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NAKULI~A-P.

~UPATA-DA R~ANAM by MINORU HARA


Cambridge, Mass.

INTRODUCTION The Nakul[ga-pagupata-dargana, or sixth chapter of the Sarvadarganasam.graha of Sfiyan.a Mfidhava, has been translated into English, German, and French. H. T. Colebrooke was the first to bring the P ~ u p a t a system to the attention of the West. 1 This was in 1828. In 1882 A. E. Gough's translation of M~dhava's chapter on the system appeared in the translation of the Sarvadarganasam. graha, complete except for the last chapter, which he produced together with F. B. Cowell. 2 Sylvain Ldvi's French translation together with "tableaux synoptiques" was published in 1889. 3 Paul Deussen translated the same chapter into German in 19084 and five years later Sir R. G. Bhandarkar gave a summary of the system with a brief bibliography. 5 At the time of S. Ldvi's translation, as he said in his introduction, it was supposed that "les ouvrages fondamentaux dont Mfidhava cite tant d'extraits ont disparu." But now the ouvrages fondamentaux have been discovered and critically edited by Indian scholars. In 1920 the Ga.nakarika with its commentary was published by C. D. Dalalin the Gaekwad's Oriental Series e and in 1940 the P~gupata-sStra with its commentary by Kau.n.dinya was published by R. A. Sastli in the Trivandrum Sanskrit 1 H.T. Colebrooke, "On the Philosophy of the Hindus", Transactions of the Royal Asiatic Society of Great Britain and Ireland, I, pp. 569-574 (1828). This appears in his Miscellaneous Essays, I, pp. 406ff. (Madras, 1872). s F. B. Cowell and A. E. Gough, The Sarvadarganasa~graha, or Review of the different systems of Hindu Philosophy by Mddhava Ach~rya (Triibners Oriental Series), pp. 103-111 (London, 1882; Second Edition, 1894). 3 S. l_Avi, Deux chapitres de Sarvadar~anasa.mgraha (Biblioth~que de l'Ecole des Hautes Etudes, Sciences religieuses, I), pp. 281 ft. (Paris, I889). This appears again in Mdmorial Sylvain Ldvi, P. Hartmann ~diteur, pp. 169-177 (Paris, 1937). 4 P. Deussen, Allgemeine Geschichte der Philosophie mit besonderer Beriicksichtigung der Religionen, I, 3, pp. 302-311 (Leipzig, 1908). 6 Sir R. G. Bhandarkar, Vai$.navism, ~aivism and Minor Religious Systems (Grundriss der Indo-Arischen Philologie und Altertumskunde, III, 6), pp. 121-124 (Leipzig, 1913). 6 Ga.na-karikd, edited by the late Mr. C, D. Dalai (Gaekwad's Oriental Series, XV) (Baroda, 1920).

NAKULI~A-PA~UPATA-DAR~ANAM

Series.7 Variant readings for the Pagupata-sfara, drawn from a Manuscript of the Royal Asiatic Society of Bengal, have been published by C. Chakravarti in the Indian Historical Quarterly.S Surendcanath Dasgupta has given an outline of the system, based on K's Paficfirthabh~.sya, in the fifth volume of his monumental History o f Indian Philosophy. 9 As for the method of M~dhava's composition, Alexander Zieseniss, who did such valuable work on ~aivism in Java, 1~ has studied the matter and devoted a report to it, which is abstracted in the Z D M G . u He concluded that in two chapteIs of SDS M~dhava tried to synthesize the rather different doctrines of older and younger authors. For the Nakul~gapagupata-dar~ana, according to Zieseniss, Mfidhava derived the older teachings from the G K and RT and derived the younger teachings from the Pa~cadhyay~ and the Pa~cartha-bha.sya-dTpika. Zieseniss was quite justified in his distinguishing two tendencies and it is true that M~dhava attempts to synthesize them. But it is quite wrong to make G K and RT represent the older doctrine and the Pa~cartha-bha.sya-dipika the younger. The PS with its commentary of K., discovered since the time of Zieseniss's report, proves to be unquestionably older than G K and RT and to be M~dhava's main soulce of the older teachings, lz The dates of the Ph~upata autholities referred to by Mhdhava remain a matter of controversy, although approximate dates are furnished by R. A. Sastri in his introduction to PS. la Among these authorities, Nakuli~a or Lakuli~a has been studied by several archaeologists from the archaeological and mythological points of view. ~4 He seems to have lived about 7 Pa~upata-s~tra with Pa~chartha-bha$ya of Kau.nd.inya, edited by R. A. Sastri (Trivandrum Sanskrit Series, Vol. 143) (Travancore, 1940). C. Chakravarti, "Pfi~upata-sratra", Indian Historical Quarterly, XIX, pp. 270-271 (Calcutta, 1943). 9 S. Dasgupta, History Of Indian Philosophy, vol. V, pp. 130-149(Cambridge, 1955). 10 H. von Glasenapp wrote the "Nachruf, Alexander Zieseniss (1899-1945)", Zeitschrift der Deutschen Morgenliz'ndischen Gesellschaft, Bd. 99, pp. 157-158. 11 A. Zieseniss, Madhavas Methoden der Quellenbenutzung erliiutert an Hand zweier Kapitel der Sarvadar~anasa.mgraha (Anhang zu Zeitschrtft der Deutschen Morgenliindischen Gesellschaft~ Bd. 92 *32*-*33*). 1~ Cf. R. A. Sastri, Introduction to the Pagupata-s~tra, pp. 12-18. This is followed by S. Dasgupta. 13 R.A. Sastri, ibid, pp. 15-17. 14 The chief studies of this sort known to me are, D. R. Bhandarkar, "An Eklifigji stone Inscription and the Origin and History of the Lakuli~a Sect", Journal of Bombay Branch of Royal Asiatic Society, XXII, pp. 151-165 (Bombay, 1908); D. R. Bhandarkar, "Lakuli~a", Archaeological Survey of India, 1906--1907, pp. 179-192 (Calcutta, 1909); G. H. Khare, "A New Sendraka Grant of ~aka 577", New Indian Antiquary, I, pp. 747-748 (Bombay, 1939); M. R. Majumdar, "Antiquities in K~rvan, with

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the beginning of the Christian era. Kau.n.dinya's date is quite uncertain, due to the scantiness of materials, although Sastri and Dasgupta date him between A. D. 400-600,15 or even a century or two earlier according to Dasgupta. 18 These dates are based on the characteristics of his style. The date of Bh~sarvajfia, the author of Nyaya-sara, is certain, viz. the second half of the 10th century A. D. 17 About Haradatt~chrya, referred to only once by Mhdhava, little is known. As Sripati (circa A. D. 1400) 18 quotes him and speaks of him with reverence, it might be presumed that he had lived long before Sripati's time. 19 Hayavadana Rao says definitely, but without furnishing sufficient evidence, that "Haradatta, the ~aiva teacher, who wrote the Hari-hara-taratamya and the Chatur-veda-tatparyasa.mgraha and who is quoted in the Sarvadarganasam. graha is undoubtedly the Haradatt~ch~ry. a referred to by Sripati. ''2~ Apparently the same Haradatta is mentioned in the Bhavi.syottarapuran, a, where we find the statement that he was an incarnation of the god Siva and ascended to Heaven in a vimana when the Kali-yuga was 4000 years past minus 21, i. e. in A. D. 879. 21 If this information is correct and if the passage is not a later insertion, it throws some doubt on the approximate date (A. D. 700-800) accorded to the Bhavi.syottara-puran. a by D1. R. C. Hazra. 22 The authorship of G K itself is not entirely certain. Two views have found advocates, one in Dasgupta and Sastri ~3 and the other in Dalai, ~4 the editor of GK. The former view attributes the G K to Haradatt~c~rya on the basis of a single mention of the name by M~dhava: "This has been said by Haradatt~chrya" (SDS VI. line 17.), a statement which is followed by a quotation from GK. The latter view attributes the G K to Bhfisarvajfia in accordance with the colophon of the RT (acarya-bhasar-

Reference to Lakuli~a Worship", Journal of the University of Bombay, XVIII, Part 4, pp. 43-67 (Bombay, 1950); J. N. Banerjea, "Lakuli~a, the Founder or the Systematiser of the P~t~upataOrder", Proceedings of Indian History Congress, pp. 32ff. (Jaipur, 1951). a5 R.A. Sastri, ibid., pp. 12-15; S. Dasgupta, History of'Indian Philosophy, V, p. 6. ~6 S. Dasgupta, ibid., p. 14. 17 R.A. Sastri, ibid., p. 4 (he assigns him the date of A.D. 925); S. Dasgupta, ibid., p. 144; C. D. Dalai, Introduction ot Ga.na-karika, p. 1. is C.H. Rao, The ~rikara Bhashya, I (Introduction), p. 30 (Bangalore, 1936). 19 C.H. Rao, ibid., p. I 1; S. Dasgupta, ibid., p. 51. s0 C.H. Rao, ibid., p. 51. ~1 C.H. Rao, ibid., p. 50; S. Dasgupta, ibid., p. 11. ~ R.C. Hazra, "The Bhavi~yottara. A non-sectarian upapur~n.a of wide popularity" Journal of Oriental Institute, Baroda, III, pp. 8-27 (1953). 2s S. Dasgupta, ibid., p. 12, note 1; R. A. Sastri, ibid., p. 4, note 2. tt C.D. Dalai, ibid., p. 1.

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vajfza-viracitdyam, ga~a-karikaydm, ratnatika parisarnapta). If we accept the authorship of Haradatthc~ya we must disregard the statement of the colophon. But if we accept the authorship of Bh~sarvajSa we must not only suppose that M~dhava was mistaken, but we must suppose Bh~sarvajfia ignorant or grossly careless of Sanskrit grammar, ~5 which seems scarcely cledible in view of Bhhsarvajfia's other works. Accordingly, although not certain, the more likely hypothesis is that Haradatt~c~rya, a teacher of religion rather than of grammar or logic, composed the brief memorial verses of the G K some time in the ninth century, and that these verses found a commentator in the Saiva logician, Bh~sarvajfia, about a century later. A scribe could easily have transferred the name of the commentator to the author of the original.
Now that the ouvrages fondamentaux which the great French scholar feared were lost have been found and are available, it seems to me that it is the task of Sanskrit philology to compare these texts with Mhdhava's Nakul~ga-pa~upata-dargana, to do this in a purely philological way, and to translate again M~dhava's chapter. The earlier translators, lacking the newly discovered materials, were sometimes led into error. But if I undertake this task it is with a feeling of deep respect toward those who have written on the subject in the past, especially toward the great Sylvain L6vi. I have tried to find in the basic texts passages parallel to the statements of Mhdhava. The number of exact parallels is such as to lead me to conclude that M~dhava leaned very heavily on these authorities. Sometimes he seems to have misunderstood or confused their statements, but there is only one section of M~dhava's account which is not clearly related to the newly discovered texts. This is the concluding passage from line 110 to the end. Perhaps the chief value of such a work as is here presented lies in the light it throws on Mhdhava's method of composition. It seems to me likely that what can be shown of the "'Nakul~ga-pagupata-dardana" will be found true of the other chapters of Sarvadar~anasam.graha also. That is, it was M~dhava's practice to take two or three basic texts of the system, quote a number of their basic definitions word for word, summarize a number of secondary doctrines in a manner as close to the original as brevity would permit and then embox the whole between an introductory paragraph and a concluding summary. Two or perhaps three possible explanations of the concluding passages suggest themselves. It may be M~dhava's own comment. It may be drawn 2~ For example: trY.hi v.rttaya.h in GK. II.

