PETER BISSCHOP

PANC�ARTHABH�AS: YA ON P�ASUPATAS �UTRA 1.37–39RECOVERED FROM A NEWLY IDENTIFIED

MANUSCRIPTw

In the introduction to the Trivandrum edition of Kaun:d: inya’s 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 onwhich 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 yearand a half some stray leaves passed through my hands. On going through them Ifound to my great astonishment that the manuscript was complete except for a fewpages missing in the beginning. When this discovery was announced as usual toscholars, Dr. T.R. Chintamani M.A., Ph.D., of the Madras University who was thenin Calcutta saw an independent manuscript with 1 to 13 pages only containing 21S�utras of the first adhy�aya and Bh�ashya which covers in this printed edition 42 pageslast but one line, in the Asiatic Society of Bengal Library. On substituting pages 8 to13 from the above by copying I found that pages 27 and 28 are still wanting. Themissing 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 thePanc�arthabh�as:ya in the possession of the Sarasvat��bhavana Libraryin Benares, through the kind help of Dr Dominic Goodall andDr S.A.S. Sarma (EFEO, Pondicherry), I was probably just asthrilled as Sastri must have been, upon discovering that the missing

w Research for this article was made possible by a TALENT-grant from theNetherlands Organization for Scientific Research (NWO). A number of people havebeen 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 editionand translation. I would like to thank Professor Hans Bakker, Professor ArloGriffiths, Dr Kengo Harimoto, Csaba Kiss, Professor Harunaga Isaacson and

Professor Alexis Sanderson. I am grateful to Dr Dominic Goodall for first drawingmy attention to the existence of the Benares manuscript of the Panc�arthabh�as:ya.

Journal of Indian Philosophy (2005) 33: 529–551 � Springer 2005DOI 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 textof the Bh�as:ya in this manuscript is not much better than in the oneused by Sastri; on the whole the text seems to be less well preserved.Many passages had to be corrected, while some passages still defyinterpretation.

At the outset I would like to make a few remarks about theimportance of the P�a�supatas�utra and its commentary, as well asabout the work that can still be done in this area. First of all, theP�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 fullyappreciated.2 As it turns out, all the manuscripts of the Bh�as:ya arepreceded by a S�utrap�at:ha, with a number of different readings fromthe S�utra as quoted in the Bh�as:ya. An edition of this S�utrap�at:ha isunder preparation by the present author, which should throw morelight on the relationship between the S�utra and its commentary.

Kaun:d: inya’s commentary is usually dated to approximately thefifth or early sixth century AD,3 which is probably not too far off themark. It thus belongs to the early works of the brahmanical schoolsof thought and has much to offer for the student of the history ofIndian philosophy. It deals with a form of Saivism substantiallydifferent from later systems, while, at the same time, these systems areto a certain extent the heirs of the P�a�supatas.4 The commentary has asomewhat archaic Bh�as:ya character, in which every word of the S�utra

1 Sastri himself made an attempt at restoring part of the missing portion, bycomposing his own commentary on the relevant S�utras (numbered 1.37–39 in theedition), mainly on the basis of a passage in the Ratnat:�ik�a which he considered to berelated to the missing portion. Cf. his references to the ‘Gan:ak�arik�avy�akhy�a’ on p. 51of the edition.

2 Renou’s classical study of the S�utra genre only mentions it in passing (Renou1963: 172), while, e.g., Houben (1997) in his study of the S�utra and the Bh�as:ya-S�utradoes not mention it at all. In Renou’s classification of S�utras into older Type-AS�utras, which are descriptive-normative, and younger Type B-S�utras, which allowfor argumentation, the P�a�supatas�utra would, at first sight, have to be classified as aType-A S�utra, In that case, however, it would belong to the same category as theSrauta, Gr:hya and Dharma S�utras, which are Renou’s main representatives of Type-A S�utras, while one would rather be inclined to consider the P�anc�arthika system as aDar�sana – as Renou incidentally also does –, whose S�utras are all reckoned amongthe Type-B S�utra in Renou’s classification.

3 Cf. especially Hara *1966: 129–130.4 Some correspondences between P�a�supata Saivism and Saiva Siddh�anta are noted

by Brunner (1986: 520, n. 27). A detailed research of similarities and dissimilarities indoctrine and practise between these two forms of Saivism would be a worthwhileundertaking.

PETER BISSCHOP530

is accounted for in a deceptively simple style. Although Kaun:d: inya’slanguage is not too complicated, his formulations are often terse andsometimes syntactically awkward. This occasionally makes it difficultto grasp what he intends to say. Partly the problem is that we knowrelatively little about the context in which Kaun:d: inya wrote hiscommentary – with the exception of the younger Gan:ak�arik�a and itscommentary, the Ratnat:�ik�a,5 no original P�a�supata work has sur-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 fromSastri’s words quoted at the beginning of this paper, the Trivandrumedition was based on a single manuscript, originally found in Benaresbut now in Trivandrum,8 with a missing portion at the beginningsupplied from a manuscript in Calcutta.9 The latter manuscriptbreaks off in the middle of the first chapter and so for the remainderof the text the editor only had the Trivandrum manuscript to rely on.Although all the known manuscripts seem to be closely related, thediscovery of a third manuscript in Benares places us in a betterposition to establish a reliable and meaningful text, also taking intoaccount the significant work that has already been done on the textsince its publication in 1940.10 It is my intention to undertake a newcritical edition of the whole text based on these three manuscripts.For the moment I confine myself to publishing the commentary onP�a�supatas�utra 1.37–39, which was previously held to be lost.

5 This was published in 1920, before the Panc�arthabh�as:ya, under the somewhatmisleading title ‘Gan:ak�arik�a of �Ac�arya Bh�asarvajna’ as volume 15 of the Gaekwad’sOriental Series.

6 Seven verses from the Panc�arthapram�an:a, a lost P�a�supata work, are quoted byKs: emar�aja ad Svacchanda tantra 1.41–43 (cf. Sanderson 2002: 29).

7 R.A. Sastri himself was well aware of this, for cf. his remarks in his address ‘Toscholar readers’ on p. 20 of the introduction to the Trivandrum edition, Cf. alsoHara 2002: 244–245.

8 Trivandrum University of Kerala library, MS 2018. Paper, Devan�agar�� script.Folios 1–87 (nos. 1, 8–13, 27, 28 missing); double-sided; 9–10 lines a page. The textfor the missing folios 8–13 is preserved on folios numbered 1–11 in a different handon more recent paper.

9 Calcutta, Asiatic Society, MS IM-5474. Paper, Devan�agar�� script. 13 folios;double-sided; 12–15 lines a page.

10 The commentary has been studied from various angles by such scholars asSchultz (1958), Hara (*1966, 2002) and Oberhammer (1984, 1989, 1995). This list isnecessarily selective. An English translation was published in 1970 by Chakraborti,but it is very unsatisfactory. Cf. the detailed review by Hara (1974: 57–80 [=2002:243–278]), who himself attempted a translation of the whole commentary in hisunpublished thesis (Hara *1966).

