PETER BISSCHOP

PAN

ARTHABH

AS
:
YA ON P

AS

UPATAS

UTRA 1.3739
RECOVERED FROM A NEWLY IDENTIFIED
MANUSCRIPT
w
In the introduction to the Trivandrum edition of Kaun
:
d
:
inyas com-
mentary (Panc arthabh as
:
ya) on the P a supatas utra, the editor, R.A.
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 Trav-
ancore 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 utras of the rst adhyaya and Bhashya which covers in this printed edition 42 pages
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 arthabh as
:
ya in the possession of the Sarasvatbhavana 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
w
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 arthabh as
:
ya.
Journal of Indian Philosophy (2005) 33: 529551 Springer 2005
DOI 10.1007/s10781-005-1139-z
portion referred to by Sastri is preserved in this manuscript.
1
Unfortunately it soon became clear that the transmission of the text
of the Bhas
:
ya in this manuscript is not much better than in the one
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 a supatas utra and its commentary, as well as
about the work that can still be done in this area. First of all, the
P a supatas utra itself is an interesting example of the early S utra style,
but its place within this class of literature has not yet been fully
appreciated.
2
As it turns out, all the manuscripts of the Bhas
:
ya are
preceded by a S utrapat
:
ha, with a number of dierent readings from
the S utra as quoted in the Bhas
:
ya. An edition of this S utrapat
:
ha is
under preparation by the present author, which should throw more
light on the relationship between the S utra and its commentary.
Kaun
:
d
:
inyas 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 S

aivism substantially
dierent from later systems, while, at the same time, these systems are
to a certain extent the heirs of the Pasupatas.
4
The commentary has a
somewhat archaic Bhas
:
ya character, in which every word of the S utra
1
Sastri himself made an attempt at restoring part of the missing portion, by
composing his own commentary on the relevant S utras (numbered 1.3739 in the
edition), mainly on the basis of a passage in the Ratnat
:
ik a which he considered to be
related to the missing portion. Cf. his references to the Gan
:
ak arik avy akhy a on p. 51
of the edition.
2
Renous classical study of the S utra genre only mentions it in passing (Renou
1963: 172), while, e.g., Houben (1997) in his study of the S utra and the Bhas
:
ya-S utra
does not mention it at all. In Renous classication of S utras into older Type-A
S utras, which are descriptive-normative, and younger Type B-S utras, which allow
for argumentation, the P a supatas utra would, at rst sight, have to be classied as a
Type-A S utra, In that case, however, it would belong to the same category as the
S

rauta, Gr
:
hya and Dharma S utras, which are Renous main representatives of Type-
A S utras, while one would rather be inclined to consider the Pan carthika system as a
Darsana as Renou incidentally also does , whose S utras are all reckoned among
the Type-B S utra in Renous classication.
3
Cf. especially Hara *1966: 129130.
4
Some correspondences between Pasupata S

aivism and S

aiva Siddhanta are noted

by Brunner (1986: 520, n. 27). A detailed research of similarities and dissimilarities in
doctrine and practise between these two forms of S

aivism would be a worthwhile

undertaking.
PETER BISSCHOP 530
is accounted for in a deceptively simple style. Although Kaun
:
d
:
inyas
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 Kaun
:
d
:
inya wrote his
commentary with the exception of the younger Gan
:
ak arik a and its
commentary, the Ratnat
:
ik a,
5
no original Pasupata work has sur-
vived
6
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 a supatas utra 1.3739, which was previously held to be lost.
5
This was published in 1920, before the Panc arthabh as
:
ya, under the somewhat
misleading title Gan
:
ak arik a of

Acarya Bhasarvajn a as volume 15 of the Gaekwads
Oriental Series.
6
Seven verses from the Panc arthapram an
:
a, a lost Pasupata work, are quoted by
Ks
:
emaraja ad Svacchanda tantra 1.4143 (cf. Sanderson 2002: 29).
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, Devanagar script.
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, Devanagar script. 13 folios;
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).
PAN

ARTHABH

AS
:
YA ON P

AS

UPATAS

UTRA 1.3739 531

In general Sastris guess that the missing portion might be about
the characteristics of the Siddha and

lsvara proves to be correct.
11
What he could not have guessed is the curious way in which
Kaun
:
d
:
inya divides and comments upon the S utra numbered 1.38 in
the edition, which is broken up into four segments by Kaun
:
d
:
inya: ity
etair gun
:
air yuktah
:
| bhagavatah
:
| mah adevasya | mah agan
:
apatir
bhavati |.
12
He also could not have guessed Kaun
:
d
:
inyas forced
interpretation of the compound mah agan
:
apati, which in Sastris own
reconstruction of the commentary is commented upon as follows:
sarvapasubhyo bhyadhikatvam ai svary atisay an mahattvam | gan
:
ah
:
nandimah ak al adayah
:
| sarvapasv adik aryasv amitvam
:
patitvam The
greatness [of the Siddha] is [his] superiority over all bound [souls], due
to the eminence of [his] sovereignty. Gan
:
as are Nandin, Mahakala
and the like. [His] lordship is his mastership over the eect(s), such as
all bound [souls]. Kaun
:
d
:
inya, however, starts his commentary on the
words mah agan
:
apatir bhavati in the S utra with the following remark:
atra mah agan
:
o n ama pasugan
:
ah
:
Here mah agan
:
a is the multitude of
bound [souls]. Clearly, Gan
:
as such as Nandin and Mahakala were
not what Kaun
:
d
:
inya 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
(ai svarya) acquired by the Pasupata ascetic. This section starts with
S utra 1.21 d uradarsanasravan
:
amananavij~ n an ani c asya pravartante
and for him seeing, hearing, thinking and understanding from afar
occur, and continues up to the S utra ity etair gun
:
air yuktah
:
thus
endowed with these qualities, which is part of the section edited
below.
13
The last S utra, atra cedam
:
brahma japet and here he should
mutter this formula, introduces the Sadyojata Brahma-mantra which
concludes the rst Adhyaya. The edition below continues up to the
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.
11
Cf. Sastris remark on p. 51 of the Trivandrum edition: iha patradvayam
:
m atr
:
k ay am
:
luptam, siddhesvaralaks
:
an
:
adini tatr antarbh ut ani syuh
:
.
12
I have refrained from giving the new S utra segments a number, but refer to the
entire passage as the commentary on P asupatas utra 1.3739 for the sake of reference,
although this numbering is arbitrary and is now outdated.
13
On the dierentiation of the various powers acquired by the Pasupata, see
Schultz (1958: 121137). Note that Kaun
:
d
:
inya ad PS 5.12 and 5.13 argues that
S utras 5.12 and 5.13 (s
:
an
:
m as an nityayuktasya | bh uyis
:
t
:
ham
:
sam
:
pravartate) have to be
connected with the two S utras mentioned above.
PETER BISSCHOP 532
The edition below is based on a single manuscript, Sarasvatbha-
vana Library MS 86122, which is referred to by the siglum B. This is a
recent paper manuscript written in Devanagar script, consisting of 76
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 transla-
tion, in which the reader will also nd text-critical remarks about the
readings chosen, often backed by references to other passages from
the Pa~ nc arthabh as
:
ya. Because of Kaun
:
d
:
inyas scholastic style it is
occasionally possible to reconstruct the text on the basis of parallel
expressions found elsewhere in the text.
I. EDITION
aha: tais caisvaryair yuktah
:
kim ayam
:
kvacid vyahanyate
parthivadiyuktavat | tad yatha parthivapyataijasavayavyavyo-
mamanasaham
:
karikamahadatmakadny
15
aisvaryan
:
y eva vyahany-
anta iti | atah
:
sam
:
sayah
:
| atha kim ayam
:
kvacid vyahanyata
16
ahosvid avyahata iti | kva
17
va
18
asyavasyabhtadayo dharma bhav-
anti | tad ucyate: sarvatra | yasmad aha
sarvatra capratihatagatir
19
bhavati |
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
vayavyavyomamanasaham
:
karikamahadatmakadny] conj.,

