BHOGA KARIKA

of Sadyojyoti
With the Commentary of Aghora
An Introduction with English Translation

W . A . BORODY

M O T I L A L BANARSIDASS P U B L I S H E R S PRIVATE L I M I T E D D E L H I

first Edition: Delhi, 2005

W. A. B O R O D Y All Rights Reserved.

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MOTILAL

BANARSIDASS

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Dedicated to the Memory of Krishna Sivaraman

|5 ^f^T:

^ ^ :

TffrfT (x.14.15)

CONTENTS

Preface A bbreviations Introduction 1. 2. 3. 4. 5. Author Bhoga Karikfi and Raurava Agama The Doctrinal Relation Between the Bhoga Karikfi and Raurava Agama Aghora Siva, the Commentator of the Bhoga Karikfi The Manner in which "Mundane-Experience". i.e., "Bhoga", is Introduced in the Bhoga Karikd.

ix xii

1 4 5 8 9

Translation The Bhoga Karika and Commentary 23

The Transliterated Sanskrit Text Bibliographical References I Bibliographical References II Index

111 159 1 65 173

PREFACE

T h e Bhoga Karika by Sadyojyoti (eighth century A . D . ) is a collection of one h u n d r e d forty-six karika verses that both outline the basic Saivite epistemological and ontological doctrine as well as refute the leading darsanas of the period, e.g., S a m k h y a , Nyaya, C a r v a k a , etc. Sadyojyoti wrote the Bhoga Karika as a companion text to his Moksa Karika, which explicates a n d defends the Saivite soteriological doctrine. In the second karika of the Bhoga Karika, Sadyojyoti claims that the two texts were written to clarify both bhoga and moksa from the point of view of Agamic Saivism, specifically the Raurava A gam a. T h e c o m m e n t a r y on the Bhoga Karika by A g h o r a Siva (twelfth century A . D . ) , the only known commentary to have been discovered to date, is brief and clearly written. A g h o r a Siva is both exegetical and polemical. H i s exegesis involves the traditional method of explaining the sense of each verse or collection of verses according to the m e a n i n g of the particular terms within eacl verse and the m e a n i n g or interpretation o the text as a whole; as well, specific references to other texts and views are cited, as a means of amplifying and bolstering the view of the karika text. T h e polemical side of Aghora Siva's commentary,'while it stays close to the argument of the karika text, does digress o n matters that reveal m u c h about Aghora Siva's own doctrinal position.
% r

T h e form of Saivism expressed in the Agamas represents a completely self-contained a n d self-explained " c o s m o s " wherein e v e n ' aspect of the devotee's existence is understood according to the Saivite teaching. " A g a m i c " Saivism rests on doctrinal principles and behavioral criteria that are

Bhoga Karika

no less exacting than those established in the Vedic sruti a n d smrti literature dealing with dharma and moksa. While Agamic Saivism accepts as fundamental a basic devotion (bhakti) towards Siva (and the pantheon of Saivite d e m i g o d s ) , a greater degree of importance is placed on the inherent efficaciousness of the consecratory and sacram e n t a l r i t e s (dibsa) governing the d e v o t e e ' s life a n d soteriological development. C o u p l e d with this notion of the importance of the purificatory rites the Saivite Agamas also p l a c e a c o r r e s p o n d i n g d e g r e e o f e m p h a s i s o n the soteriological importance of a "discerning insight" in the jfiana^mda sections. It is exactly this "discerning insight" of the Agamas that Sadyojyoti treats in the Bhoga Karika, essentially in the context of epistemology and ontology. T h e Bhoga Karika is of seminal importance for an understanding of the history of Saivite philosophical and theological thought. Indeed, in terms of the history of Indian philosophy, the conciseness, originality and logical forcefulness of the Bhoga Karika rivals the Samkhya Karika; in terms of expository clarity, the Commentary by Aghora Siva stands on an equal footing with Vacaspati Misra's Tattva Kaumudi. I began the translation of the Bhoga Karika and Aghora Siva's commentary during a one-year fellowship residency in C h e n n a i , which was funded by the Shastri Indo-Canadian Institute. I thank the Institute for having provided me with the opportunity to carry out research in India. I would also like to t h a n k the late D r . S . S . J a n a k i , d i r e c t o r of the K u p p u s w a m i Sastri Research Institute, who took time off from h e r busy schedule to read the Sanskrit text of the Bhogakarikavrtti with me and to introduce me to the world of the traditional Indian Scholar. T h e excellent facilities at the Kuppuswami Sascri Research Institute and the stimulation derived from the scholars and assistants associated with the centre helped facilitate the progress of this work. Also, 1 would like to thank the Nipissing University Research Council for generously providing me with a publication grant. For

Preface

xi

both the genesis and completion of this work in its initial stage as a section of my doctoral thesis, I express my gratitude, the gratitude of a sisya, to Drs. K. Sivaraman, J. G . Ararpura, W. Whillier and P. Granoff. Finally, for the support only those close to one can give, and gave unreservedly during the preparation of this work, I would like to thank C a n d y , C a l i n , G a b r i e l , R o n , Judy, Patrick, and my mother and father.
W.A. BOKODY

ABBREVIATIONS

AP BK BKV M MAD MV MP MPAV R SPB STS SRU TP TS(V) TTNV : .

Asta

Prakarana

Bhoga Krk Bhoga Krik Vrtti Mrgendra gama Dpk gama Vrtti Mrgendra gama Matanga Raurava Saiva

Mrgendra gama Vrtti Paramesvara Agama Samgraha Ullekha Matatga Paramesvargama Paribhs

Sata Ratna Sala Ratna Tattva

Praksa

Tativa Samgraha (Vrtti) Tattva Traya Nirnaya Vrtti

INTRODUCTION
1. Author According to all available evidence, Sadyojyoti, the author of the Bhoga Karikd, flourished during the eighth century A.D. T h i s date is arrived at through the more established dating of other Saivite authors and texts. T h e terminus ad quern for Sadyojyoti's writings is placed prior to the beginning of the ninth century, which is the time one o f his commentators, Ramakantha II, has been established to have flourished. T h e r e are no means to establish securely the earliest period of Sadyojyoti's writings except through the very general dating of the earliest dated Saiva Agamas, as Sadyojyoti is considered to have commented on at least two of these Agamas. Scholars are divided, however, as to the precise century the Agamas were first composed; after a consideration of the available historical and textual evidence c o n cerning this period, J . G o n d a has suggested the seventh century A . D . as the earliest possible dating.' T h u s , as a compromise between the earliest and latest datings of works having direct relevance to his works, Sadyojyoti is considered to have flourished approximately in the eighth century.
1 2 5

S a d y o j y o t i ' s w o r k s fall i n t o two g e n r e s : either c o m m e n t a r i e s o n Agamas o r m a n u a l s (prakarana) summarizing the Saiva "darsano", i.e., view of the world "philosophy" in the classical sense. Sadyojyoti is said to have written a commentary on the Raurava Agama; h e h i m s e l f claims to have written a commentary on the Svayambhuva Agawa? Although* more will be said of Sadyojyoti's apparent c o m m e n t a r y o n the Raurava Agama in the s e q u e l , it is sufficient at this point to mention that the commentary has
4

Bhoga Karika

not been recovered. His commentary on the Svayambhuva Agama, which he mentions in one of his own manuals, exists in an i n c o m p l e t e form". A l t h o u g h the exact n u m b e r of philosophical manuals that Sadyojyoti composed has not been established, five have survived. Originally, these manuals may have b e e n written for inclusion in an Agama as specific treatments of certain topics. All the manuals are written in very concise a n d complex argumentative verses (karika); w i t h o u t the c o m m e n t a r i e s that a c c o m p a n y e a c h of the m a n u a l s , it is d o u b t f u l w h e t h e r m o d e r n s c h o l a r s or traditionally trained Saiva pundits could discern the intent of the verses, although this is not to suggest that the early commentators are always correct in their interpretations of the original verses. According to Sadyojyoti in the opening line of the Bhoga Karika, the Moksa Karika and Bhoga Karika actually form one complete text, although the complete text was early on chosen by the commentators as two separate texts. A g h o r a Siva (twelfth century) has c o m m e n t e d o n the Bhoga Karika while R a m a k a n t h a I I ( n i n t h c e n t u r y ) has c o m m e n t e d on the Moksa Karika. While the Bhoga Karika o p e n s w i t h the a p p r o p r i a t e s t a t e m e n t o f o b e i s a n c e (mangala), the Moksa Karika e n d s w i t h a - t r a d i t i o n a l colophon stating some detail about the author. Aghora Siva has also commented on che Tativa Samgraha and the Tattva Traya Nirnaya; the former wor^ summarily describes the entire Saivite cosmology while the latter specifically discusses the relationship between the three basic Saivite categories of G o d , bondage and the soul. T h e Paramoksa Nirasa Karika deals with the refutation of other doctrines of release and has been commented on by Ramakantha I I . In the works that still survive, neither Sadyojyoti nor his c o m m e n t a t o r s provide m u c h in the way of b i o g r a p h i c a l detail. I n the Tattva Samgraha the author refers to himself as "Sadyojyoti, the author of the G o o d Commentary [or "the good commentator"] (suvrttikrt)Aghora Siva takes this to
1

Introduction

m e a n that S a d y o j y o t i is the a u t h o r o f the sadvrtti, a commentary on the Raurava Agama: I n his own conclusion to the Tattva Samgraha Aghora Siva refers to Sadyojyoti as K h e t a k a n a n d a n a ; other' authors also refer to h i m by this name. " In the closing verses of the Tattva Tray a Niniaya Sadyojyoti refers to himself as the author of the commentary on the Svayambhuva Agama. I n the closing verse of the Moksa Karika the author refers to himself as "Sadyojyoti" and to his teacher as "Ugrajyoti"; he further says that his teaching ultimately derives from Siva who revealed it to the sage R u r u who in turn passed it on to Atreya, from whom Sadyojyoti r e c e i v e d it. ' R a m a k a n t h a I I pays p a r t i c u l a r respect to Sadyojyoti as one of the founders of the Saiva-darsana: * "Among the masters one should pay particular respect to Sadyojyoti a n d Brhaspati, who have illuminated the path of the Saiva position through their accomplished virtues." After Aghora Siva (twelfth century), Sadyojyoti's works no l o n g e r g a i n e d the a t t e n t i o n of s e r i o u s c o m m e n t a t o r s , although even during the fourteenth century Sadyojyoti is still recognized as an authoritative representative of the Saiva doctrine, ?s he is quoted, for example, in both the Sata Ratna Ullekha}'' and in Madhava Sarva Darsana Samgraha. In the later d e v e l o p m e n t of the Saivite tradition, Sadyojyoti is considered to be one of the eighteen renowned authors of manuals. O n e can gather from such textual r e f e r e n c e s that Sadyojyoti considered himself and was considered by others to be an authoi itauve and exalted spokesperson of the Saiva tradition. As well, it can be.concluded that he represented the tradition of the Raurava Agama and Svayambhuva Agama. H e may also have written his philosophical manuals in order to clarify the Saivite position on points of doctrine over which the various Agamas differed. Whether he was from northern or southern I n d i a remains an unanswered question, since both Aghora Siva, a T a m i l , and R a m a k a n t h a I I , a K a s h m i r i , wrote c o m m e n t a r i e s o n
1 1 11 1 2 1 14 17

Bhoga Krik

Sadyojyoti's works; however, since Rmakantha I I predates A g h o r a Siva by two centuries, one is led to suspect that Sadyojyoti is originally from the north a n d that his works travelled to the south.
18

2. Bhoga Krik and the Raurava

gama

T h e connection between the Bhoga Krik and the Raurava gama is o f direct concern to the work at h a n d as is the relation between Sadyojyoti's Bhoga Krik and the Raurava gama, as the Bhoga Krik claims to describe bhoga in terms of the tradition established by R u r u , the supposed sage of the Raurava gama. In the second verse o f the Bhoga Krik Sadyojyoti says that he is g o i n g to d e s c r i b e m u n d a n e e x p e r i e n c e a n d release, i.e., bhoga a n d moksa, " i n a c c o r d a n c e with the t e a c h i n g o f R u r u (rurusiddhntasamsiddhau bhogamoksau sasdhanau vacm)." Aghora Siva explains that this means "in accordance with the Raurava Agama (srimadrauravatantraupalaksitasiddhntassire)."* As will be pointed out in the s e q u e l , there are specific points of doctrinal a g r e e m e n t between Sadyojyoti a n d the philosophical position of the Raurava .gama *o warrant Aghora Siva's identification of R u r u ' s teaching with the Raurava gama. However, there is less reason to accept, as is generally accepted, Aghora Siva's a n d R m a k a n t h a I I ' s assertion that Sadyojyoti is in fact the author of a Raurava Vrtti, which Aghora Siva specifically refers to as the Sadvrtti. T h e r e a r e two p r o b l e m s w i t h this identification. First, although Sadyojyoti refers to himself as the author of the g o o d commentary (suvrttikrt) in the Tatlva Samgraha,* he does not mention the text to which he refers; this r e f e r e n c e to a "Suvrttikrt" c o u l d i n d e e d r e f e r to Sadyojyoti's commentary on the Svyambhuva gama which he refers to in the closing verse of the Tattva Traya Nirnaya, d e s c r i b i n g h i m s e l f as the c o m m e n t a t o r (vrttikrt) o f the Svyambhuva gama Secondly, there is a problem with Aghora Siva's description of the title of Sadyojyoti's Raurava Vrtti as the
20 21 2

Introduction

Sadvrtti since Srikantha in the closing verses of his Ratna Traya c l a i m s that his m e n t o r , R m a k a n t h a I , wrote a "Sadvrtti", which Srikantha has modeled his own Ratna Traya after. In his commentary on the Ratna Traya Aghora Siva peculiarly says nothing about the reference to the Sadvrtti Although R m a k a n t h a I I mentions a Ramava Vrtti in his commentary on the Malanga Pramesvara gama, he does not actually quote from it; as well, it is difficult to discern whether or not he is referring to his own commentary on a certain Raurava Vrtti called the Raurava Vrtti Viveka or to the position of the Raurava Vrtti itself. " T h i s confusion over the authorship of the commentary on the Raurava gama is further c o m p o u n d e d by the fact that the commentary no longer exists, or at least has not been discovered. Nor is the "Raurava Vrt/r'quoted by the commentors most familiar with
24 2

Sadyojyoti's works, i.e., Aghpra Siva and Rmakantha I I ; and an actual citation from a certain Inaurava gama Vrtti in the commentary on the Matanga Pramesvara gama is actually a verse from Sadyojyoti's Paramoksa Nirsa Krik.' I f there had been such a Vrtti on the Raurava gama a n d indeed if it had been written by Sadyojyoti, the likelihood exists that it no longer existed by the time Rmakantha II and Aghora Siva came to wiue their commentaries on Sadyojyoti's manuals.
27

3. T h e Doctrinal Relation between the Bhoga Krik and the Raurava Agama Ideally, e a c h gama contains four sections that treat philosophy (jnna-pda), yogic discipline (yoga-pda), ritual (kriy-pda) a n d conduct (cary-pda). T o date, only the sections d e a l i n g with p h i l o s o p h y a n d ritual have b e e n recovered f r o m the Raurava gama. T h e p h i l o s o p h i c a l section of the Raurava gama, which has been edited by N.R. Bhatt of the F r e n c h Institute of Indology, is most likely an incomplete, abridged version of a larger text; most of the manuscripts of the Raurava gama actually refer to it as the Raurava Sutra Samgraha i r the colophon of each sub-section

Bhoga Krk

(patata) Bhatt suggests that the Raurava Sutra Sarhgraha has been taken for the Raurava gama itself since the twelfth c e n t u r y , as is e v i d e n t f r o m the f a c t that the v a r i o u s commentators of the philosophical manuals refer to it as if it were the gama; if the text of the Raurava that we possess is actually the gama, it may be referred to as a "summary" since, like other gamas, it claims to be a summary of a m u c h larger treatise.'' In his discussion of the importance of the Raurava gama in light of Agamic literature, Bhatt distinguishes three things which make its section on philosophy of interest in the light of other gamas; first, the exposition of yoga lists j u s t six stages of yoga instead of the traditional eight as passed down by Patanjali;* secondly, the tattvasave. listed as thirty whereas in most of the gamas and manuals they are listed as thirtysix - Sakti, Sadsiva, Isvara, Suddhavidy, Kala and Niyati are omitted in the Raurava;^ thirdly, in the manuscripts of the Raurava gama which have been discovered so far, there is no evidence that the twelve verses which form the Siva-Jnana Bodha, the locus classicus of the T a m i l "Meykandar School", c o m e f r o m the Raurava gama, a c l a i m u p h e l d by commentators on the Sivajnna Bodha, although this is not to say that in the future a m o r e c o m p l e t e text o f the philosophical section will be found which will contain the l>velve verses. * O f more specific concern to the connection between the Bhoga Krk a n d the Raurava gama one can p o i n t to Sadyojyoti's claim in the first verse that he is going to explain bhoga a c c o r d i n g to the teaching of R u r u . I n the Raurava gama, R u r u is said to be the only one who can cause the u n d e r s t a n d i n g of Siva (sivajnnaikrana)The object of R u m ' s discourse is the instruction o f other sages in the u n d e r s t a n d i n g of Saivite doctrine. L i k e Sadyojyoti in the Bhoga Krk, R u r u speaks in the first person. H e says that other sages have come to h i m , i.e., Bhrgava, Arigiras, Atreya a n d Marlci, in great obeisance to ask h i m to reveal the nature of the Saivite doctrine and the enumeration of the tattvas"
9 0 3

