Beruflich Dokumente
Kultur Dokumente
GEGRÜNDET VON
ERNST STEINKELLNER
HERAUSGEGEBEN VON
BIRGIT KELLNER, HELMUT KRASSER,
HELMUT TAUSCHER
HEFT 70.1
WIEN 2007
EDITED BY
BIRGIT KELLNER, HELMUT KRASSER, HORST LASIC,
MICHAEL TORSTEN MUCH and HELMUT TAUSCHER
P ART 1
WIEN 2007
Copyright © 2007 by
Arbeitskreis für Tibetische und Buddhistische Studien
IMPRE S S UM
Druck: Ferdinand Berger und Söhne GmbH, Wiener Straße 80, 3580 Horn
Contents
GEGRÜNDET VON
ERNST STEINKELLNER
HERAUSGEGEBEN VON
BIRGIT KELLNER, HELMUT KRASSER,
HELMUT TAUSCHER
HEFT 70.2
WIEN 2007
EDITED BY
BIRGIT KELLNER, HELMUT KRASSER, HORST LASIC,
MICHAEL TORSTEN MUCH and HELMUT TAUSCHER
P ART 2
WIEN 2007
Copyright © 2007 by
Arbeitskreis für Tibetische und Buddhistische Studien
IMPRE S S UM
Druck: Ferdinand Berger und Söhne GmbH, Wiener Straße 80, 3580 Horn
Contents
Helga Uebach and Jampa L. Panglung, A silver portrait of the 6th Źwa-dmar
Karma-pa (1584–1630) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .... 975
Käthe Uray-Kőhalmi, Geser/Kesar und seine Gefährtinnen . ................... 989
Leonard W.J. van der Kuijp, *Nāgabodhi/Nāgabuddhi: Notes on the Guhya-
samāja Literature . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ... 1001
th
Roberto Vitali, The White dPyal: Early evidence (from the 7 century to the
beginning of bstan pa phyi dar) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ... 1023
Chizuko Yoshimizu, Causal efficacy and spatiotemporal restriction: An
analytical study of the Sautrāntika philosophy . . . . . . . . . . . . . . . . . . . . . ... 1049
Kiyotaka Yoshimizu, Reconsidering the fragment of the Bhaṭṭīkā on
inseparable connection (avinābhāva). . . . . . . . . . . . . . . . . . . . . . . . . . . . . ... 1079
Studies on Utpaladeva’s śvarapratyabhijñā-vivti.
Part IV: Light of the subject, light of the object1
R a f f a e l e To r e l l a , R o m e
The present paper is the fourth of a series of papers (Torella 2007a, 2007b,
2007c) in which I am presenting the critical edition and English translation of
the fragmentary codex unicus of the śvarapratyabhijñā-vivti, the long
commentary that Utpaladeva composed on his own śvarapratyabhijñā-kārikā
( PK) and Svavtti, a work of outstanding importance for the philosophy of
Kaśmīrian aivādvaita and for Indian philosophy as a whole. I will not repeat
here what I have already said elsewhere on the nature of the Vivti and its
relation to the other commentaries.2 Let it suffice to recall that Utpaladeva is
said to have composed the PK and the concise Vtti at the same time, and later
to have devoted an analytic commentary to the complex Kārikā-Vtti, i.e. our
Vivti (or īkā), in which he discussed possible alternative views and rejected
them, also occasionally making quite long digressions on particular subjects.
Of this lengthy work – corresponding to 8000 ślokas (hence the traditional
denomination of Aṣṭasāhasrī) – only a comparatively small fragment has come
down to us, covering the section PK I.3.6 through I.5.3. A detailed exposition
of my discovery of the original manuscript, made after a cursory consultation,
some fifteen years ago, of a transcript of the same by Prof. K. Ch. Pandey, can
be found in the first study I have devoted to this text (Torella 2007a), which
also contains a description of the manuscript (National Archives, Delhi, Skt.
Mss. No. 30).
1 This paper is dedicated to Ernst Steinkellner as a little token of my admiration for the
extraordinary scholar and the refined gentleman so uniquely blended in the same
person…
2 Torella 2002: XL–XLV.
B. Kellner, H. Krasser, H. Lasic, M.T. Much, H. Tauscher (eds.), Pramāṇakīrtiḥ. Papers dedi-
cated to Ernst Steinkellner on the occasion of his 70th birthday. Part 2. (Wiener Studien zur
Tibetologie und Buddhismuskunde 70.2) Wien 2007, pp. 925–939.
