ll cMd ^t^ri^zrrTlI 6:711

d <- h i <; <5 x cfl Id *-m£ld*;i ildq^di I

oi|d£l 0 ^T*fT ^TFT: 1 dl d I J Pdf^T fdii II 6:811

M d'l d ddM I

dmldi aTJlfg^TTrT Hhldl «5yPdm<i<b: I
du)oijj4) *fT ^ f^Vdcl ferTII 6:911

7^T9T OT?I

T T(15)<fc*rf?rt%W CRT ^dHlidTT fwf?T: I
*T ftfvRt * 5rRt dT frf?hfr Hl^fwRT: II 6 : 10 II

(T<r t ^%T f^¥^T RRT ’Sftr: I (B, f. 185”)

«5 m I ri m i <s : II 6 : 11 II

M+ 1 *-Hli'S'^r aRTT: faf 5f fET: y<J)ld: I
duT^^R.^ : ^TT rT II 6 : 12 II

3T^r^9TH^t fSf T Rr I

Rc*f fd~(16) ^RlHI dut: Ufdild fPRT: II 6 : 13 II

^dul^fif+i^^lrdi iff ftreprer: I

5 d. 5T ] M y B“ c ; T B c 6 c. PdPdd4l 0 ] M y ; fafRTrf*r o B 7 b. )

M y B“ c ; B c 9 d. f^RT ] M y ; ftRTT B 10 bJJ^RTTSRTT' °TT fw-

ftr: ] M y ; '•Tf^lRr: B 10 c. T pRft ] M y ; T M^ft B 11 d. ]

M yc B; f*1d) x WTx M y

494

Par akhyat antra

T u[-4-]L) Pdd i fd dtT WW d^TTII 6: 1411

*rfr dt dd; f^Pdfdw PdPd^fd i

d*-HI<J«5y'rfld FPId flf<hKK«JPitf HldJI 6: 1511

H Willi d^l srfWT: 5TW I

ch WJHPhycNJMqsi Pi *P(17)qrq$<: II 6:16 II

SldlT ddTdTI

y i «jyq rthr hw: dmdt Ph Pad I d^d; 1
d - BdMlpHdl tlfHl^d mTVtfWddT: II 6 : 17 II

srciTTr 3dm

d - <+,|-u5«+*l <uh rftrfr Hrfr I

tpTTddf 5r=d: flHdlKl d *r fwr: II 6 : 18 II

d" fHWIfUMdl dtiT: fd^ld'l d - °tMPWd": I

II 6 : 19 II

fw vrr%r ft iifHi^MdP^rd<ia^H i

Hc<4 i mMffn (B, f. 186 r ) ^* l ^ ' 4t T ^dlPc dll 6 : 20 II

ddcT tTd d 5T53V ddi} - Ur4ril4lpj|d : I

PH^Wlm dT dtdt d d’ ddlPd 41'jHI II 6:21 II

dd imp f^rfd'M'lPdd : I
d ifm^P JSdFdd dPddT: II 6 : 22 II

inw %dfd(f.33 1 ') — [-4-]— fwsnf d diddr: i
dTd^ d" J|$,lPd M<ti^ddP^d: II 6 : 23 II

##m: fddTt f?T HUdotH^Kd: I
d fi^d i $a dftdrmnnP yPdMdRhi 6 : 24 n

HdTd 3dTdl

drd%ddjvrnrw d%dT fr fpmrdvr i
W f ddt ^uuPd iJdW dll 6:2511

SHFITT 3dTdl

23 a— d. P-H vl I if dT dTddT: 1 dTdd d JJ^lPd Tl# ] For this portion the tops are
now missing (1998).

17 c. ddMlPtHd'l ] M y ; BM^IP+dl B 19 d. McdBd ] M y ; y<rHld 6 B 20
d. smqrnr] M y ; MrMlil ° B 23 ab. %dfd — P-Hvttf ] M y ; *dPd + d +
WldM P-H X «f B

Appendix II. Diplomatic Transcription

495

srn%cT3PJT d^r(2)df^rT I

fr rtw 'd^ldfdRi^J.dl II 6:2611

^IHrid 'dddJfMIrd^yiJildHtfcT I
m <+.1 TlFjcTI %T m Hdt drfdl w: II 6 : 27 II

JH^df-^a/ff ^d^4d frw: I
WWFTlV fidid Ifrl^d qfr^fFW: II 6 : 28 II

q^qt-cl d" 4 " fd>^i m < s<n fei <n i : I

STfrf^r: uid^uff W «cddl 5tnTT(3)?rtrt: II 6 : 29 II

3TTiT*r: (B, f. 184”) MddidWT I

rTcdt mTT dtll 6:3011

HFTOt ^TFcrpJTT: taw FTdrrenJT I
H fwdl ?ra>JH|ii ^diWduTOS: II 6 : 31 II

n[T _g+dfwidi ^RW&ldH'AHK: l
ddcd'llfd ij : HfdTT ddfll 6:3211

3T7^" d"Pdt <^d I ^.u| qgif'i (4) 1^5*1 1 I

f^^TFPt FT: STRf FTFfTJjfaRT: II 6 : 33 II

ITTt T 4d^*<dH|iid.: TT f=rPT Ff: I
fd7 F Ft diddled H%^t5r«5W f^F II 6:3411

ITT +d 'd I d 41 flFT ^FTT: Rild-hR-ddl: I

FF FJTfT dddd,K) did <*£7. x Tx + F + Mdifddir: II 6 : 35 II

FF ^ dd-ilotll^ ffFTI

dtdF RiSIgdl §FiF (5) SrpTET fr Fll 6 : 36 II

duffa^ddd fFSjFdT: I

yid'dirdft.4 FTm SPnFt TTfFTTfcr: ll 6:37 II

3TTFTFF F d^.r*»lar ^iHhOdl TFTF I
fw FT MddildWT tfld&dl RddlPdfR-: II 6 : 38 II

F oiirymfd'd: «int>dfPddl FTV#T(B, f. 187 r )F ^TT I
d*4$^ dddld^ F fTFFTI

26ab. °%FdPTT 'jSi fn ■=■•*$, 0 ] For this portion the tops are now missing (1998).

26 b. °df£rT] M y ; °dR4dl B 35 d. “FT x STx + F + Mdirddd: ) M v ;
0 d><iMdlP-dd>: B 36 b. °°dlM} ] M y ; “'-MldF B

496

Parakhyatantra

5rfW^T(6)^ dtiffdHIM '-rK-id(Wrr: II 6:39 II
5TcflT 3TR" I

HTSPJf I

ddl Tft: 9T55" KIKdl^MSffT ftw. II 6 : 40 II

5TFT9r g^T^I

STS?: sTR^" rTBT^tT %7T I

crf?£ fr^T«TFW Iffc FT ctfrofa'll 6 : 41 II

i| ii <j -4| y| <£ : t-qicy^ldHc^<4ir'jr*l‘: I

J)l^r^T(7)fllMI-AIKdl<4Wr SITTHT^II 6 : 42 II

i| fid I HI I U3T STPT M4l^yrd9l??r: I
;j*PTtTc*frf cTrT il ^ I fV i!l«i€ft : || 6:43 II

Mdl>; I

sfrrfr ocrrfT?T55TFg^' d^vtfavrrireir: i

^rpit *rfr ^t(5Tr?)^r «wm*fr srer^chi 6:44 11

5RTT5T 3^T^I

W$: H i ^Pc PT: oq^TTfw(8)^TT: I

«^rV cT «|^or ’Pfa' 9^HI«S': H+PrMd : II 6 : 45 II

*T Mfd9d<yr1 4N+1 HI'-Mfi'J'Rr: I

ar^t mvwsrRvf sfratf^r^ii 6:46 n

5rfa%^ cW^TT Rh^R^JT : Sfif^T I

^iPdMd^PddH II 6:47ll

rTrT W?TW (B, f. 187 u ) *t#r(9)?T7%T STPffa - : I

PUMUld^'JIlP'S' *T#kT: ftr^frW: ll 6:48 II

<<i <. w^. • ji • ! I

^ fT H frl M I RjrT : II 6 : 49 II

jji«*Hii£fa- *r%?r: spr - ; ^ t srrfay i

*T%facT: fSTTFcmf 4 t: 5TFpTuTOW: II 6 : 50 II

iirTtr argm

H^lfd l(10 M l P{rd^H : W W dullrH*! *TcT: I

43 a. M y ; <4K-MI B 44 c. Jt (*T?)tft ] M v ; ^TT^T B

M v B oc ; StfWT 0 B° 47 ab. f^TFfaT fr° ] M v ; IT 0

B »c

46 d. oql*dl ® ]
B c ; rdHI'HlPf °

Appendix II. Diplomatic Transcription

497

flTT: fimiw^ur’RT *T II 6 : 51 II

srerrar g^m

{nmHI|U|<il4ai rp*TT ^iPd-AM^dr i
^:?lfw>H^PTtnT^r^ II 6 : 52 II

irg - ST53T fr <-i i h i ^ r-d <m <ti) Hfjl*fiH : I
dr4TcT (11)?^ rRT *TrT: II 6:53 II

^1 r*^4 l<ti^f vrq « I 4 il gTJT^dvrq <.a4 I
4^ | <h4»lPd^l4H l drdNH I ^ II 6 : 54 II

rTf£ d<dtiri W dfHI-*N TT "TRT I
p6fVrT«T ^ faw %grf*Rft rRT 'TkTII 6 : 55 II

rTW f^lH^r1'«T ^t^TT?r flT dr*r*i I
<+ildlp4r'h fRt (12) 1^5; J4 i Iddd II 6:5611

Hddd l « i qr4r4 l >-Mdrci PsNfiHUj I

?Rf d^ntifiif P H I -HdcdMd^ l c^^ II 6:5711

4 l ^<jH<fta4>4ftrcffiT : <4>M^d: I (B, f.l88 r )
dc^r T qitt IT ^ JTsrfNrT: f?R: II 6 : 58 II

STcTK 3TR - 1

%^TT ^|«i^NI TJTTvT f#T: W 3T(13)^RT: I
f%fnrrrr: d4^l«i) fr p6^Nlfd^4r4)M ll 6 : 59 ll

5T^rn?r g^r*r 1

V I ^ ' M r d ' fWcT 4% 'TkT rRT I

g- gpkffrT: STR: riddl-W'Id^M: ll 6:6011

dl^3 dN+lRsd) 4d<JdlPdi»l«ddci; I

MrM ?P STR: 3T: Hc4ry4qP4d : II 6:61 II

^T ST dH4.lPs(14)gT gr^TT ST %gcTT ^ I
f%7TW 4dfdHII : ^^TTfMVTERTII 6:6211

ufdMd fdyi^l ^ddl-^WMir^: I

f^dMlPl ^TST <1<-Mld^ f^TST fllPd^ S^rTII 6:63 II

3rar 4dlddfdHI I 4ddTTIT WtWI

S"f? dry frrtV: <t)dHl d4d^ II 6:64 II

y n id ggrrg" i

frrTvfr frrr sst ijfit ^st ^( 15 )^ stt 1

498

diftw m a^ni 6 : 65 n

3Tgdt %drTT m «iPd*i i

HT «|o4^9l f f^fm^rglw: II 6 : 66 II

Parakhyatantra

tf^TST 3^TI

5qd \ 5TTT% d cl H ^ d I

H^ I <n<4f9MHre) l TT« Tr HUHlfd HT II 6 : 67 II

4<iiddlPiHi -M ^r^HTT : I

f^rmt (B, f. 188”) m (16) mr 5iw *wftrfd*fF3P)-|i 6 : 68 n

d(£)4 yiocd^iMi^na T I

STPJcft' dlfd" vr^r dd fliPHtAMir^illd II 6:69 II

qirT dTcT: PhilM-M cT«r d^ddl'SHT I

4ddi I4y4) Midt 4ddi fnrfnrm: ll 6 : 7011

dl-q-iqT dndTdTdfdHfgl'd': I

P»h4| j JT : ?T d“ HTdt dT d HI I fd ^ Pd d (17) ’TuTII 6:7111

SVF^T fejdt 3T HTTT STg: I

fNt -h-lP i vjI^T *psqt 4d d dr 4)Pddr: n 6:72 11

<<tooiiHi <. 1 : d fiidl I

*ptw dF^d: ddf dFd dtdT: 5T5T?Tf^ril 6 : 73 'll
d Pdidi ?fd gwr fit %ddr 4 >^i4)Pji<m i

g^dt dft Fg dT dd P6d-4 : 9P< + PrM^: II 6 : 74 II

iid>* r H r (18) Pdiiiiii)Ji) Igd^g^dT: i
3Fdt fd <M» TTd: <*>KUII')Wdm: II 6 : 75 11

?td dPvHd ft d Hii>Ti9H'&TPr ^ddr i
d9 , <rT®M^r«l'Ml Fdjf dd Pti <4 1 -fl Pd d : ddll 6:7611

fd4«l<^d dd4)Pd4ill dT PdOadl

d ^1
: II 6 : 77 II

d^ l ’M I rdPdMdo ? TTtfiT d (f. 34 r ) — [-7-]—

— d Hr m 5TT fd OTegT flr4 j aPl fedlTII 6 : 78 II

78c. *T SJT 5TT WT ] tops missing

68 d. °VTT5Fr ] M y ; “dTS^* B 69 c. STPJ^V ] M y ; 3TTgdT B 70 c. °fd-
snfr] M v ; "fdSnfT B 72 a. STdT^d] M v B“; dTdF^d B' 78 b. d—]
M y ; dPrd»d l 9)Hg B 78 c. — *7 'd MT 5TT WiT ] M y ; ^d i|PfHHHM|yl*| B

Appendix II. Diplomatic Transcription

499

?bt (B, f. i89 r )

fWTtrt^

Pd^Wd* vv r tt ttt sr tt fr j 11 6 : 79 1

V g- TV TV HlPui<£4fcJ<c=igBd3: I

fgpgTTPT: ?TiTTWrn-iTiTr’J'Jr§'JTriW^TIl6:80ll

VSTrVVTcTVr 5 Vrr( 2 ) gfWT^: VJTVf fltT: I
HVTpVVVThr d^PM^ ftiVTWII 6:81ll

h ^ d dTT frf%TT fv^V ^Tig?ri l^i'Jin&*H u i TrT I
fTTHT dPvinydB^Pdd d^uii BmPd^P&fsg: ll 6:82 II

11= || <g> ||= || ^frr VpTTr^P JT^Trt^' ddPddKM<il l <5y PdMKH9dH : VB: II

II PddJIMrT: W: II II

TRANSCRIPTION OF PAT ALA 14

( 3)11 ii ® ii ii vP vP vP ii x •mpiwt x

stttst tttti

^Pd^Mdgr^^c^hMMlPHHIi TWII 14:111

i'<T>P'lP| Pi j>jl TT nl *-d dT farf77T^- I
gijl’ gfdV#r TT <f)ddld'ld<hlPn( : t II 14 : 2 II

dPK-dP-HH VVRVTP Pd&d fdlrHHI 1

79d-80a. T T VT 3VT ST dT fa" J I V g PT ] tops missing
80cd. V TT WT TrVVr'J'TI'JTrTiTTr] tops missing
81a. H'Sr^TTTT^T^^f] tops missing

79 f. ww r vr tvt sr vr fr g ] M y ; bw ■Mi'Hii smfrg b so a. v g nr tv ]

M y ; VgfBTV B 80 cd. V BT *VT TrB'BTgV^BVRTTr] M y ; TTBTWTP
BHl'juP^Hlfo&'ii B 81 a. T 7 ftf T IT TT dV T ] M y ; WBdPv Pldl^fd B
82 a. vt - ^ 0 ] M y B“ c ; B^lPS 0 B c • Colophon: ffcT ] M y ; VPlI VPlI VPlI 5fT
B • TV: ] M y ; TV: BBIH: II VPlI VP B • BBIV: ] M y ; -HH IH-HRTtTT II VP
Vpll HfU l Bd^ l d TV: II Jy)<£<JJ||i)uiBfgil TT^VtV^TVpTTT^VTTTTf^ TV: II VPlI
Vpll II VPlI VPlI *sfTll B 0 II II ® II II VP VP dfPlI x TpB7VTx ] M y ;

om. B 2d. °fJiT7P ] M y ; v ?P B c ; °fV7P B“ c

500

Par akhy at antra

f^TFjtw Mfcw II 14:311

MqfdPfd^d-Sl^dg^lHIdHl^R I
911-9 lUBPaKl^dldl ^11 14:411

PdHlUMI^I ^fw *JcTI

drFTT ’JSrfr TTRT dlRcf Hp-d + lfH' II 14:511

5T(5)HT^ff^T FfFt H%cT I

f|Tj5r ^TT^fT fFTT 9KM'-9l-4U'j|dl II 14:611

ds^-sld <jiciiqlfl n-5^'54^9^ I

WZT <ft T M%^fFTTt tilMl^f^'H' 4i*M^d II 14:711

I^TTF^kFT <|>rqi Rfdl ^ ddldR-qd*! I
fdd^dWIdl f^T Iddr9l 1 WT fFTII 14:811

Md l <h fi41r-d ^TT £ ^(6)fllllHdHI*dd I
fWc%T qtrnrmr: fdKK^doh^ W7T: II 14 : 9 II

^ i *jPdT* r «ttr yiuiNiH«a otti

cFfr: HMlP>9df>h4 wfWV F3TT fwrr: II 14 : 10 II

dlfl l ^lHI fWPT srf?T 5Tf?T fWIsfa: I
ddl£d £<SI<bl$l WHHKIiJPd^dril 14 : 11 II

dcfm i ^iuuPdd fwr Hii'd'iJiJfidi i
q-(7)<9T dlpMBdwJH i|<J jfi fer II 14 : 12 II

ifTt rTSTR" FT7% k^ddfWT I

dfdfd l-dd^HIl-d y|U||<94HH«ddiriui: II 14 : 13 II

>J*Tf ^ *T aniim 1 : y l<J| l-M IH : fl- <f)f^7T: I
3TFTT^: ddK^jPg : H4ld-§T«TT MKUIM'V: II 14 : 14 II

WdUB^HIMKI' <4TW (8) ^d+4ni: I

cP*f wiHFrfl ^f^r>FFTf^f: II 14 : 15 II

dHlld*.d*lld v H^R- ftvr %% rTjf^cT: I

4 b. °fc» ldH I +H ] M^B; “falfRIfH M r “ c 4 d. “frTFfr ] M V B C ;

°<jdid1 nq«H<*l B ac 5 a. fodfFrnjTFJ' 0 ] M v ; (qdTNI'Jvdl^ ° B c ; fqrilHi -
S^Fp B ac 5 b. ] M V B C ; ^[fiTW B“ c 7 b. rTS%T° ] M y B c ; d^<l“

B“ c 8 b. ^cfr ] M V B C ; B° c 9 c. "*11^: ] M y ; °iltnr o B 11 d. *$-

cTT] M y B c ; °4 rT B“ c 13 d. “cmHiPiui : ] M v ; "SjTRTfw: B c ; <-«JMlP<u| :
B“ c 14 a. tr ai l dm : ] M V B C ; WWT: B“ c 14 d. ®^r=r: ] M V B C ; 8FT: B“ c

Appendix II. Diplomatic Transcription

501

v.dH dnrf ^R-hh; ddiPqqfddrwpd: 11 14 : 16 n

fH -H I Tk d : Tt dc^ « h i Hh *-cl i dlfici : I
HrH I $ l ~* «TT^ HIUINIMIH 'HHN^d II 14 : 17 II

(9) ddUvdq fqqt?tar mw: inf Fjd-: i

STTWnTFTKRT7%qt STfad" d^rf d%<TII 14: 1811

d" rrg- dlPsS^H dlr*qi^4dfdd: I
dr d^dd WPT dfrf^T Pd^d^dJI 14: 1911

ifiH-dqi'fwJ £r+l$r ft fqqir^ri

5TT0fr ddT ddTWcT d<J'd)d?T(10)dlHiqi| 14:2011

dd - d4i itpjt *h<5h i

Pdc^d dddTdTW dddnff MK^dtTTII 14 : 21 II

3TTPrnt dd": sfTwr 3TVt dlPdR-dd'l i

FtT dVK^vlldf r^dl-iPldl^ II 14:2211

H*TFTfq*fT:fiw: dd"W 3T% fwd": I

?Fr d4 l ^dPfdd ddTd ?T(1 l)ddTdd-: II 14 : 23 II

ddFT felK^r^d 3T>4dT dldd" fWcT: I
^dd l dfm il t d 5ZTFT 'ffe fqvnr^TII 14:2411

oil Id) 41'j|fddl^"'T irja Pd-iA^d : I
fdVIwfd d" dcf'S d" dtfdltfTdt dTT: II 14 : 25 II

*Pp2T ’jjdd l Pd fdW? 5FT f^dcTI

frdlcfrod FTOT dT(12)f: Piil*jdPdd f^Ffll 14:2611

g^RTTrfq^T d": I

jild l ^MNd i ilM<Jdl 3W fdVTTWII 14:2711

dddd Pddfrld d" dFf: 3TOdtf%lT: I
Pd^f^d^rH^f l' d'jl-MKirHdf ^T II 14:2811

ul-2-l^d^PlNN 1 5TW ^Pdirfd: iRdFf I
^%^-(13)dT fd^dl FT PH P) M 4d II 14:2911

f^,d T Hddd qtTfr dPf H^lPdid : I

18 a. fuii ' rf M Vc ; frdT M^'B 0 ' ; fdtrT B c 21 a. ] M v B oc

rRt B c 22 d. P^Pidl 0 ] M y ; f^RddT 0 B c ; P^P-Qdi ° B a<: 26 a. *

M V B C ; d^sq - B“ c 26 b. ] M y ; frfdcT B 27 d. W ] M V B C

B ao 28 d. d^l-dl ° ] M v ; d'JFFdT 1

B

; ° S*

Tf^T]

; <^T

502

Parakhyatantra

11 14:3011

fvr^r [d 0 dd" |"d <j *=( J l d #1 Rrm : I
<ddld df ihun^Hdl^d: II 14 : 31 II

fdfddwr ew: i

ITg- (14) dl^vrld fcdT <4Kil4K«ll: 'Jd: II 14 : 32 II

dTTdT: dd fiPHI^I OTTdIT oiH M M d M J 1 1 : I
dlNdl feHTTirr dTdt dfad^Md^HI III 14:3311

ddff dtdT Wdl'dlill cpridT ddHif^dl I
*Jdf 'pdtfddrdTipddddTII 14:3411

d^^’JIKd'jid’: ddfd - : d^df^l: I

dtdT FdtfRJWdl fddl'diujddr (15) dcfrll 14:3511

J|'jM|PjH'M|R* I
anwr dT mrwr drdt di4^<t>d4Hi n i4:36n

^4.1'MHiT^di diwji ft^rrfrxf^ri

^ni^dddT d^rnd dterr: Htdiddr frddr: 11 14 : 37 11

dr tddldfc+'fajfi* I

dd dHl^d 5ftw yfldl^d'dHHJi II 14:3811

d^il-ii f ^TTdJT 7dm(16)dWTfdf%dT I
fHddPdfidH addTrT M Pd'-Tl ^ ^cT II 14:3911

dT aMt^- did W4MlrfW4)r^d^d |
dlK^d) dTW dTdf ^d'ilMiHdPsdl II 14:4011

TfT ^|j|l<i4ilfd51l fd^T^npjftcdOT I
fwrflTT ddt d%: 5pTTdTfWTrddT: II 14 : 41 II

<-*d^dfrt'd ddpTd d^HT mt I

d^-MUMPd <pTT(17)f*r dd dT dTdd (jtll 14:4211

Mldl-i dT fTT dT didddTdd - I

fddTdi" dTTdT dTdt: *J<|Ti*>4idHStdi II 14:4311

dfi^Hi^HI »prT H'PPddPld'lP'Idl I

30 c. ] M v ; ?dd B 33 a. dfwgj ] M r B a,= ; dfdgT B c 37 c. °ddT ]
M y ; “d^fr B 39 b. °dTJT«df'> ] M y B c ; "dTdCdi''' B oc 39 d. frdd 'l d ]
M v B" 0 ; eTdTrr B c 40 b. W4Mld ] M y ; dldld B c ; ^Idld B oc

Appendix II. Diplomatic Transcription

503

*TFTTcT fldlJIllHJl} OT": II 14 : 44 llll
'ffk'pTT: I

mr: md - *j*rr ht diy<f)4m n 14:45«

(18) ftfs^- + ?r+ ^^%RT5mRI

JOTT HfwrmfT M I <S H H H^didPi II 14 : 46 II

3ttttsp4Ttwt Trent ^mr m i

kfiw mnft mmi 14 : 47 n

^pm m ^Tm=grm%%mfer?mTT: i

J<p-U<b4$d'kjmil 14:4811

P<nHin$ (f. 34*’) tt f mr ^ m m frfw mmr i
■J^ l dV l d4)j)-f T^d^KUIRTn: II 14 : 49 II

TPjmT LJ [-2-] -HMI dlHfd4l<JVir5?T: I

ill d d I H fd d~) jj I d + : + fmnfd'WtT fpm: II 14 : 50 II

TTWRT TT «pm d^t^TKTmV^T: l
nPTt STTFT %fm3Ttll 14 : 51 II

PdiHsTi ?4rirm»r^Tr??i?rHT tr(2)^r: i

3TTrTTT d^fdfT ' P+HMIHMdlPdd II 14:5211

<hPv tt farr f*j?rr: <m Pa«d qwfmjsmTT: i

mSTFdT dPddH-dd ?rftt d)HfN<l: II 14 : 53 II

diPddd-T t PdH+dd I

armt mvit ?dr mr mrTmmtfmii i4:54ii

ifiirH'^ m%r distrSrj Tftri

T(3)*md+'+!f<! Til 14:5511

ffrff g f^r mm dii)di t Ih id < i

49ab. Rf JT cqj 3T tops missing

51 cd. ° vjI <} <Tl J i I fr ] This was legible when first collated, but the

tops of the letters are now broken off in M y .

52 ab. TT^^TTr^FFTHTyr tops missing in M v

46 a. PdPld'id ] M yc ; faffiTT M Voc B 49 ab. “'Tf ItTf M Y ;

TT B 50 a. **H I ’ll ] M v ; mTT B 52 ab. BT PT VT T tT cr>
?T TT T M r (tops missing) ; rftfV d4ddbH^IT° B 53 a. fw ] M v ; ftTTT
B 54 c. TIV^" ] M v ; dl^rl B

504

Parakhyatantra

T qT^TWrfrTTtT:<t : .'5Mir->(dr: II 14 : 56 II

ddf'MirwwJ^P^V: : « (ntiRdl : I

?rmt JT«r 5PMH l?t a^?T?reHnnTT: ll 14 : 57 II

q| p dd ' d T <11 WIT }*tcMi«JI H^Sidl I
qffcfi- m*tr *T*t fWTTT - iwiw: II 14:5811

cmj (4) Thnir iHt ^Uiwr ^ i

<ll^ndJ<5ddlMNHi!^ J dl'* J H'4dd: II 14 : 59 II

dgnidid i ^ r ^tprra-: ffr rer: 1

^j vqpld l cMId ' ^TPlTfWf^tW: II 14 : 60 II

tTg- ^iwrfrr «4d : i

ildfdd' fwir: H^TRTT^Tlf^' 1

4irdMHr»«df t irwr f*Offc*TT^(5)5TW: H 14 : 61 11

STrftT I

^7=q- TTTt rrf?T: y)^T d^irq^J I

q- q- HT dT*! ildliWIcMT 5TTST: fTT 11 14 : ® 2 11

VI +I1T jqH I

f. jfi «d* mcP p6 3Ti Pd d $1 1 'l y^fdd I
J l cU^KH T TT^ jIMImW m^TiPhT: II 14 : 63 II

fd*jrdl?T ilfdfdW siiioMpr^rl I
d I d 1 <b K Pd $1 H I ?t iJI^<»SnT(6)^rd+T II 14 : 64 II

yrfpT 3^R" I

’ jju i rHT f^f: sfPtfT T d*«<: I

pTc^T ;TPT fWcT iW dMi^K': H%cT II 14 : 65 II

y<t.ivr i

rdrU^ l df rr qt q?: IT q'lyiPydJWdcT: I
dyiPldVIdl fTT din«»>K II 14:6611

sreot^r cHtt Tqife^qrfq^qTr i

?T5rTT qrrqt fvt^TT %qcTPTT^(7)5TT: II 14 : 67 II

56 d. "il' ] M y B 0<: ; °3i^T 0 B c 58 d. fWTTT ' ] M v
W] M V B ac . w w B c 59 b. 3^T 3^ ] M y ; B

^ T goM^f o B 61 d. fq^WT 0 ] conj.\ fq^mT 0 M v
^tTt M y “ c 63 d. $HdlMl«f ] 5 TPTT x TrTx qt^P M v
o $Ft*?P M’’“ |

fWdT U B 59 a. cTT
60 a. d^HicT 0 ] M y
62 a. qTTt] M y ‘B
64 b. “S# 3?T ] M yc

Appendix II. Diplomatic 7 Van scrip (ion

505

$TTT W ^ fddR^lracT: I

d'ltrl fifcjo4d : qii q| •TT^tH^TT^fr^TT II 14:6811

grg": *T JTTWdfrgTW^TlTTTpraTTd": I

old frfti T Odl-Ad ftRT 1IWIWRT *JrT: II 14 : 69 II

ddIMKI T IdilRhuS"^ O^Rt dT HT I
^rMOHTl^dl dTSft U <°Ad£T(8)Taf«P>hl 14:7011

cTPTOT ^TOT *-d I <TIm i »; fiti u i •* 1 1 <r> 4 1 1 I
^iHi'bWIrsdl :d <1 II 14 : 71 II

w anfd" ovini^w dfOTdFT^r a" 1

5" LJ aTS" ddfdl'<3' *iiRi<nin <. II 14 : 72 II

dfdl'dldRjH Oldfjcdl I

ffg g*gr j T^' f%^JRTT^#r (9) *5'iid<h: II 14 : 73 II

jSHTy ' ijgftfaA’ did 111 T dGifiiq : I
^dd l Ad cT: ilTW: PTRAtT dHTT^cT: II 14 : 74 II

fc)fgTtc|oi||'i^n' ^dlfdSJirdRi'iqinJii : I
U'jl l M^d ' n t ai^T f^J IMIMdldd: II 14 : 75 II

x^T: «MH nRt: WRIT Ri'A'mihRi I

dd l R? !?: fdJffRf>(10)W: MdAdTH^dd': II 14:7611

dd lid id-qi ■usn Cln <.^00 : I

H^ll 14 : 77 II

trgrf gr dldfl'^: R*TcT: W MlA'tK': I

^^rdl^dirdld a^TT ǤjARm : I

Rrsg-; ff ddvRHcd Td; ITd^t STOrT: 5PJ: II 14 : 78 II

w ?r^r *rwr(ii)%r aar: araTcr i
O^HJ^ ipr: gh l ’fl'U ?: *T d*jarr: II 14 : 79 II

o q i fii q : ■nqiqiia : #i icfl dT 4"R*Jd": R(id : I
HsrrA^ R=od^dA* ^ srnrspj : n 14 : 80 n

fT tTg- d - <j<lldd fTfrqddiPxa I

FTCT" MI>JrfWrr aftT qi<iA tiqitticnd : II 14 : 81 II

Pfrd l rH T W (12) U [-2-] qffjfr Rj+K^fiT I

72 d. iJOW ] M y ; ^*T«t B c ; »fT«t B“ c 74 a. »{at4^ ) M y B“ c ; ^4^
B c 82 b. ^hrft ] M y ; at4t B

506

Parakhyatantra

F^FF: tl<fc^ fFFII 14 : 82 II

dpUKM I dldd l rH I drHdKJpnlHH : I

FTTFTF WMid^c^M^rfSi 'MHI^IdJI 14:8311

d^uilHl^ fRT F# rddlJdJpifiyd I

gwrr FTF fft FT>f fFW dcdFT(13)F^FII 14 : 84 II

fTTRTF ^TcET FF FFTF d H I IV: F Mlfddl I
FFlVt %fF Ft F^F Ft F^TfVrftFT I
FfVFFt FFTFlF W UiylTd VdfddJI 14:8511

STFtF 3FTFI

FT W^MrdilHdHuUKd^^d I
TFVt foTF d cel'll i)<yni[dd4>: II 14 : 86 II

FFW FFT(14)F I

FF FTFTFTJ# %WHT sTTFV ^F: I
gF^FTfFTT F?F $ITF fV F fFFFFVll 14: 87 11

FF sTTF «M«5cfl F*F FF tFFFTFFrtWTF I
3TF FTFTfF$nFgFTF tF F8 fV|I 14:8811

3TTFF FTFFFtVFTFVF: I

pHIHd FFT fF FFF F dd<ld : II 14 : 89 II

*tF d'JMi'^ol FTVf ft(15)Ft simi^'mIVf: I
^AlBHdd FF TTST U ST dfd^H II 14:9011

U [-2-] tplT ddHJSlNruiHKII: WlrT fatFT: I
Ff&TFT HldHI HffiBI srrfrr: Ml*im4in<ldl ll 14 : 91 II

d fold I FTFTF F dfadl IddlHldl I

FT^prracT: II 14 : 92 II

*r1%FT FfFt FTFTF 5TTfF: FTTFfV(16)FTfFF: I
yi+iwj 4.|W4fiyird<l«lrd d^HIdd: II 14 : 93 II

dPSRF dfilldl FFt FT FTFT FF^FT I
fVrvnt FtfJFF I

82 d. ^FF ] M y ; B 85 c. tfF ] t x fFx fF M y 90 a. FFSFFFt ]

M y ; dvr^a B 90 c. |F° ] M y ; ftF 0 B 92 b. FfFFT ] M y ; dfsiFT B
93 a. HIHId ] M^B" ; FTFTF B c 93 b. FTTF° ] M y B c ; FTTF* B^ 94 b. F-
^vrdH ] M y B a<: ; F^^KrFF B c

Appendix II. Diplomatic Transcription

507

H%dcdid3fr sqiff 4lPlHl 4Rl4<HM II 14:9411
Mold -ddH I

did: d dd 5c$(17)w: w #Frn^ 4lfed: I
31lcHH: d^ dc%d fidPift T fd>Jcdd: II 14 : 95 II

STdlTT TdTd I

34 Rim i Rj 4t-i h dtifr dr yi fffrMi jtct : i

fmiRl4lJ|rft ift Jft ^Tl -> 1 1 *-<4 m J I cTl M «TT II 14:9611

41 1 H dT dd J(irdd t-q^HlqHiq'iia I

fd^JcdTd qtTdfd: 4l*fd^9dKd:ll 14:9711

4lJ i <?r4fd<i (i8 Hm i <iaM49R^ i i
djrhlMIdd : fdgT 41 Pt 4 T dtHdt TTT: II 14:9811

<j^4H T d d^y>[SF Shfdd ffddfdddd: I
dd y»m^MdoAII ^l+Mdlid^ II 14:9911

dfaf^pridit^T fTd^ - 1

Sl I cHdT dd %£ fdldlc* dTftd H^ldcNl 14: 100 II

SI^KW fdfddTdTdr(f.35 r ) —

— fFT ’sfTrTT dT d fild ^ d : II 14 : 101 II

3T*TTd7 d d Rdlili ddTT fadt i

r^ l dld^ l ^ ^niHi fdcydldthl 14 : 102 II

srrTT^TTfr dlP i c d dd^-dipon-ddi
d dr nr d ?[ d: w sr f m dr dr d ?• f d: 11 14 : 103 n

JTrdddddH r : dlTf RT - " (2) od I

102a. 3Td I q| d d Id d I *J| I ] This was legible when first transcribed, but the tops of

the letters are now broken off in M r .

103b. '‘dd^'dlj'orrdd] tops missing

103cd. d dT dT d d: dn'dTfdTdrcdddfd:] tops missing
104ab. ST cd d d d d - r “ - ^d dT JJ HfT “ r iff] tops missing

99 c. rar° ] M v B oc ; srer° B c 100 b. <twr?” ] M v " ; dddT%° B 100 d. d-
] NT ; H^d& B 101 ab. fdfddTdTdT — ] M v ; fafddTOTTdTdd >jfd-
HUdH B 101 c. — prr ] M y ; d drfdcd^dt ?OT B 103 ab. "ff T 4 d JJ
UTT d d ] M v ; 0 dd4ddJ^lfj^d B 103 cd. d dT dT d fj d: dd TT fT dT cd
cd d 5" g - d: ] ; d dt^ djj^r: 5RtdT fTdfcdcddftcJd B 104j>b. d cd d

dddr r r Iddf 1¥ - W 0IT] M v ; dcd4d d^ft U ^^dPjfWidrffWdT B

508

Parakhyatantra

H%tTW d'Ul^fd' Pl'd: II 14 : 104 II

dc^h i rddldd : *Ttfr Vl^tiHHir*d: I
^jiK i d44ldl^^K l d^ «<J<i4<hldJI 14:10511

JlWHpr f dld^ot>^4 <p" I

*TTW Phld4d; F FTT r»U^<q | zf*r. II 14 : 106 II

doh i cP l dflRItp ? yiirfrT f4f44dPdd I

ITT “ (3)‘lPdMH$fl dPlBrelPr KIRcTII 14:10711

^f4MTfl^pidl*>rdj?lMM4««IHf(1wifdddMddyJlr*f: I

4lJl'VT: « <6ci 41 4 i Pi <m m : 41 ail H*ildJ PPTcT TiHITTV'T *TcT II 14 : 108 II

ii = ii 0 ii = ii ffd - yr*Mdi44lJNdi4idH«y^4jir*T: n 11 ®

(4) 5PFT5T i

HTVT^ «IMd1^J(l : fH-M<h fUMdPd^d : I
«rdMlP<{URH4 l ^r»'H i mmr<H^ : II 15 : 1 II

sfrwr: fHddfidldl ^Sii^^cRT: I

fdsIMIW : fanTT^T^J -^*iiWl <4l -• i « ci : II 15:2 II

5Rfrr 3^m

5RTT9T 3^m

tr&T d I d Pd 4 jparr (B, f. rld-^H^lRsdl I
drfultp l d l 5Ttwr dHIlildlMdRcT: II 15 : 4 II

5TPT dldcddltlldi dcT HVlPdMIdd: I
STPT5T rt^rfT H l dfd l dvl WTcT %mW: II 15 : 5 II

106 d. frr^° ] m v ; fr^s: 0 b iot c. - ir° ] m v ; ^ 4Yjt° b

108 b. "imw:] M V B C ; °5TW: B 0<: 108 d. “UN? ] M^B' ; °d^f*R' B ac

• Colophon in B: II ’frll — II ffd - <1'HI$4 M^ld^ iJP*ydl44lJI II WlW-
: n ’sft || 41" || B 1 Before the chapter begins, B has II 41 < I h ■*( ^ I H H H : II
4Yll - 4Y: II 1 c. srf?mfer o ] M V B C ; yrddirdHU 0 B c 2 c. fdsTTRTW: ]
M yc B ; fax 5 Tx ^HIW: M y

TRANSCRIPTION OF PATALA 15

Appendix II. Diplomatic Transcription

509

rTr^ f^FTHT 'd-HI<JI qUlMpiRT I
3Trf: f^TTfr d*=qFt 'jqn‘(6)^HlPdHWU|'l II 15:611

^fHJdUINdl-yrfV dqlilrdqMIHdl I
9 HI l£K I Pd 3TT MI<ui|W<MfiMrr: II 15:7 II

farfr srTf^r h%i

cRTt H%cT f^rnfn^r: p2IM H 1 dl TffSTT : II 15:8 II

dHT dd^lcd ftSTT ^ H I H 1 41 »T%cT 1

tnr ^HHiiRMi+i ?ra; ftjrrii 15 : 9 n

w ?rmT(7)rTyiHl* ^Ysrnrr htttt avRrrr i
raided HI 9VTT W 6TW dlHWdiil: I

ftWT fIMIHIIdl cT^RTcT STWRT fWdT II 15 : 10 II

A ci) ^ d ^ I ^ I

5TT^r qr dd-HUST: f^RTT dddlddl I
qt^tr qr H%^frart d^f^r^nfr^rr 11 15:iin

qqrsr sram

cTcf: ?Fr(8)f dd<mPH T ddqWuilcH*: I
cTcT ^ I dlmd^ 5fraT: 'Hd«IHH'i| dcT: II 15 : 12 II

q rHT drdfi^ : (B, f.7 v ) fWlPH^fddHd: I
d l d-dHI qdT HT Kllddl dtaTT * JTTeT^T II 15:1311

ddlTT^T: W fTHT $TFtqrro1^FqTfqqr I
j>dHr^d T ITTT ?7^r '+>Hffl^ll 15:1411

(9) q d Hll M T M Id $1 1 ^ ?Fg*r T Odlfad I
sUdl^tffr rWx-i i '-t) «i ^M'j.dl W: ld>dl II 15 : 15 II

afTcfr sUdHt.^ tfr 9>HlM l-LIHH I J|^ I
■^td^jnqpH y|^1 f^crf^i^T^TcrrafT II 15 : 16 II

Ididldl <0^1 qqt qqt dlUMWUll I

STr^TT^TTTf^ qtn - : HTTTfvqTTW(10)l%q’ll 15:1711

^urdHuai qr %qr ddlMfiw i
^ 1 ddT ^T : PdidldR W d'lPdcfl W: II 15 : 18 II

dcdPui^iHiiPi ^m-4'4 q%7ri

9 cd. ^fTr: 9>HHlin i d l 44 ~ ] M v ; ^Pd'JHWlPtfdHd B 15 b. fqrq^W ]
M v B oc ; P*qlPr*ld B c

510

Parakhyatantra

grfwftFET W: STftfT: 'TSfl^TW: || 15 : 19 II
•T fcT n<-M <Tleiicfl P-i <Jfri : I

jfrar jHfo fr tfr Rj(n)rtnS- €Hwrwii 15 : 2011

d& l ^ l f^dfdHI 'TTRT TT^fST: I
ddfdfMl^d gfwrgfwre^ Wt: II 15 : 21 II

5RTtT 3^m

*I#<r dcf f^rd^KId Mfetl
<dH l d)d l ^9ldrd (B, f.8 r ) ^ f? - ?TT falcT II 15:2211

JFFTST 3^T^I

HTVW mwfTOTf^fr (12) TPT I

djd<nt»d l d1d l ?P l 9mcd MMdJrl II 15:2311

MIH‘1) dTim dlPM ^TrT: d I P h fgVT f^lrTT I

ftr^srr t HT^err ?i i T h h i wn 15 : 24 n

Pdl^Pid l sIHi ddP^^^JIdW I

d&Clw r p T far^iw fsrctfwii 15 : 25 11

dH?) : *ih mi -< iA <."4 *ii (13)^: ^PlP;rl : l
ddWj | vflPdc)^rdll^ 9>HUId: II 15 : 26 II

5TrftT 3^TTI

fH')dd<fiHIMI fg^TT ^tSTT fWtTT I

frm srvrti 15 : 27 11

sTPspcrmr^r^ sf^Sfw fw<n

pTr^T FJT^mr Phrrt Phirhi: ll 15 : 28 II

T (14) dc^MP^N^ ^^PUPr^: I
cTVTfr MPlMIH^Id) ^rdd<l P^vrllPdddJI 15:2911

Ph d" dlldd : I

5TH; HTVT VTW IldlrMdT ll 15 : 30 II

d I H I d) d I H Pi sfmr I

oillMlP) ^P^sdlVJldl oi||<jdfc^ H - : I

23 a. HTVRTcT ] M r ; HRRTT B 26 d. ] M v ; ^ B 27 d. d-d^Pd + l 5RT ]
M v ; d§l'd4|fp5^l 5TOT B 28 d. PHRdl: ) M y ; fdTRTBT: B 30 a. ?T^T-
5 5PT° ] M v ; d^dlfm ° b 30 c. STlUT ] M v ; sfUTT U B

Appendix II. Diplomatic Transcription

511

B d" ftBT It(B, f. 8 v )gf?F 'H4l3dPly|AMpj)(15)d': II 15 : 31 II
acftr

3rfv|4.lO T 4MRT 4IP4.9 IdPdd^HM I

d^Rnc r: w grar €tsrnrr3it RTfir ?hi 15:32 ii
7^T3fr 3*TR"I

tuai^u^: II 15 : 33 II

Ml j\|w44iMK^TT dlHI’ildlH^'U^: I
PdR^IT ’TilT diKiTldd: II 15 : 34 II

(16) d4<jdr RBIfKI 4.4UTT dr'fx’l I
dVTdlRRT SSHfcHy d<dM 41*177: II 15 : 35 II

y did ddN I

hrt 4 - r ^MiP^d i

r«;r^^r4 df fW R%3T T^ll 15:36ll

5R>T5T I

RT cPET HIV? WW|4, STT^rf cHT fd^fcT: I
v i ^ti i Jmcf : farsr ; T I tr od'd 4>4lRcr: ll 15 : 37 II

( 17 ) otiRj|<M dT^Tf £tWT oijiifl Hlttlfd^I H%R I

W SR" RtflW y l^dlddl II 15:3811

^rrfr d-^fii^^ ^dRfwHdi'+dPd i
arf^rtfr tttt; 4t ^t^ctii 15:39ii

RMdl«Md: 4lPWR ^RT(B, f. 9 r )fa^f7Ff^fd" I
fsTRTd-: 4.4 Td^ d^f l R dcFfll 15:4011

P4ld HI I ^y^^ldl Rrt (18) ^d^,d U[-3-]U I
^y^fddB-dfR 4i4i|ld|Jld"lPydirydT II 15 : 41 II

RTTlT RdTR I

HiTfiyT jfrerpr birr i
lij.j.dmdNT d m^JPflPs: 4dP vr%?Tll 15:4211

y 4.141 3^TRI

HTVLlRlPiird^d PiddlPl Bd<-*P=M I

31 c. feqfi F ] M y B oc ; fo f f ff T : B c 40 d. T ) M Vc ; fr° M Voc B 41 b. ]
M v ; *Tt B 41 d. "TydlPldl ) M v ; °f*r B

512

Parakhyatantra

srfvRtfr fdrrorr nmt d f^rii i5:43n

(f. 35”) 5T d d d d 3T ?TTT^TTrFr^TW: I
5*d fTHTW JJddTddll 15:4411

M r<M fiw #jr^TRPTT dfd I
aUddHIOT dd *-t|lP^dcd <TkTII 15:4511

UdTd ddTdl

ht +Mird-yr*ONdi i
tldFd^Hd^ l d ^dl'+idl W d d: II 15 : 46 II

ST *d 5T d dT dl

3T dT d(2)¥ddT gwr HTVd d ddTfad I
dT ^fl l d-UMc^ l d y -Mlrtil dTddFd *T: II 15 : 47 II

d^: y ifl d h i r 4 ttft trfr ytfndd 1
dd^ ddd^fc fd^dTT dV ^d: II 15 : 48 II

frddTfd TTimfd dddill44)(B, f. 9”)ddT I
TTJTT^ fold dFrf d«Tdf ddd ^T%cT II 15:4911

d<5fidK^:l4MlddNI^-MHH«l I

fSJT TdTvT fddSd(3)d“r ijfl6Fdj|ddTdd: II 15 : 50 II

STrfnr ddTdl

j]uid4>irdn.ai^iciir<irH4d^'j|yir*T: i
dfHId^d’J U[-4-]UdT WTTVdT: II 15 : 51 II

SPfdST ddTdl

ud^iM dr ddt jpm*ird(irvHdi I

tidied dd (fl p£ W d ddf fd$d: TT: II 15 : 52 II

dcWdJfa' jpjrc^TTfrr: drfd ^ ddddfprdT i
d^T dd dT(4)PfdrdKfl>llPfd' dP«JV|^ || 15 : 53 II

ddfcd dcdd" dlffd dTf*d %dftd drdd I

46bc. For ^yjPd^ 0 and “fdFTdT I ddTddrdFT 0 the tops were visible in M v when
first read, but had disappeared by 1999.

46 d— 47a. *TJT:iST3Tr$r3‘3T^'l3r*rr] tops missing in M y .

44 a. 3T T 3“ cf ] M v (tops missing) ; H%c^T° B 45 a. d^l ]

M y B ac ; d^TT rt B c ? 46 d. *T if: ) M y ; B 49 d. ] M y ;

WWT B 51 c. dWRT° ] M y ; dHITd 0 B

Appendix II. Diplomatic Transcription

513

rararftstTt wk ftfw: 11 15 : 54 u

fTrr f-d ^ddd l lfdrd l vI l fl'^Mdd l 'Mdl I

rarafgwra: n w fr^rar rarr 11 15 : 55 ii

3ra^rPraTwra fr^wra g# i
ddd'^ddldd d-gail ^Tfrar H%fT II 15 : 56 II

Mai's rara i

^( 5 ) irtfr g^rarats - §■;# gra fi*ra gjra i
g^: ddPi<^m i gfa : #iftrf?r|frara II 15 -. 57 II

snrasr rarai

g^-:«MRryiJii(B, f. io r )^r gf^rara d%fr i
fraryt fra *tt gfor: jfrtraraw gran 15 : 58 ii

vji-4i^ gra a<-Hi<s-<srtilft> rarara: i
gra |ra rragrararfifr ftratraii i5:59ii

(6) ft ?rar?t fift fr^rarara i
fT%t NrMfUH l ^qg TTra ^'ifw I
d4 I HMmfa ' 4 ra ffrft HfWfT gra til 15 : 60 II

rarra grarrai

rara Id <s Ri gfrara: i

dt gra ddldl tr tr Pd^guil'id: II 15 : 61 II

nrarrsfr rarrai

^Tttra Pdg^Mi girt ratfrarfra^tfri

(7) Pd^dddd l dJd : dt TOM td dlPrail 15:6211

gdddg g^tfifr raft H I *4 1 «4 1 fWrT: II 15 : 63 II

tt Mt^WHI Pd^H-l Prided Hedfddldd: I
STf H°dRt» : P>l d I M l d I d d^tfd P^MIcdd: II 15 : 64 II

rar gra frara dP^si (8) dtraTrarafragra i
gf ?ra dtfrarara drafrrfraraf^grffii 15:65ii

d£f Ndddcdlt frara fra ddtrarfdrai

55 ab. "frarfrararra 0 ] M y ; °frarfwrarar o b c ; “ddiPddcdivii «
b. d'jMMfd ] M r ; fTfT x dx dTd B 60 a. "dldl~d ° ] M Vc B ;
M yac

B ac 56
°dldl-d

514

Parakhyatantra

fSmr(B, f. io v )"rr ii 15-.66ii

^ TT^T M^lslHr*tllrH<K I
yfdMM«lffr4 ?r PHr-M^O'! OnT TTII 15:6711
ipfit P«-&iHwici<n: l
gnTfrT: «<5<J>-s^d II 15:6811

flPfT g: HlM<Jr* rri~ "T ^Ttsf TSTTr^TTn" I
H^tT: ^d^cycdlfi^ldfflT ’ft [II 15:6911

W H^TT ipTTfft I

jg^TT ITT 3?ITcmTT(10)fWTW 15:7011

^MdJpifiiHJlId M<i^d diPqci : I
aUdddlddy'-Tt Hfl^d fWcT: II 15 : 71 II

liqiVfl cT TT <?1 VlVI I rT Hi<5rT)Hpd I

5ITq- tiu^lfijctl' *^TT ?WII 15:7211

4)J|tdfdflMfddl , (<h^ <n ' : nwmii*a<l

frm i H)dff fr(ll)gTHT: yPdf^T t*MMpd I

d^ir^Hm«MMfrdn«>jfrir^di<y f?r-

<tP l Jpl ^T qfr ^ ^T: » 15 : 73 II

„ = II ® || = || hHm f r^~ *T^T7T% ^nt.dl^yPdMKH^'T: T^5W: II =

ffa - TTTW BBTF II II

69 d. rTT] M v ; ^ B tTI ?T% ] M v ; ^ B (anusvara crossed out with

different ink and then replaced) 73 c. *ffcT* ] M* i B.Colophon :

o^nr.] M r B“ ; ° W . B c .H*mr] m v ; hwii ^ttrtii

*ft - - - B

II ^W\\

|| uRm*TII

?cV MPdHiil'Jl^r^T dfiHyJldiir 'TfWT TTrwg%V jrf^TTT-

vqfv

ST’art scrrrt fafw: S^TT: I

^RTt fefl^r: ^ar: TSp II ^ il

STTrRT ^l^r : ^KlioiirdR^: I 37%T dMltffV f^TRT: I ?cV f^

dN?^ V?f% frsfr PfrTt S^rH’Rr 5rftT TT^T^r cWW

3 dfclfd rv» STTc^TT 3H ri itmcI I

37V Vnvtv^TKV: , fi H I d cd I d STVTRJ^vfecVrivVT 3TWRT
^ cd I Psr'M d d dl^jHl'IdicMl M d I ^ rl I I d t"M I cH I -

e MH l p7d^ l dly TV 5TcVflT%: I V ffjVT fafw JTRPW I

This commentary on sutra 18 of the Sataratnasangraha (= Parakhya 1:15) follows in most
respects the text of the Calcutta edition (E c ). I have reported the variants given in that
edition, as well as the two editions of the Mrgendravrtti for the passages that the commentator
has drawn from chapter 6 of that work, and also the ‘readings’ and conjectures of the Tanjore
edition (E T ), whose Sanskrit preface (p.3) tells us that, for its text of the SataratnollekhinT , it
was based exclusively upon the Calcutta edition. The readings marked E^i are either variants
recorded in footnotes or those incorporated into the text of E t but followed by corrections in
brackets. A number are simply mistakes in the copying of E c-

4-15. 3TV qrnrtwyrw : • • ^^rfkfrw 3TTr*TT ] Note that this entire passage (as

Brunner has remarked, 1981, p. 122, fn. 107) is cribbed from the Mrgendravrtti ad 6:4ab.