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f r o m some other text n o w lost. Or possibly I m a y simply have overlooked parallels in the newly discovered texts. In studying these texts, I felt it necessary to c o m p a r e the R a t n a t [ k a with Kaun..dinya's Bha#ya. But I have said nothing o f this in the notes which follow, for an exposition o f the relationship o f these two works would require a sepaiate article. On some future occasion, perhaps I shall be able to deal with this problem and with the light that m a y be t h r o w n on the Pfi~upata school by inscriptions and by references in the Chinese Tripi.taka. 2~ CRITICAL TRANSLATION * Certain M~he~varas disapproved o f the doctrine o f the Vai.s .navas, a (doctrine of) dependence on another's will as indicated by such terms as "selvitude" (used therein), doing so on the g r o u n d that this doctrine does not furnish what we desire, namely the end o f suffering and so forth, since it actually brings on suffering. Preferring (to take as their goal) absolute sovereignty, they accept as autholitative the following inference: Those souls w h o m others (the Vai.s.navas) 26 Other studies about P~upata known to me are as follows: G. Kaviraj, "Notes on P~upata Philosophy", The Princess of Wales Sarasvati Bhavana Studies, IX, pp. 99-106 (Benares, 1934); A. P. Karmarkar, "The Pfi~upatas in Ancient India", Bharatiya Vidya, VIII, pp. 76-84 (Bombay, 1947); B. P. Majumdar, "Lakuli~a P~upatas and their Temples in Medieval India", Journal of the Bihar Research Society, XXXIX, pp. 1-9 (Patna, 1953). Quite recently K. Bhattacharya, collecting scattered epigraphic informations, has published an excellent study of the Pfi~upata tradition as preserved in Cambodia: "La Secte des Pfiqupata dans i'ancien Cambodge", Journal Asiatique, CCXLIII, pp. 479490 (Paris, 1955). * References to the Sarvadar~anasa.mgraha are based on Abhyankar's text. Sarvadar~ana-sam,graha of Sayan.a-Mfidhava, edited with an original commentary in Sanskrit by the late M.V.S. Abhyankar. (Government Oriental Series, Class A, No. 4). Bhandarkar Oriental Research Institute, Poona, 1951. Other abbreviations are as follows: ASS : ,~nandagrama Sanskrit Series, No. 51. BSOAS: Bulletin of the School of Oriental and African Studies, University of London. GK : Gan.a-k~rikh. GOS : Gaekwad's Oriental Series, Vol. 15. HIPh : S. Dasgupta, History of Indian Philosophy, Vol. 5
1HQ JA : Indian Historical Quarterly. : Journal Asiatique.

K PS RT SDS
TSS ZII

: : : :

Kaun.~tinya. Ph~upata-sfitra. Ratna-~ik~. Sarvadar~anasarlagraha.

: Trivandrurn Sanskrit Series, Vol. 143. : Zeitschr(ft fiir Indologie und lranistik.

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consider to be released cannot be released, z7 because they are dependent upon another (viz. God), and because they lack absolute sovereignty just as we do (in this present life). 2s (On the other hand) souls which are (truly) released must be possessed of the qualities of an absolute sovereign, because despite the fact that they are individual souls they lack all seeds of (future) suffering, as in the case of the highest Lord. ~ Accordingly these Mfihe~varas take to the Pfi~upata scripture, a system which sets forth the five categories ~~ as their instrument for achieving the highest goal of men. In this system the first aphorism is - "Now therefore we shah explain the manner of union (taught) in the Pfi~upata system (by grace) of the Lord of Pa~u. ~v' 32 The meaning of this is as follows: here the word "now (atha)" supposes something to have been under discussion previously. That which was under discussion previously

27 | have followed the RT (cf. note 28) and commentary of Abhyankar, regardless of all three translators, who have failed to see the proper sense of the word abhimata. Abhyankar comments hereon as follows: ki.m ca vais..navabhimato moks.o yuktapi na

sidhyati.
28 parfibhipretfi muktfitm~na.h paramai~varya-vikalatv~d asmad-~divad iti (RT on G K 6 a and b, GOS, p. 16, lines 13-14). ~9 nirupacaritfi mukt~tmfina.h paramaigvaryopet~th, puru.satve sati samasta-duh.khabija-rahitatvfin mahegvaravat (RT on G K 6 a and b, GOS, p. 16, lines 12-13). 30 ~a.mkara and Bh~skara refer to the paftcartha in Brahma-sfara-bhasya II.2.37. mahe~var~s tu manyante k~trya-k~ra.na-yoga-vidhi-du.hkhfintfih, pafica pad~rth~h./ pa~u-patinegvare .ha pa~u-p~t~a-vimok.sa .nfiyopadist.fi.h pagu-patir i~varo nimitta-kfira .nam iti var0ayanti (Sarakara). pa~u-patine~varen, a pra.nita .m pafic~dhyfiyi-~fistra .m pafica ca tatra padfirtha vy~khyfiyante k~tra.na.m kfiryar0 yogo vidhir duh.khfinta iti (Bhaskara). K. says as much in his commentary on PS and more than once, for example, eva.m saduh, khanta.h k~tryar0 kfira.na .m yogo vidhir iti paficaiva pad~rthfi .h sam~sata uddi.s~h. (TSS, p. 6, lines 21-22). See also S. Dasgupta, H1Ph, p. 131. 3~ a) K. explains the meaning of the word pa~u in his commentary on PS I - l . It means all conscious beings, excluding the saints and the powerful ones (atra pagavo nama siddhe~vara-varjarv sarve cetanavanta.h). Their pa~utva consists in the fact that they are impotent (anaigvarya) and their impotence is their bondage (bandha). He tries to derive pagu from papa (tatra papa nama karya-kara.nakhydh kala.h) and pagyati

(paAyanac ca pagava.h/yasmad vibhutve 'pi cit-samavetatve 'pi ca ~arira-rnatram eva pahyanty upalabhanti ca na bahir-dhani), See TSS, p. 5, lines lff., and also S. Dasgupta, HIPh, pp. 131-132). b) PaAu, as distinguished from mrga specifically means "cattle" or "domestic animal"
under the control of its owner and always dependent upon him. The use of the word

pagu (cattle, conscious beings) emphasises the dependence of ordinary beings upon
the Lord. c) I supply the word "by grace of", following the explanation of K. (pa~u-pate.h[ pras~dad iti vakya-~e~a.h, TSS, p. 4, line 21). 3~ athfita.h pa~u-pateh, p~upata.m yoga-vidhim, vyfikhyfisy~imah. (PS I-1).

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was the question (addressed) by the disciple to (his) teacher, sa The n a t u r e o f a teacher is explained in the Gan. a-kfirikfi. " N o w there are eight p e n t a d s to be k n o w n a n d also a g r o u p m a d e u p o f three factors; H e w h o knows this n i n e f o l d aggregate a n d w h o grants initiation (to his pupil) is called a teacher. The eight p e n t a d s are the a t t a i n m e n t s (labha), impurities (mala), m e a n s (upaya), places (dega), stages (avastha), purifications (viguddhi), initiations (d~k.sakari), a n d p o w e r s (bala); also there are thlee means o f livelihood (v.rtti). ''34 The neuter tr?n.i, in the place o f the regular tisras is a Vedic usage, s5 O f these (nine groups) a t t a i n m e n t (labha) is the fruit o f the means which are enjoined (in our system) a n d is o f five kinds, being divided into k n o w l e d g e (j~ana), austerity (tapas), state o f being constantly associated with G o d s6 (devanityatva), s7 fixedness (in R u d r a ) (sthiti), as a n d perfection (siddhi). 39' ~o Thus H a r a d a t t ~ c~rya ~z has said:

83 atrapfirva-prak.rt~pek.sfiyfim atha-~abdah./katham?/~i.sye.nodirita .mpfirva.mpragnam apek~yoktavfin athcti/evam ayam atha-gabda.h p.rsta-prativacanfirtho 'sti (K. on PS I - l , TSS, p. 4, lines 12-14). 8~ paficakas tv a~ta vijfiey~ ga0ag caikas trikfitmaka.h / vett~ nava-gaoasyfisya sa.mskart~ gurur ucyate//(GK I). lfibh~t mala upfiya~ ca dc~fivasthfi-viguddhaya.h / diksakfiri-bal~ny asia paficakfis tri.ni v.rttayal~.//(GK II). 85 tisro wttaya iti prfipte tri.ni v.rttaya iti ch~ndasa.h prayogal~, krtah. (RT on GK II, GOS, p. 4, lines 19-20). ae Nityatvam (or deva-nityatvam in ASS. text) seems to me best taken in its original sense of "constantly associated with"; see J. Brough's article "Audumbarfiya.na's Theory of Language", BSOAS, XIV, (1952), pp. 75-77. RT. is careful to state that this does not imply actual union with God: "'Constancy' which one may characterisc as repeated meditation upon God. (yad deve bh~vabhy~sa-lak~a.na~ nityatva.m fftfyo labha.h sa ucyate), not constant union with God (na tu nitya-yuktatety arthaO)" (RT on GK 6a and b, GOS, p. 16, lines 1-2). K. also comments on PSV, 10 (devanitya.h) as follows: tatra yaddsya bhagavati deve nityatd/katham? / adhyayana-dhyanabhya~ deve adhikrtasya pradhanyena nigcalata vartate (TSS, p. 116, lines 15-18). Cf. A. Venkatasubbiah, "Vedic Studies", Indian Antiquary, LV, pp. 201ft.; J. Wackernagel, Altindische Grammatik, II 2, pp. 698ff. 37 I prefer the reading of ASS text (deva-nityatva) to Abhyankar's text (nityatva), taking into account the reading of RT (cf. note 40). 33 Dasgupta translates this as "the complete dissociation of the mind from all defects," following the explanation of RT (do$a-hetu-jalebhyoA chinnasya malakhyanivrttau cittasya rudre "vasthanam atyanta-ni~calatvarv sthitir ucyate) (GOS, p. 16, lines 4--5). 89 I prefer the reading of GK (siddhi) to that of SDS (guddhi). As for ten characteristic features of siddhi (daga-siddhi-lak$a.nani), see RT on GK 6a and b (GOS, p. 10, lines 5-20). to vidhiyam~nam upfiya-phala.m l~bhah., atha vfi jfi~na-tapo-devanityatva-sthitisiddhi-bheda-bhinn~ libh~.h (RT on GK 2, GOS, p. 4, lines 7-9). ~ As for I-Iaradatt~e~ya, see Introduction.

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" K n o w l e d g e (j~dna), austerity (tapas), then the state o f being c o n s t a n t l y associated with ( G o d ) (nityatva), fixedness (in R u d r a ) (sthiti) a n d perfection (siddhi) as the fifth. ' ' ~ I m p u r i t y (mala) is evilness residing in the soul. This is o f five kinds, being divided into false knowledge (mithyaj~ana) a n d so forth, aa Thus he has also said. " F a l s e k n o w l e d g e (mithyaj~ana), d e m e r i t (adharma), cause o f a t t a c h m e n t (sakti-hetu), deviation (cyuti), 4~ a n d the quality o f being a pa~u (pagutva), ~ this last being basic, ~ - these five (impurities) especially s h o u l d be a v o i d e d in this system. ''.7 M e a n s (upaya) is t h a t which causes the purification o f the a s p i r a n t a n d is o f five kinds, being d i v i d e d into i m p r e g n a t i n g oneself with the doctrine (vasa), g o o d c o n d u c t (carya) a n d so forth. ~ Thus he has also said. " I m p r e g n a t i n g oneself with the doctrine (vdsa), ~9 g o o d c o n d u c t

42 jfi~nam, tapo 'tha nityatva.m sthitih siddhi~ ca paficami (GK 6 a and b). 43 ye.s~m ~tm~rit~n~'p bhav~n~m, k.sapa.n~rtham, s~dhaka.h prayatate te mal~h./ atha vft mithygtjfi~n~tdharma-saflga-cyuti-pa~utva-bheda-bhinnh mal~ih (RT on GK 2, GOS, p. 4, lines 9-10). 44 I choose the word "deviation" for cyuti taking into account the explanation of RT