926 Studies on Utpaladeva’s śvarapratyabhijñā-vivti
The present article deals with the Vivti on PK I.4.6–I.5.3. Following the
summary made by Abhinavagupta in the śvarapratyabhijñā-vimarśinī ( PV)
and śvarapratyabhijñā-vivtivimarśinī ( PVV), the subject matter of the fourth
āhnika of the Jñānādhikāra can be outlined as follows:3 (kār. 1) presentation of
an explanation of the phenomenon of memory according to the author’s view;
(kār. 2) memory possesses the capacity of manifesting the unique particular
that had been the object of a previous perception; (kār. 3) memory enters the
previous perception and its object, becoming one with them; (kār. 4) in
memory, the previous perception does not appear as an object, that is, as
something ‘separate’ from memory; (kār. 5) not even in the case of the yogic
cognition do the perceptions experienced by others appear as an object, as
something ‘separate’ from the yogic cognition; (kār. 6) if memory seems to
objectify the previous cognition as something separate from it, this is only a
matter of conceptual construction, not of actual fact; (kār. 7) this can be extend-
ed to conceptual thought too: also conceptual thought does not objectify perce-
ption but becomes one with it; (kār. 8) the one and unitary consciousness princ-
iple is the ultimate resting place of memory, the object remembered and the one
who remembers, and, by extension, of the perceived object, the perception and
the perceiver. The fifth āhnika is devoted entirely to the analysis of jñānaśakti,
which is mentioned in the somewhat enigmatic Bhagavadgītā verse forming the
starting point of Utpaladeva’s argumentation.4 He deals with this only after
having dealt with memory because “in a very clear manner memory can serve
as a preliminary logical reason for the establishment of the identity of the self
with the Lord” (cf. Vivti, f. 9v13–10r1). Unfortunately, only the Vivti on the
first three kārikās has survived. Kārikā 1 gives a general definition of jñānaśak-
ti, a kind of pratijñā with respect to the proving arguments that will be stated in
the rest of the āhnika: even what appears as external must have a prior
existence within the consciousness of the knower. Kārikās 2–3 add: if the
object is able to become light after the completion of the knowledge process
started by the knower, this means that light is its very nature: what is not
already essentially light in itself cannot by any means shine (or be caused to
shine).
For a detailed analysis of the contents of the Vivti here under consideration,
I refer the reader to my forthcoming translation. The central point is an inquiry
into the relationship between the perceiving subject (grāhaka) and the
perceived object (grāhya) on one hand, and, on the other hand, between the
perceiving subject – that is, the empirical subject acting in the māyā world –
and the subject in the absolute sense, the Knower (paramārthapramāt)
identified with iva or the supreme Consciousness. The very fact that the text
presents the perceiving subject and the perceived object as a dvandva
compound (see the concluding kārikā of the fourth āhnika, where memory is
examined)5 points to their mutual dependence, in the words of Utpaladeva,
anyonyāpekṣā.6 This means, as Abhinavagupta explains, they are assumed to be
linked by a reciprocal union that is two-directional (itaretarayoga), and
consequently, the grammatical principle of sahāvivakṣā ‘intention to express
simultaneously’ applies: the perceiving subject simultaneously points at, or
expresses, the perceived object and vice versa, the ultimate reason for this
being the fact that each is simultaneously itself and the other ( PVV II, p.
58,11–12 dvandvasya itaretarayogo darśitaḥ | sahavivakṣā ca atraiva yuktā
dvayor api grāhyatvāt grāhakatvāc ca). This must also be understood in a more
subtle way: the subject-ness of the māyic individual is mixed with a more or
less conspicuous dose of object-ness, and the object-ness of the body is mixed
with a certain dose of subject-ness. The status of a cognizable object (vedyatā)
pertaining to the body is not the same as that of a jar, where the vedyatā is
full-fledged and the highest level of insentience has been reached. However,
the vedyatā of the body or vital breath cannot be compared with the vedyatā of
the universe with respect to the level of subjectivity called īśvara, since, to the
latter, things appear as inseparate from one another and each thing appears to
be made of everything. Nor can the level of subjectivity of an empirical
perceiver be compared to that of īśvara, where the whole mass of cognizable
objects is, so to speak, ‘covered’ (saṃcchādita) by the I. By pointing out this
multiplicity of levels, both subjective and objective, Utpaladeva aims at under-
mining the belief that they possibly have an intrinsically definite nature.