vayavyomamana
saham
:
karikatmakadny B. Cf. Kaun
:
d
:
inyas introduction to PS 1.33: aha: kim asya
siddhasyaitad ai svaryam
:
nityam ahosvit p arthiv apyataijasav ayavyavyo-
mam anas aham
:
k arikamahad atmak adivad anityam iti. Cf. also PBh ad PS 1.34.
16
vyahanyata ] em., vyahanyate B.
17
kva ] em., s
:
ka B.
18
Thus the MS.
19
sarvatra capratihatagatir ] em., sarvatrapratihatagatir B.
PAN

ARTHABH

AS
:
YA ON P

AS

UPATAS

UTRA 1.3739 533

atra sarvasabdo
20
mahesvarasiddhadevadis
:
u niravases
:
avac
21
dras
:
t
:
avyah
:
| tatra mahesvare tavat | yasmad ayam anutpadyana-
nugrahyatirobhavyadharmitvenanugatah
:
22
ysam
:
bam
:
dhes
:
u sama-
sam
:
vr
:
to gnivat pasukaran
:
atvamahatvapatitvenanugatah
:
y | sarvatra
cetanacetanes
:
u yantasyay ity arthah
:
| casabdah
:
samuccaye | na
kevalam asya te vasyabhtadayo
23
dharma bhavanti kim
:
tu sarvatra
capratihatagatir bhavati | atrakaro bh utap urvam
:
pratighatam
:
prat-
is
:
edhati
24
| pratti prakaravacane | karyam
:
prati karan
:
am
:
prati
siddham
:
s ca prati | hanaghate nase
25
ca | gatih
:
praptir ity
anarthantaram | atah
:
sarvatra capratihatagatir bhavati | bhavatti
bh utarthavado nih
:
sam
:
sayam | yada gun
:
air yuktah
:
praptaisvaryah
:
26
siddhas tada
27
sarvatra capratihatagatir bhavatty eva |
aha: bhavis
:
yatti prapte bhavatti vartamanakalah
:
28
kimartham
:
kriyate | tad ucyate: yatha gamyate yada
ity etair gun
:
air yuktas
tadavasyabhtadayo
29
dharma bhavantti | itisabdo tranus
:
aktapra-
karan
:
aparisamaptyarthah
:
| kasmat | arthanam
:
30
nirvacanatvat |
yyasmady etair ebhir ity anukrantaih
:
p urvoktair d uradarsanadyair
vikaran
:
antaih
:
| na dos
:
air asarvajn atvadibhir ity arthah
:
| gun
:
air iti
kartr
:
karan
:
e | gun
:
as ca kasmat | suddhivr
:
ddhikara yasmat |
tatrasarvajn atvadimalanivr
:
ttisarvajn atvadigun
:
apraptivr
:
ddhikaratvat
| yukta iti nis
:
t
:
ha
31
| sam
:
yuktah
:
sam
:
slis
:
t
:
a ity arthah
:
|
20
sarvasabdo ] em., sarvasabde B.
21
niravases
:
avac ] em., niravases
:
avadro B. Cf. Kaun
:
d
:
inyas interpretation of the
word sarva ad PS 1.29, 1.31, 2.6, 4.4 and 5.43.
22
anutpadyananugrahyatirobhavyadharmitvenanugatah
:
.] conj., anusadya na-
nugrahyatiroma adharmitvanavagata B. Cf. PBh ad PS 1.44: atra
utp adak anugr ahakatirobh avakadharmi k aran
:
am utp ady anugr ahyatirobh avyadharmi
k aryam ity etat k aryak aran
:
ayor laks
:
an
:
am.
23
vasyabhtadayo ] em., vasya bhtadayo B.
24
pratis
:
edhati ] em., pratis
:
edham
:
ti B.
25
hanaghate nase ] conj., hata ghate name B. Cf. PBh ad PS 3.6 (apahatap apm a):
atra apa varjane agh ate n ase ca.
26
praptaisvaryah
:
] em., praptaisvarya B. Cf. PBh ad PS 1.28, 1.30, 1.31, 1.32: yad a
gun
:
air yuktah
:
pr aptaisvaryah
:
siddhas tad a [. . .].
27
tada ] em., tatha B.
28
vartamanakalah
:
] em., varttamanakaleh
:
B.
29
tadavasyabhtadayo ] em., tada vasya bhtadayo B.
30
arthanam
:
] em., arthana B.
31
nis
:
t
:
ha ] em., nis
:
t
:
hah
:
B.
PETER BISSCHOP 534
aha: kasya gun
:
air yuktah
:
| kim
:
pradhanapurus
:
akaryakaran
:
adib-
hir
32
gun
:
air yukta iti
33
| ucyate: na yasmad aha
bhagavatah
:
34
|
atra bhagavacchabdah
:
p ujayam
:
35
mahatmyadivan
36
| yasmad uktam
mahatmyasya samagrasya dhairyasya yasasah
:
sriyah
:
|
dharmasyarthaprayatnasya s
:
an
:
n
:
am
37
artho bhagah
:
smr
:
tah
:
|
atra bhagavata iti svagun
:
aparigrahe s
:
as
:
t
:
h | ekataras
:
as
:
t
:
hyanar-
thakyam
:
va | tasmad bhagavata eva gun
:
air yukta iti | aha: atha
yadayam
:
gun
:
air yuktas tada kim
:
karan
:
asamo ny uno dhiko veti
38
|
prakr
:
tyatikramavat sam
:
dehah
:
| uktam
:
hi
karyat karan
:
am
:
s uks
:
mam
:
karan
:
at prakr
:
tir api cocyate s uks
:
ma |
prakr
:
teh
:
purus
:
ah
:
s uks
:
mas tasmad ativartate prakr
:
tim
39
|
atah
:
sam
:
dehah
:
| ucyate: na ny uno dhiko va ykim
:
y
mahadevasya
samo bhavatti vakyases
:
ah
:
| atra mahattvam
:
devatvam
:
ca p urvoktam
| asyeti tadgun
:
ayogat samanaparigraho
40
bhidhyate | kimartham iti
cet tad ucyate: karan
:
adhikaranivr
:
ttikhyapanartham
:
sravan
:
ya-
parasis
:
yavat samanatvakhyapanartham
:
ca mitravat | kim
:
ca
ysam
:
khyaparigrahadvaividhyad
41
y abhyadhikatvany unatvarahitah
:
sama iti |
aha: kim ekantenaiva sadharmyam
:
siddhesvarayor uta vaidharm-
yam apy asti neti | ucyate: asti | yyasmad ahay sadharmyam
:
tavat |
sarvajn atvavipratvadya jn anasaktih
:
| r
:
s
:
itvamanojavitvadya kriyasa-
ktih
:
| ity evam
:
tavac chaktitah
:
sadharmyam | vaidharmyam api
42
|
32
karan
:
adibhir ] em.,