1 ogTtTT df&HWUldqT 1 E t ( conj . ); W^WORHTT E c 2 *c*T ] E c ; fW

^T^TT E£* ; *c*T ^IcHI-f E T ( conj. ) 4 ti*mcqid % ] E C E T , Mrge ndravrtti ; dim med 13

E#E# 4 ° ] E c , Mrgendravrtti ; <4HI4J ° E T (conj.) 5 ° vrq ^^ 5rq ^ H *^1 1

E c ; ° vrHed i f^ TTT 5T 3T^° Mrgendravrtti ; 0 ^HTr^TfT 3T^TT^° E£* ; E T

(conj.) 5 ^d<i&>'*T ] E c E t ; T cT^ Mrgendravrtti

516

Parakhyatan tra

Rh ^TTTTfTTT H ted TTFTtT I TcT IdH FT-

T y<MJtl£l , W I dcy+IVT^ TT tfr rdrd<t>ddlrHH<Mldt-T

H+UMHH'Hld T^ft STTTTT T M I TpTT
SUcTT TfT dd-MdfdHI T1TT T%TTT: I
TT 3TTcTT d dHT TTTT T TTt TTef TtT?tll

TTT

TTrTTT flTdddil dd-dei, MR# I

TTTTW T MdTfTt T¥ TTf Iw TTT II ?fT I
TWTTF|TT%T ^fjTTfrfTWr 3TTTRT 'dHrlB-dcl I T^J %cFTT-

TT%T TTTTTTrTfTfT TT^TT I 1 Id^oq IddiiR TTTWJTTfTTT
'^’l^dfdTT'T Sfr Tfd^TTT I

3Tfr T TfTTfrFrT TFTTWT: , TTTTT TT 3TTTT: , TT T-
TTrTTT I TTT T^* = ^TTTTTTTTtTTTTTTTTTT5T^^ 137 TT I TTT
dldd^irdt^ddddld^+l T ^fTRRTTrfTTTrTTTTTJf^
Pd 5i I d TTTTTT^T I TTt TTT TTr^fT I

10-11. 3^lr*TT *t1t- • *ITtJ 4)4 cl Source unknown. Also quoted (with yadi drgyate instead of
yas tu mTyate) in the 6aiva section of the Sarvadarsanasangraha (p. 181 of Poona edition),
where it also derives from the Mrgendravrtti.

13-14. SPFT7RP fifYc*<fc| • • -tfW fw Source unknown.

16-17. -(4^4 in*$oM|qct>i < . . Hf^STRT ] Cf. Mrgendravrtti from above in the same passage:
^oq i kq^dr4<hl^ snWTfw^fT^ iT^hfl" fiP4^4 : I^Tf^oqiwr H4¥l*{cTf%4Rr I

18 -21. 4HftT^ T:- P4dH ^TtR^TI STcfr ^ q[T %cFT] Cribbed from

Mrgendravrtti ad vidyapada 6:4c.

7 3^Aa|HIIoH"H 1 ] E c Er ; 34 ^*Tl <4 H 1 1 t-q I cH -fl Mrgendravrtti (KSTS) ; q l ^4) 4 H M <-<4 1 c+idl
Mrgendravrtti (Devakottai) 7 SHT^ftT ] Ec ; Mrgendravrtti , EJ^Et 8 *7 i^ql-

c^TT ] E c Er , Mrgendravrtti (KSTS); W 3ncHI Mrgendravrtti (Devakottai) 9 # =T^WT ]
EcEr ; °H4HI H Mrgendravrtti 12 cTOT ] Ec ; om. E t ; ST^T rHIT Mrgendravrtti 13 41t-
] Ec ; fifd<H^T E 13 m<mv^Jc) ] E c ; wquvi^ E T 14 ] Ec , Mrgendravrtti ;

STcj' E r ( perhaps a misunderstanding of the unmetrical variant reported in a footnote to this
word in Ec: ° ) 15 dWTvTFp ] E c Er , Mrgendravrtti ; EJ. 1 15 T-

M'HWd ] E c E t ; Mrgendravrtti 16 k^i 0 ] E C E T , Mrgendravrtti ; q>«qi 0 EJ. 1

16 JrWlfJcTfW 0 ] E c Er, Mrgendravrtti; H^lfibc^lTf^ 0 E£ 19 4^M44Nd44l W -
] Mrgendravrtti (KSTS); 4^ <4 41 W M 4 I H 4 414 i* I ^4*1^4 q

Mrgendravrtti (Devakottai); 4 4 4 N 4 4 1 4 ^ J I ^«W4 H E c (eyeskip)E r 20 cPTP iftT T-

F4 ifq <.4|'jHci4*TT4‘ 0 ] EcEr; 41 q 4 *4 1 fa <41 fa 0 Mrgendravrtti

Appendix III. Sataratnollekhim ad sutra 18

517

I cTVT flT %lf%cR': ddPd M^TrTRT fa'blTo

rr) | ^ ~ sf ^ #r3T f^RTrfW: TfTWTf^PJfr M^TTIT, ^ ^ ^T^cRT ?Sil ’ I
24 W MiK-M : W S'iHPdH^d^dlvl %7FT: I

jrj - ^ ^ H | pifiTM i ■• q cdd 'I 'T*! P-d +M I Ht T 7Tr^' Sfr d ^ l ^ a *-4 1 4T-

^RT I H l ^lP-d^ TT I d'lf'MHT d I J -4 cd I d I f^Nw

27 5fT>r d) M Hi J I' : I Hdcdd 3THl J l : HioqiQid : , H*

ipT: <hl^d T % : I d. l Pd^KJdH4r^ T Wll-rl 'JMdPd^iP’.Hd ft-

HcH RT I cTffWTTtn

30 ^d^H^ T 3T fTMTW: ^TSTT: I Sc^lPd

TT^- J I'd I ^ K I <fr ^HT I tTWRT fr«4d*ld<< PddilP'.cdisIJMcqid

S^ddcd ^ MK l WnTd I T dlc+RTt ^5'^^ ‘f^ft
33 S^fV” rM l Pi^c^^< T d -: I ^fd~ ^ <-U I ^ ^ 1 TW I T

d l oHdl S^i|Hc% TTc^" f-M I P?fd dl^H I d^ t<» ti ^ d Rl <3^ I rd d :
Pd^PdT >T 5dTT yfdHKdl^^dl^MMy^Tldlcr I T dl^didxidi^Pd-
36 < | H4% R 5PFT: I d^HNyiHluMpd^mT^^qi^diddHI

22-32. : ^ l lVvT • - M I < |t-4 pTf^T ] Cribbed from Mrgendravrtti ad vidyapada 6:4c-5b.

30 . #agyTTEr* r cptcttt^ »md ref ^Twr: i *mi<tt: +1hhi*I tr r ifferm: i

Ec gives this in a footnote and ascribes it to the §anti£ataka of Silhana. It is to be found as
verse 7796 of the Mahasubhasitasarigraha.

24 qirmr: ] EcEt, Mrgendravrtti (KSTS) ; tTH-TT: Mrgendravrtti (Devakottai) 24 »-
tHT. 1 E C ES.‘, Mrgendravrtti ; %7T 637 E T 26 cT^TPT ] E C E T , Mrgendravrtti ; o ku Pi
E vl 26 iRlT farrffaw ] E c E r , Mrgendravrtti; uiqPviviqt-H E£‘ 27 ?67 -i i h 4 Ml : ]

EcE t , Mrgendravrtti; *W=TtW7: E# 27 644^6)^] E C E T , Mrgendra vrtti ; cT^T-
wYdW E”‘ 28 “PITOT 3 TTOTOP 7 TOrTTT?tf^° ] E c ; '“TW'TT iiiiq^iTUHTlH * Mrgendr a -

vrtti (KSTS) ; °WH Mrgendravrtti (Devakottai) ; I ^ I 1

E T (conj.); 'WIT 37=777 3I4PI l-d tll-dld • E” 1 29 fcuc+UHfiq 0 ] EcE^i , Mrgendra-

vrtti; fnTPTM” E?,‘Er 29 ITlfifTTtg- ] E C E T , Mrgendravrtti (KSTS); djl) Mrgendra-
vrtti (Devakottai) 30 id d£!f>“ ] E c , Mrgendravrtti (KSTS); ^6$° e t , M rgendra-
vrtti (Devakottai); &ddff jr° Eg 30 ST iOTT' ] E C E^‘ , Mrgendravrtti ; gI^ fT° E£
E t 30 ] EcEt , Mrgendravrtti ; °*TKTWt: E%! 30 ^TSTT: 1 ^ rqi ^ 1 1

Mrgendravrtti (KSTS) ; 3TCTS7T 41 fH-t I (VT*7: Mrgendravrtti (Devakottai) 31 TWffTTT-

3fT jraTTl EcEr, Mrgendravrtti (KSTS); JMIVT^t ^ Mrgendravrtti (Devakottai)

32 3HddrdlW M l tMTHfi r ] E c ; 3nAd-q m Mrgendravrtti ; 3)^01 ^^ TTTV-

firRr EJ. 1 ; srtrptira- <HI«SfHfir Et ; 3t^<nrqin TTT^Wtt Ej. 1 33 ] EcE !ji ;

“STPTUWy: Et (conj.) 36 W: 3^=7 ] E C E“' ; 7TW E t ( conj.); iW q E c

36 d^HHUIMlitl ° ] EcE^. 1 ; dd^l-dyiHlutT" E^i ; 3 (^hi-iPI STTOinro Er 36 “hiukii ]
E c ; ° MHd 7TT EJ) ; “HHddT ff3T E T

518

Parakhyatantra

®4 1 M I d 1 4 tI : I W ^ ^d-4H4 ^I^HlRlcd , t-4 31 PR ^^rfddl y ld I

dfdK^44HUUI4lY*lP44>< | JW %?RY UdlrdPd I

3TT ^ d^l-drdddd'd" drdHP'4dlPHP'^4KldlHlcHrd f»TC- 39
^cPT I ePTT fir ®ir^^dl4^K+H' ; T:iin.cidiPir'9<<'3i^JJi«;nHa^
oi|d^4'i^' ,, ^ i,y ' bd ' t '' :1 ^ 1 ^ ^ IJ I H4H)4cdd ^ ^ d H I H I P h ("^ -H l <J| i 3T-
<.uicd*}4 M^Pddd FP4T T Hd^’ «

d l P l T^I FT%T Hdd I^Hdd f I
*r: 5TT¥T dldl-dl °44^ H

^d l ^H^fr Filled I ^JdquiPddiirdRf I 45

grfr ^ qY tT: d^ef : , d* , WT 3l4dlP« I H^cHiW ^TT-

dlP^dd TT: ^ddiWITfr d^T dPddoilPdPd ^P^doilPdP^dl^rd -

I ' 48

3H'^T: fTrT: I W f^“ fflddlPddd^ &P u l<*>cd Pd dlpFlr^ 4T-
w^dJ|W|drY <hHl^&H4>H4lJ|lP4+' ^dl^^ddH e^llR;* ^ dlMH<ild I
cTMTtT 51

f^ 4 ?r $rr^ =r ^ nter i

T dWTW d^r dHdT?t Pd II

R-*M ecd d^cMj-4 ^Iddl^ddl^ci I 54

fddl^dRieTT *%rfcT Yt $TT W f^TP ft%: II ?f?T I

oqrfp stnw: 1 arw^w d hi 1 04 1 4?;r% ^Twtr^w 3fwwnr*r t-

43-45. d 1 Rlf^ fM&-f • • id Matangavidyapada 6:17-18b.

52-55. OT^f fwf sTT^- • *PT sTTcTT fwft f^f: Parakhya 1:29 and 1:35.

37 ofr M l Pqctf ] EcElj. 1 ; E T ; 0 f^TRrT E# 37 o*jfiHKI<if ] E C E T ; sirfir^RT

E£ l 38 °f ^4,<u^ ( d; ] E c E t ; ‘fw^OT E£* ; °fv^W E^ 39 dcUMP^TT 0 ]

E c ; °*nsr%T flH'pWl' 0 E£ 1 E t 39 0 c*Tc*r ] E C E T ; ^ E^ 1 40 STf^ 0 ] E C E T J iff-

1 p E£ l 42 <TOT T rTcTjf ] E c ; [cTVT] E T 47 *Ttf>T ] E C E T ; *flW E”‘ 54 df5<W«T ]

Et ; dfjfdJ|«i Ec ; d'^ftfifat E£* 55 HHd^Hpqai ] EcEt ; fddbJdPddl *farfcT E£?

55 far*f: II ?f^r ] em. ; >ffTII ^f?T E C E T ; ^faPd Eg( unmet rical) 56 srrfV ] E c ; ^TTfT

E£* 56 4»IJHU"+W ] E c ; 4il¥Hk[*r]*=$T E r ; E £ l 57 RTT 0 ] E c E r ;

i$Y ^ TT° E^ 57 Hi MM <) d ' ] E c ; H l WW E T ; -iW<*cT E v c l

5 T d 31 I'd <.4iH CPfr dl M M dJTeT , JJ^TRTT3R%- 57

Appendix III. Sataratnollekhim ad sutra 18

519

dl^d^H 3T ^ll-d<d^dmHdldj 0 <H Rfadc^

fwwPtr% * *TT MnuilPdcdldddcdlfc^yflTjld I ?R1T dt^T

cRT W fdd^lW f^W d^JNH I *f*T I
fafw: 3T%?T: I T f ^ «4 1 -rl ^ I RiH I (H ^ l^T: , cTW TTRRprT TT^c%

^RT I cRTT cft^T

f^M?T cT^R^ cft^t fWHtW: I
es W T rRRT Hd»dlW: d I PKI I ^NHWJII II
d^Ri+l ^«rR=d cKT 3?l

f^nf^nfwrtr Reft fccnrfr^: 11

72 f^RTPTT R^rft JpfTp ddNy^: ST^Rf I

T dlPdd W ddW^ddcld ^ iRRR *RTT: II
'sHhchW^

75 wfw f Hfrr di$Pd^<fr«r hw i

60-64. fc*ll-rU 0 d^JMH Parakhya l:37ab, 38-9.

68—73. P^hc™ o^«?>cq *^T ^TcTT: Parakhya 1:43-44, 49c-50b.

75-77. *rerfw g- fw^rW?T fWcT*T Pauskara 4:86cd, 85c-86b.

58 cTFETT ^TT *TT ] E c ; dHI]^H4l4)!Vlf^'4 4>^uil E T ; dT^T JJ-

rff-M l 4>IV I f^4 l ^dH^H <?T E# 59 °f4«hm 0 ] E T ; 0 f^T9T 0 E c 60 iviltKWiH *PrT

HII4fa^ rrfd": ] em. ; ^VII-rH^H H4d FTTcT sfr ^TTfcT: E C E^ ; ^TPrRWR

Fnrftr^r^' J dY nf?T: Et ( conj. ) 62 3PJdf -ft <4^ SJT^ 4H Pdd^ ] em . ; ^*^nl fd^ir) °*4I^

^Tdfdcf Ec ; TTfr #PTfW E T ( conj . ); 3TJJdt Pi <4 cl suY #R"^TT Elfi 63 ST%cFT-

*TcT ] em. ; 3Tcbr *m E C E p ; STITTS' E T ( conj. ); 3T^t JJd" W E 5 J ( conj. )

63 cTcf 3PTtr d <4 ^ ] E^ (conj.); dcT Hilc^ Ec ; fTcT d<4<^ ^ ElfJ (unmetrical)

66 o fWf^rrfVm7tr ] e c e t ; °f^nfWrf^TTT^r E v c l ? 67 °^w*T<r ] e c e t ; °^‘-

S R H T ffTc r E# 69 FT ^ dT*T H+4fc*7: ] E C E^ ; =T * cT^T E#E T 70 cT^fW

d^rk< a r ] e c e t ; d^rd*i Ejf 70 g^rf^r <rcr <nr ] e^e t m v ; ^rfer w dr

Ec 71 '‘HTTtTJTcfr] EgE} 1 ; •diJldNld'1 E C E£ ; °HFtT fcfr E T 72 fWcTPTT ] E C E T ;
ftVcTTOTT: E£ 73 d* ^Tf^T fT ] E C E T ; T f *T Eji ; T ^Tf^T fi" 0 E^

60

^TRtTTW W Tif^r: |

T RRT ^Ttc?T ^RTT <-1 II

snjdf Rfafr s^rrrt #r^fw i

63

3T%rRRT^# ^Rf rRT 5RT =RRT Tf I

66

^d I Id : I iJd^rhl

520

Parakhyatantra

rp^fir^irTTW

rf%T dt-Hi^a^i fax ^nldld ^JcT^T I

JT#^ 'H r^rT: I 5 IMHK+ ?>4fW lHl«r>K«i*istH -

^^r?T I cPTT cf%T

dr»4ufY feW TTWWTI
ST^Wtf^T d<«$tM*i*j4 f^f^TII
^TJp-: HVi^N^irM^uil^^: I
STW: ^T3t T H^ftr^TW: ,

I cPTT ^Tt

yd^HHT %fTf5%rTTTfVfW: fPST I
f^?f: H^ifcqd II

SldW: Ht S^HI^Pd hRm< 5J^ I

<T*JT d^d

H^T*f Wt d^JPT I

M<|fr1 WTTcT *T HTT: 4lTddM<fT: I

cTc5IW f^Rhrfr: ^4w f?R- T JT^tll *f*T I
fd^Hu T ffi I ?nt ^d<r>4 ^FTTMHlrH^ , rTFT 'TkT d^T

I 7JTTW £dl$^lldy<{ddl£dV: Minlfl -

^r>d<H4K*MI^ I

78

81

84

87

90

93

80-82. dc«t»*W'- • • °ij«rnnr: Parakhya l:58cd, 59cd, 60cd.

85-87. STCcfarfr- • Pauskara 4:60-61 b.

89-91. n44T Rf *TcT: • • =T Parakhya l:68c-69.

76 Wtffaw ] Ec ; HiTfrfiTW E£‘ 77. 6*7 W 1 1 EcE-r '- E r •

Eg; ^4dHfH T e Pauskara (ed. with bhasya ) ; d^*TTc*T° Pauska ra ( Adyar ed.) 77 °f*T-
] EcEr ; °r*!fcr IV«4dH Pauskara (ed. with bhasya ) 0 Ph4 Pauskara (Axlyar ed.)
80 jWr$rTT] EcEr; fw 3TT Eg (unmetrical) 81 Jii^hfcT ciq$iM*i**ct ] E C E T ; *PT-
oflffl- d^ l ^P T *J# Eg Eg (un metrical) 82 °5J^: ] E C E T ; °*T£ E g 82 Et

( conj. ); ° 4^ rfd-° E c ; ° 4^ l fc ° Eg 82 *ffW: ] E c ; °U U "^ : 1 ^ 85 «"

^Tf^*o ] E c Et, Pauskara ; Eg 86 y^d^Ic^ ] E C E T , Pauskara (Adyar

ed.); y^HIH^rd T 0 Pauskara (ed. with bhasya ) 86 Ndifidd^ ] EcEt ; Eg Pauskara

89 fKU 'lif ] E c Er; Eg 90 HTT: ] E c E r ; MT^TWT° Eg (unmetrical) ; WT:

Hc3T° Eg 91 P^VmW : ) EcE t ; Eg (unmetrical) 93 ^T^TT 0 ] Ec ; °

Eg

Appendix III. Sataratnollekhini ad sutra 18

521

96

99

102

105

108

111

1|4>HT drtil <.«i TT^TII

4>KW cTgTTtvmt^r fpTcTFT II

4Wt

tjipft": sfr «t> Ha <8,1 -miPi d-ajd l

t P+fy'iH <fdHi ^4" ?nrw fi^rr: n ?Pt i
'jd'ffh ' H T flHIdPddT , 3T%?RW SrftTT^: ^r^nfmTcT
4)4^ : <M.'J|fll4Wr^' sfr ^dKlPdcKHifl^a^i m*Hl-Mid I

<PfT d'tr

cTc^cTt <JW: Sft^t T SlftTW ?^cTT I
3T%cRT ^dfdfHId 11

4irjcd <m« 1 : d Ps t-d^ i ^ HI JPmddi I
fsrs^ w t fart m *i d Pd ii
T WT 4H<J|ddd 5TM I I d *JW: PJcT: I I
PhPy T^r: P<hPy4Hi dHId'lPrT I ^RT PfcPg^rd ‘f^f:

HT’ ^Hl l Pddr StTHT VF^~r W Wt&fw I ^T: f^T ^T#^T

nfi^r: i =r m&i H i P-re Hd«r ^ph i ‘^rr

95-98. ^<4 iy <J t 1«U1 ° • • • vpqtvjH^cH^P fww Parakhya 1:78-T9d.

100-101. JTTt: f r^fn^ T sfr- 4»KU|«tf fs^rr: Pauskara 3:32c-33b.

105-109. dcfrd l 5fmfT ■ • STTM I - = ^TTrT JUT: UpT: Parakhya l:86-88b.

111. f3T*f: TUT ] This is a reference forward to Parakhya l:91c-92b, quoted as sutra 56 of the
£ataratnasarigraha.

112. <h4 u i I ’ ^cMlfisHT This is a reference forward to Parakhya l:92c-93b, which appears quoted
in the Sataratnasahgraha , but belongs to the portion of text that is missing in the Calcutta

95 °TJxUTt: ^FTf: ] em.; °y<{dPl£tf) : E c E T (unmetrical) ; CPT^* E c ( unmet rical)

96 dcfrKui TUT] em. ; dcfr l' W TUT E r ; dc*KUIM<i*T Ec(unmetrical) 100 sFr ]

E c E t ; °HT^ ^ Pauskara 100 Jl^fcP ] Ec ; ^T^f?T E T (conj.); T3^TT E r Pauskara
102 f^KpTdT ] E c E t ; flHlfirdT E^E}. 1 106 ol J^ ] E C E T ; ^ °^pT E$J 107 *<$:

uftTT] em. ; TTf^ EcE£ ; 4TT^ TTftTT E r (conj.) 109 ] E T ( conj . ); 4T-

(J l fft V E c HO Ml H left fir ] E C E T ; MiincnrcT E£ f ^ 111 pV4TIT] E c ;

fi^^4>T T E r HI sTT^T ] E c ; ^^P E T ( conj . ); #TT E^

112 <k4wt ] E c ; w^r stfwr E T

522

Parakhyatantra

I T9p T^WrrTfWr: , 'Tf^WW I cHJT m1 ^

T9p I iu

3PT T <T?p Ri5lM<+iHyHi|l+H'H<+)H*)^H f^f^T: I ^ ^
fWTT H^rTI

+hi^h 1 s'=tnftrr: i ™

+ : g¥T: f^T^c^T^iTW: II ff^T I

P<hfe^ c*r ^ dfITT ^W^TJT JKfjtfdH II ^ II

edition. It is No. 40i in Thirugnanasambandhan’s appendix and 47 in IFP MS T. 112 (p. 567).
114. gWT: Pauskara 4:lab.

117-118. • HbqcffwrT: Pauskara 4:lc-2b.

119. r+fy^H T ^tRT qTRiT^T y<HfdH This is probably a reference forward to Kirana 2:2,
which appears quoted in the ^ataratnasahgraha, 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 T5[rEr o ) EcErPausJcara; T^T° E v c l 115 <TSp f WFT° ] E C E T ; ^ E£f

117 W^ffiHlvrrcft ] Pauskara; ^f^TTmfk E C E T ; E£ l 119 3rRT ] E c

E T ; 3rfT° E£E” 1 119 ysftfcTq ] E T (em. ); 5KM?r: E c E£

APPENDIX IV. MEASUREMENTS

Comparative Table of Measurements in Selected Sources

Par&khya

Xlrgendra

Mataiiga

Kirana

Svacchanda

VayupurSna

Mrirkaiiqaya

-

paramanu

paramanu

arkarenu

rajah/

trasarenu

trasarenu

paramanu

trasarenu
(8 paramanu)

trasarenu
(8 paramanu)

anu

(8 arkarenu)

anu7

(8 trasarenu?)

trasarenu/
pad mar a j ah
(8 paramanu)

ratharepu
(8 trasarenu)

mahlrajak
(8 trasarenu)

kacSgra
(8 anu)

kacagra
(8x8 anu)

parthivanu

kacagra
(8 anu)

bSlSgra
(8 trasarenu)

bSlSgra
(8 ratharenu)

balSgra
(8 mahTrajah)

tu$i

(4 paramanu)

HtI^s

(8 kacagra)

ilk 9 S

(8 kae&gra)

Rk?ft
(4 tu*l)

llks&

(8 kacagra)

lik$S

(8 bSlSgra)

liksa

(8 bSlSgra)

lik* a

(8 bSlSgra)

yaks "

(8 tlk?S)

yQks
(8 lik$S)

yQka

(8 lrk$s)

yQka
(8 Hk?S)

yQka
(8 liksS)

yQks
(8 llk,S)

yuka

c llk »*>

yava
(8 yilk&)

yava
(8 yQka)

yava
(8 yQkfi)

yava
(8 yQkS)

yava
(8 yQkS)

yava
(8 yQkS)

yava

( g y fl , ks >

angula
(8 yava)

angula
(8 yava)

angula
(8 yava)

angula
(8 yava)

angula
(8 yava)

angula
(8 yava)

angula
(8 yava)

kals

(2 angula)

pada

(6 angula)

vitasti
(12 angula)

tSla/vitastl
(12 angula)

vitasti
(12 angula)

vitasti
(2 pada)

ratni

(21 angula)

hasta

(24 angula)

pfini

(24 angula)

hasta

(24 angula)

hasta

(24 angula)

hasta

(24 angula)

(2 vitasti)

ki?ku
(2 ratni)

dhanuk
(4 hasta)

dhanuh
(4 hasta)

dhanu
(4 hasta)

dhanurdanda/
nalika/yupa
(4 hasta)

dhanuh/danda
nSlT/yuga
(96 angula)

dhanuk/danda
nadika/yuga
(4 hasta)

danda
(2 dhanuh)

danda
(2 dhanuh)

nalva

(300 dhanuh)

vySgksta
(1000 dhanu)

kro£a

(2000

dhanurdanda)

gavyQti
(2000 dhanuh)

kroia

(2000 dhanub)

~Tro2a

(2000

danda)

kroSa

(2000

danda)

kro£a

(4 vyaghata)

gavyOti
(2 kroSa)

gavyQti
(2 kroSa)

gavyQti

(2 kro£a)

gavyQti
(2 kroSa)

yojana
(2 gavyQti)

yojana
(2 gavyQti)

yojana
(2 gavyQti)

yojana
(2 gavyQti)

yojana

(8000 dhanuh)

gavQtl/yojana
(4 kroia)

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

Parakhyatantra

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 KlRFEL 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 Arthasastra (2.20) and
the Bakhsali MS (for which see Hayashi 1995:114-6). A number of these
passages can be compared in the apparatus to Ajitakriyapada 12 and
in Dagens’ 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 ahgula), 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 attempts 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

Mrgendravidyapada 13:6-8.

The account that appears to be closest to Parakhya 5:2-4 is that of the
Mrgendr a.

rajo vilokyate tiryag jalavistarkarocisam
tadastastagunasthane trtlye syat kacagrakam 6

liksa yuka yavo ’py evam angulam tattrisamgunaih 1
tair eva gunitam panir dhanus tadvedalaksitam 7

dando dve dhanusl jneyah krosas taddvisahasrakam
dvikrosam ahur gavyutim dvigavyutim ca yojanam 8

Matangavidyapada 24:lc-6b.

The Matariga’s account diverges at the beginning, but from the liksa
onwards it agrees in essentials with the Parakhya and the Mrgendra.

parthivanucatuskena tutir 2 ekabhidhlyate 1

liksa tuticatuskena 3 dve llkse kanika bhavet
kanikanam catuskena siddharthas cabhidhlyate 2

siddhaxthakacatuskena yavamatrabhidhlyate
yavastakena vijneyam angulam munisattama 3

ahgulanam caturvimso hasta ity abhidhlyate
caturha-sto dhanur jneyah sastre ’smin paramesvare 4

dhanvantarasahasrena vyaghatah samudahrtah
vyaghatanam catuskena krosa ity abhidhlyate 5

krosanam ca catuskena yojanam pariklrtitam

Kirana 52:9-11.

The Kirana's 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 E D by itself is, as for
many parts of the work, incomprehensible.

Gulin’s translation (1980:290) suggests that he understood tantrisamgunaih.

2 tutir ] emend; trutir Bhatt. For this orthography see GOODALL 1998:lxx.

3 tuti° 1 emend; truti° Bhatt. For the orthography liksa see fn. 480 on p. 280
above.

526

Parakhyatantra

jalantaragate bhanau 4 suksmam yat trasarenukam 5
renukam castadha krtva ftatpramanad anukramatf 6 9

astabhis taih kacagram syal llksa 7 syad astabhis tu taih
llksabhir astabhir yuka 8 tabhis tadvad yavo matah 9 10

angulam yat tatha proktam 10 dvyangula 11 tu kala bhavet
tabhih syat sat 12 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 Nisvasa guhyasutra 4:15ff (f. 51 v ), which is so damaged and
corrupt that it would be hard to interpret with 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 that avoids
aisa usages.

avyaktad dasabhir bhagair mahan sthulo vibhavyate 13

dvipancabhago mahato bhutadih sthula ucyate
bhutadeh parimanam ca bhavagrahyam na caksusam 14

bhutader yad dasagunam anlyo drsyate rajah
jalantaragate bhanau paramanuh sa ucyate 15

astanam paramanunam samavayas tu yo bhavet
trasarenuh sa vikhyatas tat padmaraja ucyate 16

4 jalantaragate bhanau ] jalantaragate bhano M a

5 suksmam yat trasarenukam] conj.; suksmam mattrasarenukam D 1 ; tatra yadr
“sonuka M 2 ; tatra yadrajaso ’nuka E D

6 renukam castadha krtva tatpramanad anukramat ] D 1 ; anukas costagunitam
ratharenupramanatah M a ; anukas castagunitas trasarenupramanatah Ed

7 taih kacagram syal fiksa ] conj.; taih karagrah syal llksa D 1 ; taikaratrai syat daksah
M a ; taih karastraih syal liksa E D

8 llksabhir astabhir yuka ] D 1 ; llksabhir astabhir yukta M a ; liksabhir astayuktabhis
E d

9 matah ] D l ; bhavet M a E D

10 ahgulam yat tatha proktam ] E D ; amgula yas tatha prokta D l ; amgulam yat tatha
prokta M a

11 dvyangula ] 0^3; dvyangulat Ed
12 syat sat ] IVEd; sa sa M a

Appendix IV. Measurements

527

trasarenavas ca ye tv astau 13 balagram tu vidhiyate
balagrani tatha tv astau likseti pariklrtita 17

liksa castau vidur yukam yukas castau yavo bhavet
astau yava vararohe parvangustham athangulam 18

dvadasangulamanena vitastis tala ucyate
taladvayam bhaved dhastas caturvimsatikangulah 19

caturhasto dhanurdando 14 nalika yupa eva ca
dhanuhsahasre dve purne krosah samabhidhlyate 120

krosadvayena gavyutir gavyutl dve tu yojanam

Vayupurana U 39:115-26

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 mahan 15 sthulo vibhasyate 115

dasaiva mahatam 16 bhaga bhutadih sthula ucyate
dasabhagadhikam capi bhutadih paramanukah 17 116

paramanuh susuksmas tu bhavagrahyo na caksusa
yad abhedatamam loke vijneyam paramanu tat 18 117

jalantaragatam bhanor 19 yat suksmam drsyate rajah
prathamam tat pramananam paramanum pracaksate 118

as tan am paramanunam samavayo yada bhavet
trasarenuh samakhyatas tat padmaraja ucyate 119

13 The 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 Brahmanda.

14 Ksemaraja appears to understand this as the wooden frame of a bow: dhanusa eva
dandah . . .

15 mahan Brahmanda; maha Vayu
16 mahatam ] Vayu; mahato Brahmanda

17 bhutadih paramanukah ] Vayu; bhutadiparimanakam Brahmanda
18 tat ] Vayu; vat Brahmanda

19o gatam bhanor ] Vayu; °gate bhanau Brahmanda

528

Parakhyatantra

trasarenavas ca*» ye »

,e py astau samavayastha balagram tat amrta .

balagrany asta liksa syad yuka liksastakam a™
ySXm yavam* prahur angulam tu yavastakam

dvadasangulaparvani vitastisthanam ucyate

rZa cabgulaparvani vijaeyo by MM H

dbanur dando yugam nali ‘^^^^hyavido janah 125
dhanusam 26 trisatam nalvam ahuh samkhya

dhanuhsahasre dve capi gavylitir jad^ate
astau dhanuhsahasrani yojanam tu vidhiyate

Markandeyapurana 46:37-40.

, .Vycahasre dve 28 gavyutis taccaturgunam

kroso dhanuhsahasre g y y^artham idam

proktam ca yojanam prajnain

param 40

„ Rrahmanda. For this hypermetry cf.

tha Brahman d

Svacchanda 10:17 above. r s«,takaro Vayu

21 liksastakam ] Brahmanda; tac castakam vay

22 yavam ] Vayu; yava Brahmanda.

23 catvaro ] Brahmanda; catvan Vayu Brahm anda; “samkhyayam padanam

24o samkhyayam adanam dhanusah smrtam ]
dhanusahsmrtahVayu athahgulaih ) Vayu; danayugam nab

25 dando yugam nail tulyany e y

tulvanyastais tathahgulaih Brahmanda

26 dhanusam ] Brahmanda; d J anU? “ V ^ urhasto dhanurdando.

27 Emendation could be cons.dered to. caturbas

28 dve ] emend; dvau Ed.

WORKS CONSULTED

Abbreviations

BORI Bhandarkar Oriental Research Institute

EFEO Ecole frangaise d’Extreme-Orient
El Epigraphia Indica

GOML Government Oriental Manuscripts Library, Madras

IFI Institut Frangais d’Indologie (misnomer used in old publications)

IFP Institut Frangais de Pondichery/French Institute of Pondicherry

KSTS Kashmir Series of Texts and Studies

NAK National Archives of Kathmandu
NGMPP Nepal-German Manuscript Preservation Project
T Transcript

Manuscripts of works other than the Parakhya

atyantanirmalatattvaratnavalT of Vimalasiva. NAK MS 1-1697 7/6, NGMPP
Reel No. B 26/16. Palm-leaf, NagarT.

ATMARTHAPUJAPADDHATI of Vedajnana II. IPF MSS T. 282 and T. 321, T. 323, T. 371,
T. 795, paper transcripts in DevanagarT.

KALOTTARA non-eclectic recensions (i.e. excluding the Brhatkalottara). NAK
MS pra 1114, NGMPP Reel No. B 25/7. Palm-leaf, NagarT. Also NAK MS 5-
4632, NGMPP Reel No. B 118/7. Paper, DevanagarT.

KIRANA For an account of the manuscript sources consulted of this work, see Goodall
1998:lxxxiv-ciii.

KIRANAVIVRTI of Tryambakasambhu (SISUHITA). IFP MS 47625. Palm-leaf, Grantha.
Also IFP MS T. 1102, a paper transcript in DevanagarT.

KRIYAKRAMADYOTIKAVYAKHYA of Sadasiva, pp. 1-56 [third numeration] in IFP MS
T. 962, a paper transcript (of IFP MS RE 43328) in DevanagarT.

GRAHAYAJNA, pp. 97-101 of IFP MS T. 537, a paper transcript in DevanagarT.

CINTYAS ASTRA, IFP MS T. 13, a paper transcript in DevanagarT.

530

Parakhyatantra

JNANARATNAVALI of Jnanaiiva. GOML MS R 14898 and its apograph IFP MS m
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 jnanaratnavalT, for see Goodall 2000:209, fn.
11), paper transcripts in DevanagarT. Also Oriental Research Institute, Mysore,
MS P.3801. Palm-leaf manuscript in NandinagarT script.

TATTVATRAYAN1RNAYAV.VRT1 of Bhatta Ramakantha II. Akhila Bharatiya Sanskrit
Parishad, Lucknow, MS 2390. Paper manuscript in Sarada script. Catalogued
on dd 18-19 and 362-3 of A Catalogue of Manuscripts in The Akhila Bharatiya
Sanskrit Parishad, Second Series, vol. IV. Lucknow: The Akhila Bharatiya
Sanskrit Parishad, 1995.)

DlKSADARiA of Vedajiiana. IFP MSS T.76, T. 153, and T.279, paper transcripts in
DevanagarT.

dviSatikalottaravrtti of Aghorasivacarya. Trivandrum MS 4509. Paper, Tanjore
style DevanagarT. Also IFP T. 176, a paper transcript in Devanagan.

NARESVARAPARIKSAPRAKASA of Ramakantha. Baroda, Central Library MS 1829. Pa-
per, Sarada script. Catalogued in Bhattacharya 1950:1406-7.

NITYADISANGRAHABHIDHANAPADDHATI of Taksakavarta. Bodleian MS Stein Or.d.43
(codex unicus). Paper, Sarada script.

NiSvasakarika IFP MSS T. 17 and T. 127. Paper transcripts in DevanagarT.

nisvasatattvasamhita NAK MS 1-227, NGMPP Reel No. A 41/14. PaJm-leaL early
Nepalese ‘Licchavi’ script. Described by Hara Prasad Sastri (1905-lxxvn and
137-140) Two apographs are known to me, both in Devanagan and on paper:
NAK MS 5-2401, NGMPP Reel No. A 159/18, and Wellcome Institute for the
History of Medicine, London, Sanskrit MS 1.33.

PAUSKARAVRTTI of [SalivatTpuranivasi-] Jnanapraktfa. IFP MSS T.110, T. 18 °’ “'l
' T. 188, paper transcripts in DevanagarT. Also Hoshiarpur Vishveshvaranand
Vedic Research Institute MS No. 4385, a palm-leaf MS in Grantha script.

PRAYASCITTASAMUCCAYA of Hrdayasiva. Cambridge University Library MS Add. 2833.
Palm-leaf, early Newari script. Copied in Bhaktapurin ‘ h « ^
deva and dated 1157/8 AD (samvat 278). Described by Bendall 0888.550-1).
Also NAK MS 4-1854, NGMPP Reel No. A 149/6; NAK MS 1-76, NGMPP Ree
No B 133/8; NAK MS 1-796, NGMPP Reel No. A 1303/26 (paper manuscripts
in Newari script); and NGMPP Reel No.C 29/7 (paper manuscript in Deva-
nagarl).

brhatkalottara NAK MS 1-89, NGMPP Reel No. B 24/59. ‘KALOTTARA-. Palm-
leaf, Newari script.

See also Sanderson * 1996b.

BHAVACODAMANI Described by Stein (1894) as MS No. 5291 of the Shri Raghunath
Tfemple MSS Library in Jammu (now in the collection of the Shn Ranbir ban
skrit Research Institute in Jammu). Paper, Kashmirian NagarT (codex umcus).
(A commentary on the mayasangraha by Ramakantha II’s only known pupil,
Vidyakantha II.)

Works Consulted

531

matangatantra National Archives, Kathmandu, MS 5-688. NGMPP Reel
No. A 43/2. Palm-leaf, Nagarl.

MATANGAVRTTI BORJ MS No. 235 of 1883-84. Paper, Sarada.

MAYASANGRAHA NAK MS 1-1537, NGMPP Reel No. A 31/18 ( codex unicus). Palm-
leaf, Newari script.

MRGENDRAPADDHATlTlKA of Vaktra^ambhu. IFP T. 1021. Paper transcript in Deva-
nagarT.

MOHACUDOTTARA NAK MS ca 1622, NGMPP Reel No. B 27/18. Palm-leaf, Newari
(Bhujimol). Also NAK MS 5-1977, NGMPP Reel No. A 182/2. Paper, Deva-
nagarT.

YOGAJATANTRA IFP T. 24. Paper transcript in DevanagarT.

RAURAVASUTRASANGRAHA Oriental Research Institute, Mysore, MS B 776, ff. 26 r -47 r .
Paper, Kannada script. Partial apograph of M y .

vyomavyapistava of Bhatta Ramakantha II with the commentary (laghutTka) of
Vedajnanarslndra. IFP MSS T. 128, pp. 22-5, T. 434, pp. 293-7, T. 112, pp. 270-
348. Paper transcripts in DevanagarT. Also Gottingen MS Schrader 121, palm-
leaf, Grant ha.

Sataratnasangraha of Umapatisivacarya. IFP MSS T. 112, pp. 558-76 and T. 804,
pp. 1-62 (with Tamil commentary). Paper transcripts in DevanagarT.

SIVAJNANASIDDHISVAPAKSADRSTANTASANGRAHA of Nigamajnanade&ka. IFP MSS
T. 317, Part 2, pp. 968-1118, and T. 533, pp. 197-224. Paper transcripts in Deva-
nagarT.

SivadIksavidhivyakhyana. IFP MS T. 542. Paper transcript in DevanagarT.

SIVADHARMA TEXTS (SIVADHARMASASTRA, SIVADHARMOTTARA, &VADHARMASAN-
GRAHA, &VOPANISAT, UMAMAHESVARASAMVADA, UTTAROTTARAMAHASAM-
VADA, VRSASARASANGRAHA, DHARMAPUTRIKA) Cambridge University Library
MS Add. 1645 (dated 1136 AD ( samvat 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 DevanagarT.

&IVAPUJAPADDHATIVYAKHYANA. IFP MS T. 962, 1st pagination (pp. 1-92) and 2nd
pagination (pp. 1-127). Paper transcript (of IFP MS RE 43328) in DevanagarT.

SIVAGAMADIMAHATMYASANGRAHA of [^alivatipuranivasi-] Jnanaprakasaguru. 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 DevanagarT.

6AIVASIDDHANTASANGRAHA. IFP MS T. 46 (pp. 1-492, preceded by pp. 1-48 of con-
tents) a paper transcript in DevanagarT.

SAIVAGAMADIMAHATMYASANGRAHA. See SIVAGAMADIMAHATMYASANGRAHA.

SAKALAGAMASANGRAHA IFP MSS T. Nos. 246, 351, and 374. Paper transcripts in
DevanagarT.

SARVAJNANOTTARATANTRA NAK MS 1-1692. NGMPP Reel No. A 43/12. Palm-leaf,
early Nepalese ‘Licchavi’ script. Described by &astri (1905:lxxiv-lxxv and 85-6).
Also IFP T. Nos. 334, 760, paper transcripts in DevanagarT.

532

Par akhy at antra

s A rva J N A N otta R AV RTTI of Aghorasivacarya. 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
DevanagarT.

sarvamatopanyasa 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 DevanagarT.

SAHASRATANTRA IFP MS T. 33, paper transcript in DevanagarT.

SARDHATRISATIKALOTTARA (adhyustasata- in the colophons). NAK MS 5-4632.
NGMPP Reel No. B 118/7. [entitled kalottaratantra]. Paper, DevanagarT.
See also TORELLA 1975 and s.v. SARDHATRISATIKALOTTARAGAMA among printed
sources.

SARDHATRISATIKALOTTARAVRTTI of Ramakantha. IFP MSS 47635 and 47662. Palm-
leaf (palmyra) manuscripts in Grantha script.

SlDDHANTADlPlKA of Madhyarjunasiva. IFP MSS T. 284, pp. 89-127, and T. 112,
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 DevanagarT.

siddhantadTpika of Ramanatha. IFP MSS T. 914, pp. 1-25, and T. 284, pp. 48-89.
Paper transcripts in DevanagarT.

SIDDHANTASIKHAMANI of SahvatTpuranivasi- Jnanaprakasaguru. IFP 10871, ff. 71 r -
122 r . Palm- leaf (palmyra) manuscript in Grantha script, [Note that this is to
be distinguished from the VTrasaiva work of the same name.]

siddhantasamuccaya of Trilocanasiva. 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 DevanagarT. [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.]

SOMASAMBHUPADDHATIVYAKHYA of Trilocanasiva. IFP MS T. 170 (described by
Brunner 1998:li— lii) and GOML MS R 14735. Paper transcripts in DevanagarT.

SAURASAMHITA Manuscript edition. See Diwakar Acharya [forthcoming].

SVAYAMBHUVATANTRA IFP MSS T. 39 and T. 247. Paper transcripts in DevanagarT.

svayambhuvasutrasangraha NGMPP Reel No. A 30/6. NAK MS pam 348 vi
jyautisam 80. Palm-leaf, early Nepalese ‘Kutila’ script. Also M Y (see description
of manuscripts of Kirana).

Works Consulted

533

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AJITAGAMA, ed. N. R. Bhatt. 3 Vols. Publications de 1’IFI No. 24. Pondicherry: IFI,
1964, 1967 and 1991.

ABHIDHARMAKOSABHASYA of Vasubandhu, ed. P. Pradhan. Tibetan Sanskrit Works
Series vol.8. Patna: K.P. Jayaswal Research Institute, 1967.

ABHISAMAYALANKARALOKA of Haribhadra, ed. U. Wogihara. Tokyo: Toyo Bunko 1932
[reprinted by Sankibo Buddhist Book Store in 1973].

amarakoSa. Amarakosa with the unpublished South Indian Commentaries , ed. A. A.
RAMANATHAN. 3 vols. The Adyar Library Series, Volume 101. Madras: Adyar
Library and Research Centre, 1971, 1978, 1983.

. with the commentary (VYAKHYASUDHA or ramaSramI) of Bhanujidlksita,

ed. Sivadatta Dadhimatha and rev. Vasudeva Laksmana Panaslkara. Brajajivan
Prachyabharati Granthamala 1. Delhi: Chaukhamba Sanskrit Pratishthan, 1997
(3rd impression).

AMRTAKANIKODDYOTANIBANDHA AryamanjusrTnamasahgTti with Amrtakanika-ti-
ppanT by Bhiksu RavifrTjhana and Amrtakanikoddyota-nibandha of Vibhuti-
candra , ed. Banarsi Lai. Bibliotheca Indo-tibetica XXX. Varanasi: Central
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ARTHASASTRA of Kautilya. See Kangle 1960, 1963 and 1965.

ASTAPRAKARANA, ed. KrsnasastrT. DevakSttai: Sivagamasiddhantaparipalanasangha,
1923 (tattvaprakasa, tattvasangraha, tattvatrayanirnaya, with the
commentaries of Aghorasivacarya) and 1925 (ratnatrayaparIksa, bhoga-
KARIKA, NADAKARIKA with the commentaries of Aghorasivacarya, and MOKSA-
KARIKA and PARAMOKSANIRASAKARIKA with the commentaries of Rama-
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, ed. Vrajavallabha DvivedT. Yogatantragranthamala Vol. 12. Varanasi: Sam-

purnananda Sanskrit University, 1988.

ASTANGAHRDAYA of Vagbhata with the commentaries (sarvangasundara) of Aruna-
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534

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Tsvarapratyabhijnakarika of Utpaladeva with the commentary (vrtti) of Utpala-
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Tsvarapratyabhijnakarika of Utpaladeva with the commentary (-vimarsinT) of
Abhinavagupta, ed. Mukund Ram SastrT, vol. 1, and Madhusudan Kaul SastrT,
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KATHOPANISAT. See LlMAYE and VADEKAR 1958.

KARMAKANDAKRAMAVALl of Somasambhu, ed. Jagaddhar Zadoo. KSTS 73. Srinagar,
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See also somasambhupaddhati and Brunner 1963, 1968, 1977.

KAMIKAGAMA, PURVABHAGA and UTTARABHAGA. No editor accredited. Published by
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kiranatantra, ed. Ti. Ra. Pancapagesasivacarya and K.M. SubrahmanyasastrT.
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. See also Goodall 1998.

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kurmapurana, ed. Anand Swarup Gupta. Varanasi: All-India Kashiraj Trust, 1971.

, For the VIDYAPADA only see VlVANTl (=E V ) 1975.

kriyakramadyotika of Aghorasivacarya with the commentary (prabhavyakhya)
of Nirmalamani, ed. Ramasastrin and Ambalavanajnanasambandhaparasakti-
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GHERANDASAMHITA. The Gheranda Samhita Translated into English by Rai Bahadur
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CANDRAJNANAGAMA kriyapada and caryapada , ed. Vrajavallabha Dwivedi, trans.
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civappirakacam of Arulnandi. In meykantacattirankal.

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JAIMINISOtra with the commentary (BHASYA) of Sabarasvamin and the sub-
commentary (tantravarttika) of Kumarila Bhatta, ed. TTrthahalllgramabhi-
janasubbasastrin. Anandasramasamskrtagranthavali No. 97. 5 Parts. Poona:
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NANAVARANAVILAKKAM of Kurunanacampanta-mamacariya-cuvamikal with the com-
mentary (mapadiyam) of Velliyampalavanacuvamikal, ed. by 25th head of
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tattvakaumudI. See Srinivasan 1967.

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tattvatrayanirnaya of Sadyojyotis with commentary (-vrtti) of Aghorasivacarya.

In ASTAPRAKARANA.

See also Filliozat 1991b.

TATTVAPRAKASA of Bhojaraja with commentaries (-vrtti) of Aghorasivacarya and
(-tatparyadIpika) of Kumaradeva. In astaprakarana.

tattvavaisaradI. See yogasutra.

TATTVASANGRAHA of Santaraksita with the commentary ( pahjika ) of Kamalaslla, ed.
Embar Krishnamacharya. Gaekwad’s Oriental Series No. 31. Baroda, 1926
(reprint 1984-8).

tattvasangraha of Sadyojyotis with commentary (-tIka) of Aghorasivacarya. In

ASTAPRAKARANA.