PANC�ARTHABH�AS: YA ON P�ASUPATAS �UTRA 1.37–39 531

In general Sastri’s guess that the missing portion might be aboutthe characteristics of the Siddha and �l�svara proves to be correct.11

What he could not have guessed is the curious way in whichKaun:d: inya divides and comments upon the S�utra numbered 1.38 inthe edition, which is broken up into four segments by Kaun:d: inya: ityetair gun:air yuktah: | bhagavatah: | mah�adevasya | mah�agan:apatirbhavati |.12 He also could not have guessed Kaun:d: inya’s forcedinterpretation of the compound mah�agan:apati, which in Sastri’s ownreconstruction of the commentary is commented upon as follows:sarvapa�subhyo ’bhyadhikatvam ai�svary�ati�say�an mahattvam | gan: �ah:nandimah�ak�al�adayah: | sarvapa�sv�adik�aryasv�amitvam: patitvam ‘Thegreatness [of the Siddha] is [his] superiority over all bound [souls], dueto the eminence of [his] sovereignty. Gan:as are Nandin, Mah�ak�alaand the like. [His] lordship is his mastership over the effect(s), such asall bound [souls].’ Kaun:d: inya, however, starts his commentary on thewords mah�agan:apatir bhavati in the S�utra with the following remark:atra mah�agan:o n�ama pa�sugan:ah: ‘Here mah�agan:a is the multitude ofbound [souls].’ Clearly, Gan:as such as Nandin and Mah�ak�ala werenot what Kaun:d: inya had in mind.

The portion edited here for the first time forms part of a largersection concerned with a description of the various sovereign powers(ai�svarya) acquired by the P�a�supata ascetic. This section starts withS�utra 1.21 d�uradar�sana�sravan:amananavij~n�an�ani c�asya pravartante‘and for him seeing, hearing, thinking and understanding from afaroccur,’ and continues up to the S�utra ity etair gun:air yuktah: ‘thusendowed with these qualities,’ which is part of the section editedbelow.13 The last S�utra, atra cedam: brahma japet ‘and here he shouldmutter this formula,’ introduces the Sadyoj�ata Brahma-mantra whichconcludes the first Adhy�aya. The edition below continues up to thepoint of the commentary for which the manuscript used by Sastri isavailable again. There are no significant variants in the Benaresmanuscript for this part of the commentary, which has already beenpublished by Sastri.

11 Cf. Sastri’s remark on p. 51 of the Trivandrum edition: ‘iha patradvayam:m�atr:k�ay�am: luptam, siddhe�svaralaks:an: �ad�ini tatr�antarbh�ut�ani syuh: .’

12 I have refrained from giving the new S�utra segments a number, but refer to theentire passage as the commentary on P�a�supatas�utra 1.37–39 for the sake of reference,although this numbering is arbitrary and is now outdated.

13 On the differentiation of the various powers acquired by the P�a�supata, seeSchultz (1958: 121–137). Note that Kaun:d: inya ad PS 5.12 and 5.13 argues thatS�utras 5.12 and 5.13 (s:an:m�as�an nityayuktasya | bh�uyis: t:ham: sam: pravartate) have to beconnected with the two S�utras mentioned above.

PETER BISSCHOP532

The edition below is based on a single manuscript, Sarasvat��bha-vana Library MS 86122, which is referred to by the siglum B. This is arecent paper manuscript written in Devan�agar�� script, consisting of 76double-sided folios, with approximately 8–11 lines a page.14 Therelevant portion of the commentary is preserved on folios 33r,1. 9–35r, 1. 1, of the manuscript. I have refrained from reportingorthographical variants and the punctuation is mine. Matters ofinterpretation are discussed in the notes accompanying the transla-tion, in which the reader will also find text-critical remarks about thereadings chosen, often backed by references to other passages fromthe Pa~nc�arthabh�as:ya. Because of Kaun:d: inya’s scholastic style it isoccasionally possible to reconstruct the text on the basis of parallelexpressions found elsewhere in the text.

I. EDITION

�aha: tai�s cai�svaryair yuktah: kim ayam: kvacid vy�ahanyatep�arthiv�adiyuktavat | tad yath�a p�arthiv�apyataijasav�ayavyavyo-mam�anas�aham: k�arikamahad�atmak�ad��ny15 ai�svary�an:y eva vy�ahany-anta iti | atah: sam: �sayah: | atha kim ayam: kvacid vy�ahanyata16

�ahosvid avy�ahata iti | kva17 v�a18 asy�ava�sy�abh��t�adayo dharm�a bhav-anti | tad ucyate: sarvatra | yasm�ad �aha

sarvatra c�apratihatagatir19 bhavati |

14 Cf. A Descriptive Catalogue of the Sanskrit Manuscripts. Acquired for andDeposited in the Sampurnanand Sanskrit University (Sarasvati-Bhavana) LibraryVaranasi during the years 1951–1981. Vol. VI, part II. Tantra Manuscripts. Varanasi1991, p. 84.

15 �v�ayavyavyomam�anas�aham: k�arikamahad�atmak�ad��ny] conj., �v�ayavyomam�anas�aham: k�arik�atmak�ad��ny B. Cf. Kaun:d: inya’s introduction to PS 1.33: �aha: kim asyasiddhasyaitad 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 vy�ahanyata ] em., vy�ahanyate B.17 kva ] em., s:ka B.18 Thus the MS.19 sarvatra c�apratihatagatir ] em., sarvatr�apratihatagatir B.

PANC�ARTHABH�AS: YA ON P�ASUPATAS �UTRA 1.37–39 533

atra sarva�sabdo20 mahe�svarasiddhadev�adis:u nirava�ses:av�ac��21

dras: t:avyah: | tatra mahe�svare t�avat | yasm�ad ayam anutp�ady�ana-nugr�ahy�atirobh�avyadharmitven�anugatah:

22 ysam: bam: dhes:u sam�a-sam: vr: to ‘gnivat pa�suk�aran:atvamahatvapatitven�anugatah: y | sarvatracetan�acetanes:u yantasyay ity arthah: | ca�sabdah: samuccaye | nakevalam asya te ’va�sy�abh��t�adayo23 dharm�a bhavanti kim: tu sarvatrac�apratihatagatir bhavati | atr�ak�aro bh�utap�urvam: pratigh�atam: prat-is: edhati

24 | prat��ti prak�aravacane | k�aryam: prati k�aran:am: pratisiddh�am: �s ca prati | han�agh�ate n�a�se25 ca | gatih: pr�aptir ityanarth�antaram | atah: sarvatra c�apratihatagatir bhavati | bhavat��tibh�ut�arthav�ado nih: sam: �sayam | yad�a gun:air yuktah: pr�aptai�svaryah:

26

siddhas tad�a27 sarvatra c�apratihatagatir bhavat��ty eva |�aha: bhavis:yat��ti pr�apte bhavat��ti vartam�anak�alah:

28 kimartham:kriyate | tad ucyate: yath�a gamyate yad�a

ity etair gun:air yuktas

tad�ava�sy�abh��t�adayo29 dharm�a bhavant��ti | iti�sabdo ’tr�anus:aktapra-karan:aparisam�aptyarthah: | kasm�at | arth�an�am:

30 nirvacanatv�at |yyasm�ady etair ebhir ity anukr�antaih: p�urvoktair d�uradar�san�adyairvikaran:�antaih: | na dos:air asarvajnatv�adibhir ity arthah: | gun:air itikartr:karan: e | gun:�a�s ca kasm�at | �suddhivr:ddhikar�a yasm�at |tatr�asarvajnatv�adimalanivr: ttisarvajnatv�adigun:apr�aptivr:ddhikaratv�at| yukta iti nis: t:h�a31 | sam: yuktah: sam: �slis: t:a ity arthah: |

20 sarva�sabdo ] em., sarva�sabde B.21 nirava�ses:av�ac�� ] em., nirava�ses:av�adro B. Cf. Kaun:d: inya’s interpretation of the

word sarva ad PS 1.29, 1.31, 2.6, 4.4 and 5.43.22 anutp�ady�ananugr�ahy�atirobh�avyadharmitven�anugatah: .] conj., anus�adya ’na-

nugr�ahy�atirom�a adharmitvanavagata B. Cf. PBh ad PS 1.44: atrautp�adak�anugr�ahakatirobh�avakadharmi k�aran:am utp�ady�anugr�ahyatirobh�avyadharmik�aryam ity etat k�aryak�aran:ayor laks:an:am.