karan
:
adibhir B.
33
iti ] em., ity B (omits dan
:
d
:
a).
34
bhagavatah
:
] em., bhagavath
:
B.
35
p ujayam
:
] em., p ujaya B.
36
mahatmyadivan ] conj., mahatmyadivat B.
37
s
:
an
:
n
:
am ] em., s
:
an
:
am B.
38
dhiko veti ] conj., dhika iti B.
39
prakr
:
tim ] conj., prakr
:
tih
:
B. Metre:

Arya.
40
samanaparigraho ] em., ptamanaparigraho B. Or emend to sam anaparigrahe?
41
dvaividhyad ] em.,

dvevidhyad B.
42
api ] conj., asy B (no dan
:
d
:
a in the MS, i.e. asyaisvaryam
:
).
PAN

ARTHABH

AS
:
YA ON P

AS

UPATAS

UTRA 1.3739 535

aisvarye svabhavikagantukatvam
:
43
kartr
:
tve sadhikaraniradhikarat-
vam
:
44
ca srotriyayajakavat | kim
:
ca nayam
:
mahadevasya mahan patir
va bhavati | ayam
:
tu sati mahattve
mahagan
:
apatir bhavati |
atra mahagan
:
o nama pasugan
:
ah
:
45
| tasyavasyanavesyah
:
46
patir
bhavati | patih
:
47
palane palayita | aptau patis ca
48
bhavati | bhavatti
bh utarthavado nih
:
sam
:
sayam
49
| yada gun
:
air yuktah
:
praptaisvaryah
:
siddhas tada mahagan
:
apatir bhavatty arthah
:
| evam adhyayapari-
samaptim
:
50
kr
:
tva yuktam
:
vaktum
atra cedam
:
brahma japed iti |
atrasabdo vasthanadvaye vyakte cavyakte ca dras
:
t
:
avyah
:
| casabdah
:
sabahyabhyantarakriyasamuccayartho
51
dras
:
t
:
avyah
:
| idam iti prat-
yaks
:
e | niyoge va | idam eva brahma japtavyam | na r
:
gyajuh
:
samanty
arthah
:
| br
:
hattvad br
:
m
:
han
:
atvat
52
brahma | br
:
m
:
hayate yasmat
sadhakam
:
japantam
:
dharmadibhih
:
|
II TRANSLATION
Question: is this one who is endowed with those sovereign powers
53
obstructed in any respect, as in the case of someone who is endowed
with [powers] pertaining to earth, etc.? To explain: sovereign powers
43
aisvarye svabhavikagantukatvam
:
] conj., aisvaryam
:
svamavikagam
:
tukatvam
:
B.
44
niradhikaratvam
:
] em.,

nirabhikaratvam
:
B.
45
pasugan
:
ah
:
] em., pasugan
:
as B (no dan
:
d
:
a).
46
tasyavasyanavesyah
:
] conj., tasmadvasyavesya B.
47
patih
:
] em., pati B.
48
aptau patis ca ] conj., aptas ca B. Cf. PBh ad PS 1.1: apti p ati ca t an pas un ity
atah
:
patir bhavati. The verb-form apti in this passage is a hapax legomena, which one
could consider emending to apnoti.
49
nih
:
sam
:
sayam ] em., nih
:
sam
:
sayam
:
s B.
50
adhyayaparisamaptim
:
] em., adhyayam
:
parisamaptim
:
B.
51
sabahyabhyantara

] em., sabahyobhyam
:
tara

B.
52
br
:
m
:
han
:
atvat ] em., br
:
han
:
atvat B. Cf. PBh ad PS 5.44: br
:
m
:
han
:
atv at br
:
hattv at
brahma.
53
Presumably this refers to the eight powers (aisvarya) or qualities (gun
:
a) men-
tioned in PS 1.211.25 d uradarsanasravan
:
amananavij~ n an ani c asya pravartante | sar-
vaj~ nat a | manojavitvam | k amar upitvam | vikaran
:
ah
:
| . These are to be distinguished
from the properties (dharma) described in PS 1.2736 sarve c asya va sy a bhavanti |
sarves
:
am
:
c ava syo bhavati | sarv am
:
s c avisati | sarves
:
am
:
c an avesyo bhavati | sarve c asya
vadhy a bhavanti | sarves
:
am
:
c avadhyo bhavati | abhitah
:
| aks
:
ayah
:
| ajarah
:
| amarah
:
| ,
for see Kaun
:
d
:
inyas introduction and commentary on the words ity etair gun
:
air
yuktah
:
below. This set of properties (dharma) is introduced by PS 1.26 dharmitvam
:
PETER BISSCHOP 536
pertaining to earth, water, re, wind, ether, the mind, the ego-prin-
ciple, 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 excep-
tion to Mahesvara, Siddhas, gods, etc. Among these, rst of all,
with respect to Mahesvara:
55
because he (the Siddha) is endowed
with having the property that he is not subject to [Mahesvaras]
creation, grace or occlusion, [he is?] ysam
:
bandhes
:
u sam asam
:
vr
:
to,
56
like a re, accompanied by [the qualities of] pa suk aran
:
atva,
57
being
Footnote 53 continued.
ca and possession of properties, They are called marks of success (siddhilaks
:
an
:
a) by
the author of the Ratnat
:
ik a: yad a ceyam
:
dvir up a siddhih
:
pr apyate tad a da sa sidd-
hilaks
:
an
:
any ava syatv adini patitv ant ani bhavanti And when this twofold perfection
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
Li _ ngapur an
:
a 1.9 these ai svaryas are listed in detail in the context of 64 attainments
which are in fact impediments (upasarga) to Yoga: vss. 3031 p arthiva; 3235 apya;
3639ab taijasa; 39cd41 v ata; 4244ab aindra; 44cd46ab m anasa; 46cd47
pr aj apatya / aham
:
k arika; 4849 br ahma. For some of the ai svaryas mentioned cf.
also Mah abh arata 12.228.1415: krama sah
:
p arthivam
:
yac ca v ayavyam
:
kham
:
tath a
payah
:
| jyotis
:
o yat tad aisvaryam aham
:
k arasya buddhitah
:
|| avyaktasya tathaisvaryam
:
krama sah
:
pratipadyate | vikram as c api yasyaite tath a yu _ nkte sa yogatah
:
||.
55
On the Siddhas not being hindered even by Mahesvara, cf. Ratnat
:
ik a p. 10,
11.1819, which seems to be based on this very passage: sarvatr abhipret arthes
:
u
pravartam anasya mahesvaren
:
apy apratibandhadharmitvam *apratigh atatvam (conj.;
apratigh atah
:
Ed.) Freedom from obstruction is [his] being endowed with the
property of absence of opposition even by Mahesvara when he is intent upon objects
of desire in every respect.
56
Perhaps emend to sa n am asam
:
vr
:
to (he indeed is uncovered?). Another option,
suggested to me by Prof. Sanderson, could be bhasmasam
:
vr
:
to (like a re (agnivat)
concealed with ash). This is a stock-image in the Mah abh arata; cf. e.g. MBh
3.262.30d (bhasmacchanna iv analah
:
), MBh 4.64.6d (bhasmacchannam iv analam) and
MBh 13.59.7c (bhasmacchann an iv agnim
:
s). Possibly the simile illustrates why the
Siddhas possession of sovereignty does not contradict the Lords power.
57
pa suk aran
:
atva (being the cause of bound [souls] ?) does not seem to be an
appropriate quality of the Siddha. This is precisely what distinguishes Mahesvara
from the Siddha.
PAN

