Journal of Indian Philosophy (2005) 33: 529551 DOI 10.

1007/s10781-005-1139-z PETER BISSCHOP

Springer 2005

": " " " PANCARTHABHASYA ON PASUPATASUTRA 1.3739 RECOVERED FROM A NEWLY IDENTIFIED MANUSCRIPTw

In the introduction to the Trivandrum edition of Kaundinyas com:: mentary (Panc"rthabh": ya) on the P"supatas"tra, the editor, R.A. a as a u Sastri, gives a lively account of his discovery of the manuscript on which the edition is mainly based. It is worth quoting in extenso:
Last time while I was at Benares examining a manuscript heap for the new Travancore University Library for which I have been now securing manuscripts for a year and a half some stray leaves passed through my hands. On going through them I found to my great astonishment that the manuscript was complete except for a few pages missing in the beginning. When this discovery was announced as usual to scholars, Dr. T.R. Chintamani M.A., Ph.D., of the Madras University who was then in Calcutta saw an independent manuscript with 1 to 13 pages only containing 21 S"tras of the rst adhy"ya and Bh"shya which covers in this printed edition 42 pages u a a last but one line, in the Asiatic Society of Bengal Library. On substituting pages 8 to 13 from the above by copying I found that pages 27 and 28 are still wanting. The missing pages might contain some important portion, say about Vidyesvara etc., which go to make the system a perfect one (p. 19).

When I received a copy of a so far unnoticed manuscript of the Panc"rthabh": ya in the possession of the Sarasvat" a as bhavana Library in Benares, through the kind help of Dr Dominic Goodall and Dr S.A.S. Sarma (EFEO, Pondicherry), I was probably just as thrilled as Sastri must have been, upon discovering that the missing

Research for this article was made possible by a TALENT-grant from the Netherlands Organization for Scientic Research (NWO). A number of people have been helpful in reconstructing and interpreting the passage edited here, by reading it with me privately or by sending their comments upon an earlier draft of the edition and translation. I would like to thank Professor Hans Bakker, Professor Arlo Griths, Dr Kengo Harimoto, Csaba Kiss, Professor Harunaga Isaacson and Professor Alexis Sanderson. I am grateful to Dr Dominic Goodall for rst drawing my attention to the existence of the Benares manuscript of the Panc"rthabh": ya. a as

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portion referred to by Sastri is preserved in this manuscript.1 Unfortunately it soon became clear that the transmission of the text of the Bh": ya in this manuscript is not much better than in the one as used by Sastri; on the whole the text seems to be less well preserved. Many passages had to be corrected, while some passages still defy interpretation. At the outset I would like to make a few remarks about the importance of the P"supatas"tra and its commentary, as well as a u about the work that can still be done in this area. First of all, the P"supatas"tra itself is an interesting example of the early S"tra style, a u u but its place within this class of literature has not yet been fully as appreciated.2 As it turns out, all the manuscripts of the Bh": ya are preceded by a S"trap"tha, with a number of dierent readings from u a: the S"tra as quoted in the Bh": ya. An edition of this S"trap"tha is u as u a: under preparation by the present author, which should throw more light on the relationship between the S"tra and its commentary. u Kaundinyas commentary is usually dated to approximately the :: fth or early sixth century AD,3 which is probably not too far o the mark. It thus belongs to the early works of the brahmanical schools of thought and has much to oer for the student of the history of Indian philosophy. It deals with a form of Saivism substantially dierent from later systems, while, at the same time, these systems are to a certain extent the heirs of the P"upatas.4 The commentary has a as somewhat archaic Bh": ya character, in which every word of the S"tra as u
1 Sastri himself made an attempt at restoring part of the missing portion, by composing his own commentary on the relevant S"tras (numbered 1.3739 in the u edition), mainly on the basis of a passage in the Ratnat"k" which he considered to be :i a related to the missing portion. Cf. his references to the Ganak"rik"vy"khy" on p. 51 a : a a a of the edition. 2 Renous classical study of the S"tra genre only mentions it in passing (Renou u 1963: 172), while, e.g., Houben (1997) in his study of the S"tra and the Bh": ya-S"tra u as u does not mention it at all. In Renous classication of S"tras into older Type-A u S"tras, which are descriptive-normative, and younger Type B-S"tras, which allow u u for argumentation, the P"supatas"tra would, at rst sight, have to be classied as a a u Type-A S"tra, In that case, however, it would belong to the same category as the u Srauta, Grhya and Dharma S"tras, which are Renous main representatives of Typeu : A S"tras, while one would rather be inclined to consider the P"nc"rthika system as a u a a Darana as Renou incidentally also does , whose S"tras are all reckoned among s u the Type-B S"tra in Renous classication. u 3 Cf. especially Hara *1966: 129130. 4 Some correspondences between P"upata Saivism and Saiva Siddh"nta are noted as a by Brunner (1986: 520, n. 27). A detailed research of similarities and dissimilarities in doctrine and practise between these two forms of Saivism would be a worthwhile undertaking.

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is accounted for in a deceptively simple style. Although Kaundinyas :: language is not too complicated, his formulations are often terse and sometimes syntactically awkward. This occasionally makes it dicult to grasp what he intends to say. Partly the problem is that we know relatively little about the context in which Kaundinya wrote his :: commentary with the exception of the younger Ganak"rik" and its : a a as commentary, the Ratnat"k",5 no original P"upata work has suri a : vived6 but it also has to do with the state of the text as we have it.7 In this respect progress can still be made. As can be observed from Sastris words quoted at the beginning of this paper, the Trivandrum edition was based on a single manuscript, originally found in Benares but now in Trivandrum,8 with a missing portion at the beginning supplied from a manuscript in Calcutta.9 The latter manuscript breaks o in the middle of the rst chapter and so for the remainder of the text the editor only had the Trivandrum manuscript to rely on. Although all the known manuscripts seem to be closely related, the discovery of a third manuscript in Benares places us in a better position to establish a reliable and meaningful text, also taking into account the signicant work that has already been done on the text since its publication in 1940.10 It is my intention to undertake a new critical edition of the whole text based on these three manuscripts. For the moment I conne myself to publishing the commentary on P"supatas"tra 1.3739, which was previously held to be lost. a u
5 This was published in 1920, before the Panc"rthabh": ya, under the somewhat a as " a misleading title Ganak"rik" of Ac"rya Bh"sarvajna as volume 15 of the Gaekwads a : a a Oriental Series. 6 Seven verses from the Panc"rthapram"na, a lost P"upata work, are quoted by a a: as Ksemar"ja ad Svacchanda tantra 1.4143 (cf. Sanderson 2002: 29). a : 7 R.A. Sastri himself was well aware of this, for cf. his remarks in his address To scholar readers on p. 20 of the introduction to the Trivandrum edition, Cf. also Hara 2002: 244245. 8 Trivandrum University of Kerala library, MS 2018. Paper, Devan"gar" script. a  Folios 187 (nos. 1, 813, 27, 28 missing); double-sided; 910 lines a page. The text for the missing folios 813 is preserved on folios numbered 111 in a dierent hand on more recent paper. 9 Calcutta, Asiatic Society, MS IM-5474. Paper, Devan"gar" script. 13 folios; a  double-sided; 1215 lines a page. 10 The commentary has been studied from various angles by such scholars as Schultz (1958), Hara (*1966, 2002) and Oberhammer (1984, 1989, 1995). This list is necessarily selective. An English translation was published in 1970 by Chakraborti, but it is very unsatisfactory. Cf. the detailed review by Hara (1974: 5780 [=2002: 243278]), who himself attempted a translation of the whole commentary in his unpublished thesis (Hara *1966).