Instead, they are more like two communicating vessels. In order to explicate
what his own kārikā states (I.4.8cd “The two elements divided into perceiving
subject and perceived object are manifested within the [highest] cognizer”),
Utpaladeva says: “They are woven into the cognizer who performs the act of
reflective awareness” (Vivti, f. 27r15 parāmśati pramātari protau). So, will
they be comparable to two gems woven into a thread, asks Abhinavagupta,
giving voice to a hypothetical opponent?7 No; in fact, Utpaladeva adds immedi-
ately after the above statement, “They are indeed ‘made’ of the cognizer”
(tanmayāv eva).
The critical point for the object is when the knower cognizes it, i.e. makes it
‘shine’, manifests it (prakāśayati). Kār. I.5.2cd is to be understood as an
allusion to the Bhāṭṭa Mīmāṃsakas’ thesis, which is diametrically opposed to
Utpaladeva’s position and indirectly helps him formulate his own in a straight-
forward way: “The light is not differentiated [from the subject]: being light
constitutes the very essence of the object”. In other words, according to
Kumārila, when an object is cognized what in fact happens is that an additional
quality, ‘being manifest’, occurs in it, from whose presence a previous
cognitive act is inferred. Utpaladeva contradicts this: the object cannot receive
such ‘light’ from outside; only what is essentially light can shine and light must
already be the very self (ātman; cf. I.5.2d) of the object, its own form
(svarūpabhūta; cf. Vtti thereon). The being of the object consists in its becom-
ing manifest (Vivti, f.29v11–12 prakāśamānatātmikā sattā). Light, in its
essence, is the knower itself: it is the contact with the knower’s light that, so to
speak, kindles the latent, inner luminous nature of the object. Thus, if it is true
that both subject and object are essentially light, we are not allowed to say that
the light-knower is the light-object, but only the other way round. To explicate
this concept, Utpaladeva makes a rare exception to his usual dislike for quota-
tions: for a second time, he cites a passage from the Bhagavadgītā8 (here
VII.12d na tv ahaṃ teṣu te mayi ‘but I am not in them, [whereas] they are in
Me’).9 When in the māyic world the object shines as differentiated, this holds
true only with regard to an empirical subject and never from light taken in the
absolute sense, since in this case the object could not shine at all (Vivti, f.
32r3–4, na tv anavacchinnāt paramārthaprakāśād aprakāśanaprasaṅgāt). Like-
wise, the subject, regardless of the level of subjectivity he may be identified
with, never loses his contact with absolute light/consciousness – “that
immaculate consciousness, which, though different from the presumptive
identification with the thickest veil represented by the body, is however
8 Apart that from the Bhagavadgītā, only one other verbatim quotation can be found in
the thirty-three folios of the fragmentary ms. of the Vivti under consideration here.
Interestingly enough, it does not belong to a aiva scripture or aiva author: it is a
quotation of Dharmakīrti (f. 33r1–2 tathā cācāryadharmakīrtiḥ “na tad anyasya
kasyacid” iti). That the passage comes from the Pramāṇaviniścaya, as seems likely on
first reading, is confirmed by Abhinavagupta ( PVV II, pp. 20–21 tathā ca viniścayo na
tad ityādi). This corresponds to the Tibetan text in Vetter’s ed. p. 98,7–8 (I owe this
information to the kindness of Dr. Helmut Krasser, who also provided me with the
relevant portion of the edition of the Sanskrit text, currently under preparation).
9 Cf. the comments of Rāmakaṇṭha (possibly Utpaladeva’s disciple): p. 164,18–21
kiṃtu ‘teṣu’ matkāryajñeyarūpatayā labdhātmakeṣu bhāveṣu satsu ‘nāhaṃ’ bhavāmi na
tatsattādhīnasadbhāvatā mama svabhāvasiddhanityopalabdhmātradharmakasya vidya-
te | ‘te’ tu tathārūpāḥ ‘mahi’ sati bhavanti uktopapattyā matsattādhīnasadbhāvāḥ sarva
eva bhāvā ity arthaḥ.