ARTHABH

AS
:
YA ON P

AS

UPATAS

UTRA 1.3739 537

great and being a lord. y
58
sarvatra refers to sentient and insentient
beings.
59
yantasyay
60
This is the meaning. The word ca has a con-
junctive 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
and with respect to [other] Siddhas.
p
han
63
is used in the sense of
striking and destruction. gati is synonymous with reaching.
Therefore [it is said:] and everywhere his movement is unob-
structed. bhavati expresses a matter of fact, without a doubt.
64
When he is endowed with the [said] qualities, has attained sover-
eignty, [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
:
ik a
p. 10, 11. 1920: sarvapa subhyo bhyadhikatvam ai svary ati say an mahattvam
:
sarvap-
a sv adik aryasv amitvam
:
patitvam iti The greatness [of the Siddha] is his superiority
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 acetanes
:
u sarvasabdah
:
na kevalam
:
pr
:
thivy adis
:
u
kim
:
tu siddhesvaravarjam
:
cetanes
:
v eva, sarvabh utaprakr
:
ter nirava ses
:
av aci sarvasabdo
dras
:
t
:
avyah
:
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 (prakr
:
ti?) of all beings. Cf. also Kaun
:
d
:
inyas 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 acetanes
:
u. Perhaps something is missing. Possibly Kaun
:
d
:
inya comments here
on the sux -tra in the word sarvatra.
61
Cf. PBh ad PS 1.28, 1.30, 1.32.
62
Karan
:
a is the name of God in the Pan carthika system.
63
For the emendation hana, suggested to me by Prof. Sanderson, cf. Dh atup at
:
ha
2.2 hana him
:
s agatyoh
:
.
64
The same explanation of
p
bh u is given by Kaun
:
d
:
inya in his commentary ad PS
1.27, 1.28, 2.7 and 3.19, and below (mah agan
:
apatir bhavati).
PETER BISSCHOP 538
section.
65
Why? Because the meanings have been explained.
66
yyasmady
67
etaih
:
means with these
68
[qualities] enumerated,
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]
gun
:
aih
:
[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
65
Kaun
:
d
:
inya explicitly refers to ten sections (prakaran
:
a) in his commentary, ve
of which are mentioned in the rst Adhyaya: (1) bhasmaprakaran
:
a (within PBh ad PS
1.9); (2) yamaprakaran
:
a (after PBh ad PS 1.9); (3) ayatanaprakaran
:
a (after PBh ad
PS 1.20); (4) [ adhik arika] aisvaryaprakaran
:
a (after PBh ad PS 1.26); (5) s
:
at
:
s utripra-
karan
:
a (after PBh ad PS 1.32); (6) [ adhik arika] k aryak aranaprakaran
:
a (after PBh ad
PS 2.6); [ anus
:
a _ ngika] k aryak aran
:
aprakaran
:
a (after PBh ad PS 2.11); (7) vidy aj~ n ana-
prakaran
:
a (after PBh ad PS 4.5); (8) [ adhik arika] asanm anacariprakaran
:
a (after PBh
ad PS 4.8); (9) [ anus
:
a _ ngika] *asanm anacariprakaran
:
a (em., asanm arga

Ed.; after
PBh ad PS 4.14); (10) s uny ag araguh aprakaran
:
a (after PBh ad PS 5.28). As can be
observed from this list, nos. 4, 6 and 8 are divided into principal ( adhik arika) and
adherent ( anus
:
a _ ngika) sections, but the anus
:
a _ ngika portion of the ai svaryaprakaran
:
a
(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 Aisvarya(s) is
completed.
66
Kaun
:
d
:
inyas interpretation of iti here has parallels in other parts of the Bhas
:
ya:
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 ad does not make sense as it stands. One could consider omitting it, as it
may have been inuenced (through eye-skip) by the preceding kasm at. It is also very
well possible, however, that something has been lost after it, for the only exact
parallel to the formulation kasm at | arth an am
:
nirvacanatv at | continues with yasm at
as well: evam atra yogapad arthah
:
sam aptah
:
| kasm at | yasm ad asy adhy ayasy ad av
uddis
:
t
:
a ye pad arth as te dos
:
acched asa _ ngasthity adis
:
u vy akhy at ah
:
| (PBh ad PS 5.39).
68
The gloss of etaih
:
by ebhih
:
made its way into the S utrapat
:
ha of the P asupa-
tas utra (on which see the introduction to this paper), which may be taken as an
indication that the S utrapat
:
ha, preceding the text of the Bhas
:
ya proper in all three
known manuscripts, has been extracted from Kaun
:
d
:
inyas Bhas
:
ya.
69
Cf. As
:
t
:
adhy ayi 2.3.18 kartr
:
karan
:
ayos tr
:
tiy a. The text may very well be corrupt,
but possibly Kaun
:
d
:
inyas intention is that the Siddha is at the same time endowed
with these qualities (karan
:
a) and endowed by these qualities (kartr
:
), i.e. it is by
these very qualities that he is endowed with these qualities. One reason for
Kaun
:
d
:
inya to take gun
:
aih
:
in the sense of the agent as well, is that no other agent of
yukta is obvious.
70
The same expression is used by Kaun
:
d
:
inya 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 suddhivr
:
ddhi as a dvandva (cf.
Ratnat
:
ik a p. 4, 1. 13; p. 12, 1. 7; p. 19, 1. 15), but the following sentence suggests that
it was intended as a tatpurus
:
a.
PAN