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In general Sastris guess that the missing portion might be about the characteristics of the Siddha and "svara proves to be correct.11 l What he could not have guessed is the curious way in which Kaundinya divides and comments upon the S"tra numbered 1.38 in u :: the edition, which is broken up into four segments by Kaundinya: ity :: etair gunair yuktah | bhagavatah | mah"devasya | mah"ganapatir a a : : : : bhavati |.12 He also could not have guessed Kaundinyas forced :: interpretation of the compound mah"ganapati, which in Sastris own a : reconstruction of the commentary is commented upon as follows: sarvapaubhyo bhyadhikatvam aivary"tiay"n mahattvam | ganah s s a s a : ": nandimah"k"l"dayah | sarvapav"dik"ryasv"mitvam patitvam The a aa s a a a : : greatness [of the Siddha] is [his] superiority over all bound [souls], due to the eminence of [his] sovereignty. Ganas are Nandin, Mah"k"la a a : and the like. [His] lordship is his mastership over the eect(s), such as all bound [souls]. Kaundinya, however, starts his commentary on the :: words mah"ganapatir bhavati in the S"tra with the following remark: a : u atra mah"gano n"ma pauganah Here mah"gana is the multitude of a : a s a : : : bound [souls]. Clearly, Ganas such as Nandin and Mah"k"la were a a : not what Kaundinya had in mind. :: The portion edited here for the rst time forms part of a larger section concerned with a description of the various sovereign powers (aivarya) acquired by the P"upata ascetic. This section starts with s as S"tra 1.21 d"radaranaravanamananavij~an"ni c"sya pravartante u u s s n" a a : and for him seeing, hearing, thinking and understanding from afar occur, and continues up to the S"tra ity etair gunair yuktah thus u : : endowed with these qualities, which is part of the section edited u below.13 The last S"tra, atra cedam brahma japet and here he should : mutter this formula, introduces the Sadyoj"ta Brahma-mantra which a concludes the rst Adhy"ya. The edition below continues up to the a point of the commentary for which the manuscript used by Sastri is available again. There are no signicant variants in the Benares manuscript for this part of the commentary, which has already been published by Sastri.
Cf. Sastris remark on p. 51 of the Trivandrum edition: iha patradvayam : a ua m"trk"y"m luptam, siddhevaralaksanad"ni tatr"ntarbh"t"ni syuh. a : a a: s : : :" i 12 I have refrained from giving the new S"tra segments a number, but refer to the u entire passage as the commentary on P"upatas"tra 1.3739 for the sake of reference, as u although this numbering is arbitrary and is now outdated. 13 On the dierentiation of the various powers acquired by the P"upata, see as Schultz (1958: 121137). Note that Kaundinya ad PS 5.12 and 5.13 argues that :: S"tras 5.12 and 5.13 (sanm"s"n nityayuktasya | bh"yistham sampravartate) have to be u u :: : : : aa : connected with the two S"tras mentioned above. u
11

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The edition below is based on a single manuscript, Sarasvat" bhavana Library MS 86122, which is referred to by the siglum B. This is a recent paper manuscript written in Devan"gar" script, consisting of 76 a  double-sided folios, with approximately 811 lines a page.14 The relevant portion of the commentary is preserved on folios 33r,1. 9 35r, 1. 1, of the manuscript. I have refrained from reporting orthographical variants and the punctuation is mine. Matters of interpretation are discussed in the notes accompanying the translation, in which the reader will also nd text-critical remarks about the readings chosen, often backed by references to other passages from the Pa~c"rthabh": ya. Because of Kaundinyas scholastic style it is n a as :: occasionally possible to reconstruct the text on the basis of parallel expressions found elsewhere in the text.
I. EDITION

"ha: tai caivaryair yuktah kim ayam kvacid vy"hanyate a s s a : : p"rthiv"diyuktavat | tad yath" p"rthiv"pyataijasav"yavyavyoa a a a a a s a: a mam"nas"hamk"rikamahad"tmak"d" 15 aivary"ny eva vy"hanya a : a a a ny anta iti | atah samayah | atha kim ayam kvacid vy"hanyata16 s a : : : : "hosvid avy"hata iti | kva17 v"18 asy"vay"bh" adayo dharm" bhava a a a s a t" a anti | tad ucyate: sarvatra | yasm"d "ha a a sarvatra c"pratihatagatir19 bhavati | a

14 Cf. A Descriptive Catalogue of the Sanskrit Manuscripts. Acquired for and Deposited in the Sampurnanand Sanskrit University (Sarasvati-Bhavana) Library Varanasi during the years 19511981. Vol. VI, part II. Tantra Manuscripts. Varanasi 1991, p. 84. 15  v"yavyavyomam"nas"hamk"rikamahad"tmak"d" a a a : a a a ny] conj.,  v"yavyomam"na a a " s"hamk"rik"tmak"d" B. Cf. Kaundinyas introduction to PS 1.33: aha: kim asya a : a a a ny :: " siddhasyaitad aivaryam s nityam ahosvit p"rthiv"pyataijasav"yavyavyoa a a : mam"nas"hamk"rikamahad"tmak"divad anityam iti. Cf. also PBh ad PS 1.34. a a : a a a 16 vy"hanyata ] em., vy"hanyate B. a a 17 kva ] em., : ka B. s 18 Thus the MS. 19 sarvatra c"pratihatagatir ] em., sarvatr"pratihatagatir B. a a

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atra sarvaabdo20 mahevarasiddhadev"disu niravaesav"c"21 s s a : s : a  drastavyah | tatra mahevare t"vat | yasm"d ayam anutp"dy"nas a a a a :: : a nugr"hy"tirobh"vyadharmitven"nugatah22 ysambamdhesu sam"a a a a : : : : samvrto gnivat pauk"ranatvamahatvapatitven"nugatahy | sarvatra s a : a : : : cetan"cetanesu yantasyay ity arthah | caabdah samuccaye | na a s : : : a kevalam asya te vay"bh" adayo23 dharm" bhavanti kim tu sarvatra s a t" : c"pratihatagatir bhavati | atr"k"ro bh"tap"rvam pratigh"tam prata a a u u a : : ti a a a : : isedhati24 | prat" prak"ravacane | k"ryam prati k"ranam prati : : a siddh"m ca prati | han"gh"te n"e25 ca | gatih pr"ptir ity a:s a a as : anarth"ntaram | atah sarvatra c"pratihatagatir bhavati | bhavat" a a ti : bh"t"rthav"do nihsamayam | yad" gunair yuktah pr"ptaivaryah26 ua a s a a s : : : : : siddhas tad"27 sarvatra c"pratihatagatir bhavat" eva | a a ty "ha: bhavisyat" pr"pte bhavat" vartam"nak"lah28 kimartham a ti a a : : : ti a kriyate | tad ucyate: yath" gamyate yad" a a ity etair gunair yuktas : tad"vay"bh" adayo29 dharm" bhavant" | itiabdo tr"nusaktapraa s a t" a ti s a : a karanaparisam"ptyarthah | kasm"t | arth"n"m30 nirvacanatv"t | a a a a: : : yyasm"dy etair ebhir ity anukr"ntaih p"rvoktair d"radaran"dyair a a u s a : u a a vikaran"ntaih | na dosair asarvajnatv"dibhir ity arthah | gunair iti : : : : : kartrkarane | gun" ca kasm"t | uddhivrddhikar" yasm"t | a s a a : : as : : tatr"sarvajnatv"dimalanivrttisarvajnatv"digunapr"ptivrddhikaratv"t a a a a a : : : 31 | yukta iti nisth" | samyuktah samlista ity arthah| : : : s :: : :: a

sarvaabdo ] em., sarvaabde B. s s niravaesav"c" ] em., niravaesav"dro B. Cf. Kaundinyas interpretation of the s : a  s : a :: word sarva ad PS 1.29, 1.31, 2.6, 4.4 and 5.43. 22 anutp"dy"nanugr"hy"tirobh"vyadharmitven"nugatah.] conj., anus"dya naa a a a a a a : nugr"hy"tirom" adharmitvanavagata B. Cf. PBh ad PS 1.44: atra a a a utp"dak"nugr"hakatirobh"vakadharmi k"ranam utp"dy"nugr"hyatirobh"vyadharmi a a a a a : a a a a k"ryam ity etat k"ryak"ranayor laksanam. a a a : : : 23 vay"bh" adayo ] em., vay" bh" adayo B. s a t" s a t" 24 pratisedhati ] em., pratisedhamti B. : : : 25 han"gh"te n"e ] conj., hata gh"te n"me B. Cf. PBh ad PS 3.6 (apahatap"pm"): a a as a a a a " a atra apa varjane agh"te n"e ca. as 26 pr"ptaivaryah ] em., pr"ptaivary" B. Cf. PBh ad PS 1.28, 1.30, 1.31, 1.32: yad" a s a s a a : gunair yuktah pr"ptaivaryah siddhas tad" [. . .]. s a : : a : 27 tad" ] em., tath" B. a a 28 vartam"nak"lah ] em., varttam"nak"leh B. a a : a a : 29 tad"vay"bh" adayo ] em., tad" vay" bh" adayo B. a s a t" a s a t" 30 arth"n"m ] em., arth"n" B. a a: a a 31 nisth" ] em., nisth"h B. :: a : : a:
21