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tantravarttika of Kumarilabhatta. See jaiminisutra.

tantrasara of Abhinavagupta, ed. Mukunda Ram Shastri. KSTS 17. Srinagar, 1918.

TANTRALOKA of Abhinavagupta with commentary (-viveka) of Rajanaka Jayaratha,
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tirumantiram of Tirumular: see Natarajan 1991.

taittirIyaranyaka with the commentary (bhasya) of BhattabhaskaramiSra, ed. A.
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NARESVARAPARlKSA of Sadyojyotis with commentary (-PRAKASA) of Bhatta Rama-
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NADAKARIKA of Bhatta Ramakantha with the commentary of Aghorasivacarya. In
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536

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rBTRRT.NTRR with .ho («.) of KsemarSja, «1. Haul.

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I

MYIYACW.DMK* of An»d,purn— <.» with the
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NYAYABHUSANA of Bhasarvajna, ed. SvamT Yogtndrananda. Saddarsanaprakasana-
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Mysore: Oriental Research Institute, 1969 and 1983.

^ ya s;

NYAYASUTRA. See NY AYADARSANA.

padarthadharmasangraha See praSastapadabhasya.

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kantha. In astaprakarana.

PARIBHASASANGRAHA. See ABHYANKAR 1967.

PA$UPATASOTRA with the commentary f AN . CA ^ The

thakrishna Sastri. TVivandrum Sanskrit Series NaCXLIIL Uivana
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PU RANAPANCA L AK § ANA. Purina Paiicalaksana (A

Granthamala 1. Varanasi: Chowkhamba Sanskrit Senes Office, 19 •

pauskaragama, jnanapada with the commentary (-bhasya) of V nn ^ tl *' V 2 g Carya ’

' ed. Ambalavanavalajnanasambandhaparaiaktisvami. Chidambaram, 1925.

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See also Gnoli 1960.

PRAMANASAMUCCAYA of Dignaga. See Hattori 1968

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lation and analysis. (Unpublished doctoral thesis submitted to the University
of Oxford.)

TripathI, Sivasagara, 1988. Itihasa-purana-nirvacanakosah. Jaipur: Devanagara

Prakaianam.

TUB1NI, B. trans. 1952. Brahmabindupanisad. Publiee et traduite par B. Tubini. Li-
brairie d’Am6rique et d’Orient. Les Upanishad XII. Paris: Adrien-Maisonneuve.

Unni, N.P. 1987. See Tsanasivagurudevapaddhati.

Vadekar, R. D. see under Limaye, V. P.

Van Troy, Joseph. 1974. ‘The Social Structure of the Saiva-siddhantika Ascetics
(700-1300 A.D.)’ in Indica 11, pp. 77-86.

Vasudeva, Somdev, *2000. The Yoga of the MalinTvijayottara (unpublished doctoral
thesis of the University of Oxford).

Veezhinathan, N. See Kunjunni Raja, Veezhinathan and Sundaram 1983.

VIVANTI, Maria Pia, ed. and trans. 1975. II "Kiranagama", Testo e traduzione del
«Vidyapada>. Supplemento n.3 agli Annali: vol.35 (1975), fasc. 2. Napoli.
Istituto Orientale di Napoli.

Works Consulted

555

Watson, Alex. *2002. Bhatta Ramakantha’s Arguments against the Buddhist Doc-
trine of No-Self (anatmavada) (unpublished doctoral thesis of the University of
Oxford).

Wezler, Albrecht. 1982. ‘Remarks on the definition of ‘yog a’ in the Vaisesikasutra’,
in Indological and Buddhist studies. Volume in honour of Professor J. W. de
Jong on his Sixtieth Birthday. 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 adrsta as used in the Vaisesikasutra’ , in Aruna-

BharatT. Prof. A. N. Jani Felicitation Volume, ed. B. Dattaet al. Baroda, pp. 35-
58.

Wilson, H. H., trans. 1989 [reprinted from an edition of 1980, in turn reprinted from
an edition of uncertain date]. The Visn u Purana],] a System of Hindu Mythology
and Tradition/:] text in Devanagari],] English translation],] Notes and Appen-
dices, etc. Translated from the original Sanskrit and illustrated by notes derived
chiefly from other Puranas. Said to be ‘enlarged and arranged’ by Nag Sharan
Singh: 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.

3T

3T^prr 2:54a(vl)

3THTWTfW: PITT App. B:15a
<hr|'r^f I T 1:88c

ai+fHId 1:74a

ai4>fHlds| 5:75a

ai<*,dHlddPd 2:101c

3i<Mddl f'igl App. D:68c
?nftw App. D:69c
3:28d

^-hl^VJddl sfr 4:77c

3H<fil *-i i M ^ i "ft 6:46c
3T^mcH^FTcr: 15:44b
3TW*r%T cTf^TST 14:67a
srerfft' sfr 2:25 c

3TWTWT ^ti’Tl'ii 4:54a
3TWTWT dlPd+cd dt 4:130a
3TCTt WHfiTSfr W: 4:119a

App. D:59a

dP-HHI 5:6c

d Ph fjH I P< d N d>*d 3:38b
3TT^f $TTT 3:41a

3T^frr: VII'd^M'l S*T 2:92a
3T^tt gPpT '3T7^T App. D:65c

3r^frr dHiPJl App. H:97a
:yqH£ddfcld 2:92c

^ App. A:4d

31#yrM$d: App. A:la

4:48a

fH^TT App. F:90c
App. F:89a
2:14d

dPd^MI ^ 4:29a

3T%7T'T Mctenr^ <-m i ci^ 1:86c
a^dHM^fi ^ 4:112a(vl)
sr^trR’TJJ^' *T7T 1:39a
ai^ddW <hl^HI 4:152a
3T$rn- dd4ljp r »r 4:75b
3T5TTT l|J | «hK 'PPT l:58d
STsTPnpPJT: 4:89e

3T$TTT dl^Rt ftc=tT 4:79a
aT^TT drd^cd 4:162c
ar^TPBTpT a s,re<4 1 n 1:55c
aiy H 9"5p-iiqa : 1:56b
d^Hl^d^ddlH 4:25d

ai Pu| H I Id J I ^JcdT'^T 4:83c
^pumiP{jjU|Hi ^ 3:63c

558

Parakhyatantra

aruiMlfciiaitfjfl 14:96a
3H R*l-H I <IT: d>PllcWcTT: 14:91b
31 fill MT hTmMT m (^*4 1 14:91c
sr^Tr 2:54a

3|U|inyiir*^ *VRT 4:29c
3TcT: fan I ft d<-Ml{j- 15:6c
3TV: g - f^T^cT App. H:96b

31cT ^ ^ App. B:20c

aidfdMlPiV: *ff S«Tf 4:148c
aTrnrT^fWirr: 4:171a

31dfcJtflP~jV T 2:37c
aiPd <£'*$' dHi wid App. D:74c
arf^T^ipT: 5pj App. D:73d
3 i fci ^r^^fd M i App. D:77c

arf^p^H^Ty App. D:75c
3Trfr stuT^ !t Sfv 15:16a
3T7Tt fvv App. L:144e
3T7Tt sydddldPdT 4:120c
3TrfT S^W WMHI^cT App. B:31a
3Tcft sftrT ff^Tpr 2:3a
3Tcft S*tV*T: 1:20c

3Tcfr SfV ?TV 2:77c

3TtTTT dTVTf 14:54c

3T=T 5:113b

31V %^"PV aHr^PrT App. L:143a
31V fd^MPd$ll*PT 14:88c
STVIcMd-Md^V 0 1:4a

6:64a

31Vt .gldldVl'Id': 3:15b
31^ «£4>l<ui*T 2:29b(vl)
&%£ ipV^fVTV 1:78c
3T?£ 3T *TrnT l:75d
3T^VTfT cTc^f: 2:38c
3T^X ^<W srfiP: 2:36a

3T?Ft sfT 2:7b

3TfeV 9J4^nsV App. B:40a
31^|«li ^V ^vr 3:20a
3TV: dilPddidl^+H 5:5d
3TV1M^M«' ffaV 4:75a
31VRt5rrfTfT3Rt 4:85a
3TfV3FTt ddlcH<fciT App. C:53b

5:159b

STtvi+KM^ fWdT: 2:120d

3:67d

3Tfv<blfT P*iA|lcH<6*T 4:125d
3lfv?TTfr V M V 2:99a
3rfM + lO HVrfsTV: App. E:81d
srlv^rt sfr d^nv 15:39c
srfv^rt sfr 15:36a

3 T fil<b lfr * HMIdi 15:32a
srfv^Tfr Pg i HlV 2:123c
3r fil<til T t 51V V 5fT^r: 15:91 c
31Vt HirnPHIdl 14:22b
aTMlHHI^d^ 14iV 4:55d
3TVL||^| { m q ( J[ 4 1 M 1:13b

3i'i»nrnTi > j'M5 : 6:68b

3H'-dT: < 4 t-Hid 4:150c

■ 5:155d

3H^*ir<Pl<U«T* 3:2c
3TTVfr S'T'rNVdtrVT 2:111a
31 d*r ft 5ft ftrtrv^r: 3:60b
3R^V g&»KV TV l:76d
31Hd 7 V T yd'xyrr 6:42d
3HlPd1l¥ld 1:50c
31dimil^+ifMaS': App. B:16a
3HHc fr T sflMT^: App. H:109a.

3lfdfV oMp?n* '-ld : 4:112d
3TJW: V rf^TT 2:101a

Index of Padas in the Tantra

559

15:41c

aFJTT^T *FTf SWT 3:65a
ST^TRft- App. G:94e

a^mPtlipil HiAi : l:60d
aFprFT r^PiPa^H i:25d
31-JHH oET^f^TTT 15:60d
SFpTT^'T ff^FFT 2:11b
aFprFta - $psri7T App. D:70b
^^chTi^qzn zpRif 4:112a
ai ^ <*> i Pi t? h i <|n i : 5:154b
3T%#r^M%rTr: 5:62b
ar^qtf^- 4:87a

aFrr:4>l<J|*i* App. L:145a

3FtT: jiR-Hn^q ^ App. J:112b
afFGHi^iPlPlNd : App. B:23d
3Ftf:^g;: Phd^d^ App. G:94a
aFrnFFrTFnfFnT: 5:18c
3Tnf:fq- cTT 4:126a

^TT 5:33c

aFr^TSt Pd J l M 1 0 2:67a

3F*Ffr 5 gcT $TFT 4:79c
aRTc5Ttl7 ^vrrarT: 15:59b
a^dlrfiP+xb *f%cT 3:31b
aF^FTT 2:47c(vl)

3F*FTT fri PM tl'shl'ti 2:116a

a *- m 'IT 'I') M si M I d v 3:47a
3F*j%7PTdt fift 6:13a
ar^r^fr Pd^Hpd'M 15:59d

Cs V

ar^nj drd AM4FT 4:80d
at’-qqiqqp^md'i 3:48a
aF^TPTBTcBTTW 3T 1:62c
3F*F=*Tt tfr 1:23a

3F^ T H^dlPwi 5: 1 14f
3F% W 5:117c

aF^TT gfS^rffWPT 14:104b
aF^Frfwt W 2:98c
aF^mrfr for =T FJ: 4:73a
ar^wrfr ^PvirdK 2:79c
3F=^J 6:79c

3F^ftFTWFT Pd^4: 1:83c
aF*fF^r^Fr Pi-tld App. L:145b
^^4l^||Hm<JpTiril<i 4:71c
3Fifr sfT 4»<uildd: 6:75c
aF^F^f^HW 1:26c
aF^O^qf^nW 4:147c
arf^7F^f3FJT: 4:133a
^qd'dJj'Jir^d^ 14:103b
aPTFfr 4:1 15d

aPTFTt S*T *FT: 5TtWT: 14:22a
arftffTTf^' App. C:48d
ar^f^vIT l:83b(vl)

awmuiHpHpydM 3:22b
arnrFFFfbFFi; App. L:133b
arST^rf: gTTPJ^T: 15:68c
aTSTFTT^r ftVT ^TfT 3:40a
ar^MFT T d£l-W 3:39c
arHMAIdl gwr 15:47a
aFFT: BfFlcft 2:76d

3FINI^'dMI«l'Jf 15:50b
3THT%T =T d Pcd P^. 3:37a
3T*rmt T ^ Pddmi 14:102a
arlW^FFTTfr 2:32c
adwr 4:68b

arfarvft sfr Pi m 15:43c
^ d y i i d d. 5.46d
arpFtrfWT: PildlMIdld 15:64c
arfd°i|&|l PdPdfdfd 4:163c

560

Parakhyatantra

3PKTT: JHTTS' App. C:45a
aUKIMI ^ ^ App. C:44c
3 ,tr^ 7 P-HM^ 2:60a
3PJ^ fgT9rf3i^r 1 :59d
3Pj£*rfT d^-MtFT 4:17c
SPJ^WTfr 3:9a

3PJdt ^TT HT %=T 6:66a
arjcT’RT T HTTtnr 1:41a
snjcff 47*^7 So^iMl 1:38 c
SPJrTFiTt^JTHT 5:104c
ST^rtlT: JIHWra; 5:13c
S MP7^ T 5:22c

3 ^V/ 4 T SMfKJWIff 5:22c(vl)
^<4IHIIi!Mir<ifi0^ App. L :136b
37^7=q- Hf^rtfT *TSs[ App. E:78a
3T^RTt7: 15:26b

sniMy+AdP^; i:iia
3^5" ilrArdA’lPdfl’: 6:21b
anSTWiT 'jPsA 4:34a
gpj*: My4,|VI<KiT 4:126b
37*5 * mTm^ fWrHT 4:138d
3T>S 41 <1 1 (4 A 4 1 47t 3:26a
3TMI + I Mp^-TIT 14:86b
STV^lPd <47l£T 3:36a
3TMIM TrlPld" iflW 2:9a
P 4<1V I ^ TT^T 3:62a
3T^: H* S JCTTT 5 lK 1:1c
3 T rT CT T fUpHiWr^Tcr 4:26a
3T^tV^T^T: 14:89b
31 4 W <6K<Ji' •tAtT 2:7d
31 4 W ■ MJ i 4 Ad 4:112b

3147*7 rl Tv! -M I PM 2:105b
3T^f^r. *7 2:109a

3 lW^vrr fWTT Add 1:32c

STf^PTR - <ia«l 1:66c
srf^jm^rf^r: 4:87d

3lP44JI*>dH l 4irM 1:47b
3ip4^ rr i-.45a

3Cp4 ^7 *Tf7f: 1:37b
3147 47 fWTOWT 5:16a
3,4141 4 i p4 Tm : 5:31a

31°4*.JJ$$I*H*T 4:56b
■y u^pTi^vl 1 1:83b

3iaM^ J ]* J il^dT 4:91c
3i ay AyP<-“«VJ*i 4-.83d
3reMMMP J ^'il 14:98b
31 J!lttir4lrT *^47 TTW 1:93a
31^41 T dA4lcMI' 1:51a
3HaldlTKi<irda*r App. D:76d
3lPy4TrT App. D:76a

3 T ^i^,ri 7=q- f4M W App. C:46a
3 ldc*r ^Ph + P hiH 4 App. L:139c
3,H^Mpl4ll<>dkr 15:56a
3m*nPw nPs^A 15:53d
6:40d

3rf^r 3T THt 1:37c

3TFT ^TVt *|H7 7*7 6:33a
3 ,^)U| |Ai rt d" M i«<, i Ph App. H:99a
srfTrpr ?tA' 'k.iP'^A i:5b
sdrcpr TST^ T8T: 4:158c
314-^d { -4 4 f^dT 3:29c
3TW ?^r 2:15a

31f4d^ T ^IKJWTTT 6:27a
3TH4-4 7 W: App. L:128f

3T^ 7WT JJ^dT^ 4:132a
3T^T *M 1 d I ?=*T w«s<-d 4:131a
3T^IMrt('iU4d' 4:123d
31^4iKl vr^rTP’TnT 4:94a

Index of Padas in the Tantra

561

3T t W?T 4:131c

4:130c

vft^T TtfT*ftr4:131e
3TirrfF" q) r«i 'TWT *-q i *i App. D:77a
3TT

STRfTST gfsfT^T App. L:137a
3TRrr9n4TTWT FTFT 14:47a
STRTTSFJ'^cT: STSPT App. H:96a
3TRT5TF!TTfT Mr: 4:110 c
3TTTFT: WTPrTWr 6:30a
3TFm?|- M Pel Tad H 3:6f
3rpiHHIlPld ^ 4:7a
3TmiHlfH ^IP l rdH 14:103a
3TTTTCRTfT 2:71c
3mFTp sfr DlH l Pld : 4:16b
3TTT^fl FTTOTT FTFp 14:40c
3H«ldl FWH l Pdd l 5:79b
3THlP|»Mrflif STfP App. B:9a
3TTFPh q-3|MIH|f!l App. G:94f
3TTTPft=q- FMlPd 1:14b
3ii'Jtl^H«-SHI'd4iB App. B:28b
3TFHirdH4><H-4dd v 4:35b
ailcH'di FT 1-4*1 PI Pm 4:86d
FTTFFT: 14:95c

3TTFTTT FvT fF FFTcT 14:100c
3TTrW FT ipr: ftw: 4:158b
3TTcFW cT fgF I *4 1:63a
FTTFTT jml jjcimlflH App. L:126d
31 1 ch i -il qsq : fFlgJF 1:40a
3TIW 5fmr: pT fFOT: 14:62d
ai|4H4N4d FTfT 5:125a
311414^ FT cT^fwrr 6:38a
3 TtPfBt 4 pr: 1:82c

3rRFtTTf%rfr ^F": App. E:84c
3TmTT: d4dTdMi 4:156a
3TTVTT R-4dH°qai 4:71a
FINt-mi* FFTt ?Ft 2:20c
3m^J]umiT|j|K 15:71a
31 M *-q HI 0 d *-4 15:71c

3TRFT g^TJfP WT 14:89a

cRT 15:45c
3TFF%^T FTfFTT: 15:71b
3TT H^Jl Ff 4:104a

Fmtu^d'-MNK 4:121a
3TTTt SiJcFTFT FWPT 14:37c
3TTHT: sftW F HFTFFT 3:21
3TTFTT FT FTW FTFf 14:36c
3TPTRT FTT FJcFT 5:43d
STTVTFt KdlHIdF 5:41a
3TPTr?r Hl|+U|jl9i|: 5:42c
3TTFT^: FFTcT 14:14c

31l<ildc^B cfcT: 14:9d
3TTTF: FF FF< l PH 5:123c
31lvrid ^ xtrfr PdcqM 4:78c
3TTW«r fjfmr: FFTTrT App. B:22d
3TTTPFH F^WfF 14:52c
ftftf i4:ioib

STRTTFfItT fspT: 14:61d
3H<phPd FFTFTFFT 1:59c
3TTfdfdPdl,l-+KM 1:60a
3TT9TFF" fFFT ^ I App. E:85a
FTTFFTFT^fcFF- 15:28a
3TTF%jTFf^FFFT: 14:86d
3TTTFT 4 >KU||^i g- App. L:147a
3TTTR- 5:5a

311^4 PlMpad : App. E:86b
3Tp7frFTfF7r^T 6:69c

562

Parakhyatantra

*

-^MdP^dd; 6:26b
r^J<T: l:88d

ffd - v*Tr^ ffCcT: App. L:146f
ffdT ^ fMwr did": 2:21d
ffd“ %d" ^ App. H:96b(vl)

ffa- 3:79a

fctlH^r q- App. L:146e

fr^lfT: 5:88f(vl)

fT d? 15:60a

f^rrfdJTd STTf^TrPT 3:72b

App. H:96d

$P-^A| |UTT d" ^>i4d : 4:8d
Sp^K-re - PdcfilPT App. L:144a
fHTdd"W cHIT MrM«K 5:78a
15T1 t.h 1 *Pld • 5:80a
fdTT HIMimrr Psodl 5:71a
tHIMpaM?fr stf 5:74a
<dlM$l%dW4'Wt 5:76a
<HI<idW 5:87a

5CT dl'dPddWTd": 15:55c
fCT dl'^lddWId'l 15:50c
r^Td" dTV dT *jfW>T 1:48c
r^Td" |W7OT 1 :66b
f?T ddTcdTT App. K:117a

t

t?TcT ^IM TdtT: 14:93d
{vl<yPdddl^VITd; 1:18c
tSPJdt d" 2:84c

{VI VlP*d>dTWt*dT 4:1c

{ VI Hid Pd Pd Pv dT 2:81d

4vililM*a , 3, < l* J H '• 4:121b
{Vlldqv fr 'id^T 2:84c(v\)
{vilddP^^A'^: 2:84a(vl)

{v i Hd d STd « App. D:63c
tVTPT: 3:74a

{VTTdt S*fmdT: App. B:34b
{TTTdt S drW Tt JJVt 2:90a
tStd" srfTd SirfflT 4:13c
tvtd- dPSrl^'^'T 2:84a
{j?HIRVTd' App. D:62c

{igT: d" d%dTT: 14:79d
{TT: ddd fddd: 2:3b
fffT: dt Sd H-nod : 2:78c
{VTd 14:74a

t^Tdfriffrtd3- 4:22a
{VtTdd: Sdft" 1:7c

{HKirdrMlcdldl4 App. L:128e
{■tA-W,ldYII£J+"T 3:57c
fffft ^ Pd rfr Tddt 2:79a
d

d^fdSi'Mdl'dd’: 5:79d
3 3 Ki d ddJ^+ld 14:105d
dt-tddT: d d^Td: 5:73a
3rf6L^U|i|'Uld': 5:158d
3cf g 9>Hdl^dld 14:83d
3rfd^Td#T dtTt 5:56a
3oj,a^ld*lC ,IT<> 5:54c
.jr^ r P df dtdd: dt sfd 14:105a
-jr^ l ^ ft d<ydld,-fd 14:107a
^dlpj^iurt d App. H:104a
3ddT ^ijdlP.dT App. H :103b
3d Pldl»K» Td 4:10b
3 ti Cld Kl •J u i i *i 2:55b
3dPldl*i*Td: 14:77b
3d Pld IddKI'd 14:77a
3d Pmid^pjinl 15:31f
3dl'fl dd% dft 14:4d

Index of Padas in the Tantra

cTCTTP 14:88d
3?T5r dH^dHH 4:11 Id
dcddHI pHI$H 5:160c

(q^’SjId App. B:39b
P^Ndl^ App. B:37a
r^sllM^d App. H:100b
d^^lMH^HI 5:95d
T-S'IW cTS^ffsTf 4:46a(vl)

3UFT 14:24a

44 1 Hi S'^pdPHdrl : 4:116b
HgldVIddlilH 14:49c
dPiJsil ddrdill JTT 3:40b
d^dlHH'iUPSPf: 5:35d
4-MHH1 4*11^11 2:61d
3WTT: Pbilltfcdld 2:87c
dlHKpHpHdd: 2:87b
dMHK4¥llc<|ll 3:10d
d h K Pq Pm P-^ cl h App. A:2b
iff 5«r^T 15:39d
-JIM^PMi 2:37d
2:9d
W: 5:86b
rT5T 3:35d

49H<^ 5fr HFTT^t 1:70c
d4H®Mfcddl 1-4 4 d 6:76c
-dimlW^cT: Htlill 14:68c
3W«TT d4lf Pd : 4:34b
yHIH-d: 5:149c
jHi^4vqfVi'6ji<ri App. H:106c
4MKIH K 6:6d

44I4M W iJcgW 2:29c
49l4Mdd1 ftRffT 6:5c
-dHilMq^iol frd" 14:66c

563

3^RT: STVf 1:46a

wr w *nrr f^mr 2:ii3d
3WT dfij^PlMd 2:104b
4M|iTl4i|HN5ld 3:50c
3d4l<.«SJ|tJc4 6:43c
:jm4l$ll44><^H 2:72a
3^fP dl^dll TW 5:82a
4r4>l«|d IHJT App. L:126a

4rH,r^frt d4^ App. L:126a(vl)

3W: d*dN*h1 STT: 5:12b
3WT Sc^'JJiMHrrW: 5:18a
3T

3T«fcTt *TPTcT: fTW: 14:24b
ftw WTTR; 5:159a
ffFTfdfg": 5:120a
<fTrTT d4«f1'jH<SJT 14:34a

W

^PjfclPiJl: dc*Tt 5:134c
4i^HI4Hl: 5:129b
4tfw HK^HlP-HvI 5:79a

*T

ir^T ITT vdOrtlif: 14:80d
P-Mctl ^d I 1:42a
IT4T: «b4Pi447T: 4:116d
I^r: W Prst JTf : 6:34b
tT47 ldd{SW 15:59c
114.^4. %4Tf^TT: 2:118d
1^97 T dTcdPi: 15:52c
tnf^St T ^9T: FJTFT 1:49a
1)4>^$I T FT^TT l:48d
lichdyl efnit 4:152c
li^jlH «TT 15:52a
it^RT 1:42c

1)4.1141 PMcfl iJc^T App. D:61c

564

Parakhyatantra

W 'pfr 5T 2:119a
ri+HtiilP^dT: 5:34a

u 14:2a

IlchM'^r f^rqprnfr 6:75a
P4.HH4£<4T ai^T: 6:12a

f)44* J ll'TT App. C:51a
li^rW T HTVzrrTt 4:151b
^H^MfrUT 1:78a
P^HI l p T W HW: 2:22d
IJ 4. Ml 104^ f:# App. K:116c
P 4 I 4>K T im^r l:82d
rr^cF - Pd Pd J I Pft 5:42a
Hddl fi~& 5:60c
<Ti *-*4 15:3a

ddo&g TTT 15:44a
i^ 4 ,g,d I ^*110 d 15:42c
(T«Ft" 5T dldJY*ft': 14:78a
Udc+ld" BTCcT WlfTiM 4:10a
^d-dJddlcM4>*T 4:125b
I.J d <1 -sd I ^ *4 1 Pf-M cl -*-r 3:46b
^TrrfSTaTTrfHrT: App. B:18d
it^- gtTT: ^i&PH 5:62a
iid*i g»(rin did 4:47a
it^- jcijgvrir: H7T 5:63a
TT^r dlM'sHlPdET 5:52a
iT^f: d^dJd" OTTrT App. B:23b
trfvr: + 1 1 || Pi Pm Pd^ 2:7a
trfvr: Fjt - : ?]Pdddd; App. B:15d
Upmj^T: *T3T 15:68a
ITWTf Sd^rTT^WRT: 5:127c
Trq- it | J I Pd M I d sTT 14:107c
rrg - ^icdl 14:32c

iirg- Pd ;l ’^T %%?T App. L:122c
TTg - PddlT: 4t*jrsvd : 3:78a

tTgfgy: <T3[: widl l:94e
ITg- J)|o5t Sfl" 6:53a

trar 5Tr^ App. L:132a

ITg- fMIddl fnrr 6:35a
TTg- fWcT ddH 1:56a
tTg- 14:61a

jfdPWdt 6:32a
TTT ^rri^TtfR’ 4:28a
TTg- TBTrWPT: App. D:73c

Trg- dPcd 44^01 3:48d
Trg- dfj4d fT^t - 1:133c
(Tg- ^ PuNdi I dlf^dT: 3:76c
TTg- ^srr 5JBI«ldr 3:20d
ligtl^ T PdilMd": App. B:25d
j y^‘ 14:94c

iiddfcj Jj5|4tnt 15:63c
^PM^MillRf jFTf 1:89a
14:94c(vl)
lid^ld^ T ■rfeT 2:81c
pdd ?K: B" rHl^ 1:2c
iJd^ai smr fPdfa; App. D:72c
tTg^rtr *f3nt App. B:22a
i^dAnci M ' ct*d 15:72a
ii g M 4 T5TTET'4‘° 5:32 c
erg - 'JE’: *7 MddR; 1:18a
rrg - g^pJTJftfTTT^r 5:141b
trg- irfifr: Psi4dlWT App. C:53e
itt m4mt: 'jhK 4:78d
li^ IM4.rPT -fed I 14:8a
qrr S^r 41 Pd <F : BT'nr 4:123a
TT^t 5^" d'd^'WlH'nr 6:34a

IT^T ^ 1 0 H J I dT ^rrrarr 14:58a
4:74d

JT=^ TT*T 4:87b

Index of Padas in the Tantra

565

ST

37: 6:61d

^ m STtW App. B:32a
th^dMdKJvilHI^ App. E:86c
Wdrf^rcr ^nd 4:44c

sD s

5:140d

d'PdSfr d' fdVtdRf App. B:26d
"tiidMiPsedsiH 4:100a
fd. H I ^tfldlrHT 4:98a(vl)

4>u<JI Pi ^ d I Pui Td": 5:39d
4>dfr d~ fd'fdfWT 3:23b
<hdHl S'J: Udv4dlH 4:137b
lH Ry dT H%eT 4:158d
^cPTt (H rVcft H%eT 6:17b
^ddl JjfWdTTVd^T 15:3d
<4idHl oPt-*-H d" dT**4did 2:10b
^-T falddTfddT dtf - 4:103c
dTd - App. E:82f

did - d^ld^ - IpT: 14:87b
^ dt PdRyc fl vr%rf 6:17b(vl)

3TV- dt dfe =17 eTd 6:44c
3FdH-d44-<^n£: App. B:18c
g^nr rd^Rr 6:15b
dTO*TTTTVd?r d%eT App. A:7d
dTO*Td' fair drd*T 14:86c
^Td - ^'SJ l (R; <?> d%eT 4:60d
dJVT ^JddTT <f>cdl App. D:57c
dWdT d^BT d%eT 15:49d
4>dlPd<J : nhi4h App. D:63a
dTdTfd^Jd' fddT App. D:56b
^HHlrdHfkd: 2:33b
<h*j W ^Vdcl Sff^TT 1:74b
4.MHI 5:45d

dTBJT <M u ll4y i T 4:35a

4>l>JI4KHlpMdd; 4:32b
dTTW f^hV4 rr FfHT 14:106c
■Rr d - fddnfd - 2:3ic
^W^nTfRTT 4:34d
■fc^M-d IddlJf 4:30c
4>< u ll-4drfd dc^>4l l ; 14a
^TT^r4‘ Iddid d - : 2:31b
: 5:39b

<tKiR-dc4 sfr ■<* i «-h (Vh »T 2:80a

^rfr fsjd- ^ 2:80b

drfrfeT 4:78a

drfrfd" d^dddd 2:40b
4>0dV d"dT SlddT 2:41c
PddxiMd: 5:47b
d.u’iVI'^PMd.lfUd 4:97b
4>pj , i<+il<hKH+d<fc: 5:66b
diPHlfiTt ddf d^" 14:59b
4.4°^: MiM^'d: 2:87d
4>4°d ?TTW dddT 4:29d
4.d ' ^ n App. B:16b

didf dildWT Hi del 2:5f

d - fHd^ dlfdHfT 3:28a
d^dt *T 'U4 J 8T: 2:30t
: 4. l 4Rt.d T fWrTT 2:32d
d^rdd^Jd^dr 2:21a
H4.KU I JT 4:11b
4>4$ ,l ^'bd'l^d 2:73a

<r> : d Ps ^ 1:87a
dd^cd" d Prdid I P-ddH 2:34b
ddfed - dT-pT^T# 2:18d
4ie|rdH*|d W: l:86d

4»4c4Hl W f^RTT 2:26d
+4^91 HdT 'jdT 4:28c
e^^ f P dT oddfWfd App. L:123a

566

ParakJiyatantra

frrj T R f: *4 <<flT ^f%rT App. C:52b
^TT^: *<MIWST 5:124c
tTg- fjnTFT^r 4:52b
W& P^P^ TT 1:94a

^,^u it %^Tnrnr: i:79c
^jtuit ^rnrmt i:92c
srtfrrr l:79d

^mrr *rfr Rsjnwr 4:53c
4,^U|T ftT < 1 cMvH 15:35b
^pVTT ^TfHcT^rfr l:79e
^UTT f^-crir Pf-HRT 4:52a
5f 4,rfpT App. E:82c
S^ujT P-Hcd * HdT 1:83d
^Tjft ^THP’-nT App. L:128d
^T*TrT: 1:80c

<$$■ ?TT PhTm^T gr 1:56c
dd I Pd PPrf c[ 1:72c
^,pdT Pdd*t 4:53a

App. L:139b

<hPd T ?Tt Spidfi^: 2:1 14d
4>^9|ilMPl < { , l T C 6:27b
3 PT TFlt WW 1:54a
^^RTfiNTWr 6:62d
<frf<nr far * l:69d

44 r4 1 Pm j I MTt" 2:8d

I vi-'jrl IcT 4:95c

^,^jte<r r 4IPHT *JOTT 1:80a
^,hW4 t ^TfVcft P%7T 2:15b
^Mt fr P *d+m f <T3" 1:84a
»Pl PT ftfav - mrq- 4:41a
^MlPrirH'dNM'MlPj'rT' 1 . . 4:172b
ddP=ft ^ 4:44a
4:40a

<MpT ?t fWcTT ' 5 HT 2:51c

diHiF T W 3 T TTTpt 2:50a
^T?T ^£<il4.TT 4:47c
4,rll4>lrft ^ mf^3fr 4:9d
^,HRT: «M«iiTH i P 4:30b
Icit vrildMoy^ 4:58a
+HlP<aT <J 1 c<m 4 4:14a
^Tf^fW^ntW 4: Id
4,MlP<Py PddlP^d^r 4:128b
^HlP4dr4'dl7T ^ App. E:88c.
^kTFT: <til J ,°T feT 4:3b
chH r^T WldflH+'JT 4:149b
+rlHT Pdr+TT ?TT 2:52c

3T PaiPwnl <4 1 P-h d 2:53a
+^l4-dl<rT: yqiPjiTil App. L:123b
i s,fri a ^ 4> : 4:29f
^pq^frq - ^TPlc-Hd : 2:85d
»PrM ^T fa* 2:12d
frPr< Tfr: faR" ^HlPjf*T: 4:61b
o^iqic.^lcdPl'dF 5:54b
^,vi zf r dfdifr wr 4:38d
frf*F T W 6:45c

aipmddvT S#<4d 14:100b
**=CT *PV frf P%cT 1:29b
+ird-Ml^dHllliTTT 4:140c
<Mqip4ofr ^ •ft 6:56c

<hlPdyrP<f'4'^ 71 " App '

5TPTcT: d«i^i < F App. C:47c

^IPI+lPldHfW'T: 6:71b

*IPIdP6 J p f Ap P- D:69a

^ifpHl^ptJIdTT 15:25b
^lilHp^fP^rr App. B:10b
^TPT^^Sf^'TTW’Jr: 3:76d
4>i c uf scrrraf fwcPT 2:24d
3 , 1 4UT ^nq>i4H4 2:11c
^ 1:79a

Index of Padas in the Tantra

567

"WT 5TW fcsRTR; 4:13b
4)l4j|J-4 dcT 4:135c
“WT ijrar^ 2:5d

4:128d

4.K<J|<r4 fWTT 'jt 2:32a
^dddfd 4:127a
4)K<J|ldi W 2:30a
<M ^ngdd 4:134a
l:67d

4>l <u||4ydl9< : 6:75d
4.KUII J 4d4r4d1 2:39b
^TT^JOf^TW: 6:5b
4>KU|H fw 4^ 4:60c
4>K«MlRr dc4)l4 2:6c
♦ Jlc^RT: l:71d

4)l*ud d^mPT 2:100d
4^7 Pd4.<iRR: 5:47b(vl)

4>lft4) <|>c<4did*iR App. K:115b
4.l44>KUIdfe^ 2:5b
<T)|4 «m <.ui 4 41 Sd" 4:64c

4Td- ^ 4>K«lldd 4:15a
4>l4c4 iRdTt SdW 3:25c
4il4cd^MM<Jcl 3:32d
4^ dWI'tf 6:7b(vl)

4)1^ ^diJddlPddH App. D:72d
^rd - Tfrer ?T7r o 2:5 c
4i|4hI>j 4 Id&fd 4:17b
4>ldiMrT^4>d 6:7b
<Hd44pdd" J I -*c$,d 4:128a
rTCT%" 4:113b
4>ld*lP#.P<.i? fWTTT 2:38d
4>ldfd4 1 App. A:6c

<m4^ *>i <.«i dW 4:154a

4rrdt ftWTfr H^rt App. C:43c
°4«ldHj-drdrd4H: 5:122d
4> l dtcdPd : SPJwr 2:22b
4rdfcTf%frd' >rdcr 4:i2b
<m4Tc^t^i Hdl<-ld 2:21b
4.1 died t*TT dltdd 2:35a
4.ldlrd<)fd R»<lc1 App. E:86d
4. l d~f4dy 4:19 c
4rt4T: 4 )HRrI deT: 4:46d

4>MdrdPddldg 4:17d
4.1 5TTT dcT: 5:12d
4>IH^4) Sfw: TTSfUT 5:20a
<Mdfq JR4. cTcf t-qid 4:46c
4>IHfdd 44T fWcTT 2:50d
4)1^1^' *iidMid<r>: 5:152b
4>MlPdR 'f g ' fd 1 ^: 5:6b
4>IHI^*a <mk<i 4): 5:48d
<T>i<d I'd! eTdTPjdl 3:32a
^rr^fr 4^rf^rrw 2:43d
4rt4f d T?) d d 1 4 Pd 4:55b
4rt4f 5:6d

•Mrld tiPdd : id 4:45b

4TT?ft sfT 4:45c

4.T Rb : d i d i WRf 1:64a

4.T Srfif>ft% %U^ZT 4:137a
4 i|R3cT ^&Mlld^HrH4.l : 14:53b
4)1 Rad 4' fw: 5RJ4TT: 14:53a
Pbf4»-d cTferd" 1:64b
fa 4. 1 4 <-l pM4i I P r PM ~ : 2:125b
4>dKfRld<ll£l 2:20a
P4)p4 ' - j?: ?faT: Tg - : l:15d
p4.Py^slWd *T dfat 1:92a
Rt)f4r<MH' d<si*-nmi<3 App. C:53a
RtiTd d ^4" 4" r^i 4<i 6:55c

568

Parakhyatantra

App. L:139d

r»N«tnmg -: f^m;4:i7id
dHI 15.36c
PhP^gMH l fr T 4:171c
far d-MIdPT dc*ni4*i_ 4:158a
far d^M<M$t*T 4:113a
far d^^f*7: STTsT: 3:47c
far^ d-SNd^'OT App. B:19a
far cj d <Jl P-KrT H%7T 2:16d
far g- ^ armr *TcTT: 4:73b
far f ?T 2:122d

far cf sfldf^dldT: 5:19d
far 3:10a

far c^rr famr 5:88e
far 5T ?OT: S^NcT: 6:12b
far dTHt dHdcdd 6:34c
far ^fafag^nm 1:31b
fa^T^: 6:74d

f^Tfvr: 4>rrM^< lK A PP- A:lc

far tpr. r«ldi(llf% sR-MvT App. C:48c
far 'Jdfd-Jfl 1 ^ 1:75b
faFTrT 4 d I t-d *7 : fWcfT: 5:85d
f*M l r *TT H - — ^rtrfT 14:82a
*Vdld l dd4Pilffft 14:2d
jftdfr 5:42d

Jdt S-mch <.4 *J<sh 15:58d
j,d<r+><uiM? u nT App. H:97d
fdTt^rT 14:31a
^i-dd^T \rd<rl P^y^'- 5:31d
JWTW: «h^ft7W App. H:95c
ff»T7r ^IpT fTF App. J:114d
5:31c

H l P ^R T W: 2:94d
^cff Sjr rTOT *F£ 14:26c

T +W^RT 4:77d
14:103d

•JididlcHM*^ 3:11a
d"*JTf"T 2:124c
fn d 8fftT 5:86 c
fFT d^Pd 5:140a

J5T 5:96b

^Jfl^dddT dTKT 5:96a
^,M-| |P T M Pm VI H lf«r 14:46c
^i<JH|u^fns.5isi '■ 5:38d
^u-| |U^+-4T W f^mrr 5:35a
^^dl^ldUlirdfd-: 2:59b
^cf: jPMJMMlpMdT 5:94f
dPaPiPadd 2:13b
^r^TSS^TT 6:6b(vl)

fdll^ S^cTdT *RT: 6:6b
^faT: *Tdt xqfVidf 2:62b
“f^TTTVT App. K:117d

^(.PdcFTHidrqid^ 4:67a
^ App. A:5a

ildlddld" SP^-Hd 3:5c
grill’d; ^cd^dlPMfT 4:62b
^ry^frMdt App. K:118a

<j,r^T <J.^lPd^>^ < *' i { App. D:66b
^fSTiT^l^r App. F:90a
frdlPMd'K^ cTT 3:67c
^,r-dT 'pT: fSTd" dild App. C:52c
jp^T ^xrfr^TTrr App. B:37b(vl)
^rd l ^f T q^cMTsfr App. D:56c
fc^T f^TBTdTT: App. B:9d
<j,uj|J-|»d < »i^pH-Mci'-( App. H:97b
5:40a

ijjHWrMIdd'lM'ni': 3:66c
«jjHi(d wl q Pi 51 M I App. B:13c
d^M TrT rTOT *T%cT 5:74b

Index of Padas in the Tantra

d^MMdd') BcTR; 5:75d
5:64d

%dfdcT dWWTOdT l:38d
$ddOPr«8'dr: 5:28b
dOHc^H T $TTT 15:14c
^dH^^OldRTd: 5:24b
#^r*T^dWRTTfw° 4:122c
#T?TdW ftrr: fdTT App. B:14a
^On^'H^iOdi : 5:67d
^.MiP^-^Rti-On-Hdl 15:46b
^TdTfrfr for hiOhh 2 : 80 c
#rw I M <H Hi f*T: App. B:39d
^T: HTT dT: hOw 3:64c
9^T^T3^TW 5:1 12d
d?rfT: pfTrW iFTT^dTT 5:112b
^rf^TT d^H'U'l 5:131a
°4il fi 0 fbirl 0 y A : 5:8b
*0(1 dlft 14:58c

WKft M^IH: App. C:52c
T !H u l I IcHdil 4:145b
didlr+OfddJrtdd 4:70b
I d Od 1 : 2:123b
didilVd frf fed App. K:ii9a
1 040^0 15:40b
0.4)<J|i Odd: JTlWr: 5:28a
0.4) uri Odd) dFd7 5:15a
Oidd dO OPadH l:85d
Odd dr^ddd : 1:81b
fOT# ddT dFd App. B:26a
Oddi d^dlddl 15:11b
OdT eft4t sfd w: 4:152b
0>d I *34 H|Odd4.M 2:35d
Odlfedl yPdd<0 2:36b
Od I W I 5$dl ddf 4:124c

569

Oidl$-: d d dTdt dT 6:71c
Oidl^-: d4*l«{) sfd 6:59c
Oidl^r ^ d^dll: App. B:llb
Odr ddOPu^i 15:18b
OidMKd^l Hdt 15:17a
Oid'ld : 4.40-^ 15:40c
OdlO sU'ddd^i App. L:129a
0.<4idi«TlH<i54>l : App. B:17d
Oidldlfd^^cdiMiT 6:59d
OdldPl : foO HT?: 15:8b(vl)

OdPF m cmr snfir 6:68c
dft%d dr Fdddf dT 1:48a
ft dT dK^nrrdW 14:43b
fTdTCt OOd£: 5:118b
’RtVT^fe'FdTddT: 5:123b
dfr?T dPgdrfUdJH 5:4b
^y£ld dT dfdl<* 5:98a
sbO^«4) 0.^00: 2:6d
*0^0 dd44 14:63b
SifdcEKdt d ITT fT App. E:83d
arfdd dTdfddTRT: 14:99b
Ofd fafd: d^r^KT 5:38a
6i u i *7^ Omc) $ll*) 1:29a
STdfdWfTRY ddf: 6:13c(vl)

STdTrT 8Tfd 4^HM App. B:34d
&0 J||O$MI-I<Jh 2:57a
srfddfcd 4:144d

grfbrdTdTvr d fWTd 1:28b
flPddPddd JJT: App. C:41b
tfOdt r^ld^d App. D:60c
arw divid'd c): 15:10d
y^ddlfirfd % dtd App. L:122d
Snr: ’Mihi^mihmIH App. B:25c
8TdT# HfWlddd 14:39d
6TTT: gfttf dfd: 5:62c

570

Parakhyatantra

SUH^^Ti jrTTHT App. B:29d
f ard» l ^r<i<*.W W: 2:lld
2:12a

fWrM'rTT drdfi^ld - : App. L:127b
fsTKT^rarf^cTTftrm^; i:i3c
tftTFT ter ’TTT App. D:74a
eftfpnTVTT^T: 5:73b

^TT: STiff App. H:106a
App. A:5c

^rVUlPdl'dr: 5:22b

^TWTTTt 5:22a

aftdiiWT ^mlrod : 4:22b

afr^r 4:22d

gfHKJT on'iHiqtiM J H : 14:33b

a^ldT: 4 >IH+Hins<M < i < T>< u l °. • .4:172a

*r

jy <ft oi|'|H|W[dH4il 6:46d
HHlPNdT 5:117b
«4viT!Ff*r: 4:2d
^jvrrnrfni^': 5:2id

<11-5(1^1 5:21c
5:13b

f(W' 6:3c
5:36c
cH 14:38a
Wft®nj5^nc*TT 4:98a
^H'i^lrUIJNTT l:30d

TTTsTTfT App. L:145c
^ftW : 4>|4 hFOT": 4:113d
4oi||U|^ vrf^ftW: 3:78b
IT

> i d r d'd" Wh*( 3:60a
TTSmTfmVTf^T 14:36b
nn^pr <sfl^SVI-=bHTcT App. B:30b

J|r|£l4 M*i i u i dd_ 2:28a
J|d£MddlF<ic<T 1:55a
J I Fd T> ST 14:69c

i^T iHItflH* App. A:3b
TTcTT S^dM^.U^: 1 :44d
Hci|it^f< TT ^ TT^ 14:63c
TTrTT d^rd^WlHr 5:34c
Jlrdl'-M^dMIJIdiT 4:101d
JTTTT «H§mF<*MI<T App. B:37b
JTcTT Tm-nIvM^d" 14:73b
ilPidT ^ SStpr: HfT 5:110a
H^dl 't ?<drMf^T 4:132b
ri^yidl^*^ T 4:131f
TPM' i^llTT 4:101a

Jl-^y MldKIfddT 5:69a
irVdlMlMddd' App. B:40c
) | >y | j [ T i|' J 4d'*4T% 5:146a
ifvfT v jM | fWT: App. L:138b
JTwfT ^ ITTTTT FdilrU 5:79c
ttMW*T: T*JdT Hmd, 5:47c
iTMfrUl^tr TT 5:47a

HJ-41 1'ddfldil': 5:36d
j | U4^ ~ ^iddURT: l:78d
iH-Hd" cpTTTSTTT: 3:37d
4|W^" S’FVW TT: 3:34d
4!U)^ S*frr?T TTTT 4:31b

faWT: App. L:146b
iTdl<lWcMT: HT sF*T: 5:109c
JT^t SRT $cT ITT: 5:102c
ito^fTTf - fg l '=niJfi WT 5:4c
j|ld<H for fTSTT *T7TT: App. L:130b
fryTPT 3:15d
jftafaTT ^ddY sfT T 3:6d
ipr: fdl+il faTtVS': 4:92f
jpmi^|(7WJ<l^dl<T 2:71d

Index of Padas in the Tantra

571

df«TR 4:111c

15:51a

g"Jm*>lP*dP)Pmd( 15:52b
JJUIMi RRRT 4:72c
jp i Mi +l<5dl gRR 4:69b
jpJTRT fTf# f%RT 4:71d
guild! 15:70b

J|FffTT RT f%7KtfWTT 3:48c
g^iild'l S«rrfr 4:80a
g^MfKHKl'l SR" 15:33c
giff *RRTRcT: gwft 0 14:34c
6:32b

iJ^T: App. G:92a

JJ^rT H fa$)dd : App. B:29b
ijf^Wm^TT RTR" App. B:21a
RTRR 14:27c
iDiRfdcMi £ft 5:102a
rftcTT^tT RtVTRR^ 3:3c

■u$<aus|qHiRjici'H v 5:63d
R^T itrePT fdfHK 4:103a
R^uf Ugdlijd: 5:125b
U *5 Si M «t Jirql 5:40c
RTR g*fr: App. D:76b

RT^JT fatrr 6:78d

^T^RTR^T f App. E:87d

4cfl*44ricM -Cl RR 5:99a
gdldfdd <6lftfcr: 5:99d
2:84d

dUl'fR RWyifuMR 3:75d
yiUTT^ R Pd^J-14.: 5:148b
R

Rap rtr r Ji^rrOr 4:ioic
RT dcd^R R S«T^ App. H:107a

R«JI$I Idl'd App. D:64a
RgTRT ?RRR: 14:35a
d^uilR^dl RT^R 15:4c
dguifaPR gRTRT 1:73c
RgRfafR gdTRT 4:111a
Rf*fR «r^HI 6:33b
Rgf>U<5dlfuMSU 6:80a
yg^dPd4il ' fl SR 1:17a
R^T: gRTgR 5p£ 5:116c
•^-5<Tii»ni'xvnri RRT 1:70b
“R^gf^RRRTHRR 14:4b
RRfaRTftfRTjfrRR 2:86b(vl)

RtpRT RtRRf sfT RT 15:41d
RRpRRt RlRptflTR: 15:2d
RRtfcRgRTRRT 15:7b
RRp RlRTrTOTT 15:17b
ddld«H R g^RP App. C:54d
d^lyp ir R fr RtSiP 15:16c
RF^TRJTMR: sfriPt App. D:72a
dK* l «d ) RTfr fR7 f 14:63a
c\ C 14.46b

Idrc^l^ldMly 15: 16d
fRWfifiRpfP RTRT App. E:87a
PddVlRhflHIHlRg 4:154d
fRgJp: gRTP RR: 4:164d
P*^Mcqiti<5<r>cd 1:43a
fR^WTRRt RR 2:70c
Pd^MfRKR d^fifi: 2:18c
fRflfo ': RT RRT d%R l:89d
fRSjf?F fTR^P PdiPgR 4:25c
P^Pvi P|<m«*iH$im 4:163a
fR^ M I ^RigR R 4:105b
'‘^IRpuiygdiryRPddKPd^: 2:129b
“fnrtfRfcrgW: 5:29b
gftHFT dtd«MIUIH App. A:4c

572

ParaJchyatantra

^ddlMI P tPh ^ i 4:27b
5:17b

4|d^JJUNWd: 1:61b
•5d-d W ‘MlPj'J l:24d
^dpM rTRTTWd 1:66a
^d-M J T^dHr rfir 2:18a
4:23d

dldd l dlPg tT dTT 3:22c
^nSdlf^T ?f SdWTT 3:65c
dW: 15:18d

%

^ lyTdg d 1; 57b
3:77d

Pd^lR App. E:78d
WldtfdVTddT: 6:17d
JT^rf 4:109b

^IMMd<U|^iTTcT 3:lld
r^rHdlir<dM5*T 14:22d
5:124d

I d df d+lHjcRT 4:36f
Py.dcd *jP?ri<4 v nnn > 15:45d
Rj,d I addWTW: 2:101d

fT'nt W App. D:71d

^ <3T 3triW TTW 5:157b
^P^dldPHI lcd<T : App. B:20d
^=cr dr PdP4dr wrra; 14:49b
^T^fdt^FTT 14:48d
W