(cyutis tathd iti/rudra-tattvdd i$ac citta.m cyavate, vi.saya.mna prdpnoti tac-citta-cyavanasa cyutir ity ucyate, GOS, p. 22, lines 24-25).
45 The interpretations of all modern translators are wrong, partly due to their reliance upon the ASS text (saktir hetu~) and partly due to their ignorance of the existence of GK. and its commentary. Cowell translated it " . . . These five, the root of bondage .... " Deussen: "Die fiinfte sind als Wurzel des Geschrpfseins bei uns... ," Lrvi: "ces cinq-l~ racine du pa~u." But it is clear from the GK and RT that pa~utva is the fifth of the malas. RT goes on to say: paficama.m malam ftha pa~utvam iti/dharm~dharmavyatiriktah, pratigh~t~numeyah, puru~a-gu0a.h pa~utvam/tasya caturda~a-lak~a.nopetasya malatvam/thni ca lak.sao;iny asarvajfiatv~diny apatitv~nt~ni sarvajfiatv~di-viparyayen.aiva vyhkhy~t~niti (GOS, p. 23, lines 2-5). 4n The meaning of the word mala also can be ascertained from RT: tac ca itthar~bhOtarla pa~utvam sarlasftrasy~nfidi-k~rar~arta pradh~na-bhfitam ity eva.m matv~ha m01am iti/tathft hi kaivalya-gat~n~m anya-mal~bh~ve 'pi pa~utv~d eva punah, saNs~rhpattir iti (GOS, p. 23, lines 5-7). ,7 mithy~ifi~nam adharma~ ca sakti-hetu~ cyutis tath~ / pa~utvarp mfda.m paficaite tantre heyadhik~ratah.//(GK VIII). 4~ sadhakasya s~dhakatamft.h ~uddhi-vrddhi-hetava upayhh./atha v~ v~sa~ cary~ japa dhy~na-sad~m.rti-pras~da-bheda-bhinnh upfiya.h (RT on GK 2, GOS, p. 4, lines 10-12). a9 The precise meaning of the word "vasa" is difficult to ascertain. My translation "impregnating oneself with the doctrine" is based on the explanation of RT (graha.na-

dhara.nohdpoha-v(j~ana-vacana-kriyd-yath~nydyabhinive~dn~ vasa iti sa.mj~a tantriki Ji$t.ai.h krta. RT on GK 7, GOS, p. 17, lines 14-15). But it is also possible to take it in the sense of dwelling. Abhyankar, combining vasa and carya together, takes it in the sense of "Living with and learning from a teacher" (vdsa-carya samymi-nivasapaddhati.h).

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(carya)) ~ m u t t e r i n g a n d m e d i t a t i o n (japa-dhydna), c o n s t a n t mindfulness o f R u d r a (sada rudra-smrti) a n d grace (prasada)) 1


25 these five are d e t e r m i n e d to be the m e a n s o f arriving at a t t a i n m e n t . ''5~ Place (dega) is t h a t e n v i r o n m e n t b y which the a s p i r a n t attains increase o f k n o w l e d g e a n d austerity which is a c c o m p a n i e d b y a close investigation o f the objects (or categories), t h a t is the teacher, w o r l d a n d so forth. 53 As he has said. " T h e teacher (guru), the w o r l d ( j a n a ) ) ~ the h i d d e n retreat (guha-de~a), the cemetery (gmagana), a n d finally R u d r a himself (rudra)."55 The stage (avasthgt) is (any o f the five successive) halting-places 30 within the limits o f which a m a n stands until he reaches attainment. I t is distinguished into (five sorts, viz.) the stigmatized (vyakta) a n d so f o r t h ) 8 Thus it is said. " T h e stigmatized (vyakta), 5r the u n s t i g m a t i z e d (avyakta),

50 Cary~ consists of d~na, yaga and t@a according to RT (RT on GK 7, GOS, p. 17, lines 26ff.). For another explanation, see SDS, lines 82ff., and GOS, p. 18, lines 3 ft.). sz I prefer the reading of RT (prasada- : karan,asya sva-guna-ditsa prasada ity ucyate, GOS, p. 22, lines 3 4 ) to that of SDS (prapatti in Abhyankar's text and pratipatti in ASS tex0. sz a) vhsa~ cary~ japa-dhy~narp sad~-rudra-smrtis tath~t / pras~da~ caiva l~bhfin~m upfiyfih, pafica ni~cit~.h// (GK VII). h) M~dhava's reading is very different, viz. vasa-carya etc. It will be seen that the present text of Mfidhava forms a new technical term vasa-carya by confusion of two separate terms of the Pfi~upata system. In order to bring the number of upayas up to five, our text of Mfidhava is then forced to make two terms of the single upaya,

japa-dhy~nam.
b3 yad-fi~raya-sfimarthyena shdhaka.h ~uddhi-v.rddhi pr~tpnoti te delft guru-janaguhfi-~ma~na-rudra-lak.sa.n~ iti vak~yfima.h (RT on GK 2, GOS, p. 4, lines 13-14). 54 I take the word jana in its proper meaning, although Abhyankar glosses it with j~anind~ pari~ad. As to the meaning ofjana, see M. Lindenau, "Die Skambha-Hymnen des Atharvaveda", ZII, III, p. 247 (1925), also terms used in Bhagavadgita III-21 (as contrasted with gre$t.has)etc. (cf. C. Jacob, Concordance to the Principal Upanishads and Bhagavadgita). RT also comments on the word jana as follows: jana-~abdenfttra dharmadharma-iananadhik.rta var.nagrami.no "bhidhfyanta iti (GOS, p. 16, lines 27-28). s~ gurur jana-guhfide~a.h ~ma~na .m rudra eva ca (GK, VI, c and d). 5e fi-l~bha-prfipter eka-maryfidayfivasthitaya.h sfidhakasyfivasth~s ta vyaktfidi-vi~ese.na vi~i.s~avaksyante (RT on GK 2, GOS, p. 4, lines 14--16). n~ The first stage is called the "stigmatized stage", because the novice is then marked or stigmatized by the application of ashes and so forth. RT explains these five stages as follows: pratipad~vasth~ khalu vyaktfivasthety ukt~/kasmfit?/pfi~upatye 'yam iti vyakti-nimittatv~t bhasma-sn~na-~ayan~nusnan~dibhir lifiga-dhfirity upade~fid iti/ dvitiy~tvasthfi tu j~ty-~tdi-vyakter ahetutv~d avyakt~vasthety ukt~/kasm~t?/avyaktaliflgitvopadew vidy~di-gopanopadew ceti/trtiyfivasthfi punar indriya-jayfirthatvena jay~vasthety ucyate/deva-nityatv~rthatve 'py asyfi indriya-jay~rthataiva prfidh~nye-

NAKULISA-P,~UPATA-DAP~ANAM

17

35

40

victory (jaya), destruction (cheda), ~s and cessation (nir as the fifth. ''s~ Purification (viguddhi) is the absolute removal o f false knowledge (mithyaj~ana) and so forth, s~ This is o f five kinds in accordance with the counterparts (viz. the entities to be removed). Thus it is said. "Disassociation f r o m ignorance (aj~ana) and demerit (adharma) and also f r o m that which effects attachment (sahgakara), 6~ disassociation f r o m deviation (cyuti) and the quality o f being a pagu (paiutva) - (thus) purification (guddhi) is taught in Sm.rti as being o f five kinds. ' ' ~ The pentad o f initiation (dgkr is also described (as follows.) ~z "The material adjuncts (dravya), ~ the proper time (kala), the proper ritual (kriya), the image o f god (mf;rti), and the teacher (guru) as the fifth. ' ' ~ The pentad o f power (bala) also, ~ "Belief in the teacher (guru-bhakti), tranquillity o f m i n d (prasddag ca mateh. ), victory over the opposites (dvandva-jaya), merit (dharma), and constant caution (apramada) - thus power (bala) is taught in Sm.rti as being o f five kinds. ''~7 The means o f livelihood (v.rtti) are the three means o f obtaining food without transgressing scripture, this with the view to diminish-

noktfi sfitr~.n~.m sambandha-kathana-dvfireo~c,Zarya-bh~yakr.teti/ched~vasanarthavasthi ched~vasthety ukti/sarvasya sftdhaka-vy~p~asy~tyantoparamo ni~ha/tad upalak~it~vasthgt ni~th~vasthety ucyate (RT on GK 4 c and d, GOS, p. 8, lines 2-9). 59 I here take the reading of GK. SDS text readsjaya andjapa (ASS text) in the place of jaya, and dana in the place of cheda. 59 vyakfftvyakta .m jaya-chedo ni~hf~ caiveha paficami (GK V. a and b). so mithyftjfihn~din~m atyanta-vyapoh~t vi~uddhayah. (RT on GK 2, GOS, p. 4 line 16). ~ The terms are different from those found in the enumeration of malas (GK VIII). But the entities which are to be removed here are the same as those mentioned above

(ajrTdna = mithyaj~dna, sa~gakara = sakti-hetu).


93 ajfi~ina-hany adharmasya h~ni.h safigakarasya ca/ cyuti-h~nih, pa~utvasya ~uddhi.h pafica-vidha sm.rt~ [/ (GK IV). 69 dik~-nimitt~ini d~k~rin.i dravya-kala-kriy~-mfarti-guru-sarpjfiak~ni, s~dhak~tma-gat,fmy upftya-prav.rtti-nimitt~ni (liT on GK 2, GOS, p. 4, lines 17-18). 9~ The sense of dravya is extended by RT to include vidya, the knowledge within the teacher and pupil, kala, the element of rite, such as darbha grass and pagu (GOS, p. 8, lines 22ff.). 65 dravyarp, kala.h kriyh mfirtir guru~ caiveha paficamah. (GK V a and b). ee bal~ni gurubhakti-matipras~da-dvandvajaya-dharm~pram~da-lak~an.~ni (RT on GK 2, GOS, p. 4, lines 18-19). s7 guru-bhaktit) pras~ida~ ca mater dvandva-jayas tath~ / dharma~ caiv~pram~da~ ca bala .m pafica-vidhaiB sm.rtam//(GK III).

18

MINORU HARA

ing the five malas. T h e y are called (the o b t a i n i n g of) alms (bhaik.sya) left-overs (uts.r.sta), a n d f o o d a c q u i r e d by c h a n c e (yathalabdha). ~ A l l further p a r t i c u l a r s m a y be f o u n d in the f u n d a m e n t a l treatise. 6~ T h e w o r d " n o w " (atha) TM transmits (the n o t i o n of) cessation 45 o f suffering, ~ because its p u r p o s e is (to answer) the q u e s t i o n h o w one m a y r e m o v e the three kinds o f suffering, beginning with t h a t b e l o n g i n g to o n e ' s self. 7a By the w o r d "pa~u" is m e a n t the effect, because this w o r d denotes t h a t which is d e p e n d e n t o n s o m e t h i n g else. 7~ By the w o r d " L o r d " (pati) is m e a n t the cause, because this 6s (tisro vr.ttaya iti . . . chfindasah, prayoga.h krtah.) pafica-mala-laghO-kara.nfirtham/ ~gam~virodhino 'nnarjanop~ty~ v.rttaya.h bhaik~ots.r.s~a-yath~labdha-sa.mjfiik~.h (RT on GK 2, GOS, p. 4, lines 20-21). e9 a) bhaik.sam (PS V-14). K. comments as follows: tac ca nagara-gr~m~dibhyo g.rhfid grha .m parya~ato bhak~ya-bhojy~dinfim anyatama.m yat pr~pyate/.../bhaya-k~apa.n~d bhaik.syam. b) k.rt~nnam uts.r.stam up~.dadita (PS IV-7). K. comments as follows: atra k.rtagraha.nad ak.rt~n~.m bija-kfi.n~la-phaladinfi.m prati.sedhah./k.rtav0,bhinnodbhinnfidya.m tad bhaik~am uts.r.s~a .m yath~labdhar0 vidhin~t pr~ptam u p a y o j y a m / . . . / ~ h a - tasya k.rt~nnasy~rjana~ kuta.h kartavyam?/tad ucyate - uts.r.st.am/atrots.r.sta-grahan.~d bhaik.sya-yath~labdha-prati.sedhah./kim kara13am?/s0nfidi-do.sa-pariharfirthatv~n na steya-pratigrahfidi-do~fit/tae ca tri-vidham uts.r~tam/tad yath~-nis.r.s~am, vis.r.s~am atisr.s~am, iti/... c) yath~labdhopajivakah (PS V-32). K. comments as follows: atra yath~ iti samfin~rthe/.../labdham ~s~.ditam aprarthitam ity arthah./.../tad yathhlabdham annap~nar0 ~ma~m~di-nirgacchat~/divase divase jivan~ya sthity-artham, tad-upajivan yath~labdhopajivako bhavatity arthah.. Cf. also RT on GK 2 (GOS, p. 4, line 21p. 5, line 20). v0 I read with ASS text. One of the ASS Manuscripts and the Abhyankar's text here read ata.h. However, the explanation which follows (cf. note 72) is essentially GK. and K.'s explantion ofatha. The error ata.h may have arisen in M~tdhava's text through some scribe's observing that lines 9-10 furnish a gloss on atha and supposing that M~tdhava must now pass on to the next word of the sfitra, viz. ata.h. Actually, though, Madhava is here continuing the exegesis of lines 9-10, which was broken off by his long digression on the meaning of the word guru and what the guru must know. 7x Cf. S~fikhya-kfirik~ I. 7~ RT says: tatra pad~rth~n~m udde~ah, sam~sah./so 'tha-~abdadibhir duh.kh~nt~din~m abhihita.h (GOS. p. 9, lines 21-22). K. also comments on the word atha as follows: kim ete.s~tm adhyatmikadhibhautikadhidaivik~n~m, sarva-duh.kh~n~m aik~ntiko 'tyantiko vyapoho 'sty uta neti?/athokta-parigrahfidhikfira-lips~su parfi pade~enopade~e sac-chi~ya-s~dhaka-p~ha-prasiddhy-artha.m k~ra.na-padfirth~dhigam~rtha .m c~tmani par~pade~a.m kr.tv~ bhagav~n evoktav~n atheti/atra pfirva-prak.rtfipek~yfim atha-~abda.h/katham?/~i.sye.nodiritar0 p0rva.m pra~nam apek~yoktav~n atheti/evam ayam atha-~abda.h p.rs~aprativacan~rtho 'sti/sa duh.khfinta ity-arthah. (K. on PS I-I, TSS, p. 4, lines 8-14). ~a We have no exact parallel here, but the following passages from K. agree with the general sense: k~ya-karata~fijan~ nirafijan~ ca pa.4avah./.../kim te~m. pa~utvam?/ [.../k~ran.a-~akti-sannirodha-lak~aoam asv~tantryam anai~varya~ bandho 'n~dil~. (K. on PS. I-1 TSS, p. 5, lines 1--4) tath~ pa~ur iti k~rya-pad~rthasyodde~ah. (K. on PS V--47, TSS, p. 147, line 13).