Raffaele Torella 929
intimately present in all levels of subjectivity (body, puryaṣṭaka, etc.), just like
the autumnal sun is [only provisionally] obscured by clouds”.10
Text11
a
[f. 23v4] ु ्
यापीदयवानभवपरामशकािरणी ृ दित सािप ावहारमाऽण तथा-
ित
ु
पा, न त ु विित ्
दशयाह॥
् सविमिप भदतः
यत् यद ् गसीन म
तद ् ाकरणमवाा मया िमित तः॥
ृ 6॥<I.4.6>
b
[…] [f. 24r17] ृ
॥ विः ् ् ्
– मया िमित ूमाऽगतदशननपरामशािकाया एव
c
ृ ्िवभ कथनमतदवमनभव
तर ु ऽस ममाभिदित भदनािप श िनदशः॥ f. 24v
*
ृ – पवदशनपरामश
िववितः ् ् ् पा या ितः ्
ृ ता अनव सवनाा ् -्
पवदश
a PVV II, p. 53,17 ‘yāvat’ iti yadety arthaḥ is apparently a citation from the Vivti,
which makes us think that the text Abhinava had in front of him read yāvad apī° in-
stead of yāpī° MS. b The text of PV follows. c In my edition of the Vtti, I (perhaps
wrongly) considered dśo, only found in ms. T, to be a scribal gloss.
h gotva MS. i °anuyāyīti, conj. °anuyāyī hi MS. j sandigdhaḥ, conj. sandigdhe MS.
k prayoge, conj. prayogo MS. l The whole avataraṇikā is cited in the fn. 141 of the
KSTS edition of the PV (I, p. 142). m The avataraṇikā of PV follows. n The text
of PV follows. o Three and a half lines are deleted (they constitute the avataraṇikā to
the following verse 8); then, one more line is deleted (this is a part of the avataraṇikā
to the present verse).
Raffaele Torella 931
ृ
िववितः – ूषीकारसमय च कदािचद ् दशन् ं पँयामीित ना पादीयत,
कदािचद ् इदािनदशनव, उभयऽािप चाऽ अनव दशनपरामशः
p
् ् f. 26r
q *
्
अहं पँयामीूय गं िवनािप घट ऽयिमहारण दशनपरामश ऽ-
व, अथा घटदया ूषं कथं परामृँयत, ूषं थ
r
् अहारग च-
s
ु एव तदाह परःित
र ऽनभव ु इित ूमातृमयम ् इित च, अयम ् इित सऽ चा-
ृ
वसायः ूष प िववतः॥ 30॥7॥
t u
ृ – मामाहकावभाविप
िववितः ु ु ं
् ूमातृ पाववावभात इपसहर
सवदा ् अथवा
्ु ढं ूितभात,ु अवसातव त ु भदन शरीरबािदिरदया
v
्
दशनावसातय पा ु भाित,
w
् सिवद
तत कथं ं ं ािदित पिरहराह॥ […]
्
तन मया ँयत ऽयं स इामृशिप
मामाहतािभावथ भातः ूमातिर॥8॥<I.4.8>
x
[…] [f. 27r6] ृ ॥ ताद ् रामशपरःसराया
॥ विः ् ु ृ िवकमाऽ वा -
ं त
y z
ु
ानवधन ्
िवनािप स इयिमित वाथमाऽिनदशन ्
सवऽाऽकूमातृ ु -
लीनाववानभा
ु
ानभावक ृ
मायाकतिविावभासाविप ूकाशत॥
a
ृ
िववितः॥ कदािचद ् रामशपवन ृ ् भवित ः स इित ूषपृभावीव
् ् ितर
paśyāmīty asmacchabdaprayogaṃ vināpi cited in the fn. 148 of the KSTS edition of the
PV (I, p. 143). r hi corrected to hy. s ayam iti, add. (cf. PVV II, p. 55,21–22
“pratyakṣarūpaḥ” iti ayam iti yaḥ sūtre ’vasāya uktaḥ, sa …). t See above, note 26.