'Ji * i (ct'M rnPid ^ d I * 5:131d
'dd^ddJMlWW 6:25a
'dUdd^ I d T gEW 6:26a
MPa>d>K^: 4:120d
'Kin fa i si I ° 5:24c
3RW d Md<ld': 14:89d

vjHHl<6fdffl S^rT: 5:132b
MHHl<t>ld9lHl*l 5:133a
W^tWJWfd^TT 6:26d
5^: <JdgfW: 5 ; 29d
WRWd’ gw ?frsr App. K:120a
dPWTdIT *TiJiMpaHi 15:6b
^RWm^WJTtrT 1:33c
■d^3 T gw dfHId 15:59a
wrg ST^P: App. L:131f

gnwr fr^?: wmwPg App. D:64f
dP^rgPrfdd' iPlfb 5:93a
d^glT vid^ri 5:63c
w^T?rr^fr5nf?tw o 5:6ic
'd< l OJ | PdrH*iff> T: 5:144a
WWdP TWW?% 5:146b
vd H d I fl d d I H? dT 1:80b

'dHl^d'dHIcH^: App. D:72b

vd^=T sfPd^PcT dWPT App. B:30a
d^i' d-Mcd App. K:115a
>dHVIIddl 5:145a

W^fagWdt dW 5:132c
mi i d j1 i ^ * i d ^ nn 5:93d
vdlPddldpT dt fddt App. C:47a
vdlPddfHlul S^W 1:34a
WT^" d^dig^ 15:39a

^TTcfr *fl H fd d 1 : WJcT: 5:81b
MH^dNIddl-dNT 14:50a
vd l d^ - ST WdfddT: 5:139d
^rrd^ <j4+4d : App. L:141b
'dHI-d t S <P,up ff 5:2c

Pdc^d rTWTRTWT 14:21c
f^rer fdH I Sld W 4:100b
Pd^P'^d' 5:148a

Index of Padas in the Tantra

573

: 5:114d

qftanr TTfcT VT%TT 14:18d

TTW d^-MId 4:117a
vtflwd^T TPtcT: 14:61b
STT7TW M«TdTpTp*T: 6:38d
14:64d
4:99b

sTTcfr 3TT 3:29a

5 ?Tc^T fVr 3TRT App. D:67a
5TTT far W f^Mlog^' 14:87d
5 )MdT *fWid$d App. C:54c
5TFRT9t" Pd l:29d
5 TPT dMcMdl«lldi 15:5a
^TPTJ^t TcT: fVi -M I 15: 15d
jimU |(h4^sj<-hi'^' 3:63a

1:3a

5 TTT fowlddlMlfd 14:68a
5 lM<|S(Ud falTT: 3:27b
5 )H^yR J MdHllPy 2:71a(vl)

5 )HTMH) dHIllM 2:71a
5 )H^Ml T ^BT: 14:65b
$HHdl-d : PbdMH TT 15:18c
5 lH^r*W 5^ 14:64b
5 )HSlP*ddl iftifr 1:16a
5 IHI+K: IT tTg- arr 4:141b

5 )HI<Jd TJTtVcT: 4:79d
$IMNKHI %TTT 2:107a

App. L:132d

5)141*} WT 15:15c

y-dlPldl : 14:63d
5 TT^T 3T 15:11a

5 )|}dl«r P+dlPcRT 15:14b

5 ^ I Hi Ml ilH 41 fTTT: 4:159d
5 TTW 5 TR^ SUP 3:45a
5 TTW STITT 2:72c
5 nr^ TTST^tT %7f 6:41b
W 14:90c

trr 3:57b

fUl- WIc-MUII-rUH 4:35d
ffat slldl^TlpTcr: 14:90b
trt STUdlPiWfT: 4:49b
'Hlai'rilaiydirdd: 2:47b

g^cr: fTRTTwfr 2:46a
vjdirdyi fjldc^dd 4:18b
vjH i RdHl 3:75b

Z

d^qrfw: 5:37c

Z

era - TTM«4lp4)dH. 14:81b
ddHlPiddl fTTcHT 1:54b

ddKI^ydl Id : 14:69b
dd I M jgq: 2:91d
dPd^Pd^Pbd l M l:16d
d^'dl'dPd^ 2:17a

d^d-4 TTHTT App. K:116a
d^Jft : TTT 2:18b

d^Phyrd^l^ 3:3a
d^Hh^dl JTFf 2:127a
d^Rh^ yniRildl 2:17b
d^r*R<rM4}riHI*T App. C:43d
d^P»T)^ J l PHdmH^<i^<J : 2:129d
d^diTMy Prrqt 2:17c
d^a qr far y 41 mhm 3:8d
d^J$dT cRV T^JcHT 3:68b
d^J^PdPMdVdT cT 2:100b
d P«^H I 4SI<6ldd : 5:10b
dP^fcvi «4a : 15:66d

574

Parakhyatantra

rrz&g iT Mumu mn i4:i4d
d^ ^T cT5^: fr^r App. J:llla
d^fc<fr T 1:44a

d^ TFf tlUPfd t 4:9c
d^T: 2:114a

dvijIR J i'-d 14:88a

d'^Ml'cicH ^-4«wd 4:139b
dvr^HIWI^ tfUTT: 15:12c
dc T ^ ^ 6:67b

dFT: +<rll«MI^ App. L:123c

cTcT: 5;126a

dcT: HUlPM+FFt sf^T 15:12a
dHFrTcFTTV'i' 4t#T 15:30c
Hdfdrw r snr^r 2:104d
dFTt ^'dl+dlPdd': 6:22b(vl)
dWt f tl* dlPi PT: 6:22b(vl)
cTcfr M l # r: 15:8c
drfr App. L:131a

deft S d l -cU*^ ^ 5:139c
<Trfr f^rrT^r^T App. L:121b
deft fg^rsPTT^ 3:60c
ac4> u <i4>fVAr«4l 5:27b
dFT 3^7 d^Ff 1:39b
r\^ - m W rffrr- 5'-137d
dcddtf Sfnf: 1:84c

drfrd t JFT: 1:86a

dc+dt 37^ fsFT- 2:72d
d<*$: f3F d dTFnT: 3:29b
fcM^fd^PUfd 6:77c
dr*^ ^ 6:58c

dc^l^ d ct'- 4:108b

dedT^ scr^FT 4:163d
dedd^ FFRT 4:160c

dr+l4vtmdldl^ 1:9c

dc+l^ft^TT 1:77a

dr'Hd^PM^^MId': 4:22c
afar differ i4:iood

dfF5F fdvriMMI-dtfT 6:41c
dfTd - SHI>J|44d 2:74c

3c$4^ 7, *l* U ir^ 2:122b

dcfHlUPdmPd-Td 3:ld
d r<Jird y d I J H Sd 2:43a
dr^d: 'TTFT^cT: 6:58b
dc^d App. A:lb

dd P+ilMPdd: 6:76d

d^tTT^cTTrRT: 14:19b
dcW u ll'd4rTT d^d l:31d
deW^t sfd Piifc d 1:32a
dett <4Td FT rd f.'Hd 4:42c
drd'Tt dl-rTF: ^Jd: 2:53b
drlob^P'H'MdT 1:6b
drlrdfa ? 2:128e

drTVT dd: App. L:135d

dd^T 'JBHt 5 ftcdT 14:5c
ddVT STPffd FWdd 4:56c
drrjtf^TTW 3:68c
drpfr df^d =t% 4:118c
drA^M^ d *lFHId App. B:35a
d%^T:^7TW ddd 4:170b
drd drf Pd <41 M+Td 4:54d
dr d F^FldPSldd 4:72b
dr* dj^d lit*- 4:2a

drd ddfd dT d^d 2:60b

drd l d T fF^RTEt 3TFTT: App. E:79b
dr% ddP fddT dTdt 15:6a
dedfd: FT f?Fdfd: 5:121b
deTT: 8mtispT sf®4T 5:95a
drMT: wiwrPiCNl 5:100a
drMF: FT P«idl %d: 5:156c

Index of Padas in the Tantra

575

dcdt imr SfffffTT 6:30c
dcMHy fd: 5:119a

dcMlfdl^^,*: 5:116a
dcMrUJ^JIHUfM 15:19a
sfd 3:54d
dcdfr SfTTdT: fiff 5:118a
dcMI4i Sdfrdd App. L:136c

dcMIdiriy^lPd App. H:99c
dcdlita d%^FdTd 2:103a
dry'll Id deft S$lTd 2:90c
ddjf dg^d 5:113e
ddJOTdfddRdT 14:99c
dcdd fddM4Jd: 14:25b
dcWfr^^fdd 5:3c
dcMufld d^HI 3:53a
d cy ^ I d (q q m <^i 3:64d
ddTHTfd: ddlHUld v 5:36a
d c9 dl di I d^VT: 2:115b
dcST<Jd : W df fdtfd 4:76c
dO)<jrTl ddf |c[d 4:32c
dcildMIcH^I+rl 2:105c
dcSrfdfe: yilddl 2:28d
dd+H 6:53c

dd ddd fdd%71dd 1:39c

dd fdftPrl dtirrarr 5:139a
dd ft d ftvntwr 3:65e
dd ?T 5fv^dT: d?f 2:128c
dd AfNHHSTd: 5:115b
dd ddd d p q i ?r> : 3:19a
dd fKIMH iddf App. H:101a
d d drf^dnlddrd 6:69d
ddWlfdnJTJ’dtd: 14:57a
ddrfd 3:44c

dfr%dT H%f^rr 4:30a
dcd+.c'Nl SWIdHId: 4:32d
dcfidK^uilTHH: 14:83b
dcHdNKJd') $lTd 1:24a
dd ddlHddlfdd 14:54d
dcddTfWrfw 14:12a
dddd^ fdldt dT9f 4:48c
dd dffddd dd: 2:88d
drtioq^st^i d^" 4:144c
drdTd^Tfd^f^drr 4:28d
dd fdg; dcdddTWT 3:46c
dcdd d HlidlRr^dH 15:15b
dc^Kt fdfdfirdTdT 4:25a
drFdF^d JJUIHUPH: 15:53a
dcdd5Tt%dd": anr: App. B:36b
dcddtdddTdnT fcdfd: 6:10b(vl)
ddd ?T«SdT dOTd 6:40b
ddFdTTdfdT^d: App. K:116b
dcfddTdfdd^dTd 1:73b
dcdddrat d 6:69b
dcM^Hd<< lidded Id 15:55a
dd 14:86a

dd fdWdJ# %d 14:87a
dd dTSd d%ddd 2:70a

dcdRdfddlddTd 14:97b
dcH^Mfddd HTfd 3:69a
dcdTWdVTTWTd 14:88b
dcfd^ui dd fdldd 3:68d
dcWHOT grdlH'S 6:48a '
ddT ddTW dfWT 5:3a
ddT d^TddldTdT App. A:6b
ddT dfddd ^dlWdd 2:113c
ddrfd^JddtdTfT 4:82a
dVTdTf^ddT dddTd 2:116c

576

Parakhyatantra

dVTFT 15:35 c

d*TTfr 2:81a

cTUTfr dfFTTF*Tt S?ft" 15:29c
dVTfT dIV HT 4:7c

cTVTfr 2:120c

rT^lujHT SFTFTTTT 1:87b
dt||Ul<fi HRi'fiPiH 6:52d
ddl'-ddl : 6:53b

d>TT d%f F HKI ' : 3:16a
dVnjft fd VI *f T 3T 3:27a
d*ll * MHT 2:82 c

dVP?^ sf? d<?Mri 1:51c
dHI i Tt s^THTf^raiT 5:30c
fTVT PddlTldT flTCT 1:33a
rm wprrfr App. B:i3b

cTMT WTWfTT FT d>d) 6:67d
dVTFT ^-u icT App. E:86e

dVK-MIJmfiPF^;: 2:42c
d«r d^Kdldl+FT 3:38a
FT«T 6:56a

dW dlddl'H^f 6:70b
d«T d^AdK+f 3:39d
dW q-rtTT*fcr. 4:139d
dTOTftnf^TT 4:125c
ddmi'JlIMPd W: 6:77d
ddfl l -T t ddtfcdf App. A:2a
fTC? dtTT drdH 4:55c
ddV: dTFTdTf’STTTT: 14:56d
ddpM&K f^ftST 5:55a
ddWJIcH'jTf:^? 4:81c
d4-M^lMHpS 4rf: 4:109d
dd^ T F T T fHrrr 1 :62d
dd^dT7fTfvW>TT 15:26c
dd^rt SdFd'SPT. 4:41d

ddfa UPddUpMT d 3:79c

ddUJlJlHWPd^ 4:16a
rTTdTdTvr FTTf 2:27c
dd'-d'rHcff 5:6a
'‘dd'-dlHpdPddld': 14:1b
dd*^ ddddlfd 15:48c
ddM«T M J ly"rT: 3:40d
d<MdP-Md'T fdt 5:10c

ddHUMp^r^cdld 2:89a
ddlJIMT-ddlMl 3:19c
ddT dl^l^TW App. D:71a
ddT dT^fHTW <M^H App. D:70a
ddT Pd dT d" <-Mld l:91e
ddT rlvtlfcddUlcT: l:81d
ddT dTOT d FTOdT 15:13d
ddT 4:76a

ddTVJtffTTdT sfcdd 4:84c
ddldlU d fdUf?T<T 14:V0a

ddT fty'Hcl4*'*P 2:14c

ddlHIdMPff^: dT 15:60e
ddr Jjf3r4%rn=q' 4-.i68c
ddT ddvOmTd': 1:48b
ddld dTfa fdW : 2:82d
ddTdrrfdfTrdfd 4:117b
ddiy ftT Psfd-'ti,dT 4:25b
ddT dP-dKTr fdT 4:88c
ddT TT FTtf TPJdt 4:88c(vl)
d4l ?ft drddT dtf App. D:67b
ddl lfr f5rmt 4:29e
ddT FT? TSft^frft 4:36c
ddnjcT ^cilcbTSr 14:11c
ddlSl d fcT d*TT 3:70d
dfdT iflPdfiHIHf 4:56a
dj^l’Tid r r . frr^r i4-.98c

Index of Padas in the Tantra

577

14:19d

<0*^ | tTl Jp| 15:23c
5:93c

d^lld: 3RHT?ir 5FT 2:114c
dfc*^" i’ll d «hl mTPTT 5:106c(vl)
d^^" id fT JJtTNfr 5:61a
cl^ Id <<<! Wl <1 5:11a

5«s<-m o:112a
d<jci ifT T ^TR" 4:100c
d%T Pd-dl ■HmidW 15:60c
rf%T HTVT HTW 4:142a
ds^dfdrfl4) vr%rT App. C:47d
d^unr*T^RT^T 1:60b

deltti^ V T%^’ 5:92a
d«JHI'd<dl>l 14:60a
d^idirsiH'diPd-’Mdi 15:10t
dfF + 2:29b

fTfl - dd+>H 6:55a

d^l^MH*^; 4:4b
dgl^l Ftjf^cfRT 15:21a
dPg'MHd cTFT App. B:10c
d4^5lM^l|J4( ° 15:63a
d^^rq%7zrTf^ 1:27a
d^dddldd: 4:129b

5:10a

d4«liuii f%5fW: 5:47d
d^mrt W drH>IIH 5:43c

d^d-l^dHUldl : 14:57d
d^c^d ^TRv 4" 1:64a
d-^HI flHI^KI: 15:35a
fTSJ^T 5:104a

rTST^" 5TT<%%rPTr 5:106c

HTTTT: enfr 5:94a
iipnf^TWmffcT' 1 . . . 15:73c
rTfjpt^ 5:136c
cT5%cT Mpd + lddM 14:5d
d^ddfeSd^l+H 14:7b
dfw cR - ^SFT PTTrf 4:62c
dPSvtl ^P^f^RTcT: 6:10d
dfkvft SWRrTT: ^r; 4:106b
fdl^d 2:42a
d^di : d R->m d K-d «1T 4:150d
cTtTT fHvRtW: 1:43b
d 5 1 J l d I *4R 4:24c

d<liwi <U(d^ 5:88a
d<y*l d£MI HTTP 14:42b
d«yr*d: ^THT 15:32c

cT^tTT ^TW ^mrT: 4:67c
d^jRTft m? 5:2a
d^FTl T H%tRT l:52d

IR; fldPfdrdK 15:53c
TFT 15:56b
d'4^nt>H J «<l 4:137d

dir4>KU|J|l 51%: 4:136c
rTS^T %TtT%TT: 3:49a
did4p=l3d)dT 4:82c
d£dPHH TT: fw: 2:64b
ffijRT HI Sdl f%n 14:67c
di<-H$P=^d: sf%: 4:169a
Pd4)u|JldiH: 3:49d
cTS[?T 4iHlPi4i : 4:65b
sfT 15:30a
95IPJ4.I 3:44d
ddlPd+iH 2:15d
l:55d

daelwiPn HT%T 15:25c

578

Parakhyatantra

d&if gT T 15:40d
dilft dT f rUlSn - 14:39a
d^ fd~ $dMr^ 14:7a
d4<J4T Tdt 5:3b

dflfig T fddjfaTTT 6:37b
^"' 4 : 99d
dil’WIrtjTdM d^r 6:78a
dU*- fd^T App. L:144d

ITT: HTT 4:33b
dfclHfoftfr Sfr 3:52c
d fed I T: HtgT - : 5:160b
dfedT Ht S*TdT T3T" 6:43a
H r^M 1 4>d 4!l I Id TT: 2:113a
dfevlHq ft: 14:?7d

d£rft jfioqdfMIdld 6:69a
rr^^rmv^r: 14:51b
dgJ*l°d* i,,, 'd | "Tt 4:97c
ailf*<lcMrlldlMTT 3:62c
dilMT. 3:36c

cTSrrfHf^TTTnTT: 14:75b

H^I<J -f T :*W 14:28d
d^rdlfedrPTT nvTl 4:134c
d*nT^ ydldiTT 4:149d
dfafir Ht T dlTTdT 2:102a
dfafadUgg l fr 3:54a
df^dt rpm \t 14:85e
dvl’ydr 4:84d
dvfT 2:16c

d^idrTHJ^r TFT App. B:14c
d-HId J|U|<8I TT: 4:123b
4:107a

d^NIWWHt TP’T: 4:126 c
d^JTTdTcTdt TT 2:67c

^'ifedl ddd 15:56d

5:67c

d^d&Pj'* »i i fe diT 2:39d
d Hl^dlf^ fWT: 2:16b
d«dfe : dTTT ^ 2:12c
dMIcJi?: d'l'^d : 5:133d
dMlofiST: TWdT: 5:134b
^TH^TT-.Trnr App. D:65b
gVHl4l4><ST*r: 5:119b
dHIf lT: grTT^fcT 5:13d
ddlfr TT s fidd^ rgrt 5:23a
d^pS" afd'KI^' 6:24d
grp^ jrfrrrr^Tr 3:14b
dTTtT^T BSIdlftT 5:17a
dirtTr^fTTP^TTIcr 4:84a
dMWfMlfa'.iHM' 5:111a
cTCTT dTTTfT rTcfc * 2:39c
dd l cM TT Pmnftr* 1:47c
ddPidlcHdT %®TT° App. B:17a
dm - ^rlrr dcdd^ 4:68 c
ddtr: 5:88f

d*: HmfTTfnt ST 14:10 c
dSmiH^ T dT 14:84a
WAiHddV TtdT 14:15c
grF^ft>TlTTrf^ App. F:89b
d^" dffM-dT: fr^TdT 5:46b
dtf ttTddP^dlcMT 14:83a

HfenpT** 1 *^ 1;28d

d pH d rfd 4:18d

d^ui lfr JI5Jcr App. K:118d
dfdi Tt ^IdrT SdW 4:85c
df Ml^gdT : HdT ^Tt 5:121c

d*MMff *T — 15:51c

dTHcd^TTcT TT^cW 14:16a
dWIdcd^NI-d l 1 1 4:20b
dW |dd l «jTi t App. L:124d

Index of Padas in the Tantra

cu-hitj P*i q d i h d App. C:55c

d4-HlcMIMIciig'=d4 App. D:60b
dHncdl9lrtig~d4 App. D:61d
cTffl Id App. K:119c

T 6:11b(vl)

rTFRFrFTPT t W 5:81c
dHdd4ydRPd: FTT7T 6:15c
ddHiq4Md)ld : FTTT 6:8a
aWKtf 5Pf%: 6:15c(vl)
dt-diqd) ^ftTT 5:29e?
fTWIdlcdl T 4 l>' f4d App. L:143d
^TrdlHddl UT^T 3:56c
dHIlld^lfflMHpdl 5:101a
g^RThst 5:114a
dfHl4<fcd*HI'r$Ud|ci 4:81a
df*-ll4d 2:69a

dWI^ d4dr4K 4:74a

W RTCRf 6:llb(vl)
dfHI^WI^H dPIT 14:73a
d<-m-y^d p K pddd l d App. D:63d
cWI-44 TT 9 kTR; 6:55b
afw ?RRf FTFT 2:98a
dPHisuTd 4dl*al 5:73c
dR-Hd jprr dd'TdJtld 14:91a
dTWvltf *T 6:23b

dffH?ld l ^df4 l 4 l d^ 5:117a
dPHH q<M4.KU I M App. L:132b
dTfHd Wdd 2:64a

dR-Hd H l rRTd d^HI : 5:116d
fTpFTg dfd<dUPfd£d 4:87c
d R-H d WTcfr Sgcff H%rT App. B:35b
cTPT <+>l <*J|dd4c4 4:61a
fTW #T R(kRi FT2T?T 5:126c
cTPT d I 0 did : m i fn i 14:62a

fTFCT dldfl^cMd’l 3:38c
3W cRT HT^TfWT 15:66b
dt-q d c^i 1 4 <tn^cq i 3:77c
dHI d ^ kPa i q m ° 4:13a
d"FT ddtfcd 15:9a
cTFT dfSTlRfr 3T^ 5:90a
rTFT m fdldaii VTZ T App. L:130a
cTW dPT: FPTTCcT: 3:37b
d<-q guff <-q * m qrr 2:69c
cTFT ildgMIdld 4:6c
cTRT RT^PdRinadH 2:73d
fTFT d P?n 4 4 d 1:53b
TOT: y4*i App. E:87c

cTfdlrMd: fT 4t TFT: 1:52a
cTFTTT 9.HdR-dF: 6:39f
cTFJT dPT: 5TrFTRf: App. B:32b
dHUpM dM-Md: OTTgT 5:91a
dTdT rffjf 4:9a

JRT: 5:38b

fTWr^dlMdRld: 15:4d

cTRcT 4:32a
dHllod* +Hlfd ^ 4:9b
dfdl«a MISHIdRl: 4:66a
dHIlfd^Idd "TkFT 6:71d
d 4-4^1 <fTW 5Tf%rr 4:68a

d Kll t4 d : FJT t*f 5:53a
dlRldlTd W: Rt%T 5:77c
dlPrddi gddlPdd.d App. E:88d
di^Hiql d4dd : 14:59d
di'jRq^d dilifui 2:5e
rTTT5T ^ Ml*oij 4:40c
dl^yilcm-jd TJ^cT App. L:142c

580

Parakhyatantra

dT fdfdT tfrdT: 5:75c
drfd diPfdvr srarrfd l:67c
diMdFdt jmimPm 1:23b
dlPdy^l'MdmiT: 5:15d
rl 1 fH-y WMffT fW: 5:30a
dTTdd f^TTf^rTT: 5:128b
dK+IWKWIlv^ird 5:128d
flHWW(Kp>T 5:21a
d l M^ STdOTT^d: 14:50b
dlr-Jd’ *$dlMdi: 14:73d

*=dTd App. C:46c
d |dd i Pi gdiP*i 4:8a
PTraT^ d ‘l^iPl 6:23c
dldjcfrd d $dd 14:106b
d l d^ T dTjftdT 1:22b
fttw wtct fd^rnfid: i5-.5d
dldvi m V ^ 6Td: App. A:8d
didst sem^r d%d 4:i44b
Jdjff^Td 3:73a
dN-M T^ a ^r ddd i-.58b
d l d-MM T ddT dT dTTd 15:13c
dld-M T? dd: SfTdd 2:27a
dT d dT dT d IT fdTvT 3:53c
dTdt d^ ddTdTEt 14:57c
dmf ddrfvdrrfr sd 3-.78c
dTdTd^ffdT^Tr 4:8c
rfnj dd J d 6Tdt 14:59a
Pd&PdT dldd^d 4:21a
PdSfPd rd+ilcfgT: 5:52c
" d l P^d T dufomd T 2:38b
g<m< T d^dPfdf 1:46a
gdT *ft1jTTd — d: 5:126d(vl)
gil^dgdlfidd App. L:142d
giTldT d'cMlP^.dl' 14:34b

gHJT dilPd-d * MdT 6:52b
gMjHd Td: PMMIdlPt" 5:27c(vl)
gd<5lMdldp4g 3:50d
guit d^HMfd: 5:126d
gropr do'-i'lM'Tlddld App. B:31b
?r d d^ffidt BdT: App. C:43b
ft d fHd dT: ftddT: 1:40b
f^SlPtiddldldld 6:52c
%UT: dtt ddT 4:169c
dTd:?ddd Prq^iP'iPd': 5:145b
d^d ddT frd 4:170a
ddfd^Md-MNK 4:118a
?t dddffddlddd: 6:44b
^ Sd IBP dd: ftddT: 5:110b
sfddF" STf^fdT 2:123a
?td *HHHT Tg - : 5:7a
^fd Ml <£pd w -ld 2:93b
dd $ndT ftdfT fd$: l:35d
?fd 5 | Id Pd p3l liT dT 15:18a
^d dr»*W : 4:54c

?td d-d>d dT fddd 1:58 c
dd dc+KW dTd 1:78b
^d dcdil <UTTHiqld 2:4c
^d dc*l4di4<^ 2:23a
dd dceTTddpt f App. B:26c
^td drd < d I H I W 5:45a
dd den i<t> P’ld Mid : 1:69c
Fid drdl*>B|J|d 4:163b
^d df^ddT dT *Jd App. B:36a
fTd d p£ J Odd I P^-M"*T App. B:33c
dd dff: HBI^dd App. B:10d
dd d^dd TdTd 14:19c
dd 3:13c

Fid d?f|d : 2:108b

dd dgJdTdTdd 3:57a

Index of Padas in the Tantra

581

Yt Y MKilrirfHH 14:23c
rUT Y 14:21a

Y^f dlw <Y ^IdH 5:46c
Yt 4:5d

Yr d [frH ^nrnftifn 6:78c
Yt cTC=H I^JN 1:57c
rPT Y iTcTT: 1:50b
Yt fmi«^ldl 15:10e

Yt 2:76e

^ d I J l^cl 3:24d
Yt fer: f^TT: SmY 2:97a
fk?f: 4:165b
eld ft) i srY^JT: 5:124b
Yd" : f-^cii fq<yi 3:64a
Yd" qrq irH^ hY 1 ? 4:138c
Yd" ^T^rf^rPT 14:12d
Yd" ^TfVrcpqt d" FTPT 6:76a
Yd" TUT: W <*)*Pi : 4:44b
Yd" ^T?Y ^vii : ^nTTrT 14:79b
Yd" dT 1:30b

Yt f^r fY<Ud 4:35c
Yd" *T*TT 41^11 ° 5:122c
Yd" : App. B:10a

Yd" Yf<t)i iHWrq App. C:48a
Yd" 6:28a

Yd" fFMI Yf 14:22c
Yt 15:44c

Yd" WT q i d «M Hs >i I 6:62a
Yd" WT VY^TWT g* 6:66c
Yd" HFTT^Trfr 2:11a
?TT 5R App. B:22b

?fr f^rfr t 3:45c

^TTfETW: gWT 4:21c

f^TTST cTM^rTBrqiw 6:82c
cHmiP; Ic-'qci ^4" l:82e
cHl’^Md') 3:34c
^•THT 2:94b

clim ST3TT: sfafT: 5:138a
^Tf5: WTTTTT 1:60c

2:90b

^HUfl WT: 5:91d

tfdlPHH *JrT3r l:17e
5:82d

^rr^rtfaj^- 5:72b
^RTfq 2:75a

^TTT3J% Welt 1:27c
cfor ?f ^P^d l: 6:28d

cf^T sj^nTfef 1:26a
^dlP^-d^-Mdl 14:48b
a^dl^Pd+irMI 5*7*7 2:87a
Fr^Ttsr: HT^ST^: F*TT^ 6:40 c

Hd)<ti cTcTOT fP77r*T 4:7b

d di ft* ?T^HfVdHd 5:48b

?PTtl7 cfPvl '>44,4 4:134d
rldimtiHHl <?'fl 3:28b
cl dl 4^ldHH 5:49d
^TtT^TTcT: WTcT 3:71a

^TW H^iPhm 3:35e

ddlMI4M4irmdH 4:1 ld

^mr: TTT ff&TT 15:14a
ft S^T^WtVW: 3:8b
?T Sir dd+iHi|'|J|d: 15:35d
?t S^lfj-cdHIdd App. A:2d
?t S'anHlNH^IHl: g faPiH . . . 15:73b
ft vraf% PdiH^lfcJ App. B:llc
^W: ITTFTRT 3:5a
^«nr THTcHTT: 3:5b
ft«ft aflmPHHIJ'il^ 0 4:108c

582

Parakhyatantra

^ «flpR t SfV JJST: 4:57a

?T I- dcfdHH I f ^: 5:138d
i^TT tHIcH+ldlftr 4:69c
^TT ^rrfwftc^ 4:92c
?rrr ?nfr sfa+mg- i:8c
^TT 3T ^d^HRT 3:33c
^faft^Tf^cFT 4:73d
HTT 6:42c

%TT ^Tl vif <3F?( 6:72 c

%TT HW T 3:73b

^TT % ^TTW 4:127d
^TT fr^PT SpM<blRc< 2:125c
S^MId 4:23c
j^TT d^r^dldlH 6:57c
mt T faw: ?^ff 3:55c
chl^iirydl ff^rr 4:92a
fPlt 5TT0T: ST^: **JcT: 14:18b
cl TPTt" ld«i M I Id 4:37a
fT^tST^WEftT 0 App. E:81a
^■: ^hU^T <prfcT 14:18a
6:16c

cl mi tiitcs 5 «m <K 4:95a
clvdfu f? y-blVlcl: 4:124b
%T3mt t^cTSTV 4:94c
cTg^t bl^FT 3:6e
: Mdfi*>dlcl : 5:4a

%f^TT SRt: sfw 2:126c
^iRt^cl^vk 6:16c(vl)
ctecPJ": 'U^Tfid: 2:84b
W: 5TTT •i'JK'tT: App. C:42d

ddi«ii snfrr 4:5ic

^rFTFTfr dUlldi App. C:44a

Tlfr ^ sfa%cTT: 5fT% 5:33a
d I u l I d H^uun^- 3:17d
ir: H ci h App. B:9b

faTTf^Sracfftw 5:67a
f5T9TcHT^RTHW 5:34d
fd ijur : dd^dcT: 4:94b
fTipr^tST: 5:20b
Id^y IdlHflcT: App. G:94d

far^r JjumHiid- 5:150c
fap=TT *TT J^dddWT 6:38c
fd^l^R-dd ^: FJcT: 2:119b
[ddTd l d : fWWrf^° 5:27c
rdH^U^: snP^a 6:47b
fVj ^ H*I'H App. C:43a
^duf^d ' m JJT: App. G:94b
^JddfclJ 5:85c
•^'d^u-SHMpj-SdT 14:40d

HU'^l^dlKI'-f: App. D:73b
sznf App. D:73a

^d£lcdyd5«<Md App. D:68b
cdniR^^I ddl-^l 5:147c

c^TZfVT d^fl^dl 4:26b
c^8fG 5Tf^r: 2:36c

cdrdt^^ jFT V 5PJ A PP- D ; 73d(vl)
FqfvrHirddRi^|Jd: 5:30d(vl)

5:30d

^U^Rtf^r^TT 5:35c
^SHIHld %^cT App. J :113b
T8HIHH' «Pd^ App. J:114a
T&iHiRmnc-d’ clcT App. B:9c
pFJT App. B:37c
«rwu||JHifM»i1 App. B:35c
?fyuHl9^u| ^ 14:72b
5:76b

Index of Padas in the Tantra

583

^TTff^TT^T: App. H:105b
HllP£¥ld^d : App. H:104b
?rg ^5T 14:40a

d<JdHI ffcmriftr App. H:105b(vl)
<J <11^4.1^4^^ App. H:110b
dwfemcs Cl Mm 5:97a

wfr ? Hd'l'Mdl 2:43f
<S*T«TT dH^df-HId 2:58c
dHdPdp!^: fli*) \ 2:59c
3^raf% ? cT^fWT 14:99a
dmdClPdPMdT faf?: 5:106d
d4IT?T 5:141c
SJflPug' <jinin^l : 5:141d
Vl-H I^O T 'JT^cT App. J : 1 lid
dSIMI^W App. J:114b

0 4«lfi<PdlMn,U$l: 5:32d

W dcT: App. J:113d
d^cdlVJMdlf^W App. H:108a
°?TT: App. L:125b

fl^MPwT 5:74d
Pd+KSUddldldlH 5:108c
PiM^MHIddT 0 App. H:102a
PddMHd.Pdl. 'l Pd ' n App. D:74b
Pi oM M l i n ggfdldl 5:70a
Pi oil I Pi oil I MdlfCl sfWT 3:6a

r: 6:79d

'-Pioil'a^ddl^l: 5:135d
^tsmr ?TT gPti+t} App. C:55a
^^r^MI^Pdrf App. C:41d
?ten <Md1wrr ? App. C:44f
<Tltiil<<*i 15:44d

51W d^fwfw 15: lid
trm didPrn gw 15:4a

fran d H I P^dt ?%cT 15:9b
€tsn7Tt Plffn: 15:20b
<foTPTFJTt ^ 15:32d

<Tl(sii*jn^<:«c: 15:2b

ITT^RW HT^Rg; 15:42b
TtHFIT: Pin 5P4TW 15:10b
HT rd P^4l n%7T 15:9b(vl)
gtfemt ?t sfwft pen? App. C:49a
ftSP? MKilHiPl App. C:54b
fnw wnmtfr 4:34c

star s%wn£nr 14:71b

Ml4dlMTdM^ 15:72b
dl^cdlcd£d^ ft ZPX 5:94d
St^f sta 5:65d

^: d4i^iM^d i n 3:58b
f:? 4.Ud4>«l4drrrn° 4:146a
fUdMf? fnV^TT: 4:42b
f :# g^TT fwr 15:57b

g^pMdlP? ?f?5fF: 5:148c
Jitw g st?T 5:29f?
5?t?Tt MlHpdHH : 5:50b(vl)
g<5i(iT mIh Pi :^di : 5:50b
STrn ^PddPd: M>M Id 14:29b
S^ld l d. ’ Sfrs 14:30c
^TTWST S8PTjp ? 4:4c

2:70d(vl)

gr^dlcH^' a^' 2:78a
gP^dlcHd>A J H^ 2:88c
“gP^dlMUdHlPyd: App. H:102b

2:70d

ff^nt TTnTc’TMT 15:30d

gPsf<5 , H < 1^?T>Hi 2:89c

g<scd SiW^" didd App. L:143b

584

Parakhya t antra

fF: 2:67b

fr: 7TT STUTd'iirtTt 3:52a
f2" tfT IT ^dd 3:24b
f T <TT fTW cFT FnnT 1:75c
W&T '+HlpH<« 1 T App. A:8f
ifrnTf^Tr^TT: 6:43d
^2" d<dt>’$ < McHfd 2:25d
f2 dcTTTCgr W: 6:53d
flf d^Kdi«HH 15:60b
■jK I dH r T 3:55a

^SI-dHI-M^dd^ 2:26c

f2T*5': fa" ’pfaf fa 2:77a
i|2T HFJcTSfaT 5:71c
2:3d

f2t App. A:7b

f^T 4ii!llfrMdi *jfa 3:71c
f^T TTfFfa SmHH 1:1b
fft d^dfll fatT 5:82b
f^T Pm -H VI 0 f 1 Rj| 2:8c

d l rd lfa nJoillPf 5:77a
f^T o^P-id Fffa 3:54c
f|JT ill 0 J PH '■M Id 4:12c
fa. PM -H I 'THT 3:58a
?7CRT MUdd'^idd l:42d
fwfadfa 4:120a
Muddi'M'tiH 15:14d
?3Rfa ^dfltfld: 1:21c
IT 3RFSPT: 1:26b
fircrfa <t>l4Rl4^ 2:31d

fyipfa 9$^ I Id 5 2:80d

^FTT gr *JW 3T 8:89c
4iH dl Pd dT 6:74b
<JddTHid*}<;d : 14:67d

•iddi^far: 7TWT: 14:74c
^TcTT iT^TPSRT 6:70d
^dd ' P TT fa?tWT 6:64b
^dd l PH^ T dfHId 3:27c
ddd i rdfa ft dTTfa 6:70c

VI«JM I^rT T^nr 6:59a
%g7TT 6:65b

%^cTT 5TT7fa 6:67a

^TtTTfTST^gcf 6:61b
m i dd*l 5:99b

%-TT dfl l dfa W 3:21b
H 0 d I Id d : 5:130d
^dl^UUIIT^ 5:74c
^JUdlHdllirfa 14:99d
^VII-rUJIcT gTWT 3:46a
^JMItUJIdl fan App. B:29c
9FT *TcT 1:37a
<i*n*d^ IdH^f-M 1:34c
Mwm ?faf S*T App. H:95e
^ STSTF^T *FFT: App. B:40b(vl)
^Hldfd ifrFT App. L:125d
^^^-Miodddidd : 1:19b
^■faFT fTJTFT App. L:143c
Sd’ffft STTft 1:15a
dfifa ^U4|9I9IW App. K:115c
^ Wd^d : 1:42b
%t" TfaT ^TRtar° 4:105c
ScJH'UiKUfftT: 5:42b
cTlMfrd-Ll'l^jfl *facT 2:72b

ftfw: App. D:62d
^Fr*T=r MilldVId App. H:99d
^odi^'isfr sddiTvfr sfa 4:ii3c
^2oq- JJTWT fac*T App. G:93a
£A|dfcdddl ^ d" 1:44b
gfa: 4.1 <>J|J-lldT App. E:86a

Index of Padas in the Tantra

585

App. J:112a
App. J:114c
5TT?TTF ftrr^TT: App. D:75a
f5?pr: 4:114d

f^TJ^r 5TTffr fc^r 14:6c
P^hP^H + I App. H:103d
'+iHKId : 15:26d
fg>TT ftm fWcTT 15:27b
IWHW SpiT^R; 1 : 62 b
hpt ’jfdr: 6:1 lb
fijBfffT J=r=fr 4:125a

r^l«jyi^4. ’5TPT 4:97a
^«l4.ir<i-4)^ld ^P^ 4:136a

oyTTfd^d'M'y^H 4:108d

C\ ^

M'MqgdSlfkd*{ App. A:3d(vl)
tP^TFTTcg# »j|f 4:42a
15:57a

WP=Pt8PT3Tft App. C:54a
'4Pt'447TqT7T^rr 2:47a
'mh^hIch^ 'T?it: 4:41b

fWcPT 1:79b .

TPPT 4:41c

<4^1+rlHlqdKd: 4:92b
M ^ Pm : I I H I 4:90a
sTPT Htrrnpr 4:74c

: ?prT fw 2:11 Id
M^r^iirdrMd'dH. 4:103b
qpf: prr frft^rrar 5:131c

fpspTT <T«fr App. L:136a
tnrwr: W flTu^l: 14:33a
^ 1 1 . «i i om M<Pl J ia : 2:95d

: 15:7d

MK u lldi 3PT fP*T 14:51a
<4TW PrenRr JTrTT 14:47d
mT'TT >id<b4j||: 14:15b
MTT^gROIl : 'pf: 14:32d
MKNlT^ WT sTFT 1:28a
fWT *Tc*T ^ HIM^d 4:76d
5:91b

faw dff ^3TT 4:53b
faWET^PpTT 4:74b

5:126b

vpft dP^Pdd^dH 6:20b
*J5TP1T : 14:45b

WTPTTcf^fcppfap; 14:40b
WlHI^fdd ?P5T^T 14:7d
<pf T STfepT dlT 5:129c
^ f^TPT 5:129d

^vjfT d£cHHp<^d : 5:127b

•r

T «b<*lP=KHi3i>m 2:12b
T SRrlt 2:32b

•T +dqf-4H 8PTT: 6:73b
•T $*T: 1:85a

•T ^ fW 6:7a(vl)

•T ^fWT^rfT ?2T 14:101c
»T ^TTW »T <m 4 dp 4:3c
=T «MuflP«HdH 2:35b

T SfPt <bl PJIIHMId^ 1:67a
T 5F»p3" 4iK«INMI<J 2:21c
T ^pJ^rnifr *tpfr 6:18a
T <blH iT^d'l ITRT: 4:50c
^ f^TT 5TSIPT% l:87d
* ^PTtcT 2:6a

586

Parakhyatantra

X App. B:33a

T fw cPT I f a n' HT 6:74a

q qMKn TT W App. B:38c
x Kzrrcq- <5 <s j# 1 -m; 2:4d

JH 1 UIIH T W App. B:28c

T Tj^trft qdW^TT: 2:4b
X ^ S*PT 2:9c

X X FTTrf^T ^TjRT 6:21d
X x *JcT 4:153c

5f X ?TP. STTficTT f^RTP- 3:70a
X X ?T 5^ S^TT^- App. A :3a
X T dNM^IcH^ - : 2:106d
X ^ 2:75c

if x fvr?r Phi <cdcr: i4-.68b
X ^ cRT 4:36d

cTW 14:62c

X ^|*-i|Tr Pq^Pcb • 15:31e

X XP7 Pd W: b*j>c.d 3:32b
X ^T^Tf^cT: STR - : 6:60c
X dlffl' c-ll<6 3:24c

X ^iP ^Ff *T 1:50a

X 2:76c

X XPPTT 3:35a

X ^rdld4l&*rt: App. E:82d
X vj^lrft SP**H ^*i4^cT 15:36b
X 4iH dl 4 *4 1:29c
X rl cd>n3" ipic^d' 1:25a
X H^MPd^nl' sf^T 15:29a
X 3T 15:13a

X dPS'd': 1 : 28 c

sp cTfevT: 7T qH«K: 6:59b
q- girtf 4:159b

X dbMIcMTcf: P<t>P«d 5:157a
X ^ 5^7T ■*>A' 4 nP9 6:25c

X 5[ s^l'rd4'dlPd^ App. C:44b
X ^ 4:129d

X wjKMHIrM^T: 2:106d(vl)
dr^T TfPT l ; 2d

sf^TmfTcf: 3:52b
T %£ iINff cTT 1:21a
X S«ra^: TSf: l:17f

X sfa «oH<P 2:7b(vl)

X %^T dgS '• 6:1 2d

X dIMftrdcAdT: 2:73b
ip PhPhtT d%wrf?TT 2:111c
S 'jvt -*M -M ; 3:65b
X TOt S^dP^cl: 2:27d
ip c|iijr^ ~ 'TSfwfa'- 4:162a
X <m% 4:86c

:p fpi%- App. C:50b

X mVmPp ? 3:23a

X X^T. ypPl^d": l:46d
X f*RP^ Wb-TcT: 4:107d
q- fvrjRP^T: fWcT: 2:33d
ip TPTPfa". 2:42b
jttt: ^ ?PT 6:36a

^■•.WI^M'Hd'bTT 0 6:35c
:p M'dWPiyl'pr: 6:51d
X Jjf?Fr: Hf RPTT 3T HT 2:68a
:p jjf?RT f<T cTPT 15:20a
sp »j H <P^ t ^PT: 3:53d
^ ffr^" 'TOMlfddT 15:69b
T *THt S^XRT dRT 1:20a
HiH«T y+lilldPr 4:169d
T ^71% f^ivBJyTt STlP 3:13a
^ i|'l 4 6:22c
^X: 2:59a

XT MyP^yiP' 1 ! App. D:64e
T THTt 5T 2:107b

XT^Jlt PviddlpT: 3:17b

Index of Padas in the Tantra

587

HIItP qi«WH 3:31a

HTPS": fl^RT»Tt 4:65c
HTTVf JT d^Pr^cT: 4:65d
T’TUf f^ - hW 4:61d
H - H*°cr: f^TT^T S*=d" 1:73a
^T5TMWT: 5:44c
T cji/joti ndX4>«J| 6:10a
T ^it: w??ld <4iPd 6:14c
H" HKIIdl *Trft ff^: 4:31c
5T f%*f: ^T: 5ftWT: 1:36a
T ?rfwr: rT^T 2:125d

=T 6:39e

T JIlfHW ^cTT 1:86b
H" 5rar: 3:7c

: 5:52b

5f dl'dl'fcT dU« 6:24c
T HprT ^ 2:108a

T flM'MlPi^d'l dHlli; 6:17c
•T HTt*) d i •=) *1 1 *i '■ 6:19a(vl)

H" dluifUMHl <il j n 6:19a
W HFTT^TT HTT: iP>id 3:21c
J7 $HHdP^d*r 3:45b
f^" cf5T fcsRT dtTT 15:22d
H" %■ STWT ^4% 1:71c

•im^ri'xq 6:54b
Tmfr sfr Hifawra; 14:56c
Hlp4*IWT sPddW^ 14:54a
HI ild t T fT^rTW 14:56b
H T^T ^ Tf dRdfl 14:55b
HlilfHHdrNT T 14:68d
Hlilfdl JinsdlW^T 14:53c
•11 cm Hi PnP'^cl 1:33b

HIcHHIHt H^dfMR 4:167c
HTVc%T '• 3:6b

H I pH a I H fw T AT App. C:50d
H I H I HH ' C W vf%7T 14:65d
H I H l ’til i dP^d* T 14:66d
HIHI+il <THT dfHIH' 5:50c
H I H I ^KPd^ T^t 14:64c
H I H l lHH l 4iH)Hd* T 2:41b
HHl5lH'HJHI J il-MI l:32d
HHI<j :<HPd VlVHI : 5:lld
HIHK<H£dHHI 5:107b
*ii*ti c<aHHi<riWi 5:107a
H I HKpmH r f rn- 5:107d
HIHK^^MRTT 5:107c
HIHKdfWlP J Md‘T 4:100d
HIHIl-^l^d 4:2b
H IH I M P( ■^'JT : 2:2b
IT^r d%cT 4:97d
Hl-mrr vHlSlMIHt SW 2:47c
HT^TOT ddbjpd': FTTT 3:18c
HT^TMT ?T^7fr HIT: 2:100c
WIT crf^r 4:98c
Pddd cTHT 4:49c
• 1 1 'H dT r&Pd HT Hid; 6:71a
HT^HTT PHdJTT *TcT: 4:51d
HI-q-tlT HIHfiHIIH 0 4:99c
HlwiKTT^y^l TT WT7T 2:37a
TFdVT F5TRT 2:86a

^TT^nTT faw^fl - 4:36a
*1 1 1 ^ P^*Pl *1 ^ 1:53a

Hlwjyif^l^H 2:86a(vl)

HI'dWFfl S^TOT 'j^T: 4:119c
HiyiMluij f^VT ftVrPT 3:38d
STTfH": y^lMcpH*! App. B:15c
°TRT HIHI^dl App. B:16d

H|t|*«^T App. B:32d

588

Parakhyatantra

HKNF d ddl^d - App. F:91c
Hl'4'll l <5wr dlPd<fT 6:66b
*TT fFMrTT Rd" 1:45b
^TTT d^,H [ rTT: STdt App. L: 121 f
^Tsrsrfw^TT^' App. E:88a
Hld^Mddlddr 15:55b
vr^vTR" 4:4a
dldl+uilddR^T 4:1 14a
HldldddciW^H 14:9b
H I H Ttr ^ d^TfaPT: 14:74b
H I Pm <r> I d H<n 4 l u l • 4:96d
HlPd + iydoF ?^T App. F:89d
HTftFFFSTR^dTcdTp App. B:39a
dTdt d 4 JOUV ET: 2:27b
dTHt dl<5PdH?T d%7T 3:41d
HlPRT dl^dd App. E:85d

qTfFcT ddpH r drRTdTT 15:54b

RTpRT St° A PP- K:117c

f^P^OT r^P^I 14:3d
plpyup ^- W flTT: 5:16d
+d<t>4d : 4:23b
rdPwHslMdlPiUd'PT 2:65a
pHpHdim 6TR: 14:32b
pH H M 4 14:94d

P»i'fl^yid^: 5Pf: 2:83b
pH^4MJi4lc+<£T 14:41b
rdvjl^'JilPld^ r 14:37b
pHd^&T fa^facPT 4:79b
Pdd <T d'mtiMpdd^ 5:46a
fHd ri ^ rmfRPTcf 5:41b
pRFP rsiViMIHIW: 5:45c
pHrd rd*4Y d i I P-d H7T App. E:87b
pHcdsllHW 4t 14:66a
factr sTR - fWT dRd - 14:65c

pTrER^MH ld<JT: App. C:45b
pH r-d »1 Pd Pd % ?tT 6:79e
PdrdM<jlPFT RTP; 15:67d
fqpjT dldlPdPd4dT 2:57b(vl)
PparKt^mWTT: 3:30b(vl)
pH^r SH'-dlMdt dTP: 2:126b
pH^g r: dP'WT $RT 15:28c
fH M I rl Pr4 rSt «fl M": Pd id 2:103c
Pm^uir t^vi'ddl 15:34c
Pi pi n 4>l H HM cld 2:30e
Pi Pi d d>4 d>pdd l:57d
pHpHddlHJ<4lT PT6:6c
rHpMddlHKI^ d- drf 2:29a

fdPddlPr R ni’-dd: 2:112b

pHpdd T?r pKITPT: 4:42d
pH d Pd Pd d d I -J^dT 4:51a
Pddd T R oddfFdcT: 6:19b
Pldcd T pF Md'l'd-nr 4:52d
Pdded T ^TtfdT 4:57d
Pd d d FT +K<6ir?f 1:71b
Fh d d I d I «JI i" PdH 4:129c
PHdld ^T Pddcdl^ 5:152a
Pt^WT: M J dP« RT 5:38f
ppjiF: dj^d RT App. B:32c
PH^jF T arfd+lPlcd 3:72c
PTT5T <^Kir 4:135a
pH (iiird K^pfa - : 1:49b
pTTTT drddlSlim; 14:84d
Pu^^T ?Pr: 14:106d
pT7W <J T sTR - 4:145c
Ph f dTfflT 15:27c

Pi H.4W T fddftPRT 15:25d
pH I d WlPldldldT 15:25a
rHHd|U|ldPdSiUIT 5:38e
pTTdt fR" TTT 15:58c

Index of Padas in the Tantra

589

pTTdWT 2:82b

PHNKI Pill d HI : 15:28d
faTTVTT H" far fadcPT 2:67d
frnvrt * 2:65c

fanVTTW ffazrfa" 2:69d
faTTVTTT »T Hfdddfa App. C:51c
farrVTTt sfa" 4>cd$d 2:66b
PkIHM cRT fW 14:85a
Pd MHMMHIHd : 5:10d
PKMHI HH-*dd 2:127b
Pd ll'cffal T Ftfa" sfa" 14:52a
Pdll^K: femw App. D:77b
Pd^^dHdrtOT": 5:25d
Pd*^dlHl SSFTftdFT 5:25c
fa^dlHl Sd" HK'<4.dH: 5:14b
Pi lain : 14:31b

farfa": 5:122b

ffafar STTffa" 15:8a
fafat^^TOW App. J: 1 1 lb
ffafaFT: TSfat S^TT: 4:20d
Pdi'd.H fdlcHdl 14:3b
PhThThhi h" Tnfr sfr i:53c
(dddd'cHH^ydi 2:121a
PH^Pdy--t>H : fadct": 3:67b
PdPydl fcdJfWP 2:51b
Pr^fcWTW: 5:26b
ffadt ^TTH" facT: 5:87b
farfa^T ITT fTRTTfah 5:87c
Pdfafal 4FT 15:48d
PdVM H+dlcHPd App. L:134b
PrfasFnrr: !JMdl+.Hl: 4:20f
ffacT: ^.iPd^d 5:98c
dHdd farfr: %7Tt" 5:83a
Jpjtf" H^<PTfT 6:7a