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"ha: kasya gunair yuktah | kim pradh"napurusak"ryakaran"diba a : : : : a :a a a hir32 gunair yukta iti33 | ucyate: na yasm"d "ha : bhagavatah34 | : atra bhagavacchabdah p"j"y"m35 m"h"tmy"div"n36 | yasm"d uktam a a a a a : ua a:
m"h"tmyasya samagrasya dhairyasya yaasah riyah | a a s : : s dharmasy"rthaprayatnasya : ann"m 37 artho bhagah smrtah | a s : :a : : :

atra bhagavata iti svagunaparigrahe : asth" | ekatarasasthy"nars ::  : : :: a thakyam v" | tasm"d bhagavata eva gunair yukta iti | "ha: atha a a a : : yad"yam gunair yuktas tad" kim k"ranasamo ny"no dhiko veti38 | a : a : a : u : prakrtyatikramavat samdehah | uktam hi : : : :
k"ry"t karanam s"ksmam karan"t prakrtir api cocyate s"ksm" | a a u : a : : u : : :a : prakrteh purusah s"ksmas tasm"d ativartate prakrtim39 | a : : u : : : :

atah samdehah | ucyate: na ny"no dhiko v" ykimy u a : : : : mah"devasya a samo bhavat" v"kyaesah | atra mahattvam devatvam ca p"rvoktam ti a s : : u : : 40 yate | kimartham iti | asyeti tadgunayog"t sam"naparigraho bhidh" a a : cet tad ucyate: k"ran"dhik"ranivrttikhy"pan"rtham ravan" a :a a a a : s : ya: paraisyavat sam"natvakhy"pan"rtham ca mitravat | kim ca s: a a a : : u ysamkhy"parigrahadvaividhy"d41y abhyadhikatvany"natvarahitah a a : : sama iti | "ha: kim ek"ntenaiva s"dharmyam siddhevarayor uta vaidharma a a s : yam apy asti neti | ucyate: asti | yyasm"d "hay s"dharmyam t"vat | a a a : a sarvajnatvavipratv"dy" jn"naaktih | : : itvamanojavitv"dy" kriy"aa a a s rs a a as : ktih | ity evam t"vac chaktitah s"dharmyam | vaidharmyam api42 | a a : : :

32  33 34 35 36 37 38 39 40 41 42

karan"dibhir ] em.,  k"ranadibhir B. a :" :a iti ] em., ity B (omits danda). :: bhagavatah ] em., bhagavat": B. h : p"j"y"m ] em., p"j"y" B. ua a: ua a m"h"tmy"div"n ] conj., m"h"tmy"divat B. a a a a a a a s :a s : :a : ann"m ] em., : an"m B. dhiko veti ] conj., dhika iti B. " a prakrtim ] conj., prakrtih B. Metre: Ary". : : : sam"naparigraho ] em., ptam"naparigraho B. Or emend to sam"naparigrahe? a a a  dvaividhy"d ] em.,  dvevidhy"d B. a a api ] conj., asy B (no danda in the MS, i.e. asyaivaryam). s :: :

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aivarye sv"bh"vik"gantukatvam43 kartrtve s"dhik"raniradhik"rats a a a a a a : : s a a : a a vam44 ca rotriyay"jakavat | kim ca n"yam mah"devasya mah"n patir : : v" bhavati | ayam tu sati mahattve a : mah"ganapatir bhavati | a : a s a a s : atra mah"gano n"ma pauganah45 | tasy"vay"n"veyah46 patir a : a s : : a a a a s ti bhavati | patih47 p"lane p"layit" | "ptau pati ca48 bhavati | bhavat" : a a s bh"t"rthav"do nihsamayam49 | yad" gunair yuktah pr"ptaivaryah ua a s : : : : : siddhas tad" mah"ganapatir bhavat" arthah | evam adhy"yaparia a : ty a : sam"ptim50 krtv" yuktam vaktum a : : : a atra cedam brahma japed iti | : atraabdo vasth"nadvaye vyakte c"vyakte ca drastavyah | caabdah s a a s :: : : sab"hy"bhyantarakriy"samuccay"rtho51 drastavyah | idam iti prata a a a :: : yakse | niyoge v" | idam eva brahma japtavyam | na : gyajuhs"m"n" a r : : a a ty 52 a arthah | brhattv"d brmhanatv"t brahma | brmhayate yasm"t a : : : : : : : a s"dhakam japantam dharm"dibhih | a a : : :
II TRANSLATION

Question: is this one who is endowed with those sovereign powers53 obstructed in any respect, as in the case of someone who is endowed with [powers] pertaining to earth, etc.? To explain: sovereign powers
aivarye sv"bh"vik"gantukatvam ] conj., aivaryam sv"m"vik"gamtukatvam B. s a a a s : : a a a : : niradhik"ratvam ] em.,  nirabhik"ratvam B. a a : : 45 pauganah ] em., pauganas B (no danda). s s : : : :: 46 tasy"vay"n"veyah ] conj., tasm"dvay"vey" B. a s a a s : a s a s a 47 patih ] em., pati B. : 48 "ptau pati ca ] conj., "pta ca B. Cf. PBh ad PS 1.1: apti p"ti ca t"n paun ity " a s a s a a s" " atah patir bhavati. The verb-form apti in this passage is a hapax legomena, which one : " could consider emending to apnoti. 49 nihsamayam ] em., nihsamayams B. : : :s : :s 50 adhy"yaparisam"ptim ] em., adhy"yam parisam"ptim B. a a : a : a : 51 sab"hy"bhyantara ] em., sab"hyobhyamtara B. a a a : 52 brmhanatv"t ] em., brhanatv"t B. Cf. PBh ad PS 5.44: brmhanatv"t brhattv"t a : : : a : : a :: : a : brahm". a 53 Presumably this refers to the eight powers (aivarya) or qualities (guna) mens : tioned in PS 1.211.25 d"radaranaravanamananavij~an"ni c"sya pravartante | saru s s n" a a : vaj~at" | manojavitvam | k"mar"pitvam | vikaranah | . These are to be distinguished n a a u : : from the properties (dharma) described in PS 1.2736 sarve c"sya vay" bhavanti | a s a sarvesam c"vayo bhavati | sarv"ms c"viati | sarvesam c"n"veyo bhavati | sarve c"sya a:  a s a : ": a s : ": a a s vadhy" bhavanti | sarvesam c"vadhyo bhavati | abh"tah | aksayah | ajarah | amarah | , a i : : ": a : : : : for see Kaundinyas introduction and commentary on the words ity etair gunair :: : yuktah below. This set of properties (dharma) is introduced by PS 1.26 dharmitvam : :
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pertaining to earth, water, re, wind, ether, the mind, the ego-principle, the great principle, etc., are indeed obstructed.54 For this reason there is doubt. Well then, is he in any respect obstructed or is he not obstructed? Or where do his properties such as uncontrollable (PS 1.28) fearless (PS 1.33) occur? Answer: everywhere. Because he says:
AND IN EVERY RESPECT HIS MOVEMENT IS UNOBSTRUCTED.