ARTHABH

AS
:
YA ON P

AS

UPATAS

UTRA 1.3739 539

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] Pradhana, Purus
:
a, the eect(s), the
instruments, etc.?
73
Answer: no, because he says:
OF THE LORD.
Here the word bhagav an indicates veneration: [it means in fact] one
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 pada: cf. the note below. complete majesty, rmness,
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
71
One could consider emending tatra to tasya (i.e. s adhakasya).
72
As
:
t
:
adhy ayi 1.1.26: ktaktavat u nis
:
t
:
h a.
73
The principles mentioned (emending k aran
:
a to karan
:
a) comprise the 25
Sam
:
khya Tattvas. This list is complete, with the exception of the 26th principle, God,
which the Pasupatas accept and which is intended here, and so the - adi is redundant.
It may be a corruption of some word meaning pertaining to (e.g. vartin).
74
The conjecture m ah atmy adiv an was suggested to me by Prof. Isaacson. Similar
in structure is Kaun
:
d
:
inyas take on pati below: patih
:
p alane p alayit a. Prof. Sanderson
has suggested to me m ah atmy adivati or m ah atmy adivatah
:
, in which case one could
interpret this line to mean: Here the word bhagav an indicates veneration for one who
is endowed with majesty etc.
75
samagra is either an adjective to m ah atmya or it applies to all six meanings.
Vallabhadeva commenting on the vocative bhagavan in Kum arasambhava 2.31a
quotes a similar verse: bhagavann iti p uj apadam | ai svaryasya samagrasya dharmasya
ya sasah
:
sriyah
:
| vair agyasy atha moks
:
asya s
:
an
:
n
:
am
:
bhaga iti smr
:
tih
:
(v.l. smr
:
tah
:
) ||. A
variant of this verse is quoted in the Spandapradipik a (p. 7, 11. 1719): ai svaryasya
samagrasya j~ n anasya yasasah
:
sriyah
:
| vair agyasya ca moks
:
asya s
:
an
:
n
:
am
:
bhaga iti
smr
:
tah
:
|| . Cf. also Vis
:
n
:
upur an
:
a 6.5.74 aisvaryasya samagrasya viryasya ya sasah
:
sriyah
:
| j~ n anavair agyayo s caiva s
:
an
:
n
:
am bhaga itiran
:
a || and Agnipur an
:
a 3.378.11 (reading
iti _ ngan a instead of itiran
:
a). Kan
:
has Yogaratnam al a ad Hevajratantra 1.1.1 (Snell-
grove 1959: 103) quotes again another variant of this verse: bhagav an iti hevajram urtir
vajradharah
:
| bhag a ai svary adayo gun
:
a vidyante yasya sa bhagav an | tath a coktam:
ai svaryasya samagrasya j~ n anasya ya sasah
:
sriyah
:
| r upasy arthaprayatnasya s
:
an
:
n
:
am
:
bhagam iti srutam || . Cf. also Amarakos
:
a 3.3.26cd bhagam
:
srik amam ah atmyaviry-
ayatn arkakirtis
:
u, with the quote in the Vy akhy asudh a: bhagam
:
sriyoniviryecch ajn-
navair agyakirtis
:
u | m ah atmyai svaryayatnes
:
u dharme moks
:
e tha n a ravau (iti medini) || .
76
For svagun
:
a cf. PBh ad PS 1.26, 2.5, 5.28 and 5.37. Cf. also PBh ad PS 1.9:
devasya iti s
:
as
:
thi | svasv amibh avah
:
sambandhah
:
| parigrah artham ev adhikurute |.
PETER BISSCHOP 540
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] Prakr
:
tis being surpassed [by Purus
:
a or not]. For it is said:
The instrument is more subtle than the eect and Prakr
:
ti again is said to be more
subtle than the instrument. Purus
:
a is more subtle than Prakr
:
ti, therefore [Purus
:
a]
surpasses Prakr
:
ti.
79
For this reason there is doubt. Answer: he is not inferior or superior,
[but rather he is similar. For he says:]
80
OF MAH

ADEVA.
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
77
Presumably the other genitive referred to by Kaun
:
d
:
inya is mah adevasya in the
following S utra. As is clear from his interpretation of that S utra Kaun
:
d
:
inya wants
the two genitives to have two completely dierent (syntactic) functions.
78
Note that Kaun
:
d
:
inya connects this genitive with gunair yuktah
:
and not with
mah adevasya mah agan
:
apatir bhavati, as seems to be more natural; cf. Sastris
reconstruction of the commentary on PS 1.38.
79
Unidentied. On karan
:
a and k arya, see PBh ad PS 2.24: atra kal a n ama
k aryakaran
:
akhy ah
:
kal ah
:
| tatra k ary akhy ah
:
pr
:
thivy apas tejo v ayur ak asah
:
| [. . .] tath a
karan
:
akhy ah
:
srotram
:
tvak caks
:
uh
:
jihv a ghr an
:
am
:
p adah
:
p ayuh
:
upasthah
:
hastah
:
v ak
manah
:
aha _ nk arah
:
buddhir iti |.
80
Something is missing. I have translated as though the text read na ny uno dhiko
v a kim
:
[tu samah
:
. yasm ad aha:] mah adevasya. The loss of text could possibly be
explained by eye-skip with samo after the following S utra.
81
I.e. we have to understand this and the two preceding S utras as follows:
Endowed with these qualities of the Lord, he is an equal to Mahadeva.
82
Kaun
:
d
:
inya refers to his commentary ad PS 1.9 (mah adevasya daks
:
in am urteh
:
).
83
Note the peculiar way in which Kaun
:
d
:
inya 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 pasu, which falls under the category of
the eect (k arya) and with respect to which the creator performs his acts of creation,
grace and occlusion. Cf. PBh ad PS 5.47: tasm at sad a sivopades an nityo duh
:
kh antah
:
|
k aran
:
adhik aranivr
:
ttih
:
| tadartham
:
nityo duh
:
kh anta iti siddham | Therefore, because
of the teaching of continually S

iva (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.
PAN

ARTHABH

AS
:
YA ON P

AS

UPATAS

UTRA 1.3739 541

a pupil who is intent on what is worth hearing (?),
85
and to declare the
equality [with the Lord], like a friend. Moreover, ysam
:
khy apari-
grahadvaividhy ady free from superiority or inferiority he is equal.
86
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 sover-
eignty 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
emending sravan
:
iya to sr avan
:
iya). Possibly the idea is that the teachers adhik ara
with respect to this kind of pupil is over, because he has mastered the subject. A very
similar compound is found in Caran
:
avy uha 1.2 (Weber 1855: 251), which lists
sravan
:
iyap ara as one of the eight sth anas of the R
:
gveda. In his annotation Weber
remarks (p. 252): C ravan^yap^arah
:
bedeutet wo rtlich: das jenseitige Ufer dessen
was zu ho ren ist wohl das einfache Durchgehen desselben, also in samhit^a-Text. It
seems unlikely that this is also intended here.
86
Given Kaun
:
d
:
inyas interpretation of the genitive mah adevasya above
(sam anaparigraha) it seems possible that the part sam
:
khy aparigraha

hides an ori-
ginal s amyaparigraha

, but the compound remains unintelligible.