Instead of the avataraṇikā of the Vivti, MS contains the avataraṇikā of PV, later
deleted. u MS omits ra (upasaṃhann). v upārūḍhaṃ, em. upārūḍha MS. w The
(also possible). z PV ed. reads sarvatraika°; here I rather accept sarvatrātraika°
MS, which is the reading presupposed by the following Vivti (among the mss. of the
Vtti, the reading sarvatrātraika° can be found in T). a °bhāvīva, em. °bhāvīvā° MS.
932 Studies on Utpaladeva’s śvarapratyabhijñā-vivti
MS. f MS adds pi, later deleted. g ivāśeṣa°, conj. iva vāśeṣa° MS. h The text of
MS has a lacuna (indicated with four dots), and what immediately follows the lacuna is
apparently corrupt: tatva….prathanaṃ tato grāhako <’>trānyo <’>pāra-
mārthikarūpam. PVV refers to a topic dealt with by the Vivti (two kinds of sṣṭi) of
which there is no trace in the transmitted text (p. 60,18–19 āgamoktacaturvidhasṣṭima-
dhyāt sṣṭidvayam eva ṭīkāktā darśitam). i grāhya°, em. agrāhya° MS (p. 61,2 cited
as vedya°). j °vasara iva, conj. °vasare MS. k evaikaikaṃ, conj. evaikaṃ MS (cf.
the paraphrase p. 51,15 ekaikaṃ parasparasmād apthagbhūtaṃ tata eva viśvam eva
pāramārthikaṃ rūpam asyeti). l atra, em. tatra MS (atra tu cited p. 61,16). m viśva-
rūpatām, conj. viśvarūpatayā tām MS. n ahantāveśena, em. ahantāvaśena MS.
Raffaele Torella 933
o
ितम् अहावश व िह अितरृ ताीयभदािभिनवशमपरघटािदमाहकीभ-
p
्
तिमपरव वतयमिन ूाणाद या नरवऽथ िवलीनसार तथा िह भाव-
नावशाद ् िवलीनूाधा शरीरादाव ् एव ईरसमापा िसय भवि नािप
ं जनव घटपटाद सवथा
या ससािर ् जडीभत वदकतािप चरवदकतायाः सा
ं - f. 28r
* q r
्
िदताशषवराशरव सय ं मायाशि ः परमराूितहतश स तथा िवजृा
यदा पनस ्
ु तदव ं ु
ूाणदहािद सवदियतमिभूत ्
ं भवित य िगनस तदा तनव पण-
दया ूकाँयमानं वीभवित तदा चा शमव वदकतामापत तदिप यदा
s
ु ु
बभत तदा शारमव वदकीिबयत अन य िगना ूाणशादर ् [िवचा-
रं] वीभावः कितन पण, न त ु सवाना
् ्
ूकाशनात तदा च वदकता ूाणाद-
t
रवित िनयः, अथा ूकाशमाऽान वदक व ं पृथग ् नाभािसतमहत
ु ु
यदािप चरः ूकाशाा पमव पदिमितु तदा तदीरतया ूकाशतया वा
, न तु
u
ं ् तथा जानव परामृँयमानं तदाभासमातया िशाननशाि
परामृशस ु
v w x y
् तदव तदपीित वत एवं ितमतत –् ूका-
् ् परामशाच च
शरीरािदवत तत
z
शा ािभ मामाहकभाव इित॥30॥7॥
o hi, conj. <’>pi MS (hi cit. p. 62,12). p bhāvanā°, em. bhāva° MS (cf. p. 62,15
add. on the basis of the citation p. 65,21 (āha ‘parāmarśaikyāc ca’ iti). x A varia
lectio is recorded p. 65,15: tad eva ity atra ‘tadaivaṃ’ iti anyeṣāṃ pāṭhaḥ. y P. 66,2
cit. tad evaṃ, also possible. z MS ends the chapter with: || iti śrīmad-
abhinavaguptācāryaviracitāyām īśvarapratyabhijñāsūtravimarśinyāṃ
smtiśaktinirūpaṇaṃ caturtham āhnikam |.