Here the word sarva should be understood to refer without exception to Mahevara, Siddhas, gods, etc. Among these, rst of all, s with respect to Mahevara:55 because he (the Siddha) is endowed s with having the property that he is not subject to [Mahevaras] s creation, grace or occlusion, [he is?] ysambandhesu sam"samvrto,56 a : : : : like a re, accompanied by [the qualities of] pauk"ranatva,57 being s a :

Footnote 53 continued. ca and possession of properties, They are called marks of success (siddhilaksana) by : : the author of the Ratnat"k": yad" ceyam dvir"p" siddhih pr"pyate tad" daa sidda u a a s :i a : : a hilaksanany avayatv"d"ni patitv"nt"ni bhavanti And when this twofold perfection s a i a a : :" has been attained then the ten marks of success, beginning with being uncontrollable and ending with lordship, come about (RT p. 10, 11. 56). : 54 Probably the idea here is that these powers are only powerful with respect to their respective sphere (earth, water etc.), but not with regard to everything. In _ Lingapur"na 1.9 these aivaryas are listed in detail in the context of 64 attainments a: s " which are in fact impediments (upasarga) to Yoga: vss. 3031 p"rthiva; 3235 apya; a 3639ab taijasa; 39cd41 v"ta; 4244ab aindra; 44cd46ab m"nasa; 46cd47 a a " : a pr"j"patya / ahamk"rika; 4849 br"hma. For some of the aivaryas mentioned cf. aa a s also Mah"bh"rata 12.228.1415: kramaah p"rthivam yac ca v"yavyam kham tath" a a s : a a a : : : payah | jyotiso yat tad aivaryam ahamk"rasya buddhitah || avyaktasya tathaivaryam s s : : : a : : _ kramaah pratipadyate | vikram" c"pi yasyaite tath" yunkte sa yogatah ||. s : as a a : 55 On the Siddhas not being hindered even by Mahevara, cf. Ratnat"k" p. 10, s :i a 11.1819, which seems to be based on this very passage: sarvatr"bhipret"rthesu a a : pravartam"nasya mahevarenapy apratibandhadharmitvam *aprat"gh"tatvam (conj.; a s i a :" aprat"gh"tah Ed.) Freedom from obstruction is [his] being endowed with the i a : property of absence of opposition even by Mahevara when he is intent upon objects s of desire in every respect. 56 Perhaps emend to sa n"m"samvrto (he indeed is uncovered?). Another option, a a : : suggested to me by Prof. Sanderson, could be bhasmasamvrto (like a re (agnivat) : : concealed with ash). This is a stock-image in the Mah"bh"rata; cf. e.g. MBh a a 3.262.30d (bhasmacchanna iv"nalah), MBh 4.64.6d (bhasmacchannam iv"nalam) and a a : MBh 13.59.7c (bhasmacchann"n iv"gn"ms). Possibly the simile illustrates why the a a i: Siddhas possession of sovereignty does not contradict the Lords power. 57 pauk"ranatva (being the cause of bound [souls] ?) does not seem to be an s a : appropriate quality of the Siddha. This is precisely what distinguishes Mahevara s from the Siddha.

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great and being a lord. y58 sarvatra refers to sentient and insentient beings.59 yantasyay60 This is the meaning. The word ca has a conjunctive sense. Not only does he acquire the properties such as unsubduable (PS 1.28) and fearless (PS 1.33), but his movement is unobstructed everywhere as well. Here the letter a- renders obsolete the former obstruction.61 prati- indicates the modes [of obstruction]: with respect to the eect, with respect to the creator 62 p and with respect to [other] Siddhas. han63 is used in the sense of striking and destruction. gati is synonymous with reaching. Therefore [it is said:] and everywhere his movement is unobstructed. bhavati expresses a matter of fact, without a doubt.64 When he is endowed with the [said] qualities, has attained sovereignty, [i.e. has become] a Siddha, then indeed [it is proper to say:] and everywhere his movement is unobstructed. Question: when the future is expected for what reason is the present tense employed? Answer: so that it is understood that when he is
THUS ENDOWED WITH THESE QUALITIES

then the properties such as unsubduable (PS 1.28) and fearless (PS 1.33) occur. The word iti here serves to conclude the adherent

58 The Siddhas mahattva and patitva are explained further on. Cf. also Ratnat"k" :i a p. 10, 11. 1920: sarvapaubhyo bhyadhikatvam aivary"tiay"n mahattvam sarvaps s a s a : av"dik"ryasv"mitvam patitvam iti The greatness [of the Siddha] is his superiority s a a a : over all bound [souls], due to the eminence of his sovereignty; [his] lordship is his mastership over the eect(s), such as all bound [souls]. 59 Cf. PBh ad PS 5.43: atra cetan"cetanesu sarvaabdah na kevalam prthivy"disu a s a : : : : : kim tu siddhevaravarjam cetanesv eva, sarvabh"taprakrter niravaesav"c" sarvaabdo s u s : a i s : : : : drastavyah Here the word sarva refers to sentient and insentient beings; not only to :: : elements such as the earth, but, excluding Siddhas and the Lord, to sentient beings as well. The word sarva should be understood to refer without exception to the basic model (prakrti?) of all beings. Cf. also Kaundinyas interpretation of the word sarva :: : in PS 4.4 and 5.42. 60 antasya looks corrupt; note in this regard also the absence of sandhi after cetan"cetanesu. Perhaps something is missing. Possibly Kaundinya comments here a : :: on the sux -tra in the word sarvatra. 61 Cf. PBh ad PS 1.28, 1.30, 1.32. 62 K"rana is the name of God in the P"nc"rthika system. a : a a 63 For the emendation hana, suggested to me by Prof. Sanderson, cf. Dh"tup"tha a a: 2.2 hana hims"gatyoh. : a : 64 The same explanation of pbh" is given by Kaundinya in his commentary ad PS u :: 1.27, 1.28, 2.7 and 3.19, and below (mah"ganapatir bhavati). a :

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section.65 Why? Because the meanings have been explained.66 yyasm"dy67 etaih means with these68 [qualities] enumerated, a : mentioned before, beginning with seeing from afar (PS 1.21) and ending with without instruments (PS 1.25). Not with faults such as lack of omniscience, this is the meaning. [The instrumental] gunaih [has the sense of] an instrument which is [simultaneously] : : the agent [of the action] (?).69 And why [are they called] qualities? Because they bring about an increase in purity.70 Because of the fact that they bring about a cessation of impurity such as lack of omniscience and an increase in the attainment of qualities such as
Kaundinya explicitly refers to ten sections (prakarana) in his commentary, ve :: : of which are mentioned in the rst Adhy"ya: (1) bhasmaprakarana (within PBh ad PS a : " 1.9); (2) yamaprakarana (after PBh ad PS 1.9); (3) ayatanaprakarana (after PBh ad : : PS 1.20); (4) ["dhik"rika] aivaryaprakarana (after PBh ad PS 1.26); (5) : ats"tr"praa a s s : u i : karana (after PBh ad PS 1.32); (6) ["dhik"rika] k"ryak"ranaprakarana (after PBh ad a a a a : : PS 2.6); ["nusangika] k"ryak"ranaprakarana (after PBh ad PS 2.11); (7) vidy"j~anaa : _ a a : a n" : prakarana (after PBh ad PS 4.5); (8) ["dhik"rika] asanm"nacariprakarana (after PBh a a a : : ad PS 4.8); (9) ["nusangika] *asanm"nacariprakarana (em., asanm"rga Ed.; after a : _ a a : PBh ad PS 4.14); (10) uny"g"raguh"prakarana (after PBh ad PS 5.28). As can be s" a a a : observed from this list, nos. 4, 6 and 8 are divided into principal ("dhik"rika) and a a " : _ adherent ("nusangika) sections, but the anusangika portion of the aivaryaprakarana a : _ s : (no. 4) is missing. The present remark lls in this gap in that it species that at this point of the text the secondary part of the section presumably on Aivarya(s) is s completed. 66 Kaundinyas interpretation of iti here has parallels in other parts of the Bh": ya: as :: cf. his commentary on iti ad PS 2.6 and 4.8. Cf. also PBh ad PS 5.12, 5.35 and 5.39. 67 yasm"d does not make sense as it stands. One could consider omitting it, as it a may have been inuenced (through eye-skip) by the preceding kasm"t. It is also very a well possible, however, that something has been lost after it, for the only exact parallel to the formulation kasm"t | arth"n"m nirvacanatv"t | continues with yasm"t a a a: a a as well: evam atra yogapad"rthah sam"ptah | kasm"t | yasm"d asy"dhy"yasy"d"v a a : a a a a a a : uddista ye pad"rth"s te dosacched"sangasthity"disu vy"khy"t"h | (PBh ad PS 5.39). a a a _ a : a a a: : :" : 68 The gloss of etaih by ebhih made its way into the S"trap"tha of the P"upau a: as : : tas"tra (on which see the introduction to this paper), which may be taken as an u indication that the S"trap"tha, preceding the text of the Bh": ya proper in all three u a: as known manuscripts, has been extracted from Kaundinyas Bh": ya. as :: 69 Cf. Astadhy"y" 2.3.18 kartrkaranayos trt"y". The text may very well be corrupt, : :" a i : : : i a but possibly Kaundinyas intention is that the Siddha is at the same time endowed :: with these qualities (karana) and endowed by these qualities (kartr), i.e. it is by : : these very qualities that he is endowed with these qualities. One reason for Kaundinya to take gunaih in the sense of the agent as well, is that no other agent of :: : : yukta is obvious. 70 The same expression is used by Kaundinya with regard to the yama of adher:: ence to the truth (satya) (PBh p. 21,1. 17). Cf. also PBh introd. to PS 3.1, PBh ad PS  4.9, 4.10 and 4.13. Alternatively one could take suddhivrddhi as a dvandva (cf. : Ratnat"k" p. 4, 1. 13; p. 12, 1. 7; p. 19, 1. 15), but the following sentence suggests that :i a it was intended as a tatpurusa. :
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omniscience in him.71 yukta is a past participle.72 Conjoined with, attached with, this is the meaning. Question: with whose qualities is he endowed? Is he endowed with the qualities [pertaining to] Pradh"na, Purusa, the eect(s), the a : instruments, etc.?73 Answer: no, because he says:
OF THE LORD.