87
The slightly awkward construction apy asti neti has parallels in other parts of
Kaun
:
d
:
inyas 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 ad aha in my translation. Otherwise the next passage up to
iti would be a quotation, but that seems rather unlikely given the phrase s adharmyam
:
t avat with which it starts, unless this is a Varttika.
89
Cf. Kaun
:
d
:
inya p. 148: 11. 1314: j~ n ana saktih
:
kriy a saktis ca | tatra j~ n ana saktih
:
sravan
:
ady a | kriy asaktih
:
manojavitv ady a | . This passage forms part of a large section
in which Kaun
:
d
:
inya refers back to previous parts of the text. For vipratva and r
:
s
:
itva,
cf. PS 5.26 and commentary. Cf. also Ratnat
:
ik a p, 11, 1. 2122: r
:
s
:
itvam
:
kriy a saktir
j~ n ana saktis tu vipratvam.
90
Cf. PBh ad PS 1.23: atr agantukatv at sarvaj~ n ana saktir ukt a | na tu r
:
s
:
it-
vavipratvavad ity arthah
:
| In this S utra (PS 1.22, not 1.23!) the power to know
everything is mentioned because it is acquired [by the Sadhaka]. But it is not [an
inherent power] like being wise and being a seer (PS 5.26). This is the meaning [of the
S utra].; PBh introd. to 1.40: kim
:
narapatisurapatipraj apatiprabhr
:
tivad asyaisvaryam
:
kr
:
tam anityam agantukam
:
v a | Is his sovereignty created, non-eternal, or accidental,
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 dr
:
kkriy alaks
:
an
:
am asti an agantukam akr
:
takam
ai svaryam
:
tadgun
:
asadbh avah
:
This sovereign power, characterized by action and
knowledge, is non-accidental, uncreated: it is the essence of his (the Lords) qualities.
Cf. also Ratnat
:
ik a p.11,1. 8: an agantukai svaryatvam adyatvam [his] primordiality is
[his] innate sovereignty.
PETER BISSCHOP 542
Lord] and the non-oce [in the case of the Siddha],
91
like [the dif-
ference between] a brahmin versed in the Veda and one who performs
sacrices.
92
Furthermore, he is not greater than
93
or a lord of
Mahadeva. Rather, when the greatness is present:
HE BECOMES A LORD OF THE GREAT MULTITUDE.
Here mah agan
:
a is a multitude of bound [souls]. Of that [multitude] he
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 ara, cf. Paramoks
:
anir asak arik avr
:
tti ad
Paramoks
:
anir asak arik a 3b (akart a sarvavedyavit a non-agent who knows all there is
to know) and the verse attributed to one Avadh uta, quoted in the same passage:
parama sivah
:
siddh an praty uparat adhik aro py anyes
:
v anuparat adhik arah
:
| siddhah
:
punar ek antena sarvata evoparat adhik ara iti bhedah
:
Although the oce of the Su-
preme S

iva 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 S

iva and the

Siddha]. Cf. also Ny ayabh us
:
an
:
a p. 449, 1. 46: mukt atman am
:
tu na karm adikr
:
t asti
saktir n api sv abh avikity akartr
:
tvam | parame svarasya tu sv abh aviki saktir utta-
maisvaryalaks
:
an
:
asti, tena tasya kartr
:
tvam | But emancipated souls do not posses a
power which is due to Karma etc., nor an inherent power. Thus there is non-agency
[for them]. Paramesvara on the other hand does posses an inherent power, which is
characterized by supreme sovereignty. By that [inherent power] he has agency. For a
discussion of the dierence between

Isvara and the liberated soul in the Yoga school,
cf. Yogabh as
:
ya ad Yogas utra 1.24.
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. Kaun
:
d
:
inyas gloss of mah an ad PS 1.9: atra mah an ity abhyadhikatve (cf. also
PBh p. 127, 1. 4).
94
Cf. PS 1.2730: sarve c asya va sy a bhavanti | sarves
:
am
:
c avasyo bhavati | sarv am
:
s
c avi sati | sarves
:
am
:
c an ave syo bhavati | . There are other options of repairing the text,
e.g. tasya va sy ave syasya patir bhavati of that controllable and penetrable [multitude]
he becomes the lord or closer to the reading of the MS tasm ad va sy avesy an am
:
patir bhavati therefore he becomes a lord of controllable and penetrable [bound
souls].
95
The explanation patih
:
p alane is repeated by Kaun
:
d
:
inya in his commentary on
PS 5.44.
96
Perhaps the conjecture is not necessary and aptas 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].
PAN

ARTHABH

AS
:
YA ON P

AS

UPATAS

UTRA 1.3739 543

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 R
:
c [verse]s, the Yajus [formula]s
101
or the
97
This phrase is Kaun
:
d
:
inyas standard introduction to the ve Brahma-mantras
found at the end of each Adhyaya. The recovery of his commentary on the rst
Mantra is particularly important because subsequently Kaun
:
d
:
inya does not bother
to comment upon the S utra atredam
:
brahma japet anymore, but just says asya
p urvokto rthah
:
. Note that in contrast to the other Mantra-introductions in the
P asupatas utra the present one has a ca, which is not in the edition (PS 1.21) because
the editors text of PS 1.3739 is based on the S utrapat
:
ha, in which it is absent.
98
From this remark it follows that the following Sadyojata Brahma mantra (PS
1.4044) is prescribed for the rst two stages (avasth a) of the ascetics career, the
vyakta and avyakta (on the ve stages in the career of a Pasupata, see e.g. Sanderson,
1988: 664665). Kaun
:
d
:
inya does not specify the use of the other four Brahma-
mantras, but note his remark on the nal

Isana mantra: p urvoktena vidhin a japtav-
yam | na tu duh
:
kh antagatena gan
:
apativad [the formula] should be muttered
according to the earlier mentioned prescription. But not by one who has reached the
end of suering, like a Gan
:
apati (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 Sadyojata Brahma mantra, which is introduced by
this S utra. For the juxtaposition of sab ahya- and abhyantarakriy as, cf. e.g. PBh ad
PS 5.39: tath a s uks
:
masth ulasab ahy abhyantarasalaks
:
an
:
avilaks
:
an
:
asu kriy asu vinivr
:
tt asu
rudre sthitacitto nis
:
kriyah
:
sann ity abhidhiyate. Likewise, when the ritual activities,
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 Kaun
:
d
:
inyas take on
the optative in the S utras (e.g. ad PS 1.2, 1.3, 3.113.15, 4.6, 4.7, 4.14, 5.12, 5.24,
5.25). Originally it may have belonged to his comment on the verb japet in the S utra.
101
This remark would seem to imply that the Brahma-mantras were not consid-
ered to form an integral part of the Yajurveda at the time when Kaun
:
d
:
inya was
writing. It is generally agreed that the 10th chapter of the Taittiriy aran
:
yaka
(= Mah an ar ayan
:
a-Upanis
:
ad), in which these Brahma-mantras occur, is a late
addition (cf. Gonda, 1975: 429). Perhaps we should reconsider the view, i.a.
expressed by Hara, that [e]ach chapter [of the P a supatas utra] is concluded by
quoting verses from the tenth chapter of the Taittiriya