NAKULI~A-P.~SUPATA-DAR~ANAM

19

w o r d denotes the L o r d w h o is the cause o f the universe, called b y such names as "Igvara," "Pati," a n d "Igitr,"74 The meanings o f yoga a n d vidhi are well-known. I n this system, the cessation o f suffering is o f two kinds -- imp e r s o n a l (anatmaka) a n d p e r s o n a l (satmaka).75 O f these, the imp e r s o n a l consists in the absolute destruction o f all suffering. 7e T h e personal, on the other hand, in s u p r e m a c y characterised b y the powers o f p e r c e p t i o n a n d action (d.rk-kriya-~akti). 77 O f these 50 in t u r n the p o w e r o f p e r c e p t i o n (d.rk-gakti), while it is one only, is considered figuratively as being o f five kinds d e p e n d i n g o n the diffmence o f its o b j e c t s - seeing (dargana), hearing (gravan.a), t h i n k i n g (manana), knowledge (vij~ana), a n d omniscience (sarvaj~atva). 7s O f these, seeing (dargana) is a cognition which has as its object all (qualities) visible a n d tactile (gustatory a n d olfactory) o f (all substances) whether subtle, intercepted o r far in the distance. 79 H e a r i n g (Jravan.a) is a s u p e r n o r m a l f o r m o f cognition (siddhi-j~ana), having for its object all kinds o f sound, s~ T h i n k i n g (manana) is a 74 K's comment on pati (PS I-1) differs from Mfidhava's explanation here. However, a gloss similar to Mfidhava's occurs in K. on PS. V--47: atra tfivat patir iti kfira.napadfirthasyopade~ah, sam~sena/.../nigamanam - i~a i~fina igvaro 'dhipatir brahma ~iva iti (TSS, p. 147, line 3 and 11). 7s sarva-du.hkh~poho du.hkhanta.h/sa dvi-vidho 'nfitmaka.h s~tmaka~ ceti (RT on GK 6 a and b, GOS, p. 9, line 26). 7e tatranfitmaka.h sarva-duhkhanam atyantocchedah. (RT on GK 6 a and b, GOS, p. 9 line 27). 77 a) s~tmakas tu mahe~varai~varya-lak.san.~ siddhi.h/sfi dvi-r~pa jfifina4aktib kriyfi~aktiwceti (RT on GK 6 a and b, GOS, p. 9 lines 27-28). b) K. also refers to these two powers in resuming pafic~rtha according to various view points. (samfisa, vistara etc.) with slight difference, jfifina-~aktih, kriyfi-~akti~ ca/tatra jfi~na4aktil9. ~rava.nhdy~/kriy~-gakti.h manojavitvfidyfi/ityevam fidyo vibhfigah. (K. on PS V-47, TSS, p. 148, lines 13-14). 78 a) tatra jfihnam eva ~aktir jfifina-~aktih./sfi khalv ekfipi sati samasta-vyastavi.saya-bhed~t paficadhoktfi dar~ana4ravan.ety adin~ brahm~der ivopacarita-sarvajfiatva-prati.sedh~rtham (RT on GK 6 a and b, GOS, p. 9, line 28- p. 10, line 2). b) dfira-dar~ana4rava.na-manana-vijfifin~ni cfisya pravartante (PS 1-21) sarvajfia~ (PS 1-22). 79 We have no exact parallel here, although a similar idea can be found in K. on PS 1-21 : atra dfira.m nfima yad etad dar~an~tdya.m vikara.n~nta .m m~the~varam ai~varyam anena kadficit prfipta-pfirvaka.m, tasmim,s tat-prfiptau ca/dar~anfidi.sv fidhik~riko 'tra dfira4abdo dra.s~avyah./tat-pr~pti~ ca yoga-prav.rttitah./.../dar~anam ity atrfipi ca has trika.m cintyate/dra~tft dar~ana.m d.rgyam iti/atra dra.st.~ siddhah./dar~anam asya siddhi.h jfi~nam/dra.st.avy~ni rfipfi.ni/tat k.rtsne.su vi.saye.su sam~sa-vistara-vibhfigavi~e.sata~ ca dargana.m pravartata ity artha.h (TSS, p. 42, lines 5-12). so tath~ ~rava.nam ity atr~pi nas trikam, cintyate/~rot~ ~rava.nam. ~ravyam iti/tatra ~ot~ siddhah./~ravan.am asya siddhir jfifinam/~ravy~h ~abd~.h/tad asya siddhasya ~ravyesv arthe.su sam~sa-vistara-vibhfiga-vi~e.satag ca ~rava.na.m pravartata ity arthah. (TSS, p. 42, lines 12-15).

2O

MINORU HARA

supernormal form of cognition (siddhi-j~ana) having for its object all kinds of thought, sx Knowledge (vij~ana) is a supernormal form of cognition (siddhi-j~ana), having for its object the entire scripture,
a c c o r d i n g to text a n d meaning, b y which our own scripture is m e a n t , s~ Omniscience (sarvaj~atva) is a s u p e r n o r m a l f o r m o f c o g n i t i o n (siddhi-j~ana), c o n s t a n t l y present sa a n d exactly conc o m i t a n t with w h a t exists. I t bears u p o n all objects whether t a u g h t

55 (in the scriptures) o r n o t taught, a n d envisages t h e m f r o m the view p o i n t s o f conciseness (samasa), p r o l i x i t y (vistara), classification (vibhaga), a n d distinction (vige.sa).s~" s~ Such is the p o w e r o f perc e p t i o n (dh[-gakti). The p o w e r o f a c t i o n (kriya-gakti), while one only, is also considered figuratively as being o f three kinds - manojavitva (swiftness [in action, equal to the swiftness] o f the mind), kama-rftpitva (ability to assume a n y form at will), a n d vikara.nadharmitva (ability to act w i t h o u t physical organs).S6 O f these the manojavitva is i n c o m p a r a b l e swiftness o f action, s7 Kama-rftpitva is
s~ tath~ mananam ity atrgtpi ca nas trika.m cintyate/mant~ manana .m mantavyam iti/ atra mantgt siddhah./mananam asya siddhir jfifinam/mantavy~ni para-citt~ni/devamanu~ya-tiryag-yonin~.m dharmfirtha-k~ma-mok.sa-citt~ngtrta mant~ bhavatity artha.h (TSS, p. 42, lines 16-19). as tath~ vijfi~nam ity atr~pi nas trikaro cintyate/vijfiat~ vijfi~nam, vijfieyam iti/tatra vijfi~t~ siddha.h/vijfi~mam asya siddhir jfi~nam/vijfiey~ v.rttaya.h/asya siddhasya pravartante svatah, pr~dur-bbavantity arthah. (TSS, p. 42, line 19; p. 43, line 2). aa For sadodita. Cf. the anugamita form of avadhi-j~Ona. Tattvflrthadhigama-stitra, 1-23 Comm. a4 Cf. SDS, VI, lines 101-109 and its notes. 85 sarvajfiata (PS 1-22). K. comments as follows: atrokte.su dr~ya-~ravy~di~u ca a~e~e.su siddhe~vara-pa~v-~di~u nirvi~e~a-v~ci sarva-~abdo dra.sIavyah./jfiat~ ity atr~pi ca nas trikam, cintyate/jfi~tfi jfi~natta jfieyam iti/tatra jfi~t~ siddhab./jfi~nam asya siddhir jfifmam/jfieyarp k~ryarp k~ra0aro siddhfi~ ceti/tasm~d ek~ jfi~na-~aktir aparimitena jfieyen~nekenaneka-dhopacaryate/spha~ikadityavacc~sya sarvata.h pravartata ity arthah. (TSS, p. 43, lines 5-10). 8e a) kriy~-hetu.h ~akti.h kriy~-gaktih s~ tri-vidha mano-javitv~tdi-bhedh (RT on GK 6 a and b, GOS, p. I0, lines 2-3). b) mano-iavitvam (PS 1-23); kama-rapitvam (PS 1-24); vikara.nah. (PS 1-25); dharmitva.m ca (PS 1-26). Prof. C. Chakravarti has shown the different reading of Royal Asiatic Society of Bengal Manuscript of PS 1-25 and 26, which coincides with the SDS text reading (C. Chakravarti, "Pfi~upatasfitra", IHQ, XIX, 1943, pp. 270-271). s7 a) tatra niratifiayarp ~ighrakfiritvam. mano-javitvam. (RT on GK 6 a and b, GOS, p. 10, line 3). b) K. comments on PS 1-23 as follows: y~drfi manaso javitvam ~ukaritvam id.r~am asya siddhasya kartrtve ~ighratvam/na c~sya prajhpativat tapo-nimittatv~d b h ~ ottar~ pravl'tti.h/ki.m tu bh~vasya baliyastv~t pravrtter utpanna-svabh~vah., karomiti ktrtam eva bhavati/vin~ay~miti vina~Iaro v~/kasm~t?/d.rk-kriyayorapratigh~tatv~t (TSS, p. 44, lines 1-5). c) For the swiftness of mind, cf. Arnold Hirzel, Gleichnisse und Metaphern im Rig-veda, pp. 80-81 (mano-java, dhi-ju) (Leipzig, 1890).