Here the word bhagav"n indicates veneration: [it means in fact] one a who possesses majesty and [the other qualities that bhaga can refer to].74 Because it has been said:
bhaga is traditionally known to have six meanings: Admittedly this is not a very literal translation, but this seems to be what is intended. Other forms of this verse have better readings for this p"da: cf. the note below. complete majesty, rmness, a glory, splendour, virtue and eort towards the goal.75

Here bhagavatah is a genitive in the sense of possession of qualities : which are his own.76 Otherwise one of the two genitives would

One could consider emending tatra to tasya (i.e. s"dhakasya). a Astadhy"y" 1.1.26: ktaktavat" nisth". u :: a : :" a i 73 The principles mentioned (emending k"rana to karana) comprise the 25 a : : S"mkhya Tattvas. This list is complete, with the exception of the 26th principle, God, a: which the P"upatas accept and which is intended here, and so the -"di is redundant. as a It may be a corruption of some word meaning pertaining to (e.g. vartin). 74 The conjecture m"h"tmy"div"n was suggested to me by Prof. Isaacson. Similar a a a a in structure is Kaundinyas take on pati below: patih p"lane p"layit". Prof. Sanderson a a :: : a has suggested to me m"h"tmy"divati or m"h"tmy"divatah, in which case one could a a a a a a : interpret this line to mean: Here the word bhagav"n indicates veneration for one who a is endowed with majesty etc. 75 samagra is either an adjective to m"h"tmya or it applies to all six meanings. a a Vallabhadeva commenting on the vocative bhagavan in Kum"rasambhava 2.31a a quotes a similar verse: bhagavann iti p"j"padam | aivaryasya samagrasya dharmasya ua s yaasah sriyah | vair"gyasy"tha moksasya : annam bhaga iti smrtih (v.l. smrtah) ||. A s :  a a s : : ": : : : : : : variant of this verse is quoted in the Spandaprad"pik" (p. 7, 11. 1719): aivaryasya i a s samagrasya j~anasya yaasah sriyah | vair"gyasya ca moksasya : annam bhaga iti n" s :  a s : : ": : : smrtah || . Cf. also Visnupur"na 6.5.74 aivaryasya samagrasya v"ryasya yaasah riyah a: s i s :s :: : : : | j~anavair"gyayo caiva : annam bhaga it"rana || and Agnipur"na 3.378.11 (reading n" a s s ::" i :" a: a: aa it"ngan" instead of it"rana). K"nhas Yogaratnam"l" ad Hevajratantra 1.1.1 (Snelli_ a i :" grove 1959: 103) quotes again another variant of this verse: bhagav"n iti hevajram"rtir a u vajradharah | bhag" aivary"dayo guna vidyante yasya sa bhagav"n | tath" coktam: a s a a a : :" aivaryasya samagrasya j~anasya yaasah sriyah | r"pasy"rthaprayatnasya : annam s n" s :  u a s : : ": :  a a i bhagam iti srutam || . Cf. also Amarakosa 3.3.26cd bhagam r"k"mam"h"tmyav"ry: : si a ayatn"rkak"rtisu, with the quote in the Vy"khy"sudh": bhagam r"yoniv"ryecch"jna i : a a a i a : si navair"gyak"rtisu | m"h"tmyaivaryayatnesu dharme mokse tha n" ravau (iti medin") || . a i : a a s a i : : 76 For svaguna cf. PBh ad PS 1.26, 2.5, 5.28 and 5.37. Cf. also PBh ad PS 1.9: : devasya iti : asth" | svasv"mibh"vah sambandhah | parigrah"rtham ev"dhikurute |. s : i a a : a a :
72

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be pointless.77 Therefore he says: it is the Lords qualities with which he is endowed.78 Well then, when he is endowed with the qualities [of the Lord] is he equal, inferior or superior to the creator? There is doubt as in [the matter of] Prakrtis being surpassed [by Purusa or not]. For it is said: : :
The instrument is more subtle than the eect and Prakrti again is said to be more : subtle than the instrument. Purusa is more subtle than Prakrti, therefore [Purusa] : : : surpasses Prakrti.79 :

For this reason there is doubt. Answer: he is not inferior or superior, [but rather he is similar. For he says:] 80
" OF MAHADEVA.

He is an equal, this is to be supplied.81 As to this, it has been explained earlier what it means to be great and to be Deva.82 The genitive (asya)83 denotes having the same possession, because he shares His qualities. If one asks for what reason?, it is answered: in order to declare that the oce of the creator ceases,84 as in the case of

Presumably the other genitive referred to by Kaundinya is mah"devasya in the a :: following S"tra. As is clear from his interpretation of that S"tra Kaundinya wants u u :: the two genitives to have two completely dierent (syntactic) functions. 78 Note that Kaundinya connects this genitive with gunair yuktah and not with :: : mah"devasya mah"ganapatir bhavati, as seems to be more natural; cf. Sastris a a : reconstruction of the commentary on PS 1.38. 79 Unidentied. On karana and k"rya, see PBh ad PS 2.24: atra kal" n"ma a a a : " " as : k"ryakaranakhy"h kal"h | tatra k"ry"khy"h prthivy apas tejo v"yur ak"ah | [. . .] tath" a a: a a a: : a a : " a: a a: : a : a : karanakhy"h srotram tvak caksuh jihv" ghr"nam p"dah p"yuh upasthah hastah v"k : : : : : a : " a:  _ a : manah ahank"rah buddhir iti |. : 80 Something is missing. I have translated as though the text read na ny"no dhiko u v" kim [tu samah. yasm"d aha:] mah"devasya. The loss of text could possibly be a : a " a : explained by eye-skip with samo after the following S"tra. u 81 I.e. we have to understand this and the two preceding S"tras as follows: u Endowed with these qualities of the Lord, he is an equal to Mah"deva. a 82 Kaundinya refers to his commentary ad PS 1.9 (mah"devasya daksin"m"rteh). a :: : a u : 83 Note the peculiar way in which Kaundinya refers to the genitive. :: 84 The Siddha has complete understanding and has reached the nal goal, the ending of all suering. He has ceased to be a pau, which falls under the category of s the eect (k"rya) and with respect to which the creator performs his acts of creation, a grace and occlusion. Cf. PBh ad PS 5.47: tasm"t sad"sivopadean nityo duhkh"ntah | a a s" : a : k"ranadhik"ranivrttih | tadartham nityo duhkh"nta iti siddham | Therefore, because a :" a : : a : : of the teaching of continually Siva (PS 5.4647) the ending of suering is eternal. The oce of the creator ceases. For that reason it is established that the ending of suering is eternal.