Introduction

Doctrinal similarity between the B/wga Karika a n d the Raurava Agama can also be found in the basic metaphysical view shared by both works, viz., a pantheistic dualism wherein the Supreme Being Siva is both immanent in the world and at the same time transcendent to it, a condition that applies to the soul as well. A l t h o u g h Siva is, on the one h a n d , "beyond" the world and any connections to it, he is, through the agency of Sadasiva, engaged a n d i m m a n e n t " i n t h e ' world". Objectively, Sadasiva, is described as the creator of the w o r l d a n d t i m e - i n d e e d , o f " e v e r y t h i n g " (sarvakrt), including the gods B r a h m a etc.; subjectively, he is described as residing in the self of all things (sarvabhutdtmabhutastha). Sadasiva is "the soul of the world (pardtmd).'
m

T h r o u g h o u t the Vidydpdda of the Raurava Agama solar imagery is employed to describe the relation between the world and Siva. Siva is described as a source of light while the w o r l d is d e s c r i b e d as the l i g h t itself ( q u a s a k t i ) . Sivajndna is said to cause the supreme " i l l u m i n a t i o n " for those who are " b l i n d e d " by the darkness of the bonds. T h e p r i m o r d i a l impurity (mala or anjdnq) is the p r i m o r d i a l d a r k n e s s . A l t h o u g h Siva is d e v o i d o f this i m p u n t y he engages in it in order to "purify" it a n d bring about the "illumination" of the estranged souls. T h e dualism between Siva and the world begins with the separation of Siva from a host o f lower gods w h o carry o u t the v a r i o u s w o r l d l y superintending activities;' these gods are described as Siva's own "rays of illumination (svakirana)." T h e imagery of light a n d d a r k n e s s is e m p l o y e d in the Raurava Agama b o t h cosmologically and sotcriologically in order to explain the benefits conferred upon the initiate through Siva's "sakti".
7

;,,i

C o n c e r n i n g the specific e n u m e r a t i o n o f the tattvas, Sadyojyoti is in close agreement with the Raurava Agama in . leaving out "time" (kdia) and "limitation" (niyati) from the account of the tattvas f o m kald to the earth. I n the Raurava Agama the cosmic function of "time" is ascribed to Siva in his form as Sadasiva, who is "the instigator o f all t i m e " (sarvakdlapravartaka) and "the l o r d of time" {kdlddhipa)?*
r

Bhoga Krk

A similar approach to "time" as a pre-tattvic factor of creation is also found in the Bhoga Krk. Although "limitation", the factor that limits each soul to specific life experiences and temporal events, is not mentioned in the Raurava gama, the Bhoga Krk discusses it in non-tattvic terms as the working out of each soul's karma, which is ultimately under the guidance of Siva. As well, neither the Raurava gama n o r the Bhoga Krk treat the soul as a tattva, i.e., the purusattva, as do other forms of Agamic Saivism. For the above discussed reasons, there appears to be sufficient reason to h o l d that the teaching of R u r u referred to in the Bhoga Krk actually refers to the teaching established in the Raurava gama, as Aghora Siva asserts. 4. Aghora Siva, the Commentator o f the Bhoga Karika A g h o r a Siva, who flourished during the twelfth century, was not only an accomplished poet, dramatist and commentator, but also a religious leader of renown, with a very large number of followers. H e tells us that he is from the C o l a country, i.e., T a m i l n a d u ; although he is a southerner, i n one of his works he claims to represent the teachings of Ramakantha I I , a Kashmiri. As a testament to Aghora Siva's importance a n d authority in the Saiva tradition, his works on ritual are said to be conscientiously followed by all the Saiva priests in the South to this day. " S i n c e A g n o r a Siva c h o s e to c o m m e n t o n t h r e e o f Sadyojyoti's works, one must c o n c l u d e that he was wellacquainted with Sadyojyoti's thought. F r o m Aghora Siva's commentary on the Mrgendra gama Vrtti by Ramakantha I I it is evident that Aghora Siva was very well-acquainted with the Saivite philosophical doctrine and the positions of many other gamas. AJthough Sadyojyoti claims to represent one Agamic tradition in the Bhoga Krk, namely the Raurava gama, A g h o r a Siva appeals to many gamas to justify his views, n a m e l y Kirana, Raurava, Svyambhuva, Matanga, Mrgendra, etc. As a commentator, Aghora Siva is clear and consistent. H i s c o m m e n t a r i a l a i m is expository, usually
4

Introduction

carried out t h r o u g h word by word or phrase by p h r a s e analysis. H i s own doctrinal concerns are always clear. T h r e e such concerns are often expressed in his commentary on the Bhoga Karika: diksd and not jnana is the major prerequisite for moksa; Siva has no direct material contact with anything worldly, as Siva is solely the instrumental cause and not the material cause of the world; and lastly, there are no doctrinal contradictions among the various Agamic teachings. T h e particular style of Aghora Siva's commentarial writings on Sadyojyoti's manuals is most clear when a comparison is drawn between Aghora Siva's commentary on Bhoja Deva's Tattva Prakdsa (eleventh century A . D . ) a n d the commentary on the same text by Sri Kumara, a clear exponent of Saiva monism. While Sri K u m a r a quotes many V e d i c texts (e.g., the Upanisads and Brdhmanas, Pwrawasand Agamas), Aghora Siva ignores the Vedic material and Purdnas a n d solely relies on the Agamas. Again, while Sri K u m a r a stresses logical and definitional clarity in his interpretation of the verses, A g h o r a Siva stresses the scriptural authority of the Saivite Agamas to explain and justify the ideas in the verses. 5. T h e Manner in which " M u n d a n e - E x p e r i e n c e " , i.e., "Bhoga", is Introduced in the Bhoga Karika.

T h e Bhoga Karika consists of one h u n d r e d and forty-six verses. I n the first four verses Sadyojyoti both i n t r o d u c e s a n d s " m m a r i z e s his treatment of the concept of "bhoga", i.e., " m u n d a n e - e x p e r i e n c e " . H e b e g i n s with a t r a d i t i o n a l obc:s?. ce ( mangalacarana) to Siva and an outline of the work (anubandha). T h e outline is fourfold, describing the subject matter (visaya), a n d the purpose of the work (prayojana), the method of treatment (samgati) and finally, the person for whom the work is written {adhikdrin). In due order, the subject matter is said to be the dual topics of m u n d a n e experience and release; the purpose concerns the facilitation of "the d i s c e r n m e n t " of these two topics: the m e t h o d of treatment is said to proceed according to "tradition, logic, a n d b r e v i t y " ; a n d the p e r s o n f o r w h o m the w o r k is
n 4I 42 43

10

Bhoga Karikd,

composed is described as "the sddhaka"" i.e., of one engaged in the quest for Siva-jndna. A t the outset, Siva is described as the one who "provides" or "gives" both mundane-experience and release. By stating this at the outset of the Bhoga Karikd, Sadyojyoti is expressing a basic Saivite theological concern that the soul is not the sole "cause" or "means" (nimitta) of its soteriological station in m u n d a n e existence. Ultimately, the Saivite argues, the supreme being, Siva, is the instrumental cause of all of the soul's experiences. In a cosmological sense, mundane-experience is said to arise w h e n those souls who have the "triple bonds" come in c o n t a c t with kald, the manifesting agency of m u n d a n e e x p e r i e n c e q u a i n d i v i d u a l c o n s c i o u s n e s s . T h e "triple b o n d s " i n c l u d e mala, the o r i g i n a l o b s c u r a t i o n a l factor inhibiting the soul's innate consciousness a n d omnipotence, karma, the r e p o s i t o r y a n d i n s t r u m e n t a l a g e n c y o f the particular defilements of each individual soul, a n d mdyd, the more specific obscurational cause of the soul's absorption i n the c o n d i t i o n of m u n d a n e - e x p e r i e n c e . T h i s b o u n d c o n d i t i o n describes the m o r e c o s m i c side of m u n d a n e experience since kald actually originates from mdyd or can be said to be one of the specific manifestations of mdyathus m a k i n g the three "bonds" characterize the mundane condition of the sou).
45

Ultimately, according to the Saivites, there are only three basic "categories" (paddrtha) o l reality: G o d , souls and bonds. " " B o n d " i n this sense is another term to designate that which experientialiy limits the full capacity of the soul's innate powers of consciousness and agency. I n Sadyojyoti's works one discovers a tendency to see mala itself as representative of the category of bond {pdsa), i.e., as the obscurational and d e f i l i n g p o w e r (rodhasakti) r e s p o n s i b l e for the s o u l ' s predicament in the condition of bhoga. T h u s , all bonds are referred to as material (jada) a n d u n c o n s c i o u s (acetana) a n d are set in cosmic opposition to the soui which is of a
4

Introduction

11

non-material and conscious nature. Bhoga simply represents the predicament of the soul when it is involved in this cosmic opposition. Sadyojyoti adds a further, more specific, description of bhoga which brings out the psychological sense of the notion. T h e term "bhoga" literally means "enjoyment" and in this psychological account of bhoga the idea of "enjoyment" plays an important role. Sadyojyoti expresses the classical yogic i d e a that bhoga is the "buddhi-vrtti anuranjana"the ( i m p a s s i o n e d ) a t t a c h m e n t to the m o d i f i c a t i o n s o f the m i n d . T h e conception of the "modifications of the m i n d " (buddhi-vrtti) is based on the distinction between the soul qua source of consciousness and the m i n d as constitutive of the experiential "object" of the soul's consciousness. T h e mind'is simply that in which and through which empirically circumscribed consciousness comes to be; the mind is that in which a n d through which the bonds of the triadically bound soul come to form "empirical" or " m u n d a n e " forms of consciousness for individual souls. T h e modifications of the m i n d act as the final instantiation of the " l i m i t e d " condition of the soul in its empirical predicament. T h e limitation is a result of the soul's empathetic identification with the modifications of the mind; due lo the establishment of this e m p a t h e t i c identification c i r c u m s c r i b e d by the c o n d i t i o n of bhoga, the m i n d appears as a n y t h i n g but "unconscious" a n d "material".
47

T h e term Sadyojyoti uses for this condition of the soul's e m p a t h e t i c i d e n t i f i c a t i o n w i t h the "buddhi-vrtti" is "anuranjana", w h i c h literally m e a n s to be c o l o u r e d by s o m e t h i n g , " e n r e d d e n e d " in the sense of "passionately a t t a c h e d to" as weil as " e n d a r k e n e d " i n the s e n s e o f " o b s c u r e d " . "Anuranjana" is a c o n d i t i o n n o t o n i y ot "impassionment" but "delusion", both of which are a result of the modifications of the m i n d . T h r o u g h o u t the Bhoga Krik, Sadyojyoti plays on the twofold sense of "bhoga" as both "experience" a n d "enjoyment". As the e m p a t h e t i c i d e n t i f i c a t i o n with the buddhi-vrtti,

12

Bhoga Krik

"bhoga" is something the soul "wants" and "enjoys" in spite of the fact that bhoga is essentially an "impure" condition of "self-estrangement". It is precisely this element of pleasure c o n s t i t u t i v e o f b h o g i c e x p e r i e n c e that the n o t i o n o f anuranjana addresses. Bhoga is not only a certain kind of " e x p e r i e n c e " but at the same time the desire for this experience. I f it were not for the grace of Siva the soul would be e t e r n a l l y c a u g h t in the e n j o y m e n t of m u n d a n e experience t h r o u g h c o n t i n u a l r e b i r t h s . O u t of "graciousness", Siva grants the possibility of the separation f r o m bhoga for the s n a p p i n g asunder o f the obfuscating a n d e m p a t h e t i c identification with the buddhi-vrtti. Bhoga is a p r i v a t i o n o f the s o u l ' s i n n a t e c a p a c i t i e s o f consciousness a n d agency; moksa is the overcoming of this privation. However, although bhoga is the only means souls have o p e n to them to b r i n g about moksa, moksa c a n n o t solely be c o n s i d e r e d a m o r e d e v e l o p e d c o n d i t i o n of bhoga, a m o r e " c u l t i v a t e d " or " r e f i n e d " f o r m of b h o g a . Soteriologically, bhoga is only a " m e a n s " to moksa.

Endnotes
1. Bhatt establishes the date of Rmakantha II in an indirect manner that is ultimately ba^ed on the dating of Abhinavagupta. In his MVNryanakantha cites a verse from Utpaladeva (hvarasiddhi, v. 55, KSTS, Vol. 24, 1921, p. 30). Utpaladeva is known to be the peer of Laksmanagupta, the mentor of Abhinavagupta, who states in his Tantrloka, 12.25: "Utpaladeva is the master of my master". Utpaladeva is therefore established to have flourished around the second half of the ninth c. As a result, it can be inferred that Nryanakantha and Rmakantha II are prior to the beginning of the ninth century; cf. Matngapramesvara Agama ( Vidypda), critically edited by N.R. Bhatt, Publications de L'Institut Franais d'lndologie, No. 56 (Pondicherry: Institut Franais d'lndologie, No. 56 (Pondicherry:

Introduction

13

2.

3.

4.

5.

Institut Franais d'Indologie, 1997), pp. vii-viii. Since Rmakantha II commented on two of sadyojyoti's works and since Rmakantha II considers Sadyojyoti to be one of "the venerable ancient masters" indicating that some time must have passed between Sadyojyoti and Rmakantha II - the eighth centuiy. This does not, however, rule out the possibility that Sadyojyoti's date might be much earlier. A precise date for the oldest Agamas cannot be established although various dates have been suggested. For example, Dasgupta suggests that the earliest gamas began to be composed in the second or third centuries; see Surendranath Dasgupta, A History of Indian Philosophy (Varanasi: Motilal Banarsidass, 1975), II, 40. Although Jan Gonda accepts that the earliest Agamas may have been composed between the fifth and the ninth centuries he concludes his discussion of the various datings put forth by other authors by restricting the earliest dating to the seventh or eighth centuiy; cf. Jan Gonda, "Medieval Religious Literature in Sanskrit," Vol. II, Fasicle I, A History ofIndian Literature, ed.Jan Gonda (Wiesbaden; Otto Harrassowitz, 1977), pp. 163-165. In passing it may be noted that the Saivite Svetsvatara Upanisad is generally held to have been composed around the fifth or fourth centuiy B.C.; see Jan Gonda, Visnuism and Snivism: A Comparison (New Delhi: Munshiram Manoharlal, 1976), p. 18. Pandey suggests the ninth centuiy, although he does not provide the specific reasons for this dating; however, he probably adopted it as a compromise between Rmkantha IPs dating and an eai ly dating of the gamas; see K.C Pandey, "Bhaskan," Vol. Ill, The Princess of Wales Saraswati Bhavana Texts, ed. by T.P. Upadhyana, No. 84 (Luckncw: Superintendent, Printing and Stationary, U.P., 1954), p. xv. A style of work which would not fit into these genres would be the Mantravrttika attributed to Sadyojyoti by Rmakantha II in his commentary on the MK, p.4. The Mantravritika has not been recovered. In the closing verse of the Tattva Tray a Nirnaya (v. 32, p. 21) Sadyojyoti refers to himself as the commentator (vritihl) of the Svdyambhuva Agama and claims that the Tattva Traya Nirnaya is written according to the teaching of the Svyambhuva Agama.

14 6.

Bhoga Knrikn

7.

8. 9. 10.

11. 12.

13.

14.