Aran
:
yaka (Hara, *1966:
121). Two of the ve Brahma-mantras do occur in other, earlier parts of the
Yajurveda literature: the Aghora mantra in Maitr ayan
:
isam
:
hit a 2.9.10: 130.12 and
the Tatpurus
:
a mantra in Maitr ayan
:
isam
:
hit a 2.9.1: 119.78 and K at
:
hakasam
:
hit a
17.11: 253.2021. The Sadyojata mantra, however, which is the mantra introduced
PETER BISSCHOP 544
Saman [melodie]s, this is the meaning. [It is called] Brahman because
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
After the nal colophon evam atra sribhagavatkaun
:
d
:
inyaviracite
srimadyogap a supata s astras utravy akhy ane pam
:
c arthabh as
:
ye pam
:
camo
dhy ayah
:
saha brahman
:
a gram
:
thato rthatas ca parisam apta iti on
the last folio, the Benares manuscript has an additional passage
(f. 76r, ll. 413) of particular interest for the reconstruction of the
history of Pasupata lineages. The rst part is in prose and starts with
a salutation to Bhavan and S

am
:
kara. The close correspondence with
the manuscript from Trivandrum is noteworthy, for the Trivandrum
MS ends with the words sribhav anisam
:
kar arpan
:
am astu.
103
After a
praise of Sadasiva the Benares MS adds that it was nished on an
auspicious [occasion], in the bright fortnight of

Asvina, on the day of
the full moon, on a Wednesday,
104
in Kas, in a holy [place].
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 Tatpurus
:
a mantra may be reected in the fact
that only these two mantras referred to respectively as Bahur up R
:
c and Raudr
Gayatr are enjoined in the P asupatas utra in other contexts as well: PS 1.17 raudrim
:
g ayatrim
:
bahur upim
:
v a japet and PS 5.2122 r
:
cam is
:
t
:
am adhiyita g ayatrim atmay-
antritah
:
| raudrim
:
v a bahur upim
:
v a | . On the special position of these two mantras in
Pasupata meditation, see Oberhammer (1989: 210213).
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 utra): ato manasaiva japtavyam | kimartham iti cet | tad
ucyate: adharmavyucchittyartham
:
dharmasya c abhivr
:
ddhyartham
:
tasya c akusalebhyo
vy avartan artham
:
brahman
:
y anavaratapadapa _ nkty am upanibandhan artham
:
cetyarthah
:
Therefore [the Brahman] should be muttered mentally. If one asks for what rea-
son?, 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 Li _ ngapur an
:
a, which
possibly points to a related tradition.
104
p urn
:
im abudhau: the dual is awkward. It is very well possible that the text is
corrupt. One could consider emending p urn
:
im avadhau (at the end of the day of full
moon), but I have found no other instances of such an expression and a day of the
week may be expected.
PAN

ARTHABH

AS
:
YA ON P

AS

UPATAS

UTRA 1.3739 545

passage which gives the name of a Mat
:
ha as well as a parampar a of
three Pasupata teachers: Visvanatha, Ga_ ngadhara and S

am
:
ka-
ranarayan
:
a. The latter belonged to the Man
:
ikesvara-matha and is the
one who ordered the scribe to write down the text for his own
recitation and to assist others. The holy S

am
:
karanarayan
:
a was an
ornament of the Pasupatas, capable of rescuing [others] from the
ocean of suering of existence, passing time in the pleasure of the
science of the established doctrine of the Vedanta-agama [. . .].
105
The passage concludes with a few lines in S

loka metre which contain

a list of teachers. Thirty-two names seem to be mentioned: Sadasiva,

Isvara, Rudra, Vis

:
n
:
u, Brahma, Nakula, Gaursa, Atrsa, Ama-
rakacarya, Mitrsa, Kapilan
:
d
:
a, Siddhasasana, Pi _ ngala, Amanus
:
ya,
Pus
:
padanta, S

antana (Santana?), Agasti, Pan carthavidya,

Vratacarya, Durvasa, Kausikarya, Jaigsa (Jaigs
:
avya?), Vratacary-
aguru, Kaun
:
d
:
inya, Bhairavas
:
t
:
a, A_ ng arakaguru, Visvanatha, Somesa,
Vasis
:
t
:
ha, Visvanathaka, Ga_ ngadhara and S

am
:
karanarayan
:
a.
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 Man
:
ikesvara-mat
:
ha, which I take to be short or
haplography for Man
:
ikarn
:
ikesvara-mat
:
ha. This Mat
:
ha was probably
associated with the famous Man
:
ikarn
:
ika cremation ground and
adjacent Man
:
ikarn
:
ikesvara li _ nga at the bank of the Ganges in the
centre of Benares. It seems likely that the three mentioned before
them, Visvanatha, Somesa and Vasis
:
t
:
ha, belonged to this lineage as
well. As far as I am aware these names of Pasupata teachers are not
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. Gun
:
aratnas Tar-
karahasyadipik a and R ajasekharas uris S
:
ad
:
dar sanasamuccaya. I have
argued elsewhere
106
that the list of the 18 avat aras (or tirthesas) of
S

am
:
kara given in these two texts should not be taken in a linear
order, but that the avat aras no. 217 are to be divided into four
groups of four. In this way we obtain four lineages going back to the
105
The end of the line is obscure.
106
Bisschop (*2004: 4345).
PETER BISSCHOP 546
four principal pupils of Nakulsa, the rst avat ara mentioned in this
list:
107
1. Kausika