NAKUI.,]~A-P~UPATA-DARSANAM

21

the m a s t e r y at will over endless sorts o f p h y s i c a l o r g a n s , s u c h t h a t they m a y be h o m o g e n e o u s , h e t e r o g e n e o u s o r c o m m o n , this m a s t e r y b e l o n g i n g to o n e w h o i s n o t d e p e n d e n t o n karma etc. ss' s9 Vikaran.a-

dharmitva is the p o s s e s s i o n o f i n c o m p a r a b l e s o v e r e i g n t y o n t h e
60 p a r t o f o n e w h o has w i t h d r a w n his p h y s i c a l o r g a n s . 9~ S u c h is the p o w e r o f a c t i o n (kriya-gaktO. A l l effects (kdrya) are d e p e n d e n t . 9~ T h e y are o f t h r e e k i n d s -

vidya ( a p p r o x i m a t e l y , ' s p i r i t u a l activity'), kala ( m a t e r i a l e l e m e n t s ) andpagu. 9~ By k n o w l e d g e o f these, all d o u b t a n d so f o r t h is b r o u g h t t o rest. ~s O f these vidya is a q u a l i t y o f the pagu. It is o f t w o k i n d s ,
88 Normally our physical organs are thought to take their particular shape due to our deeds in past lives (karma). The adept has risen above this necessity. As for salak.sa.na, vilak$a.na and sarf~pa, Abhyankar explains "homogeneous" as all organs of the body being human, or all being animal-like or bird-like; "heterogeneous" as some parts of the body being animal-like, some being bird-like and some being human-like; "'common" as being similar with each other and being of various kinds. 89 a) karm~di-nirapek.sasyecchayaivfinantara-rfipa-kartrtv~dhi.st.h~t.rtvam k~ma-rfipitvam (RT on GK 6 a and b, GOS, p. 10, line 4). b) K. comments on PS 1-24 as follows: kftma-rfipity atrfipi ca nas trikam, cintyate / . . . / t a t r a kfimi siddhah./kgtmo 'syeccha/kfimyfini rQpfi.ni/.../rfipan.i yfivanti yad.r~ni cecchati t~,vanti tfidr~fini ca karoti/.../vibhutvfic ca karanfina~ yatra yatra rfipfin.y abhinirvartayati tatra tatra cfisya buddhy-fidinfi.m karan. ~nfi.m v.rtti-lfibho bhavati/...[ rfipivacan~c ca sarvesfim eva rfipfin.fim, yugapad evfidhi.st.hfit~ bhavati... (TSS, pp.

44 45).
9o a) sam. bhrta-khyendriyasygpiniratigayaigvarya-sa.mbandhitvam, vikara.na-dharmitvam. ceti (RT on G K 6 a and b, GOS, p. 10, lines 4--5). b) K. comments on PS 1-25 and 26 as follows: atra vi.h vina~e ving-karan.e/.../ karan.a-pratiNdhht k~rya-prati~edha.h krto bhavati/kasmat?/vi~i~liatv~d grfthakatv~t sflk~matv~c ca kara.nfmhm/tasmfid vikaran.a iti kaivalyam (1-25) (TSS, p. 45, lines 9-12). yad etad darganfidya.m vikara.n~nta.m m~he~varam aigvaryam asyega-pras~dht sva-gu.na-sarpvrtta.m ten~tyam, gun.a-dharmen, a dharmi bhavati/.../rte 'pi k~ryakara.ne jfi~.t~ kartft ca bhavati (1-26) (TSS, p. 46, lines 2-5). 91 This technical term of the Pft~upatas is mentioned in commentaries on ~a .mkara's Brahma-s~tra-bhgi.sya(ad II, 2, 37) and is explained as follows: karya .m mahad-gdikar0 (Ratnaprabha); k~rya.m pnidh~nikam, mahad-~,di (Bhamati); k~irya.m pradh~nikam. mahad-fidi (Anandagiri). Similarly Bh~skara, karya-~abda-vficya.m pradhfina.m mahadadi ca karyam. ~2 a) yad asvatantra .m tat sarva(m?) kfirya.m tasya vibhfiga ucyate, vidyft kala pagu~ ceti (RT on G K 6 a and b, GOS, p. 10, lines 20-21). b) K. also says: tath~ paiur iti karya-padarthasyoddega.h/tasya vistaro - vidya kalfi paiava.h (K. on PS V-47, TSS, p. 147, lines 13-14). 9~ Lines 62-66 of Abhyankar's text give a confused picture. The ASS text differs, but makes the confusion only worse. The actual doctrine of the Pfi~upatas was quite simple and is clearly set forth by RT (GOS, p. 10, lines 22ff.): "Spiritual activity (vidyd) is of two sorts, that which is conscious (bodha-svabhava) and that which is unconscious (abodha-svabhdva). Here the unconscious sort consists of predispositions to good and evil (dharmddilak.sa.na),because these are included in spiritual activity. (The unconscious does not include non-spiritual activity), for if non-spiritual activity were included in spiritual activity, then the (second category etc.) kalfi etc. would be

22

MINORU HARA being divided into t h a t which is conscious (bodha-svabhava) a n d t h a t which is unconscious (abodha-svabh(lva). T h a t which is conscious (bodha-svabhava) is o f two kinds, being d i v i d e d into discriminative cognition (viveka-prav.rtti) a n d non-discriminative (aviveka-prav.rtti). Conscious spiritual activity m a y be called t h o u g h t (citta). F o r b y t h o u g h t every living being thinks a b o u t objects in general, these objects being graced b y a n i l l u m i n a t i o n in the f o r m o f k n o w l e d g e some o f t h e m being discriminately cognized a n d some o f t h e m being n o t d i s c r i m i n a t e l y cognized. H e r e i n the discriminative c o g n i t i o n is manifested only by the praman, as 94 (the accepted m e a n s o f c o r r e c t knowledge, e.g. perception, inference, a n d testimony). A g a i n the spiritual activity which is unconscious (abodhatmikd vidyd) consists

65

included in (the first category, spiritual activity). Conscious (spiritual activity) is spoken of as either four-fold or five-fold, depending on its objects. But from its essential nature it is two-fold, either discriminative (viveka-v.rtti) or ordinary (sdmdnyav.rtti). Of these, the discriminative is brought into manifestation generally by (religious) instruction, and it has no other appellation, its special appellation being simply spiritual activity (vidya). But the ordinary, which is brought into manifestation by the valid knowledge-instruments (perception, inference etc.) is termed thought (citta). The difference between these two (viz. discriminative spiritual activity and ordinary spiritual activity or thought) has been explained by me in another commentary and so is not explained here. tatra pa~u-gun.o vidya sva-~astra-d.r.styokta/vai~e.sika-d.r.s~ya dravya-vat/sa dvi-dha bodhabodha-svabhava-bhedat/tatrabodha-svabhhva dharmhdilak.san~ vidyantarbhava-kara.nad avidyatmakasya vidyantarbhave kalader apy antarhh~va.h sy~d iti/ bodha-svabhava tu vi.saya-bhedac catur-dhh pafica-dha cokta/svarfipatas tu dvi-dh~ viveka-v.rtti.h samanya-v.rtti~ ceti/tatra viveka-v.rtti.h praye.nopade~a-vyafigya na ca tatra samakhyfintaram asti/vidyaiva hi vi~esa-samakhya/shm~nya-v.rttis tu pram~.namatra-vyafigya cittam ity ukt~/anayor bheda.s [ikantare maya dar~ita iti neha pradar~yate The ASS text transposes the sentence tatra yd viveka-prav.rtti.h pramd.na-mdtravyangyti (Abhyankar text, lines 65-66), so that it falls between vivekdviveka-prav.rttibheddd dvi-vidha and sd cittam (Abhyankar text, lines 63-64). Also, in the place of bodhdtmaka-praka~a (Abhyankar text, line 64) it reads bdhydrthatmaka-prakd~a. The transposition is certainly wrong and makes Madhava's error if possible greater. The correct doctrine is that "thought" (citta) refers only to ordinary or non-discriminative spiritual activity. M~dhava, according to Abhyankar text, says that thought applies to both discriminative and non-discriminative spiritual activity. According to the ASS text, Madhava first says that thought refers only to discriminative spiritual activity and then proceeds to have it apply to both discrimininative and non-discrimininative objects. As regards bdhyarthdtmaka-prakd~dnugrhitam, it makes very little sense to me. But bodhatmaka-prakd~dnug.rMtam is not entirely clear either, so it is difficult to say which is preferable. 94 For the pram~n.as and theory of knowledge of the P~upata system, see K. on PS I-1 (TSS, pp. 6-8). This part is translated into English in Dasgupta's HIPh, pp. 132--133.

NAK ULI~A-P~UPATA-DAR~ANAM

23

in p r e d i s p o s i t i o n s to g o o d a n d evil which serve the p u r p o s e s o f the

pagu. T h e kala, a l t h o u g h it is d e p e n d e n t u p o n the conscious, is


itself unconscious. 95 This is o f two kinds, t h a t which m a y be called effect a n d t h a t which m a y be called instrument. 9s O f these t h a t which is called effect is o f ten k i n d s : five elements such as the e a r t h a n d so forth, a n d five qualities (of them) such as c o l o u r a n d so forth. 97 T h a t w h i c h is called i n s t r u m e n t is o f thirteen k i n d s : the 70 five organs o f cognition, the five organs o f a c t i o n a n d three i n n e r organs which are defined as the o r g a n o f j u d g e m e n t (buddhi), the sense o f ego (aharhkara), a n d the o r g a n o f i m a g i n a t i o n (manas), being differenciated b y their peculiar functions viz. j u d g e m e n t (adhyavasaya), self-consciousness (abhimana), a n d i m a g i n a t i o n (or representation) (sahkalpa). 98 Pagu is t h a t which possesses the p r o p e r t y o f being padu. 99 This also is o f t w o kinds, pagu w i t h a~jana a n d w i t h o u t agjana. 1~176 O f these the pa~u with a~jana is t h a t which possesses b o d y a n d sense. The pagu w i t h o u t agjana, on the other hand, is destitute o f them. 1~ But the discussion o f detail m a y 95 cetan~na~ritatve sati ni~cetan~ kal~ (RT on GK 6 a and b, GOS, p. 10, line 28). Presumably ana~ritatve in RT is an error for a~ritatve. 9e a) sapi dvi-vidh~, kfiryAkhy~ kara0~khy~t ceti (RT on GK 6 a and b, GOS, p. 10, lines 28-29). b) kala(a?)-vikaran.Aya nama.h (PS II-24). K. comments as follows: atra kala nfimakarya-kara.nhkhy~.h kalhh (TSS, p. 74, line 2). c) Although kara.na is found in SDS texts and all translators, including Dasgupta, as also Abhyankar in his commentary~ understand the word in the usual sense of k~ra.na (indriy~.nfl.rn ca visaya-j~dpti-k~ra.natv~t k~ra.na-.~abdena vyavah~rah.), still as will be seen from what follows, the kala of this type consists in those organs which are usually called instrument (kara.na). Furthermore RT and PS and its commentary are unanimous in reading kara.na. I have preferred their reading rather than kara.na. 97 a) tatra k~ry~khy~ da~a-vidh~ p.rthivy-ap-tejo-v~yv-~kh~a-gandha-rasa-~paspar~a-~abda-lak.san~ (RT on GK 6 a and b, GOS, p. 10, lines 29-30). b) tatra khry~tkhy~h p.rthivy-hpas-tejo v~yur aka~ah./aka~a.h ~abda-gun.ah./ ~abda-spar~a-gu.no v~yus tau ca r~pam ca tejasi/ te rasa~ ca jale jfieyhs te ca gandhah k.sit~v api// ~abda-spar~a-rOpa-rasa-gandh~.h (K. on PS II-24, TSS, p. 74, lines 2--6). ~s a) karan~tkhy~t tu trayoda~a-vidhh, pafica karmendriy~.ni pafica buddhindriy~m..y anta.hkara.na-traya.m ceti (RT on GK 6 a and b, GOS, p. 10, line 30 - p. 11, line 1). b) tathh karan.~khy~.h ~rotra.m tvak cak~uh, jihv~t ghr~n.ar~, phda.h p~yuh, upastha.h hastah vak manah aha .mkarah buddhir iti/t~s~m, vikaran.o bhagav~n i~vara.h (K. on PS 11-24, TSS, p. 74, lines 6-8). a~ pa~utva-sa.mbandhi pa~uh. (RT on GK 6 a and b, GOS, p. 11, line 1). ~00 a) so 'pi dvi-vidhah shfijano nirahjana~ ceti (RT on GK 6 a and b, GOS, p. 11, lines 1-2). b) atra pa~avo n~ma siddhe~vara-varja.m sarve cetanavantah./karya-karan~fijan~ nirafiiana~ ca pa~avah. (K. on PS I-1, TSS, p. 5, lines 1-2). See also K. on PS V--43, TSS, p. 148, lines 17ft.). ~0~ tatra s~fijanah ~arirendriya-sambandhi caturda~a-vidhah/ukta.m h i -