T h e Svyambhuva gama entitled the Syyambhuvasutrasarhgrahavrttih whose incomplete commentary is attributed to Sadyojyoti contains the first four sections of Jhnapda which deal with Pati, Pasu, Saktiand Adhva. Various other Saivite authors refer to this commentary by Sadyojyoti as vyambhuvastratk, svyambhuvavttti, svyambhuvastrasangrahairriti and svyambhuvasstrattk; see Bhatt Matangaparamesvara gama, pp. xvi-xvii. It is also referred to as the sadyojyotistk; cf. Pandit Panchan Sastri. "Salaratna sarhgraha with Sataratnollekha" intro. by Shrimat Svami Bhairabanada, TantrikTexts, ed. Arthur Avalon, vol. xxii (Calcutta: Agamanusandhan Samiti, 1944), p. 83. In terms of Agamic chronology, the Svyambhuva Agama is prior to the Raurava gama as Ruru refers to the former work in 3.14 of the Raurava gama. Pierre-Sylvain Filliozat has edited and translated (into English) the Svayambhuva-sutrasangraha-wltL In his commentary on the TS, Aghora Siva mentions a "long commentary" (brhatttka) called the sarannis by Nryanakantha of which his own, which he describes as "a short commentary" (laghutika), is modeled after. v. 57; TS, p. 52. TS, p. 52: "suvrttih sadvrttiriti rauravavrtternama tatkartredam nirmitamityarthah. " For example, cf. also MAY, p. 153. Sadyojyoti is also referred to as Khetakabla in MPV, p. 72. He is referred to as Khetapla in Jayaratha's commen tary on the Tantraloka. Tattva Traya Ni,naya, v. 32, p. 21 Moksa Krili v. 155 "sivtpararhparytau bhogamoksau sasdhanau/ treyya muiiindrena rurun sampraksitaur In me Sivamahpir na the twenty-eight original Ygacryas are enumerated. Each of the twenty-eight had four disciples of which a certain "Ruru ' is said to be a prominent one; cf. Vyavlya Samhit, 2, 9. The Raurava gama is said to be communicated by the sage Ruru tc "Marici" who is an ancient sage and demiurge; the mental son of Brahma. "Ybhympraksitath vartmasiddhntesiddhabhvatahgurunarr.api tau vandyau sadyojyotibrhaspatu Th\s rnangalasloka is found in both the MKV, p. 2 and the MPV, p. 1. The Tantraloka (1.104A) states: "in the Sivatanmdstra the Lord is. revealed by the masters". Jayaratha's comments that "masters" refers to Brhaspati; the plural is honourific.
nr

Introduction

15

15. The Moksa Krik is quoted in the commentary on v. 27; the Tattva Samgraha is quoted in the commentary on w. 40,41, and 76. 16. Mdhava quotes TS 24B-25A and Aghora Siva's commentary thereon. 17. For the list of the eighteen renowned authors of manuals, i.e., Ugrajyoti, Sadyojyoti, Rmakantha, Somasambhu, Aghora Sambhu, etc.; see H . Brunner-Lachaux, Somasambhu-Paddhati, Publications de l'Institut Franais d'Indologie, 2 Vol., No. 25 (Pondicherry: Institut Franais d'Indologie, 1963, 1968), I, xxii. Sri Umpati quotes from the Moksa Krik, Tattva Traya Nirnaya and Tattva Samgraha: see the Sataratnollekha commentary on verses 21, 27, 40,41 and 76. 18. Rmakantha II claims that he is from Kashmir in the last verse of his Nda Krik and Aghora Siva claims that he is from the region of the Cola both in the TTiWand Kriykramadyotik. Since Ramakantha II is earlier than Aghora Siva it is more plausible that Sadyojyoti is also from Kashmir and that the works of Sadyojyoti and Rmkantha II were brought to the south. Aghora Siva claims to remain faithful to the "teaching" of Ramakantha II {MD, p. 1 ); see also Bhatt, MP, p. ix x. 19. BK,v. 2A 20. BKVon\.2A. 21. See, for example, Pandey, Bhskar p. xvi and Bhatt, Matangapramesvaragama, p. vvi. 22. T S , v. 57: "ityavadatattvni tu sadyojyoth suvrttikrt. 23. Tattva Traya Niniaya, v. 32. 24. Rfitna Traya, v. 319; "hvrrnakanthcisadwttim m/>vaivainanukuwata." This problem is even further complicated by the reference to a sadinttih by a certain Srirma; lor a discussion of this problem see Bhatt, MP, p. xiv. 25. Aghora Siva adds almost no commentary to the last six ve; ses. 26. see MPV (3, 19), p 68. The text reads: danitamasmlhih ...rauravavrtth'iveke iti." Bhatt takes this to refer to the Rauravavrttiviveka by Rmakantha II. 27. In the MPAVthe quotation from the so-called "RauravgamawttUf actually refers to v. 52 of die Paramoksa Nirsa Krik; in the MP V , Rmakantha II may simply be referring to his commentary on ** either this work or the Moksa Krik; see MPV, p. 609.
n u

16

Bhoga Krik

28. With respect to the title of the Raurava gama as the Raurava"sulra-" Samgraha, gamic writers loosely refer to the verses as stras rather than slokas; cf. MA, I, 27. 29. Compared to theJndnapddasoiother gamas, such as the Matanga and Mrgendra, the Jhnapda of the Raurava gama is very paltry. In the Raurava gama itself Ruru says that the gama was first revealed in different forms by the five faces of SadSiva and was later reconstituted by Anantapramesvara to form one crore of slokas, which Ruru further condensed to 1200. The present edition of the Vidypda contains 399 Slokas. If all the slokas from the Kriypda are taken into account the present itowrai/a gama would contain well over 1,200 slokas. For a summary of the ten sections of the Jnapdaof Raurava gama. See Gonda, Medieval Religious Literature in Sanskrit, p. 169-170. 30. See R, 7.5 For a discussion of the Saivite conception of "yoga" cf. Dasgupta, op. cit. p. 204. Bhatt mentions the listing of the rigas in other gamas: Malangapramasvara {Yogapda, palala 1) lists the same six; MA {yoga-pdda, patalaS) lists the same six but adds Japa; Kirangama {yogapdda, patata 1 ) lists six but replaces the larkaoiRA with dsana; and the Suprabheddgama {yogapdda, palala 3) lists the eight given in the Yogaslras.31. Actually, an exact numerical enumeration of the tattvas does not appear to be a concern of the RA; for instance, in some sections "manas" is included among an enumeration of the tattvas while elsewhere it is excluded (cf. 1.13 and 4.49). Although throughout the R the five Sivatattvas (Siva, Sakti, Sadsiva, Isvara, and Suddhavidy) are discussed in the exposition of the Saivadarsana in 10,^8-101 they are not included in a numerical exposition of the tattvas. 32. Certain Tamil rommentators on the Sivajnnabodha claim that the Sivajnnabodha is a portion of the twelfth adhydya of the ^eventy-tiiird palala of the R designated as the "pdsavimocanapalala"; as well, in me Kannada speaking area of the south there is a legend that a teacher called "Sivajnnabodha" wrote the twelve verses as a condensed version "of the essence" of the RA. For a discussion of the Meykandar literature, see K. Sivaraman, Saivism in Philosophical Perspective (V'aranasi: Motilal Banarsidass, 1973), pp. 30-39. 33. Raurava gama, Upodghla, v. 2; Vol. I, p. 1.

Introduction

17

34. Ibid., w. 3-5, p. 1.

35. Ibid., v.8; p.2: "sarvakrtsaivavettdram samajhdnamapardjitam/

sawabhutdtmabhutasthathfnanalo 'smisaddsivam "Sadasiva" is comparable to the Vaisnavite "Vasudeva"; for a discussion of Vasudeva see H. Brunner-Lauchaux, SSP, p. 10 and the index, p. 335.
36. Raurava Agama, Sivatattvdni, v. 14. p. 5: "fafo 'dhislhdya vidyeso mdydin sa paraniesvarah/ksobhayitvd svahiranaih sijate taijasim kaldm"

37. cf. v. 51B-52, and MK, v. 117. For the contra "ekatva" see 73, v. 54 and MK, w. 131-133. The liberated condition of Vidyesvaras is a lower type of liberation. The higher moksa is the "Sivasdmya" wherein all the bonds are removed and the soul's "drk-kriyd-sakti" becomes manifest. Aghora Siva is emphatic that this {Siva- ) samydriipa is not a participation in a condition of "oneness" in the way represented by a "universal", i.e., the soul does not come to participate in "sivahood". Rather, it is a more negative condition wherein every distinction between the soul and Siva "falls away". 38. Raurava Agana (vidyapada), V.I. 18. 39. Bhaskan, p.xii. 40. Gonda, Medieval Religious Literature, p. 215. 41. These four traditionally accepted "avubandha" (eg., tatra
anubandho ndma adhikdrivisayasambandhaprayojandni -

Sadananda's Veddntasdra, 1.5) are not always clearly evident in the original texts as interpreted by the commentators; for. example, Kumaril Bhatta in the pratijndnashtram, 11-25 of his Slokavdrttikn draws all four from Jaimini's first sutra, "athdto
dha jwajijndsd".

42. By "logic" Sadyojyoti is referring to something along the lines which includes "simple enumeration" {uddesa), definition {laksano) and examination {pariksd) which are considered to be the characteristics good manuals {Samgraha) should possess; see, for example, Athalye's notes in the Tarka Samgraha of Annathbhntta
with Author's Dlpikd and Goverdhana's Nydya BodhinJ, ed. by Y. V.

Athalve and trans, by M. R. Bodas, 2nd ed., Bombay Sanskrit Series, No. L V (Poona: Bhandarkar Institute Press, 1963), p, 71. 43. This is the same claim made by Ruru in the RA; in fact, many Agamic authors claim that the material they are presenting is a condensed version of a larger and more detailed teaching. 44. Aghora Siva takes the term sddhukdh" to refer to the "dcdrydh" by playing on tne etymology of the term "sddhaka"; the "dcaiy'dti' are
u

18

Bhoga Krik

the ones who "bring to accomplishment" (sdhayanti) both bhoga and moksa. Aghora Siva's comments do not, however, agree with Sadyojyoti's own remark at the end of the MAT that the work was written for the "dull minded" (mandabuddhi). Concerning the term "sddhaka" in the gama, H . BrunnerLauchaux defines the term in its technical usage in light of the four scales of Agamic Saivite initiation, i.e., samayin, pulraka, sddhaka and crya. The sddhaka "is the disciple who, after the initiations called samayaznd nirvna-diks, chooses the path of powers (siddhi) and is given to that effect a special consecration." see "Le Sddhaka, Personnage oubli du sivasme du sud," Anne, 1975, p. 443. Generally, samayadiks and visesadiks allow one to worship Siva, render service in the temples and observe obligatory duty. "But the nirvnadks is one which provides eligibility for the study, reflection etc. of the gamas." See SPB, p. 297. The SPB lists seven different kinds of dtksd, although it does not discuss crybhiseka. 45. "Bhoga" as "enjoyment" also has reference to karma, as the soul is the one who enjoys the effects of karmic fruits. "Anuraniika" is also etymologically used in describing rdga; the soul is "affected/ coloured by raga" (rdgena ranjitah), which designates the attachement to objects (visaya-saktih or visaya anuranjakam). In Smkhya the term has the same sense; for example, in his comHicntary on SK 40, Gaudapda glosses "to be endowed with" (adhivdsita) [with respect to the subde body being^ndowed with the eight bhdvas] with "anuranjita". 46. Although a distinction must be drawn between the three fundamental categories or "paddrthas" i.e. pati, pasu and pdsa a n d the concept of the tattvas, quite often even the paddralhas are referred to as tattvas. In the Raina Traya and Tattva Traya, for instance, the three basic "tattvas" that are discussed are actually the three paddrthas (in the former work, bindu is representative of pdsa while in the latter mdyd is). According to the Tattva-Trayq Nirnaya the three paddrthas are said to be aspatial, atemporal and possessed of agentive powers. In his commentary on BK145B Aghora Siva uses the term "tattva" to describe a "padrtha". There is also an unresolved problem over which padrtha the five Pure Tattvas (Siva, Sakti, Saddslva, Isvara, Manlrtsa, and Sadvidy-mantra)

Introduction

19

should fall. On the one hand, qua tallvas, they are said to fall under the pali-paddrtha while, on the other hand, as "higher" forms of mdyd (i.e., and bindu) they are said to fall under the pdsapaddrtha. Different texts assume more than three paAdrihas;Sixagrayogm enumerates the various extra paddrthas held by other Agamas, but concludes that the extra tattvas fall under the pdsapaddrtha. Cf. SPB, pp. 59-60; as well, see Das gupta, p. 29 and MPA, xviiixxiv. 47. The second siilraof the Yoga Sutras states the importance of this concept in terms of the goal of yogic practice: "yogasattavrttinirodhah".

TRANSLATION
Aghora Siva's Commentary on Sadyojyoti's Bhoga Krik

TRANSLATION

Aghora Siva's Commentary on Sadyojyoti's Bhftra Kdrika

(Mam.nO C*>n<T? t& Mundane-Experience) .
v

Having made obeisance to Siva, who is the giver of felicitous mundane-experience {bhoga) a n d release, I a m going to explain the Bhoga Kdrika very briefly a n d clearly for the benefit of the slow m i n d e d . Before the venerable Sadyojyoti begins his verses that explicate the nature <V r; -jadane-experience a n d release, he first makes o b e i s a n c e to the s u p r e m e Siva for the i < .rnpletion of this work: .(1) I first m a U - obeisance to the unborn and unchanging Siva who knows all three times and all the events occurring therein. Siva grants both mundane-experience a n d release. Mundane-experience occurs when the triadically bound souls are yoked to kald; release arises through the separation from mundane-experience.
2

T h t.?-it~!- bonds a*-e of the nature of mala, karma and may a. Th-os*- w: r possessed by these three bonds are the conscious soul> as!fed 'sakalas", who have this "contact with kala". T h i s contact involves the connection to the constitutive parts of mdyd, i.e., mdyd in the form of the bodies born with their respective worlds and in the constitutive structure of the tattvas constituting the subtle body, (i.e., the tattvas beginning with kald a n d e n d i n g with e a r t h ) . Siva grants m u n d a n e - e x p e r i e n c e by m e a n s of this c o n n e c t i o n a n d release through the separation from it.

24

Bhoga Krik

Siva's omniscience a n d ability to confer grace on all beings is indicated by the very fact of H i s eternal state of release; l i k e w i s e , H e "knows all three times a n d a l l the events o c c u r r i n g therein", i.e., H e knows all the things that take place in their respective times a n d the lapses of times of all the living beings. As Siva is without impurity (mala) and is o m n i p o t e n t , H e is necessarily omniscient c o n c e r n i n g all time. As well, since Siva is without impurity, H e is "unborn", i . e . , w i t h o u t the b i r t h w h i c h is c h a r a c t e r i z e d by the connection to a body. T h e term "unchanging" in the verse m e a n s "to be u n c h a n g e a b l e " , i.e., not to be subject to change, like bindu etc., as change entails materiality. C o n t i n u i n g the first verse, he says: (2) For the purpose of the adepts, I am briefly describing both mundane-experience a n d release along with their means as they are propounded in the teachings of R u r u a n d as they are e s t a b l i s h e d t h r o u g h p e r f e c t l o g i c a l argumentation. " T h e Adepts" are the "teachers" and so fourth, who can explicate the basic principles of both mundane-experience a n d release. T h e author is going to describe both mundaneexperience and release as they are established in the Raurava Agama; he is also going to employ "logical argumentation", i.e., inferential reasoning, in order that the teachers may better e x p l a i n the m ^ a n s [of m u n d a n e - e x p e r i e n c e a n d release] for initiatory purposes and so forth. In order to clarify the nature of mundane-experience and the means whereby it is brought about, he now describes the ones who are qualified for it: ( 3 ) T h e lust f o r m u n d a n e r - e x p e r i e n c e a r i s e s i n accordance with the karmic accumulations of those souls who, because of their defilement and so forth, have been driven into the cycle of worldly existence by G o d .
3

' T h e lust for mundane-experience" refers to "the desire

Translation

25

for mundane-experience" that arises in accordance with the karmic predispositions applicable to wordly existence. T h i s condition of mundane-experience, is caused solely by the defilement - i.e., by the mala-of those souls who have been driven into mundane-experience through the superintendence of G o d (i.e., Siva).acting through the instrumentality of Ananta etc. Sarhkhya raises the objection that the soul is without mala. But this is false since a soul without mala cannot be subject to mundane-experience. Moreover, if it is possible for a soul without mala to be attached to mundane-experience, this attachment can also arise in the case of the released soul. Sarhkhya objects: the attachment to mundane-experience is a result of the connection to passion (raga). T r u e ! B u t even in the case of passion, the cause of the attachment is simply due to those who have malaV" I n this respect, the Svayambhuva Agama states: " I f the soul were not defiled, how could its attachment to mundane-experience ever come about?" H e now addresses the question c o n c e r n i n g the nature and means of mundane-experience:
4

(4) As the desirous-attachment to the modifications of the mind (buddhi-vrtti), mundane-experience is brought about by the various means which themselves are a product of the primal material cause of the world into which the wiJl of god has entered/' " G o d " is understood in this verse as Ananta, the only one who can agitate maya. T h e Kirana Agama states: Siva is declared to be the agent in the pure realm while A n a n t a is the L o r d in the b o u n d r e a l m . Ananta's desire causes the agitation of the primal material cause of the world, which is caUed "maya"; m u r . d a n e e x p e r i e n c e arises t h r o u g h the " m e a n s " (sadhana) w h i c h have b e e n e n g e n d e r e d on a c c o u n t o f t h i s a g i t a t i o n o f maya.- T h e " m e a n s " a r e [threefold]: a) of the nature of the subtle bodies that are of a restricted character [i.e., restricted to particular s o u l s ] ;
7