^nrr oiiy+iTlHd: 15:37d

:jfa": dU^dHI App. L:122b
dd^P'd^ difad^ l:70d
ddMrdl H*>sidl 14:58b
ddldKl')9cF-HdH 4:5b
dfa^MrqdHt fFfT App. G:92c
dllHcfcmr facTT 6:76b
•II H d fa'll facT 4:104b
'PlHiQMi^d *jfST: 4:11a
dfaldrd y-KJd 15:23d
T

'TSfaFT d" PdPad: 15:54d
'Tfift ^ai'ddPdd: 2:13d

dyoodd afafar App. D:65d
W dcdlPd' Hldii^y App. E:79c
WVT %^tfa*TcT: 4:114b
WdT HHdPWrT: 14:78b(vl)
lyH'dPd^dd: 14:76d
MyH'dH^ld-j: App. C:52d
H8MHdv*dPc.4>H 5:111b
WW: HUflHldd.: App. H:95f
WT^TTffanfT App. II: 105a
MyidW: yTFT ffa": App. L:142a
MyiailcAriPid'l cn?f: 5:130a
iyia 4 .H^HJrH 5 :ind
“'Tf^SffaW: 5:28d
fad": aj 4 |td^wjfiq-: App. A:8a
'fa" fa'll d" d cm fad" 1:12a
fa fafadffafa" 6:7d

H'Sdi'NdddiH : 6:60d

H'Sdi'Niddl'Ji'ii 6:1b

d" fadcfl" 6:39d

590

Parakhyatantra

qqi«5Myar Pm'S.H l ; 5a
qgpjy PdM K<fT: 3:21d
°y<l*SyPdy Idar: 6:43b
q^a rfr: M+P'Ta: 6:45d
T ^^ | ^c4cf fP 4 rr: 6:49b
M4ldl iPafa fad I 6:8d
qa: q*lflMI4>l C: 5:19a
qa "d Hi ^a 5ftcT 14:38c
q^MPw+dUTPfr 0 14:4a
qaT^ar sa 5:i2c

TT: 5l^<ar: ^ 5 : 5:123a

aa *m*T App. D:66d
q J rl ?nft ^P*-MM 14:16c
q<d T?f Sf*r 5:44a

q ^K ia d^Ha App. D:58d
q<*p | T TT: qiRoPT: 5:44d
qra vnw Hc5T° App. L:132c
qwtffwa 15:49c
q <i T?r: HyiP^: 3:19b
q p+i ^-1 d d M I 2:89d

q <.<l^'ddP*id '■ 6:23d
q<mPa<?<si' sa 15:54c
TTPTrfaftfvRt 3:48b
qrmmifwCTa i4-.4c
qTFa M iMPHa: 15:21b
q < r?T 5pj App. D:74d

q <|<6t sa^PlcT: App. D:75b
q^H-gP^PuPT 5:45b
qq-pS" Ml^.'jftaf 4:77a
mwSdPuqar App. L:i34c
qft^rq- i^liPF'- App. B:28d
q p<pc.^ r a- HHTT*T 2:104a
qp^uimpqiilqd: l:21d
qp^uimPqiHd: 1:72b

q pfuimrdi?l i l q r 1:22c
qp^UM^a ^aTl" 1:3c
qr<qi4>l< J +>^' dt-MI 15:45a
qp; m qT: Md^TT: 1:13d
qfrcr dP-^>y 6:78b

qjdlPdPdP gTt ar 2:14a
q^ft iRMMIda: 5:78b
q^rrf^ App. D:56a
qga: PlVid-HiaTT 4:114c
qga faster aVT App. L:136d
Wa: 4:156c

qgp aFfPSTt faaiT 1:5c
qgjraipnTTVaT: 4:156d
q^ra faPvl PlM4v*T 4:161d
q^ggTafa^V: 1:6c
qvjr? drfcf: fWrPT 4:160d
g^?a afawa awa 4:i6ia
q j^rd ^ ^ • 1.93c

q'^cdl^'ra?!' ddl App. L:128b
q^arf^T^t a%a 4:157d
q^at fdMMIda: 4:156b
q^ar afaMTaa: 2-.99d
q^ar qfafivr: 2-.H6d
q ^jM i Pa a atat 2:ii5a
qgft: g^PddlPM+T 1:51b
qgft: ac+l^aTfaa: 2:101b

q ^i^ i Pd arr a%a 4:66b
qsjija a^faa^aa 4:89f
qm^y^4il 15:19d
M j a*jU^ < j> < dd : 2:115d
qrftatr-.aaTaRr: 0 5:37a
qiaat *ra dc^aa 5-.58d
qidFT ana aaa 5:4id
qidMMHar wid 5:60a
qiaT# tifavdl samara 5:52e

Index of Padas in the Tantra

591

TITTFT M-SdMpl 14:46d
TT^dldd) ozrwr: 3:74c
9ldl*^ WT: 5:149b

TRTf^rTWtf^cT 2:102d
9 Idl-ri TMdcWMId App. B:23a
TTTPtT TTTTTW App. B:37e
14:6d

TTdt TTfaTWTT 4: 101 f
TTt JrerrT^T JfTttT App. B:29a
TIT d'dlHfi App. B:24d
TTTfTTTfg^TTTT 5:11c
TITS': yJNI •jvinij App. B:25b
'TTp4T _ iTH^:T?T: 5:34b
TPfT T ^ : 5:149a
M I Rd P-^ T Id d • 4 TT: 4:104d
TTTJT^TPTTcTT: 15:33b
15:34a
3:14c

T!"F4tT TTW Tmt 14:33c
TT5T^- sfrfriTTT: 3:70b
TTTlfw gfr^TT 14:90d
TT5TRT TnfWrr: 3:46d
TmPTt TJrT TFTTf 2:56a
“TTTWTfTjftcT: 5:23d
fry: 3TfW W: 5:143d
fT^TT TfTTT^wfr 3:75c
fTJThjcTfTT fTTTT 14:26d
fTrTTT M^lcHHd 5:134a
fMdPd TT iftdfuil: 5:105c
fTJfTTTS^JTTT 4:82d
TtrTT ^nfapTTTT 14:35c
T 2:91b

JT: 5p?J TfcBt^cT 4:76b

i<^ci : 4:67b

^fl*dc4d4d£hld 4:61c
jTRT^WWrT 4:72d
jrr TTtjTTTrT: App. E:88f
jTT TT9T: 4.HI4J1 sfr 4:63c
jTTTT^KTTTt 3:31c
jrr T^TTHTTT: 2:47d

5:151a

3T4^r: «HN«J App. B:31c

15:39b

^Rfdld'l Sfr TT 3:47b
’pTTWfr^' 5:9c
^TF^tfT fTTF^TT App. D:76c
5TPT TT: y<£ct)d 1:61a

15:46d

^TTW

4:57c

JTFTT^TTTT 5:68c
JTT TTT 5:64b

JTT T THtTT: 4:37b
'JTTFTT TtTT: 6:22d

6:2b

JWH Sdd I <4>l : 3:5d
JTTT TT TTT 2:91c

15:6d

T TT: felT: 2:96d
'JTdTl' Sffr TT: STPtT: 2:96a
4-xd'J'd4idTTr TT App. A:7a
fTRJ^TTlTfT: 5:31b
<2T^T 14:30d

'J4tT rFTHIdd: 5:78b(vl)
^MIcHI frr: Tt^t 14:65a
'j4rr TTTTaTT 1:30a
'jf TTlW: sfr 5:161a

TTdvUHi*IM>r<rd App. H:107b
6:14a

592

Parakhyatantra

^siiPd t^d '• 4:69d
%.y MUddl" 14:33d
<jftToJIT dPl<?H R App. B:18b
y rFMd-HNR 4:122a
qt +.yq - <Rt WR 3:22a
q V*R yyT y^HR 3:39a
1 • 5:37b
y<M-yi£M+U<nT: 4:140d
U<til <.I>JIT 14:101a

y »l 7 T: W9 ll^PdTT 1:18b

a ^ rgr Ida

yyTST 1:16c

°y+IVlPy*ld’l'rtfdy: 5:9b
y<M¥ l f^ -fft Jp - -- 4:119b
oy^Tftmf^nRTT: 5:69d
yj.irttfdtflfaR': 14:105b
y^fy: yiHduff 6:29c

y$rdMrqqinrf> T: 6:42b
y^rdy<-il4l^TBf 6:47c
y 4:59c
yfrPd^ Ty HT m^r 1:58c
4:69a

y^>d4c*^ Pd (VmciH 3:69d
y<j,ri||rMyT 5)11*4 4:80c
y ^diq rT: 5p6t 5:122a
y fa^d^-fi ^ App. F:91a

App. H:100a
y^r wrfyy HfR 5:99c
jTfft fyf^fW: 5:101d
yjrrRr*y i TT’ 14:75c
yrjviTFtr R fW'T: App. D:56d
yu|U}sr (jji q td HI App. H:100c
yuiyt mfTTTTfW: 6:37d
yci i <.^il *T 3:21e

yTdyiddr^ 15:67c
yPd T?T: *RT 4:147d

yTdMv T: Pd+liN' 2:3c
ypdy y faster 6:63a
yPd'R lT *R 2:36d

yfy yfd" ddl^Td: 14:11b
y fddTtT f-q^iPwd : 3:11b
yf^rferf^ngRT 0 15:1c
yfa^- cdMIdldHT 6:47a
yyR: yura". TR Md
y^qy 'jqtycfr i*rt 5:80b
ycyST d£& 3:24a
ynjyur STiPid 1:21b

S SdH I *R r SR 5:143a
y^nR RtpTftfT 14:104a
y^yiRf^f^r : 6:61d(vl)
y^yyt sfy RtTTR 14:104c
q-RTyt oH<t>¥HdT: 6:29d
y r <4 i ^ • 6:61c

y ci| | CA| y cm i *1 <M • 6:19c

y ri| | iq y cm I d <t> I <P*ll 6:20c
yrHI^KlPl'Kl **10 : 15:17c
ycdl^KlPd'R <*l*lT 15:7c
ycMiai^ fid ^ I d 14:17c
ycMI$Pd Ty «TFT 14:10a
yr^yc^l^P 6:19c(vl)
y r^ntrH ^ThT d '• 5:110c
yfVTTt Ml*l^ p: 5:158b
y£fy SR P«-)R 3:44b
y<?|yr*dPc rP w i=9lb
y<TlH*i*14>^!T: 5:36b
yy% PdfPi yWTrT 4:60a

yvR dy yrmnr 4:60b
yyR y yvryy: 5:150d
yyR RM'iP' 14:51d

Index of Padas in the Tantra

593

yYSfdcfdfdPHH 5:158a
5:119c

y%t% ^tth%- m% 4 : 73 c
!T^f?r n ^ mwid PJFT 0 . . . 3:79b
5PT%t STTTcT: 5T»f: 14:78f
5PJrT dc»h<ft 5:97d
STdt: JflfaftMlild 2:62a
VHHMlfd 37T 57TT 2:57c
SdMlPd *TyT ftra - : 2:56b
5TRW l;12d

5mFT ?TTTor 5T 3:42d
5mFT ddPdPadd 3:45d
yd|U|iU cnT^P 3:56a
STRICT MH i m i H i 3:23c
SPTRr T dlR-Hd 2:28c
yq p jUdmdl T fair 3:42b
Mdldl-Hl^d'l Rr ST App. D:58e
5T^nrfT cTrmr 2:28b
yRTfa faffcfadPdd^ 14:107b
y%l*.i mvdnr wr. i5:47d
° ^^aPdd^ : 5:24d
Mdl^^Mdl %RR; 1:83a
ypRJTd-d^d 3:61d
nlda : 5:66c

5Rf% ST -fllddl 5:102d
5T^%: ?1 «i J 1 1 *nRT 2:102c
y^Pd JHT 2:45c
ITjPd^dd 9WT7T 1:69a
y^Pd^d^llujdm 2:105a
51 % t ?TT^Tt cT^r 3:58d
5T%9T %f%T %T dTT l:91d
yffKAlcyddfJll 14:27a
yfHdUdd 14:6a

5rf7TfW5T%%% 14:100a

<M«lfH-yiPH\ 14:93c
RTfcT: ScUTd! 3T fRTT 4:59a
“STTfcT: FFTf%%T W l:51d
y iwdi^HdiPsd : 1:34b
yiyf%&: ftrat S*JcTf 3:7a
i<iP<5^4i'-MH' App. H:96c

yi^«: eTTH%c^T%|- App. B:27a
RPT App. B:30c
5TFT: yrUHd) RPJT 4:115c
MW H%RT5RR; 14:21b
srPTdiddi? ^rnrP i:i7c
y l«i ^Pri Pi 0 App. B:24a
STTVIfdd PddldK: 4:117c
y|U|HoqHll«Mldlp!.>J| : 14:13d
y FUM I dflH l d l d 0 4:115a
y i » ll d l d : fT ^tf%cT: 14:14b
SJPJlKHd JT: -prfa App. B:23c
yFTPTTW RTW 14:10b
y|U|ldldl4Jd<%yi 14:18c
STT V ) | ^ 1 4-1 1 H 14:17d

5mjfr 9 # 14:20c

yTVT^TTcT JTT: RtJcT: 1:88b
STlVF%d- ff^dl 3T <-did 6:72a
yp% 'dlfdPld y IfM 6:37c
y I'd dldfq'jj(*-d7T: 6:33d
arra- dujyfi$<di 15:72c
aT ff l fdrW I d^^^d 2:128d
STTfa: sn<ft i m4lPv i dl 14:91d
y iTh : ITT fiddle ?[ App. A:8b(vl)
aifa: fdlcdddlfd g- App. A:8b
yTflr: HIKRddlPHd : 14:93b
yi^dPri ^TTTtTcT: 3:4d
yr^d j^ffafssfr 3:30c
yidlUij yrdMdid 3:20b
ymiUAi Mdd'lPddM; 3:33d

594

Parakhyatantra

y I -M Ry t T ^7T App. D:58b

MKlPa'fft App. D:58f

yifll'd: qripsrr: App. L:135b

sjtfttt fr^^r dT 14:43a

5JT5" dTdd prf?nr l:18d

^cdH dJIllFdFd 2:121c

^uiliHdl^Trr: 14:31d

dtld: ddd^dlPd? 4:117d

dtdT: FT 4ly'bMFrrV^g<.i<im 2:129c

Ml ?+> : i ^ *1 fi i rPi 15:2a

tfRT dc+il4<J^HIcT 4:171b

yldiFd^ddlFFT: 14:97d

TOT d£l«Nld 5:82c

srtWTTF^ Sdt slwfw: 2:124d

5fr#T I: sfr 15:20c

5fra?r wdr f^rocr <r>Fr o ... I4:i08d

oyNIdld'HI^ 6:54d

yl^dNRdl'bmHPddd':. . . 5:162d

dT

dlFT d" fdnTdT fFTj 2:88a
diFT did - : R+idl'd^i 6:70a
diFT d^KdliTd: 15:34d
dlFT dFHIriJMIdTc«r 15:10a
diFT Pd^-MdEf SpdFHT 15:22b
dKd^lTHmdcT l:30d(vl)
HurtyslHld dT?d App. E:83c
dH^dl T dlPiA: 15:30b
dHMlft T FT dlPd'd'. App. C:51f
diFT y lyllrT <MHiPqd 14:85f
diHlMIdUHIJI^ 15:16b
d

d 4,^ £ d d I Pd d M App. A:3d(vl)
d^R" FT*Rt 4:95d

d^ft : FTF^TRT dVT l:34d
0 | -Ml cF4 ->ff JTF^STT 4:104c(vl)
dFT dT sTRfWRTT 2:55a
dH^Mdilll^Jir 2:55d
dFTdJT«RT-pTT 2:56d
dHdldlrH 1I J I : FdTFT 4:38c
dHTd + FUII SWRl d - 2:43e
dHIdi SPTdT dUFT 2:56c
dHMl Pd Pd> FT f FIT 2:54d
P*i fd w ^ Fm 5: 5 1 f

d£dF FT Sd ^ fFTSJ 6:29a
d^df^d FrfFTgJ: 6:29a(vl)

«tl^ f^qn : 4:147b

d^dTfl ^T ^ftrr: App. D:70c

fFFT FTdT App. K:117b
djd»?f^PH°am : 6:11c
d^W T: FfJdT dWTcf 6:6a
15:34b

d l H I <?)d l df d 5Tt3T 15:31a
dlg^^d^ -grr 3:76a
dUy^r^.<*.r< 4:142c

’ 4:105e

dl^l'sSdW Pd-dFd 14:11a
dl^Jl^yrdifr dt Sd 4:140a
dl^dlPl ?PTt: App. B:18a

di^r dt serpSfi^Jiw 4-.i06a
dT^fr Sdf dt SdModWFT 4:139a
ffl( tti Ps n • 6:3a
rd^d»K^<Plt^ T 14:82b
rd^HIdd'HId d: 5:156b
Pd^mP l ddldldf 14:45a
fd^dt: FT TF^ST: 6:2d

6:5a

dl'dfeRld T d T *jfd 15:45b
jflitY d^Tf^J 6:39c

Index of Pad as in the Tantra

595

: 5:11b
2:2d

^diddd adl*f l 2:16a
J%T«TadTfaarr 4:90b

l:54d

ffiprt fawartTT 4:93a

14:108a

4:92e

f5t ' A Pd fed : 5:150b
ticqi d" a -s,*if 1:54c
fsryiufl^ dalfal 4:124a
fSnf^Tt STft TUT: 4:64a
fsn^fad°aar 4:66c
Siataar: 5:119d

0 f^JOTftf3dtaT: 5:27d
dj^cd af 5:121a
df^df 5:120d
^'rcn^+cdl^ 14:78c
dl^ld 5:136b

«Tl4^l ’TT^TMT d l THH 4:90 c
atda^ fdd?P ^TT 3:8c

3:39b

STNlfclHty^np: *dTa 15:42a

15:3c

atVTatdfadTcPr 2: 1 lOd
atdTatVp <Fd JJ^THT 2:108d
a^ratffd^ ffddd; 15:28b
d$Hdlcdd$dH App. D:58a
a^aatfaar fVT 15:27d
4:77b

a$fdd d Jja%f: App. G:93d
a^J+fmJdld^ : 5:77b

— Std 5:7c

a^JT *$Mdldcdl<i 5:136a

a^TT *nr a PdRid : 5:134d
a^JT at a^'dldd : 14:78d
a^iPfHd faraaa; four: I5:7id
a^a fwftw: 14:78d(vl)
dl§pM : « <5 vii i cTi q i App. C:42a
aT^Jufi gy JdPHdd App. D:62b
ai&ufiPddG arid App. D:59c
ff^ ^ WTTW 1:2b
M-

dWT atlfr S«T d4*^w 4:164c
TOf *TcTT $TFT 1:2a
d^Td dcT dfTd; 5:73d
d^Pd yiPlHIWJHi 5:72c
vrtr ddUdld'jW 2:103b
daapr saar 5:i27a
dafTa Iff §■:# 5:92c
drJ’fiidiPs. m4<si 5:57b
dd^d : yfl'pMcl l:49d
daedal T h afPwr 6:32c
dqPn dfr=ri^i«ri^": App. B:17c
dqP-d d r^4) q f-q i ff 14:77c
dafcf dafa:djff: 2:105d
da^- fd^a: dab App. L:121c
ddldVl Sfd d I d -d I d^ 3:4a
dqi<T)q aYdafdf ^P 3:3d
dPadod a >J#a 3:34a
dfadoij ddfdd : 5:160d
d4ofcldPd$ fPddP 2:20b
d4lcqi^<?qi^qH 5:88b
d4d^P*.dldd: 2:102b
d^dr+HWl sg?fr 14:94e
d4ncvipi«iqqi: 14:52b
d^dcdddldd: 4:134b
dtdljwara: 14:49d
d^n^-ii def: 3:43b

596

Parakhyatantra

H<Jc9ldlHHH4<H 5:40d
VT%rT fa^t SHHIcH4>: 15:68b
H^rH^RbdlW. App. H:101d

H<fdl J IHd': ftrgj 15:37c
5:114b

H^eftST: App. B:16c

App. C:53f

H<J^q PucK-di 14:28a
6:34d

H^fdlUHP^dH 4:103d
H q si h e < r> 4 -( 4:95b
*T%5T 3tW f$dH 15:36d
vr%>r hwt fw 4 i05f

HUPd^Pi^: 6:82d
WIT dfddi 7T3T App. B:21b
M^:j|<A|Udl4Jir9 15:7a
H+4f<bPlfd q^iP^ 14:42c
V||u«rqi J iiq'iii'* *^Ps > ^ App. D:68a
HFBTt T7WT 5:115c
5:146c

H I jfd ’ Tfi T f^STWT 5:115a
HTTcf 5ft fatff 5:64a
HTTcf ffrartgrT 5:92b
MMHMdd : *ff sftw 15:40a
HI<HM«ld1 Sft TT 4:80b
HTWFTtsnr q^J'i*t l:68d
HTCt gnTRTTenir: 4:162d
HTW W J(ir«idTr 4:102d
HWt S-MHldullcH*': App. H:106b
H7Ht H I HP-d ' T7W: 5:43b
HT*ft HfHlfiHlT-HHH 5:43b(vl)
fwrrrw App. L:i3ic

fw d4d<M«ra': 4:111b

fW JjdlWpH^W 1:23d
fWW W m H" 1:31c
fHvH-dcHIH4it *7 f%*T 15:43d
fHvtdiPM H^cwPqd v 15:43b
HtWt HTgf^RT: App. A:5b
^P*^r*'+.H T9ff: 15:21d
y^lcfU'iw 4:132c

H^lfT 4:104c
< ^Rjft App. D:68d
iJWTT App. D:65a

^'j||*-dlHI<JdT TPTTcT 5:72a
>JWt 5:113c

HpirMfui'd'r 5:1 12f
iJJjt gfw#T 3T 14:2c
^d-TdJpdMW 6:79b
^dd+rlH' W ffat 4:141a

5 ; 81d

i jd l PiHH <frldtm t App. E:85c
* jd I PiPlId TOT: 4:94d
iJrTT^': W HW: F*JT 4:96a
^dldi fiy<J|4| sf*T 1:19a
^dHI^ ' g ? H^cT App. E:85b
^dlH^&HHpmtfT: App. E:84a
^sgft TWTCt =ft 1:75a
ijcft Wft sft 7T: 4:50a

i^cdlHWT Pqpqqidm App. B:30d
^jcriWf g# 5T^: 6:16c
>jfw -sHji'ji srftr 14:5b
>J*Tt ijwmrj4' 14:20a

*J*Tt d'&ii'i 14:13a

ijtft >£Tt *7 3ITW: 14:14a
)J?ffar: 4>P4 WT *jf*TT 5:113a
— 4:143a

vftf- Wflfl ftT HfqHH 4:27d
vj^pffWBTWT 4:93d

Index of Pad as in the Tantra

597

Ht*T Jffsfil Pel dlP^H 4:28b
vft7T^rg%^f: 4:164b
vftTTrTrgT^fr ^H-HK App. E:81c
Pd Ptf H I : 4:24a

Ml ■« 1 1 -*4 1 Ph^-W I : falcIT: 4:21d

S^p 4.4+K4.: App. L:123d
vfnt arr^TOTr *rr«f App. L:i24c
vftrrsgfr HFTwrfrT App. L:128c
MY il ««4 1 'H RhM I : 4:157b
HYrxr dM^PU'W 1:63c
cTcT: 1:63b
dlJtmMlYMPdyrd 1:84b
Wlmi+KI 5Rit ff^T 4:93c
5:51d

dlPd+Ml PcrsNcr: App. G:92d
^Pd+HlP^lPui MJTT 4:129a
vft-oTM- cTcfcTTVTT 2:40c
yHMl5)MHir^d: l:79f

H I Pfl 4i I -d ,J 4T 14:72d
IT

du^A^lPdyiKgi: 5:144d
iTcfr iTt %^ift iJUTPr l:41d
^TT 5:78c

ffaT App. H:103c
iTWBTTWTt fd«lift^ld v App. F:89c
iT MIKI I MlldY 1- 5:65c
iTt^ 5:66a

JdPMdl Wl? 6:38b
6:57a

*T^TT ftr 5PTt5R*T 4:53d
IRHTT TSpfP^f 4:157c
MdltbHI >T%cr TT^rr 4:26c
iRTTf H^Ttrir ![■ 14:9a

PHddd 4:30d

Hd|lrll<Mi d^TlQl 4:38f
HdV^TW %^T 2:60c
nHl^rnPH O^T App. B:24c
Mdl<jPd PrftV^cT App. B:24b
W^: SrnjWKT^W: 6:50d
*T^T: iTTMTcT 6:40a

r^Mfi^iW 6:57b
M*^1c^^MMIrM«+.*4 6:57d
H-dlldl H^‘y 1 : App. E:88b
*H'^nttt y JI'H^d : 6:1c
H'dWItMlPgPdMvl: 6:51a
H Ijfl : 2:1c

iT^WPTpT fl^dld 6:28c

App. E:79d
iT^TT ill-T^II : 5T *rr f 6:79f
H^PSmM PHPdH f^xr 6:82a
SWftFTfYf: 6:1a
*h •d i Pi fn vi i *i i 1:76c
irfcrt d^dPWTTT App. D:64b
dHl^uf^HirH'-TT 6:80d
4:165c

dPHdl ^dl+KI 4:20e
“iT^- fd^ddt fTW. 15:41b
HrPl fl'Jild 4:168b

*T^T fwfTTTTU^- 2:23d
cTT 2:24a
*TfrTT ^TcT: 2:24b

: ^T f^Tf^;: 4:62a
H^-H^Pd dcT fWTRT l:90d
4:46b

iT^TSTir STcff dl^d 4:20a
d^l^MP^Micd^H 15:67b
i^IdH THTW T 5:41c
-M ^ I d <rl r^<ui|Noi| : 5:48c

598

Pa rakhyat antra

5:57c

H ^ I ^dl dd fiP*MdT: 5:131b

H^l ddii«»>: 5:32b
i^TftTWflfcr: 5:16b
d?HTtTdTT$fT dt 5:32a
HKi'Tl^lHMxrqm 6:67c
JT^TT^WPT>T 5:49c
HSISJ-fJqPl'Wiwr 5:49a
irf^TT M^rfl HMid 14:93a
WT 'ilfbH 3:20c
^{j¥n r^i M I -M fH 14:76b
°yidy l-H I M <+>^<F: 5:25b
ym^ficddlJldg 4:47d
nmid : TT&fTPT 0 5:25a
° yifliq Jpiiy+IT 4:122d
dTfWdfdHdE' 0 5:54a
H i <1 ft V i *H 5:145c

r: 6:29b

*TT7|#r*r drTT ?Tl% 6:4c

yidi>Jiiyicy4n^T: i:9b
dTdT gdTf^TOTdT: 4:107b
trr=rr«ft gdrrfrvfd: 4:96b
HNI fd-^gdT *TcTT: 4:8b
*TFT fliy l-dd^4)l 2:9b

y 5:1a

iTFTT 2:127c

B|A||«m 4 g J^PTHTT: App. L:139a
y|i|l4il4 5" Hi^d App. L:140a
y I rti 4:149a

rrpTTW d iPddH fH 4:154b
H i yi^d <TW NITWIT 4:15b
iTPTTW n^%9TPr: 5:152c

MiyiydPddWdT: 2:121b
Hid IdTdldld *-gciH 4:15d
Hldldrdlyd STtWT 4:3a
y I y I d rd Pd HH I M 4:20c
*hi *y I P«fl i d?T: 5:155a
Hidl RTT: Mlftil 4:159a
Midi ildT «4q(Vvni 4:10d
JTnmrr d d W$tT: 4:152d
ETHTT gWT fwrnjdt 4:1a
H|i|ry*r diHKId App. L:127a
yidl9ldM«M <. u iM 4:16d

zr: 5:157c

H I ifl ^ fiP^la'a dT 5:ld
RTTWT ^dtd fddd: 5:142d

App. B:14b
g 1 ^ 5:77d
Hlr-ddldPT ndn : 5:76d
JTTrdT fddnvft (ViH 5:78d
JTnT^tfyddPdT: 5:133b
trnTTd -- fw: TdTd App. D:71c
fa?T ddfr SJJcfr STT: 5:62d
gfifT: ^PaPd^P-Hdl 15:57d
gflF: Py-ilPd App. C:55d

0 ^nt>fH 4 -9iMp<.yrf : 15:ld
gf^RTTjprdTdcT: 15:50d
g#ddfr H%vT fdRT 1:53d
gUTt dt sfddPd^dd 15:62b
gw^ Mcdd l Mdd 3:2d
JJUTT^T S«JddT Sfw: 6:81b
g^rr dt?T gft dPt 14:84c
gfeLHIdlPddd IT: 14:27b
gd^ dgJHdHiTT 14:70d
gddf dfr STg dT dd 6:74c
g^dldldfT 2:76f
gPddldHpdy^l': 5:70b

Index of Pad as in the Tantra

599

Rm App. F:91d
2:95c

JfTTFTT fTfffTT 5:135a
gfaflTT^TITT: 5:61b
ydldi <^dA TTTT 5:101c
^(SL <3<«d T rTcT: App. F:90b
^gdir>l^cfl4 App. L:125c
o^^dpH^ddl: 4:121d

T W TTTT 1:38a
gjWty 6:65c
Jjfli-: MW ^ S«lt 2:2a
^dl^cf fg?4T fF*JFt l:37d
Jjft' snlw^TfquflH App. L:147b
JJviidlPld W: 2:89b
^H+KUMIVId: 4:153b
JJFmTTTfT^pT: l:94f
JJFfi^Td : fHTW: 6:28b
•JHITId: 4HlPcWT: 3:12d
ipmur* App. D:64c

o^d^HlfcddlMdl App. B:17b
JJc*JTT TFTFnRt 5fT 5:83c
J^TT Ff #T TIT App. B:27c
TTKdR T T¥TW 5:112c
Trrf^T^TJTT: ^«4ii 5:68a

TtwP TTcftf^fP TW: 3:55d
TiadFdTfil »{5BT 4:88d
JTt^Tfl^fTTjft TT^tcT 4:89a
T

T: W?Tt 4ITf|51: 2:31a
T: fici : fhi iicH'jI : 5:94b
T t^T ddcl T^fr App. G:93c

TT T J TTfT^"TTT App. B:38d
T^TffTTTTT: 5:59b
TW: 4>4PHpTd'l SFfl" 4:43a
W: 3T 5:137c

T7T: 3pT: FWTTTcT: 1:51b
W: ftHHAlUHIdi App. A:8e
W: HTVTTWT FIT HI 1 4 4:70c
TW: HTfr fg^TT fFTTT 15:24b
TcT: ^TtvrarfTsn^ 15:15a
2:62d

TdFdc4<ui TFT 2:35c
TdFdd fFTT: FT^T 14:61c
TTFd"3TTFT3T%' 15:46c
TTFT^TirPTftRP 5:128c

FT^ - 15:21c

TTFFP 'fFTTTTT: 4:91b
TTFT HTTfFTFT 14:13c
TfTTT PhtA^JHI App. L:131b
Tdldi TFTTT FTTT App. B:21b(vl)
TTt IPTT f fTT^T 3:51d
TcfT S$TFHJW: FPb 1:59a
Tcfr <T TFTTT ^TT 2:30c
TTP 'TT'WTT T^d App. C:46b
Trft S'TTT: * 1 Pi ^i«T° 1:61c
TcfT ^'SjfAAlPjid : 6:22b
Tdt ^RdtHI 1:38b
TTP TTfTWTT^T App. A:2c
TTt SFTTT^TtgTT: 6:18b
TcfP SHTT^tgrr: 6:18b (vl)

TrfP SFfr : 6:18b(vl)

Trtll4 TcTTT T T«TT: 5:65b
T44.IT tA^TI 14:94b
TT Titwf FTfT^T: 5:98b
TT eflT ^PhAhT 5:95b
TT T^Pd TT FTT 14:70b
TT 5:84c

600

Parakhyatantra

zrw if)dd¥IIMd: 5:102b
dd vd^l'+.d: 5:93b
mr dd divd d>=tPF i5-.37a
dd (d«Rd STdddJT 5:130c
dd ^PdPdfadd: 5:97b
dd dd: hmiihcI : 5:89b
dd dlild Sf^d 5:90c(vl)
dd 5:92d

JTT ddt 5:104b

dd d^dfddrnrtd: i:i0a
dd d^rsrfedTdf i:8a
dd tllfHd ddT fdddd 3:56d
dd zn=r ddr fwm 4:i2d
dd dloi^dr $dT App. L:144c
dd P'KJImO T*dT 5:88c
dd f6T: d JJIIHdfd: 5:100b
ITT 5ndf d^£T: 5:94d
dd 5t%°T *11*1*1 5:90c
dd affd: WdrifTT 0 15:9c
dd %rfr d^fd: 5:83b
dd Hg-iHIWt 1:9a
ITT m dtdRPdfdd 1:6a
iHIffl dd dT djfd: l:27d
d^lditrM dcJTd 5:86d
dcdlW 5P*T dTfddd 15:62d
ddTSpfP TfddJT: 2:33a
ddraiuilM^-Jild: 4:70d
*i *i i (* *i *i i H_ <r>Pad — 4:27a
W dlTH^IdwJR 14:15c
ddT d *rd I P<i Pd c<hdt 2:63c
ddT ^ddpT: 3:19d

ddTfd d4d: wrat 4:49a
ddl'-il4<Jj u ll : Tpf 2:120a

ddT ^ d I Pd % ddt l:26d
dd 1 4101*5 1414^ l:4d
ddT^: d^d^J 2:109c
WT fdt 4:148d

ddT JH (1 <d1 dTj: 2:66c
ddT WPllfi^Pud App. A:6a
ddlflMdcil S«Pd: 4:6d
W dT PdPddl d 6:77b
di| Si «+>r*r dcdldd 5:95c
wi^cl Hl*d 3:77a
dd^ - dfcdd Td 3:70c
d<P dT dc*Td dTfdT 15:54a
ddT W fddTWT 14:27d
ddT dHlIc+d dd: 4:88b
ddT %d d^^lW 15:38c
ddT gflTFddT d%d 15:58b
ddT J(I«P|<j41 d%d App. F:91b
ddT drdfl^c+.d': 4:75d
ddT dT fdWT d%d 4:91d
dir %vT d TFddcT App. L:144b
dfd dd dTid i:64c

dfd dd gWMld 1:65c
ddTTdPfd 6:64c
dfd dd f^PdfdHT 6:15a(vl)
dfd dvT f?dt <t>fHld 4:12a
dfd ddr d dTS[f^d 1:52c
dfd dTd ddTdcd 2:68c
dfd dTd M^c^d: 15:23b
dfd dTdFddTfcdd: 15:63d
dfd dt drHiPdfdHI 6:15a
dfd $l<$fd <ff d Tdt 2:108c
dfd ^pd ydl'ddd 15:48b
dfd dd dfdT^fdd 6:41d
d^TIdfdfddTTgdd 4:120b
df£ dfdTTdd 2:29b(vl)

Index of Pad as in the Tantra

601

2:73c

: d^JcRpT 2:13a

d <y q i q R-q d rT9T App. L:135c
2:82a
6:42a

ddJUHlPddHJdi 3:30a
Wfef dipT: 3:35c

ddl^d MHIulH 2:74a
qq)q dr^fd&iUcf 15:22a

4:66d

W 2:93a

d^JM PdVdluii HTT7T 15:66c

*nrr 2:54c

qqi IddJIdll h d i : 5:103c
5 TdT ?nt fw f^RT’T 2:44b
inrr m ?ror 2:59d
d"5" 1:36c

dlrT STSRTprT 6:73d

^ UdlPddi i\^.< App. D:62a
SPd<JI«dl^4>: 1:46b
iTf-MT^rf vT 3:22d

d4-HI£Uli * dfedl 6:5d
dfdldd 'UdWI: App. C:47b
dPfHWI'-dd' WTfT 1:68a
dPfM«+>l<jfl*ic4.^: 1:7a
dr^Pv^lPM + l ?Tf%r: 4:55a
dPfH-dl^JH^Pcdu^ 1:89c
d R-H -d | d <J dT W 4:52c
dR-d^JiT S^ldfdl: 5:100c
dHT dfJId^+d 2:78b(vl)
dW d^M^H 2:78b
dnr ^ mfrsr m 5:ii5d
dHTT fro# Sd - App. L:127c
d fd I cTFd dcdVHd 1:41b

dT: 4irPa<P)d4pl App. L:121e
ITT d>(lfd -JUIiPh^ 2:61b
dT ^Tfw^rfT %STT 6:27c
dTdT%* *Wfd^rdTrT 2:68d
dmr«i- dd%d- f 5:89d
dT pqgji'm^q App. L:124a
dT rf ?Tdfdcj 5PRT 2:48c
dT cddT dlfHI JTtW 1:31a
dl<2<M'*JH«idfd 1:91a
dT|TT fqi^qdlHiqw 14:59c
dTT?T PH Pad fT: 4:40d
dT dW: dfjffltfdl: 5:75b
dldlc+i^ fa^dT: App. L:131d
dlddldl d App. C:46d

dlddcdJMI ddt: 4:21b
dlddSLd$y f 14:106a
dlddN^dK+d 5:139b
dld^UydlJIdd 3:4b
dTdvT %df% f^dl'dW 6:23a
dTdvT cicmh! qiid« App. A:8c
dTdvT dfjdl diqd 15:5c
dldvficddkl HI Raw 4:144a
dT fddJT TT dT: 3*TTd l:45d
dT fdfdvTT 'pidT 'JddT l:22d
dT HT d 'Vd-aw^dl 2:46d(vl)
PddrfnRu^d^T: 3:59c
*pTifdf%dfd%d 14:3c
*J*T foddiU fW 4:72a
flTT HT dl^dl^ll 14:45d
far f cRP5nrr 4:7d
*jfar: HTdddr App. L:124b

yP»4.ddf|iir^T: 14:15d
gfw^TT^tf^r: 1:16b
yP*<}$M HlPHdH 2:77d

602

Parakhyatantra

S^fdt S<tf sfddTddT: 6:14b
gilW 9*idKPd 2:23b
^JNd ddi^TTfd 2:22a
^iHM<Jdfisl«il 5:14c
grrrrf^: 5:26c(vl)

4.^«ll«d|ir° 5:26c
<^vrdd JTh^4^h 4:49d
^ inoioyinJVI^I^ 6:44a
tpd rR4t d d??P 4:101b
^d dMfddPtdT: 5:110b
^d d'TMl'^rf dP Sdf 14:90a
^d dP-*.da dP Sdf 4:147a
^d drW <ui dtd 6:14d
^d d^HdlPldT 15:4b
^d ?P ^d dlPddl : 6:72d
^d d l -MJp r: 5T^r 4:109c
d SHdPSrTddP «?id 3:8a
ITT ftrSTpjftdd - : 15:61d
Hd l PH T l Pd*Rt SfdT 4:153a
fldH-d PdddUT^ 4:38e
: d*P 1:27b
^dd H^PdiT 4:83b
frdlfK : fit sfd d^Pdd 3:50b
^dPw dtf^fr dTdr 4:i59c
ifd dniTTfT^i^ 2:51a
ddf ^ Sd dRT vnRTfT 5:138c
^ ftddT 4:57b

dldiodlHl+^PS+iT 4:143d
dtd: «H>d fc^dT: 14:95a
d'lddiPiW^^dldld 14:98a
dtdtdfddHfd<PlM4.c3dT:. . . 15:73a
dtOH i alPd Wlddd 14:107d
dtd^Kit-d dPfdd: 14:104d
dtdfdR-HH ddTOdt 14:3a

dtdHIMI«*PlHld 0 14:1a

ipr 4 1 1 *-M | +H J I rfl SddT 14:96d

d'ini 5 )Md*ic4.^d 14:1c

<Pl P i *1 i fdcddfd%' 14:102d

dtP l d t dPddP dTT: 14:98d

dtP I Hi dtdfTddTd 14:94f

dpifp dTf fddriw: 14:30b

dPdP fid~Hfr g P d 14:51c

dttH dT Hd'HlWt 15:11c

dlJld f: d+ndtorddM^^pd: 14:108c

» d'l» fllT mP<PvIS1M*5m 1M. . . 15:73d

dtdP dT dcddltvid 14:97a

dPdP dT WpbdtdcT: 14:96b

dprd": dUHI^HlPd^ App. C:49b

dtidd Tft dSTPdfjP 2:112c

dl * d I : MdlMMIdl Pdf 2:106a

dpTdT HI^ Td |^HT 2:106b

dtddr: d : 1:94c

dtddT: dd 6:22a

dtdldT ddtHTP 1:94b

dldH dTWt' ^TT 5:2b

dPdd dftd d 5:4d

dT dTTcT: ^MMH: l:20d

dtPrfdT dTddd dT 6:39b

dtrHI^HlPd JJ^fT 5^FT App. K:118c

dP M^fd fd ffTgfd 15:64a

dt d <S^MdtPld 6:20d

dt HTT^dT: ddT 2:46b

dtPH^P^P^ l Pdd T l:5d

dlTHHIHtHIJIdl SddfdfT 0 . . . 4:172c

dt-2ld HHHIcHIdl App. L:141a

dp S^dP dtdHfiPjTd: dT^dP. . . 4:172d

dP sfHO^Tj dPf®RT: App. D:59d

dP sfd^cTP S-d^dd : 1:20b

dP dt: %dfdcddTdfT 6:23a(vl)

—

Index of Padas in the Tantra

603

tjYirr^ 2:20d

T

f&difl+'bHI R 14:55d
14:42a
5:1 18d

W Ultli+lHrer 14:41a
TR?T PUvrtlfr +WR 4:43c

Mdinsrd^IRcdlcr 3:32c
TRRT m fRT RVT 3:36d
T3r:drd(cKf<bKld 4:88a

-44+1 0 RT App. D:67c

5:53d

<(4MI«I|U|41^ki 6:52a
wraft sfr r^nyidH 5:9ic
T#: H«h ^<iP«d : 5:55d
M fTF R^TTR" 5:64c
T»W cTc’TT Rt 5:84a
TRWT TfaRT RHTR; 5:84d
5:86a
5:84b

THWf App. L:138a

<-H MHl*4fer SRTcf 5:51a
THTR# 5:50a

THTcR^R RTtR 14:55a
THTFRTR*JWRrRW 5:51b
TWt 4:106d

T^r d^ TT ^ R-: 5:101b
T^tr 3W ro: 2:93d
TTrrt^ft <nffi 2:106c
Tml^i^fw^wrr 3:6c
TnnrnTTOTfWTT: 4:86b

R awr: 5:151b

THTl^ T T WPffRcT: 2:107d
4:86a

Tmf Rt S-fR - fwfcr: 4:39d
TRt fcRrprtf f App. D:57a
TT^TWRTW^W *RTR 1:95c
TTJRt T i w til ti * i • 5:125d
f*m ipnjfRTRT 14:29a
*«^«{c)N<6l oCnfvT 2:48a
■^3f dHTRT 14:79a

^RWT: Mlfuidl RR 5:16c
TJ: diM I RpR : WTTRt 14:76a
•^tfeRftRTTT 5:144c
R^rR dl^dlddl 15:38d
*? | U | i %R RcWftWT 5:48a
Pj^4Hi' 15:62a
<?9i<flii RRtTSPJcT 2:98d
^IHIdpHN^n 2:49d
^Pd>RT Mrdfa'RT 2:81b
^Pd~*R T 2:79d

TfRR ^HPdPad T 2:79b
RR 3^4) I Pd J fWcHT App. L:137d
MdlddWirH-O 5:71b
R$fT 4:99a

tWT: dMMd i rfg rert App. H:110a
XddlrtMd^ 14:31c
14:24c

o^fffgTrgRTTRRTW App. B:38b
TtV Srf?T rT^R: 14:16b

5^" JRffsTt 3:76b
<1^u| <*>^U|T 3?TT 2:49a
PUdHpdWT R: sfTR 5:12a
R

RSWlt R fUPtMIdlR 1:13a
?ra^d^W(ST^ 2:52d

604

Parakhyatantra

rTOrTSfrf^SrTT: 5:128a

cTSTTH; JPjfg ^ S^TT: 5:106a
HlW^T rTSHtTHT 6:31c
g&gr frnr^: gpS - 5:iiic
FTCT" MluifWrT gflT 14:81c
gOTTt rHf^V r ff : 4:45d
rTOTfl H^TT 4l$ld 4:138a
gOTTf Ht SScTft sf*T 3:12c
H l f^H T H^HWd : 14:92d
4:105a

gift HJI^M-dKcT: 2:99b
g^- H <4 1 <S ujgt g App. E:82e
gTHWcUN+lcmiM 3:63d
HMI$<nTl’HI«ug ° App. B:38a
pH'-dW'^l gr gt*ft 6:21c
o^mp^^e) ' u s <ft'Cf 5:54d

g fgfw^; App. L:126c
H’l+«ot|«45K<=T: 6:24b
HHfdcMTt g W: 5:108d
Hl4ilHl4ifdrT: STtW: 5:109a
H > l 4> I H > l <bfd 'm ^f? - : 5:108b
ri'i<Mt'iWi*rA fwf^T: 5:1b
g Jjpgsprg 5:113d
t=fra?r TOt SWJUj^t g App. E:82a
gTg?T«J- g T g r *T w: 5:121d
gl-HUg fr SWTSfRT: 5:147d
H l MfdcMT R- gig 6:30d
H^M^ nar Iwr: 5:15b
'TdrdpTr^ 0 5:28c
gl^l^l 5:23b

g

g% dlOMHir^rTT 4:102b
?njr ggjnMHg g 2:90d
gif App. B:27b

g^wT d-d + ISlg App. B:39c
g^ST^T d^fjFT 3:18a
3:30d
5:85b

ggWsgPtTfg^TT: 5:69b
gv" g SP^dlH 4:85d
gg gr gggg jnr i4-.42d
g<dl^ sfg «&I<V 5:44a(vl)
d aP^-PITh J lT*TT 5:58a
gtfgt: PKN <bP^5TT: 6:35b
g'frjr h ' d fn 1 ■{(■ 2:41a
dulHjwj P^ill^HH 6:81d
gu r |g|d4M<;iIcH«M 3:18d
<jd|og% jt fg^r^rd: 6:9c
ggt erg g ^%g 6:11a
gurtfgrggr 3:9c
ggtpgrggrgrg 3:25a
guijgr fttui(q«itiin 6:9a
ggtg egrggtnrcr 6:7c
g^frwft^": gfrr 6:i2c
gupfdK^g ggjgr 6:4d
duffM^P ^T 6:37a

g^engt sfg ggtgf 4:50b
grtg^ggrt^gg App. A:3d
gggg g^glg 5:65a
gg^i'giPj^gT 4:82b
gNi|U4|i|^ fggr 6:36b
^fyicTT gggrg g 14:92a
gfgrcg gfgraT ggt 14:94a
gggrg^gfg^T 0 6:54c
gfrrjgTgggnjx 0 4:121c
gfggT gggrfggr 14:92b
q Tin P' P^vil 5:132a
ggg^g^ggg 5:70d

Index of Padas in the Tantra

605

g^jrWTPJpTTggr: 5:2d
g^dT gT IPTt ^W: 5:132d
JT^tTFCT 1:19c
9R^T^^Mr : 6:80b
M'cffcK 2:75d

o^^ixt^Tl’jid ^cd, 4:146d
g-f^p^f ggT^rff 5:118c
gP$*?l sfwfefgWcT: 5:142b
gP^giuRigifa' 1:74c
gf^3fr#r4vT *W: 4:166d
gf^RT: ggpJScgfwg: App. H:95d
ogrgg" dcdiM^^dd, 15:9d
gi44HT Pr^g’: fPW: 3:33b
giD^'PccP^d : 3:7b
giDir^dlPr^d gwig 4:102c
gT^jgt^tcTrfRTTT App. L:133d
giggr figgwfgcw 3:53b
6:46b

gTfggrr^s^P 'tptrt App. B:25a
grsrrgrggTrTT^tT App. L:133c
gi-aigHqiqljid : 3:72d
gi~i|gH<+.<r^d App. L:133c(vl)
gi-ciigH+iflM-gTT 6:58a
gH+lHSvil 6:61a
gTW W %gdT 6:62b
grift gT°ft VPT: TPJ: 4:101f
d l d i y gT: ftydlWR 5:114c
ci i p; fn w ^ rjI** 7» 15:51b
gT 5T^ fw*t gfcT 3:36b
gTgY^TTfggi^R’T 3 ; 28c
r t '-Mf-cv=i i*^cTi ti <. 1 : 5:50d
gWW g^RT df*-g| 14:71a
gw did <d1 W7 App. H:97c
cj | H^ ftnwwr: App. D:61b

gW^g^cTT d&d App. D:66c
gid^dKId gr^cT App. D:59b
giH^gdMlPJIW 2:44d
giddlf^R Xd«Tcr App. J:114f
TOI#T fiPd'rg App. J:lllc
gW'TTg - cW: mm App. B:28a
gmd mf WFcfr gr 2:94a
gw gfTrnrg ^ 2:93c
gwgcff^TcW^ 2:44a(vl)
giH^fcld frl I rd <4 d App. B:27d
“gTWgtWTTW^r: 2:83d(vl)
°giMMIV4P«M: fRW: App. E:81b
gwr g^rer g - frft g - 2-.43c
gwt gr gr wrrrwt 2-.45a
gigoil JjftW. fWcT: 5:143b
gpj: g- gw^raww 14:69a
grg - : rrgr^fr gww 14:44c
gpjg- d+dlrHd: 14:81d
di<jqlvild App. J:113a

qi<j%.>s4j|d : Sifgrf l:74d
grftw %g^r f App. D:7ib
grfw ijftrfTW^ App. B:40d

fgg^- fwlTfer 5:53c
rgg.^g'lMigi'^gT App. E:79a
fggnrwggr App. J:ii4e
fggrrwr^t gnr^g; App. J:ii2d
fggwrcgsrnfggr: i:89b
fggWTf^ gjgt 2:33c
fggwnwrrfrvT: 4:70a
fg^f?r: P^gg T grr: 4:124d
P)<jild tnd gl” d ^d 15:69d
fg^cfp o^PgiHi^iPd 4:19a(vl)
PgP^'MP^P gg: 14:46a

fgfgrcr fgrnt s^gfr 2:54b

606

Parakhyatantra

fayylcHKui App. B: 33 d

fgUPTFTfT App. B: 33 b

5 : 71 d

PdPdPhrH I cH*! 5 JOTFT 4 : 59 b

4 : 155 a

fdfdT Pddd> r ffu r 4 : 154 c
4 : 155 b

fdfaTd dcT FTHTdcT: l: 72 d
Pd Pdd»Jd H I y K 4 : 2 c
fap 4 - 4 »[<H I ’irqT : 5 : 153 b
2 : 40 d

5 : 154 a

PdPddldd ^Rjkt 5:153c
r^r^^l^KUiir^^ 4 : 151 a
PdPdd l <?l S^IHd: 1 : 77 b
I'd I'd d I d K 4 : 155 c
PdP^r^dfi ' f ?rq ; 4 : 155 d
P^P^^dtfg aT: 5 : 153 d
PddM I ^ T: 15 : 2 c