23 ’va�sy�abh��t�adayo ] em., va�sy�a ’bh��t�adayo B.24 pratis: edhati ] em., pratis: edham: ti B.25 han�agh�ate n�a�se ] conj., hata gh�ate n�ame B. Cf. PBh ad PS 3.6 (apahatap�apm�a):

atra apa varjane �agh�ate n�a�se ca.26 pr�aptai�svaryah: ] em., pr�aptai�svary�a B. Cf. PBh ad PS 1.28, 1.30, 1.31, 1.32: yad�a

gun:air yuktah: pr�aptai�svaryah: siddhas tad�a [. . .].27 tad�a ] em., tath�a B.28 vartam�anak�alah: ] em., varttam�anak�aleh: B.29 tad�ava�sy�abh��t�adayo ] em., tad�a ’va�sy�a ’bh��t�adayo B.30 arth�an�am: ] em., arth�an�a B.31 nis: t:h�a ] em., nis: t:h�ah: B.

PETER BISSCHOP534

�aha: kasya gun:air yuktah: | kim: pradh�anapurus:ak�aryakaran:�adib-hir32 gun:air yukta iti33 | ucyate: na yasm�ad �aha

bhagavatah:34 |

atra bhagavacchabdah: p�uj�ay�am:35 m�ah�atmy�adiv�an36 | yasm�ad uktam

m�ah�atmyasya samagrasya dhairyasya ya�sasah: �sriyah: |dharmasy�arthaprayatnasya s:an:n:�am

37 artho bhagah: smr: tah: |

atra bhagavata iti svagun:aparigrahe s:as: t:h�� | ekataras:as: t:hy�anar-thakyam: v�a | tasm�ad bhagavata eva gun:air yukta iti | �aha: athayad�ayam: gun:air yuktas tad�a kim: k�aran:asamo ny�uno ’dhiko veti38 |prakr: tyatikramavat sam: dehah: | uktam: hi

k�ary�at karan:am: s�uks:mam: karan:�at prakr: tir api cocyate s�uks:m�a |prakr: teh: purus:ah: s�uks:mas tasm�ad ativartate prakr: tim

39 |

atah: sam: dehah: | ucyate: na ny�uno ’dhiko v�a ykim: ymah�adevasya

samo bhavat��ti v�akya�ses:ah: | atra mahattvam: devatvam: ca p�urvoktam| asyeti tadgun:ayog�at sam�anaparigraho40 ’bhidh��yate | kimartham iticet tad ucyate: k�aran:�adhik�aranivr: ttikhy�apan�artham: �sravan:��ya-para�sis:yavat sam�anatvakhy�apan�artham: ca mitravat | kim: caysam: khy�aparigrahadvaividhy�ad41y abhyadhikatvany�unatvarahitah:sama iti |

�aha: kim ek�antenaiva s�adharmyam: siddhe�svarayor uta vaidharm-yam apy asti neti | ucyate: asti | yyasm�ad �ahay s�adharmyam: t�avat |sarvajnatvavipratv�ady�a jn�ana�saktih: | r: s: itvamanojavitv�ady�a kriy�a�sa-ktih: | ity evam: t�avac chaktitah: s�adharmyam | vaidharmyam api42 |

32 �karan:�adibhir ] em., �k�aran:�adibhir B.33 iti ] em., ity B (omits dan:d:a).34 bhagavatah: ] em., bhagavat��h: B.35 p�uj�ay�am: ] em., p�uj�ay�a B.36 m�ah�atmy�adiv�an ] conj., m�ah�atmy�adivat 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: �Ary�a.40 sam�anaparigraho ] em., ptam�anaparigraho B. Or emend to sam�anaparigrahe?41 �dvaividhy�ad ] em., �dvevidhy�ad B.42 api ] conj., asy B (no dan:d:a in the MS, i.e. asyai�svaryam: ).

PANC�ARTHABH�AS: YA ON P�ASUPATAS �UTRA 1.37–39 535

ai�svarye sv�abh�avik�agantukatvam:43 kartr: tve s�adhik�araniradhik�arat-

vam:44 ca �srotriyay�ajakavat | kim: ca n�ayam: mah�adevasya mah�an patir

v�a bhavati | ayam: tu sati mahattve

mah�agan:apatir bhavati |

atra mah�agan:o n�ama pa�sugan:ah:45 | tasy�ava�sy�an�ave�syah:

46 patirbhavati | patih:

47 p�alane p�alayit�a | �aptau pati�s ca48 bhavati | bhavat��tibh�ut�arthav�ado nih: sam: �sayam49 | yad�a gun:air yuktah: pr�aptai�svaryah:siddhas tad�a mah�agan:apatir bhavat��ty arthah: | evam adhy�ayapari-sam�aptim:

50 kr: tv�a yuktam: vaktum

atra cedam: brahma japed iti |

atra�sabdo ’vasth�anadvaye vyakte c�avyakte ca dras: t:avyah: | ca�sabdah:sab�ahy�abhyantarakriy�asamuccay�artho51 dras: t:avyah: | idam iti prat-yaks: e | niyoge v�a | idam eva brahma japtavyam | na r:gyajuh: s�am�an��tyarthah: | br:hattv�ad br:m: han:atv�at52 brahma | br:m: hayate yasm�ats�adhakam: japantam: dharm�adibhih: |

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 endowedwith [powers] pertaining to earth, etc.? To explain: sovereign powers

43 ai�svarye sv�abh�avik�agantukatvam: ] conj., ai�svaryam: sv�am�avik�agam: tukatvam: B.44 �niradhik�aratvam: ] em., �nirabhik�aratvam: B.45 pa�sugan:ah: ] em., pa�sugan:as B (no dan:d:a).46 tasy�ava�sy�an�ave�syah: ] conj., tasm�adva�sy�ave�sy�a B.47 patih: ] em., pati B.48 �aptau pati�s ca ] conj., �apta�s ca B. Cf. PBh ad PS 1.1: �apti p�ati ca t�an pa�s�un ity

atah: patir bhavati. The verb-form �apti in this passage is a hapax legomena, which onecould consider emending to �apnoti.