24

MINORU HARA be f o u n d i n such w o r k s as Pa~cartha-bhd$ya-d~pika. C a u s e (kara.na) ~~ is t h a t w h i c h f a v o u r s us b y the c r e a t i o n a n d r e t r a c t i o n o f the universe. ~~ A l t h o u g h it is o n e , we d i s t i n g u i s h it b y different n a m e s i n a c c o r d a n c e w i t h the v a r i o u s qualities a n d acts TM

75

(which b e l o n g to it. S u c h n a m e s are :) L o r d (pati), the E x i s t e n t (san), a n d the O r i g i n a l O n e (adya)? ~ H e r e i n l o r d s h i p (patitva) m e a n s the i n c o m p a r a b l e p o w e r o f p e r c e p t i o n a n d action. TM H i s b e i n g t h e E x i s t e n t (sattva) m e a n s his b e i n g e t e r n a l l y c o n n e c t e d with this l o r d s h i p . ~~ H i s b e i n g the O r i g i n a l O n e (adyatva) m e a n s his possess i o n o f n o n - a c c i d e n t a l lordship, l~ Such is the e x p l a n a t i o n o f the a u t h o r o f the f u n d a m e n t a l treatise a n d o t h e r a u t h o r i t i e s . ~~

Yoga n~ is t h a t w h i c h b r i n g s a b o u t the c o n n e c t i o n o f the i n d i v i d u a l

daivam a.sIa-vidharla jfieya~ tairyag-yonar0 ca pafica-dh~ parvam ekar0 tu mfinu~yam etat sar0sfira-ma0(Jalam iti nirafijanas tu tri-vidhah., sa .mht'ta.h kaivalya-gato ni~Ihfi-yoga-yukta~ ceti (RT on GK 6 a and b, GOS, p. 1l, lines 2-5). 102 The commentators on ~a.nkara Brahma-sfttra-bhd$ya ll, 2, 27 explain kdra.na in the Pfiiupata sense as follows: kfiran.azta pradhfinam i~vara~ ca (Ratnaprabhd), kfira.nam i~vara.h (BhamatO, kfira0am mahe~vara.h (,(nandagiri). Bhfiskara on the same sfitra says: kfira0arn i~varah. 10a a) samata-s.r.s[i-sa.mhfir~nugrahakfiri kfira0am (RT on G K 6 a and b, GOS, p. l l , lines 5-6). b) In K.'s commentary on PS there is no exact parallel, although he explains pati in detail (TSS, p. 5, line 17 - p. 6, line 2, etc.). c) For the notion of anugraha in ~aivism, cf. Dasgupta, HIPh, pp. 161-2). 104 a ) tasyaikasyfipi gu0a-dharma-bhedfid vibhfiga ukto 'nyat patitvam ity ~dinfi (RT on G K 6 a and b, GOS, p. l 1, lines 6-7). b) guna-karma in SDS text and gu.na-dharma in RT. Both make sense. los I prefer the reading of RT (pati.h sann ddya, GOS p. 9, line 23 ; cf. Appendix I1, GOS, p. 33, line 3) to those of the printed texts of SDS (pati.h sadya in Abhyankar's text, ASS, MS. C.: patib sanna). Cf. note 106 a) below. 10e a) I prefer the reading of RT (cf. note b) to that of the printed texts of SDS (-gaktimattvam-). One of the ASS MSS. reads dakti.h sattvam. Another of these MSS. reads ~akti sattvam. My reason for preferring this reading is that the three epithets just given above (pati, san and ~dya) coincide with the abstract nouns (patitva, sattva and ~dyatva) which follow. b) nirati~aya-d.rk-kriyfi-~akti.h patitva .m (RT on G K 6 a and b), GOS, p. l l , line 7. 107 tenai~varyen.a nitya-sarlabandhitvam, sattvam (RT on G K 6 a and b, GOS, p. 1l, lines 7-8). 108 anfigantukai~varyatvam fidyatvam (RT on G K 6 a and b, GOS, p. l 1, line 8). 109 Here he may mean RT (GOS, p. II, lines 8ft.) or K. on PS (I-38, 40, 44; II-l-4, 6, 20, 23-27; III-21-23; V-l). 110 The various systems of Indian Philosophy emphasise various senses of the word "yoga": discipline, concentration, union. The last of these three senses is that chosen by K. on PS I-1 etc. (atratme~vara-sar~yogo yogah, TSS, p. 6, lines 8ft., p. 41, etc.) as well as RT (GOS, p. 14, lines 25-26). The commentators on ~a.nkara's Brahmasatra-bhdsya in discussing the passage, which refers to the PSAupata system (II, 2, 37),

NAKULI~A-PhSUPATA-DARSANAM s o u l w i t h the L o r d b y m e a n s o f the intellect, m

25 I t is also o f t w o

k i n d s , t h a t w h i c h is e h a r a c t e r i s e d b y activity a n d t h a t w h i c h is c h a r a c t e r i s e d b y the c e s s a t i o n o f activity lxz. O f these t h a t w h i c h is c h a r a c t e r i s e d b y activity consists i n m u t t e r i n g syllables a n d f o r m u lae (japa), m e d i t a t i o n (dhyana) a n d so forth. 11~ T h a t w h i c h is 80 c h a r a c t e r i s e d b y the c e s s a t i o n o f activity, o n the other h a n d , is k n o w n b y the t e c h n i c a l n a m e s ni.st.h& sam. rid, gati, a n d so forth, n a

Vidhi ( p r e s c r i b e d a c t i o n ) lxs is the activity o f a n a d e p t w i t h the view to a t t a i n i n g merit, xxs It is o f t w o k i n d s - the o n e basic a n d the
o t h e r subsidiary. O f these the basic vidhi is the carya w h i c h is the direct cause o f merit. 11~ T h i s is also o f two k i n d s - the vrata (the final r e g i m e n ) a n d the dvaras (the p r e l i m i n a r y practices). O f these explain yoga in a manner evidently influenced by Vedanta concepts: yogah, samfidi.h (Ratnaprabhd); yogo 'py o .mkfir~tdi-dhy~na-dhhra.nfidih. (Bhdmatf); yogah, sam~dhih. (/tnandagiri). Bhhskara also says on the same sfitra: yogo 'py ore.kfiram abhidhy~ya iti kuryfit dh~ran.aro ity evam uktah.. lxl citta-dvfire.ne~vara-sambandhah, puru.sasya yogah. (RT on GK 6 a and b, GOS, p. 14, lines 25-26). 11z a) sa dvi-vidhah., kriy~t-lak.san.a.hkriyoparama-lak.sa0a~ ceti (RT on G K 6 a and b, GOS, p. 14, lines 26-27). b) vibhfiga.h - kriyh-lak.san,am. kriyoparama-lak.san.a.m dfira-dar~ana-~ravan.a-mananavijfifinfini, gan.apatih., bhfiyi.stha .m sa .mpravartate siddhah., gacched duh.kh~tn~m antam ity evam fidyo vibh~ga.h (K. on PS V--47, TSS, p. 148, lines 10-13). 113 tatra kriyh-lak.sa.no japa-yantran,a-dhfira.na-dhy~na-smaran.~tmakaiti (RT on G K 6 a and b, GOS, p. 14, line 27). la4 a) kriyoparama-lak.sa.no 'py atigaty-fidi-~abda-v~cya iti (RT on G K 6 a and b, GOS, p. 14, line 28). b) We find some explanation of these technical terms in RT in its comment on tapas, the second of the ldbhas (GOS, p. 15, lines 18-24): dvitiya.m l~bham fiha tapa.h iti/ bhasma-snfinfidi-vidhi-janito dharmas tapa ity ucyate/tasyotp~tdo rak.san.fidi-lifig~d api ni~ciyate/adharma-taskaren,a sanmfirg~d apahriyamfi.na.h sfidhakah, pura-p~lasthfiniyena dharme.na raksyate/ avasth~nfid avasthfintara-gamana.m gati.h/vihitfinu.sihfina eva santo.sa.h priti.h/lfibha-sambandhah prfipti.h/yad-balena vidhi-yogfibhinivi.sIasya citta.m rambhfidina.m gitavfidy-fidibhir api k.sobhayitu.m na ~akyate tan m~hfitmya.m dharma-iaktir ity artha.h/atigati-sfiyujya-sthiti-~abdfi ni~thfi-yoga-paryfiy fib.. But as for ni~t.htT,san.Tvidand gati, I regret to say that I am not quite sure. ~15 a) vidhi is refered by the commentators on ~ankara Brahma-satra-bh~$ya and also by Bhfiskara: vidhis tri-.savan.a-snfinfidi.h (Ratnaprabha); vidhis tri-~ava.nasnfinfidir gfi.dha-caryfivasfina.h (Bhamati); vidhis tri-.sava0a-snfinfidih. (Anandagiri); vidhih, padfirtha.h tri-$ava.na-sn~nfidi-gfi~t.ha-caryfivasfina.h (Bhaskara). b) The technical terms bhasma, iapa, and hutikdra, together with yoga appear also in the inscription of Campfi: "sita-bhasma-prabhfiva-yogfidi-japa-hufikfira-nirmmalatara-~arira-prade~a~ ca" (K. Bhattacharya, "La Secte des Pfiqupata dans l'ancien Cambodge', JA, CCXLIII, p. 481). 1~ dharmfirthah, sfidhaka-vyfiparo vidhi.h (RT on G K 6 a and b, GOS, p. 12, line 9). n7 sa dvi-vidha.h pradhfina-bhfito gu.na-bhfitai ceti/tatrfivyavadhfinena dharma-hetur yo vidhi.h sa pradh~na-bhfita~ caryeti vaksyate/yas tu caryfinugrfihakah, sa gu .na-bhfito 'nusnfinfidi.h (RT on G K 6 a and b, GOS, p. 12, lines 9-11).

26

MINORU HARA

85

the vrata consists in smearing the b o d y with ashes (bhasma-snana), lying in ashes ([bhasma-] gayana), the presentations (upahara), the mutterings o f syllables and formulae (japa), and the circumambulation (pradak.si.na). ~zs It is said by L o r d Nakuliga - "one should smear his b o d y three times a day ~z~ and one should lie d o w n in ashes. ' ' ~ ~ The presentation (upah~ra) is a ritual, z~l It consists o f six parts as stated by the a u t h o r o f the aphorisms. "One should worship (Mahegvara) with the presentation (upahara)consisting of six parts, laughing (hasita), singing (g~ta), dancing (n.rtya), hu.dukkara, prostration (namaskara), and muttering syllables and formulae (japya). ' ' ~ Of these laughing (hasita) is a wild laugh, ahaha, accompanied by opening wide the t h r o a t and lips. 1~ Singing (g~ta) is the calling to mind in conformity with the rules o f Gdndharvagastra (the art o f music) o f signs o f G o d such as the qualities and p~operties w h i c h h e possesses. TM Dancing (n.rtya) is to be performed