14 : 102 c

Pdd^^y lgT: 5 : 35 b
fad'yiff fqtP^n i JfPlui 0 5 : 29 a
fdiujd't Pq c P^n I dfl *Jl ° 5 : 29 a(vl)
Iqacdl 14 : 8 d

|q<si t^ln : 5 : 21 b

fddJTf * fddJTf App. L:144f
PddJHHHpy FJZTT 4:167b
fd<FTT W PdHHdd l:47d
fddJTW: 5TfVcfr SdT: l:8d
PddJHp fr ddPd$IMl 5:151c
PddJldrd cTT 5 ^ 3:78d
Pd<Jldcd'lkddr* J MdB 2:128f
Id <1 1 cH I *PT fiPfl4> 1:46c

3 : 29 d

PddJ I ^ f?P *rf?T 15 : 8 b
Pd<Jia. f fo r dtOTT 3 : 63 b
fdOld TdiT^JcTf 5 : 88 d
Iddllddidiqf^d : 2 : 117 d
PddJIMId: ^FTTWRfr 6 : 80 c
fd<TT 3 : 1 c

fddIT B-dlfddN TT: 3 : 65 f
PddJ I d T H 7 T grr^T: 3 : 57 d
Pd <J I ^9 l; 47 a

Id <11 fw?T 1 : 45 c
fddJlId’illM^'tKT: 2 : 128 b
fd<JT rddJIddKIill 3 : 1 a

1 : 44 c

2 : 117 b

Pd<JlPd<l J tKB% S 8 ?P 2 : 117 c
Pdd)*ld>PdcTT: JC: 5 : 68 b
Pdd^lHIHd »T«r: 6 : 33 c
IddildBI-^-H jiclc^c.^llc.ri'id ° 2:129a
fqVTdt MKUII dTdt: 14 : 43 c

fVtrr^cT W dc^ 14 : 25 c
fd'fcf fwPd^d: 3 : 62 b

3 : 30 b

pRT dcT WTvPf WR" 4 : 142 b
f^RT y*>dP-dcl *J 7 f: 14 : 69 d
f^TT dt tTWTT 6 : 20 a

Id H M ^ ddT |nt 14 : 89 c

14 : 84 b

fg-q-ftcT: FJVtfcT: 2 : 45 b

fdTT: fTTCW ST^dT App. D: 60 a

2 : 76 a

Pm^rd-JdircaTT App. G: 93 b
Pd^Hd HtcT App. B: 26 b
f?PTPT: wP^y q - : 2 : 43 b
MW: RTqHt SdfT: 1 : 15 b
fdfiTvTW y Idd-d’dTd': 1 : 95 b

Index of Pad as in the Tantra

607

favp FT Sfr 1:91c

fr^TT 2:24c

pFJcdTST nftnrTW 14:64a
pFJFFvT : 14:97c

f^TTrfr l:92d

1:57a

fgTRt dW*3^7 App. H:98b
P d' ^fTM u i fr l dl *F7 7f d)Pd<M-M I: 3:79d
f^TRTfT ^ 5:114e

r^RhWr^JId: 4:165d
f^5#T: <ft&T7 App. C:52a

ft^rnr 4:157a

4:109a

f^frrr: 5rfSF7TtVt 4:166c
PddlJll 57 1%^ FETT3; 4:166a
PdfUhfd Pd7M l d l 4:43d
fd idilfdl : PdiHlRdr-ll: 3:71d
fwnt TFT ^ gr 4:43b
f^FTfV cTc+l4 4:151c
; 3TRT^ T 77: 4:40b
PM -^d 4:39c
faftV: ticiH l H%cT 6:64d
fa Odfcd^fatd : 6:66d
faTPft Sf7r7 TRTt *JRt 6:65a
PdriW'j'Jil^ljfiW 14:5a
Pdd^dPfldirfldl: 5:68d
f^f%V^n%f5F7: 3:65d

Pd<|P4 cT7=q- 14:56a
f%% 5 Fpnr*n 5 ^: 3 ; 78 e

Pdd+^y FFFF RTT 4:36b
fad^^-d^-M fadjdl 4:33d

PgRidil ff^7F^57 4:31a

Pd^4)^ri| c7Tf^7 77: 2:62d
Pcm^^d^ Ft TF7: 4:39a
faqfqidiJPd fF^T 14:49a
faFHId 2: 1 21d

fa*Hc$fdlNlM4V7 4:29b
fan®p H cd I d 14:78e

f^f: 77 T 3 Tl fe^ ' SLdH 5:136d
far®[ <M l ldflHd : 14:75d
Pd Pifl fcl 5f FV7 dd : 3:31d
fafST&'^d fFF^Ft 1:41 c
fa fiFI 5l1 sTFPftW: l : 1 7b
PdH|4<M u lP+idl : 3:3b

7T»T T5FFR7 l:56d

7W App. B:lla
SrfcDmFT: 3:26d
fFTTT: 'Mduil^d: 3:26b
rd^mjju|^j(UH 1:3d
fd^tW ddfdfdl: 6:62c
PdilFfd 77 7Fffac7 3:51b
faftW 77 PddsJUl: 4:110b
“f^Trr^F^T 14:34d

S^pTTTT Jtnfr 2:10c
Pdi>Wl 5ft Sddfdldl 3:51c
Pd$Wl STTTJWTRff 2:10a
Pd'JII'd: qTF’STT: 3:52d
fWFTt FF TPfTF- 3:51a
f^TO^t TT: 2:114b
^fFTTFt fdfliTui 2:115c
^VOT^ptSTR" 3:4 c
f&r^jRT FF7 Tft^t 1:87c
<|d fd d I Pd ^ F^T: 5:39a
■^Pn Pd^P^ir) : 15:29b
ffTFfFt fa'il I Td d d 15:29d
^TTVtfrpFt F7 3:44a

608

Parakhyatantra

i I fa *P^ 3:43d
^P^dfc-dPHPWK 6:30b
^affaJWMTd App. D:63b
fferrmSTfr T fw 6:13b
<HIt 1 g i^4*i dT gi^M 1:12c
Jy -q fad I cH H 14:60c
4f7r cTcT: 2:63b

fqDlPgdl dgr: 4:98d
%qgTl4 dVTfd^ 3:35f
dddl+J^dqiPd^: 6:63b
tTrfTRcr^cTPr 6:47d
^<ji'Tidir<j'rr *rgd 6:68a
dr^rdPadq; 2:69b
44 fcfaydkH I d 2:68b
44 sf4 MfdMlfad: 6:49d
44 sfr M Pd 9 1 Pd'dP App. C:48b
43PTT d" <|9o&i ildl'd App. D:58c
^rill^JJIlP-ddcT 6:56d
4mdT5T f4 dc9>HH 6:56b
^TMT P4dl4'^ 5:29c
4d<»rcr r 5PT: 9«yid 5:15c
4d«4 JTF^ ddf 4:54b
5 <1 J i|i£99<r4 4:81b

4 9*4' App. L:145d

S4" %T App. C:41c
^iiilPJ Pg a i cl *i % App. D:60d
4 Wt ^ri l gdl j 6:36c
''dlKdJ-Mi'iMdlP'd'PT: 6:35d

s

■ 4:58b

sq?4 g>i4Pdf4: fcdcPT 4:71b
sqn7 jrgtfg^W App. L:134a
5*417 dpT)JJW 5T: 4:118b
sqm qyjpiMST 4:122b

oil Pit ddpT 4WP4 6-.2c
oil r^b-H I q I fad dr^fft 4:19a
sq^fr 4lWddT d4d 15:38b
oi|\rq^" rpfagfa 4:45a
oii'jq -q rn sqgmrqt 1:30c
oqyddlui^rT: 3:18b
oqydld d4^iir=nwii 3:17c
sqf^grr g<^4 dtUT 15:38a
oqqfwr P^M-TT SHUT 2:91a
oqg^ gr: 5 kTT cTTT: 4:24d
5qq%qftpj^raT l<4 3:66a
oil Pd d Kid 5TPW it 3:42a
oilPdd f^ JTrT WT 6:55d
oqfawif r ddfrllt 2:112a
ooqqv|MI<ld : fWcPT 2:76b

1:92b

sqqvrr^" sfai •Pl^ u l 4:4d
oqqfwcr 44 sfaT^dl SI" 4?T: l:95d
r: 6:45b
‘6:8b

oqg^lPl s<-inm-i||U| : 6:8c
oi| g ^ | <1 : 6:16d

oiig^ l ^ t ^44 d4d 3:66b
oiiHoiiicKF)- faiq'lrqiPd 1:14c
oi||*oi)q 1:11c

o oiildd i w : *7 ITq- g- 4:115b
sqTd 'JS' fdNK^cf 14:24d
ot||d T 47 S^fanfad 14:25a
sqpft PHmqcil^H 4:116c
oi||9<^ ft^drdMId App. L:133a
oyiHi Pi digfa fa-gn) 3:55c
oqi9 'TT7 gP±qiWr Sd7 15:31c

oillpMd 4d dPddFr 2:64d
sqrjd FKT P^Pd: 15:37b

Index of Padas in the Tantra

609

4:166b

°5qTF 4:105d

^ 15:31d

sjcTf^ft^r dfHIH 1:71a
armn*: ’Jrjt TT: 5:147b
5:145d

ydddlddl S*BTT 15:49b
9T

9HT TSlfaf T 1:57b
ANrhcdldlfr-d+i fnt 2:40a
?n>T 6:16b

3 l ft r d* l 4*H l d 4 6:16b(vl)

3rf?F faTFTT d^MHId 5:98d
V i nt)^^d : STf: 2:78d
wO^ l dfdd'jdH 15:32b
9TM4: ^ ^ sfr 2:110a
5lfwiwrpir SFPtffor 4:18c
Slfai^ui »l<lir»l 4:18c(vl)
Wf?h^u| dfvIrM^ 4:112c
?rfwrr^r 3T fWd">T 1:55b

6:16b(vl)

gr r^ ' dl^fM-Md l 3:77d
5)ir*^fdlfMd: l:7d
nmr f^frrz- App. E:78d

9TWTW ^Mdrdd : App. E:80d
SPIT: T 3TTPd^ 6:50b

3p4 1:25c

3 T# d^Pd^ 1:25b
wr fsmV 14:102b

Wt: dR-ddl 5T: 5:137b
Sl^Pd — App. H:100d
3Tcnitforf%^ft^ 5:141a
JldcHlHiyrdMlu'lM 5:5c
wd^P^d : 5:9d

3lddlHfddl^ld ° 14:50c
9T7T4f4: $T<£)Pddd 5:5b
3lPdfdd 5:81a

?PT 4:27c

3r44f dTd T l % d 5:123d
ST^SHPd ^TT^r 5:124a
9T55-: HlfUdHWPd App. L:137b
31 «; : 6:41a

3T55 - : TFT T 4:106c

31^: fdTvWwTTT: 6:17d
Jflodd-MN'jR+l 4:110d
W3N TTT rTTT 6:60b
3l«;Hid R-^d T^ 6:60a

3p5JFgiifT d ^;d : 6:50a
*i «; 1 4 d d *<( ■-d': 6:17a

3l«dK°4 f&HdldPpifl 5:147a
3l«dlc^ <6JJui TfTcT 4:109b
?I^dlPl T PdoMcd 3:37c
31^+141* + TtT 4:97a(vl)

3TRTT: J^PddJIdW 5:155c
SH ti : 5:143e
3impHC|d 5TFT 1:90a
S'I'CHhi frfari 1:81c
3lPUl<t>K4R'ld 4:150a
3RUHd}^d: 5:105d
3| J "l 1 M Pm H RtPT: l:36d
3lPUl*iUidrdd: 1:85b
31 PR<J| mT 3PT 1:81a
3Tft4 sfTFTTW: 14:53d
3lfft *4 1:62a

34: d^pifdTT 2:120b
3 t4t 1 ^d I 'd M/H 1 : 5:30b(vl)
3IH4l<*>*f jd i I d 31 6:54a
3ifdy^i4 App. B:22c

610

Parakhyatantra

Sl^l^sfc44ir<i<Tr 2:49b
5Tf% srpr^ sfr T 6:36d
l&i^) 5:94c

9TH6T vfdt rdb<l^ 2:42d
9IHdl'd< l l*d»ifd 3:49c

^ii'rV'Tl *. fq *j<z 1 4) 4:108a

91 1 *-d M I d ("HI d Bd T 15:70d
9TFrfT (q4)9iq)M'dr: 2:ld
9TT*rft ^tfWcT: frlT: 14:80b(vl)
911-rft dT HfFTcT: f9TT: 14:80b
911 'rddld^'UMIT App. E:80a
911 'cdlfd^ddlMK App. E:80c
0 9nT*TTft^3^Tr: 5:61d
91 hth^Ti faf^arnTdr: 5:i4d
9 II H-IHY Hl^ l 'U rT 5:27a
9llfM^*44ir$dr 2:49b(vl)

9iit^*jfTi Hdi Td 15:72d
9nTdTdTTddT[Tcr 3: 1 Id
9177^1’ I f*i <r> i (q 6:29b(vl)

ryi'N'J^T' 2:119d

fTTTPpfTt deft d%: 14:41c
Pvi^lfM^fdd'l G"id : App. B:12d
fe l <d dP=^<Wlui App. A:4a
f9TT?T: App. A:4b

Pm i fT : snjfd" ? 3 J5f7T App. B:37c
fsnrt TT fMlPKtr App. B:12b
P9MIB^ <(<Mp<;qn 4:36f
f9Td: My i9l4rlrMcT: App. H:95b
P9 I d d rd ' ^<IHdcT App. E:80b
ftld^-dd^T: df - 2:112c
fiHdcdBIcHT: ^ 4:167a
(9ldcd' ^r*d dTFT 15:45d
(9ldcd<^T «<5M deT 15:10c
psidcdl^' : TdBTdT: 15:64b

Bltef App. L:128a

raidddlf^Pd^l^TT 3:73c
p9ldM^ rg ^ ?Tdt App. C:44e
faldHId'lM^r^T: 15:8d
fgTd^ dMT TdT App. D:75d

faldB'^lHd'd'JIIT App. L:134d
fc l dd Pt NBIT^" App. H:95a
p9l d 91 P*Md> 1 9H 3:12a
r9M9lP*d9lldd': App. C:53d

f9Td9T^tf^ TT: 2:127d
flHdBd m ihichi : 2:70b
fe l dfd <HHIcHT: 3:13d

Paid^ rr Trf^rtft’ Tg/d App. E:78c
p9ldHll^y^^ld'T 15:41a
p9ldHpd M'MHyuR; 6:31b

p9ldl^d^'J|lAd- 6:48c
r9ldKTMTMTdrT: 2:101d

fgrdP>JT: fad: BIWIT App. A:7c
fa%d BdTT did 3:68a
PaiddlHlPid': Btd: App. B:34c
fWdtrrJT: fadt dl[d 2:118c
fadf >JcdT fad d^td App. A:6f
fadf dfd vrfO^ldT 2:125a
r9iaB'd'+iH05: 6: Id
gfrr: 9fld'i<UIW 5:17c

9nddl^'xq<.ir<;dl 4:81d
9ridBM9irdBM TTT: 5:117d
9f l dl*ld^HI^| TT 14:38d
'•sflui^uil^^JTir: 5:29b(vl)

91dil®dHir>^,dr dfadT 14:37a
gpifr ^5t g- App. D:71d

gpjj gT otHMdT MITT 5:157b

Index of Padas in the Tantra

611

3RT 15:65c

App. B:lld

^ yiylPri cTcTkTR; App. B:20b
^ dgfg - <F*TT: App. B:19b
^TfrfWTTlTTT^: 5:157d

App. B:20a
cTW gt 2:86c

5:154d

gpgT: ^ S^gfr fWcTT: 3:78f
^>6J : fg'dMd'l %gT?T App. B:13a

5:154c

<.cqci : App. B:20d
d'lfii -9|<sL: App. B:19c

$&Ml: 2:86d

5^gf%Hf8TrT: 1:7b
^vrvjnfd^Mf gf 2:111a

App. C:45c

vjiwi*r ^c^Tft App. D:61a
^pr gr Id fan smcr 14:49b
14:48d

d I <1*1 d*}<? 15:70c
^THTg - : fWcT: TJJ: 14:60b
4 ^-mi HT 14:47b

fTT ^ddf^rdM 14:48a
14:60d
i4-.4id

4:36e

5NT Id'Olfdd'i tpFT App. C:45d
5tTT TOTFr^rTpr App. B:40b

grrrfg' ^gggjg-: 5:87d
jJldduH^Sigd App. L:129b
'■li fed I «ld: 1:33d

gftfWrgwgr: 5:i8d
?fr%W *ddlf>dld App. J:113c

sfN - fl'dlMdNHIH 4:78b
vfigNKfebgK <1 : App. C:44d
HdgMKPddP^d : 4:85b
gr^VTT: jyp'fesid App. G:94c
gguiddfu) cHTT 15:12d
Hfl+'Jd: H^JiHUI’d : 2:119c
^gd Id I fed: TTB; l:4d

^cFT g^5": App. H:106e
g^gTfg-: App. G:92b
gtgr art gfgfgg-g: i4:ioid
J iTl q cqTq^'Pl 4:96c

gft^ Sfft" grar gifd - App. B:12c
afr^- tftpgwi JJg*T App. B:14d
*lddd 5:85a

T

grfarag^HTinw App. H:103a
sfr fanr: i4:iod
N^dlPd fe^ l fe 5:51c
'’tafe-gm^di (^Tr 14:44a
wfd": d" gstfsfd^fg": 5:137a
girort d^ gg- fd^r; 3:23d
+ App. F:89e

fT

f^rdt gft)U||«llwr 5:142c
d'y^ni d^cgrfdid i:40c
d‘4Uh * fg^jcgg-: I4:95d
fidKIrtlPd 1 !^ gr 3:53c
gfg^gHgTTwteT 0 5:59c

Ffrg^r sfr g- M9d

gfkt g^- d%cT 14:6b
ttM'iilMMii'qri App. E:82b

fifl 1 14iHd lrH4> : 2:103d
fi'dlllTd^uifg W: 5:136f
frarfr sdifedi-yd: i:82f
Hiw: fe l <Hc4>di 15:69a

612

Parakhyatantra

fjf+ilT: * *T%eT App. C:51b

df+Kfdd; — *T: 5:159d
fif4>KI<4«5rH'fl4nr 6:15d
H^Tfr IT: Spr: Sfat App. C:50a
fl H-.K T g#3T: fwRT: 6:13d
fjfddil d'j'i'dl srfWT: 6:16a
fiddd^ddfcH App. C:51e
fid+ildt dTV cTWrfdT App. C:50c
4:102a

HWT HT ?PTT 4:91a
ffWT W 2:113b

Hf^TcT: 14:82 c

Hf^RT fWTT^T drf 2:75b
Hf^raT: TfrraiTHT: 5:63b
fiTWeft Seftf^T: TT: 2:77b
frppra - crat S^TfT App. B:12a
H^crrar jh(Uiuii*t 2:22c
fTfTT: 3:15a

3:16b

#5rrarrarara^T o 5-.8a
F ^ ^ 'Tlet ddHeT 14:81a
?T trg- dlliM^d' 14:19a
?T rrg- H'ddddW 2:96c
ddi'ddt: IV^dl : *jei : 5:100d
W ^rlt 1:88a

f ^ratrai^tfrrst 4:i6c
fRTeT: faeT W 5PJ: 3:10b(vl)
H^rT: 2:85b

SRuTt dl<5d : fWcT: 3:7d
^RkTT (d^H : R-mci : 2:97b
H^Tt S^T faeT SPf: 3:10b
W ^TeT: d>Hd IrHdi : 4:48d
flf ^JIOIcHBH'ra; App. D:69b
?T dlRra: 14:95b

rrafra - ^ 5:103d
: 5:37d

d ^r^h ' iraftr fadcT: 5:149d

iff *T%rrar App. B:19d
IRTTT ^FRPT 3:61b
lf=T 14:26a
*T§eT: frT^t 6:24a
H^eT: r*M + r^d : 6:48d
fl ^d feld <*n<f>d : 6:48b
d^d l M ? JTRRTT 6:28c(vl)
H§f?ra-: r*ldHII* 6:50c
WTvT T 6:25d
Hfeft sf*T eTVT 6:26c
sfr fprairavr 6:25b
Hf^TF^rT 'TfT App. H:99b
#spST SUIdfdldHH; 4:23a

Mttjd'l frt": 5:96c
W ^ rTF^T Fdd.Hfc*T: 1:43c
*T ^ ?fT vjefr •M wra 4:165a
fT T favft *T f^Tvft 6:10c(vl)
*T ^ crRfWeT: fw: 6:58d
fl* ^ JTHtfera': TSp 4:161b
W T dlfdMdWPT 4:161c
*T T duilcM+1 W: 6:51b

*T dldld: ferfd - ragr 3:17a
FT ffigjft 4:33a

FT d I d I [d d Yl I del : 14:66b
FT Pd '“U d ®d ^ i d d *11 H cd I d^ 5:136e
d 'j$i id de-d d (^>, 2 . 15:65a
tfyicf: dildd'l App. D:70d
dyidFdddUPd App. D:69d
FTsIT^: fWeTt^T 14:80c
dddl *^tid : die: 3:16c
HtTT %F= *1*7 f 1:58a

Index of Padas in the Tantra

613

H ef Mi*iPqPi*i*l App. L:146a
IT cf q -m q P-^TcT : 6:19b(vl)

H cq i a 4:148a

H !J Td M d otfl 6:46a

Heft H"Rt S'^+l'-dSt 1:24c
HTTTTH fHHTHT f^Jc^ 1:95a

Mrq f^q Pei *i i q y il • 6:13c
fK-dRt f^lPHR 1:76b
TRTT^W c^TT 15:55d
fKfl^Mdl^d 15:56c
HTT 4:56d

TRT 5*T 14:7c

4144111$+: f*Jet: App. C:42b
H^THTJTfWHt 3:1b
H4TfH"5t Hrt SHUPt 4:164a
fl4lp!ll4 : d4l+l-d: 14:80a
H4lPw : waiT+W: 14:76c
■m <5 1 rWi^ P-q cil qQ 4 l 5:156a
15:63b

H%^ H H^T 15:67a
TngjfFH Pill 4 1 r*-M : 15:64d
H^RTeHTfpST: 2:92d
HTRt fTH 2:92b

H^T M Py M Pi J'dTTt App. H:98a
HetJTHcSPTeft Hdt : 2:94c
TRTt S-Mdedd-qdld; 2:57d(vl)
TPUt 4T HtftRT 2:95a
TRfnjftf: H 3^" 2:95b
TRTtJjflfar S*f 2:85a
H^WtHTH^TR^: 2:83d
15:66a

HflpMjPtdm T fr 1:4c
fH + Hp^n *jPi<5q 5:133c
HR": +dkP4c4py App. E:86f
fl'dHfdlMt<ATl + : 5:24a

TFrfHt 5:14a

°4l'4i!IMp<.Hinsd : 5:26d
d^$4dd ftf ^nfTct 3:40c
TRpl<44<MHH 14:54b
H^qrqWfef qT^cT App. D:57b
HfHVT^ ddfdR-Md 2:25a

P-q n e-n P-h *i 14:61e
Mp^qi'ld qe-qiP-H't 2:25a(vl)

H 'RPt: M^4d: l:6d
H <jHt >Hladl SHPH 2:46c
frq d 1 4d £4 5:129a
H SFIW 5^f 4T 4:141c

H Wtfeft sTTUft +14^4 3:11 c
H H%rFftcHHRH: App. H:101b
H vrR-; S|P+4N'+: 1:69b
4PT: 9 1 Puif 4^ft 2:110b
TPT: HTHFH^ntTT 6:51c
HHRTcT 5:43a

MH'qfaqq 6:81c

eft: 14:50d

UH4Wu|IcM + : 15:12b
HHHTRltT 15:26a

H P=*trT: 6:18d

MHqipT H ds4d 4:135b
flMdiyi * HfHHet: 6:18d(vl)
fWAHP+PS + lfld: 2:109b
dHfdd'i+'-yfeT 5:17d
fW4dlP*K4fl55': 5:110d
4PTW Ttfrr fetet: 14:23b
■HHiqid : <tv4P-$i) 5:148d
TRTpT: H yTTeKT 14:85b

614

Parakhyatantra

15:17d

tim(t|APItfT ATAT 14:96c
«^ l rM4fj|«Tvrar: 14:16d
Atfer: 14:17b
HPtAT %fA =Tt AA 14:85c
AMR: MMrTT 4:116a

HTTTA 14:23d

flUHJpiiiriHtft: l:77d

sfA ^riil-qd : 4:169b
fimj fr s*PJT:Aw: 14:23a
'• 15:13b

App. D:77d

H^rrm^n^T^nT i:i2b
WHlAT Hfd$*iTT: 6:31a
HMI<r r sfA^A It 4:5a
^mr ^r: At <TtA 14:17a
W ipsAr l:10d

w *i r t'^ *T5T T^r: 4:84b
K^cff gT r+^lHr ^7 2:111b
HTpicnTcTVF*TrSr 3:59a

r^l u ' T l^ 4 ^ 1 ’ 5:106b
^il^dlfTw: 5:96d
d^Ppf: 4:48b
+-\ u\ t-r^" 15:70a

fPjott 9¥fA: hAT* 2:83c(vl)

H Mrd M ~ IddlifrT 6:81a
fjlPm tuiMicdd '• 3:71b
fiMyKOlArlTr 3:69c
AwrA <dlMd*T 3:69b
fTSTVTA fPVTrfpFtTT 3:58c
H « I H -H'l -M4 f<4 H <4 U M *J y ■rTc'^T : 14:108b
dfcJflioj'dl 4:149c
4:14d

oM^d' *PT: 4:170d
^A 2:8a

HT^TPrrrj^: 6:19d
H*^AT S-rU^+T 6:19d(vl)

^t^AT d" Ij^lcfr dT 2:5a
FFdd!4rM AT dTT 3:41 c

TpF f^RT^reniT 377 6:82b
dU|+HNd(dV*T: 15:1b
^U|J| A StATST ^ App. F:90d
9<fcl¥dA 6:44d

mfA TPTT App. L:146d

fl- trrfTT PVMdlXur 14:72a
*T AlHlARdT *777: 14:25d
S’ AfAT TTsjA: ^trr 14:103c
HTTF d%77 4:47b

HTfr ATfAW^r: l:9d
hA: fcdlPJlA “• • 5:162c

hA: yAMdlAttfT 15:48a
flA: «i||Tfl < b: 51 ®At 6:45a
frA ^HrdV: SfT35IT 2:44a
hA 5i«jir<J J Ad 'PT 14:85d
hA d<5 W 5TTW*T 1:67b
HA t^T 39 1 At AT 15:61c
TTAdiTA hr id *iw : 2:1a
6:31d

q<UKUI*IP >7: 3:2b
H-UkuI+K^T 5:161d
ft4<biA ^Ar mfA 4-.i5c
hA^tAfptATAt 2:128a
H«S«t» l Af q- TT»TT: 2:25b
?tA<JTA 2:30b

flj<frr A *777: F68c

d<5»lA f Af^TPT 2:29d
hA^tAsTJAAT 4:137c
f) j^irA dAtc<T77: App. E:83b
M fW,^ 2:26b

-

Index of Pad as in the Tantra

m4<j>c4 3 ct^r$iM 2:64c

mr RTPT 4:17a
fptrTT ^cRT’SHTT 4:1b
^JIIcdiKUIlP-^dM 4:19d
IFWpv^tfTcPT 4:133d
14:20d

H^$T: qr^ST: 2:65b
*H4dK$cdK 2:62 c
*t 4$T: d4$^4d v 15:68d
«4sln'4^d : 3:66d
r4tT: fcTfrOc^TT 15:69c
H^rT: yPdflffirfr: 14:57b
^PTPfgnir: 2:109d
f^drdd.MI'dJI: 5:156d
w4drdiRTt dfMld v App. L:135a
H^TrgT’STtff ^T: 5:161c
PTtrft tdl-d^HH: 5:30b

5fT App. E:84d

w4m'jj , rqqP4a : 2:86b
JW’SHT^T 4:92d
fl4dl fT^rT: dTPS - 2:23c

h4tT: T5T7: App. K:119d
H4^TT^t^T:fnT 14:71d
d4^Ntt)4 '3TT%’ 15:61a
-h 4M!M$ <1 5T: 5:138b
«49ni^R'«: App. B:35d
d49mPT^fcPT 15:65b
«4yif«l4iHI^' 2:52a
m 4 •jid^'W App. L:131e

H^dlfd' 2:58b
fl4j^fWl9>M: 5: 161 f
#5cWnw App. E:88e
H#- HrtlPd HTflW App. J:112c
W: 4:148b

615

HldlcH^. diT^ 4:170c
fl4*$H£4R: 5:152d
HtwmRRT: 5:109d(vl)
d4dmfdd1 far: App. C:41a

fl44dl JT^TT: 2:1b
«4r9lfclHdMiM 3:50a
fl4fiflK5:44MIH 15:50a
4l4<HIMKui1 JJT: 5:120b
H^RT nrrat Trf 5:97c
dRpf: 6:73c

tH4RJlc9PddlPJTH: 3:34b
d4wPdN^ 5Df: 6:72b
4H 4 R^ TT 14:35b
fM^MPrdrrei : 5:18b
Udlj|°dm'l H%ff 4:119d
*rat?fTf?rf% W*r: 14:44d
dd^dd R jdjdd 14:26b
Wd^cHdl W 5Tf^ 4:168a
■Hd1r*d l Sddl^Jd: 3:74d
fldt^rPd Pd<Mrt 2:126d
Hdbr d«lfadl f%TT: App. C:41a(vl)
«d^«5<6lPlui: 5:155b
2:117a

^«i <iPin : 5:56d
fldURp -KPScdld 2:83a
ddHdMKIW^: 5:109d
dd^yiT^dd Id <11 4:145a
RdbbTTdTJRTT RT 15:46a
^ SVTtvgrTT 5:153a
Pd<ld<i| OTT: 5:143f
di^nrnrdPT 3:56b
fl4«li 'JPKpM>lcdrT App. L:145e
R^TT MlfuHlfb^ App. C:55b
Hfdf d4dfrJpT 4:138b
14:79c

616

Parakhyatantra

ilR^jpiirMT HTTT 4:123c
H^fTrfVTf%^r>T 15:65d
*T grg - : ^rerfr SftpT: 14:28b
ti Pin^H I 9jq Pn cPT 3:59d
flTdO RT 1:8b

w r^f*4 vTr sr fa»fr sr 6:i0c
F + + W 5:120c

HoMIMKiRam "jKi 6:79a
floumKlRjcf: SrfWTT 6:39a

flHIlPl Pin Cl Id App. E:78b
ft - : 6:49a

fr^rfr t crftt 2:50b
fr?T5r ilNPiW'l'jft 5:76c
f^y^PdWltf: 5:80c
HI-rSTPrap^jf^jP': 5:67b
l-d <44 R-HcHT 5:60d
5:66d

1T5^r5T^#r: 5:72d
HTrrfV': WrfTTrfRT: App. L:127d
fl^<6 W: WFT 5:160a
HT 4>HI&MJ|I *T%cT 2:53d
m <M I ^W *TT 2:53d(vl)

« l 4>r*T cTtPIT sftffnr 3:10c
d l<bd*T •H'5atnW 2:85c
HT 54"PJf 3TSTT 2:50c

m f%*rr r^NdlP^n 2:88b

fll£NKJ«MII4lm<l 2:55c(vl)
ht ^ *tptt ^tt App. L:i40b
flNlCl 1:10c

HT jftHT 2:61c

ht %ar sfnrrr srvT'pjrr 4.9if
HT cTc^WH^rT 2:55c

HT cTf : 'TTTtfeT: 2:84b(vl)

M l<f*<inc‘i < ii , j 4 ll 3:35b
HTV^T dd^.-MT App. L:121d

ITPPT sf d4lPild*T 15:47b
hppt srerzrf^cr 4:i5id

flNHI^'bA': fTP^ 2:63a
HlfcHIcT ?TP-d Pd Pd T 15:23a
fllMdld; HTtzrpTf^cT: 3:12b
: i5:ia

fINK: J tiddlc*14>: 2:66d

dNKlPydPdllAdT: App. C:51d
■H I M 1 <4 ’T^TVt sP-hi^ 2:66a
ftlPdcR !PTpjpPT 2:74d
3:21f
15:47c

HTWJPdf^: 3PT 15:42d
15:43a

HlwiT T: RhdiyiPb': 2:39a
fHWJlPSvT % d N"PT 4:141d
4:64b

HlPv T « T HT 3PT g%cT 6:65d

Hlfq- fT H4«PcWc TT 15:53b
HT 'pit MyPd^: 2:83c
fl|i|W T T T 4H&MI4 2:55c(vl)

HT^NT farfir: 1:82b
HT^STT sflPHTT PPT 15:24d
HT^STT PTT^8TT ^ 15:24c
«l'4dd<'HWH'l' 15:27a
■H I r*-l HINT: TT ’T^T 3:59b
flT d^d^4>l<5dcT 3:9d
HT vfp^T dl$ClP 4 Hd'P; 4:93b
HIM tfr ^Pd^T 2:30d

Index of Padas in the Tantra

617

“dld'D'JlP'ia *T%rT l:61d
fl I M JJl fl<6H I ^Tfr 15:24a
*TT*TW 1:93b

d 44) VI HI 2:26a
HFTRTfaW WT 3:41b
fllHIH) - Pfl4^|WI'fTT 2:10d
HFTRTt 5U4-g^dlHi 4:110a
dKdfgiPHJ^': 3:16d
*TT ftft" <?^<t>4fdtn" 2:49c

HT 3"PTT 2:45d

fllPdOl 1:43d

HT PdH&l H^rldl 1:32b
m ?T%: MK^O 3:77b
HT 5T%: SW fHJcTT *TcT: 1:68b
*TT VTf^xtfHTT^cTT 2:46d
HT VlPrt.-SMHlPcHd'l 2:58d
m VT?^ *$dPd4) 2:48d
HFW: 4:18a

HT IFRt dc$dr W: 6:27d
HT IrrgJ 4>l 4d>l Pldd 2:34d
HIR-H-4IHI dgP^ai 2:44c
R-K J l-M<5£r4d: 5:80d
fTT?: M^fTT 2:74b
fd *Pq qj i M c I q q : 5:127d
Pd^l^'y I'M ci<y iP; 0 5:135c
f^RnWUcT: 15:62c

Pd-g.i'nielHrd'a^ : 1:11b

?T fwPTRr: 3:49b

fd Ps,4 q Pi giwr: 15:61b
s«if ^PrbfiP^d : 3:47d
frnsrret hm« 1 App. H:i06f
Pd IMIHIqciiPidd 14:52d
g# d'^Mdi'-^d ° 4:146c

g^j:^rf7cJlTmT 15:58a
g<43:<MHp<.rqmiH 15:57c
g^:wfgvtfwg 1:63d
g^:*rWP5PT: l:84d
g^g^lcHdi yi«d l:80d
g<sg :difq<ri <14^ 14:87c
g^^TTfc g^ App. K:119b
g^:*rrfr gw) - App. K:120b
gw^f ^Tfr cTFjmr App. K:116d
gdHfdl9^irtTl*i: 5:24a(vl)
gd<rl dldMo) S'Mddi'? 5:52e(vl)
gdlti^ 5TJ^ 5:22d
gdl^gdMPd 5:22d(vl)
gqi5<j>'j'jq<lfsil{; 0 5:23c
g4<Mldd*gdd 3:13b
g^iP)Pl^4 l cqp T: 5:57d
gnt T H H J D i'dTd App. L:142b
gir^r^PrdT 5:104d
gTTT: ^P4J4V) 5:142a
gTTgW^PTf^pf)- 5:103b
g^9l^m<)MHig 4:89b
gftTFcTjf^r 5:103a
gd^HT 5:89c

gfonr fvrrrfr sms’ 3:75a

gvftcfr 5 : 19 b

ggw *rr crdw 4:5 c
ggW ^ P*,d|ir«T 4:6a
ggwrg^mr 4:i35d
gd1*-M) VTFrf: 5:56c

gddldHgd falW 5:105b

gw: gwp6dldg: 2:118b

gw HJ?T fcKI-d'W 4:14b
gWTT VlPtiHMdl 1:65b

618

Parakhyatantra

*jSq?T 31 fad I l:64d
4:37d

^qTTrfNTWr: ITT 4:38a
J^fa^ddlfadT 4:44d
^TPJTTf^TtTT': 4:50d
J TT: 4:64d

*j%qw|Hir<idW T 4:59d
^jSqqq gWiTlPlcdPT 4:63a
*jgqT <fcl^d^(HldT 4:136d
*j^t 5:20d

gcfrernir 5:20c
g^ft*J^T 5*T diriirod ' 5:13a
5:20d(vl)
^d<*>l'dli^<rHST 1:70a
qdffa ^rnnvT 2:ii6b
4:128c

fjlsi+l^r TT H#sT: 6:2a
^ffSTT^TT^nf: 5:161b
^ * nwM: 3:2a

T 4:11c

^HijSpdflTlT 14:39c
fl^iy^ddt: 'jd’l : 1:77c
?TVft dHdl-dd': 4:67d
TWt 2:41d
*-HlPcff T ddrTT 2:17d
qtffT Slfaddl'd-P 2:60d
wl-^^rrr: VTrrsrrqt 5:26a
qt TS^TTHtT - : 5:38c
qt sfa+lft «*wic*i»h: 2:98b
qt Z^t- f^r^T^rT: App. A:6e
qt S^TUT wfnH>yd 4:89d
qt Sp-d^T JJTTc*^WTT 2:104c
qt sfa ^TTPWt Sp+H 2:19c
qt sfT d^fadPjeTT 3:14a

qt sfr fir^- T fa ?St 3:26c
qt sfa dfWT tTT ?T 15:60t
qt sfa 5:109b

Wldq<5d$lPi<Jd; 3:54b
fTl d 1 4>fa P'M n I *Ttt( I 14:71c
qt S* HhU TT fa^T 6:9d
qt sqf (ddluifi^T Sp-dd 3:67a
qt S ddKd T 4>Kurq 3:14d
qt sfer wrP ^ pi 51 Id 1:23c
qt S*Tf TFdTfTTtTrr: 4:39b
qt SpFTT 15:33d

qt sP-d-dl Sift Hril TcT: l:50d
q^+alfaldiddiT 5:59d
^ftrqfqrT: MMTiicdl App. H:101c
qtxzpr: ^wJpJJdyr 5:143c
ffluU T'. q d^dT: 5:116b

qfV*=crT: d l d l ^ ^T: fWdT: 14:37d

qfn=m TT g' di^HHIPT App. B:34a

qt^t gr niRo^r 14:2b

f 4 ,^M TcT fd«'d(dilN?; w 5rQ"*TT 0 ... 5: 162a

fdMil^ddcdlJf 14:36a

f^d r f r dddT dHII'd 6:63c

^Pu-dHlt 3:27d

4-^h tt Tnfwr*pft d%r 6-.63d

WTT WHH 5:158c

WTT ddfddHW 5:159c

fqjqit^t 14:74d

y qHiq WMddlcd*ifapM u l ° • • • 5:162b

j^IHPT Tdiii'n Clc+Ml't 14:83c

P 4 Hir^<bK<bir<cdra; 2:122a

T^(IM'ii<;isPi‘^dl 14:lld

fWcT. TT MISHIT: 14:78b

p-«4ci nsiMdi fcTid 5:33d

fctRT ^ T^STd" l:65d

ft^qr Ps^ddl'Hdr: 14:58d

Index of Padas in the Tantra

619

fPT3T Jf TO#T 15:49a
fWrTT 5:33b

f^TcrnTT ti 4 dl 1:49c
fWrTT m fWTFjpTT 2:112d
fWfn^ S^TTW: 5:40b
°fNrdfillWHIrH4.: 2:124b

FTTjfat: ^P^cR: App. B:13d
opj^JTTJ^rf^T: 5:8d
FJ£T <IT fRFT: App. D:67d

TOT F^'RT STRpT: 4:131b
14:67b

jidBpURT : 5:52d

fWcfT SM": 'jfadldH ITT 5:7b
fRJrfT TTVTRT ^'dlKJd 4:65a
fRTcfr TTt STlfr: 2:99c

TT3T App. E:84b

fRTc^c’Tf^f^TTTTRTt 2:97c

fRlc^T fRTc^T ftmuniT App. L:126b

fRF%T iTlJI-cflnr: RTTT 14:9c

fcqT Rn^frrRt^T>T 14:12b

fRlTc^ - dcH^RI 1:35a

RJTT fllddd <hl4B 2:7 c

RJTT d g H H Pd d : 4:136b

FJ?T Jf 5T RTTTT 2:13c

RJTTrfPT: ^pT4%cT 4:63b

4:38b

5:55c

5:9a

Fhld'RTPMl'd K Pt-v Pn : 6:10b
Ftfttt S^yTdMId*: 6:lld
Fh lz Y sdurdMI^: 6:9b
RTW =T ftwt l:27f

?FRT% ^dPcW FT 14:13b
■HHdl'JMpRT RWI7T; 1:35 c
FjfTTsTR' l:27e

^Pd dl^H d I 1:35b

^rdd l 4444d^ t 3:33a
RJctoS" <Tl I w d i rd i I 15:20d
HII-dlCTt <J<FJMBlPMd App. A:5d
HllcWdl froJ^T: TT: 15:52d
*-q<ti4d : 9ffrt 5p-Hd 4:14c

RJFTracSrrfipp^ 4:62d
RJRTfd" TTTfT 4:127c

2:2c

RJRt S^PdMdT TFT: 4:37c
WIcdT TT^fror djj^H App. D:64d
WH^pT <il vH il frr App. F:89f

fd+^MPiPMpU-S^ 2:52b
dd<Ti4'fH^*d1 1:15c
<-q<Ti4H)n*Pl' , id : 1:36b
fd<t«4'+iHdlJ|« j r: 4:150b
ti4 Pq P'M 4l Pfl d d 1:90b
F^TTIt RTTrT 6:7a(vl)

RFT fRtf^TFdfTT App. B:37f
1:10b

yMKldl^Mldc^ 15:22c
FT^T: ^T^tBFTRTTRT App. L:137c
fq^T: FF^FfTOTTW: 4:98b
fM^ I RdPlPSdl^^ : 4:98b(vl)
FRlt^" dridd <, : 5:146d
fq^|j<|oi|pMdKd : 4:130b

F44,Hi ^ W ^dldi 2:19a
RFKpfcFTW&W 4:160a

ti^ifddl 4:19b(vl)

2:65d

fd+ldfdTPd^^r: 4:153d
W4.ldfc9K<6 4:13d
RFfrm^Tcff fcTO 14:8c
fdJp||^iT|Jld: 4:127b

620

Parakhyatantra

3:62d

4:63d

W'dlPd^HNWlu App. C:42c
WFT FT<r ^ J* *|<dfd' 3:43c
WFT tig- q- ?t®gf SW 6:21a
T^TT ^ JFTFTc^ 3:42c
^cfr tfr^t T ^rtcT: 4:160b
fgVFt^fFcf: JriPdd 2:6b

:133b

4:107c

TcRFfr MK^-dt lT 14:21d
W'Kl4H4>lDd+l 4:31d
WU + IVir^Ri^cr: 4:126d
H9<$Pd : *1^*1 2:19b
w4VdMp’d'lPMdl 14:44b

14:15a

W^dWaiRhcdR; 14:48c

*PT: FTgf 14:45c
W<H'dl<JJdHrt FTFT7 14:35d

wr ftfst 2:34a

fSFTTtr App. K:115d

W^TTCl’ 'dOdPa^r: 1:72a
^ l^TcT 1:73d
WHlwi^y^ 4:24b
m frPdPk l Hfr 2:126a
TWlg- ^p£=T App. E:83a
WdHd’l 4 tF*TT: App. K:118b
1:59b

WIKI : *KiiUd: 6:3d

WSF Wp4<HcM«fcM 4:162b

2:71b

dPi^/TT 4:19b
MldmP*T: St^TT 6:4a
^q4*i«lH ddPl Pi i 6:77a
WJ|f4«i|lRjfl|cfl' 6:49c
W^ddP l'- g ^ FJ5T 5:108a
WHfai : HvdFl'trq ': 5:130b
RFT fjl Ml 4 d 15:19b
W^ F^r fFTJFT: 5T: 2:37b
Ht^l sfdoqvrMcl wrH 1:90c
Wdl4mfTl4dl : 5:135b
WdlgfW.'Sdal+F 14:38b
WWIMKl: SFpFT^ 6:73a
W¥lPUPldM4 6:68d
wf5ngTfr^jft^TT° 5:8c
^pHWH l 4dWW TFT 2:100a(vl)
Wfi4<IHy wfd - : App. H:106d
Sfr FTRlfr 4:143c

WRTmwJ- f%TvCU cR=CT 2:34c
14:39b

MpWCf:^ 2:58a
F-q^q * Hiqdmd : 4:168d
W Wltqoqn'Til 4 q i Fi 14:75a
Wiaild.m'l'Jl 8FFT 4:145d
WI’WiaiP^rdPHTT^': 1:52b
WT diftpT *TFT: $Pdd 4:58d
W l d>W T M «h TFT: 1:93d
Wl^dfdWll 5:105a
H l P^4>KM4T^ T 3:61a
wiPqqti <.ic«b4' 5tFTT: 3:61c
WTf^FT q>4«i : 'TJFFT l:40d
WlP4diaid^d : 4:68d
F^TPcq- Hl+HI App. L:122a
w^v-u ft Pdiminr i4-.29d

14:29c

*4^11 «MdlWd: l:94d

Index of Padas in the Tantra

621

14:30a
: 3:9b

f^^dHdRdl: 5:144b

flft tw pr 14:82d

5:150a

fsra; iwid 5:58c

fT: fifM^ 5:57a
5:140c

*rf7XTTTp4cn^TVT 5:90d
IMuDmMH 5:90b
^T^TTRTfVpT^WTcr 1:85c
4:io3b

fitrfl cTTTHfWcfl' 14:8b
5T2^T: flTWcfr 5T: 5:56b
?T3^r: -HVlOffkcT: 5:55b
fTE^T: -Hy'J^T^T 5:58b
$ld<bfclH Pdfl’?! 5:59a

5:53b

^TC^rrfVfed' Spi^T 5:60b
f^TTT *Tc*T T dlN^d 4:76d
rijHd l d 5:91b

g9.j;K I -d4i<P l' J TT ? 14:105c
: HfW 37T>T 6:32d

£r+l$) ?f ftVTT^T 14:20b
frWWt^cfl' 14:70c
^73" ddfdl^j 14:72c
f^q- iJdlRdl'Jl App. A:3c
^q- App. B:15b

fTiTKrfvrVPT^r: App. A:ld
ffc fT^ ^ 4:118d

ffT ^TT TT^- 14:73c

sftff 3:74b

ftPjTSTcT App. D:57d
^ S^T 4niuii 2:107c
If: ^T%T 7TT3T7T 2:19d
IfPHt *T lidlPwT 5:161e
6:75b
cFfr 2:8b
^lM^«b4P n- 4:132d
|f*ff S^HI ^ 2:97d

|*rfl77TTOT Ht sf?T 5:89a
|h ° 5:69c

*^lrHdl 3:60d
^Ifldl 3:15c

GENERAL INDEX

No manner of indexing seems quite without 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 that 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 better 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 (jala,
ap, salila, udaka , van, toya, ka, etc.). The principal disadvantage of such an
approach is a rather high degree of arbitrariness.