49 nih: sam: �sayam ] em., nih: sam: �sayam: s B.50 adhy�ayaparisam�aptim: ] em., adhy�ayam: parisam�aptim: B.51 sab�ahy�abhyantara� ] em., sab�ahyobhyam: tara

� B.52 br:m: han:atv�at ] em., br:han:atv�at B. Cf. PBh ad PS 5.44: br:m: han:atv�at br:hattv�at

brahm�a.53 Presumably this refers to the eight powers (ai�svarya) or qualities (gun:a) men-

tioned in PS 1.21–1.25 d�uradar�sana�sravan:amananavij~n�an�ani c�asya pravartante | sar-vaj~nat�a | manojavitvam | k�amar�upitvam | vikaran:ah: | . These are to be distinguishedfrom the properties (dharma) described in PS 1.27–36 sarve c�asya va�sy�a bhavanti |sarves: �am: c�ava�syo bhavati | sarv�am: �s c�avi�sati | sarves: �am: c�an�ave�syo bhavati | sarve c�asyavadhy�a bhavanti | sarves: �am: c�avadhyo bhavati | abh�itah: | aks:ayah: | ajarah: | amarah: | ,for see Kaun:d: inya’s introduction and commentary on the words ity etair gun:airyuktah: below. This set of properties (dharma) is introduced by PS 1.26 dharmitvam:

PETER BISSCHOP536

pertaining to earth, water, fire, wind, ether, the mind, the ego-prin-ciple, the great principle, etc., are indeed obstructed.54 For this reasonthere is doubt. Well then, is he in any respect obstructed or is he notobstructed? Or where do his properties such as ‘uncontrollable’ (PS1.28) ‘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 Mahe�svara, Siddhas, gods, etc. Among these, first of all,with respect to Mahe�svara:55 because he (the Siddha) is endowedwith having the property that he is not subject to [Mahe�svara’s]creation, grace or occlusion, [he is?] ysam: bandhes:u sam�asam: vr: to,

56

like a fire, 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) bythe 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�ad�ini patitv�ant�ani bhavanti ‘And when this twofold perfectionhas been attained then the ten marks of success, beginning with being uncontrollableand ending with lordship, come about’ (RT: p. 10, 11. 5–6).

54 Probably the idea here is that these powers are only powerful with respect totheir respective sphere (earth, water etc.), but not with regard to everything. InLi _ngapur�an:a 1.9 these ai�svaryas are listed in detail in the context of 64 attainmentswhich are in fact impediments (upasarga) to Yoga: vss. 30–31 p�arthiva; 32–35 �apya;36–39ab taijasa; 39cd–41 v�ata; 42–44ab aindra; 44cd–46ab m�anasa; 46cd–47pr�aj�apatya / �aham: k�arika; 48–49 br�ahma. For some of the ai�svaryas mentioned cf.also Mah�abh�arata 12.228.14–15: krama�sah: p�arthivam: yac ca v�ayavyam: kham: tath�apayah: | jyotis:o yat tad ai�svaryam aham: k�arasya buddhitah: || avyaktasya tathai�svaryam:krama�sah: pratipadyate | vikram�a�s c�api yasyaite tath�a yu _nkte sa yogatah: ||.

55 On the Siddha’s not being hindered even by Mahe�svara, cf. Ratnat:�ik�a p. 10,11.18–19, which seems to be based on this very passage: sarvatr�abhipret�arthes:upravartam�anasya mahe�svaren: �apy apratibandhadharmitvam *aprat�igh�atatvam (conj.;aprat�igh�atah: Ed.) ‘Freedom from obstruction is [his] being endowed with theproperty of absence of opposition even by Mahe�svara when he is intent upon objectsof 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 fire (agnivat)concealed with ash’). This is a stock-image in the Mah�abh�arata; cf. e.g. MBh3.262.30d (bhasmacchanna iv�analah: ), MBh 4.64.6d (bhasmacchannam iv�analam) andMBh 13.59.7c (bhasmacchann�an iv�agn�im: s). Possibly the simile illustrates why theSiddha’s possession of sovereignty does not contradict the Lord’s power.

57 pa�suk�aran:atva (‘being the cause of bound [souls]’ ?) does not seem to be anappropriate quality of the Siddha. This is precisely what distinguishes Mahe�svarafrom the Siddha.

PANC�ARTHABH�AS: YA ON P�ASUPATAS �UTRA 1.37–39 537

great and being a lord. y58 sarvatra refers to sentient and insentientbeings.59 yantasyay60 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 movementis unobstructed everywhere as well. Here the letter a- rendersobsolete the former obstruction.61 prati- indicates the modes [ofobstruction]: with respect to the effect, with respect to the creator 62

and with respect to [other] Siddhas.ffiphan63 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 thepresent tense employed? Answer: so that it is understood that whenhe 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 Siddha’s mahattva and patitva are explained further on. Cf. also Ratnat:�ik�ap. 10, 11. 19–20: sarvapa�subhyo ‘bhyadhikatvam ai�svary�ati�say�an mahattvam: sarvap-a�sv�adik�aryasv�amitvam: patitvam iti ‘The greatness [of the Siddha] is his superiorityover all bound [souls], due to the eminence of his sovereignty; [his] lordship is hismastership over the effect(s), such as all bound [souls].’

59 Cf. PBh ad PS 5.43: atra cetan�acetanes:u sarva�sabdah: na kevalam: pr: thivy�adis:ukim: tu siddhe�svaravarjam: cetanes: v eva, sarvabh�utaprakr: ter nirava�ses:av�ac�i sarva�sabdodras: t:avyah: ‘Here the word sarva refers to sentient and insentient beings; not only toelements such as the earth, but, excluding Siddhas and the Lord, to sentient beings aswell. The word sarva should be understood to refer without exception to the basicmodel (prakr: ti?) of all beings.’ Cf. also Kaun:d: inya’s interpretation of the word sarvain PS 4.4 and 5.42.

60 antasya looks corrupt; note in this regard also the absence of sandhi aftercetan�acetanes:u. Perhaps something is missing. Possibly Kaun:d: inya comments hereon the suffix -tra in the word sarvatra.

61 Cf. PBh ad PS 1.28, 1.30, 1.32.62 K�aran:a is the name of God in the P�anc�arthika 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

ffipbh�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 BISSCHOP538

section.65 Why? Because the meanings have been explained.66

yyasm�ady67 etaih: means ‘with these’68 [qualities] enumerated,mentioned before, beginning with ‘seeing from afar’ (PS 1.21) andending with ‘without instruments’ (PS 1.25). Not with faults suchas 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 thefact that they bring about a cessation of impurity such as lack ofomniscience and an increase in the attainment of qualities such as

65 Kaun:d: inya explicitly refers to ten sections (prakaran:a) in his commentary, fiveof which are mentioned in the first Adhy�aya: (1) bhasmaprakaran:a (within PBh ad PS1.9); (2) yamaprakaran:a (after PBh ad PS 1.9); (3) �ayatanaprakaran:a (after PBh adPS 1.20); (4) [�adhik�arika] ai�svaryaprakaran:a (after PBh ad PS 1.26); (5) s:at:s�utr�ipra-karan:a (after PBh ad PS 1.32); (6) [�adhik�arika] k�aryak�aranaprakaran:a (after PBh adPS 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 PBhad PS 4.8); (9) [�anus:a _ngika] *asanm�anacariprakaran:a (em., asanm�arga� Ed.; afterPBh ad PS 4.14); (10) �s�uny�ag�araguh�aprakaran:a (after PBh ad PS 5.28). As can beobserved from this list, nos. 4, 6 and 8 are divided into principal (�adhik�arika) andadherent (�anus:a _ngika) sections, but the �anus:a _ngika portion of the ai�svaryaprakaran:a(no. 4) is missing. The present remark fills in this gap in that it specifies that at thispoint of the text the secondary part of the section – presumably on Ai�svarya(s) – iscompleted.