934 Studies on Utpaladeva’s śvarapratyabhijñā-vivti
a b
[…] < ृ > यऽापवन
िववितः ् ् तऽािप
् िविशदशकालाः पृथावनािप ूथऽथास
c
[…] वित इदानीमपु पादयाह
्
वतमानावभासाना ं भावानामवभासनम्
अःितवतामव घटत बिहराना॥1॥<I.5.1>
d e
[f. 29v4] ृ
विः ् ं भदनावभासः ूमाऽल नानामव सतां
– ूषऽिप यावदथाना
य ु ः॥
f g
् ूाना-
ृ – न कवलं तृ िवकमाऽ वा यऽ तदानीमथ नाि बिहस तऽ
िववितः
ु
ास यावद ् यऽािप बिहरिप तदानीमथः् सनापगतस ्
तऽािप ूमातृमयनव प-
्
पाभासः तदाह ूष इित अनन वतमाननावभास यषािमित सऽ समास
h
्
दिशतः ु एव ूमाता तिपनव च ूकाशमानतािका सित यिु रिप
अनभव
् ं सतािमित॥32॥
सिचता ूमाऽगताना
a F. 28v–f. 29r,11 contains: the introductory verse of PVV to the fifth vimarśa (i.e.
āhnika), an unidentified verse, the introductory verse of PV to the fifth āhnika, the
introductory section of PV, and the avataraṇikā of PV to the first kārikā. b The
avataraṇikā of the Vivti is misplaced: it can be found in f. 29v2–4 between the end of
the PV and the beginning of the Vtti (these three lines of text have been later deleted
by the scribe). c Of the four illegible akṣaras that follow, the first two were
°vabhāsa° MS. f kevalaṃ, em. kevala° MS. g vikalpa°, conj. (strictly required,
[f. 29v17] ्
ूािगवाथ ऽूकाशः ात ूकाशातया िवना
j
न च ूकाश िभः ादााथ ् ूकाशता॥2॥<I.5.2>
j The text of PV follows. k Cf. p. 69,19–20 ‘sarvān prati samupayogāt’ iti. l Cit.,
s t
ूकाशाूमातृ पतामापत ् ूकाश वा घटाताम् एवमक […] ं
सिवदभद-
u
ु घटूकाश घटूमा-
नव ूथत तद ् एवं सित घटाता […] अ न सवित पनः
ु
तृतानसानाय गात् ूकाश च घटा जडतापििरित ूकाशानपपिः
ु
न च घट नाम ूकाशं िवना ूमाणन िस य ूकाशीकारात ् ूमयतामा-
f. 31v ऽिसि पकत, ूकाशस ् त ु सदवाहारादनावभासमान नापरिसिसाका-
* v
ः तदष एव घटाकार ऽु तथा च एकानकवातािवर ध पिरत ूमया-
ु
रूमाऽरानसानमपपतु ् िसात् तदतत ्
ूकाशकतया सवदा
सवम ् ् आगयाह् ूमातृसू
ं इित अत एव ूकाश वातानपपर ु ् न हं
ु ् तऽ ं त मिय इित
तष ु इित गीतास म् वाना ं त ु वदकात पपा पनस
ु ्
् भदनावभास मायीयः, एषव त सृि त, वतस
ूकाशान ऽिप चाथ
त ु ूकाशमानता ूकाश पा रिपता
ु ्
नाम पवाकारिवलषणा वनु या ूकाशत
सा ूकाश एव ना पा ूकाशमान ऽथ ् एव ूकाशमानता ूकाश पा धमा
् -
रसामानािधकर्यूितषपाय, कवलं भावूयान िभन वि॑यत ततः
ूकाशावाथः् तदाह ूकाशमानता च इित ूकाशसनािप च ूकाशमा-
न ऽथ भवन ् पणव भवित यथा तगणसादिप
ु ूासादः तमान भवत ्
w
पणव तः स भाित, ूासाद पापर षातारणात ु ् तत ऽथः्
f. 32r ्
पणव ूकाशः स ूकाशत अार िपताथविितिनादीभतूकाशम -
x *
यूमातृभावात ् त ु शरीरादर ् मायाूमातरु ् भदनास ूतीयतऽय ं घट इित, न नव-
y
् ्
िात परमाथूकाशाद ् अूकाशनूसात॥्33॥2॥
few akṣaras illegible. v Cit p. 74,8 as tadā ca. w °syā° almost illegible.
x °pramātbhāvāt, em. °pramātrabhāvāt MS (cf. the vigraha of the compound p.