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b) of the nature of worlds that are c o m m o n [i.e., shared by different souls]; and c) of the nature of bodies born with worlds, which is both a restricted and c o m m o n condition." M u n d a n e - e x p e r i e n c e is here u n d e r s t o o d to be of the nature of the attachment to the modifications of the m i n d (buddhi-vrtti); more specifically, mundane-experience is the "attachment" of the sentient soul to the modifications of the m i n d . T h e m i n d is o f the nature o f the c o g n i t i o n (adhyavasdya) constituted by pleasure, suffering and delusion. T h e "attachment", which is of a desirous nature, relates to the c o n d i t i o n o f the m o d i f i c a t i o n s o f the m i n d whose cognitive structure (adhyavasdya-dkdra) is constituted by pleasure. T h i s attachment is an awareness (sarhvitti) [on the p a r t o f the s o u l ] best d e s c r i b e d as " d i r e c t e x p e r i e n c e " (anubhavd) that is not of the n a t u r e o f a " r e f l e c t i o n " (pratibimba); the reflection [of the m i n d on the soul] allows change to be attributed to the soul. T h u s , the Svdyambuva gama states: "mundane-experience is the [bound] soul's experience, which is characterized by pleasure, suffering etc." With respect to the gross elements, he is now going to discuss the means whereby mundane-experience is brought about: (5) "Filled out" by means of the increase of their respective subtle elements, [the gross elements] earth, water, fire, air a n d ether bring about tne constitutive structure [of m u n d a n e - e x p e r i e n c e ] through their [respective] qualities, functional modifications and sense organs. H e r e i n , j u s t the qualities etc. o f the gross e l e m e n t s establish the existence of the gross elements as constituents o f mundane-experience. T h e qualities are odour etc. T h e functional modifications are "bearing" etc. "Serving as the support o f the sense-organs" means "serving as that which bears the sense organs". T h e sense organs will be explained in the sequel. T h e m e a n i n g of the verse therefore is: the earth and so

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forth, by means of their qualities and functions a n d by means of bearing the sense-organs, become engaged in the means whereby mundane-experience arises for the [bound] souls. O f what [source] are the earth and so forth? H e says: " O f the filling out" by means of the "increasing" of their respective subtle elements. T h e "filling out" (pustdna) arises o n account of the "increasing" (purana) that is a condition of "becoming full" that occurs by means of the subde elements, which are themselves the material causes (kdranabhutd) [of earth etc.]. T h e activity of prakrtiis [likewise said to have two functions]: "the increasing of that which has already been accomplished and the acting as the means of that which hasr not yet been accomplished". T h r o u g h a gross and subtle condition, the gross e l e m e n t s with t h e i r causes, w h i c h are the subtle elements, act as the conditions supporting the organs. T h e Matanga Agama states: the subde elements are like a pot and the gross elements like its covering. It is said: this tenfold effect [i.e., the gross elements and subtle elements], having entered into the condition of supporting the organs, causes the activity of the organs. O n the other h a n d , since the organs lack their own power to act, they are only active after they come to d e p e n d on the support of the effect."
9 10

When the general function of the gross elements exists, the specific functions-i.e., bearing etc.-exist as well. Having their locus in the subtle body, the gross elements share a " c o m m o n " function consisting in the property of "increasing" which takes place by means of the body as it is understood in its essential sense as a "covering over" [diha, etymological sense of deha, body], i.e , an "increasing". T h i s property of increasing belongs to the gross elements as they come to take their locus (sthdna)in the external body. W h e n this c o m m o n f u n c t i o n exists, the gross e l e m e n t s ' s p e c i f i c function, e.g., supporting, etc., exists as well. H e savs: (6) W h e n the earth etc. constitute the body a n d serve as

28

Bhoga Karika the locus for the sense-organs, the activities of the earth etc. are s u p p o r t i n g , bringing together, maturing, structuring a n d providing space.
12

T h e function of the earth is "supporting" (dhrti), which is a "bearing" (dhdrana). T h e function of water is "bringing together" (sarhgraha), which is a " b i n d i n g " (avastambha). T h e f u n c t i o n o f fire is " m a t u r i n g " (pakti), w h i c h is a " r i p e n i n g " (pdka). A i r has the function of ("structuring") . (xjyiiha), which is a 'joining of parts" (avayavaghatana). E t h e r (akasa) has the f u n c t i o n o f " p r o v i d i n g " (ddnd) space (avakasa), which is the providing of a "receptacle" (aspada). H e will now describe the gross elements' common function i.e., "the supporting of the sense-organs" {indriya-ddhdratva) which takes place through the locus of the subtle oody: (7-8Aa) By having its locus in the "transference body", the "instrument" (karana) takes on activities and as well travels f r o m one womb to another in o r d e r to obtain m u n d a n e - e x p e r i e n c e f o r s o u l s o n a c c o u n t o f the i m p e r c e p t i b l e force [of k a r m a ] that provides the appropriate experiences for [the individual] souls. T h e "transference body" is the "subtle body": by means of mundane-experience, the karma of souls "is caused to be transferred over" {ativahayati), i.e., "is caused to be driven away". Solely in the condition of having its locus in this subtle body is the "instrument" the collection of organs active (carafe). It is said: since anything lacking its own power to act c a n n o t be active w h e n it has no supporting-locus (nirasraya), the collection of instruments is active solely t h r o u g h the support (ddhdra)of the gross elements a n d subtle elements , which have their locus in the subde body. M o r e o v e r , y i e l d i n g the appropriate e x p e r i e n c e s for the individual souls, karma causes the instrument that has its locus in the subde body to travel from one womb to another in o r d e r to obtain m u n d a n e - e x p e r i e n c e for those souls possessing this karma. I n this respect, the fattva Samgraha states: the group of tattvas beginning with the earth a n d e n d i n g with kald is bound to individual souls; on account of karma, such soiils wander through all the different worlds in bodies born of those worlds.
ls 14 15 16

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O n account of being subtle, like the spirits (pisaca) etc., the subtle body is not perceivable by us; however, it is experienced through the perception of yogins: (8Ab-8b) Like the spirits, the transference body, which is the locus of the senses, cannot be experienced through the senses by those who lack lordly powers.
17

H e now describes the qualities of the gross elements:

19

18

(9) O d o u r is in e a r t h ; taste is six-fold i n e a r t h , but sweetness is c o n f i n e d to earth and water a l o n e ; colour belongs to earth, water a n d fire, b e i n g b r i g h t in fire, shining in water a n d of different hues i n earth. (10) T h i s is the arrangement with regard to touch: i n b o t h e a r t h a n d a i r it is n e i t h e r h o t n o r c o l d , the difference is that one is born from maturing, one not so born; in water it is cool a n d in fire hot.
20

(11) As produced from substances derived from s o u n d , sound exists in the lowest four gross elements; in space it is of the collocation of echoes. T h i s i i the correct opinion set forth by the wise. O d o u r is in earth solely in the form of the fragrant a n d non-fragrant. Taste is in water and earth. O f the forms of taste that are in water, namely pungency, sourness, saltiness, sweetness, astringency. and bitterness, only sweetness is in earth. C o l o u r is in earth, water and fire etc. I n earth, colour is of m a n i f o l d types: white, r e d , yellow, black; i n water, however, it is only of a shiny colour. I n fire it is bright. T h e condition of touch is in the airs. I n both the earth and air it is neither cold nor hot. What then is the difference between the two touches i n earth a n d air? H e says: the difference is that one is born from maturing, one not so born. T h e touch in earth arises from maturing whereas the o n e i n a i r d o e s n o t a r i s e f r o m m a t u r i n g t h i s is the difference. Because o f this designation [between the two

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types of touch qualities], colour etc., which are qualities of earth, are only born from maturing. T h e natural touch of water is j u s t cool a n d in fire just hot. S o u n d arises in the four gross elementsearth etc.by means o f the mutual "clashing together" of their respective substances, ground, etc.; in space, however, sound is of the nature of an echo. Now, the Vaisesikas raise an objection: sound is established as the special quality of ether, on account of the cognition of it elsewhere than in its locus.
21 22 23

T h i s is false because of the fallacy of 'the passage in time' (kalatyayapadistatva) , as the reason (hetu) contradicts both perception a n d the Agamic tradition. T h u s , sound is solely heard in the locus of sound,.as in the d r u m etc. Moreover, sound is perceived in the earth as the sound of "rubbing t o g e t h e r " e t c . ; i n w a t e r as a s w i s h i n g s o u n d e t c . ( c h a l a c c h a l a d i ) ; i n fire as a blowing s o u n d etc.; in air as rustling etc.; a n d i n space it is of the nature of an echo. T h e argument that sound is the special quality of ether is refuted in detail by us in the Mrgmdravrttidipikd. It is further stated in the Mrgendra Agama: sound is in the five gross elements a n d touch is in four. T h e neither cold n o r hot [touch] is in the e a r t h a n d a i r ; h o t a n d c o l d are i n water a n d fire. Brightness is in fire, whiteness in water a n d a variety [of colours] s u c h as whiteness etc. in earth. C o l o u r is in the three. Tasre i n water is sweet a n d is six-fold in the earth. By the wise, odour is considered to be both fragrant a n d n o n fragrant i n the earth. ( V . I . 12. 27-29).
24

H e sums u p what has been said: (12A-12Ba) T h u s described, the earth etc. are generally possess accepted to possess the collection of odour etc. It is generally accepted that the earth etc. exist as the loci of odour. It is said: the five subtle elements are established as the "cause" (kdranatd)o( the five gross elements, since the five gross elements are established as "effects", which

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are discerned by means of the external sense-organs of beings like us. H e says: ( 1 2 B b ) T h e subtle elements are i n f e r r e d by means of them. T h u s , the cognition (grahana) of a quality (guna) entails the cognition of the thing that possesses the quality, since there c a n be no distinction (avyatirekitva) [between the quality a n d the thing possessing it]. H e will prove that the qualities o f the gross e l e m e n t s do not have a separate existence: (13) E a r t h etc. are said to be inherendy variegated a n d manifested by means of their qualities; earth etc. are revealed in a successive manner, just as the painted picture on a cloth that is covered over. I n this verse, the earth and so forth are described. T h i s is the sense: the mutual distinctions are discerned by means of the qualities of odour etc. and the inherent variegations are s e e n by m e a n s o f the d i f f e i e n c e s thc p i u w u T J e n a l a p p e a r a n c e (dkdra) of the g r o u n d , stones, m o u n t a i n s , rivers, o c e a n s , etc. T h u s , e a r t h etc., are r e v e a l e d i n a successive m a n n e r as a painted cloth that is covered over [is revealed in a successive m a n n e r ] . It is not possible to grasp s i m u l t a n e o u s l y b o t h the r e s p e c t i v e d i s t i n c t i o n s a n d differences in the constitutions that belong to the earth etc., as it is impossible to grasp everything at the same time which is both close at h a n d a n d far away. But this can only be revealed in a successive manner by means of inference a n d the senses. W h a i results from this? H e says: (14) D u e to the reason that they are manifested i n a successive manner, the earth etc. come within the scope of the cognitive distinctions based on a designation of "the t h i n g q u a l i f i e d " (visesya) a n d "the q u a l i f y i n g t h i n g " (visesana). T h e earth etc., on account of being revealed in a successive n a n n e r , acquire die status of "objects" of sense (visayatd)

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in terms of the designation of their relations (bhdvavyapadesa), i.e., in terms of the cognitive distinctions based o n the distinctions of the qualified thing and the qualifying thing, as in such cognitions as: "this earth is fragrant". T h u s , he states: (15-16A) N o cognition o f earth is possible without a cognition of odour etc., while a cognition o f water etc. takes place without a cognition [of o d o u r e t c . ] ; consequently, earth is separate from water etc. but is not separate from odour etc. T h e r e can never be a cognition of the earth - a "qualified t h i n g " in the form of a possessor of qualities (dharmi-rupa) w i t h o u t a grasping of the qualities odour etc. - qualifying things (visesana); however, even when odour etc. are not grasped in the other elements (water etc.), a cognition [of the earth]still arises. Therefore, for this reason, earth is not separate from odour etc., although separate from water etc. Likewise, the same reasoning applies to the other gross elements: (16B) By the wise, the same reasoning should be applied to water etc. A n objection is raised: when beside a porcelain rose, a quartz crystal is apprehended as possessing r e d n e s s - w i t h o u t the apprehension of its quality as "clear" (saukfa). Therefore, [the principle that] the apprehension of the thing possessed by qualities is preceded by the apprehension of the qualities (gunigrahenasya guna-grahana-purvakatva), is unestablished; thus, he says:
25

(17) N o r is the inferential mark (hetu) we are using here inapplicable in the case of the crystal that is cognized apart f r o m its o w n c o l o u r a n d w h i c h is t h e c o l o u r 9 f a neighbouring object, because colour is not only a matter o f h u e (varna) but includes the general configuration (sarhsthdna) as well. H e r e i n the quality (guna) "colour" - which substances possess - is held to be of the nature of a "configuration" (sarhsthdna) possessing " h u e " (varna); therefore, even when one is cognisant of the crystal next to the red porcelain rose,

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o n e r e m e m b e r s o n e ' s past c o g n i t i o n o f the c r y s t a l ' s constitutive "configuration" as circular, four-cornered, etc. along with a memory of the cognition of the crystal's clear h u e . T h u s , the p r i n c i p l e that "the a p p r e h e n s i o n o f the thing possessed by qualities is preceded by the apprehension of the qualities" is established; hence, the inferential mark (hetu) is not falsely established. H a v i n g established the ancillary n a t u r e o f the gross e l e m e n t s i n the act o f m u n d a n e - e x p e r i e n c e , h e w i l l demonstrate that the gross elements are "effects" (kdryatva) - although without supplying a specific rule (anirdesa) in order to further qualify the establishment of the subtle e l e m e n t s a c c o r d i n g to the proposition that "the subtle elements are inferred by means of the gross elements [v. 12Bb]": (18) T h e inferential mark (hetu) establishing the fact that the qualities are effects is also fit to establish the fact that the sphere of tattvas beginning with earth a n d e n d i n g with kald have a cause. It is said: o n account of the condition of manifoldness (anekatva)'m the case of the qualities (guna), which are of a non-conscious nature, a condition of the priority of the cause (kdrana-purvakatva) exists, as in the case of a pot etc. T h u s , solely by means of this inferential mark the earth etc. are established as effects (kdryatva). It is said that the subde body, which is restricted to individual souls, is of the nature of thirty tattvas beginning with the earth and e n d i n g with kald, on account of the failure to establish anything else to account for the variety (vaicitrya) of m u n d a n e - e x p e r i e n c e as it is manifested. T h e Agamas slate that the priority of the cause is established on account of the manifoldness that exists when there is the condition or unconsciouness occurring by means of those tattvas (earth etc.) restricted to individual souls. T h e successiveness (krama) of the earth etc. is established solely on account of the distinctions between their respective

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qualities, i.e., on account of the establishment of the subtle .elements as the causes of the gross elements. H e says: (19) By possessing one more of s o u n d etc., the subde elements exceed one another in a graduated order. Since they lack characteristic qualities, the subde elements are established as the successively operating generating causes of earth etc., which possess qualities. T h i s is the meaning of the verse: the material cause of ether is the subde element sound, whose natural condition is j u s t the sound that has the character of being unmanifest; proceeding one step lower, the material cause of air is the subde element touch, whose natural condition is j u s t of the nature of sound and touch. T h e material cause of fire is the subtle element colour, whose natural condition is j u s t of the nature of sound, touch and c o l o u r . T h e material cause of water is the subtle element taste, which is just of the nature of s o u n d , touch, colour a n d taste. T h e material cause o f earth is the subtle element odour, which is of the nature of the five qualities beginning with sound and ending with odour.
2r

"By possessing one more of sound etc., the subtle elements exceed one another in a graduated order" means that there is an increase of the qualities (gunadhikya), i.e., a sequential increase by one (ekottara) of sound etc., which are possessed by ether etc. "Since they lack characteristic qualities, the subtle elements..." means that the subtle elements are not characterized by qualities, i.e., tney belong to die group of sound etc., which is of a nonmanifest nature. O n this account, the subtle elements sound etc. are the successively-operating "generating causes" - i.e., the material causes of the ether etc. T h e subtle elements endeavor to establish the gradual o r d e r i n g to the manifestation (srsti-kramd) o f the gross e l e m e n t , e t h e r etc., w h i c h , as the substrata of qualities, possess the manifested qualities. T h e subde elements engage in "the condition of going lower and lower by means of the successive increase of the qualities"; this means that the subde elements cause the condition of going "lower a n d lower" even in the case of the ' effects".