66 Kaun:d: inya’s interpretation of iti here has parallels in other parts of the Bh�as: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 itmay have been influenced (through eye-skip) by the preceding kasm�at. It is also verywell possible, however, that something has been lost after it, for the only exactparallel to the formulation kasm�at | arth�an�am: nirvacanatv�at | continues with yasm�atas well: evam atra yogapad�arthah: sam�aptah: | kasm�at | yasm�ad asy�adhy�ayasy�ad�avuddis: 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�utrap�at:ha of the P�a�supa-tas�utra (on which see the introduction to this paper), which may be taken as anindication that the S�utrap�at:ha, preceding the text of the Bh�as:ya proper in all threeknown manuscripts, has been extracted from Kaun:d: inya’s Bh�as:ya.

69 Cf. As: t:�adhy�ay�i 2.3.18 kartr:karan:ayos tr: t�iy�a. The text may very well be corrupt,but possibly Kaun:d: inya’s intention is that the Siddha is at the same time ‘endowedwith these qualities’ (karan:a) and ‘endowed by these qualities’ (kartr: ), i.e. it is bythese very qualities that he is endowed with these qualities. One reason forKaun:d: inya to take gun:aih: in the sense of the agent as well, is that no other agent ofyukta 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 PS4.9, 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 thatit was intended as a tatpurus:a.

PANC�ARTHABH�AS: YA ON P�ASUPATAS �UTRA 1.37–39 539

omniscience in him.71 yukta is a past participle.72 ‘Conjoinedwith,’ ‘attached with,’ this is the meaning.

Question: with whose qualities is he endowed? Is he endowed withthe qualities [pertaining to] Pradh�ana, Purus:a, the effect(s), theinstruments, etc.?73 Answer: no, because he says:

OF THE LORD.

Here the word bhagav�an indicates veneration: [it means in fact] onewho possesses majesty and [the other qualities that bhaga can referto].74 Because it has been said:

bhaga is traditionally known to have six meanings: Admittedly this is not a veryliteral translation, but this seems to be what is intended. Other forms of this versehave better readings for this p�ada: cf. the note below. complete majesty, firmness,glory, splendour, virtue and effort towards the goal.75

Here bhagavatah: is a genitive in the sense of ‘possession of qualitieswhich 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�ay�i 1.1.26: ktaktavat�u nis: t:h�a.73 The principles mentioned (emending k�aran:a to karan:a) comprise the 25

S�am: khya Tattvas. This list is complete, with the exception of the 26th principle, God,which the P�a�supatas 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. Similarin structure is Kaun:d: inya’s take on pati below: patih: p�alane p�alayit�a. Prof. Sandersonhas suggested to me m�ah�atmy�adivati or m�ah�atmy�adivatah: , in which case one couldinterpret this line to mean: ‘Here the word bhagav�an indicates veneration for one whois endowed with majesty etc.’

75samagra is either an adjective to m�ah�atmya or it applies to all six meanings.Vallabhadeva commenting on the vocative bhagavan in Kum�arasambhava 2.31aquotes a similar verse: bhagavann iti p�uj�apadam | ai�svaryasya samagrasya dharmasyaya�sasah: �sriyah: | vair�agyasy�atha moks:asya s:an:n: �am: bhaga iti smr: tih: (v.l. smr: tah: ) ||. Avariant of this verse is quoted in the Spandaprad�ipik�a (p. 7, 11. 17–19): ai�svaryasyasamagrasya j~n�anasya ya�sasah: �sriyah: | vair�agyasya ca moks:asya s:an:n: �am: bhaga itismr: tah: || . Cf. alsoVis:n:upur�an:a 6.5.74 ai�svaryasya samagrasya v�iryasya ya�sasah: �sriyah:| j~n�anavair�agyayo�s caiva s:an:n: �am bhaga it�iran: �a || and Agnipur�an:a 3.378.11 (readingit�i _ngan�a instead of it�iran: �a). K�an:ha’s Yogaratnam�al�a ad Hevajratantra 1.1.1 (Snell-grove 1959: 103) quotes again another variant of this verse: bhagav�an iti hevajram�urtirvajradharah: | 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: �sr�ik�amam�ah�atmyav�iry-ayatn�arkak�irtis:u, with the quote in the Vy�akhy�asudh�a: bhagam: �sr�iyoniv�iryecch�ajn-navair�agyak�irtis:u |m�ah�atmyai�svaryayatnes:u dharmemoks: e ’tha n�a ravau (iti medin�i) || .

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: th�i | svasv�amibh�avah: sambandhah: | parigrah�artham ev�adhikurute |.

PETER BISSCHOP540

be pointless.77 Therefore he says: ‘it is the Lord’s qualities with whichhe is endowed.’78

Well then, when he is endowed with the qualities [of the Lord] is heequal, inferior or superior to the creator? There is doubt as in [thematter of] Prakr: ti’s being surpassed [by Purus:a or not]. For it is said:

The instrument is more subtle than the effect and Prakr: ti again is said to be moresubtle 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 beenexplained earlier what it means to be great and to be Deva.82 Thegenitive (asya)83 denotes ‘having the same possession,’ because heshares His qualities. If one asks ‘for what reason?,’ it is answered: inorder to declare that the office 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 thefollowing S�utra. As is clear from his interpretation of that S�utra Kaun:d: inya wantsthe two genitives to have two completely different (syntactic) functions.

78 Note that Kaun:d: inya connects this genitive with gunair yuktah: and not withmah�adevasya mah�agan:apatir bhavati, as seems to be more natural; cf. Sastri’sreconstruction of the commentary on PS 1.38.

79 Unidentified. On karan:a and k�arya, see PBh ad PS 2.24: atra kal�a n�amak�aryakaran: �akhy�ah: kal�ah: | tatra k�ary�akhy�ah: pr: thivy �apas tejo v�ayur �ak�a�sah: | [. . .] tath�akaran: �akhy�ah: �srotram: tvak caks:uh: jihv�a ghr�an:am: p�adah: p�ayuh: upasthah: hastah: v�akmanah: aha _nk�arah: buddhir iti |.

80 Something is missing. I have translated as though the text read na ny�uno ’dhikov�a kim: [tu samah: . yasm�ad �aha:] mah�adevasya. The loss of text could possibly beexplained 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 Mah�adeva.’

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 final goal, the

ending of all suffering. He has ceased to be a pa�su, which falls under the category ofthe effect (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�sivopade�s�an nityo duh:kh�antah: |k�aran: �adhik�aranivr: ttih: | tadartham: nityo duh:kh�anta iti siddham | ‘Therefore, becauseof the teaching of ‘continually Siva’ (PS 5.46–47) the ending of suffering is eternal.The office of the creator ceases. For that reason it is established that the ending ofsuffering is eternal.’