76,19 cites aprakāśatā°. The latter reading would also be possible, but cf. above the
avataraṇikā to the same kārikā.
Raffaele Torella 937
a
[f. 32v10] ृ – ूकाशमाऽं चाथाद् ् िभं सवाथसाधरण
विः ् ् ं त घट ूकाश ऽय-
्
मयं पटवित िवषयिनयम िनिनबनः ् िसिः ूकाशाताया॥
तादथ
ृ
िववितः ् ं -
– ूकाश नीलााकारश ामाऽपयवसाननाासल
िितान ् नील ूकाशः पीत ूकाश इित िवषयापषया वहार न य ु ः
्
ात् तदाह ूकाशमाऽम ् इित अथ आानाूकाशभावात ूकाशव
् -
एव ं पाूकाशनमव परूकाशनापार नापर ऽिधकः यतः ामाऽपयवसा
b
् न ना पाथाननूवश
नन िवर धः ात् तन न, ् ु तकाशभावतव ा- f. 33r
*
ूित य ु ा तथा चाचायधमकीितः
् ् ् न तद किचद ् इित भवत ु वा
्
तथािप ूकाश सवाना ् ु ु
नीलपीताथानग्यन ताधारणान ् नीलवाय ं
c
्
नाित ूित पकमवान ं ात् तदाह सवाथसाधारणम
् ् ् इित अथािप
्
य ्यदशतया मािवषयिवशष एकसामामीकायतया वा ूासा ूितकम्-
िनयम ूः, तत ऽिप नीलपीतय रवं ूासिवशषात ् कथं नीलूानं नील-
d e
(required, based on the meaning; cited p. 78,17 etat dūṣayati ‘tat na’ iti). c °vyava-
sthānaṃ, em. °vyavasthāna MS. d It is likely that the phrase cit. p. 79,13–14
nākāraṇaṃ viṣayaḥ is not a citation from a lost portion of the Vivti, but from some
Buddhist work. e A gloss is found in the right margin: pratyāsattau pthak pthan
ु ु
यगपतनीलपीतानभवसृ ं त चतिस ूब धकवशात ् तावनभवूथाया
ृ ु ं नीलमव
िकं ूितभाित न पीतम् यिप नीलसशवदशनूब
ु ् ् ् ु
िधतस तथाभतपवानभवस -ं
ारस ् तथािप पवानभव
् ु ्
िवषयन िनयिमतादथयसिहत ृ -
एव नीलमाऽता
िवायां स ूथत, अथाकार ु
् िवशषानूवशयितस ्नभवस
ु ्तशानभवसिव
ु ं -
् ु
ं रपीत
ब िधतस तावताशन ्
् ूथािका िसिस तथा
ऽिप ूसरित तत ऽथ
पतापिः िनयमनव तदाह तादथ ् िसिः इनन स ऽं तं ा-
् व िनगिमतवान् एवं ूकाशमानतािकाथ
चषणस ् सवम ् सा ूकाश एवित
f. 33v ु
ूकाशव वाथ ऽि, न ानः ूकाशः पनरान एवतदपीह ूितपािदत-
*
म॥्34॥3॥
< ृ > अथ मतं िविचऽघटपटााभासकपिरँयमानब धमाऽहताय
िववितः ु -
f
ु
गऽथानपपा बााथः् ूषत ऽिप िसिदाह॥
ु
तदाकिकाभास बां चदनमापयत्
ु 4॥
न िभ ब ध िविचऽाभासहतता॥
ु
न वासनाूब ध ऽऽ िविचऽ हततािमयात्
तािप तब ध विच िकं िनबनम॥्5॥<I.5.4>
Abbreviations
add. my conjectural addition
conj. my conjectural emendation for
em. my emendation for
Bibliography
Texts
PK
Utpaladeva, śvarapratyabhijñākārikā with Svavtti (see Torella 2002)
PV
Abhinavagupta, śvarapratyabhijñāvimarśinī, edited by Mukund Rām Shastri, vols.
I–II, KSTS XXII XXXIII. Bombay 1918–1921.
PVV
Abhinavagupta, śvarapratyabhijñāvivtivimarśinī, edited by Madhusudan Kaul
Shastri, vols. I–III, KSTS LX LXII LXV, Bombay 1938–43.