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Again, how do the subde elements contribute as ancillaries in the act of mundane-experience? H e says: (20) A s the generating causes of all things, the subtle elements contain the causative factor involved in the genesis of its own effect and of its own increasing-this is the means whereby the aim of the soul (pumartha) is accomplished. T h e c o n s t i t u e n t s i n v o l v e d i n the act o f m u n d a n e experience on the one h a n d act as the means o f that which has not yet been a c c o m p l i s h e d a n d on the o t h e r h a n d facilitate the i n c r e a s e o f that w h i c h h a s a l r e a d y b e e n accomplished. I n other words, the constitutive nature of mundane-experience is established both (a) o n account of the condition that generates the means whereby m u n d a n e experience is effected, which involves the generating causes of the effects (i.e., maya etc.) and the subde elements a n d (b) by means of the condition that increases this effect. I n order to describe the consdtudve elements involved in the act of mundane-experience with respect to the senseorgans, he first establishes the motor o r g a n s : ' (21) T h e genitals, feet, anus, mouth a n d hands are distinct f r o m the activities: d e l i g h t , m o v e m e n t , e v a c u a t i o n , speaking, and grasping. Evacuation is the release of bodily excretions. T h e verse states that the organs of action, genitals etc., are established on the basis of the activities of delight etc. A n objection is raised: the organs are j u s t these [physical] loci, the genita's etc.! T h i s is not the case, as he says: (22) Even in the presence of a given body part there .may be the absence of a given activity. T h e entity u p o n which the absence or presence of the actual activity depends is thus the motor organ, a n d not just the body part alone. T h e activity of movement etc. is not seen to o c c u r without

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the respective capacity of the [motor] organ, even though there is the presence of some physical condition, such as the feet etc. T h e r e f o r e , even when the given body parts exist, the activities of the body parts are dependent for their absence or presence on the existence of the capacities, i.e., the five organs, which are separate [from the body parts]. T h u s , only in this manner are the motor organs established a n d the position of the Naiyayikas and others rejected. A n o b j e c t i o n is r a i s e d : the m o t o r o r g a n s m u s t be considered to be innumerable due to the activity of raising the eyebrows e t c . " H e responds: (23) T h e motor organs have been established by means of the activities of delight etc. Therefore, the claim that the motor organs are innummerable cannot be accepted on account of the activities. It w o u l d be false for us to h o l d that motor oigans are functions o f parts of the body. As in the case of the sense of touch w h e r e i n it is established that this sense pervades the body, so it is'in the case of the [motor organ] " h a n d " whose activity is inclusive of "raising of the eyebrows, etc." As well, "the activity o f evacuation" belongs [in all parts of the body] to [what is designated as] the anus. O n a c c o u n t of the distinctions entailed by the inherent characteristics of delight e t c . - e v e n i n the case o f r a i s i n g o f eyebrows e t c . - t h e i n n u m e r a b l c n e s s of the organs cannot be established. I n sum, there is no inconsistency in holding (a) that there are only five motor organs due to the existence of the [five] primaiy activities, described as delight etc. a n d (b) that the r e s p e c t i v e d e s i g n a t i o n s o f the m o t o r o r g a n s a r e n o t i n n u m e r a b l e , since the special locus of the motor organs is in various places.
28

H e will now establish the sense-organs: (24) I n the grasping of sound etc. the activity of the a g c n t i.e., the s o u l - i s not without a [sense] organ (karana);

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moreover, there cannot be just one organ, as a necessary requirement for another would not cease. Without an organ the activity of grasping sound etc. would not arise, just as the activity of "chopping" would not arise without an axe. Moreover, these five activities do not arise solely on account o f one organ as hearing etc; for, in this case, the requirement for another organ would not cease. For example, when there is the sense of hearing, which is the organ in the grasping of sound, there is a necessary requirement for different organs-the sense of touch e t c when there is the grasping of touch etc. T h i s is the m e a n i n g of the verse. Exactly what are the organs? I n answer, he says: (25A) T h e o r g a n s are [ d e s i g n a t e d b y ] : e a r , s k i n , eye, tongue, a n d nose. T h e organs are inferred by means of the inability to bring forth anything else to explain [the particular sense-organ restrictiveness of] the grasping of sound etc.; accordingly, he says: .(25B) T h e function of these organs lies in the perceiving (dlocana) of sound etc. when in the proximity (sarhnidhi) of sound etc.
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If we were to take the reading of "like" (samnibha) [in place of "proximity" (sGmnidhi)], the m e a n i n g of this half o f the v e r s e w o u l d b e : the s e n s e - o r g a n s t h a t a r e superintended over by manas, together with the m i n d , the ascertaining faculty (adhyavasdyin), supply the vidyd tattva with its objects, i . e . , the i n t e r n a l ' f o r m s ' (dkdra) that resemble the external "forms" of sound etc. I n the sequel we will describe how the soul apprehends things through the organ designated "vidyd" that is in association with the content of the cognitive activity of the m i n d , which has been p r e s e n t e d w i t h m a t e r i a l f r o m the s e n s e s . I t is s t a t e d elsewhere: the soul is conscious of objects that have been cognitively ascertained by the m i n d .

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It is not the case that the sense-organs are simply the physical loci (sthdna), such as the auditory passage of the e a r etc. T h e s e n s e - o r g a n s are " c o n d i t i o n s " of c e r t a i n "capacities" (sakti). T h e cognition of sound etc. does not arise when there is a defect (due to karmic influences) in the capacity of the physical loci. H e says: (26) D o not think that the body parts alone are the senseorgans because even when there is the presence of the body parts there can be an absence of cognition due to some defect. H e now discusses the internal organ (antahkarana):

(27) Cognition (bodha), active-effort (samrambha) and will (iccha) cannot be brought about by the various means of mundane-experience that have already been discussed. Rather, they are brought about by means of the internal organs: the m i n d (buddhi), ego (ahainkara) and manas. T h e means whereby 'will' etc. are accomplished are the internal instrumentsmind, ego and manas. O n e is led to this conclusion for three reasons: 1) the tattvas beginning with earth are established solely by means of their effects [i.e., mind, ego and manas]; 2) there is no way to prove that there is some other reason or reasons to explain the effects; and 3) it is not possible to postulate a manifold number of la'tvas [to account for the effects]." T h e term "will" refers to "volition" (samkalpa); as the function of manas, volition is of the nature of sequential attentiveness. " E f f o r t " is the " e x e r t i o n " (prayatna) o f the e g o ; " c o g n i t i o n " is the "ascertainment" (adhyavasdyu) carried out by the m i n d . All this will be explained in the sequel.
1

T h e means whereby the purpose of the soul (purvsdrtlia) is accomplished takes place through the mutual assistance of the internal and external organs. H e says: (28-29) As in the case of the palanquin and the palanquin b e a r e r s , the i n t e r n a l a n d e x t e r n a l o r g a n s c o m b i n e

Translation

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together to accomplish the activity of willing etc.; if there is an absence of either the accomplishment of "inward activities" or the cognitions d i r e c t e d toward e x t e r n a l objects, the activity of willing etc., which is for the purpose of [the soul's] consciousness, does not arise. T h e internal and external organs, like the palanquin a n d the palanquin bearers, together become the means whereby the activities of willing etc. are accomplished. T h i s is so for two reasons. First, ascertainment a n d so forth are seen to occur only w h e n there is a prior perception of e x t e r n a l objects. Secondly, it is impossible to apprehend an external object without attentiveness etc. Consequendy, w h e n there is the loss of either collection of the external organs of sound etc. or of the internal organs (i.e., of "the accomplishment of the inward activities") neither the activities of willing etc. nor the cognitions of external objects such as sound etc. can arise as providing the means of accomplishing the purpose of the soul (the phrase "for the purpose of consciousness" means "for the purpose of the soul" and is employed to refer t o . m u n d a n e - e x p e r i e n c e ) . Analogously, when there is the absence either of the palanquin or the palanquin bearers, the activity of "bearing" is not observed. H e now addresses the position of an opponent: (30A) O t h e r s establish the "life-force" (prdna) as the interna! organ and as that which manifests consciousness. "Others" refers to one school of the materialists who claim that the internal organ is simply "air" (vyu) designated by the term "life-force". T h i s life-force manifests consciousness as a property which is a result of the transformation of the elements (bhta^arinma-visesa); the life-force is the cause of sentient existence etc. through the functions of "taking u p " etc. H e points out the falsity of this view: (30B) Without volitional activities, there is no life-force. But then what is the organ of the volitional activities?

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Bhoga Karika

Behavioral activity (pravrtti) is indeed seen to be preceded by v o l i t i o n a l activity (prayatna) o n a c c o u n t o f the intermittence of the air that is of the nature of the life-force. It is s a i d : how c a n there be the d r a w i n g out o f activity (prerandkarsd) without the volitional activity of air? T h e internal organ is consequently established in response to the question: in the establishment of volidonal activity, which is of the nature of "active effort", how s h o u l d the organ be conceived? Moreover, if it is claimed that the production of consciousness as well arises from this air, another organ ought to be brought forward to account for this production: (31) T h e task of manifesting consciousness is attributed to this life-force. However, describe its internal organ! As well, belonging to the life-force, consciousness can never become manifest, because air is like the external wind. It is n o t c o r r e c t to argue that the m a n i f e s t a t i o n o f consciousness can belong to something unconscious (jada), as this would result in the claim that the manifestation of consciousness can belong to everything. Consciousness does not belong to this air [qua life-foice], because air is like the air that is external [to the body]. T h u s having refuted the claim that the life-force is the internal organ, he now discusses the role of manas as one of t h e t h r e e f o r m s o f the i n t e r n a l i n s t r u m e n t a l r e a d y .nentioned. (32) Manas is postulated as the cause of the will (icchahelu). li functions rapidly and prompts the external organs into action. Because it functions so rapidly, the cognitions of. the agent cannot take place simultaneously. T h e term employed in this verse to refer to the sense organs [i.e., deva] is so used because the sense-organs "shine" (devana), i . e . , they " i l l u m i n a t e " t h i n g s . T h e word "cognitions" in the verse refers to those cognitions that are characterized as having this or that object. Even when the soul is in association with the senses and their objects, the
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41

sense-organs do not function simultaneously; in no way can this ever h a p p e n . Manas p r o m p t s the e x t e r n a l senseorgans, causes the attention (avadhana) that is of the nature of volition (samkalpa), i.e., " w i l l " (icchd) a n d acts as the " o r g a n " for b e h a v i o r a l activity (pravrtti). It is s a i d : the controlling factor (adhikarin) is twofold: it s u p e r i n t e n d s (adhisthdna) over the e x t e r n a l organs a n d it i n t e r n a l l y superintends over the i n t e r n a l organ, i.e., the volitional activity of pleasure etc. T h e Matanga Agama states: the twofold controlling factor is the consciousness (citta [i.e., manas] that causes the m u n d a n e - e x p e r i e n c e of the m u n d a n e experiencer; one part always exists by [the control over] the external organs u n d e r its control a n d the other part exists by its own activity, i.e., by volition (samkalpa). Manas provides the capacity (sdmarthya) of the sr>nse-organs with an i n t e r n a l l o c u s {antahsthita); for this r e a s o n , it is considered to be an internal organ. T h e Mrgendra Agama also states: manas is possessed of the r a p i d activity that prompts the sense-organs into action a n d is characterized by volition."
32 33

A n objection is raised: five cognitions are seen to arise simultaneously when there is a nice m u r m u r i n g sound "' while one is eating a cake that is very large, pleasing to look at, and pleasant to smell. No, this is not the case! T h e five cognitions arise solely in an indistinguishable and imperceptible sequentiality, like the perforation that is made in the h u n d r e d lotus leaves [by a n e e d l e ] ^ T h u s , it is said that manas "functions rapidly". H e now established the ego:
3

(33A-33Bb) As a function of the ego, "effort" prompts air (with its five functions) to sustain life. "To sustain life" means "for the purpose of sustaining the b o d y . " T h e "five f u n c t i o n s " a r e b r i n g i n g f o r w a r d (pranayanc), discharging (apanayana), etc.; by m e a n s of t h e i r r e s p e c t i v e f u n c t i o n s (vriti), they a c q u i r e the designations of life-force (prdna), respiration (apdna), etc.

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Bhoga Krik

As a function of the ego "effort", i.e., "exertion" (prayatna) prompts air into activity. T h u s is the ego established. T h e Mrgendra Agama states: as an organ of the soul the ego arises from the mind, which is from something other t h a n the manifest [i.e., the gun as]; by the ego's effort (samrambha) (pranayana), etc., the five airs of the body become active.
37

T h e a c t i v i t y o f t h e v i t a l f o r c e is " b r i n g i n g f o r w a r d " which directs the subtle body either below or is the lower excrement etc. T h e upwards. T h e activity of respiration (apna) reaching "discharging" (apanayana)of

activity of generality (samna) is the "distributing" (nayana) of the nutrients (rasarupa) of food etc. throughout the body. T h e activity of the diffused air (vyna) is (vinamana) the " b e n d i n g " of o f the l i m b s o f the b o d y . T h e activity of T h u s , the

"breathing upwards" (udna) is the "raising" (unnayan) interior s o u n d into articulate sound (varnata).

essentials of the five activities have been discussed. Since it is said that the agency of udgra (expelling) etc. belongs to air (vyu), the Kloltara Agama says: in eructation, nga is emitted; in the activity of opening the eyes, it is kurma that is present; in sneezing it is krkara; in yawning it is Devadatta; in nourishment (poa), it is the acquisition of wealth, which is not abandoned even at death.
38

Furthermore, the activity (vrtti) that specifically belongs to the ego concerns the conception (pratyaya) that is of the nature of an ascertainment (adhyavasya) of the cognizer, as i n " I a m " , w h i c h r e m a i n s the same t h r o u g h o u t the cognitions o f all objects. T h e r e is a complete difference between this kind of conception and the one that is a result of the m i n d (buddhi-krya) in the form of an ascertainment of an object that is grasped; this conception remains separate (bhinna-rupa) for each object. H e says: ( 3 3 B b ) T h e o t h e r is that w h i c h is different from the conception of an object.

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This means: the conception that is of the nature of the activity of the ego is different from the conception of an object. A n objection is raised: the specific activities of hearing etc. are the grasping of sound etc.; since the c o m m o n activity of these sense-organs is "effort", why postulate something else, i.e., the ego.? H e n c e , he says: (34) Effort (samrambha) c a n n o t be established as the common activity of the sense-organs because even when there, is a defect in one of the sense-organs, the ego continues to function. T h e effect (karya) that specifically belongs to the ego is either the conception " I a m " or the effort that exists even when there is a defect in one of the sense-organs, since it is said: when one of the agents responsible for a common effect is not f u n c t i o n i n g , no activity arises. It follows that the collection of the subtle elements, organs of action, and senseorgans, together with manas, arise solely from the ego. H e points this out: (35) T h e three divisions of the ego sequentially generate the three groups called taijasa etc., w h i c h are derived from sattva etc. T h e o v e r - a b u n d a n c e o f e i t h e r sattva, rajas, or tamas sequentially b e c o m e s the t h r e e f o l d g r o u p i n g o f e i t h e r sattvika, rajasa or tamasa, which are designated as taijasa, vaikurika and bhutadi. T h e ego's triadic condition as sattvika etc. is due to the abundance of the sattva quality etc. T h e m i x t u r e o f the d i f f e r e n t q u a l i t i e s o f the e g o ' s t r i a d i c condition arises in accordance with the maxim that "there is no change without mixture." "What arises and from whence does it arise?" I n response to this, he says: (36) Since the quality of the sense-organs and manas is of an illuminating nature, the sense-organs therefore derive from the ego, which is sattvika and thus similar to them.

44

Bhoga Krik After outlining the Naiyyika's position, he will refute it: (37) Others claim that the sense-organs are derived from the gross e l e m e n t s s i n c e the reason is u n e s t a b l i s h e d c o n c e r n i n g the restriction of the scope [of the senseorgans] . T h i s is what the Naiyyikas h o l d : the ear is the sole

a p p r h e n d e r of sound, skin the sole a p p r h e n d e r of touch etc. T h u s , on account of the restrictedness of the scope .of the sense-organs with their respective objects, the senseorgans arise from the gross elements, which are the loci of sound etc.*' However, if the ego is construed as the cause of the sense-organs, the sense-organs should be of one nature (eka-rpa), since they would be derived from one cause. T h e r e would, therefore, be no restrictiveness of the scope of e a c h sense-organ. T h u s , the Naiyyikas think that the reason (hetu) is u n e s t a b l i s h e d o n account of the. unestablishment of the accomplishment of the restrictiveness c o n c e r n i n g the material cause (prakrti-niyama) of the senseorgans, i.e., of the restrictiveness concerning their scope.
40

I n response: in the case w h e r e i n the sense-organs are restricted to a certain [material] scope, the sense-organs s h o u l d grasp just those gross elements (along with their qualities) which are the material causes of the respective sense-organs. H o w e v e r , the eye e t c . g r a s p different substances and their qualities: (38) Solely in a non-restrictive m a n n e r does the skin, which is related tc the wind, grasp the substances along with wind a n d the four "touches" relating to the four substances. T h e sense of touch, which is h e l d to be related to the wind (vyavyatva), grasps the earth, water and fire together with the wind (and the four touches which are related to t h e m ) . H e adds:

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(39) Moreover, the sense of sight grasps three substances a n d the c o l o u r s in t h e m ; c o n s e q u e n t l y , o n e c a n n o t postulate a [material] restriction c o n c e r n i n g the scope of the sense-organs. H e now puts forth another criticism: (40) I f one holds that the restriction of the scope of the s e n s e - o r g a n s is d u e to t h e i r o r i g i n i n t h e m a t e r i a l e l e m e n t s , it will be i m p o s s i b l e for p e r s o n s to h a v e c o g n i t i o n - d e r i v e d f r o m the s e n s e s - o f " m o v e m e n t " , "general trait", and "intimate union". W h e n there is the acceptance of a restriction o f the scope of the sense-organs, which serves a material purpose, the cognitions arising from the sense-organs c o n c e r i n g the categories of "movement", "general trait" a n d " i n h e r e n c e " w h i c h you accept as distinct from the elements and their qualities-ought not arise. But how can there be a difference in the senses qua effects when these senses are of the same nature as the ego? T h e differences in the senses is thought to be like the a r i s i n g o f d i f f e r e n c e s in the c h a n g e s o f sugar c a n e i n molasses, candy, etc. W h e n there is a r e q u i r e m e n t for a r e s t r i c t i n g factor {niyamaka) in the grasping of sound etc. by the sense of hearing etc., we hold that the restricting factor is just karma, which is the bestower of human destiny. H e says: (41) I do not hold that the cause of the restriction arises from the ego; rather, the. cause is k a r m a , w h i c h is the bestower of h u m a n destiny according to the will of Siva. We do no hold that the ego is the sole cause in the restriction of the scope [of the sense-organs]; rather, the cause is karma, which is superintended over by Siva - this is the meaning. I f a portion of space circumscribed by an o p e n i n g in the body makes sound manifest, then it follows that the sense of hearing should as well belong to the nasal cavities! T h u s , in