PANC�ARTHABH�AS: YA ON P�ASUPATAS �UTRA 1.37–39 541

a pupil who is intent on what is worth hearing (?),85 and to declare theequality [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 oris there also difference [or] not?87 Answer: there is. 88 The equality isso much: (1) power of knowledge, viz. omniscience, being wise, etc.(2)power of action, viz. being a seer, swiftness of mind, etc.89 Thus, assuch, to such an extent there is equality according to power. There isalso difference. As to sovereignty, there is the inherence [of sover-eignty in the case of the Lord] and the acquiring [of sovereignty in thecase of the Siddha];90 as to agency, there is the office [in the case of the

85 The simile is far from clear and the text may be corrupt (one could consideremending �sravan:�iya to �sr�avan:�iya). Possibly the idea is that the teacher’s adhik�arawith respect to this kind of pupil is over, because he has mastered the subject. A verysimilar 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 Weberremarks (p. 252): ‘‘Cravan�yaparah: bedeutet wortlich: ‘‘das jenseitige Ufer dessenwas zu horen ist’’ wohl das einfache Durchgehen desselben, also in samhita-Text.’’ Itseems unlikely that this is also intended here.

86 Given Kaun:d: inya’s 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 ofKaun:d: inya’s commentary. Cf. PBh introd. to PS 1.23, PS 2.3, PS 2.4, PS 3.7, PS 4.3and PS 4.4.

88 I have omitted yasm�ad �aha in my translation. Otherwise the next passage up toiti would be a quotation, but that seems rather unlikely given the phrase s�adharmyam:t�avat with which it starts, unless this is a V�arttika.

89 Cf. Kaun:d: inya p. 148: 11. 13–14: j~n�ana�saktih: kriy�a�sakti�s ca | tatra j~n�ana�saktih:�sravan: �ady�a | kriy�a�saktih: manojavitv�ady�a | . This passage forms part of a large sectionin 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. 21–22: r: s: itvam: kriy�a�saktirj~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 knoweverything is mentioned because it is acquired [by the S�adhaka]. But it is not [aninherent power] like being wise and being a seer (PS 5.26). This is the meaning [of theS�utra].’; PBh introd. to 1.40: kim: narapatisurapatipraj�apatiprabhr: tivad asyai�svaryam: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 ofoffspring?’; PBh ad PS 5.26: yad etad dr:kkriy�alaks:an:am asti an�agantukam akr: takamai�svaryam: tadgun:asadbh�avah: ‘This sovereign power, characterized by action andknowledge, is non-accidental, uncreated: it is the essence of his (the Lord’s) qualities.’Cf. also Ratnat:�ik�a p.11,1. 8: an�agantukai�svaryatvam �adyatvam ‘[his] primordiality is[his] innate sovereignty.’

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Lord] and the non-office [in the case of the Siddha],91 like [the dif-ference between] a brahmin versed in the Veda and one who performssacrifices.92 Furthermore, he is not greater than93 or a lord ofMah�adeva. 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] hebecomes the uncontrollable and impenetrable lord.94 pati indicatesguarding: [it means in fact] a guard.95 And he is a pati in the sense ofpervading (or: reaching) [all bound souls].96 bhavati expresses amatter 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 adParamoks:anir�asak�arik�a 3b (akart�a sarvavedyavit ‘a non-agent who knows all there isto 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 office of the Su-preme Siva regarding the accomplished ones has ceased, [his] office with respect toother [souls] has not ceased. But the office of the accomplished one has ceasedcompletely in all respects. This is the difference [between the Supreme Siva and theSiddha].’ Cf. also Ny�ayabh�us:an:a p. 449, 1. 4–6: mukt�atman�am: tu na karm�adikr: t�asti�saktir n�api sv�abh�avik�ity akartr: tvam | parame�svarasya tu sv�abh�avik�i �saktir utta-mai�svaryalaks:an: �asti, tena tasya kartr: tvam | ‘But emancipated souls do not posses apower which is due to Karma etc., nor an inherent power. Thus there is non-agency[for them]. Parame�svara on the other hand does posses an inherent power, which ischaracterized by supreme sovereignty. By that [inherent power] he has agency.’ For adiscussion of the difference between �I�svara 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 performsacrificial activities, while the other is not, but admittedly one would expect theword-order in the simile to be the other way around.

93 Cf. Kaun:d: inya’s gloss of mah�an ad PS 1.9: atra mah�an ity abhyadhikatve (cf. alsoPBh p. 127, 1. 4).

94 Cf. PS 1.27–30: sarve c�asya va�sy�a bhavanti | sarves: �am: c�ava�syo bhavati | sarv�am: �sc�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�ave�sy�an�am:patir bhavati ‘therefore he becomes a lord of controllable and penetrable [boundsouls].’

95 The explanation patih: p�alane is repeated by Kaun:d: inya in his commentary onPS 5.44.

96 Perhaps the conjecture is not necessary and �apta�s ca bhavati may be taken tomean ‘and [he is also a pati in that] he is one who pervades (or: reaches) [all boundsouls]’.

PANC�ARTHABH�AS: YA ON P�ASUPATAS �UTRA 1.37–39 543

becomes a lord of the great multitude. This is the meaning. Havingthus completed the chapter it is proper to say: 97

AND HERE HE SHOULD MUTTER THIS FORMULA.

The word atramust be understood to refer to two stages: the manifestand the unmanifest.98 The word camust be understood in the sense ofthe conjunction of external and internal ritual actions.99 idam has thesense of ‘the present one’ or of ‘injunction.’100 It is this formula thatmust be muttered, not the R: c [verse]s, the Yajus [formula]s101 or the

97 This phrase is Kaun:d: inya’s standard introduction to the five Brahma-mantrasfound at the end of each Adhy�aya. The recovery of his commentary on the firstMantra is particularly important because subsequently Kaun:d: inya does not botherto comment upon the S�utra atredam: brahma japet anymore, but just says asyap�urvokto ’rthah: . Note that in contrast to the other Mantra-introductions in theP�a�supatas�utra the present one has a ca, which is not in the edition (PS 1.21) becausethe editor’s text of PS 1.37–39 is based on the S�utrap�at:ha, in which it is absent.

98 From this remark it follows that the following Sadyoj�ata Brahma mantra (PS1.40–44) is prescribed for the first two stages (avasth�a) of the ascetic’s career, thevyakta and avyakta (on the five stages in the career of a P�a�supata, see e.g. Sanderson,1988: 664–665). Kaun:d: inya does not specify the use of the other four Brahma-mantras, but note his remark on the final �I�s�ana mantra: p�urvoktena vidhin�a japtav-yam | na tu duh:kh�antagatena gan:apativad ‘[the formula] should be mutteredaccording to the earlier mentioned prescription. But not by one who has reached theend of suffering, like a Gan:apati (PS 1.38).’ Hara (*1966: 459, n. 1) remarks: ‘‘Theaspirant has now sloughed off his bodily organs. The final prayer, therefore, is to berecited by the student who memorizes the text.’’