us sA try-aflgApi cary~t dvi-vidh~, vrata.m dv~ra.ni ceti/tatra sn~na-gayanopahfirajapa-pradak~i.nfini vratam (RT on GK 7, GOS, p. 18, lines 3-4). u~ a) bhasmanA tri-sava.nan3 sn~yita (PS I-2). K. comments as follows: atra bhasma vfima-dravya .m yad agnindhana-sa.myog~n ni.spannam/.../fidhfiro 'py al~bu-carmavastrAdir atra prasiddha.h/.../savanam iti kala-nirdega.h/pfirva-sandhya madhyfihnasandhyA apara-sandhyeti sandhyA-trayam/.../atra snfinalta gauca-k~rye.na garire.sv~gantuk~n~ .m sneha-tvag-lepa-mala-gandh~din~.m bhasman~pakar.san.a.m kartavyam/ snAna.m tu bhasma-dravya-g~ttra-sam,yojanam/param~rthatas tu sn~n~di pun.ya-phalasa .myoga-dharm~tma-vacanAd ~tma-gaucam evaitat (TSS, p. 8, lines 19ft.). b) Bengal Society Manuscript reads snayat in the place of snAyita (C. Chakravarti, IHQ, XIV, p. 270). z~0 bhasmani gayita (PS I-3). K. comments as follows: gaya ity upagamasya vi~rAmasyAkhy~/ita ity etad ~jfiAy~t .m niyoge ca/bhasmany eva r~trau svaptavya.m nfinyatrety artha.h/uktam, h i yath~ m.rgfi m.rtyu-bhayasya bhit~ udvignav~s~ na labhanti nidrfim/ evarft yatir dhy~naparo mah~ttmfi sam.s~ra-bhito na labheta nidr~m// tasm~t pariv.r~te bhfi-prade~e div~ parigraha .m k.rtvfi bhasmfistiry~dhyayanfidhy~panadhy~n~bhinivi.s~ena pravacana-cintan~bhinive~ai~ ca ~r~ntena bfihfipadhanena sadyoj~tfidi-sa.mskrte bhasmani r~trau svaptavyam ity artha.h (TSS, p. 9, lines 16ft.). 12z K. uses this word niyama simply as a gloss on vrata: upahara~afid upah~ro vratam. niyama ity artha.h (K. on PS 1-8, TSS, p. 14, line 8). x~= a) hasita-gita-n.rtta-.durp.dum, k~ra-namaskhra-japyopah~re.nopati.sthet (PS 1-8). b) Bengal Society Manuscript reads huhumkdra in the place of d.u.rndu.mkdra(Chakravarti, 1HQ, XIV, p. 270). c) With a slight difference, it is said in RT: tad eva.m nirvartyopahfira.m dhyfiyann i~a.m hasita-gita-n.rtya-hu.dukk~ra-namask~ra-japyai.h .sa.d-angopahfira.m (RT on GK 7, GOS, p. 19, lines 4-5). x~3 a) tad atra hasita.m nama yad etat kao~ho.s~haput.a-visphfirjanam a~t.a-hfisah. kriyate tad dhasitam (K. on PS I-8, TSS, p. 13, lines 12-13). b) The laugh intended, of course, is the laugh ascribed to giva himself. Similarly, the dance, described below, may have been intended as mimesis of ~iva's dance. z~ gitam api gfindharva-w yatra bhagavato mahe~varasya

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in c o n f o r m i t y with the rules o f the Nat.ya-gastra ~2~ a n d s h o u l d include all m o t i o n s o f the hands, feet a n d so forth, the u p w a r d m o t i o n s a n d the others, ~2~ t o g e t h e r with the various divisions o f the dance, the ahga, pratyahga a n d upahga, with the o u t w a r d manifestation o f interior sentiment, xz7 The s o u n d hu.duk is the sacred u t t e r a n c e like the bellowing o f a bull, p r o d u c e d b y the c o n t a c t o f tongue with palate. The w o r d hu.duk is the i m i t a t i o n o f t h a t s o u n d ( o n o m a t o p o e i a ) j u s t like the w o r d "va.sad. ''x2s W h e r e the p r o f a n e are present, all this should be p~actised in secret. ~2a T h e rest (namaskara ~3~ a n d japya) ~3~ are well known. 132 The p r e l i m i n a r y practices (dvara), on the other hand, are krftthana (fainting?, snoring?), spandana (trembling), mandana (stumbling), (r~garan. a ( a m o r o u s gesture), avitatkaran.a (nonsensical action), a n d avitadbha.san,a (nonsensical speech). ~33 O f these krathana is showing the

sabh~ty~m, gau.na-dravyaja-karmajfini nfimfini cintyante tat/sa~sk.rtam, prfik.rtam. parakT'.tam atmak.rtam, vfi yad giyate tad geyam (K. on PS I-8, TSS, p. 13, lines 14-16). 1~5 I read with ASS MS. C. "-~stra-samay~nusfire.na". 12~ utks.epa.nadistands for the five types of motion. Cf. Vai~esika-s~tra I, 1, 7. 1~7 n.rttam api n~Wa-~fistra-samayfinabhisvafige.na hasta-pfidfidinfim utk.sepan.am avak~epan.am fikuficana.m prasfiran.a.m calanam anavasth~nam/niyama-kfile niyamfirtha.m geya-sahakrtam, n.rtta .m prayoktavyam (K. on PS 1-6, TSS, p. 13, line 16 p. 14, line 1). 128 .du.m~tu.mkfiro nfima ya esa jihvfigra-tfilu-sar0yogfin nispadyate pun.yo v.r~a-nfidasad.r~ah sah./.dum.~tu.mkarana.m .dum..du.mk~rah./kfira-~abdo ~u.m~tu.mk~rasyopah~rfifigfivadh~ra.narthah. (K. on PS 1-8, TSS, p. 14, lines 1-3). 1,0 I find no exact parallel to this, but for the restriction of the place of presentation (upahdra), one may compare the following: yad v~ laukikfi.h pratipadyante mah~devasyfiyatanam iti tatropastheyam (K. on PS 1-9, TSS, p. 15, lines 7-8). See also the commentary of PS I-7 (ayatanavdhi) (TSS, p. 12, lines 18-20, and p. 13, lines 3ft.). 13o nama iti.../mS.nasa.m tu namaskaran, am namask~rah./kfira-~abdo vficikop~m~uprati.sedhfirtham, mfinasopah5rfifig~vadh~tran.~trtha.m cety artha.h (K. on PS 1-8, TSS, p. 14, lines 3-5). 131 japya.m nama sadyoj~t~di.sv ak.sara-paflktyh.m manas~t bh~vasya saficara-vic~ra.h./ taj japyam (K. on PS 1-8, TSS, p. 14, lines 6--7). ~a2 I find no exact parallel in RT, although it does mention these technical terms in the course of a brief summary: vayan3 tu pa~yfimo 'bhigamya ca yat p~var~ japatityfidi bh~.syasy~rtho yadi vicaryate tadava~ya.m gatva sam.yat~tmanottarfibhimukhena praty~h~tra-vi~esartha .m japtavyam., japtv~ tu ~iva-dhy~nfisakta evfi~t.a-h~sa .m punah. puna.h kuryat/tad anu gitam firabhya g~yann evotti.s~het/tato gita-sahitam eva n.rtyarp kury~t/tatrfidau gita.m parisam~pya pa~cfin n.rtya.m sam5payet/tad anu pfirvoktavidhinopavi~ya w .m dhyayan eva hu.dukkhra .m k.rtva namask~ra.m kury~t tad anu japam iti/atra japa-namask~rau m~nas~v eva, n.rtya.m kfiyikam eva, hasita-gitahu~tukkfir~ vficikfi eveti niyama i~t.a.h (RT on GK 7, GOS, p. 18, line 23 - p. 19, line 1). ~aa a) dv~r~.nitu krathana-spandana-mandana-~.rf~g~ran.fipitatkara.nfipitadbha~an.fini (RT on GK 7, GOS, p. 18, lines 5-6). b) dvhr~.nikr~thanadini/dv~r~.ni ca kasmfit?/dharm~dharmayor fiya-vyaya-hetutv~id dv~r~.ni (K. on PS IVY, TSS, p. 95, lines 10-11).

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signs of being asleep while really awake. TM Spandana is the trembling of the parts of body as if one suffered from chill? ~ Mandana is walking as if one's legs and senses were crippled. TM ~rhgaran.a is that coquetry by which when looking at a young and beautiful woman one shows oneself to be in love with her. ~s7 Avitatkaran. a is doing things which the world censures, as if one could not discriminate between what should be done and what should not. ~as

za4 a) tatr~suptasyeva supta-lifiga-pradar~anar0, krathanarp (RT on G K 7, GOS, p. 19, line 19). b) kratheta va (PS II1-12.) K. comments as follows: atra yada prapta-jfihnah, k~i.nakalusa~ ca krtabhyanujfia.h tada acarya-sakaghn ni.skramyagatya pratyagararp nagarar0. va pravi~ya yatra laukikan~aa, sam0has tatra te~am natidQre natisannikar~e yatra ca te~ar0 noparodho d.r.sti-nipata~ ca bhavati, tatra hasty-a~varatha-padatinam, panthanam. varjayitvopavigya nidra-liriga-~ira~-calita-jrmbhikadini prayoktavyani/tatraivanenasuptena supta iva bhavitavyam/tata.h pra.na-recanasya vayo.h ka.n~ha-de~e purupuru~abdab kartavya.h/tatas te manasa v~ vaca va nidravi.s$o 'yam iti laukikah prapadyante paribhavanti ca/anenanrt~bhiyogen~ya yat te.sam suk.rtar0 tad ~gacchati/asyapi ca yat p~ipam, tat tan prati/eva .m krathanam iti kriya... (TSS, p. 83, lines 15ft.). z3~ a) vayv-abhibhfitasyeva ~ariravayavana.m kampana .m spandanam (RT on G K 7, GOS, p. 19, lines 19-20). b) spandeta va (PS 1II-13). K. comments as follows: atra spandanam iti jfi~neccham adhikurute/kasmat?/jfianecch~-prayatna-p0rvakar0 ~ariravayava.h spandayitavya.h/ dr.staro hi v~yu-sa.ms.r.s~o'yam iti laukika.h pratipadyante (pa)ribhavanti ca/anen~nrt~bhiyogen~sya tat pu.nyam agacchaty asy~pi ca yat papar0 tan gacchati/eva.m spandanam iti kriy~ (TSS, p. 84, lines 15ft.). 13e a) upahata-padendriyasyeva gamana.m mandanam (RT on G K 7, GOS, p. 16, line 20). b) man.teta v~ (PS 111-14). K. comments as follows: man.tane ca prayukte vakt~o vadanty upahatam asya p~dendriyam/k.rtsnasya~ubhasya ca v.rttir asmifi charire upalabhyate/ukta.m hi - daridryam. (ca) vyadhi-bh~yi.s~hata (ca) m~rkhatvam, c~r~pat~ bhrar0. ~at~pi/dehotpattir va.rn.a-hine kule va praty~de~ah, karman.a.m du~k.r~nam.// (dra.st~ro hi upahata-pada iti) prapadyante paribhavanti ca/anenhn.rtabhiyogena yat t e ~ .m sukr.ta .m tad asyagacchati/asyapi ca yat papam tan gacchati (TSS, p. 85, lines 5ft.). ~3, a) r~pa-yauvana-sampann~m, striyam avalokayan kamukam ivatm~na.m yair lirigaih, pradar~ayati tac ch.rflgaran,am. (RT on G K 7, GOS, p. 19, lines 21-22). b) ~.rflg~reta va (PS III-15). K. comments as follows: atra ~.rftgara.nam iti bh~vaprasadam adhikurute/katham?/stri-jana-sam~hasy~nuparodhe(-na) natid~re natisannika~e adhid.r.s~i-nipate sthitvaikfi.m rQpa-yauvana-sampann~.m striyam adhikrtyalocanasaflkalp~tdhyavas~y~bhimanadaya.h prayoktavya.h/ayukt~ cecchavaloke hi sati ke~asam.yamanadini k~ma-liflgani prayoktavy~ni/tatah, stri-punn-apum,sak~dayo vakt~ro vadanty abrahmacari k~my ayam iti/anenfinrtabhiyogen~sya yat te.sh~ suk.rtar0 tad ~gacchati/asyapi yat p~par0 tat t e ~ .m gacchaty eva (TSS, p. 86, lines lff.). za8 a) k~y~khrya-viveka-~finyasyeva loka-nindita-karan.am apitatkara.na.m (RT on G K 7, GOS, p. 19, line 22). b) apitatkuryat (PS 111-16). K. comments as follows: atra api-~abdah kr~thanadisarva-kriya-samuccaya-vacane/tad iti anaikante/kuryad iti ku~ala.m hasa-v.rttim adhikurute/yaman~m avirodhina.m ~uvir~pak~.n~tr0 dravy~oar0 k~.stha-lo~din~r0 grahan.a-dhara.na-sa.mspar~an~dini kartavy~ni/tatas te vaktaro vadanti asamyakkari ~ucy-a~ucyo.h k~ry~karyayor avibhaga-jfia iti/anen~nrt~bhiyogenasya dharm~dhamayos ca hhnad~na-~uddhir bhavati (TSS, p. 87, lines 3-9).