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the case of the restriction of the grasping of sound, which wholly belongs to the space of the ear, even those who hold that t h e s e n s e - o r g a n s are m a t e r i a l m a i n t a i n that the restricting factor is "karma", designated as "the imperceptible factor" (adrsta). H e says: (42) D u e to the fear of postulating many loci of hearing, others as well claim that karma, which is the bestower of that [ h u m a n destiny], is the cause of the restricting of the mundane-experience of sound to an i n h e r e n c e [in the ether circumscribed by the body]. T h e sense of the verse is as follows: fearing the postulation of multiple sources of. hearing when the apprehension of s o u n d is held to be innate to the ether of the body, you too hold that karma (the bestower of human destiny) is the sole cause involved in the restriction of the a p p r e h e n s i o n of s o u n d as circumscribed by the ether of the ear. H e is now going to discuss the motor organs as arising from the ego: (43) Since an effect acts in conformity with its cause, the collection of motor organs, which act as the agents of action, arise from the vaikarika [aspect of the ego] which is rajasa. A c c o r d i n g to the principle that an effect acts in conformity with its cause, the collection of motor organs causing bodily activity arises from the "vaikarika" division of the ego; derived from the [abundance of] the guna "rajas', this division of the ego is referred to as "rajasa" and is the cause of activity in general. T h i s same principle applies to the sense-organs: because they are of an illuminating nature, the sense- organs are derived from sattva, as illumination is a property of sattva. However, if one holds that the sense and motor organs, which are by nature distinct, arise from a single cause, one commits oneself to the fallacy of infinite regress concerning the non-restrictiveness of the cause. H e says:

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(44) I f it is thought that the arising of both the sdttvika group a n d the rdjasa group are solely drived from saliva then it will be impossible to ward off the logical fault of "infinite regress" (anavasthd). Thus: (45) Moreover, as separate from the other two groups a n d as m a n i f e s t e d f r o m lamas, the g r o u p o f s u b t l e elements therefore arises from the [division of ego] called "elemental" (bhutddi). He now describes the cause (hetutva) of the ascertainment etc. (adhyavasdyddi) that belong to the m i n d : (46) T h e modifications o f the m i n d are d e s c r i b e d as " c o g n i t i o n " , since the m i n d is the locus w h e r e i n the [ b o u n d ] soul's cognition occurs. T h e m i n d ' s cognitive activity, is never simply due to the instrumentality of the sense-organs whereby the manifestation that is of the form of the object is manifested. T h e particular manifestation (prakdsa) that is of the nature of the ascertainment (adhyavasdya) of external objects, as in "this is a pot", certainly arises on account of the instrumentality of the sense-organs. However, aside from this, cognition is the specific activity of the mind since it is the locus whereby the soul's cognition is manifested. T h e manifestation of cognition is said to take place either through "dispositions" and "conceptions" (which will be discussed in the sequel) or else through memory, imagination etc. T h u s it is said that the mind is established as having the characteristic of conceptions, memory and etc. T h e Mrgendra Agama states: this manifestation of the m i n d is characterized by dispositions a n d conceptions. Since it is the locus (bhumitd) of the manifestation of cognition for the b o u n d soul, it is called "cognition" . T h i s mental cognition (buddhi-bodho) occurs in three ways; he says:
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( 4 7 A a ) I m a g i n a t i o n (klrpti), memory (smrti).

d i s c e r n m e n t (mati)

and

" I m a g i n a t i o n " r e f e r s to the i m a g i n a t i v e e n v i s i o n i n g (pratibhd), i . e . , the activity o f i m a g i n i n g (kalpcnd).

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" D i s c e r n m e n t " is the ascertaining activity (adhyavasaya), i.e., understanding (jndna) - cognitive activity (manana).*' H e now c o n c l u d e s that the differences of the internal organ are established on account of the differences in the "effects" (kdrya), such as will etc.
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(47ab-47b) Since the effects - which are called will, effort-and cognition - designate separate functions, the internal organ is tripartite. T h e m e a n i n g of the verse is as follows: although these are subordinate distinctions of memory etc., the activity of the m i n d is still designated as "cognition", since this is the single function o f the m i n d ; the activities of will etc. have separate causes, because they have separate functions. A n objection is raised. L e t the means whereby mundaneexperience arises be attributed to the cause whereby things are a p p r e h e n d e d , which [function] belongs to the senses, s i n c e the c o n d i t i o n o f b e i n g " a n o b j e c t o f m u n d a n e e x p e r i e n c e " is due to the earth etc. becoming objects [of the senses]. T h e means whereby mundane-experience arises cannot be attributed to the m i n d ; mundane-experience is of the nature of a cognitive experience that arises in the soul o n a c c o u n t of the contact between the senses a n d objects. Moreover, according to the Naiydyikas and others, the m i n d is only a quality of the soul; he says: (48) [objection]: But, the "object of cognition" (samvedya) is established as something which is a quality of something of like nature; as well, the mind (buddhi) is not an "object of cognition" - such is your excellent logic! T h e m e a n i n g o f the verse fellows. Cognition is twofold [ a c c o r d i n g to u s ] : o f the n a t u r e o f a s c e r t a i n m e n t (adhyavasaya) a n d not of the nature of ascertainment. Cognition that is not of the nature of an ascertainment exists simply as a "faculty of apprehension" (grahaka) which is a n e t e r n a l a n d i n t r i n s i c c h a r a c t e r i s t i c o f the s o u l . ' Cognition that is of the nature of ascertainment is transitory
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and is not an intrinsic characteristic of the soul, since' it is i m p r o p e r for s o m e t h i n g i n t r i n s i c a l l y t r a n s i t o r y to be attributed to something intrinsically eternal; thus, cognidon qua ascertainment is an intrinsic characteristic of something other than the soul, i.e., the m i n d . T h e m i n d causes the ascertainment of the dispositions and is itself qualified by dharma, jndna etc. As well, the condition of being an "object of cognition" can only belong to the m i n d , since (a) the m i n d is an "object of m u n d a n e - e x p e r i e n c e " d u e to its association with the three gunas (sattva etc.) in the form of the dispositions and conceptions, and since (b) the m i n d itself is of the nature of the ascertainment of the object. It is not, however, a quality of the soul! T h u s the Tattva Sarhgraha states: in short, the m i n d , which is of the nature of both pleasure etc. and the representation (dkdra) of p h e n o m e n a , is an "object of mundane-experience". T h e term " m i n d " is also employed in the following manner: the m i n d is an object [of m u n d a n e experience] on account of its association with the qualities sattva etc., like the earth etc. As well, it is said: because it acts as the cause in the ascertainment o f objects, the m i n d functions as an organ, like the sense-organs.
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A n o b j e c t i o n is r a i s e d : we h o l d that the d i s p o s i t i o n s (dharma etc.) are as well qualities of the soul! T h i s is false, as it is improper to attribute the refinement (samskdraka) of the soul to these! T h e refining of karmic activities such as the jyotistoma rite etc. does not arise in the soul since there Is no change seen to occur in the refinement of the soul by such activities as farming etc. Rather, the locus w h e r e i n a c t i o n s c r e a t e s u c h r e f i n e m e n t s m u s t be unconscious (Jada); in the issue at hand, it must be the m i n d . T h e same thing applies to the r e f i n e m e n t o f knowledge etc. D u e to the force of the refinements of knowledge etc., the distinct appearance of things is seen even when the object does not exist, as in dreaming, remembering a n d imagining. As a result of the preceding, he says: (49) T h e internal and external organs are the immediate instruments whereby mundane-experience is accomplished.

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Bhoga Karika A means for the accomplishment of mundane-experience is n e c e s s a r y s i n c e w i t h o u t an " o b j e c t o f m u n d a n e e x p e r i e n c e " there is no mundane-experience.
4!i

T h e collection of internal and external organs acts as the immediate means of mundane-experience, which is of the n a t u r e of the c o g n i t i o n of j o y , s u f f e r i n g , etc. T h e Svdyambhuva Agama states: m u n d a n e - e x p e r i e n c e is the [ b o u n d ] soul's cognition, w h i c h is characterized by j o y , suffering etc. " However, this mundane-experience would not arise without the "objects of mundane-experience" e.g., incense, sandalwood, etc.; thus, there needs to be a means for the bringing about of the prior apprehension of the ascert -ainment of pleasure, etc. H e illustrates this with examples:
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(50) Just as a ruler employs soldiers for conquering, so the soul employs the m i n d etc. for cognizing etc. (51) Just as agency belongs to the ruler when conquering rests in the army, so agency belongs to the soul when cognition etc. rest in the m i n d etc. (52) T h e conquest of the army is not for its own sake, but for the sake of accomplishing the things that are desired of the conquest [by the k i n g ] ; in like manner, this applies to the m i n d etc. (buddhadi). (53) C o g n i t i o n etc., whi^h belong to the m i n d etc., do not i n d e e d function for their own sake. Since the organs are insentient, their activities cannot be for t h e i r own sake; rather, they serve a purpose for the conscious soul - this is the meaning. ( 5 3 B ) T h u s , the m i n d a n d so forth act as the m e a n s w h e r e b y the activities of c o g n i t i o n a n d so forth are accomplished. H e now d i s t i n g u i s h e s the experience": "object of mundane-

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(54) T h e "manifested c o n d i t i o n " (kra) o f d e l u s i o n , suffering, and pleasure is designated by the term "form" [ " r / ; a " q u a "bhva"]; what arises from this is bipartite: mental cognition (boddha) a n d that which is separate from this, i.e., "the object of mundane-enjoyment", my e t c . , w h i c h is for p u r p o s e o f t h a t [ i . e . ; m u n d a n e experience]. Since delusion (moha)etc. are gunas that have become manifest, the "constitution" of delusion etc. is designated by the term "form" (rpa) and is the collection of disposition merit etc. and the collection of conceptions, accomplishment etc. (of which the dispositions are causes). Dispositions are twofold. O n the one hand, dispositions constitute mental cognition as it belongs to the soul. O n the other h a n d , d i s p o s i t i o n s act as the "object-of-mundaneexperience" as it is exceedingly separated [from the soul] and is constituted by my etc., the stuff of the worlds etc. Dispositions function as "the object of mundane-experience" because they are the locus of mundane-experience, i.e., because they exist for the purpose of bringing about m u n dane-experience (in the sense of being connected to m u n dane-experience) . What is this thing called "form"? H e says: (55) T h e r e is the collection ot the threefold demerit etc., attachment and the fourfold merit etc.; as tamos, rajas, and sattva, they arise in the mind as this "form" o n account of karma. T h e " f o r m s " d e s i g n a t e d as d e m e r i t , i g n o r a n c e a n d powerlessnesi are derived from tamas. T h e form designated as attachment is derived from rajas. T h e forms designated as merit, understanding, non-attachment a n d powerfulness are derived from sattva. D u e to karma, this eightfold form arises as a condition in the m i n d because of the gunas. the material causes. T h e Svyambhuva gama a n d other texts

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state: the tattvas, worlds, bodies a n d so forth arise both immediately on account of mdyd, the material cause, as well as mediately, on account of karma, an auxiliary cause. Furthermore: (56) "Release" entails both a complete separation [from such dispositional qualities as dharma a n d so forth] and an o m n i p r e s e n t condition [of the s o u l ] . However, the cognition of a cloth and so forth entails a limited condition. T h e r e f o r e , neither qualities [limiting the soul] nor the lack of such qualities can be [directly] attributed to the soul. O t h e r s also h o l d that "release" entails the c o m p l e t e separation from [the disposition] "merit" and so forth. T h e revealed writings indeed claim that the conscious and active soul is i n n a t e l y eternal a n d o m n i p r e s e n t . However, the cognitive dispositions such as the cognition of a cloth and so forth are n o n p e r v a s i v e , i.e., l i m i t e d . T h e r e f o r e , the [cognitive] qualities such as demerit etc., which are n o n eternal a n d . u n l i m i t e d , cannot belong to the soul, which is eternal a n d unlimited. I f such qualities are claimed to be in a relation of inherence (samavdya) with the soul, the soul would falsely be described as mutable (parinamitva). Demerit etc. give rise to three distinctions of the [sakala] soul: the sdmsiddhika ( n a t u r a l ) , vainayika (cultivated) a n d prdkrta ( w o r l d l y ) . T h e Mrgendra Agama says: the scmsiddhikas, vainayikas a n d prdkrtas [are the designations of the different configurations of dispositional qualities which] belong to the soul. T h e sdrnsiddhika is the quality belonging to the souls that'are illuminated by the sarnskdras of special virtue. T h e sdrnsiddhika quality is manifested even after the loss of the physical body, as it has been manifested before [che loss of the b o d y ] . T h e vainayika is the quality that is manifested by means of worldly experience, reflection, a religious preceptor a n d the revealed writings. T h e vainayika quality is purified by the activities of the body, m i n d a n d speech.
48

Translation

53

T h e prkrta is the quality that is manifested only i n the association with a physical body, like the cognition d u r i n g the dream state/ T h u s , being of these three varieties, merit etc. are now described in terms of the differences in their results:
9

(57) I n order, the results of these are: life in hell (adhogati), bondage (bandha), impediments (vight), and worldly life (samsrti); heaven (svarga), release (mukti), absorption i n prakrti (prakrtibhva), and non-impediments (avighta).
50

(58-59) Smsrika existence (bhva), disgrace, obstacles, i n a b i l i t y to o v e r c o m e m u n d a n e - e x p e r i e n c e , the attendance over those of a lower station, possession of a c o r r e c t i n s i g h t , a b s e n c e o f the d e s i r e for m u n d a n e e x p e r i e n c e , a n d the obstacle to what o n e proposes to a c c o m p l i s h - t h e s e a r e the results o f the smsiddhika dispositions; the vainayika and prkrta dispositions belong to those mentioned [in v.57].
51

"Life in H e l l " etc. are the results that come to be, in order, from d e m e r i t etc., i.e., from the vainayikas a n d prkrtas. "Wordly life" etc. are a result of the srnsiddhika. " L i f e i n h e l l " means the attainment of hell. "Bondage" is not in the soul but in the ego's self-conceit. "Worldly life" is the birth in the w o m b o f a n i m a l s e t c . " R e l e a s e " is the r e l e a s e according to other systems, since according to the Moksa Krik the highest form of release can only arise or. account of dks. "Absorption into prakrti" is a u n i o n (laya)mth p,akrti.
52

"Worldliness" refers to sarnsra. "Disgrace" refers to the degradation of one's condition. T h e "non-overcoming o f m u n d a n e - e x p e r i e n c e " is t h e p a s s i o n f o r m u n d a n e experience. T h e "attendance over beings of a lower station" is the superintendence over those who are of a lower station than oneself; "possession of a correct insight [concerning one's higher station] " is the correct understanding of the respective objects [of one's station] ". T h e rest is clear. Having discussed the dispositions, he now treats the conceptions (pratyaya).