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a pupil who is intent on what is worth hearing (?),85 and to declare the equality [with the Lord], like a friend. Moreover, ysamkhy"paria : grahadvaividhy"dy free from superiority or inferiority he is equal.86 a Question: is there complete equality of the Siddha and the Lord or is there also dierence [or] not?87 Answer: there is. 88 The equality is so much: (1) power of knowledge, viz. omniscience, being wise, etc.(2) power of action, viz. being a seer, swiftness of mind, etc.89 Thus, as such, to such an extent there is equality according to power. There is also dierence. As to sovereignty, there is the inherence [of sovereignty in the case of the Lord] and the acquiring [of sovereignty in the case of the Siddha];90 as to agency, there is the oce [in the case of the

85 The simile is far from clear and the text may be corrupt (one could consider   a :i emending sravan"ya to sr"van"ya). Possibly the idea is that the teachers adhik"ra a :i with respect to this kind of pupil is over, because he has mastered the subject. A very similar compound is found in Caranavy"ha 1.2 (Weber 1855: 251), which lists u :  sravan"yap"ra as one of the eight sth"nas of the Rgveda. In his annotation Weber a a :i : remarks (p. 252): Cravan^ arah bedeutet wortlich: das jenseitige Ufer dessen yap^ : was zu horen ist wohl das einfache Durchgehen desselben, also in samhit^-Text. It a seems unlikely that this is also intended here. 86 " Given Kaun d inyas interpretation of the genitive mah adevasya above :: (sam"naparigraha) it seems possible that the part samkhy"parigraha hides an oria a : ginal s"myaparigraha , but the compound remains unintelligible. a 87 The slightly awkward construction apy asti neti has parallels in other parts of Kaundinyas commentary. Cf. PBh introd. to PS 1.23, PS 2.3, PS 2.4, PS 3.7, PS 4.3 :: and PS 4.4. 88 I have omitted yasm"d aha in my translation. Otherwise the next passage up to a " iti would be a quotation, but that seems rather unlikely given the phrase s"dharmyam a : t"vat with which it starts, unless this is a V"rttika. a a 89 Cf. Kaundinya p. 148: 11. 1314: j~anaaktih kriy"sakti ca | tatra j~anaaktih n" s a s n" s :: : : ravanady" | kriy"aktih manojavitv"dy" | . This passage forms part of a large section as a a s : :" a in which Kaundinya refers back to previous parts of the text. For vipratva and : : itva, rs :: cf. PS 5.26 and commentary. Cf. also Ratnat"k" p, 11, 1. 2122: : : itvam kriy"saktir rs a :i a : j~anaaktis tu vipratvam. n" s 90 Cf. PBh ad PS 1.23: atr"gantukatv"t sarvaj~anaaktir ukt" | na tu : : ita a n" s a rs vavipratvavad ity arthah | In this S"tra (PS 1.22, not 1.23!) the power to know u : everything is mentioned because it is acquired [by the S"dhaka]. But it is not [an a inherent power] like being wise and being a seer (PS 5.26). This is the meaning [of the S"tra].; PBh introd. to 1.40: kim narapatisurapatipraj"patiprabhrtivad asyaivaryam u a s : : : " krtam anityam agantukam v" | Is his sovereignty created, non-eternal, or accidental, : a : as, for example, [the sovereignty] of a lord of men, a lord of the gods or a lord of ospring?; PBh ad PS 5.26: yad etad drkkriy"laksanam asti an"gantukam akrtakam a : : a : : aivaryam tadgunasadbh"vah This sovereign power, characterized by action and s a : : : knowledge, is non-accidental, uncreated: it is the essence of his (the Lords) qualities. " Cf. also Ratnat"k" p.11,1. 8: an"gantukaivaryatvam adyatvam [his] primordiality is a s :i a [his] innate sovereignty.

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Lord] and the non-oce [in the case of the Siddha],91 like [the difference between] a brahmin versed in the Veda and one who performs sacrices.92 Furthermore, he is not greater than93 or a lord of Mah"deva. Rather, when the greatness is present: a
HE BECOMES A LORD OF THE GREAT MULTITUDE.

Here mah"gana is a multitude of bound [souls]. Of that [multitude] he a : becomes the uncontrollable and impenetrable lord.94 pati indicates guarding: [it means in fact] a guard.95 And he is a pati in the sense of pervading (or: reaching) [all bound souls].96 bhavati expresses a matter of fact, without a doubt. When he is endowed with the [said] qualities, has attained sovereignty, [i.e. has become] a Siddha, then he

91 For a related discussion about adhik"ra, cf. Paramoksanir"sak"rik"vrtti ad a a a a : : Paramoksanir"sak"rik" 3b (akart" sarvavedyavit a non-agent who knows all there is a a a a : to know) and the verse attributed to one Avadh"ta, quoted in the same passage: u paramaivah siddh"n praty uparat"dhik"ro py anyesv anuparat"dhik"rah | siddhah s : a a a a a : : : punar ek"ntena sarvata evoparat"dhik"ra iti bhedah Although the oce of the Sua a a : preme Siva regarding the accomplished ones has ceased, [his] oce with respect to other [souls] has not ceased. But the oce of the accomplished one has ceased completely in all respects. This is the dierence [between the Supreme Siva and the Siddha]. Cf. also Ny"yabh": ana p. 449, 1. 46: mukt"tman"m tu na karm"dikrt"sti a us : a a: a : a  saktir n"pi sv"bh"vik"ty akartrtvam | paramevarasya tu sv"bh"vik" saktir uttaa a a i s a a i  : maivaryalaksanasti, tena tasya kartrtvam | But emancipated souls do not posses a s : :" : power which is due to Karma etc., nor an inherent power. Thus there is non-agency [for them]. Paramevara on the other hand does posses an inherent power, which is s characterized by supreme sovereignty. By that [inherent power] he has agency. For a discussion of the dierence between "svara and the liberated soul in the Yoga school, I cf. Yogabh": ya ad Yogas"tra 1.24. as u 92 The intention of the simile seems to be that the latter is entitled to perform sacricial activities, while the other is not, but admittedly one would expect the word-order in the simile to be the other way around. 93 Cf. Kaundinyas gloss of mah"n ad PS 1.9: atra mah"n ity abhyadhikatve (cf. also a a :: PBh p. 127, 1. 4). 94 Cf. PS 1.2730: sarve c"sya vay" bhavanti | sarvesam c"vayo bhavati | sarv"m a s a a: s : ": a s c"viati | sarvesam c"n"veyo bhavati | . There are other options of repairing the text, a s : ": a a s e.g. tasya vay"veyasya patir bhavati of that controllable and penetrable [multitude] s a s he becomes the lord or closer to the reading of the MS tasm"d vay"vey"n"m a s a s a a: patir bhavati therefore he becomes a lord of controllable and penetrable [bound souls]. 95 The explanation patih p"lane is repeated by Kaundinya in his commentary on : a :: PS 5.44. 96 " s Perhaps the conjecture is not necessary and apta ca bhavati may be taken to mean and [he is also a pati in that] he is one who pervades (or: reaches) [all bound souls].

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becomes a lord of the great multitude. This is the meaning. Having thus completed the chapter it is proper to say: 97
AND HERE HE SHOULD MUTTER THIS FORMULA.