99 I.e. the ca connects the external ritual actions mentioned in this chapter and theinternal activity of muttering the Sadyoj�ata Brahma mantra, which is introduced bythis S�utra. For the juxtaposition of sab�ahya- and abhyantarakriy�as, cf. e.g. PBh adPS 5.39: tath�a s�uks:masth�ulasab�ahy�abhyantarasalaks:an:avilaks:an: �asu kriy�asu vinivr: tt�asurudre sthitacitto nis:kriyah: sann ity abhidh�iyate. ‘Likewise, when the ritual activities,both subtle and gross, external and internal, similar and dissimilar, have ceased, [theSiddha] whose mind is fixed in Rudra [and] is non-active is called ‘‘existent’’.’

100 The explanation niyoga (‘injunction’) is doubtful, because it does not seem tobe a suitable gloss of the word idam and because this is usually Kaun:d: inya’s take onthe optative in the S�utras (e.g. ad PS 1.2, 1.3, 3.11–3.15, 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 waswriting. It is generally agreed that the 10th chapter of the Taittir�iy�aran:yaka(= Mah�an�ar�ayan:a-Upanis:ad), in which these Brahma-mantras occur, is a lateaddition (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 byquoting verses from the tenth chapter of the Taittir�iya �Aran:yaka’’ (Hara, *1966:121). Two of the five Brahma-mantras do occur in other, earlier parts of theYajurveda literature: the Aghora mantra in Maitr�ayan:�isam: hit�a 2.9.10: 130.1–2 andthe Tatpurus:a mantra in Maitr�ayan:�isam: hit�a 2.9.1: 119.7–8 and K�at:hakasam: hit�a17.11: 253.20–21. The Sadyoj�ata mantra, however, which is the mantra introduced

PETER BISSCHOP544

S�aman [melodie]s, this is the meaning. [It is called] Brahman becauseof its magnitude and because of its act of making strong. Because itmakes the practitioner who is muttering strong with/through merit,etc.102

III. APPENDIX

After the final colophon – evam atra �sr�ibhagavatkaun:d: inyaviracite�sr�imadyogap�a�supata�s�astras�utravy�akhy�ane pam: c�arthabh�as:ye pam: camo’dhy�ayah: saha brahman: �a gram: thato ’rthata�s ca parisam�apta iti – onthe last folio, the Benares manuscript has an additional passage(f. 76r, ll. 4–13) of particular interest for the reconstruction of thehistory of P�a�supata lineages. The first part is in prose and starts witha salutation to Bhav�an�� and Sam: kara. The close correspondence withthe manuscript from Trivandrum is noteworthy, for the TrivandrumMS ends with the words �sr�ibhav�an�i�sam: kar�arpan:am astu.103 After apraise of Sad�a�siva the Benares MS adds that it was finished ‘‘on anauspicious [occasion], in the bright fortnight of �A�svina, on the day ofthe full moon, on a Wednesday,104 in K�a�s��, 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 differenthistorical origin of the Aghora and Tatpurus:a mantra may be reflected in the factthat only these two mantras – referred to respectively as Bahur�up�� R: c and Raudr��G�ayatr�� – are enjoined in the P�a�supatas�utra in other contexts as well: PS 1.17 raudr�im:g�ayatr�im: bahur�up�im: v�a japet and PS 5.21–22 r: cam is: t:�am adh�iy�ita g�ayatr�im �atmay-antritah: | raudr�im: v�a bahur�up�im: v�a | . On the special position of these two mantras inP�a�supata meditation, see Oberhammer (1989: 210–213).

102 After this the MS continues with the commentary as given in the Trivandrumedition on PS 1.39. Alternatively one could consider translating ‘in accordance withthe [above mentioned] properties etc.,’ but cf. PBh p. 52, 1. 8–9 (the end of thecommentary on the present S�utra): ato manasaiva japtavyam | kimartham iti cet | taducyate: adharmavyucchittyartham: dharmasya c�abhivr:ddhyartham: tasya c�aku�salebhyovy�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 turnhim (the practitioner) away from inauspicious things and to fix [his mind] upon theBrahman, i.e. upon the continuous row of words.’

103 The same words are found after the final colophon of the Li _ngapur�an:a, whichpossibly points to a related tradition.

104 p�urn: im�abudhau: the dual is awkward. It is very well possible that the text iscorrupt. One could consider emending p�urn: im�avadhau (‘at the end of the day of fullmoon’), but I have found no other instances of such an expression and a day of theweek may be expected.

PANC�ARTHABH�AS: YA ON P�ASUPATAS �UTRA 1.37–39 545

passage which gives the name of a Mat:ha as well as a parampar�a ofthree P�a�supata teachers: Vi�svan�atha, Ga _ng�adhara and Sam: ka-ran�ar�ayan:a. The latter belonged to the Man: ike�svara-matha and is theone who ordered the scribe to write down the text ‘‘for his ownrecitation and to assist others.’’ The holy Sam: karan�ar�ayan:a was an‘‘ornament of the P�a�supatas, capable of rescuing [others] from theocean of suffering of existence, passing time in the pleasure of thescience of the established doctrine of the Ved�anta-�agama [. . .].’’105

The passage concludes with a few lines in Sloka metre which containa list of teachers. Thirty-two names seem to be mentioned: Sad�a�siva,�I�svara, Rudra, Vis:n:u, Brahm�a, N�akula, Gaur���sa, Atr���sa, Ama-rak�ac�arya, Mitr���sa, Kapil�an:d:a, Siddha�s�asana, Pi _ngala, Amanus:ya,Pus:padanta, S�antana (Sant�ana?), Agasti, Panc�arthavidya,Vrat�ac�arya, Durv�asa, Kau�sik�arya, Jaig���sa (Jaig��s:avya?), Vrat�ac�ary-aguru, Kaun:d: inya, Bhairav�as: t:a, A _ng�arakaguru, Vi�svan�atha, Some�sa,Va�sis: t:ha, Vi�svan�athaka, Ga _ng�adhara and Sam: karan�ar�ayan:a.

The three teachers mentioned in the prose passage are identicalwith the last three names in this list. Presumably all three teachersbelonged to the Man: ike�svara-mat:ha, which I take to be short orhaplography for Man: ikarn: ike�svara-mat:ha. This Mat:ha was probablyassociated with the famous Man: ikarn: ik�a cremation ground andadjacent Man: ikarn: ike�svara li _nga at the bank of the Ganges in thecentre of Benares. It seems likely that the three mentioned beforethem, Vi�svan�atha, Some�sa and Vasis: t:ha, belonged to this lineage aswell. As far as I am aware these names of P�a�supata teachers are notknown from other sources, but – skipping for the moment the firstfive – the preceding names are reminiscent of a similar list transmittedin two 14th century Jaina sources, viz. Gun:aratna’s Tar-karahasyad�ipik�a and R�aja�sekharas�uri’s S: ad:dar�sanasamuccaya. I haveargued elsewhere 106 that the list of the 18 avat�aras (or t�irthe�sas) ofSam: kara given in these two texts should not be taken in a linearorder, but that the avat�aras no. 2–17 are to be divided into fourgroups of four. In this way we obtain four lineages going back to the

105 The end of the line is obscure.106 Bisschop (*2004: 43–45).

PETER BISSCHOP546

four principal pupils of Nakul���sa, the first avat�ara mentioned in thislist:107