54

Bhoga Karika ( 0 ) A s the a w a k e n e d c o g n i t i o n (sambuddhi) o f the manifest, unmanifest, and the soul, attainment (siddhi) thus arises on account of the collection of dharma and so forth. T h i s collection is slighdy connected to rdga [i.e., vairdgya]

. " I n o u r system, the eight dispositions-merit etc.-subsist in the m i n d (buddhi) in a latent form (vdsandtva). T h u s , it is said: the dispositions (bhdvds) are so called because they cause the subde body (linga) to arise (bhdvayanti). Furthermore, when the dispositions have reached a developed state and h a v e e n t e r e d i n t o the c o n d i t i o n o f b e i n g "objects o f m u n d a n e - e x p e r i e n c e " in a gross f o r m , they are c a l l e d "conceptions" on account of causing the mental activity of the b o u n d souls. T h u s it is said: the conceptions (pratyayds) are so-called because they cause the soul's mental activity (pratydyanti).
5S M

A c c o m p l i s h m e n t a r i s e s f r o m the g r o u p o f f o u r dispositions-merit etc.-which are derived from sattva and which are slighdy associated with rajas in the form of nonattachment (vairdgya). Siddhi is the attainment of a superior state which is j u s t a cognition of its respective object; this cognition is an "awakened understanding" (sambuddhi) of the manifested condition of the gunas, the unmanifested condition of prakrti and of the souls. "Accomplishment" is the cognition (buddhi) whose object (visaya) is the soul, prakrti e t c . " I n this case, the soul, w h i c h is exceedingly separated, shines forth independently as the illuminating agent i n the cognition of the m i n d whose object is the manifest a n d unmanifest. T h u s , they describe this as "when the seer abides in his own natural c o n d i t i o n . " T h i s does not take place on account of the illuminating agency of the m i n d ; such a view would entail the fault of describing the soul as an "object of mundane-experience"; the Moksa Karika states: if the soul is considered to come within the scope of a n " o b j e c t o f m u n d a n e - e x p e r i e n c e " , the s c u l b e c o m e s subject to mutability."
56

Translation (61) M i x e d with the d i s p o s i t i o n of d e m e r i t

55 etc.,

contentment (tusti) arises from the threefold collection such as merit etc.; by means of this contentment a satisfying discernment arises when one poorly grasps the soul. C o n t e n t m e n t arises f r o m the t h r e e f o l d , fawm5-based collection of demerit etc.; this collection is slightly b l e n d e d with merit etc., which are of a sattvic origin. C o n t e n t m e n t occurs through the instrumentality of the attainment that is of the nature of the cognition of the already discussed gross and subtle elements wherein one grasps the nature of the soul according to the various [other] systems. Contentment is described as a cognition that arises when one, even though unaccomplished, says: " I am [satisfactorily] accomplished." T h i s is due to a non-attachment (vairdgya) that is of a lower order. T h u s , it is said that contentment is the cognition of the [soteriologically] unaccomplished soul that: "I am accomplished." (62)
58

I n c a p a c i t y arises o n a c c o u n t o f t h e

threefold rdga;

c o l l e c t i o n o f d e m e r i t etc., c o l o u r e d by a little prosperity etc.

i n c a p a c i t y is t h e l a c k o f e f f e c t i v e n e s s i n a t t a i n i n g "Prosperity" (subha) h e r e refers to "the activity o f the o r g a n s of g e n e r a t i o n " d e s c r i b e d as j o y . T h e " l a c k o f effectiveness" in "prosperity etc." stems from a defect in the organs or, by i m p l i c a t i o n , the body. T h i s "incapacity" originates out o f the t a m a s i k a g r o u p , w h i c h is slightly connected to rajas. It is said that incapacity arises on account of inactivity. Since incapacity is of the nature of suffering.it is of a tamasiku origin; it is also of a rajasika origin, as the [rajasika] quality (which is in association with the cause), is seen in the effect.
59

i (63) E r r o r is the discernment of an object otherwise than it is. E r r o r arises devoid of a connection to rdga, although error is slightly connected to merit etc.

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Bhoga Krik

" E r r o r " arises on account of the tmasika group, which is devoid of rajas a n d which is slighdy connected to sattva. E r r o r is the grasping of an object as otherwise than it is, a n d is characterized by delusion (moha), extreme delusion, mental darkness a n d extreme mental darkness (andhatmisra). It is said that error is the perception of one thing as another, for the reason that the two [confused] things share a particular c o m m o n element. Having briefly discussed the dispositions and conceptions, he concludes the topic of mental cognidon (buddhi-bodha): (64Aa) Briefly stated, this [collection of dispositions and conceptions] is a quality of the m i n d (buddhi). T h e Matanga gama a n d other texts provide a detailed account o f the dispositions a n d conceptions. I n the Mrgendra Vrtti Dpik these have also been elucidated and accurately d e t e r m i n e d by us. F r o m a fear of dealing with too many minute details, I am not delineating any further details here. (64Ab) This [buddhi-dharma] is e x p e r i e n c e d by consciousness [i.e., the soul]. "Since it is an object of mundane-experience should be
r

supplied [in v. 6 4 A b ] . H e now establishes the condition of being an "object of mundane-experience": (64b-65a) W h e n an "object o f m u n d a n e - e x p e r i e n c e " arises, whatever arises is apprehended; this apprchencion (anubhava) is "mundane-experience" and is sufficient for e x p l a i n i n g the "mundane-experiencer" (bhoklr) T h e "object of mundane-experience" is characterized by the transitory cognitive activities originating in the m i n d . T h e s e transitory cognitions c a n n o t be attributed to the m u n d a n e - e x p e r i e n c e r , since this e x p e r i e n c e r ' s m o d e o f c o n s c i o u s n e s s is n o n t r a n s i t o r y a n d e t e r n a l l y o f a n a p p r e h e n d i n g nature (grhaka).

Translation

57

(65B) Without the one who accomplishes (sdhayitr), [the postulation of] "desire" cannot be logically explained. T h i s verse is directed against the Buddhists who h o l d that "the m i n d is itself consciousness" {buddi-cailanya-vda). By appealing to a conception of a n i m p e r m a n e n t m u n d a n e experiencer of buddhi-based cognition, the Buddhists hold the view that the " m i n d is itself c o n s c i o u s n e s s " for the following reasons: (1) the insentiency (like a pot etc.) [of the i m p e r m a n e n t m u n d a n e - e x p e r i e n c e r ] ; ( 2 ) the impossibility of the mundane-experiencer being the result of karmic action from another time and (3) the condition of being an "object of mundane-experience", like what is spoken. T h e verse p o s t u l a t e s that the activity o f m u n d a n e e x p e r i e n c e (bhoga-kriy) c a n n o t be logically e x p l a i n e d without the postulation of an active mundane-experiencer; as well, on account of the acdvity of mundane-experience, the soul is established as the agent involved in that activity. In the verse "desire" is "want". A n objection is now raised: ( 6 6 A ) W i t h o u t t h e c o n c u r r e n c e (samvda) with something perceptible (drsta) there can be no proof of an inference. A c c o r d i n g to the above position an inference must be seen to have a c o n c u r r e n c e with another means of proof (pramna) [i.e., pratyaksa]; for example, fire is inferred from smoke o n c e one has actually b e e n present a n d directly p e r c e i v e d [the c o n c o m i t a n c e of s m o k e a n d fire]. T h e validity of an inference can only be established in this manner. T h e Buddhists claim that one cannot establish a " s e l P that is the mundane-experience^ a n d separated from cognition, due to the absence of any means of proof [applicable i n this case], as there is indeed the doubt raised by the fallacy of the unsupportable conclusion (vyabhicra) c o n c e r n i n g the inference regarding the mundaiie-experiencer: "experience"

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Bhoga Kdrika

itself allows of no apprehension of a constitutive distinction (dkdra-bheddj between a "cognizer" a n d "cognition", as we only discern cognition as " a p p r e h e n s i o n " (anubhava). No such fallacy of the unsupportable. conclusion (vyabhicdrd) exists c o n c e r n i n g the t h i n g i n f e r r e d (sddhya) i n s u c h examples as the smoke on the mountain top. T h e y say: this consciousness is of a single nature capable of modification into manifold forms, such as joy, depression, etc. I n this case you can use any "term" you so desire [to describe one of the manifold 'modifications']. T h i s is false! H e says: (66B) F o r whatever reason that there is this concurrence with something perceptible, for that reason there is the validation of this concurrence. T h e m e a n i n g of the verse is as follows. It is not proper to h o l d that, o n account of the existence of a "conflict with a c t i v i t y " (kriyd-virodha) arising w h e n one attributes i n p e r m a n e n t cognition to the soul, a false attribution of permanency [in one's soul] takes place. It is said: having an a p p r e h e n d i n g nature, the soul is established on the basis of the apperception (samvedana-pratyaksa) due to a condition of permanency established on account of the "manifestation" that appears by means of a condition of permanency in the form of an "object" (visayatva) that is only sensed within the body as in sleep etc., w h e r e i n there is n o proximity to e x t e r n a l o b j e c t s ; this a p p r e h e n s i o n (anubhava) is the awareness (samvedana) of an object a n d is [classified as] mundane-experience.
60

T h i s is also said [by the B u d d h i s t s ] : a l l t h i n g s a r e m o m e n t a r y o n a c c o u n t o f the " c o n f l i c t with activity" r e s u l t i n g w h e n both s e q u e n t i a l l y a n d simultaneity are attributed to that which is non-momentary. T h i s is false due to the example of the gem, a permanent thing: at one a n d the same time various objects such as pots etc. c a n a p p e a r sequentially r e f l e c t e d i n the one g e m .

Translation

59

Furthermore, since whatever is momentary is destroyed the moment it arises, it is impossible for there to be a "conformity with the activity" with manifold instants that no longer exisTT In the commentary o n the Matanga Agama and elsewhere s u c h a r g u m e n t s are c a r r i e d out i n detail by the A c a r y a [Ramakantha I I ] . T h u s , holding that the soul can be inferred by means of the establishment of self-consciousness (svasamvedana), he says: (67A) H e r e i n there is no concurrence with a means of valid k n o w l e d g e (pramdna) s i n c e the m e a n s o f v a l i d knowledge is perception. In this case there is no n e e d for there to be a concurrence with another pramdna of this pramdna [i.e., pratyaksa]. Although "perception" lacks a concurrence with another pramdna, validity (prdmdnya) is the result of the cognition of an u n a p p r e h e n d e d o b j e c t (anadhigata-visaya); the Buddhists say: a pramdna is the c o m p o r t m e n t towards a n u n a p p r e h e n d e d object (anadhigata-artha-gantr-pramdnam). A g a i n , how does the fallacy of the u n s u p p o r t a b l e ' conclusion apply in the case of the mountain top, etc. H e says: (67B) T h e fallacy o f the u n s u p p o r t a b l e c o n c l u s i o n is refuted by the positive a n d negative instances [of-the inference]. T h e fallacy of the unsupportable conclusion does not apply in the example of smoke etc. I n this case, the connection (sambandha) i s . a n inseparable concomitance (avindbhdva) discerned with positive and negative instances. S u c h is the case with the smoke that has been well discerned to have its locus in fire. However, an error occurs when one does not discern the proper nature of "smokiness" a n d attributes its g e n e s i s to the m o u n t a i n - t o p i t s e l f . T h e r e f o r e , h e r e as well, on account of discerning the antecedence o f the agent (kartr-purvakatva-darsana)of actions in all cases, the m u n d a n e - e x o e r i e n c e r is i n f e r r e d f r o m the activity o f

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mundane-experience. By you as well, the m i n d in another's body is inferred by an inference without the concurrence with another pramdna, because of the activity of -the effect [i.e., the body], which is established by the prior existence of the m i n d in one's own body. T h u s , he says: (68A) T h e m i n d is established as the cause in the explanation regarding the characteristics (dharma) of the body; T h i s is the meaning. T h e cause that explains one's bodily characteristics, i.e., movement a n d so forth, also explains the cause of such characteristics in another's body-i.e., the m i n d . C o n c e r n i n g this the Buddhists say: having seen, in one's own body, the activity that is preceded by the mental activity, on account of seeing it elsewhere [i.e., in another's body], the m i n d is recognized [as preceding the activity]. T h e r e f o r e , the mundane-experiencer is established by the presumption of mundane-experience(bhoga-anyathaanupapatti), like the sense of sight etc. [which is inferred] by means of the presumption from the discernment of colour etc. H e says: (68B-69Aa) T h e pramdna of that which is other than that which is generally accepted as perceptible is established by means of inference. Carvaka says: let there be a mundane-experiencer, but t h a t too is j u s t the b o d y w h i c h is o f the n a t u r e o f a manifestation of a modified aggregate of the elements such as earth etc. As the manifestation of the ability to intoxify arises as a result of a fermenting agent (kinva), etc., so the a p p e a r a n c e o f c o n s c i o u s n e s s a r i s e s as a m o d i f i e d characteristic of the body. Furthermore, since the activity of m u n d a n e - e x p e r i e n c e etc. appears to exist o n account o f the power of the vital forces such as prdna, nothing else but perception can be appealed to [in order to account for the manifestation of consciousness]. T h u s , they say: it is impossible to postulate, s o m e t h i n g i m p e r c e p t i b l e w h e n s o m e t h i n g perceptible [already] exists.

Translation He rejects this view:

61

(69A.b-70A) As the [physical] cause [of consciousness], let the aggregate of the earth a n d so forth account for c o n s c i o u s n e s s q u a the m u n d a n e - e x p e f i e n c e r o f the cognitive activity of the m i n d . T h i s is wrong! Consciousness is not like a pot and so forth; proof of this . is based on the observation concerning the sphere o f the objects of mundane-experience: hard touches, soft touches, and so forth on the outside of the body are felt a s . p a i n , pleasure, and so forth within the body. T h e r e f o r e , it follows that the soul is established by means of being the m u n d a n e experiencer even in the case of the body; furthermore, there is no means of proof to establish that consciousness belongs to the body. H e says: (70B) Indeed, how can you come up with a decisive proof to establish that consciousness belongs to the body? T h e r e is the objection [by Carvaka]: Consciousness is j u s t of the nature of the body, as it is only observed w h e n there is the existence o f the elements that give rise to the body (which is of the nature of sperm and blood) a n d it is not observed when the .body is non-existent. (71A.a) Even when there is the existence [of the body], the fallacy of over-generality (anaikantika)applies; In the case of the existence of the elements constituting the foetus etc., or a corpse, consciousness is not observed; therefore, consciousness is not of the nature of the body. T h u s it is said that there is no proof to substantiate the claim that the soul is the body. H e says: ( 7 l A . b ) Consequently, "the cawing of crows" [i.e., such is the sense of your argument]. S i n c e it is a n " o b j e c t o f ' m u n d a n e - e x p e r i e n c e " , consciousness is not of the nature of the body; he says:

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Bhoga Krik (71B-72A) Such things as molasses and so forth are "objects o f m u n d a n e - e x p e r i e n c e " , perceptible a n d incapable of manifesting consciousness. T h e body is equal to molasses a n d so forth, as it is an "object of mundane-experience" as an "image" (chy) belonging to the soul.

Molasses a n d such things are made objects of experience (vi ayi-kriy amna) as o b j e c t s that are " g r a s p e d " , i . e . , "mundanely experienced", through a cognitive experience of the nature of an "image" (chy) belonging to the soul. S u c h objects as molasses etc. are never observed to be manifested forms of consciousness (abhivyakta-cetana). T h e r e f o r e , with reference to the posidon already stated that the soul is the body qua an aggregate of elements, the nonconsciousness of the body is due to the process whereby something is made "an object of experience" as an object of mundane-experience, i.e., as something which is "grasped"; thus, the m u n d a n e - e x p e r i e n c e cannot be estab) shed to b e l o n g to the body. Moreover, if consciousness is indeed said to b e l o n g to the body, it would be impossible for an older person to remember something from childhood due to the r e p e a t e d changes in the body w h i c h lead to the d e s t r u c t i o n o f previous states! S u c h criticisms [as raised above] are taken up by us in detail in the Mrgendra gama Vrtti Dlpik.
;

A new objection is raised by those who claim that the senses a r e c o n s c i o u s n e s s : l e t t h e m u n d a n e - e x p e r i e n c e r be identified with the senses, which are separate from the body. T h a t this is false, he says: (72B-73A) As the organs (karana) for [the presentation of] "the objects o f m u n d a n e - e x p e r i e n c e " , the senses cannot be identified with consciousness; therefore, having consciousness intrinsic to it, the soul is the m u n d a n e experiencer. As previously stated, the senses are for the purpose of bringing about mundane-experience. Since they are "objects o f m u n d a n e e x p e r i e n c e " a n d organs [lit., "instruments"

Translation

63

(karanatva)], like swords etc., the senses most certainly cannot be [identified with] consciousness. Agency (kartrtva) cannot belong to the sense-organs but belongs to the soul, which has consciousness as constitutive of its nature, since the agency of the soul accounts for the "engagements i n " and "cessations of" all other agentive activities that are caused by an agent. T h e y say: "the L o r d is the one responsible for engagements in a n d cessations of agentive activities. T h e L o r d is the ' U n e n g a g e d one'; the one who is responsible for the causative process (kraka) is the agent (kartr).
n

(73B) T h e m u n d a n e - e x p e r i e n c e of the m u n d a n e experiencer is the manifestation of consciousness coloured (or impassioned, anuranjita) by the image (chy) of "the objects of m u n d a n e experience." T h e mundane-experience of the m u n d a n e - e x p e r i e n c e r is the manifestation of consciousness coloured (anuranjita) through the [mental] "presentation" (kra) w h i c h is an image (chy) of the nature of pleasure etc. that belong to the mind, which is an "object of mundane-experience". T h e Svyaubhuva gama states: m u n d a n e - e x p e r i e n c e is the consciousness characterized by the [bound] soul's mundaneexperience etc. A new topic is introduced: (74A) Consciousness appears as "an object of m u n d a n e experience" on account of the connection of that which is not conscious with that which is conscious. Even though it is not of the nature of consciousness, the "object of mundane-experience", which is of the nature of the mind appears as if it is of the nature of consciousness on account of its connection to the consciousness constitutive of the s o u l . Srhkhya says: that w h i c h is not c o n s c i o u s appears as if it is conscious.
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Moreover: (74B-75A) Mutually constituted by the connection of the

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Bhoga Karika reflection of the non-conscious and the conscious, souls a n d bonds appear very strongly [as of one nature] through the instrumentality of mundane-experience.