The word atra must be understood to refer to two stages: the manifest and the unmanifest.98 The word ca must be understood in the sense of the conjunction of external and internal ritual actions.99 idam has the sense of the present one or of injunction.100 It is this formula that must be muttered, not the Rc [verse]s, the Yajus [formula]s101 or the :
97 This phrase is Kaundinyas standard introduction to the ve Brahma-mantras :: found at the end of each Adhy"ya. The recovery of his commentary on the rst a Mantra is particularly important because subsequently Kaundinya does not bother :: to comment upon the S"tra atredam brahma japet anymore, but just says asya u : p"rvokto rthah. Note that in contrast to the other Mantra-introductions in the u : P"upatas"tra the present one has a ca, which is not in the edition (PS 1.21) because as u the editors text of PS 1.3739 is based on the S"trap"tha, in which it is absent. u a: 98 From this remark it follows that the following Sadyoj"ta Brahma mantra (PS a 1.4044) is prescribed for the rst two stages (avasth") of the ascetics career, the a vyakta and avyakta (on the ve stages in the career of a P"upata, see e.g. Sanderson, as 1988: 664665). Kaundinya does not specify the use of the other four Brahma:: mantras, but note his remark on the nal "s"na mantra: p"rvoktena vidhin" japtavIa u a yam | na tu duhkh"ntagatena ganapativad [the formula] should be muttered : a : according to the earlier mentioned prescription. But not by one who has reached the end of suering, like a Ganapati (PS 1.38). Hara (*1966: 459, n. 1) remarks: The : aspirant has now sloughed o his bodily organs. The nal prayer, therefore, is to be recited by the student who memorizes the text. 99 I.e. the ca connects the external ritual actions mentioned in this chapter and the internal activity of muttering the Sadyoj"ta Brahma mantra, which is introduced by a this S"tra. For the juxtaposition of sab"hya- and abhyantarakriy"s, cf. e.g. PBh ad u a a PS 5.39: tath" s"ksmasth"lasab"hy"bhyantarasalaksanavilaksanasu kriy"su vinivrtt"su a u : u a a a : : : :" : a rudre sthitacitto niskriyah sann ity abhidh"yate. Likewise, when the ritual activities, i : : both subtle and gross, external and internal, similar and dissimilar, have ceased, [the Siddha] whose mind is xed in Rudra [and] is non-active is called existent. 100 The explanation niyoga (injunction) is doubtful, because it does not seem to be a suitable gloss of the word idam and because this is usually Kaundinyas take on :: the optative in the S"tras (e.g. ad PS 1.2, 1.3, 3.113.15, 4.6, 4.7, 4.14, 5.12, 5.24, u 5.25). Originally it may have belonged to his comment on the verb japet in the S"tra. u 101 This remark would seem to imply that the Brahma-mantras were not considered to form an integral part of the Yajurveda at the time when Kaundinya was :: writing. It is generally agreed that the 10th chapter of the Taittir"y"ranyaka i a : (= Mah"n"r"yana-Upanisad), in which these Brahma-mantras occur, is a late a aa : : addition (cf. Gonda, 1975: 429). Perhaps we should reconsider the view, i.a. expressed by Hara, that [e]ach chapter [of the P"supatas"tra] is concluded by a u " : quoting verses from the tenth chapter of the Taittir"ya Aranyaka (Hara, *1966: i 121). Two of the ve Brahma-mantras do occur in other, earlier parts of the Yajurveda literature: the Aghora mantra in Maitr"yan"samhit" 2.9.10: 130.12 and a :i : a the Tatpurusa mantra in Maitr"yan"samhit" 2.9.1: 119.78 and K"thakasamhit" a :i : a a: : : a 17.11: 253.2021. The Sadyoj"ta mantra, however, which is the mantra introduced a

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S"man [melodie]s, this is the meaning. [It is called] Brahman because a of its magnitude and because of its act of making strong. Because it makes the practitioner who is muttering strong with/through merit, etc.102
III. APPENDIX

i After the nal colophon evam atra sr"bhagavatkaundinyaviracite :: i sr"madyogap"supataastras"travy"khy"ne pamc"rthabh": ye pamcamo a s" u a a as : a : " dhy"yah saha brahmana gramthato rthata ca parisam"pta iti on a : s a : : the last folio, the Benares manuscript has an additional passage (f. 76r, ll. 413) of particular interest for the reconstruction of the history of P"upata lineages. The rst part is in prose and starts with as : a salutation to Bhav"n" and Samkara. The close correspondence with a  the manuscript from Trivandrum is noteworthy, for the Trivandrum i MS ends with the words sr"bhav"n"amkar"rpanam astu.103 After a a is : a : praise of Sad"iva the Benares MS adds that it was nished on an as "s auspicious [occasion], in the bright fortnight of Avina, on the day of 104 in K"" in a holy [place]. as, the full moon, on a Wednesday, Unfortunately the year is missing. More revealing is the following
Footnote 101 continued. here, is not found in other parts of the Yajurveda as we have it today. The dierent historical origin of the Aghora and Tatpurusa mantra may be reected in the fact : that only these two mantras referred to respectively as Bahur"p" Rc and Raudr" u  :  G"yatr" are enjoined in the P"upatas"tra in other contexts as well: PS 1.17 raudr"m a  as u i: g"yatr"m bahur"p"m v" japet and PS 5.2122 : cam istam adh"y"ta g"yatr"m atmaya i: u i: a r i i a i " : :" antritah | raudr"m v" bahur"p"m v" | . On the special position of these two mantras in i: a u i: a : P"upata meditation, see Oberhammer (1989: 210213). as 102 After this the MS continues with the commentary as given in the Trivandrum edition on PS 1.39. Alternatively one could consider translating in accordance with the [above mentioned] properties etc., but cf. PBh p. 52, 1. 89 (the end of the commentary on the present S"tra): ato manasaiva japtavyam | kimartham iti cet | tad u ucyate: adharmavyucchittyartham dharmasya c"bhivrddhyartham tasya c"kualebhyo a a s : : : _ a vy"vartan"rtham brahmany anavaratapadapankty"m upanibandhan"rtham cetyarthah a a a : : : : Therefore [the Brahman] should be muttered mentally. If one asks for what reason?, it is answered: in order to destroy demerit and to increase merit, and to turn him (the practitioner) away from inauspicious things and to x [his mind] upon the Brahman, i.e. upon the continuous row of words. 103 _ The same words are found after the nal colophon of the Lingapur"na, which a: possibly points to a related tradition. 104 p"rnim"budhau: the dual is awkward. It is very well possible that the text is u : a corrupt. One could consider emending p"rnim"vadhau (at the end of the day of full u : a moon), but I have found no other instances of such an expression and a day of the week may be expected.

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passage which gives the name of a Matha as well as a parampar" of a : : _ a three P"upata teachers: Vivan"tha, Gang"dhara and Samkaas s a ran"r"yana. The latter belonged to the Manikevara-matha and is the aa : : s one who ordered the scribe to write down the text for his own : recitation and to assist others. The holy Samkaran"r"yana was an aa : ornament of the P"upatas, capable of rescuing [others] from the as ocean of suering of existence, passing time in the pleasure of the science of the established doctrine of the Ved"nta-"gama [. . .].105 a a loka metre which contain The passage concludes with a few lines in S a list of teachers. Thirty-two names seem to be mentioned: Sad"iva, as "svara, Rudra, Visnu, Brahm", N"kula, Gaur"sa, Atr"sa, AmaI a a   :: _ rak"c"rya, Mitr"sa, Kapil"nda, Siddha"sana, Pingala, Amanusya, a a  a: : sa : "ntana (Sant"na?), Agasti, Panc"rthavidya, Puspadanta, Sa a a : Vrat"c"rya, Durv"sa, Kauik"rya, Jaig"sa (Jaig": avya?), Vrat"c"rya a a s a  s a a _ a s a s aguru, Kaundinya, Bhairav": ta, Ang"rakaguru, Vivan"tha, Somea, as : :: : _ a Vaistha, Vivan"thaka, Gang"dhara and Samkaran"r"yana. s:: s a aa : The three teachers mentioned in the prose passage are identical with the last three names in this list. Presumably all three teachers belonged to the Manikevara-matha, which I take to be short or : s : haplography for Manikarnikevara-matha. This Matha was probably : : s : : associated with the famous Manikarnik" cremation ground and : : a _ adjacent Manikarnikevara linga at the bank of the Ganges in the : : s centre of Benares. It seems likely that the three mentioned before them, Vivan"tha, Somea and Vasistha, belonged to this lineage as s a s :: well. As far as I am aware these names of P"upata teachers are not as known from other sources, but skipping for the moment the rst ve the preceding names are reminiscent of a similar list transmitted in two 14th century Jaina sources, viz. Gunaratnas Tar: a s u s karahasyad"pik" and R"jaekharas"ris Saddaranasamuccaya. I have i a : : a i s argued elsewhere 106 that the list of the 18 avat"ras (or t"rtheas) of : Samkara given in these two texts should not be taken in a linear order, but that the avat"ras no. 217 are to be divided into four a groups of four. In this way we obtain four lineages going back to the

105 106

The end of the line is obscure. Bisschop (*2004: 4345).