1. Kau�sika fi �I�s�ana fi Aparaku�sika fi Br:had�ac�arya2. G�argya fi P�arag�argya fi Atri fi Agasti3. Maitrya fi Kapil�an:d:a fi Pi _ngal�aks:a fi Sant�ana4. Kaurus:a fi Manus:yaka fi Pus:paka fi R�a�s��kara

Concerning the interpretation of the final name in this list of 18avat�aras, viz. Vidy�aguru, I follow the suggestion by the editor of thePa~nc�arthabh�as:ya (introd. P. 2): ‘‘The word Vidy�aguru refers to one’sown guru who imparts Vidy�a (knowledge) and is usually consideredas 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 thatAtri is mentioned in the same line as Gaur���sa (w.r. for G�argye�sa?),while Kapil�an:d:a and Pi _ngala (for Pi _ngal�aks:a) are listed in the sameline as Mitr���sa (=Maitrya). Furthermore, although Kaurus:a, thefourth pupil of Nakule�sa, is not mentioned by name we seem to havea similar succession in p�adas cd of the second verse, which listAmanus:ya (for Manus:yaka) and Pus:padanta (for Pus:paka). Theinterpretation of the other names is less clear and the sequence doesnot seem to represent a linear one in time: Kau�sik�arya is the firstpupil of Nakule�sa but he is mentioned relatively late, while the nameVrat�ac�aryaguru suggests that this person was the guru of Vrat�ac�arya,although he is in fact mentioned after the latter.

Prior to N�akula, who can be identified with Lakul���sa, five deitiesare listed: Sad�a�siva, �I�svara, Rudra, Vis:n:u and Brahm�a. Their pres-ence seems awkward in a list of supposed P�a�supata gurus. They arethe so-called k�aran:a deities primarily known from Saiddh�antikasources108 and their presence may therefore reflect the influence of aSaiddh�antika environment.

107 The relevant passage in the S: ad:dar�sanasamuccaya – printed as the eighthpari�sis: t:a in the GOS edition of Candr�ananda’s Vr: tti on the Vai�ses: 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 nakul�i�so ’tha kau�sikah: |g�argyo maitryah: kaurus:a�s 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’gasti�s ca sant�anah: s:od:a�sah: smr: tah: | r�a�s�ikarah: saptada�so vidy�agurur ath�aparah: || ete’s: t:�ada�sa t�irthe�s�as taih: sevyante pade pade |. The Tarkarahasyad�ipik�a (App. II in theGOS edition of the Ratnat:�ik�a) has Ku�sika instead of Aparaku�sika, Pi _ngali instead ofPi _ngal�aks:a and Br:had�arya instead of Br:had�ac�arya.

108 Cf. T�antrik�abhidh�anako�sa II, s.v. k�aran:a 1.

PANC�ARTHABH�AS: YA ON P�ASUPATAS �UTRA 1.37–39 547

All in all the list seems to consist of three basic strands: (1) the fivek�aran:a deities, (2) a list of P�a�supata teachers from N�akula up toA _ng�arakaguru, and (3) six local teachers who were probably thesuccessive heads of the Man: ik(arn: ik)e�svara-mat:ha in Benares, withthe last three mentioned in the prose passage as well. The date ofthese teachers is uncertain, but the names Vi�svan�atha andVi�svan�athaka suggest a connection with the Vi�sve�svara/Vi�svan�athatemple. The rise of this temple cannot be dated before the twelfthcentury AD.109 The name Man: ike�svara, if short for Man: i-karn: ike�svara, may also be helpful in arriving at a post quem date ofthe lineage of Benares gurus. The name Man: ikarn:��, probably refer-ring to a kun:d:a, is already known from Dan:d: in’s Da�sakum�aracarita,but the Man: ikarn: ik�a Gh�at: (Benares) Stone Inscriptions of (Vikrama)Sam: vat 1359 (AD 1302–03) seems to record the establishment of atemple of Lord Man: ikarn:ake�svara at the turn of the thirteenth cen-tury.110 One could argue that the absence of the Benares gurus fromthe list contained in the two medieval Jaina sources indicates a postquem date of the 14th century, but it is just as well possible that theseteachers were too local to have been included in this list.

It does not seem likely to me that Sam: karan�ar�ayan:a, the personwho ordered the text of the Panc�arthabh�as:ya to be written down,belongs to the time of the composition of the manuscript. It seemsimprobable that errors such as vid�am: t�agama� and �p�a�supatin�a wouldhave been made if the scribe recorded this passage from the mouth ofSam: karan�ar�ayan:a himself. Additionally, the words �s�r�ibhav�an�i�sam: -kar�arcanam astu at the end of Trivandrum MS suggest that thismanuscript was based on an exemplar which may have had the samepassage starting �sr�ibhav�an�i�sam: kar�abhy�am: namah: . If so, both manu-scripts go back to the same archetype, which seems plausible in thelight of the number of common errors and lacunae that I have notedso far. I attach an edition of the post-colophon passage as it is foundin the manuscript, with a few minor corrections.

Edition�sr��bhav�an���sam: kar�abhy�am: namo namas te bhave�s�aya har�aya harayenamah: | sad�a�siv�aya namah: | �siva �a�svina�sudi111 p�un: im�abudhauk�a�sy�am: �subhe | �sr��bhav�anyai namo devyai namo namas te �siv�aya

109 Cf. Skandapur�an:a Vol. IIA, pp. 71–75.110 Indian Antiquary LIII (1924): 209–211. Cf. also Skandapur�an:a Vol. IIA, p. 81.111 ��sudi ] em., �sud�� B.

PETER BISSCHOP548

namo namah: | �sr��madvi�svan�athacaran:asarojayugalaparicary�atat-para�sr��gam: g�adharasaroj�am: ghriyugm�asaktamanorath�abhil�as:a�sr��mac-cham: karan�ar�ayan:ap�a�supatena112 man: ike�svaramat:hasthitena lekh�apitamidam: svap�at:h�artham: paropak�ar�aya ceti | �subham: bh�uy�al lekha-kap�at:hakayor api | �subham astu | �sr��maccham: karan�ar�ayan:o ’yam:p�a�supataman:d:ano

113 bhavaduh:khas�agarat�aran:akavibhuh: | ved�ant�a-gamasiddh�antavidy�avinod�at��tak�alo114 yvaid��nepsitad�aridrad�av�analovibh�utih: y ||

sad�asive�svaro rudro vis:n:ur brahm�atha n�akulah: |gaur���so ’tr���sasam: jna�s

115 c�amarak�ac�arya eva ca ||mitre�sah:

116 kapil�an:d:a�s ca siddha�s�asanapim: galah: |amanus:yah: pus:padantah:

117 �s�antano ’gastisam: jnakah: ||pam: c�arthavidyo ’tha vrat�ac�aryo durv�asa eva ca |kau�sik�aryo ’tha jaig��so vrat�ac�aryagurus tath�a ||kaun:d: inyo bhairav�as: t:a�s ca am: g�arakagurus tath�a |vi�svan�atho ’tha some�so va�sis: t:ho vi�svan�athakah: ||gam: g�adharah: �sam: kara�s ca n�ar�ayan:apad�antikah: |ete vai guravah: proktah: �siv�adisvagurukramah: ||gurukramam:

118 pat:hed yas tu trisam: dhyam: �sraddhay�anvitah: |ny�as�arcanajap�ad��n�am anantam:

119 phalam a�snute ||

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