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Avitadbh~an.a is the uttering o f w o r d s which c o n t r a d i c t one a n o t h e r o r which have n o m e a n i n g a n d so forth. 13a The s u b s i d i a r y vidhi, o n
the other h a n d , facilitates the regimen. It consists in the s u p p l e m e n t a r y b a t h (anusnana) a n d so forth, the p u r p o s e o f which is t o r e m o v e the feeling o f i n c o m p e t e n c e (to p e r f o r m the regimen) which m a y be p r o d u c e d b y such (impurities) as f o o d which has been (partially) eaten a n d then left over. 14~ It is also said by the a u t h o r o f the a p h o r i s m s : "The s u p p l e m e n t a r y bath, the wearing o f flowers t a k e n f r o m the image o f g o d a n d the wearing o f the sectarian m a r k . (anusn~na, nirmalya, lihgadhari). ''la~ ( O f the viewpoints f r o m which t r u t h m a y be envisaged, cf. line 55 above) conciseness (samasa) m e a n s the simple d e s i g n a t i o n o f the object (without m e n t i o n o f its varieties or the p r o p e r t i e s it possesses). This is a c c o m p l i s h e d in the first a p h o r i s m . ~42 P r o l i x i t y (vistara) is

100

139 a) vy~hat~p~rthakfidi-~abdocc~ra.nam apitadbh~.sa0am iti (RT on GK 7, GOS, p. 19, lines 22-23). b) apitadbh~et (PS 111-17). K. comments as follows: atra api-~abdah, sarvendriyav.rtty-up~td~na-sambh~vane/tad iti anaik~nte/bh~.sed iti vfikya-v.rttim adhikurute/itpadam ap~rthaka.m punar-ukta .m vy~hata.m bhh.sitavyam iti/tatas te vakt~o vadanti asamyag-v~di v~cy~v~cyayor avibh~ga-jfia iti/anen~n.rt~bhiyogen~sya dharm~dharmayos ty~ghd~na-~uddhir bhavati (TSS, p. 87, lines 12ft.). 140 yas tu cary~nugr~haka.h sa gun.a-bhfito 'nusn~n~di.h/tatra bhuktocchi.st~dinimitt~yogyat~-pratyaya-nivrtty-artha.m lifig~bhivyakty-artha.m ca yat sn~nar0 yat kalu~a-niv.rtty-artham tad upaspar~anam/.../nirm~lya-dh~ra0am api litig~bhivyaktibhakti-viv.rddhi-dv~re.na cary~nugr~hakam (RT on GK 6 a and b, GOS, p. 12, lines 10-15). 141 a) anusngmam (PS 1-4). K. comments as follows: mantr~di-snfinavat/atra anu iti p.r~tha-karma kriy~tyaro bhavati/.../sn~nam, tu bhasmadravya-sa.myojanam eva/ savana-traye snhnasy~ntare.su bhuktocchi~la-k.suta-ni.s~hivita-m~tra-puri.sotsarg~dinimittakam a~aucakam abhisamik.sya tad anusnana .m kartavyam/kim artham iti cet, ~auc~rtham lifigfibhivyakty-artha .m ca (TSS, p. 10, lines 18ft.). b) Madhava's text reads bhaik.socchi~t.a(by alms and by leftovers), but this is obviously a corruption as may be seen in the reading bhuktocchist.a in RT and K. This word adi (and the like) refers to sneezing, spitting etc., as may be seen from RT and K. There is nothing impure in begging alms. For the nature of the compound, cf. Phn.ini II. 1.49. c) M~dhava here simply quotes three sfitras (anusnanam PS 1-4, nirrnalyarnPS 1-5 and lif~gadharfPS I-6) from PS. Only the first of these is germane to his subjecl (see also RT GOS, p. 12). "~ a) tatra pafica-padartha-vi.saya.m sm~sa-vistara-vibh~tga-vi~e.sopasa.mh~tra-nigamanatas tattva-jfi~na.m prathamo vidya-l~bho jfi~nam iti cocyate/... / tatra pad~rth~tnhrta udde~a.h sam~sa.h/so 'tha-w du.hkh~ntSdin~m abhihita.h (RT on GK 6 a and b, GOS p. 9, lines 18-22). b) evam ete pafica pad~rth~.h k~rya-k~raoa-yoga-vidhi-duh.kh~nt~h, sam~sa-vistaravibh~ga-vi~e.sopasarlah~ra-nigamanata~ ca vy~khy~t~.h/ukta .m hi - ~dau yad bhavati sam~sokta.m madhye tasya vistarata~ ca vibh~gata~ copanaya-nigamanena sat~m apy e~a ni~caya .h. (K. on PS V-47, TSS, p. 146, line 17 - p. 147, line 2).

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the quintuple designation o f the five categories in c o n f o r m i t y with the correct m e a n s o f knowledge, m This is w h a t we find in the Rag~kara-bha.sya. T M Classification (vibhaga) is the a p p r o p r i a t e designation o f t h e m b y definitions t h a t allow o f n o confusion, m This is simply enjoined. TM Distinction (vige.sa) is the showing e f o u r 105 categories to be superior to those m e n t i o n e d in other scriptures. ~ F o i example, in o t h e r systems the end o f p a i n (du.hkhanta)is n o t h i n g b u t the cessation o f p a i n ; b u t here (in o u r system) it is the attainm e n t o f the highest sovereignty3 ~s I n other systems the effect (karya) is t h a t which, p r e v i o u s l y having no existence, comes into existence; b u t here it is e t e l n a l a n d consists o f the paJu a n d so f o r t h 3 ~ I n o t h e r systems the cause (karan. a) (viz. G o d ) acts in d e p e n d a n c e u p o n othel s ( h u m a n karma); b u t here the Blessed One is independent, xS~ In other systems yoga (union o r m e d i t a t i o n ) results in perfect isolation (kaivalya); b u t here yoga results in the end o f p a i n which is (defined as) sovereignty. TM In other systems

14s a) uddi.slfina~ pramfi.nata.h prapafiefibhidhfina.m vistara.h/patih, sann fidya ity evam fidi]tat sfidhanatvena pramfi0finy api vistara-~abdenoktfini(RT on GK 6 a and b, GOS, p. 9, lines 22-24). b) See also K. on PS V-47, TSS, p. 147, lines 4 ft., 13 ft.; p. 148, lines 6 ft., etc. x44 For the Rfi~ikara-bhfi.sya (probably K. 's Bhfisya), see Dasgupta, HIPh, pp. 5-6 and p. 131 note, where he infers that this work is identical with K.'s Bhfisya. RT mentions often the bha~yakrt and gives a list of the Tfrthakaras, giving Rfiiikara as the last (bhagavam. 1 lakuli~fidin rfi~ikarfint~.m~ ca tirthakarfin, RT on GK 7, GOS, p. 19, line 8). 1,s a) dharma-dharmi0fi.m yathfisa.mbhavar~, laksa.nato 'nyatvfibhidhfinam. vibhfiga.h (RT on GK 6 a and b, GOS, p. 9, ilne 24). b) See also K. on PS V-47, TSS, p. 147, lines 7 ft., 20 ft.; p. 148, lines 10 ft. etc. t~* I am not quite sure of the meaning of this passage (sa tu vihita eva). ASS text reads: sa tu vihita-~fistrfintarebhyo... x47 a) I prefer the reading of ASS MS. C. (~str~ntarokta-pad~rthebhyo) to that of Abhyankar's text (~strSntarebhyo). Cf. RT (note b). b) ~fistrfintarokta-pad~rthebhyo 'mi~fim atigayfibhidhfinam, vi~e.sa.h(RT on GK 6 a and b GOS, p. 14, lines 28-29). 148 tath~ hi ~fistr~ntare du.hkha-niv.rttir eva du.hkhfintah., iha tu paramai~varyaprfiptiw ca (RT on GK 6 a and b, GOS, p. 14, line 29 - p. 15, line 1). ~8 a) tathfinyatrfibhfitvfi bhfivi kfiryam iha tu nitya.m pa~v-fidi (RT on GK 6 a and b, GOS, p. 15, line 1). b) anye.sfi .m pradh~n~dini kAra0fini, tfiniha ~Astre kfiryatvena vyfikhyfitfini/tatra pradhfinam, k~ran,am anye.sfiro,tad iha g~stre pagyanfit pagakatvAt k~ryatvena vyfikhyfitam (K. on PS V-47, TSS, p. 147, lines 21 ft.). ~o a) tathAnyatrfisvatamra.m pradh~nfidi kfira0am iha tu svatantro bhagav~n eva (RT on GK 6 a and b, GOS, p. 15, lines 1-2). b) anyesfi.m pradh~n~dini, asmfikar0 tad-vyatirikto bhagav~n igvarah. (K. on PS V-47, TSS, p. 147, line 9). ~ a) tathanyatra kaivalyf~bhyudaya-phaloyoga.h, iha tu parama-duhkh~nta-phalah. (RT on GK 6 a and b, GOS, p. 15, lines 2-3).

NAKULISA-P~,~UPATA-DAR~ANAM

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vidhi (e.g. the Vedic prescriptions) leads to a heaven from which one must return (to rebirth on earth); but here (our prescriptions) leads to the presence (of God) and so forth from which there is no return. 152 110 But (an opponent might say): This is a delusion to think that the Lord is an independent cause, fo~ if He were, two faults would appear: human deeds (karma) would produce no result and all effects would be produced at the same time. (To this the Pfigupata may answer): You should suppose no such thing. Because each factor has its place. But if the Lord wele an independent cause, human deeds would be fruitless. Suppose they were, what then? But then there would be no motive for action. We ask, to whom do you ascribe this absence of motive which causes deeds to be fruitless? To the doer or to the Lord? N o t to the first, because the deed 115 is fruitful when it is furthered by the will of the Lord and can never bear fruit when it is not furthered by the Lord as is seen in the case of the deed of Yay~ti and so forth. These facts a~e not sufficient to prevent us from work, for we see how the husbandman works, and men must act because they are dependent upon the will of God. N o r to the second, for the Lord, inasmuch as all His desires me already satisfied, does not depend upon any motive furnished by karma. In regard to the objection that all effects would be produced at the same time, this also does not hold. Because we must admit that the power of unobstructed action by which the Lord, who is of 120 inconceivable power, causes fall) effects, is a power which follows His will. Accordingly, it has been said by those versed in our ( P ~ u p a t a ) tradition. " G o d acts according to his will, independent of human deeds (karma) and so forth. F r o m this cause he is said in scripture to be the cause of all causes". (An opponent might say): In other systems also release is attained through knowledge of the Lord. H o w is there any distinction (superiority) in y o u r system? (The P ~ u p a t a answers): Say not so. 125 Because your objection cannot stand against the following threefold alternative. Is the cause of nirvh.na simply a knowledge having the Lord as its object, or is it direct perception (of God), or is it the
b) anye~fi .m kaivalyam, iha tu vi~e~ovikara.nam iti/pratikara.na iti kaivalya-dharrnati~aktir niskalam ai~varyam ity e$a vi~esa.h (K. on PS V-47, TSS, p. 148, lines 14-16). xs, tathfinyatrfivarttaka.h svargfidi-phalo vidhir iha tv anfivartako rudra-samip~diphala iti (RT on GK 6 a and b, GOS, p. 15, lines 3-4).

32

MINORU HARA

ascertainment of the essences (of things) just as they are? Not the first, for if release ensues upon the simple knowledge, without benefit of (the instruction of) scripture, that Mah~deva is the ruler of the gods, (a knowledge) such as that of common people, the result would be to render the study of the scriptures nugatory. (Secondly,) since the padus are overlaid by an accumulation c f many kinds of impurities and have eyes of flesh, it is impossible for them to have 130 direct perception of the Lord. If you choose the third, this is as much as to accept our doctrine, for without the P ~ u p a t a scripture, it is impossible to ascertain the essences of things as they are. It is said by the great teacher. "If a simple knowledge (is all that is required), then the scriptures are of no use. Again, direct perception (of God) is difficult to attain. The ascertainment of the essences of things as they are can result only from (knowledge of) the five categories". Therefore men who are superior to their fellows and who desire the highest goal of man should adhere to the P ~ u p a t a scripture which 135 grants a knowledge 3f the five categories. This proposition should win favour. I would like to express my deepest thanks to Professor D. H. H. Ingalls of Harvard University, who kindly took the trouble to read through my original manuscript and to correct my English, and who gave me many suggestions for the interpretation of the texts.

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