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four principal pupils of Nakul"sa, the rst avat"ra mentioned in this  a list:107 1. 2. 3. 4. Kauika "sana Aparaku"ika Brhad"c"rya s I" s a a : G"rgya P"rag"rgya Atri Agasti a a a _ a : Maitrya Kapil"nda Pingal"ksa Sant"na a: : a Kaurusa Manusyaka Puspaka R"" askara : : :

Concerning the interpretation of the nal name in this list of 18 avat"ras, viz. Vidy"guru, I follow the suggestion by the editor of the a a Pa~c"rthabh": ya (introd. P. 2): The word Vidy"guru refers to ones n a as a own guru who imparts Vidy" (knowledge) and is usually considered a as an incarnation of Rudra. The proposed reconstruction of four lineages receives some support from the concluding verses of the Benares MS. Thus we see that Atri is mentioned in the same line as Gaur"sa (w.r. for G"rgyea?),  a s _ _ a : while Kapil"nda and Pingala (for Pingal"ksa) are listed in the same a: : line as Mitr"sa (=Maitrya). Furthermore, although Kaurusa, the  : fourth pupil of Nakulea, is not mentioned by name we seem to have s a similar succession in p"das cd of the second verse, which list a Amanusya (for Manusyaka) and Puspadanta (for Puspaka). The : : : : interpretation of the other names is less clear and the sequence does not seem to represent a linear one in time: Kauik"rya is the rst s a pupil of Nakulea but he is mentioned relatively late, while the name s Vrat"c"ryaguru suggests that this person was the guru of Vrat"c"rya, a a a a although he is in fact mentioned after the latter. Prior to N"kula, who can be identied with Lakul"sa, ve deities a  are listed: Sad"iva, "svara, Rudra, Visnu and Brahm". Their presas I a :: ence seems awkward in a list of supposed P"upata gurus. They are as the so-called k"rana deities primarily known from Saiddh"ntika a : a 108 sources and their presence may therefore reect the inuence of a Saiddh"ntika environment. a
107 The relevant passage in the Saddaranasamuccaya printed as the eighth s : : pariista in the GOS edition of Candr"nandas Vrtti on the Vaiesikas"tra (pp. 120 s :: a s : u : s _ a a a: 124) runs as follows: tesam ca ankaro devah sr: tisamh"rak"rakah | tasy"vat"r"h : : s: : a a : : ": s"r" ye te stadaa tadarcit"h || tesam n"m"ny atha br"mo nakul"o tha kauikah | aa a: u is s : : :" s : ": a a g"rgyo maitryah kaurusa ca "sanah : astha ucyate || saptamah p"rag"rgyas tu kaa i" : s : : : s : a a _ a : pil"ndamanusyakau | aparakuiko tri ca pingal"kso tha puspakah || brhad"c"ryo a: : s s a a : : : : gasti ca sant"nah : odaah smrtah | r""karah saptadao vidy"gurur ath"parah || ete s a : s : s : s a a : : : : asi stadaa t"rtheas taih sevyante pade pade |. The Tarkarahasyad"pik" (App. II in the s" i a : :" s i : _ GOS edition of the Ratnat"k") has Kuika instead of Aparakuika, Pingali instead of s s :i a _ a : Pingal"ksa and Brhad"rya instead of Brhad"c"rya. a a a : : 108 Cf. T"ntrik"bhidh"nakoa II, s.v. k"rana 1. a a a s a :

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All in all the list seems to consist of three basic strands: (1) the ve k"rana deities, (2) a list of P"upata teachers from N"kula up to a : as a _ a Ang"rakaguru, and (3) six local teachers who were probably the successive heads of the Manik(arnik)evara-matha in Benares, with s : : : the last three mentioned in the prose passage as well. The date of these teachers is uncertain, but the names Vivan"tha and s a Vivan"thaka suggest a connection with the Vivevara/Vivan"tha s a s s s a temple. The rise of this temple cannot be dated before the twelfth century AD.109 The name Manikevara, if short for Mani: s : karnikevara, may also be helpful in arriving at a post quem date of s : the lineage of Benares gurus. The name Manikarn" probably refer: : , ring to a kunda, is already known from Dandins Daakum"racarita, s a :: :: but the Manikarnik" Gh"t (Benares) Stone Inscriptions of (Vikrama) a: : : a Samvat 1359 (AD 130203) seems to record the establishment of a : temple of Lord Manikarnakevara at the turn of the thirteenth cens : : tury.110 One could argue that the absence of the Benares gurus from the list contained in the two medieval Jaina sources indicates a post quem date of the 14th century, but it is just as well possible that these teachers were too local to have been included in this list. : It does not seem likely to me that Samkaran"r"yana, the person aa : who ordered the text of the Panc"rthabh": ya to be written down, a as belongs to the time of the composition of the manuscript. It seems a a improbable that errors such as vid"mt"gama and  p"supatin" would a: a have been made if the scribe recorded this passage from the mouth of : ri Samkaran"r"yana himself. Additionally, the words s"bhav"n"amaa : a is : kar"rcanam astu at the end of Trivandrum MS suggest that this a manuscript was based on an exemplar which may have had the same passage starting r"bhav"n"samkar"bhy"m namah. If so, both manusi a i : a a: : scripts go back to the same archetype, which seems plausible in the light of the number of common errors and lacunae that I have noted so far. I attach an edition of the post-colophon passage as it is found in the manuscript, with a few minor corrections. Edition r" s bhav"n"samkar"bhy"m namo namas te bhave"ya har"ya haraye a  : a a: sa a s as s u: a namah | sad"iv"ya namah | iva "vinaudi111 p"nim"budhau as a : : k"y"m ubhe | r" as a : s s bhav"nyai namo devyai namo namas te iv"ya a s a
109 110 111

Cf. Skandapur"na Vol. IIA, pp. 7175. a: Indian Antiquary LIII (1924): 209211. Cf. also Skandapur"na Vol. IIA, p. 81. a:  sudi ] em.,  sud" B. 

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namo namah | r" s madvivan"thacaranasarojayugalaparicary"tats a a : : parar" : g"dharasaroj"mghriyugm"saktamanorath"bhil": ar" s gam a a: a a as s maca chamkaran"r"yanap"upatena112 manikevaramathasthitena lekh"pitam a a : as : s : : ubham bh"y"l lekhaidam svap"th"rtham paropak"r"ya ceti | s a: a aa u a : : : kap"thakayor api | ubham astu | r" a: s s macchamkaran"r"yano yam aa : : : a a : a a p"upatamandano113 bhavaduhkhas"garat"ranakavibhuh | ved"nt"as : : :: nepsitad"ridrad"v"nalo a a a gamasiddh"ntavidy"vinod"t" alo114 yvaid" a a a tak" vibh"tihy || u : sad"sivevaro rudro visnur brahm"tha n"kulah | a s a a :: : a a a gaur"so tr"sasamjna115 c"marak"c"rya eva ca ||   : s a: : s sa mitreah116 kapil"nda ca siddha"sanapimgalah | s : : : sa amanusyah puspadantah117 "ntano gastisamjnakah || : : : : : : pamc"rthavidyo tha vrat"c"ryo durv"sa eva ca | a a a : a kauik"ryo tha jaig" vrat"c"ryagurus tath" || s a so a a a kaundinyo bhairav": ta ca amg"rakagurus tath" | as : s a a :: : vivan"tho tha someo vaistho vivan"thakah || s a s s:: s a : gamg"dharah amkara ca n"r"yanapad"ntikah | s aa : a : a : s : : ete vai guravah proktah iv"disvagurukramah || : : : s a a gurukramam118 pathed yas tu trisamdhyam raddhay"nvitah | : : : : s : ny"s"rcanajap"d" am anantam119 phalam anute || aa a n" s :
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