Abhasa, 289, 291
abhava, 209, 212
Abhidharmakosa , 170, 172
Abhidharmakosabhasyq, 145, 244
Abhinavagupta, xxxvi, xcvi, cxii,

345, 3G2, 367, 403, 405, 407

Acintya , xxiii, 406
action, see karman
adhara, 354, 355
adbarma , 241, 257, 401

A bh isamayalankaraloka , 173
abhivyakti , lxxviii, 146, 404
Abhyankar, 370

Abjala (Rudra bearing egg of

181, 242, 318, 383

buddhidharma, lxix, 254, 282
adhikara, lxxvii, cxv

Brahma), 313

acarya, lxvi, lxxvi, 143, 197, 218,
255, 392

Acharya, vi, xxxviii, 142, 143, 168,

aspect of Siva, 141, 318
for initiation, 395
for liberation, 396
in pure path, 318
level of, 201

of mantras, 141, 218-220, 222,

179, 221, 241, 257, 263,

270, 272, 280, 287, 292,

307-309, 312, 321, 330,

331, 333, 334, 337, 343,

225

of Mantresas, 202, 218
for padas, 387, 390, 391
tattva, 192, 201
to confer initiation, 393

624

Parakhyatantra

adhikarin , 202

aspect of 6iva, lxv, Ixvi, 192,

196 197

adhvan, 200, 275, 317, 373, 397
universe, 203

adhyavasaya, lxix, 236-238, 258

ad hy ay an a , 391

AdiSaivas, xxvii

adisutra , xxxviii-xxxix, 139

Adriaensen, xvii, lxxxiii

adrsfca, 159

Advaita, lxii, see also non-dualism,
Vedanta and vivartavada
Vedantic, 153
agarna ( pramana ), 209
Agamadambara, 169, 171
‘Agamas’, xv
Agamasastra, lvi
aged people (as initiands), 395
aghora, 191, 194, 195, 222
Aghorasiva, v, xvi, xvii, xxxiv,
xxxv, xxxvii, xliv, lii, lviii,
lix, lxi, lxii, cix-cxv , cxxi,
cxxiv, 138, 142, 154, 166,
177, 195, 245, 250, 255,
259, 260, 264, 265, 295,
317, 326, 348, 352, 353,
361, 373, 375
date of, xxvi
disciples of, xxvi
AGHORASTRA, 223
aghosa vak, 323

Agneya , xxiv, xxv, see also

Kalottara

Agneyl ( dharana ), 360
Agni, 290, 296, 369, see also fire
nadl of, 367
AgnTdhra, 297
Agnihotra, 1, 212, 213
ahahkara, lxx, 229, 237, 259, 260,
268-270

Bhutadi, lxx, 259, 260, 263, 269
Taijasa, lxx, 259, 260, 268

Vaikrta, lxx, 259, 260, 268
Ahirbudhnyasamhita , 381
Aindrl (a nadT), 367
air, lxx, 328, see also Vayu and
wind

homologised with y, 361
rising of, 158

aisa language, lvi, lxxviii-lxxxv,
221, 262, 380, 526
AisanI (dharana), 360
aisvarya, 257

buddhidharma , lxix, 154, 254,
256

sad-, lxxviii, 404, 405
AJA, 222

Aji ta, xxiii, xxvi, cx, cxxii, 280, 321,
322, 397, 524
Ajita, 324

ajnana, see also avidya

buddhidharma, 254, 282
aka^a, see ether and vyoinan
akrta (a bhuvana), 249
aksa, see faculties
Alaka, lviii, 403
alchemical liquid, 402
alcoholic fermentation, 146
Alvars, xxxiii

Amarako&a , 164, 288, 301, 307
Amaravat! (citadel on Meru), 296
Ambaladesikendra, cxv
Ambaresa (a hell), 285
AmbarTsa (a hell), 282, 283, 285
Ambhojasambhu, xx
Ambika, 324

Ambika (tantravataraka) , 406
Amrta (dharana), 360

Amrtakanikoddyotanibandha , 173

AmSumat , xxiii, 379
Amudalapadu, xx
anaisvarya

buddhidharma, lxix, 254, 282
Anandabhairava, 184

General Index

625

Ananta, xxviii, liv, lix, lxvi, lxvii,
163, 176, 201, 202, 205,
206, 218, 237, 317, 333
a Rudra bearing egg of Brahma,
313

regent of Isvaratattva, lxxii, 317
Ananta, 324

Anantasambhu, cix, cxxiii
Anasrita, 324
Anatha, 324

Anavaratavinayakam Pillai,
cxx

Andhatamasa (a hell), 284
Andhatamisra (a hell), 287
Andhra Pradesh, xxx
Andropogon Muricatus, 160
ahgamantras, 223, 224, 330, 332-
334, 337

Angaraka (Mars), 306, 307
anger, 272, 302
animan, lxix, 219, 256, 379
anugraha (compassion/grace), lxv,
lxvi, 146, 165, 189, 196-
198, 200-202, 220, 317,
343, 393, 396-398

anumana, li, 146, 168, 169, 209, 211
anus, 262, 265

faculty of, 262
tattva of, 316
a nustubh, lxxxv
Apabhramsa, lxxix
apana, lxxv, 262, 265, 357, 377
Aparajita, 324
apauruseyatva, li, 209-212
Appar, xviii
Apsaras, 297-299
Apte, 148, 285, 347, 362, 374
Apya (a nadt), 367
Aranipadra, xx
arbuda

embryo, 244-246
number, 279
ari varga, xix

Arka, 294

arna, term for consonants, 321, 325
arsa language, lxxxv, lxxxv i
arthakriyakaritva, 172, 272, 273
arthapada, 345

arthapatti , li, 168, 169, 209, 212, 327

Arthadastra , xix, 402

arthavada, 211, 342

Arulnandi, cxix

Arurar, xxxiii

Aryadeva, 403

Aryaman j usrTnamasahgTti , 173
Aryasatyadvayavatarasutra, lvi
as an a

yogahga, 351-353
ash, 388

Asitavatl (citadel on Meru), 296
as ram as, 394
as takas, 249, 314-316
astamurti , 181, 316
Astahgahrdaya , 246, 366
astapuspika , 384

ASTRA, xl, 223, 224, 332, 333, 383
aduddhadhvan, 373
Asuras, 297
Asvattha tree, 297
atiguhyastaka, 315
Atimarga, 139, 260
Atmarthapujapaddbati, xxxvi, lxii,
cix, cxi

atoms, lxx, 270, 271, 279, 280
Atyantakama, xix
A tyantanirmalatattvaratn avail, 314
auma (a bhuvana), 249
avairagya

buddhidharma , 235, 241, 254,
282

Avantivarman, xx
a varan a, 224
avesa, see under mukti
Avlci/Avlcl (a hell), 282, 284, 287
avidya, 152, 153, see also ajhana
avinabhavaniyama, xlix

626

Parakhyatantra

avyakta, see prakrti
axe, 161
ayurveda , 233

Badaml, xx
Bahurupasambhu, lix
Barker, xvii, lxxxiii
Bala, one of the satarudrah , 313
balagra, see hair
BalajhanaratnavalT, cxi
Balaksepa, 183
Balaksepa, form of Siva, 183
Balamanthana, 184
Balantaka, one of the satarudrah ,
313

Balapramatha, 183
Balapramathana, 184
BalapramathinT, 181
Balaratnavall , cxi

Balavattara (head of sparsatattva ) ,
316

Balavikarana, 180, 183
BalavikaranT, 181
Bali (a Daitya), 292, 293
Banerji, xx

Barazer-Billoret, xxv, xliv, xlv,
lxxxviii, 139, 202, 237, 315
barley grain (yava), 280, 523-528
Baroda, vii
Baudhayana, xxvii
Beck, xvi
bell-metal, 307
belly, 267, 284
Benares, Hi
Bendall, xvii
Berlin, xciv
Bhadra , xxiv
Bhadrasva, 295, 297, 298
BhagavadgTta, 255
Bhagavatapurana, 244, 282, 399
Bhairava, 223

bhakti (devotion), 255, 395, 397
Bhandarkar, xviii, xx

Bhanujidlksita, 301, 307
Bhanumat (head of rupatattva) , 316
Bharata, 300

Bharata (landmass), 295, 299, 300,
305

Bhasarvajiia, 378

BHATT, xvi, xviii, xxxv, liii, xciii,
xciv, xcvi, xcvii, cxv,
cxviii, 139, 172, 187, 192,
195, 202, 225, 236-238,
249, 258, 280, 314, 349,
350, 365, 368, 369, 372,
373, 375, 376, 392, 397, 525
Bhatta Bhaskara, 187, 390
Bhattabhaskaramisra, 181
Bhattacharya, xxi, lvi
Bhatta VadTndra, 151
Bhava, lxvi, 205

realm below suddhavidya, 406
Bhavacudamani , lx, cxiv
bhavas , see buddhidharmas
bhavasarga, 180

Bhlmanihsvana (a Raksasa), 292
Bhlmanirhrada (a Raksasa), 292
Bhlmaparakrama (a Daitya), 292
bhoga

aspect of Siva, 141, 318
contrasted with moksa , 220
tattva, 201

Bhogakarika, xxxvii, lx, 235, 236,
239, 253, 259, 264, 404
Bhogakarikavrtti y cxiv, 154, 234
bhogin

aspect of Siva, lxvi, 196, 197
Bhoja, xvi, xliv, cix, 260
Bhrgu, 302
bhuh, lxxi

bhutas, see elements and spirits
bhutasamkhya, 282, 304, 524
bhutasarga, 180
bhutasuddhi, 355, 360, 361
Bhutikantha, lxi
bhuvana

General Index

627

laksya , 324
bhuvanadhvan , 200
bhuvanasarga, 180
Bhuvarloka, lxxii, 305, 309
bTj a

term for vowels, 321
bTjamantras , 330, 333, 334, see a/so
under mantras

bile, 267

locus of fire, 267
Bilhari, xx

binding fate, see niyati
bindu , lxxii, 176, 177, 317, 321-324,
326, 363
laksya , 324
in mantroccara , 324
Bisschop, vi, 302, 315, 318, 352,
401

blood, 183, 267, 287, 303, 366, 367
Bodhayana, xxvii

body, lxiv, lxx, 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 Ananta, 201, 317
of Kusmanda, 281
of MalinT, xlvii

of mantras, 221
of Rahu, 307
of subtle matter, 221
pure, 317, 398

soul different from, 143, 144
subtle, lxx, 163, 242, 243, 250,
251, 266, 273, 369
the Lord’s, lxv, lxvii, 165, 190-
192, 194, 196, 217, 221,

222, 224, 225, 306, 343,

344, 374, 398

transformation of four ele-
ments, 144
water in, 267

yogic burning of, 388, 389
Bohtlingk, 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 mantroccara, lxxv, 372
nirvacana of, 311
regent of sadagivatattva, lxxii
term used of liberated soul, 406
Brahmabindupanisat, li, 151
brahmacarya (celibacy), lxxvii, 394
brahmamantras , xl, xli, lxv, cviii,
191, 194, 223, 332, 334,

337, 374
bTja, 330

brahman, 153, 324, 378, 384, 406
in mantroccara, 324
BrahmanadT, 358
Brahmananda, 364
Brahmanandasvamin, 398
brahmanda, see Brahma, egg of
Brahmandapurana, 291, 301, 527,
528

628

Parakhyatantra

Brahmapurana , 301
brahmarandhra , 265, 373
Brahmasambhu, xx
Brahmasiddhi, lvii
BRAHMA&RAS, 223
Brahmasutra , 152, 197
BrahmasutrasankarTvrtti , 217
Brahmavaivartapurana, 279
Brahml, xlvii
brahmins, 298, 394
brahmya (a bhuvana), 249
Brhadaranyakopanisat , 378
Brhadbhoga (a Daitya), 292
BrhaddadhTca, 314
Brhadgarbha (a Daitya), 292
Brhadraga (a Daitya), 292
Brhaspati, 306, 307
Brhaspatipada, lx, lxi
Brhatkalottara, xxv, xxxviii, xxxix,
xlii, 224, 353
Brhatkiranoddyota, lxii
BrhattTka , 169
Brockington, xiii, xiv
brows, lxxv, 372

Brunner, vi, xvi, xviii, xx, xxvii,
xxxi, xxxiv, xxxvi, lii, lviii,
lxiii, lxxxviii, cxi, cxii,
cxiv, cxv, cxxiv, 140, 181,
184, 223, 224, 249, 250,
307, 314-316, 331, 334,
352, 361,379,389-391,393
bubhuksu , 220
buckram, cii
budbud a, 244-246
Buddha (head of buddhitattva), 316
Buddhacarita, 402
buddhi (intellect), lxviii-lxx, 145,
154, 229, 234-239, 247,
251, 252, 258, 259, 268,
316, 385

with its eight qualities, 154,
240, 254, 258, 385, 404, see
also buddhidharmas

buddhidharmas , lxxviii, 154, 241,
282, 404

buddhTndriyas , 260, see also facul-
ties

Buddhists, lvi, lxii-lxiv, lxx, 172,
173, 209, 271, 272
tantric, 222, 347, 403
Buddruss, 307
Budha, 297, 306, 307
Buhnemann, 307
Burnier, 358

caksuh , see eye and sight
Calukyas, xix

Cambodian inscriptions, xx, xxi
Cambridge, vii, xxi, xlii, 315
Candra, see moon, Candramas and
Soma

Candrabhasa, xxiv
Candragarbha, 296
Candrahasa, xxiv
Candrajnana , xxiv
Candramas, 306, see also moon and
Soma

Candrananda, li, 245, 329, 380
Candra^ekharabhattaraka, cxiv
candrayana, 184

Caiikarpanirakaranam, xxxii, cxv
Carvakas, li, lxiii, 143-147, 168, 169
carya (pada), lxii, lxxvi, 141, 385,
387, 388, 390, 392, 398-400
caste, lxxvii, cviii, 394
Catamanimalai , cxvi
Catuh&atikakalottara , lxii
Catuhsatika, lxii
celibacy, see brahmacarya
chaff, 308
Chandellas, xxx
Chidambaram, cxv
children (as initiands), 395, 396
chotika , 364
chyle, lxxv
Cintya, xxiii

General Index

629

Cintya^astra , xxvii, 389
Citraratha, 299
Cittavisuddhiprakarana , 403
Civananacittiyar , cxii, cxix, 140
clay, 176
clay vessel, 233
clouds, 305
C CEDES, xxi

Colas, vi, xxv, 255, 381
Colas-Chauhan, vi, cxiii
conflation, xcii, 157
conjectures, cvi

consonants, Ixxii, lxxiii, 321, 322,
325, 331, 336, 337
clusters of, 334, 337
continents, 294, 295, 301-303, 305
seven, lxxi, Ixxii
copper, 307, 402
cotton, 148

cows, xl, lxxiii, 147, 302, 334
time taken to milk, 359
crystal, 154, 307, 371
Cuiex, lxxxix
CULIKA, xl

DAGENS, xxv, xliv, xlv, lix, lxxxviii,
cix, cxiii, cxv, cxix, 139,
202, 237, 315, 524
Daityas, lxxi, 291, 306
Daman!, 181, 182, 184
danda (punctuation), civ
danda (unit of measure), 280, 523-
528

dandabhahgi , 191

danda[ka] (asana), 348, 350

Danujas, 290

darkness, 201

Dasgupta, xiv, xvi

Davis, xvi, xvii, xix, xx, cxv

death, 383, 397

Desopadesa, 390

Devapati (tantravataraka) , 406

Devasenapathi, xxxiii, cxii

devata

Mlmamsaka conception of,
339-342

Devendravarman, xix
DevTbhagavatapurana , 285, 293, 296
DevTkalottara, cvii, cxvii, 398
DevTyamala , 315
Devyamata , cxvii
Dezso, vi, 144, 233, 269
Dhanada, 300

dhanuh (unit of measure), 280, 523-
528

dharana , lxxv, 351-353, 355, 360-
362, 365, 388
of earth, 360
of ether, 355, 363
of fire, 362
of water, 361
of wind, 355, 363

dharma , 152, 212, 213, 241, 255,
401, 404

buddhidharma , lxix, 154, 254
sad-, lxxviii, 404
Dharma (tantravataraka) , 406
Dharmaklrti, xlvi, xlix, 167, 337
Dharmapuram, cxii, cxv
Dharmendra, 173

Dhatupatha , 266, 308, 312, 316, 370
dhatus , 367

Dhavamony, xvi, xxxii
Dhruva, see pole star
Dhureti plates, xxx
dhyana , lxxv, 351, 356, 360, 362,
391

yogahga, 351-353
Dignaga, xlix, 271
dTksa (initiation), xxi, xxvii, xlvi,
lxiii, lxxvi, lxxvii, lxxxviii,
cviii, cxii, cxviii, cxix, 137,
162, 163, 193, 200, 218,
219, 238, 242, 282, 314,
317, 382, 385, 387-391,
393-399, 402, 404

630

Parakhyatantra

nirapeksa, lxxvii, 394, 395
samaya-, lxxvi, 387, 391
sapeksa, lxxvii, 387, 394
Dlksadarsa, cvii, cxii, cxxv, 390
Dlksot tara, xv
DTpika, 324

diplomatic transcription, civ
Dfpta, xxiii, 524

Diptarudra (tantravataraka), 40b
DTptesa (tantravataraka), lxxviii,
406

doctor, 200

double sandhi, lxxxv, 202, 208

drk-sakti, see jnana-dakti

Dundubhi (head of vaktattva), 31b
Dunuwila, xvi
Durdarsa (a serpent), 292
Durdarsana (a Daitya), 292
dvadasanta, 355, 371, 373, 377
bahya-, 373, 376

Dvisatikaiottara, lxii, 224, 372, 375

Dvisatikaiottara, xxv
Dvisatikalottaravrtti, lxii, 142, 373,

375

Dviveda/Dvivedi/Dwivedi,
Vrajavallabha,
xxxiv, lx, lxi, cvi, cxxii,
260

dvyanuka, 270, 279, 280

ear, 261, 262, 265

earth, lxviii, lxx, 169, 208, 264, 269,
973 301. 302, 308

area, 172

characteristics of, 361

circle of, 295, 382
dharana of, lxxv, 355, 360, 361
evolved from smell, 267
gold in, 402

homologised with J, 361
karmabhumi, 305
measurements of, 304
our, 288, 294

pilgrimage sites on, 314, 315

property of, 258

shaking of, 158

surface of, 281, 295, 310, 382

tattva of, 227, 230, 278, 304,

314, 373
Skadrk, 201
Skarudra, 201

dements, 141, 227, 260, 269, 328
gross (bhuta, mahabhuta), lxx,
145-148, 159, 181, 184,
229, 260, 261, 263, 264,
266, 268, 269, 271, 273,
316, 317, 354, 361
dharanas of, lxxv, 360, 362
four visible, 144, 158
homologisation of with semi-
vowels, 361

innate properties of, 158
subtle (matra, tanmatra), lxx,
229, 259, 260, 263-265,
268, 269, 316

elements (seven dhatus of body),
193

elephant, 189, 239, 294, 301, 361
embryo, 244
female, 246
male, 246

emendation, xcii, c, ciii, cvi
enjambement, lxxix, 217, 342, 382
Ennius, cxxiv

ether (akasa), lvi, lxx, 263-265, 328,
336, 364, 373

dharana of, lxxv, 355, 360, 363
level of subtle sound, 363
plurality of, 264
tattva of, 314
the letter H, 331, 361
excretion, faculty of, see anus
eye, lxxiv, 179, 262, 265, 267, 278,
351

-balls, 261
faculty of, 179, 247

General Index

631

infected, 138
locus of fire, 267
retaining breath in, 354
eyeskip, 181, 231, 356

faculties (senses, instruments, in-
driya, karana), 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

subjection of by mantras, 338
FlLLlOZAT, xviii, xix, xxxvi,

lxxxviii, xcvi, 406
finger-breadth, 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

dharana 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
Flood, xiv

foetus, 242, 246, 247, 367
fog, 284
forehead, 355
form (rupa)

subtle element, 263, 267
tattva of, 316
Franco, 169

Frauwallner, 1, 169, 186, 210, 212

Gabhasti, 291
Gabhastimat, 289, 292
Gahane^ana, 317
Ganapati Sastri, cx
Ganapatitattwa, 353
gandha , see smell

property of earth, 258
Gandhamadana (mountain range),
297, 298

Gandhanga (head of gandhatattva) ,
316

Gandharvas, 298, 299, 303
Gandhavaha (citadel on Meru), 296
GandhavatT (citadel on Meru), 296
Ganesan, vi, xxvii, xxx, cxix
Ganesvaras, 224, 333
Ganges, lxiii, 137

632

Parakhyatantra

Sky-, 306

Garbhoda, lxxii, 304
gariman, 379

Garuda, xliv, 137, 274, 299, 318
Garudas, 290
Gaudapada, lvi
Gauta, Ixvi, 205
Gautama, 302
gavyuti , 280, 523-528
gayatrI, 224
gems, lxxiv, 293, 303, 345
nine, 291

radiance of, 281, 293, 303
wish-fulfilling, 173
Gengnagel, xvi, xvii, xliv
genitals, 265
ghana, 244, 245

Ghanananda (head of upastha-
tattva), 316
ghatakasadrstanta , lvi
Gherandasamhita , 350, 358
GHORA, 222
GHORASTRA, 223
Ghoshal, xix
GTtabhasya, 256
godoha, 358, 359
gold, 307, 402

eight types of, 402
heated, 306

Gomeda(s) (continent), 294, 302
GOML, vii, xxxvi, lii, lxii, cx, cxi,
cxxii-cxxiv, 173, 206, 252,
339, 340
Gonda, xiv-xvi

GOODALL, v, xiii-xv, xviii, xix,
xxi, xxiii-xxvi, xxix, xxx,
xxxiv-xxxix, xliii, xlix, li,
lii, lvi, lviii-lxiii, lxxviii,
lxxix, lxxxii, lxxxv, lxxxvi,
lxxxviii, xcii, xciii, xcv-
xcviii, c, cii, cx-cxv, cxx-
cxxiv, 138, 139, 141, 142,
151, 167, 173, 177, 180,

181, 193, 199, 202, 207,

231, 234, 238, 243, 249,

260, 261, 272, 275, 276,

299, 314, 316, 317, 321,

323, 324, 335, 345, 369,

375, 387, 388, 391, 393,

395, 396, 398, 404, 406, 525
Gopal Iyer, xxxiii
Gopati ( tantravataraka ), 406
Gopati (king of Gomedas), 302
Gopendratippabhupala, 375
Goraksaviracitaprabodha, xcvi

Gosava, 302

GOUDRIAAN, xv, lxxviii
Govindaraja (commentator on
Manusmrti ), 286
Grahayajna, 307

Grantha, xcviii, xcix, 144, 148, 157,
200, 343
grant hi , 384

five along central channel, 355
grasping

faculty of, 262
tattva of, 316
Great Bear, 309
Greek astrology, xlvii
Griffiths, vi
Gronbold, 351
Gros, xxxiii
GUHA, 222

guhyatiguhyastaka, 315
guhyad guhyatara , 315
Guhyasamaja, 347
guhyastaka, 315

gunas, lxix, 182, 235, 236, 252-254,
260

gunasahkranti, see under mukti
gunatattva, lxix, 229, 237, 249, 253,
316

Gupta, xv

‘guru, lxvi, cix, 198, 392, 395, 396
IIaag-Bernede, vi, 159

h—

mmmmm

General Index

hair, 267

dimension of tip of ( kacagra ,
balagra ), 280, 523-528
Hamkrti (head of ahaiikaratattva ),
316

HAMSA, lxxvi, 375
Hamsaparamesvara, xxi
Handiqui, xx

hands, 160, 161, 189, 289, see also
grasping, faculty of
faculty of action, 262
of a Vidyadhara, 299
of the Lord, 223
positioning of in yoga, 349, 351
unit of measure (hasta), 280,
523-528

Hanneder, xx, 377
Hara, 296, 299, 311-313
nirvacana of, 312
Hara, 360, 381
Haracaritacintamani , 179
Haravijaya , lviii, 233, 402
Hari (landmass), 295, 299, 300
Hari (Visnu), 300, 302
Haribhadra, 173
Harivamsa, 297
hasta, see grasping and hands
Hataka, lxxi, 293, 294
Hatakesvara, 291
Hathaka, 293

HathayogapradTpika , 358, 364
Hattori, 271
Hayashi, 279, 524
Hazra, xvii
head, 194, 355

of the Lord, 191, 193, 194
hearing, 270

faculty of, 261
tattva of, 316

heart, xl, lxxv, 324, 353-357, 367-
369,371,372,376, 383,384
locus of fire, 267
of Sikhandin, 201

633

of the Lord, xl, 191, 195, 222
hedonists (as initiands), 395
Helaraja, li
hells, lxxi, 282-290
Hemahamsagani, 370
Hemakuta (mountain range), 299,
300

hetu , 328
hetukartr, 207
Hevajrasah a jasadyoga , 173
Hevaj rat antra, 374, 403
hiatus, lxxxiii, lxxxv, 158, 205, 216,
221, 357
Himavat, 300
Hiranya (a Daitya), 292
Hiranya (landmass), 295
Hoisington, xvii
homa, 388, 391, 392
homoioteleuton, 262, 390
horses, 297, 361

Hoshiarpur Vishveshvaranand Vedic
Research Institute, vii,
cviii

Houben, 329

HOUSMAN, xxxi, lxxxix-xci, cxxiv,
cxxv

HRDAYA, xl, 223, 332
hrIm, 333, 334
HUAUM, 331

Hulin, ixxxviii, 239, 279, 283, 286,
295, 525
Hultzsch, xix
hum, 334, 335
humphat, 383
hypermetry, lxxxvi

iccha ( sakti ), 179, 201, 252, 372
Ida, 297

ida, lxxv, 367, 372
idiots (as initiands), 395
IFP, v, vii, xxvii, xxxvi, lii, lv,
lvi, lix, lxii, xciii, cvi, cviii,
cx-cxiv, cxvi, cxix-cxxiv,

634

Parakhyatantra

166, 173, 191, 192, 195,

206, 217, 232, 242, 245,
249, 250, 252, 259, 282,

289, 294-297, 307, 313-
315, 323, 325, 333, 339,

340, 348, 352, 355, 372,

373, 375, 376, 379, 381,

388, 389, 391

Ila, 297

Ilavrta, 295-299
impurity, see mala
INDEN, xci
Indhika, 324
India Office, xlii
Indra, xxxvii, 296, 297, 301, 369
indriyas, see faculties
initiands, 388, 395
initiates, 137, 393, 395
initiation, see diksa
initiation names, xx, xxx
instruments of sense and action, see
faculties
intestines, 267
Iracamanikkanar, xxxii
iron, 307
l£a, 369
!£a, 223

Isaacson, v, vi, xiii, xvii, li, lxxxiii,
137, 140, 142, 148, 150,
151, 153, 159, 160, 165,
168, 169, 173, 179, 181,
185, 186, 197-202, 207,
214, 222, 232, 237, 245,
246, 249, 251, 258, 272,
274, 292, 293, 302, 330,
341, 343, 345, 347, 357,
360, 370, 374, 375, 380,
394, 400, 402, 403, 407
Tsana, 191, 193, 194, 222

Isanasivagurudevapaddhati, xxx,

cvii, cix, cxxiii, 308, 334,
355

ISanT ( dharana ), 360

ISHIMATSU, cx

J&fca, 379
Isvara, lxv, 192

in mantroccara , lxxv, 372
isvara ( padartha ), Ixiii, 140, 345

Isvarapratyabhijnakarika , 372

Igvarapratyabhijnakarikavimarsini ,

xcvi

F^varatattva, lxvi, lxxii, 201, 317
Iyangar, 358

Jahnu, 310

Jainas, xcvi, 148, 150

Jalada (head of rasatattva), 316

Jalamdharabandha, 358

jalamoda , 159

Jalantaka, one of the ^atarudrah,
313

Jalavasa , 159

Jalesa (head of jaJatattva), 314
Jambu (continent), lxxii, 294, 295,
297, 299-301, 303
Jambu (tree), 300, 301
Jambunada (gold), 300, 301
JambunadI, 301
Jambuvijaya, 380
Jamison, 367
Jammu, vii, cxiv
Janaloka, lxxii, 310, 311
japa, 391

japa (yogahga), 352
jasmine, 306

jati (mantra inflection), lxxiii, 334,
335, 337

functions and genders of, 334
jatu, 233
Jatu (a hell), 283
Jatupanka (a hell), 285
Jay a, 324

Jayantabhatta, 169
Jayara^i, 169

Jayaratha, lx, lxi, cxii, 242
Jayavarman V, xxi

General Index

635

jlv a, 375

as name for ingoing or outgoing
breath, lxxv, 371
jTvanmukta, xxvii
jhana, see also vidya

buddhidharma , lxix, 154, 254
saj-, lxxviii, 404, 405
jhana (sakti), 161-163, 174, 185-
189,219,221,233, 275, 405
jhana (pada), lxii, lxxvi, 385, 387,
388, 390-392, 395, 397, see
also vidyapada

jhana ( padartha ), 388, see also un-
der vidya

Jnanabindu (head of kalatattva),
316

Jhanapahcasika , xxv, xxxviii, xcvi
Jhanaprakasa, cvii, cviii, cxiii, cxix,
cxx, cxxiii, 190-193, 217,
322, 325-329, 390

JhanaratnavalJ , xli, xliii, lii, lxii, cx,
cxx, cxxiv, 314

Jnanasambhu, xli, lii, liii, lxii, cx,
cxx, cxxiv
Jupiter, 306, 309
jvalinI, 222
Jyestha, 180-182, 324
Jyestha, 182

Jyotiska (peak on Meru), 296
jyotistoma, 340

kacagra , see hair
Kahrs, 390

Kailasanatha temple, xix
Kala (form of Siva), 183
Kala (head of kalatattva), 317
kala (time), lxviii, 175, 176, 183,
229, 230, 235, 242, 243,
246-248, 278, 284, 317, 374

kala

38 divisions of the brahma-
mantras, 196

channel of the breath(?), 266

group of five, lxxvi, 317
limited power to act, lxvii-lxix,
162, 163, 200, 227, 229,
231-237, 240, 242, 247,
248, 250-252, 269, 273,
278, 317, 374
bhuvanas in, 184
tattva of, 316
of vamadeva mantra, 181
Kalacakratantra , 222
kaladhvan, 200, 317
Kalagnirudra, lxxi, 280, 281
Kalajhana , xcvi, see also Kalottara
Kalakira, 180, 183
Kalaksepa, form of Siva, 183
kalala, 244, 245
Kalamukhas, 404
kalana , 245
Kalanala, 281
Kalanga (a serpent), 292
Kalasutra (a hell), 283, 284
KalavikaranT, 181
Kali, 180, 183
Kalidasa, lxxxii
Kallkulakrama, xlii
Kalottara , xv, xxv, xxxvii, xcvi,
cxvii, 192, 330, 377
Brhat-, see Brhatkalottara
Devi-, see Devlkalottara
fifty-verse recension of, xcvi
hundred-verse recension of,
xxv, xcvi

mantra-system of, 333
Saptasatika-, see SaptaSatika-
kalottara

Sardhaiatika -, xcvi
Sardhatrisati-, see Sardhatrisa-
tikalottara

seven-hundred-verse recension
of, xxv

Skanda -, 314, 315
synonymous with Kalajhana ,
xcvi

636

Parakhyatantra

Kamada (head of ragatattva), 316
Kamadeva, see Love
kamavasayita, 379
Kambala (a serpent), 291
Kamika, xxiii, xxv, 327

Purv a-, 280, 327, 334, 524
Ur-, 327

Uttara-, 307, 327
vidyapada, 327
KancT, xix

kancukas, Ixviii, 234, 235, 240, 242,
246, 247, 249, 317
kanda, 355, 367, 368

KANKANA, xl

Kannada script, xcv, xcvii, cii
kapha, 367

Karalaka (a Raksasa), 292
Karana, xxiii, cx
Purva- y 524
karana , see faculties
KaraneSvaras, 355, 372
Karavelane, xxxiii
Karavlramahayaga , xlii
Karhad Plates, xx
Karkandhaka (a Daitya), 292
Karkandhu (a Daitya), 291
Karkaroni, xx
Karkata (a serpent), 292
karman (past action), xlix, lxiv,
Ixviii, 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

prarabdhakarya , 156
sancita , 156

karmasamya, xxxiv, 171, 199, 395
karmendriyas, 260, see also faculties
karme^vara, 171

Karttikeya, xxxviii, 302
Kashmir, xxii, xxx, cxiii
Kashmirian manuscripts, xix, xciii,
249

Kashmirian text, xcii
Kashmirians, xxi, xxvi
Kataoka, 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
Kaviraja, cvi

Kavirajasekharasuryabhattaraka,

140

Kavyalankarasutra, 375
Kellner, 169
Kerala, xxx, xxxi, cix
Ketu, lxxii, 307, 308
Ketumala, 295, 297
Khadga (a hell), 283, 285
Kharepatan Plates, xx
Kielhorn, xx, 336
kila, position of in sentence, 375
Kimpurusa (landmass), 295, 299,
300

Kimpurusas, 290

Kirana , 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

637

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
Kirfel, 295, 296, 309, 524
Klostermaier, xiv
Konkan, xx

Kramana (head of padatatfcva), 316
Kraunca

continent, 294, 302
demon, 302
mountain, 302
krcchra, 184

Kriminicaya (a hell), 284, 286
Krishna Maharaya Ayyan, cxii
Krishnadeva Raya, cxii
kriya ( sakti ), 174, 179, 187-189,
221, 231, 233, 247, 405
kriya (pada), lxii, lxxvi, 385, 387,
388, 390-393, 395, 398
kriya (padartha), 388
Kriyakramadyotika, lix, cx, cxiv,
138, 166, 195, 361, 362

Kriyakramadyotikavyakhya of

Sadasiva, cx

krosa, 280, 523-528
Krsna, cii

Krsnacaritranataka , 245
Krsna III, xx

Krsnangara (citadel on Meru), 296
Krsnavat! (citadel on Meru), 296
krta (a bhuvana ), 249
krtayuga , 305
Krtyakalpataru , 360
ksanabhahgavada, li
Ksemaraja, 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
Ksutpipasa(ka) (a hell), 283, 286
ktva, xliii, lxxxv, 403
Kubera, 290, 296, 369
Kubjikamatatantra, lxxviii, lxxxiv,
lxxxv, 403
Kubjikopanisat , 347
Kumaradeva, 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
KundalinI

in mantroccara, 324
kundalinlsakti , 323
Kunjunni Raja, lvi
Kurmapurana , 297
Kuru (landmass), 299
Kur unanacampantaparamacar iyar ,
cxii

638

Parakhyatantra

Kusa (continent), 294, 301
Ku£a (grass), 301
Kusana, xlvii

Kusmanda, lxxi, 281, 288, 289, 363
spelling of, 281
kuta, 332

Kutila (a serpent), 291

lac, 285
laghiman , 379
LaksmTdhara, 360
laksya, 324
Lalita, xxiv
Law, xvii
Jaya

aspect of Siva, 141, 318
tattva, 201
lay in, lxvi

aspect of £iva, 197
lead, 307

liberation, see niukti
lTksa, 280, 523-528

orthography of, 280
LlNDTNER, lvi
Lingapurana , 255
Lirigayasurin, 288, 289, 301, 307
liquor, 302

Lohastambha (a hell), 284, 286
Lohitaksa (a Raksasa), 291
Lokaloka mountain, Ixxii, 279, 303,
304

Lokapalas, 224, 295, 296, 313, 315,
333

lotus, xx, 189, 197, 199, 361, 362
calyx, 295
colour of, 307

distinguished from water-lilies,
178, 179, 189
locus of Visnu, 311, 312
of the heart, lxxv, 354, 367-369,
371, 384

posture, 348, 349
shape of Padma hell, 284

louse (yuka), 280, 523-528
louse egg, see llksa
Love, god of, 302
Lucilius, cxxiv, cxxv
Lucknow, vii
Luptagamasangraha, cvi
lyap, xliii, lxxxv, 403

Madhavacarya , xvii
Madhyapradesh, xx
Madhyarjuna, cxxii, 192
Madhyarjuna (place name), cxxii
magnet, 173, 177

Mahabharata, 172, 244, 249, 266,
300,301,305,307,312,401
Mahabhasya , 336
mahabhuta , see elements
Mahadeva (author of Muktisopana-
gastra?), xcvi

Mahakala ( tantravataraka ), 406
mahaksaya , 231
mahamaya , 195, 323
Mahanarakas, 283
Mahapadma (a hell), 283, 284
mahapralaya , lx, lxi, 312
Maharaurava (a hell), 282, 284, 287
Maharloka, Ixxii, 310
Mahatala, 289, 291, 292
Mahavaktra (head of jilivatattva),
316

mahavakya, xxvii
Mahesvaras, 404
mahiman, 379

Mahodaya (citadel on Meru), 296
Makuta , xxiv
Makuta , cxxii

mala (impurity), xix, lxiv, lxxi, 137,
138, 140, 143, 153-156,
162, 163, 198, 199, 230-
232, 236, 242, 248, 274-
277, 398
malamantra , 333

malaparipaka , xxxiv, 199, 219, 395

General Index

639

MalinT, xlvii
malinT, lxxxv

MalinJvijayavarttika , xx, 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

Malledevaru, xcv, cii, ciii
Malya, 298

Malyavat (mountain range), 297,
298

Mamsada (a hell), 283, 286
mamsapesTy 244-246
mamsapinda , 245

manasy lxx, 145, 146, 218, 229, 237,
238, 247, 259, 260, 263,

268, 274, 316
Manas, a Rudra, 184
mandalaSy 354
Mandanamisra, lvii
Mandukyakarikay lvi
mango, 148

taste of, 328
Manikkavacakar, xiv
Manonmana, form of Siva, 184
ManonmanI, 181, 182, 184
mantra-body, 192, 388
mantradhvany 200
mantras, xxii, xxxvi, xl, liv, lxvi,
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

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
iaksya, 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 are &iva, 339
that are anus, 339
their disenchantment with cre-
ation, 218, 221
mantra-systems, 333
Mantravarttikay lx
mantroccaray lxxv, 324, 331
mantroddharay 321
Manu, 298, 302

Manusmrtiy 280, 282, 286, 360, 524
Marana (Rudra bearing egg of
Brahma), 313
Marlci, 310
Markanda, 310

Markandeyapuranay 255, 301, 360,
* 528

marrow, 267, 366, 367
Mars, 306, 309
Marut, 369

Matahga, xiv, xvi, xxi, xxv, xxxvii,
xlix, liii, liv, lxii, lxxxvii-
lxxxix, cxvii, cxxiii, 139,

640

Parakhyatantra

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
Matanga, xliv, 296
Matangavrtti, 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
Matarisvan (head of vayutattva ) ,
314

Mathanadeva, xx
matra, see elements
matra, time-unit, 364, 365
matrka , 322
Matsubara, 381
Matsyapurana , 297
Mattamayura, xx
Mattamayura lineage, xx
may a (primal matter), xxvii, xxviii,
lxii, lxvi-lxxii, 144, 162,

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
Mayasahgraha , xxv, cxiv
medas, 367

memory, lxiii, lxxvii, 146-150, 327
Mercury, 306, 309
Meru, lxxii, 295, 296, 298, 304
metre, lxxxv-lxxxvii
metricians, lxxiii
Meulenbeld, 367
Meykantacattirankaly xiii, xxxii,
xxxiii, cxv, cxviii
Michael, cvii
Mlmamsa, 1, 142

Mlmamsakas, xlviii, xlix, li, lxvii,
lxxiv, 169, 170, 209-213,
215, 326, 337, 339
Bhatta, 209
MTmamsasutra, 1, 186
Mirashi, xix, xx, xxx
Mishra, vi
mist, 284
Mocika, 324

Mohacudottaray xxv, lxii, 307
Mohasurottaray cxxiii
moksay see mukti

Moksakarika, xix, lx, lxi, cxvii, 139,
193, 194, 201, 205, 218,
310, 397, 400

Moksakarikavrttiy 193, 209, 218, 310
Monier-Williams, 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

reflected in water, 151
moonlight, 176
moonstone, 157, 158
morphological peculiarities, lxxxiv
mote in sunbeam, 279
Motegi, 158
mouth, 265

of the Lord, 191
movement

faculty of, 263
tattva of, 316

Mrgendra, xvi, xxv, xxxvii, xliii, li,
lv, lvii, lxi, lxxxvii-lxxxix,
xcvi, xcvii, ciii, cviii, cxiv,
cxvii, cxxiii, 140, 144, 146,
156, 157, 171, 189, 192,

194, 196, 202, 218, 220,

224, 230, 231, 233, 235,

240-243, 247-250, 253-

255, 259, 261-264, 266,

267, 279-283, 286, 288,

289, 292-297, 301-305,

308-315, 322, 323, 332-
334, 342, 345, 347, 348,
352, 354, 360, 364, 372,
387, 525

parallels with other Siddhantas,
286, 291

style of, xliv, xlviii, lxxxix
translations of, lxxxviii
Mrgendrapaddhati , lxi
Mrgendrapaddhatitlka , lv, cxiv,
352, 389 ’

Mrgendravrtti , lxi, cviii, cxiv, 146,
172, 231, 239, 266, 267,
272, 322, 323, 339, 354,
355, 389, 397, 399

MrgendravrttidTpika , lxi, cxv, 177,
255, 264, 295
Mrgendrottara, xcvii
mud, 287

Mudaliar, xvii, cxii
Mudraprakarana , lx

mudras , cix
Mukhabimba , xxiii
mukti (liberation), xlvi, lx, lxi, lxv,
lxxiv, lxxvi-lxxviii, cxviii,

139, 141, 152, 153, 182,

186, 195, 196, 198, 203,

218, 220, 221, 276, 277,

382, 384, 385, 387, 388,

390, 393-404, 407

abhivyakti , 404, 405
absence of rivalry between souls
in, 405

as Rudra, 397
avesa, 400

padartha, lxiii, lxxvi, 140, 141,
345, 385, 387
samutpatti, 400, 404
sarikranti, 400, 401
MuktisopanaJastra, xcvi
Mulabandha, 358
mulamantra , see sivamantra
mulasutra , see adisutra
mumuksu, 220
Mysore, v, cvii, cxxv

Oriental Reseach Institute, cxi
Oriental Research Institute, vii,
xcv

M y (=Mysore MS P 258), xxxv-
xlii, lv, lx, lxii, lxxxv, xcii-
xciv, xcvi-xcix, cii-civ,
cvi-cviii, cxxi, cxxiv, cxxv,

140, 144, 145, 152, 157,

165-167, 169, 170, 182,
186, 191, 193, 198, 203,

236, 241, 244, 257, 258,

261-263, 275, 281, 285-
287, 291-293, 298, 300,
303, 306, 313, 316, 323,

324, 336, 346, 347, 350-

353, 358, 359, 364, 365,

373, 379, 383, 402, 406,

531, 623

apograph of, cii, ciii

642

Parakhyatantra

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
nadl, 356

nadiphantakrama, xlvii

Nagas, lxxi, 290, 338
Nagaswamy, xviii
nails, 267

Naimittikakriyanusandhana, xx

Nairrtya (a nadi), 367
Naisadhlyacarita, xcviii
Naiyayikas, xlviii, lxx, 177, 211, 329
Nakamura, 152
naksatra, 309
NAMAH, 334

Nanavaranavi/akkam, cxii

Nanavaranavilakkattarumpatavivekam,

cvii, cxi, cxxiii, 166, 257,

261

Nandimath, xvii, xx
Nandinagari, xcv, xcviii, cxi
Narada, 298
Narakarajas, 283
Narakas, 283
Narasimha II, xix

Narayanakantha, xxvi, xxxvii, lviii,
lxi, cviii, cix, cxiv, 144,

172, 196, 230, 231, 239,

250, 266, 267, 272, 279,

305, 323, 354, 355
Narayanlya, cix
NaresvaraparTksa, 170, 185
NaresvaraparTksaprakaga, 146, 148,

149, 169, 170, 172, 185,

272, 312, 341

Natesaguru, lix, see also Vak-
trasambhu
NAV ATMAN, 333
navel, 355

Nayanmars, xiv, xxxiii
Nayatrayapradfpa, 173
nectar

dharana 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
Netroddyot a, cxiii, 392, 393
NGMPP, vii, xxxviii, xciii, xcvi,
cxvii, 307, 355, 403

Nigamajnanade^ika, 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, lxv, 180, 196, 223, 397
in mantroccara , 324
Nisvasa, xv, xxiii, xxxvii, xxxix,
xlviii, lxxxix, cxi, 333
guhyasutra , ixxxiv, 224, 243,
260, 290, 293, 297, 301,
310, 315, 333, 526
inscript ional reference to, xx,
xxi

-mukha, Ixxxiv, 260, 282, 290,
310, 313

-

I

General Index

643

mulasutra , 224, 315, 333, 334

ocean, lxxii, 304, 309

NandTsvaravatara -, 224

Garbhoda, 304

nayasutra, 261, 265-267, 275

of clarified butter, 302

uttarasutra, 207, 310, 324, 333

of curds, 301

Nisvasakarika, lvi, cxvii

of liquor, 302

Nisvasapr at isthat antra, cxvii

of milk, 301

Nitala, 289, 291

churning of, xl, 297

Nityadisahgrahabhidhanapaddhati ,

of nectar, 303

xl, cxiii, 224

of salt water, 301

nityapuja , 184

of sugar-cane juice, 302

Nivrtti, 324

seven, Ixxi, 294, 303, 304

Niyamaka (head of niyatitattva ) ,

ogdoads, see astakas

317

OM, lxxiii

niyamas , lxix, 254, 256

Oxford, v

yoganga, 353

Bodleian Library, vii

niyati (binding fate), lxviii, 163,
229, 235, 242, 246-248,

pada, see feet and movement

250, 317, 374

padadhvan , 200

non-dualism, xvi, xxii, xxvi, lvi,

Padarthadharmasahgrahasee Pra-

152, 353, 383, 398, see

sastapadabhasya 556

also Advaita, Vedanta and

padarthas , liii, lviii, lxiii, 139-141,

vivartavada

345

Vedantic, xvii, xxvi, xxviii, lxiii

padas , 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

Padoux, 331, 376

Nyaya, 142

Palasa tree, 233

Nyayabhasya, 345

palate, lxxv, 338, 354, 355, 372

Nyayabhusana , 149

Pallavas, xix

Nyayamanjarl \ 146, 149, 169, 179,

pancakrtya , ixvi

382

Pancarthabhasya , 254

Nyayaratnakara , 146

pancastaka , 314

Nyayasahgraha , 370

Panini, xlviii, 210, 337

Nyayasara , 378

Parakhya , see passim

Nyayasutra , 150

alternative title of, xxxv, xxxix,

obelus, lxxxix

xl, cviii

commentary on, lviii, lix, lxii,

OBERLIES, lxxxv

138, 166

occlusion, see tirobhava and rodha -

dating of, xliii, xliv, xlvii, xlviii,

sakti li, lv, lvii, lviii, 380

644

Parakhyatantra

interlocutors of, xl, lix, 137
manuscripts of, xcv— xcvii, xcix,
ci-ciii

misattributions to, cix
other works so called, xxxviii,
xxxix, xli, xlii

padardivision in, lxiii, 141, 345
parallels with other Siddhantas,
lii, liv, lv, cviii, cxiii, 139,
167, 217, 223, 275, 276,
286, 291, 327

position in lists of Siddhantas,
xxxviii

quotations of, xxxiii, 1, lviii,
lxxxix, xciii, cvii, cviii,
cxii, cxvi, cxvii, cxx-cxxiv,
162, 166

sources of inspiration for,
xlviii-li, 167-169, 197,

293, 381

style of, xli-xliv, xlviii,
liv, lxxix-lxxxii, lxxxv,
lxxxvii, lxxxix, 141, 153,
174, 182, 202, 227, 261,
277, 284, 342, 381, 393
transmission of, lxxxix-xciii,
cxxv

according to tradition, 406
paramanu , 279, 280
Paramarthasara , 389
Paramedvara, xv, xxi, xxiii, xxv, liii,
217, see also Pauskara , Ur-
Paramoksanirasakarika , lvi, lx, 400
Paramoksanirasakarikavrtti, lx,

146, 378
paranada, 323
ParaSakti, 377
Parasamhita, xli, xlii
Paratala, 289, 291
Paratantragama, xlii, ciii
parinamavada , lvi, 152
Parthasarathimisra, 146, 152, 209

Parvatlpati (tantravataraka),

Ixxviii, 406
Paspa£ahnika , 336
passion, see raga
past action, see karman
pa^u, see also under soul and
purusatattva
padartha , lxiii, 139, 345
Pa^upatas, xiv, Ixxviii, 140, 181,
399, 400, 404
Pancarthika, 400
paSupatastra, 223
Paiupatasutra, 254, 348, 359, 380
paiutva, see maia
Patala, 291-293
pataJas, lxxi, 288-294
Patanjali (author of yogasutra), 351,
352

Patanjali (grammarian), 336
Pathak, xx
pathya, lxxxv

Pauskara, xiv, li— liv, lvii, xcvi, ciii,
cviii, cxiii, cxviii, 139, 145,
157, 167, 174-176, 190-
193, 197-199, 201, 217,
231, 233, 250, 259, 277,
322, 324-329
Pauskara, xx

Pauskarabhasya, xvi, cviii, cxiii,
cxv, cxvi, cxviii, 139, 325,
328, 392, 400, 401, see also
Umapati

Pauskara, Ur-, xxi, xxxvii, xliii, lii,
liii, 217, 249, 406

Pauskaravrtti, cviii, cxiii, cxxiii,
325, 326, 328, see also Jna-

naprakasa
pavitrastaka, 315
payu, see anus
pericarp, 184
pes7, 244-246
PHAT, 334, 335
phlegm, 366, 367

General Index

645

phonemes, lxxii, lxxiii, 321, 322,
325, 330, 338
pidgin, lxxix

Pinga (Rudra bearing egg of
Brahma), 313

Pingala (a Raksasa), 292, 293
Pingala (metrician), xlviii, 210
PINGALA, 222
pingala , lxxv, 367, 372
pisacas , 256

planets, xlvii, lxxii, 179, 216, 231,
298, 305-308
heights of, 309

iconographic prescriptions for,
307

pleonasm, lxxxiv, 230, 312
poison, 202, 234, 338, 345, 364
power of, 156
pole star, lxxii, 308, 309
Pondicherry, vi
Poona, 187, 225
Pope, xvii
potter, 176

Prabhavat! (citadel on Meru), 296
Prabhavyakhya, cx, cxiv, 352
Pracetas, 194

Pradhana (head of prakrtitattva),
316

pradhana , see prakrti
Prahlada (a Daityaj, 291
Prajapati, 300, 373
prakamya, 379

PrakaSa, xxxvii, xli, 1, lxiii, lxiv,
lxvii-lxxi, lxxiii-lxxviii,
137, 143-151, 153, 154,
156, 158, 160, 165, 166,

168-170, 172, 173, 178,
203, 206, 209, 211-213,
227, 236, 237, 241, 247,

250, 251, 253, 258, 269-

272, 275, 276, 279, 321,

325-327, 329, 330, 335,
336, 338-340, 342, 347,

357, 369, 370, 378, 381,
387, 388, 390, 393, 394,
396, 398-402, 404, 406
identified with sun, xl, 137, 241
Prakasaka (head of caksustattva ),
316

Prakrit, lxxix

prakriya (‘cosmography’), 310
prakrti (matter), Ixix, 154, 235-237,
248-253, 256, 258, 280
pralaya , 171, 250, 312
pralayakalas, xliii, liii, lxviii, 231
pramana, li, 209, 212, 213

catustaya beginning with, lvii
six of Mlmamsa, li
Pramanasamuccaya , xlix, 271
Pramanavarttika , xlix, 167, 272, 337
Pramanavarttikasvavrtti , 209
Pramathana, 182
pram at r, lvii
prameya , lvii
pramiti , lvii

prana, lxxv, 265, 266, 356-358, 371,
375, 377

as name for ingoing or outgoing
breath, 371
pranacara , 376
pranava , lxxiii, 359
pranayama , lxxv, cix, 352-354, 356,
358-360, 384
prapti , 379
PRASADA, 333
PRASADA, 333
prasakha , 244

Prasastapadabhasya , 151, 159, 243,
264

Pratistha, 324

Prat is thalaksan asarasamuccaya ,
xxxviii

Pratisthavidhi , cxiv
Pratoda, xl, xli, xliv, 1, liv,
lxiii, lxiv, lxvi-lxxi, lxxiii-
lxxviii, 137, 142-146, 148,

646

Parakhyatantra

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
pratyahara (withdrawal), ixxv, 351-
353, 356, 360, 388, 392
pratyaksa , xlix, lxv, 147, 209
pratyatmakastaka , 315
pratyayasarga , 180
pravrttikrama, 317
praya^citta , xli, cviii
Pray ogam an j an, xxx, cix, 282
Prayogasara , xcv, cii
Prentiss, xxxii
primal matter, see may a
ProdgTta, xxiii

prthivTtattva , see under earth
public worship, xviii, xxii, xxvii,
xxviii, xxxi
pudgalaviniscaya , 145
pujfi, 193, 388, 391, 397
puraka } lxxv, 357-360, 384
Purauapancalaksana , 297, 298, 300
Puranas, xci
Purandara, xx
Pururavas, 297

purusatattva, lxviii, lxxi, 248, 250,
see also soul and pasu
etymologisation of, 248
PURUSTUTA, 223
pus, 267, 287

Puskara (continent), 294, 303
PuskarinT (river), 303

•*. it

quotations, xciii
Qvarnstrom, lvi

raga (passion), lxiv, lxviii, 154, 155,
159, 229, 235, 237, 240-
242, 250, 316, 373, 374
as synonym for avairagya, 154
Raghupancika , 292
Raghuvamsa , xix, 292
Rahu, lxxii, 307, 308
raibhava (a bhuvana), 249
rain, 256, 326

of arrows, 285
smell of, 326
Rajagopalachar, ciii
Rajamahe^varas (hells), 283, 288
Rajaraje^varas (hells), 283
rajas, lxix, 254, 256, 257, 268
Rajasimha, xix
Rajasthan, xx
Rajendravarman, xx
Rajor, xx
Raksas, 369

Raksasas, lxxi, 291, 308, 363
RaksovatT (citadel on Meru), 296
Rama, 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 padatattva?), 316
Ramana (an Apsaras), 299
Ramana (head of padatattva?), 316
Ramana (landmass), 299, 300
Ramanatha, 140, 391
Ramanathan, 358
Ramasastri, cxx
Ramayana, 297
Ramya (a Vidyadhari), 299
Ramya (landmass), 295, 298-300
Ranapadra, xx, see Aranipadra
Rangaswamy, xxxiii
Ranod, xx

rasa, see also taste and alchemical
liquid and nutrient fluid
dhatu , 367

Rasatala, 289, 291-293
Rastrakutas, xx
Ratie, vi
Ratnakara, lviii
RatnakaraSanti, 173
Ratnatlka , 360

RatnatrayaparJksa , xxxvii, cxvii,
cxviii, 189, 192, 323
Ratnatrayollekhinl , lii, cxv
ratni , 523-528
Rattaraja, xx
Rau, 189

RaudrT, 180-183, 324
Raurava, xxiv, xxxv, xxxvii, xliv-
xlvi, lv, lx, xcvi, 139, 181,
389