Isana Aparakusika Br
:
hadacarya
2. Gargya Paragargya Atri Agasti
3. Maitrya Kapilan
:
d
:
a Pi _ ngalaks
:
a Santana
4. Kaurus
:
a Manus
:
yaka Pus
:
paka Raskara
Concerning the interpretation of the nal name in this list of 18
avat aras, viz. Vidyaguru, I follow the suggestion by the editor of the
Pa~ nc arthabh as
:
ya (introd. P. 2): The word Vidyaguru refers to ones
own guru who imparts Vidya (knowledge) and is usually considered
as an incarnation of Rudra.
The proposed reconstruction of four lineages receives some sup-
port from the concluding verses of the Benares MS. Thus we see that
Atri is mentioned in the same line as Gaursa (w.r. for Gargyesa?),
while Kapilan
:
d
:
a and Pi _ ngala (for Pi _ ngalaks
:
a) are listed in the same
line as Mitrsa (=Maitrya). Furthermore, although Kaurus
:
a, the
fourth pupil of Nakulesa, is not mentioned by name we seem to have
a similar succession in padas cd of the second verse, which list
Amanus
:
ya (for Manus
:
yaka) and Pus
:
padanta (for Pus
:
paka). The
interpretation of the other names is less clear and the sequence does
not seem to represent a linear one in time: Kausikarya is the rst
pupil of Nakulesa but he is mentioned relatively late, while the name
Vratacaryaguru suggests that this person was the guru of Vratacarya,
although he is in fact mentioned after the latter.
Prior to Nakula, who can be identied with Lakulsa, ve deities
are listed: Sadasiva,

Isvara, Rudra, Vis
:
n
:
u and Brahma. Their pres-
ence seems awkward in a list of supposed Pasupata gurus. They are
the so-called k aran
:
a deities primarily known from Saiddhantika
sources
108
and their presence may therefore reect the inuence of a
Saiddhantika environment.
107
The relevant passage in the S
:
ad
:
darsanasamuccaya printed as the eighth
pari sis
:
t
:
a in the GOS edition of Candranandas Vr
:
tti on the Vaises
:
ikas utra (pp. 120
124) runs as follows: tes
:
am
:
ca sa _ nkaro devah
:
sr
:
s
:
t
:
isam
:
h arak arakah
:
| tasy avat ar ah
:
s ar a ye te s
:
t
:
ada sa tadarcit ah
:
|| tes
:
am
:
n am any atha br umo nakuliso tha kausikah
:
|
g argyo maitryah
:
kaurus
:
as ca i s anah
:
s
:
as
:
tha ucyate || saptamah
:
p arag argyas tu ka-
pil an
:
d
:
amanus
:
yakau | aparaku siko tri s ca pi _ ngal aks
:
o tha pus
:
pakah
:
|| br
:
had ac aryo
gastis ca sant anah
:
s
:
od
:
a sah
:
smr
:
tah
:
| r asikarah
:
saptada so vidy agurur ath aparah
:
|| ete
s
:
t
:
adasa tirthe s as taih
:
sevyante pade pade |. The Tarkarahasyadipik a (App. II in the
GOS edition of the Ratnat
:
ik a) has Kusika instead of Aparakusika, Pi _ ngali instead of
Pi _ ngalaks
:
a and Br
:
hadarya instead of Br
:
hadacarya.
108
Cf. T antrik abhidh anakosa II, s.v. k aran
:
a 1.
PAN

ARTHABH

AS
:
YA ON P

AS

UPATAS

UTRA 1.3739 547

All in all the list seems to consist of three basic strands: (1) the ve
k aran
:
a deities, (2) a list of Pasupata teachers from Nakula up to
A_ ngarakaguru, and (3) six local teachers who were probably the
successive heads of the Man
:
ik(arn
:
ik)esvara-mat
:
ha in Benares, with
the last three mentioned in the prose passage as well. The date of
these teachers is uncertain, but the names Visvanatha and
Visvanathaka suggest a connection with the Visvesvara/Visvanatha
temple. The rise of this temple cannot be dated before the twelfth
century AD.
109
The name Man
:
ikesvara, if short for Man
:
i-
karn
:
ikesvara, may also be helpful in arriving at a post quem date of
the lineage of Benares gurus. The name Man
:
ikarn
:
, probably refer-
ring to a kun
:
d
:
a, is already known from Dan
:
d
:
ins Dasakum aracarita,
but the Man
:
ikarn
:
ik a Gh at
:
(Benares) Stone Inscriptions of (Vikrama)
Sam
:
vat 1359 (AD 130203) seems to record the establishment of a
temple of Lord Man
:
ikarn
:
akesvara at the turn of the thirteenth cen-
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 S

am
:
karanarayan
:
a, the person
who ordered the text of the Panc arthabh as
:
ya to be written down,
belongs to the time of the composition of the manuscript. It seems
improbable that errors such as vid am
:
t agama

and

p a supatin a would
have been made if the scribe recorded this passage from the mouth of
S

am
:
karanarayan
:
a himself. Additionally, the words sribhav anisam
:
-
kar arcanam astu at the end of Trivandrum MS suggest that this
manuscript was based on an exemplar which may have had the same
passage starting sribhavani sam
:
kar abhy am
:
namah
:
. If so, both manu-
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
srbhavansam
:
karabhyam
:
namo namas te bhavesaya haraya haraye
namah
:
| sadasiv aya namah
:
| siva asvinasudi
111
p un
:
imabudhau
kasyam
:
subhe | srbhavanyai namo devyai namo namas te sivaya
109
Cf. Skandapur an
:
a Vol. IIA, pp. 7175.
110
Indian Antiquary LIII (1924): 209211. Cf. also Skandapur an
:
a Vol. IIA, p. 81.
111
sudi ] em.,

sud B.
PETER BISSCHOP 548
namo namah
:
| srmadvisvanathacaran
:
asarojayugalaparicaryatat-
parasrgam
:
gadharasarojam
:
ghriyugmasaktamanorathabhilas
:
asrmac-
cham
:
karanarayan
:
apasupatena
112
man
:
ikesvaramat
:
hasthitena lekhapitam
idam
:
svapat
:
hartham
:
paropakaraya ceti | subham
:
bh uyal lekha-
kapat
:
hakayor api | subham astu | srmaccham
:
karanarayan
:
o yam
:
pasupataman
:
d
:
ano
113
bhavaduh
:
khasagarataran
:
akavibhuh
:
| vedanta-
gamasiddhantavidyavinodattakalo
114
yvaidnepsitadaridradavanalo
vibh utih
:
y ||
sadasivesvaro rudro vis
:
n
:
ur brahmatha nakulah
:
|
gaurso trsasam
:
jn as
115
camarakacarya eva ca ||
mitresah
:
116
kapilan
:
d
:
as ca siddhasasanapim
:
galah
:
|
amanus
:
yah
:
pus
:
padantah
:
117
santano gastisam
:
jn akah
:
||
pam
:
carthavidyo tha vratacaryo durvasa eva ca |
kausikaryo tha jaigso vratacaryagurus tatha ||
kaun
:
d
:
inyo bhairavas
:
t
:
as ca am
:
garakagurus tatha |
visvanatho tha someso vasis
:
t
:
ho visvanathakah
:
||
gam
:
gadharah
:
sam
:
karas ca narayan
:
apadantikah
:
|
ete vai guravah
:
proktah
:
sivadisvagurukramah
:
||
gurukramam
:
118
pat
:
hed yas tu trisam
:
dhyam
:
sraddhayanvitah
:
|
nyasarcanajapadnam anantam
:
119
phalam asnute ||
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:
YA ON P

AS

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