- sutrasahgraha , xxxv, xxxvii,
xxxix, xliii, xlviii, lviii, lx,
lxxxvii, xcvii, cii, cxxiii,
139, 181, 193, 195, 201,
202, 236, 240, 242, 249,
256, 259, 282, 293-295,
313-315, 333, 353, 355,
360, 383, 384, 397
commentaries on, lx, 193, 242
parallels with other
Siddhantas, lv

relationship with the Rau-
rava corpus, xvi, xxiv, xxv,
xliv-xlvi

translation of, lxxxviii
transmission of, xxxv,
lxxxvii, xcv-xcvii, 206,
207

Raurava (a hell), 282-284
Rauravavarttika , lx, lxi
Rauravavrttis, lx, lxi, 242
Rbhu, 249, 311
recaka, lxxv, 357-360, 384
Reliquiae scaenicae , cxxiv
Rgveda, 341
rice, 366
Rocika, 324

rodhatakti , 230, 242, see also tiro-
bhava
Roth, 362
rudhi, lxv, 189
Rudra, 374

nirvacana of, 374
form of Siva, 183
in mantroccara , lxxv, 324, 372,
374

Rudrabhedas, xxiv, 206
Rudraloka, 311
RUDRANl, 223
Rudranus, 217

Rudras, lxv, lxxii, lxxvii, 141, 181,
184, 197, 201, 206, 227,
250, 253, 279, 281, 289, 292
bearers of the egg of Brahma,
lxxii, 281, 313
becoming, 397
etymology of, 313
in lower path, 279, 317
liberation as, 315, 397, 404
Tattvesas, 314, 316, 317
Ruruvrtti , 242

Sahara, 186, 212

648

Parakhyatantra

Sabarabhasya , xlviii-1, 210, 326,
328, 336, 337
Sabdakalpadruma , 244
gabdarthasambandha, li
Sada&va, xxvii, 184, 192, 193, 196,
374, 376, 384
nirvacana of, 374
body of, xl, 374
in mantroccara, lxxvi, 372
tattva, Ixxii, 317

Sadasiva, author of commentary on
Kriyakramadyotika , cx
Sadasiva Maharaya, cxii
Sada&va&vacarya, cxxiv
sadhaka , xli, 220, 324
Sadhanamala , 347
sadhanas , lxii, 387
sadhya, 328

sadyojata, 191, 194, 222, 383
Sadyojyotis, xvi, xxii, xxvi, xxxvi,
xlv, lvi, lx, lxi, lxxxvii, 185,
199, 229, 235, 236, 242,
246, 248, 264, 318, 406
SADYOMURTI, 196
Sagara, 301
Sahasraka , xxiii
Sahasratantra, 389
Saiva Siddhanta, xiii-xix, xxi, xxii,
xxvi, xxix-xxxv, xliii,
lxxxvii, lxxxix, cxii, cxviii,
cxx, cxxiii, 139, 140,

180-182, 259, 322, 324,
343, 397, 623

Tamil, xiii, xvii, xviii, xxviii-
xxxiii, xxxv, 352

£ aivagamaparibhasamanjan , lix,
cvii, cxxi, 138, 139, 145,
230, 334

Saivaparibhasa, cvii, cxx, 139, 140,
142, 145, 147, 392, 400, 401
&aivas (used as identifying label for
followers of the Parakhya),
394

Saivasannyasapaddhati, cxx, cxxi
Saivasiddhantaparibhasa, 140
Saivasiddhantasangraha, cvii, cxxi
Saka (continent), 294, 301
Saka (tree), 301

Sakala, lxv, 190-193, 196, 206, 372,
376

sakala , bound soul, lxv, see also un-
der soul

Sakalagamasarasangraha, cvii, cxxi,
308

Sakalaniskala, 180, 192, 196
Sakra, 310

sakti , 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

saktipata , lxvi, lxxvii, cxviii, 197—
200, 395, 396
Salivatl (Jaffna), cxix
Salma (continent), 294
Salmala (a hell), 286
&almall (a hell), 283, 286
SalmalT (continent), 302
Samadana (head of hastatattva ),
316

samadhi (yoganga), lxxv, lxxvi,
351-353, 356,377,381,392
samana, lxxv, 265, 357, 366
samayadTksa , see diksa
samayas (post- initiatory obser-
vances), 393-395
samayin, 391
Sambandhan, cvi
Sambara, Ixxii, 317

General Index

649

&ambhu (Rudra bearing egg of
Brahma), 313
samharakrama , 317
Samkalpa (head of manastattva ) ,
316

samosa, 362

samsara , 137, 162, 183, 198, 232,
237, 250, 271, 311, 397,
399, 400

Santana , xxiii, cxxii
Santapaka (a hell), 283, 284
Santapta (a hell), 283, 285
Santaraksita, 169
Santi, 324
saptarsayah , 309
Saptatiatikakalottara , xxv
6arada, xciii, xcix
Saradatilaka , 355

samsaradharma , 399
Sarny ama (Rudra bearing egg of
Brahma), 313

SamyamanI (citadel on Meru), 296

Samyuttanikaya , 244

Sanaiscara, 307

Sanaka, 311

Sanandana, 311

Sanatkumara, 311

sandal, 307

Sanderson, 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
sandhya , xxvii
Sani, 298, 307

Sankara (6iva), lxxii, 221, 295
nirvacana of, 312
&ankaracarya, xxvii, 256
§ankari (a nadi), 367
sanketa, 329, 336

Sahkhya, xlviii, lxviii, 145, 146,
154, 180, 182, 227, 235-

237, 253, 259, 260, 337
Sankhyakarika } xlviii, xlix, 158, 182,

188, 227, 228, 235, 237,

238, 253, 259, 260, 263
sahkranti , see under mukti
Sanku, 311

&ankukarna (a Daitya), 291
Sanskrit and other languages, 262

Sardhatrisatikalottara , 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
Sardhatrisatikalottaravrtti , lii, lxii,
331,332, 355, 365, 367, 375
gardulavikndita , lxxxv
sarga

bhautika , 180, 182, 267
bhauvana , 180
bhava -, 180, 182
prafcyaya-, 180
tattvika, 180, 182
varna-, 180, 182
Sarma, Anjaneya, 341
Sarma, S. A.S., vi
SARV ATMAN, 222
Sarva, 330

Sarvadar£anasangraha , xviii, lii,
cviii, 148, 231
Sarvagamapramanya , lx
Sarvagamapramanyopanyasa , 249
Sarvajnanottara y 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

Parakhyatantra

351-353, 359, 364, 376,
381, 398, 402

inscriptional reference to, xx,
xxi

lost commentaries on, lxii
partial editions of, xxvi,
lxxxvii, 238, 244, 245
transmission of, 244
Sarvajhanottaravrtti, lxii, cxxi, 142,
245, 352, 353

Sarvamatopanyasa, xxxvi, cxxi,
cxxii

appendix to, 390

Sarvanga (head of tvaktattva), 316
Sarvatma^ambhu , xxxiv, cxxii
Sarvokta, 191

Sataratnasaiigraha, xl, 1, cxv, cxvi,
cxviii, cxix, 137, 143, 161,
165, 174, 186, 188, 189,

359, 390

authorship of, cxvi, cxviii
tjataratnollekhinl, 1 , cvii, cxv, cxvi,
137, 143, 150, 156, 159,

161, 163, 165, 166, 172,

174, 177, 186, 188, 230,

324, 359, 389
tfatikakaiottara, xxv
satkaryavada, 157
Satsahasrika , see Brhatkalottara
sattva, 254, 256, 268
Saturn, 307, 309
Satyaloka, lxxii, 311
Saumya (dharana), 360
Saumyada (Rudra bearing egg of
Brahma), 313
Saurabha, xl

Saurabheya, xxiv, xxxv, xxxix, xl,
cviii

Saurapurana, 172
Saurasamhita, 333
Sautrantikas, 172, 272
Sayana, 181
sayujya, 198, 384, 397

Schmid, vi
Schomerus, xvii
SCHOTERMAN, lxxviii
Sekoddesa, 403
semen, 267, 306, 366, 367
senses, see faculties
serpents, 291, see also snakes
prince of, 369
&esa, 299, 300
sexual organ, 262
ShastrI, 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 Sarvatma&r
mbhu, cxxii

SiddhantadTpika of Madhyarjuna,
cxxii, 191, 192, 206
SiddhantadTpika of Ramanatha,
140, 391

Siddhantaprakasika, cxxii
Siddhantasamuccaya, lii, cvii, cxxiii,
cxxiv, 173, 206, 249, 250,
252, 323, 333, 339, 340
SiddhantasaravalT, cix, cxx, cxxiii,
181

SiddhantasaravalTvyakhya, cxxiii
Siddhantadikhamani, 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

651

language of, lxxix, lxxx
lists of, xxiii, xxxvii-xxxix, xlii
South Indian, xxxi, cx, cxv,
cxxii, 389

translations of, lxxxviii
unlisted, xxv
siddhasana , 350

SiddhayogesvarTmatatantra, lxxviii,
lxxix, lxxxii, lxxxv, 347,
389

siddhi , contrasted with moksa , 220
Slghraga (Rudra bearing egg of
Brahma), 313
sight, 329

faculty of, 145, 179, 235, 261
tattva of, 316
SIKHA, 223, 332
Sikhandin, 201
silk-cotton tree, 286, 302
silver, 307
Simha , xxiv
Singh, 376
siras, xl, 223, 332
Sircar, xx

Sisuhita, 277, see Tryambakasa-
mbhu

Si£upala (a Daitya), 291
Sisyalekha , 285, 287
feta (a hell), 283, 284
Sitaranya, cxxiii
Sitavatl (citadel on Meru), 296
Siva, 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,
lxxvii, 395, 396
as doctor, 138

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
Sivabhedas, xxiv, 206
Sivadharmasastra, 315, 316
tfivadharmottara, 138
SivadTksavidhivyakhyana, cxi, cxix
Sivadrsti, lxii

Sivagamadimahatmyasangraha,

cvii, cxx, 217, 390
tfivagrabhasya, cxx, 141
Sivagrayogin, xvii, cxix-cxxi, 140,
141, 145, 206, 392, 400
sivahasta , 391

Siva-hood, lxxi, 195, 197, 277, 278,
385, 389, 397, 399, 404-406
sivajnana, 405
S ivajnanabodha , xiv
Sivajnanabodhasangrahabhasya,

cxix, 141, 206

&ivajnanabodhasutra , cxix, cxx,
cxxiv

652

Parakhyatantra

& ivajnanabodhavrtti , cxix
^ivajnanabodhopanyasa, cxix
Sivajnanasiddhisvapaksadrstanta-
saiigraha , cvii, cxix, cxxiii,
166, 170, 261-263
3ivakhya (tantravataraka) , 406
Sivamantra , 224, 330, 331, 334, 337
sivangamantras , 223, 224
■£ Uvapujapaddhativyakhyana , cxix
Sivapujastava , cx, cxx, cxxiv
&ivapujastavavyakhya , cxx, 184
Sivapurana, see Vayaviyasamhita
SlVARAMAN, xvi, CXV
Sivasutra , 187
Sivasutravimar&nT, 376
ifivatanusastra, lx, lxi, 236, 240, 242
£ivayogaratna, cvii, cxx, 159, 186,
376

Sivayogasara , cxx
sivopaya, 405
&ivottama, 201
Skanda, lix

Skandakalottara , 314, 315
Skandapurana, xvii, 172, 364

Ur-, xvii, 244, 284-286, 299,
301, 302, 306, 307, 352
skin, 161, 193, 261, 267
SKRK, 383
sleep, 184

glokavarttika, 1, 146, 148, 169, 173,
209, 212, 214, 237, 329,
336, 399

sambandhaksepaparihara, 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

subtle element, 263, 267
tattva of, 316
Smith, cxv
smoke, 287, 329, 363

between nether worlds, 281, 282
colour of Ketu, 308
in syllogism, 185, 328
smrti (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
Somasambhu, cix, 315
Somasambhupaddhati , xx, xxxiv,
cxxiii, cxxiv, 181, 184, 224,
249, 250, 307, 331, 361,
362, 372, 389, 391, 393
SomadambhupaddhatitTka , 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, 256-

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

653

bound, lxv, 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 -
/crania, 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 Siva, 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

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, lx, 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
spar&t, see touch

onpppn

faculty of, 206, 221, 262
tattva of, 316
Speyer, lxxx
sphot a, li, lxxiii, 325, 326

654

Parakhyatantra

relationship to nada, 326
spirits ( bhuta ), 338
Sphutartha, 172
sraikantha (a bhuvana ), 249
Havana, 391
&rigala, lix
&rikantha, 201

&r!kantha (author of Ratnatrayapa-
riksa), xxvi, 192, 323
SrJkanthTyasamhita , 353, 377
Srinivasan, 228
frotra, see ear
srstikrama , 317
stars, 308
s than vas taka, 315
SUBRAM ANIAM, cvi, 388
Suclmukha (a hell), 283, 285
Sudahakrt (a hell), 283, 285
suddhadhvan, 373
6uddhavat! (citadel on Meru), 296
Sudlpta, xxiii
Sudyumna, 297
suicide, see yogic suicide
Sukhabodha, 244
Sukhavaha (citadel on Meru), 296
Sukra, 306, 307
Suksma , xxiii

Suksma (head of akasatattva) , 314
Suksma (Vidye^vara), 201
Suksmadeha (head of purusatattva ) ,
249, 316

Suksmanada (head of sabdatattva ) ,
316

Suksmasvayambhuva , xxxvi
commentary on, xxxvi, lxii
sun, xxxix, xl, lxv, lxxii, lxxv, 137,
158, 176, 178, 179, 181,
201, 216, 278, 305, 307-
310, 316, 372

associated with outgoing
breath, 372

identified with Praka^a, xl, 241
impartiality of, 197, 199

sun-stone, 157, 158
Suneson, 244-246
Suprabha , xxiii
Suprabhedagama, xxvii, 397
Surabhi, xl

Surapa (Rudra bearing egg of
Brahma), 313
Suresvara

in mantroccara , 324
Surya, see sun

SURYANARAYANA SASTRI, XXXii,

145, 147, 149
SUSIVA, 222, 332
susumna , 355, 358, 367
Sutala, 292

Sutasamhita, xvii, 238
Sutejovatl (citadel on Meru), 296
Svacchanda , xxx, xxxvii, lxxxiv,
cxvii, 139, 184, 207, 223,
260, 261, 265, 267, 268,

279-282, 286-288, 290,

292-298, 305, 306, 310-
312, 314-316, 324, 331,
334, 348, 351, 355, 360,

367, 371, 372, 379, 391,

395, 524, 526, 528
Svacchandatantroddyota , v, xxxvii,
lxxviii, cv, cviii, cx, cxxiv,
265, 280, 284, 289, 292,

296, 297, 299, 309, 310,

315, 349, 379, 389, 391, 395
svadhyaya, 391
SVAHA, 334

svakya (an aisa adjective), 154, 258-
259

svarga , 213, 216, 305, 310, 337, 339,
340, 344

Svarloka, lxxii, 309, 310
svastika (asana), 348-350
svatahpramanya, 214
S vat mar am a, 358
Svayambhuva , xxiv, xxxvi
South Indian, xxxvi

General Index

655

Svayambhuvasu trasarigraha, 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 Svayambhuva
corpus, xxiv, xxxvi
style of, lxxxv, lxxxvii
translations of, lxxxviii
transmission of, xxxv, lxxxvii,

361

Svayambhuvavrtti , xxxvi, lx, 229,
246, 248, 264, 318, 406

Svayambhuvavrttitippanaka, lxi
Svayambhuvoddyota , lxi
Sveta (mountain range), 298, 299
6veta (sage), 298
SWAMY, XXX

Taittiriyaranyaka, 181
TaittirTyopanisat , 378
Taksaka (a serpent), 292, 293
Taksakavarta, xl, xli, cxiii, 224
Tala (a hell), 283, 285
taia, time-unit, 364, 365
Talbot, xxx
talipot, xcv

tamas, 254, 256, 257, 268
Tamas (a hell), 283, 284
tambula, 272

Tamil, xviii, xxvii, xxix-xxxii, cxix,
284

speakers, xcix

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
Tantrasara , 310
Tantravarttika , 336
Tantrikabhidhanakosa, 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
Tatpurusasiva, lix
TATTVA (a mantra), 333
tattvadhvan , 200, 249
tattvakrama , 275, 314
Tattvaprakasa, xiv, xvi, xxxvii, xliv,
140, 235, 241, 260, 317

656

Parakhyatantra

Tat t vaprakaSatatparyadTpika , 1 69 ,

378

Tattvaprakasavrtti , xvi, xvii, xcv,
cxii, 259

Tattvasangraha , 193, 218, 234-236,
241, 259, 264, 265
Tattvasangraha of Santaraksita,
169, 382

TattvasahgrahatTka , 241
Tattvasarasahgraha , 173
tattvasarga , 180
Tattvatrayanirnaya, xxxvii, Ixi
Tattvatrayanirnayavivrti , lxi
Tattvatrayanirnayavrtti, lxi, cxii,
247

TattvavaisaradI , 158, 350
Tattvesas, 314

tautology, lxxxii, 161, 291, 294, 313
tears, 267
teeth, 267

Tejovatl (citadel on Meru), 296
temples

worship in, xiii, xxii, xxvii,
xxviii, xxxi

testimonia, xxxv, civ-cxxiv, 257,
390

Tevaram, xxxiii
Thagana, 173
Thakur, 345

Thirugnanasambandhan, cxv-
cxvii

thorn-apple, 148
thorns, 272

throat, lxxv, 284, 355, 357, 358, 372
thunderbolts, 256
Tibetan, 173
Tilakaparamesvara, xxi
time, see kala

tirobhava , 196, see also rodhasakti
tTrthas , 315

Tirukkalinuppatiyar , xxxii
Tirumantiram, xxix
Tirumular, xxix

Tiruvacakam, xiv, xxxiii
Tiruvarutpayan , cxviii, cxix
Tiruvavatuturai, cxvi
Tiruvenkatu, cxxiii
Tiruvitaimarutur, cxxii
Tiruvuntiyar } xxxii
toes, 355

Tokunaga, lxxxvi, 140
tongue, 262

Torella, xviii, lviii, 234, 235, 241,
242, 368, 369, 372, 373
TORZSOK, vi, lxxviii, lxxx, lxxxii,
389

touch, 270

experience of, 269
faculty of, 233, 261, 263
tattva of, 316
sensation of, 261
subtle element, 263, 265
tattva of, 316
Trailokyamalla, xxx
trasarenUy 280, 523-528
Trideha (head of gunatattva), 316
Trika, xxvii, xlvii

Trilocanasiva, xxxiv, xxxvi, lii, lix,
lxii, cx, cxi, cxiv, cxx,
cxxiii, cxxiv, 173, 184, 206,
250, 253, 314, 333, 339, 340
Trimurti, 201, 334
Tripath!, 374
Tripitakamala, 173
Tripuratapanyupanisaty lvi
Triravarta (a hell), 286
Trirnivasa (a hell), 283, 286
TriSanku, 311

Trisrnga (mountain range), 299
Tritala, 291

Trivandrum, vii, 372, 373, 375
Trivikrama, 312

Tryambakasambhu, xli, cx, 232, 242,
245, 259, 260, 277
tryanuka, 279

Turnakrt (head of payutattva), 316

General Index

657

tusti s, 256

tuti (unit of length), 523, 525
fcvak, see skin and touch
Tvisamnidhi (head of agnitafctva),
314

Uccaihsravas, 297
Udaipur, xciv
udana, lxxv, 265, 357, 372
Udbhava, realm above guddhavidya ,
406

Uddiyanabandha, 358
Uddyotakara, li
udghata , lxxv, 364, 365
uha, 355, see also tarka
Uma, lix

Umacigisankarasastrin, 217
Umapati

author of Pauskarabhasya,
cviii, cxii, 139, 190-193,
322, 325-329, 392, 400,
401

author of Tamil works, xxxii,
cxviii

compiler of Sataratnasangraha,
cxv

discussion of mistaken identifi-
cation of three Umapatis,
cxiii, cxv, cxviii
Umapati (tantravataraka), 406
Umesana, lxvi

Unmana, form of Siva, 184, 185

Unmanas, a Rudra, 184

UnmanI, 184, 185

unmatta (thorn-apple), 148

Unni, cx

upajati , lxxxv

upamana , 209

Upamanyu, 299, 301

upaya, 140, see padas

urine, 267

Urva^I, 298, 337

Usna (a hell), 283, 284

Utathya, 302
utkranti , 383, 384
Utpala Vaisnava, 381
Uttaratapanlyopanisat , 193
uvula, 355

vacana, 391

Vacaspatimisra, 158, 228, 259, 263,
350

Vahni (Rudra bearing egg of
Brahma), 313
Vaidyaraja, 245
vairagya

buddhidharma , lxix, 154, 254,
256

sad-, lxxviii, 404, 405
Vaisesikas, xlviii, li, 151, 158, 159,
279, 280, 329, 380, 524
Vaisesikasutra , li, 151, 159, 245, 264,
329, 380

vaisnava (a bhuvana ), 249
Vaisnavas, xiv
Vaitaranl (a hell/ river), 287
Vaitaranya, 284

Vaivasvatl (citadel on Meru), 296
Vajragarbha, 403
vakradaru , 289
VAKTRA, 222

vaktra , nirvacana of, lxvii, 208
Vaktrasambhu, xxxvi, lv, lix, lxi,
lxii, cxiv, 352
VakyapadTya, li
Vallabhadeva, 292
Varna, 180-182, 324
Vamadeva, 182

VAMADEVA, lxv, 181, 183, 191, 194,
222

Vamana, 375
Vamanapurana , 255
Van Troy, xx
Varatala, 289, 291
varna

term for consonants, 321

658

Parakhyatantra

varnadhvan , 200
varnasarga , 180
Varnasramacandrika, cxv
Varuna, 290, 296, 313, 369
VarunT ( dharana ), 360
vasantatilaka , lxxxv
VASAT, 334
Vasistha, xl, 137
vasita, 379
vasita, 379
Vasubandhu, 145

VASUDEVA, vi, xx, xxxvi, xlvii,
li, lxxxvii, lxxxviii, xciv,
xcviii, 290, 324, 347, 348,
351-355, 358-361, 363-
365, 373, 379-381, 383
Vasuki, 291
Vasus, 311
Vathula , xxv, xxxvii
Vatulaguddhakhya , xxvi, cxxii
VAUSAT, 334

VayavTyasamhita, 140, 166
Vayu, 290, 296, see also air and
wind

Vayupurana, 245, 255, 291, 297,
300, 524, 527, 528

Veda, xlviii, li, lxv, lxvii, 170, 186,
209-213, 215, 337
recitation of, 391
Vedajnana I, cxiii

Vedajnana II, cix, cxii, cxiii, cxix,
cxxi

Vedanta, xiii, xvii, xxvi, xxvii,
xxxi, lvi-lviii, lxv, 152,
153, 186, see also Advaita,
non-dualism and vivarta-
vada

Vedantavadins, xlviii, 343
Vedavijnana (head of vidyatattva ) ,
316

Velliyambalavanasuvamikal, cxi,
cxii

Venus, 309

verse numeration, civ
Vibhuticandra, 173
Vidhi (Brahma), lix
Vidya, 324

VIDYA (a mantra), 333
vidya (duddha-), 406

tattva of, lxxii, 201, 203, 217,
220, 225, 317, 374
vidya ( padartha ), liii, lxii, lxiii, lxvi,
140, 203, 205, 225, 345, see
also under jnana

vidya (limited power of knowledge),
lxviii, 229, 234-240, 242,
247, 374
tattva of, 316

vidya (mantra), lxvii, 218, 220, 221,
225

sub-type distinguished from
‘mantras’, 220
vidyadeha , 388

Vidyadharas, 299, 303, 308, 311
VidyadharT, 298
VIDYADHIPA, 223
Vidyakantha II, lx, cxiv
vidyangamantras , 223, 224
vidyapada, lxxiv, 345, see also un-
der jnana

Vidyesvaras, lx, lxi, lxvi, lxxiii, 165,
196, 201-203, 205, 218,
224, 333, 334
vigraha , see also body
laksya , 324
Vijaya, xxiii, xxxix
Vijaya, 324

Vijnanabhairava , 371, 375, 376
vijnanakala , xvi, xliii
Vikala (a Raksasa), 291
Vikatanana (a Raksasa), 292
Vikramaditya I, xx
Vilumpaka (head of ghranatattva ) ,
316

Vimalaprabha, 222
Vimalasiva, 314

General Index

659

VTnadikhatantra, 389
Vinmaya (a hell), 284
vipulas, lxxxv, lxxxvi, 179, 199, 312,
328

VTra, xxiv
VTrabhadra, lxvi
visarga, 377

Visnu, lix, lxxii, 295, 296, 311, 336,
373, 374

in mantroccara , lxxv, 324, 372
nirvacana of, 311, 312
Visnupurana, 295-297, 300
Visvasarottara, cxvii
Vitala, 293
vitasti, 523-528
Vitatha, 300
Vitpurna (a hell), 287
VlVANTl, lxxxviii, 288, 334
vivarfcavada, 1, lvii, lviii, 153
VaivasvatT (citadel on Meru), 296
vowels, lxxii, lxxiii, 321, 322, 325,
331, 333, 336, 337
long (in tantric sense), 332, 333
neuter, 331, 332
short (in tantric sense), 332
vyaghata, 523, 525
Vyakarana, 142
Vyakhyaniguru, lxii
vyana, lxxv, 265, 266, 357
Vyasa (author of commentary on
Yogasutra), 379

Vyomacara (head of srutitattva ) ,
316

vyoman , see also ether
laksya, 324
in mantroccara , 324
Vyomarupa, 324
vyomavyapin, lx, 195, 224, 333
Vyomavyapistava, 191, 195

water, lxx, lxxii, 157, 158, 160, 264,
337, 361, 362, 366
dharana of, lxxv, 354, 355

homologised with v, 361
hot, 158

reflection in, 151
tattva of, 304, 314
water-lilies, 178, 179, 189
Watson, vi, 145, 146, 150, 152
weapons, 272
weaver, 185
weaving, 185
weekdays, xlvii, 305, 307
wells, 210, 292
Wezler, 158, 159, 380
Wilden, vi
will, see iccha
Wilson, 295

wind, 262, 263, 265, 363, see also air
and Vayu

dharana of, lxxv, 355
in the body, 186, 359, 366
nadT of, 367

supportlessness of, lxv, 186
tattva of, 304, 314
women, 257, 272, 291, 292, 294, 391
as initiands, 395
Wrhaspatitattwa , 353

yajamana , 316
Yajhavalkyasmrti, 307, 379
Yakkhasamyutta, 244
Yama, 296, 369

Yamadamstraka (a Raksasa), 291
yamas , lxix, 254, 256
yogahga , 353
Yamya (a nadl), 367
Yaska, 249
Yasomitra, 172

YasovatT (citadel on Meru), 296
yava, see barley grain
yoga, lxii, lxix, lxxv, lxxxviii, xcvii,
252, 256, 324, 347, 351-
353, 366, 379-381, 384,
385, 388, 389
ahgas of, lxxv, 351-353

660

Parakhyatantra

astanga -, 351
meaning of, lxxvi, 380
pada, lxiii, lxxvi, 141, 385, 387-
390, 392, 395, 398
Patanjala, 155, 353
process, 352
result, 352
sadaiiga-, 351, 360
union, 356, 381, 384, 388, 404,
407

Yogacara, 271
YogadTpika , xcvi
Yogaja , xxiii, xxvii
Yogaraja, 389
yogarudhi , 190
yogastaka, 249, 315
Yogasutra , xlviii, 155, 158, 241, 254,
350, 353, 379
Yogasutrabhasya, 379
Yogavarttika , 158
yogic suicide, lxxvi, 383, 384
yogin, lxxv, lxxvi, 252, 380, 383-385
yojana , definition of, lxxi, 280, 523-
528

yonipadartha, lxiii, lxvii, 140, 141,
345

yuga, 305

unit of length, 528
Yugmaparvata (a hell), 283
Yugmasma (a hell), 286
yuka, see louse
YuktidTpika , 158, 228

RESUME FRANQAIS

Le lecteur trouvera dans le present ouvrage l’edition critique et la tra-
duction annotee du Parakhya, precedees d’une introduction de 120 pages
et suivies de quatre appendices, d’une bibliographic et de deux index. L in-
troduction vise a situer le Parakhya au sein du canon d’ecritures revelees
(tantra) du Saiva Siddhanta et tente de dater le texte, concluant qu’il a
probablement ete redige au huitieme ou au neuvieme siecle. Elle examine
brievement la question du commentaire perdu du Parakhya, donne ensuite
un resume du contenu des huit chapitres du texte qui nous sont parvenus
rlans leur integralite, fait quelques remarques a propos de l’usage particu-
lier de la langue sanskrite dans ce texte et dans d’autres textes tantriques,
souligne la r arete de l’oeuvre et done son importance, et s’achve sur une
discussion detaillee des sources et de la methodologie employees pour la
constitution du texte.

L’edition critique se base sur le codex unicus de l’Oriental Research
Institute de Mysore (M v ), qui transmet les chapitres 1-6 et 14-15,
ainsi que sur deux apographes partiels du vingtieme siecle— provenant
egalement de Mysore— qui conservent parfois des lemons recemment per-
dues du manuscrit ancien. Elle presente aussi les citations du Parakhya
disseminees dans nombre d’ouvrages sivaites : un cinquieme du texte
transmis dans M v se trouve en effet cite dans divers commentaires, ma-
nuels de rituels, recueils et traites theologiques independants. L’auteur
en presente a la fin de l’introduction une liste annotee qui tente de ca-
racteriser brievement les ouvrages inedits ou peu connus.

Les notes substantielles qui accompagnent la traduction du texte jus-
tifient le choix des lemons transmises et le cas echeant celui des nom-
breuses corrections conjecturales proposees, et discutent des problemes
d’interpretation. Chaque hypothese, qu’elle soit admise ou rejetee, y fait
l’objet d’une presentation et d’un examen exhaustifs : le lecteur est
ainsi mieux a meme d’evaluer la portee des arguments et de formuler
d’6ventuelles critiques constructives.

662

Parakhyatantra

L’appendice I rassemble les citations recueillies dans d’autres textes
qui sont attributes au Parakhya mais ne figurent pas dans le manuscrit de
Mysore. Elies sont presentees 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 presentees en bas
de page. L’appendice III contient le texte du commentaire anonyme (Sata-
ratnollekhini) au verset 18 du Sataratnasahgraha (= Parakhya 1.15), une
anthologie de passages tantriques. L’appendice IV compare le systeme
d ’unites de mesure du Parakhya avec ceux que Ton trouve dans d’autres
tantra et purana.

La teneur du texte — ou plutot des parties du texte que transmet
le manuscrit de Mysore — est principalement theologique. Si le chapitre
14 concerne la pratique du yoga, tous les autres traitent de questions
theoriques telles que celle de la nature de l’ame et du Seigneur, de leur
relation, de l’origine et de la nature du langage et des mantras, de la com-
position materielle de l’univers, de la cosmographie ou encore du but des
rites qu’enseigne Siva. La description pratique de ces rites fait entierement
defaut. Les chapitres 7 a 13 — qui constituent la partie perdue la plus im-
portante de l’ouvrage — devaient decrire, entre autres, les rites quotidiens,
les rites d’expiation, les initiations et les regies de comportement que les
inities doivent respecter.

Voici le resume du Parakhya :

Au debut du premier chapitre (« L’ame »), Pratoda appergoit Pra-
ka£a dans un a£rama sur le Gange et lui demande de lui dispenser un
enseignement. Cet enseignement, qui prend la forme du Parakhya, est
defini, et les cinq sujets ( padartha ) du tantra sont enumeres et decrits
(1-10). Faisant suite a une evocation des techniques d’exegese (11-14), le
vers 15 donne une liste des attributs de l’ame qui tient lieu de programme
au reste du chapitre.

Pratoda avance la refutation de l’existence de l’ame formulee par
les Carvaka; Prakasa la rejette (16-27). Pratoda attaque la notion de
l’ame depuis la perspective bouddhique selon laquelle toute chose est mo-
mentanee. Prakasa rejette cette position en arguant du phenomene de
la memoire (28-35). L ’omnipresence de l’ame est mise en question puis
justifiee (36-9). Une sorte de monisme vedantique est alors proposee puis
rejetee (40-50). Pratoda suggere que l’ame doit etre depourvue de toute

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663

sorte de souillure. Prakasa repond en demontrant la necessity de postuler
l’existence d’une souillure innee qu’on appelle mala et qu’il convient de
distinguer d’autres souillures comme la passion (raga) ou le karman (51-
60). Pratoda propose de considerer que l’ame est par nature d4pourvue
de connaissance, mais qu’elle l’acquiert quand elle est liee au corps et
aux organes des sens. En reponse, Prakasa explique que c’est grace a la
connaissance innee de l’ame que celle-ci repond au stimulus du corps et des
facultes (61-71). Pratoda met alors en question la position selon laquelle
le karman est la racine de la diversity de l’univers; Prakasa la reaffirme
(72-80). Pratoda demande si ce n’est pas le corps qui est responsable de
ses actions plutot que l’ame ; Prakasa explique que Tame est bel et bien
responsable de ses actes et que le Seigneur fait en sorte que chaque ame
obtienne les fruits de son propre karman (81-94), puis conclut (95).

Le deuxieme chapitre (« Le Seigneur ») s’ouvre sur la liste des at-
tributs du Seigneur (1). L’univers est-il un effet? Prakasa affirme que
oui (2-11). Pratoda mentionne la position des Mlmamsaka selon laquelle
l’univers n’a jamais change, ainsi que la possibility que le karman puisse
etre la cause de l’univers ; Prakasa 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). Pratoda presente un dilemme formule par les boud-
dhistes : l’activite de creation n’a pu avoir lieu ni tout a la fois ni de
fagon graduelle ; Prakasa reitfere l’affirmation selon laquelle chaque effet
est precede par une cause, affirme que la creation du Seigneur est a la
fois simultanee et graduelle et enseigne que les effets sont produits par
une combinaison de trois types de causes : la cause efficiente, la cause
materielle et les causes auxiliaires (20-30). La possibility de produiie des
effets sans instrument externe est mise en yvidence par les activites de la
lune et du soleil ; l’< instrument > du Seigneur n’est autre que son pouvoir
d’action ; bien que ce pouvoir (sakti) soit singulier, il est connu sous de
tres nombreux noms selon ses nombreuses fonctions (31-42). Neuf puis-
sances (dont les noms dement du mantra vamadeva) sont ynumerees,
ainsi que les Rudra qui les possedent, et leurs noms sont « expliques > par
des etymologies affectives (nirvacana) (43-61). Le Seigneur est omniscient
puisqu’il crye tout. Que son pouvoir de connaissance n’ait pas de support
corporel n’empeche pas son exercice effectif : de meme, le vent, pour-
tant sans support, secoue des branches (62-67b). L’ame liberye accede au
meme etat de connaissance pure, autrement dit a l’omniscience et a 1 om-
nipotence (67c-71b). C’est le Seigneur qui dispense l’enseignement grace

664

Parakhyatantra

auquel on Le connait, mais Prakasa insiste sur le fait qu’il n’y a aucun
probleme logique de circularite. Selon lui, ce qu’on apprend a partir d’un
moyen valide de connaissance ( pramana ) n’a plus besoin d’etre demontre
par un autre pramana. Si nous 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 done etablie; on Le designe par convention
sous le nom Isvara (71c-82). Son corps est constitue par les cinq brahma-
mantra; la forme qu’il adopte nous permet de l’adorer (83-88). Les noms
des brahmamantra sont expliques par des etymologies affectives (89-95).
Les distinctions entre le Dieu sans et avec forme (niskala/ sakala) et entre le
Seigneur engage dans ses fonctions (adhikarin), engage dans l’experience
( bhogin ) ou au repos (Jayin) ne sont pas reelles au niveau de la realite
ultime (96-99b). La liberation par le Seigneur depend de la transmission
continue de ses enseignements ; une « chute » de grace divine descend
sur une personne qui en est digne (et non pas parce que Siva se montre-
rait partial a son egard) et celle-ci se met en quete un maitre initiateur
(99c-113). Siva met en branle la creation de l’univers pour pouvoir faire
beneficier de sa grace les ames liees : il «: reveille » les mantra, ainsi que
huit officiants nommes Vidyesvara; par leur pouvoir d’agir, ces etres purs
sont egaux au Seigneur, mais ils Lui sont assujettis et e’est en suivant Ses
ordres qu’ils creent et maintiennent l’univers impur (114-28), Prakasa
conclut (129).

Le troisieme chapitre (« Les textes reveles et l’univers pur») s’ouvre
sur une liste des sujets qui y sont abordes (1). Siva « reveille » les
huit Vidyesvara au debut de la creation; ceux-ci, a leur tour,
< reveillent> le groupe des ames dont la premiere s’appelle Gauta; ce
groupe < reveille » un groupe dont la premiere est nomme 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 depourvu de forme ;
les agents de la transmission de ce savoir en abregent le contenu afin qu’il
devienne comprehensible aux etres humains (7-21). Pratoda evoque la po-
sition de la Mlmamsa selon laquelle le Veda fait autorit^ puisqu’il existe
depuis toujours et n’a done pas d’auteur (22). Prakasa montre qu’aucun
des six moyens de connaissance reconnus par les Mimamsaka ne prouve
que le Veda soit sans auteur (23-37). En revanche, l’un des trois criteres
qui permettent d’invalider l’autorite de quelque chose, a savoir le doute,
s’applique au Veda (38-45). La litterature sivaite fait autorite et derive
tout entiere de la revelation de Siva (46-56). Prakasa raconte l’histoire de

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665

la genese des sept myriades de mantra, leur repugnance devant l’univers
et leur division par Ananta en deux groupes, dont l’un s’occupe de la
gestion de l’univers tandis que l’autre atteint la liberation absolue (57—
72). Prakasa explique quels mantras viennent de telle partie du corps du
Seigneur (73-8) puis conclut (79).

Le quatrieme chapitre (« La matiere primaire et ce qui evolue a partir
d’elle >) enumere d’abord les attributs de la matiere primaire (maya) (1-
2). Celle-ci, extremement subtile, ne peut etre pergue directement, mais
les textes reveles et la raison nous permettent de la connaitre : elle est la
cause materielle des tattva (3-20b). Au debut d’une phase de creation,
le Seigneur la secoue pour qu’elle produise ses effets (20c-23). Le pre-
mier de ces effets est le pouvoir limite d’agir (kala), qui ne permet qu une
revelation partielle du pouvoir inne de l’ame (24-9) ; a partir de cet effet
evolue a son tour le pouvoir limite de savoir ( vidya ) (30-6). Le troisieme
effet est la passion (raga), qu’il faut distinguer de la qualite de l’intellect
nominee avairagya (37—44). Le quatrieme et le cinquieme effets sont le
temps ( kala ) et la necessite morale ( niyati ) ; cette derniere fait en sorte
que chaque ame eprouve les consequences de ses propres actions (45-
54). Cette necessite agit sur l’ame liee, qui constitue la categorie suivante
(en tant que purusa-tattva ) dans cette serie de tattva (55-7). Du pou-
voir limite d’action (kala) procede une matiere secondaire (prakrti) (58-
66). Le Seigneur joint les ames avec ces effets (67-8). La categorie gun a
(constitute par rajas, sattva et tamas) est le tattva qui procede de prakrti
(69-73). De ce dernier nait l’intelligence ( buddhi ), dans laquelle resident
les huit dispositions morales que sont la rectitude, le savoir, l’absence
de passion, la maitrise et leurs contraires (74-93). L’ « orgueil » ( ahah -
kara) derive de l’intelligence ; il est divise en trois types nommes Taijasa,
Vaikrta et Bhutadi, dont le premier est la source des facultes des sens,
le deuxieme, la source des facultes d’action et le dernier, la source des
cinq elements subtils, d’ou procedent les cinq elements grossiers (94-128).
Pratoda evoque la possibility que l’univers soit une transformation des
elements grossiers et non pas de maya ; Prakasa repond en reaffirmant la
position sivai'te (129-38). Une objection bouddhiste consistant a affirmer
que 1’ existence d’un objet externe ne peut etre connue independamment
de la connaissance de l’existence de l’objet externe et qu’il n’est done pas
necessaire de postuler l’existence d’une realite au-dela de la connaissance
est evoquee puis rejetee (139—48). Les effets de maya constituent un corps
subtil qui permet la transmigration (149-51). Quand maya est secouee,

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Parakhyatantra

elle ne se transforme que partiellement (152-3). En elle reside un grand
nombre d’ames (154-7). Prakasa expose la difference entre la souillure
innee (mala) et maya ainsi que leur relation (158—70) puis conclut (171-
2 ).

Le cinquieme chapitre s’attache a decrire le cosmos. L epaisseur de
la coquille de l’oeuf cosmique qui contient tous les mondes y compris le
notre — dans le tattva de la terre est de dix mille yojana. Les mesures de
longueur sont definies jusqu’au yojana (1-4). Le monde de Kalagnirudra
est situe un milliard de yojana au-dessus du fond de la coquille de 1 oeuf
cosmique (5-10). Au-dessus de ce monde se trouvent les trente-trois
groupes d’enfers (il y en a 140 au total) (11— 34b). A leur tete, neuf mil-
lions de yojana au-dessus des enfers, regne Kusmanda (34c— 40b). Les sept
paradis souterraines ( patala ) se trouvent neuf cent mille yojana au-dessus
du monde de Kusmanda et au-dela s’etend le monde de leur seigneur,
Hataka (40c-60). Au-dessus de celui-ci se trouve notre monde (bhOh),
divis4 en sept continents separes par des oceans concentriques, dont le
dernier s’etend jusqu’a la frontiere que forme le Lokaloka, la montagne
circulaire au-dela de laquelle la lumiere du soleil ne passe pas (61— 109b).
Cette montagne est elle-meme entouree par l’ocean du blanc de 1 oeuf
(Garbhoda) borne par la coquille (109c-lllb). Les dimensions de notre
monde — seul endroit de l’univers oil il soit possible d’accumuler les fruits
de ses actions, tandis qu’ailleurs, on ne peut qu’eprouver ces fruits— sont
specifies (lllc-113). Le Bhuvarloka s’etend au-dessus de notre monde;
le soleil, la lune et les autres planetes s’y trouvent, jusqu’a l’Etoile polaire
(114-29). Au-dessus se trouvent les mondes de Svar, Mahar, Jana, Ta-
pas et Satya, oil regne Brahma (130-138b). Quarante millions de yojana
au-dessus de Brahma se trouve Visnu ; soixante millions au-dessus de ce
dernier reside Sankara ; vient ensuite le sommet de la coquille de 1 oeuf
(138c-140). Les dix Rudras qui portent l’ceuf sont nommes (141-4). Pra-
kasa donne une liste des Rudra qui regnent sur chacun des tattvas a partir
de celui de l’eau jusqu’au tattva de maya (145-155b). Apres maya, dans
l’univers pur, Sambara preside au tattva de la connaissance pure, Ananta
a l’isvara-tattva, Brahma a celui de sadasiva et au-dela de ce dernier regne
Siva (155C-161). Prakasa conclut (162).

Le sixieme chapitre est consacre aux mantra. Apres une evocation du
contenu du chapitre (1), Prakasa explique qu’au moment de la creation,
le Seigneur secoue la < goutte» ( bindu ), une matiere subtile sonique qui
produit le syllabaire ; avec celui-ci — divise en voyelles et en consonnes le

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langage, base de communication, devient possible (2-8). Pratoda presente
la position selon laquelle les sons de la parole produisent une puissance
nommee sphota qui est le veritable agent de la transmission du sens (9). •

Prakasa rejette l’existence de ce sphota : selon lui, le dernier son, ac-
compagne des traces des sons precedents, revele le sens; ainsi, ce sont
les sons memes de la parole qui permettent la communication mondaine
(10-16). En reponse aux questions de Pratoda, Prakasa precise que la
relation entre la parole et le sens est sui generis, qu’une convention ar-
tificielle les lie et que Siva a cree cette convention, non seulement pour
le langage quotidien, mais aussi pour lier les mantra avec ce qu ils < si-
gnified » (17-28). Recourant a une terminologie calquee sur celle de
la grammaire, Prakasa explique la morphologie des mantra et donne les
formes des mantra principaux du culte, ainsi que les inflexions (jati) (29-
39). Nous ne saurions qualifier la forme d’un mantra de « correcte > ou
d’« incorrecte > : de meme qu’il est possible dans 1 usage mondain de
creer de nouvelles conventions, de meme Siva a cree les conventions qui
concerned les mantra (40-58). Pratoda introduit la thfese des MTmamsaka
selon laquelle les divinites ne sod que des mots ; Prakasa la rejette (59-
64). Pratoda presente un dilemme : si la divinite possede un corps, elle
ne peut pas assister simultanement a plusieurs sacrifices ; mais si elle n a
pas de forme, comment peut-elle assurer le resultat d’un sacrifice (65-6) ?
Prakasa repond en affirmant que le Dieu peut prendre corps selon Son
desir et que c’est bien Lui qui assure l’efficacite des rites (67-75). Quant a
l’objection selon laquelle la divinite est invisible et done inconnue, Prakasa
l’ecarte en repondant que le paradis des Mlmamsaka l’est tout autant. II
conclut que le rite sacrificiel appartient au Seigneur (ity aisvarT kriya ) et
requiert l’utilisation des mantra (76-9). Apres la conclusion de ce chapitre
et du vidyapada, Prakasa annonce qu’il entend traiter des rites (80-2).

Le quatorzieme chapitre traite du yoga. A la liste des sujets du cha-
pitre (1) succede Revocation des lieux appropries a la pratique du yoga, de
1’etat d’esprit requis, des positions possibles des jambes et de la posture
de la partie superieure du corps (2-9). Six auxiliaires necessaires au yoga
(yogahga) sont nommes (pratyahara, dhyana, pranayama, dharana, tarka
et samadhi) et caracterises (10-17), apres quoi la discipline des souffles
est decrite (18-31). Ayant conquis les souffles, le yogin doit pratiquer
les fixations (dharana), e’est-a-dire des meditations sur chacun des cinq
elements accompagnees par de retentions mesurees du souffle (udghata)
(32-50). Ayant maitrise les souffles, le yogin doit pratiquer le yoga (51-2).

668

Parakhyatantra

La variete des tubes du corps est evoquee et les tubes principaux situes
autour du coeur sont nommes selon les protecteurs des directions corres-
pondantes : quand Fame se deplace du coeur dans Tun de ces tubes, elle
prend la nature de la divinite de la direction dudit tube ; mais le <£ mou-
vement» de Tame n’est pas un mouvement au sens propre du terme et
c’est en fait le souffle (prana) qui se deplace (53-70b). Les trois tubes
principaux sont mentionnes (sans les termes techniques bien connus : id a,
pihgala et susumna) et associes respectivement a la lune, au soleil et aux
deux planetes (70c-71). Suit la description de Fenonciation d’un man-
tra : le souffle part du coeur (siege de Brahma), passe ensuite pax la gorge
(siege de Visnu), pax le palais (siege de Rudra), pax Fespace entre les sour-
ces (siege d’Isvara), et parvient jusqu’au bout du nez, siege de Sadasiva
(72-82). Sont ensuite decrits les deux auxiliaires (yogariga) de la discrimi-
nation (tarka) et de la concentration mentale (samadhi) (83-85). Quand
le yogin atteint au tattva supreme, il maitrise huit pouvoirs surnaturels
yogiques, dont il peut se servir pour inspirer la foi (86-104). A la des-
cription du suicide yogique ( utkranti ) (105-7) succede la conclusion du
chapitre (108).

Le quinzieme chapitre, consacre a la delivrance et au moyen de l’obte-
nir debute par une annonce de son contenu (1). Les quatre moyens post-
initiatiques pour obtenir la delivrance — le savoir (jnana ), les rites (kriya),
les observances religieuses (carya) et le yoga — sont enumeres (2-10). Pra-
toda demande lequel est salvateur (11). Prakasa explique d’abord qu’une
premiere initiation introductrice ( samayadTksa ) autorise un neophyte a
suivre ces moyens, mais que cette premiere initiation n’a pas le pouvoir
de liberer Fame. On comprend par consequent que Finitiation [principale]
([ nirvaiia-jdTksa ) soit le veritable moyen d’obtenir la delivrance : elle peut
soit Fassurer seule ( nirapeksa ) soit etre secondee par des moyens post-
iniatiques (sapeksa) (12-26). Si elle peut operer seule, les autres moyens
ne sont-ils pais inutiles (27) ? Prakasa repond que ces moyens protegent
l’image des sivai’tes dans la societe : seuls les inities qui sont incapables
de suivre ces moyens, tels que les enfants, sont liberes de l’obligation de
les observer (28-31). En reponse a une question de Pratoda, Prakasa ex-
plique que les enfants, meme s’ils ne manifestent pas eux-memes les signes
d ’avoir re$u une chute de grace divine, peuvent beneficier de Finitiation
si d’autres personnes les font initier (32-5). Une initiation, correctement
accomplie, mene toujours a la delivrance ; celui qui ne la regoit pas mais
en est digne obtient la delivrance apres etre rene sous la forme d’un Ru-

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dra (36-39b). Chacun des moyens post-initiatiques peut mener a terme a
la delivrance, mais les suivre tous les quatre est une voie facile (39c-45).
L’etat de liberation n’est pas une simple absence, puisqu’on y obtient les
qualites du Seigneur (46-50). Celles-ci ne sont pas transferees dans Tame
au moment de la liberation (51-6). L’absence du karman n’est pas suffi-
sante pour donner lieu a l’etat de liberation, lequel doit etre caracterise
de surcroit par un bonheur supreme (57-60). Les qualites du Seigneur ne
surgissent pas non plus dans l’ame : innees, elles s’y trouvent deja et y
sont seulement revelees au moment de la liberation (61-7). L’ame liberee
est pure, complete, sans parti pris, sans rivalites, pleine de paix et de
bonheur (68-71). Prakasa raconte qu’il a regu ce tantra, le Supreme, de
Parvatlpati, qui lui l’avait regu de Dlptesa (72) puis conclut (73).

The Parakhyatantra

A Scripture of the Saiva Siddhanta

The rediscovery of a large part of the Parakhyatantra made possible by this edition
furnishes one more document of the pre-tenth-century thought-world of the Saiva
Siddhanta, a religion that was spread across and beyond the Indian subcontinent at
the probable time of this work's composition. For our text dates from the period
before the appearance of the most significant body of theological exegesis in the
history of the school, namely the writings of the tenth-century Kashmirian lineage
of Bhatta Ramakantha II. The addition of the Parakhya to the still small corpus of
published early Saiddhantika writings should be a welcome event to the student of
classical Indian religions.

What is presented here, however, is not the whole text but only those chapters of it
that deal with doctrine and yoga. Those on ritual and other aspects of religious
practice were left aside by the unknown compiler responsible for the selection of
materials found in the unique codex - a beautiful palm-leaf manuscript in minute
Nandinagarl script - and are therefore lost. Many quotations from the text have
been located in later literature, and a fully positive apparatus reports the readings
of all sources. A diplomatic transcription records features of the manuscript that
the apparatus cannot contain (its orthographies, page- and line-breaks, etc.).

A complete English translation - the first to appear of an early siddhantatantra -
accompanies the Sanskrit text. Copious notes discuss textual difficulties and
problems of interpretation. In doing so, they draw on parallels with other
Saiddhantika writings, both published and unpublished. The introduction places
the Parakhya in its context, gives a resume of the work, characterises its language
and concludes with a detailed discussion of the sources and of how they have been
used.

Dominic Goodall studied Sanskrit at Oxford (BA 1990, DPhil. 1996) and in Hamburg
(Habilitation 2002). He is currently head of the Pondicherry Centre of the Ecole fran<;aise
d' Extreme-Orient, where he is engaged in editing Saiva texts.