T h e "object o f m u n d a n e - e x p e r i e n c e " is both a " t h i n g " (vastu) superintended over by consciousness (citta-adhisthita) a n d a collection of the organs of the m i n d . It presents the "object" to the soul. T h e soul [in turn] grasps the mental activity of the m i n d . T h e y say: the soul (purusa) is cognizant o n a c c o u n t o f the m e n t a l activity o f the m i n d . T h e " p h e n o m e n a l c o n n e c t i o n " {akdra-anusanga) is j u s t a " c o n t a c t " (samslesa) o f the two " i m a g e s " (chdyd) or " r e f l e c t i o n s " {pratibimba) that are o f the n a t u r e o f the conscious a n d the unconscious; due to this connection, the souls, m u n d a n e - e x p e r i e n c e r s a n d bonds are transformed into "objects of mundane-experience" through the form of the "object" (visayd) that arises through the instrumentality of the mental activity of the mind, which itself funcdons in a m i r r o r i n g m a n n e r and is called mundane-experience. F o r this reason, the samsarins make the mistake of seeing the soul a n d so forth in what is not the soul etc. However, through d i s c e r n m e n t t h e r e is the d i s s o l u t i o n o f prakrti for the samsarins. Samkhya defines this dissolution as release. T h u s :
M

( 7 5 B ) M u n d a n e - e x p e r i e n c e [ w h i c h a p p e a r s ] in the "object of mundane-experience" [i.e., in the m i n d ] is a reflection of the soul, like the moon in water. Mundane-experience that is characterized as an "object of mundane-experience" solely belongs to the pervasive a n d lordly s c u l . I n the cognitive activity of the mind, which is of the nature of ascertainment, there is a reflection, like, the reflection of the m o o n in water; this reflection is characterized by the m a n i f e s t a t i o n o f c o n s c i o u s n e s s . H o w e v e r , the e x a m p l e [supporting the metaphor] is only applicable to a "naturally o c c u r r i n g manifestation" as the moon reflection is of a purely insentient and material nature. T h e r e f o r e , on account o f

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the condition of the mundane-experiencer, agency solely belongs to the conscious soul, and cannot be said to belong to the m i n d and its products, which are non-conscious a n d "objects o f m u n d a n e - e x p e r i e n c e " . B u t [objects Srhkhya], agency entails e n g a g e m e n t i n activity; if agency is attributed to the soul, the soul becomes subject to transformation (parinmita). Since the soul is not subject to transformation (nirvikra), agency c a n n o t be attributed to the soul. Rather, agency j u s t belongs'to [the sphere of] prakrti; p r i o r to the a r i s i n g of d i s c r i m i n a t i v e knowledge, prakrti shows itself to the purusa t h r o u g h the instrumentality of the m i n d a n d its products, w h i c h are '"objects of mundane-experience"in this m a n n e r samsara is described. A c c o r d i n g to Samkhya, release is the ceasing of the activity that arises with this prakrti. T h u s , they say: having shown herself to the audience the dancer draws away from the audience; likewise, having manifested itself to the purusa, prakrti ceases from its activity. As a result, h e says:
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(76A-78B) W h e n mundane-experience is not attributed to the soul out of a fear of attributing transformation [to the s o u l ] , then the difficulty arises c o n c e r n i n g the identity (avisesa) of the released one and the b o u n d o n e .
67

T h e meaning of the verse is as follows: agency is not the [direct] engagement in activity; rather, j u s t the "capacity for activity" (sakliiva) is engaged in activity. F o r instance, like the iron fillings that have come wiihin the proximity o f a magnet, the locus of activity (kriyvesa), w h i c h is of the nature of movement (spanda), solely belongs to the body, which is in proximity to the soul. T h e r e f o r e , there is n o possibility of the transformation o f the s o u l d u r i n g the [activity of] m u n d a n e experience, which is of the nature of the "representational activity" of the m i n d a n d its products. H o w e v e r [objects the S a i v i t e ] , this " r e p r e s e n t a t i o n a l activity" takes p l a c e as s o m e t h i n g s e p a r a t e [ f r o m t h e purusa].** B u t , w h e n you do not postulate this separate condition in the case of the soul that is without impurity

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(nirmalatva) of the soul, the difficulty arises as to the identity (avisesa) of the one who mundanely experiences a n d the 'one who is liberated, since both are similarly unconnected [i.e., even the bound soul is not connected to the impurity m u n d a n e - e x p e r i e n c e entails]. N o ! It is said: prakrti purposely functions for the sake of another. '' T h e y say: as the non-conscious milk functions for the sake (nimitta) of the growth of the calf, so /rafoft'functions for the sake of the release of the purusa.Thus he says:
6

(77A) Moreover, the view that "the activity of the bonds is for the purpose of the soul" is also opposed! T h e m e a n i n g of the verse is as follows. It is false to hold that the activity of prakrti is for the sake of the purusa, as prakrti is nonconscious; as in the case of [non-conscious] milk etc., one observes the activity as it is superintended over by the conscious cow etc. Moreover, even if we accept this type of activity [of purely unconscious things], it does not make sense to say that this activity can be for the sake of something u n c o n n e c t e d [to a n y t h i n g ] , s i n c e t h e r e is the u s e f u l appropriation even of air, water, etc.; or, if the activity be said to be. for the purpose of that w h i c h is u n c o n n e c t e d (nirapeksa)," then even in the case of the liberated one this a c t i v i t y w i l l o c c u r . F u r t h e r m o r e , o n a c c o u n t o f the e n g a g e m e n t o f the b o u n d soul w h i c h has a desire for m u n d a n e - e x p e r i e n c e , it is false to attribute m u n d a n e experience to this soul since no change is said to occur in the soul; he says: ( 7 7 B ) Ir. an unchangeable m u n d a n e - e x p e r i e n c e , as in the case o f a liberated soul, mundane-expereince does not arise. Samkhya objects: non-discrimination (aviveka) is the cause of the activity of prakrti. W h e n the discrimination between the purusa a n d prakrti exists, "the cessation of the activity" is no longer activity. Therefore, there is no identity (avisesa) of the b o u n d <~ne and the released one. T h e y say: it is my belief that there is nothing more beautifully youthful than

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prakrti, who, with the thought, "I have been seen", does.not come within the sight of the purusa again. T h i s is false! G i v e n your position, n o n - d i s c r i m i n a t i o n cannot exist, since the soul is pure (nirmalatvd). A n d since [according to you] non-discrimination is at all times without a c a u s e , d i s c r i m i n a t i o n itself b e c o m e s a n i m p o s s i b l i t y . Therefore, we claim that, by the unestablishment of anything other than non-discrimination, passion (sardgata), impurity (samalatva) etc. should be attributed to the soul itself. I f one holds that the innate condition of unconsciousness is roused to consciousness on account of the association with that which is defiled, i.e., with the c o n n e c t i o n to a body etc., then it follows that the eternal c o n n e c t i o n to things which are other than what is innate will arise thus, the opponent's view is put in doubt:
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(78A) I f it is claimed that, on account of being subject to transformation (vikdritvd), it is non-eternal (anityd). H e r e , the " m u n d a n e - e x p e r i e n c e r " s h o u l d be s u p p l i e d in the verse [i.e., if transformation is posited, the m u n d a n e experiencer becomes non-eternal]. H e refutes this: (78Ab) T h e n the effected (mdydsddhya) is not recognized. condition of mdyd

T h e "peculiar characteristic" (visesd) that is brought about (kriyamdna) by means of mdyd a n d its effects (svakarydni) through the instrumentality of the subtle and gross bodies is not r e c o g n i z e d ("by y o u " s h o u l d be s u p p l i e d h e r e ) . Therefore, the fault of attributing noneternality a n d so forth [to the soul] does not applythis is the m e a n i n g [of the verse]. H o w is this possible? H e says: (78B) A n d , o n account o f the intrinsically manifested consciousness, n e i t h e r transformation n o r destruction [can apply to the s o u l ] . Unlike the Naiyyikas a n d others, we do not h o l d that the soul is solely of an unconsciousness nature. Rather, the soul has consciousness innate to its nature.

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T h e Naiyayikas r a i s c j h e following question: concerning .the i n n a t e n e s s o f this consciousness [in the soul] since consciousness does not arise without a connection to a body etc., what is the beginningless thing by which the b o u n d condition [of the soul] is discerned [by the Saivites]? [ T h e A n s w e r f o l l o w s : ] H e is g o i n g to say that this [beginningless thing] is just mala. A n d thus, when there is the removal of mala by means of mayd i.e., by kald etc., which are its effects the total manifestation of the innate nature of the soul takes place. W h e n mala ripens by means of Siva-sakti which is designated as diksa all objects become manifested. T h u s , he says in the verse, "neither transformation nor change" belongs to the soul. H e says of the soul: ( 7 9 A ) Raga serves the role o f " o b j e c t i f y i n g " [ i n the p r e s e n t a t i o n of] the object of m u n d a n e - e x p e r i e n c e . Since raga is like a crystal [i.e., since it simply manifests things], it cannot be the cause as discussed above. Raga gives rise to the presentation o f the "object of m u n d a n e experience", which is manifested in the form of sukha, duhkha a n d moha. Raga is said to be "like a crystal" because it manifests things by means of its own luminosity. Raga is not a cause of that "transformation" [of the innate consciousness of the soul] as d i s c u s s e d above. It is said that "thv. affliction to the a t t a c h m e n t to objects" (visayoparaga) is j u s t "the m a k i n g s o m e t h i n g o f a n o b j e c t " (visayikarana) t h r o u g h the intentional-activity towards it: I n spite o f the repeated transformation of the body, which ic an "object o f mundane-experience", n o transformation c a n be attributed to die mundane-experiencer. (79R-80A) T h e soul is not transformed w h e n the body undergoes transformation; attributing transformation to the soul entails describing it as unconscious a n d as an object o f mundane-experience, like the m i n d . T h i s is the meaning: I f the soul is subject to transformation, u n c o n s c i o u s n e s s a n d the fact o f b e i n g a n o b j e c t o f mundane-experience apply to it, like the m i n d etc.

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Herein, after having proposed another's viewpoint, he will criticize it: (80B-81A) Consciousness is rather the "quality" described as a "cognition" that is in a relation of i n h e r e n c e [with the s o u l ] . Therefore, consciousness cannot be shown to be intrinsic to the soul. T h i s is false! T h e Naiyayikas and others argue that the soul is by nature unconscious; on account of the connection of manas with the soul, cognition arises as a quality [of the s o u l ] . T h i s cognition is solely the consciousness of the soul; in no other way can the soul be considered to be a conscious nature. This is false: as in the case of a pot etc., there can be no connection of inherence of cognition to the soul if the soul is considered to be unconscious. Another objection is raised: herein, the restricting factor [in the relation between cognition a n d the unconscious soul] is karma, designated as "the imperceptible force" (adrsta). Bound cognition arises in a relation of inherence with the soul only when the soul is a c o m m o n substratum of karma. T h i s cognition does not arise in other places, i.e., in different substrata, such as in pots, etc. T h u s , he says: (81B-82A) Consciousness exists in the unconscious soul and nowhere else. But even karma is not suitable as the restricting factor, since karma is found in a different locus. It is s a i d that d u e to the p o s s i b i l i t y o f a t t r i b u t i n g transformation [to the s o u l ] , there is no [soteriological] d e v e l o p m e n t (samskdratva) of the s o u l but j u s t the [ s o t e r i o l o g i c a l - ] d e v e l o p m e n t o f prakrti, since this development is like the activity of agriculture etc. T h e r e f o r e , even karma cannot be the restricting factor. T h u s , the soul is innately conscious, since it has consciousness as an intrinsic part of its nature. H e says: (82B-83A) A c c o r d i n g to the wise, in the same way that delusion (moha) exists on account of those who have delusion intrinsic to them, and not otherwise, so consciousness exists on account of conscious things, and not otherwise.

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A c c o r d i n g to the opponent, "cognition" is considered to be o f the nature of consciousness and is considered to be a "quality" of the soul. However, according to this position, w h e n the q u a l i t y is d e s t r o y e d , the d e s t r u c t i o n o f the substratum is also entailed, due to the inseparability of the substratum a n d quality! T h u s , the soul ought to be accepted as always having consciousness intrinsic to it. It is said: since the innately conscious soul is veiled by mala, manas, the m i n d etc. are established as the manifesting agents of limited consciousness. H e is now going to describe kald, vidya and raga, which are collectively described as "the triadic sheath". I n terms of the means whereby mundane-experience arises, these tattvas lie above prakrti', they collectively act as an instigating-agent by means of acting as an "auxiliary cause" in the activity of the soul's mundane-experience. H e say: (83B-84A) T h e triad, which is designated to be above prakrti, is an organ for the instigation and a cause of the excitation in the "object of mundane-experience"; as well, this triad exists as a n agent i n the s o u l ' s activity o f mundane-experience. Having dealt with mundane-experience in this manner, he is now going to speak about the arising of the ego from the m i n d , which originates from prakrti. (84b-85a) T h e grouping in the m i n d which is a posterior division gives birth to the ego. The gunas are considered to be the progenitors. T h e gunas are also manifested in the imagination etc. T h e gunas are manifested as the material-causes of the effect according to the maxim: o n account of interaction, i n t e r d e p e n d e n c y a n d m u t u a l s u b j u g a t i o n . H e n c e , the [gunika] cause exists in the imagination etc., i.e., i n the m o d i f i c a t i o n s o f the m i n d . S a m k h y a c l a i m s : the gunas function imerrelatedly on account of mutual subjugation

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and cooperation. T h e r e f o r e , o n the one h a n d , the m i n d g e n e r a t e s " a s c e r t a i n m e n t " [ a n d t h u s gives r i s e . t o the imagination etc.] and on the other, the m i n d generates the ego, which consists of its own particular "blending of the gunas". Thus, according to the maxim that "more than one progenitor is required" the gunas are considered to be the progenitors that are mutually blended together [in the generated effect]. In like manner [i.e., as mutually blended together],.the gunas exist in all objects. T h u s , when we say that such a n d such a thing is sdttvika etc., we mean that it contains a gurdka abundance of sattva etc. Just as mud takes on many different forms, as in pots etc., so the gunas are in a direct association with the effect as a result of direct participation. H e says: (85A-86B) " T h e first transformation of the gunas takes place by the arising a n d d o m i n a t i n g [of one over the o t h e r ] " b u t this settled c o n d i t i o n s h o u l d r e m a i n invariable! A n objection is raised: if the gunas are in an invariable relation whereby they mutually suppress one another, they cannot be the progenitors of [soteriological] " a c c o m p l i s h m e n t " [siddhi qua buddhi-pratyaya] etc.; therefore, just let the ego arise from the gunas in a direct association with the gunas. H e says: (86B-87A) O pundits, do not p r a t e r that this [ s a m e ] maxim applies to the ego as well. Because of the generative transformation [of the gunas], even the subde elements are in association with the gunas. O n account of the serial transformation of the gunas- as it is said, on account of the generative transformation of everything beginning with the ego a n d e n d i n g with the gross elements this association with the gunas not only applies to the ego but to the subde elements as well (which means the collection of the organs a n d the collection of the gross

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e l e m e n t s ) . It is, therefore, correct to hold that, as in the case of the association of the shapes of earth in pots, skulls, etc., not all things arise directly from the gunas. H e now addresses the question: what are the gunas and by means of what activities are they effected? H e says: (87B-88A) Sattva, rajas a n d tamasthese are the gunas that are the causes in the m i n d ; with respect to each soul they are manifested by means of the restrictions of the manifested activities. As stated earlier, the object that is an "object of mundanee x p e r i e n c e " for the soul arises through the instrumentality o f the m i n d in the form of the dispositions, conceptions a n d so forth. T h e gunas were the cause at the beginning of c r e a t i o n a n d c o n t i n u e to m a i n t a i n this creation to the present time; as well, the gunas are the cause of the mind. Since these gunas are mutually-interconnected, they are categorized as a single tattva. T h u s , it is said: even though the gunas are three in number, they are still considered to constitute one tattva on account of their inseparability." T h e r e f o r e , the a c c o m p l i s h m e n t of sattva etc. occurs by means of the activities referred to as the "restriction of the manifested activities".. T h e activities occur by means of the causality of the m i n d and are manifested because of the d o m i n a n c e [of one particular quality over the other two]. T h e Agamas state that there are other effects of the gunas as well: steadiness, patience, etc.; valour, cruelty, etc.; and discontent and slowness. Sarhkhya raises an objection: the gunas exist as eternal conditions constitudve of prakrti. T h a t this is false, he says: (88B-89A) S i n c e the gunas are both u n c o n s c i o u s a n d manifold, they have a cause, just as does the mind, pots, etc. L i k e pots and so forth, the gunas are of an unconscious a n d manifold nature and are, therefore, "effects". W h a t is the cause of the gunas? H e says:

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(89R-90A) T h e cause of the. gunas is prakrti; undivided in prakrti, the gunas begin their activity when Siva induces prakrti. T h e gunas exist as u n d i v i d e d a n d subtle conditions in prakrti; Siva i n d u c e s t h e m to develop into a gross f o r m through the distinctions of their respective activities. T h e verse states that Siva induces prakrti. Since prakrti is of an unconscious nature, the prakrti-acxivity is not self-willed [and t h e r e f o r e d e p e n d s o n the i n d u c e m e n t o f S i v a ] . F u r t h e r m o r e , as each soul is separately l i n k e d to prakrti through the engagement in a subtle body prakrti is manifold. Since prakrti is manifold, it is an "effect" (I will discuss this further in the sequel).
y

Souls are b o u n d because they are yoked to mala. T h i s bound condition occurs through the condition of being a mundane-experiencer for that soul yoked to the five sheaths, kald etc. Diksa purifies this condition and according to the Agamas is above the prakrti-tattva. Since the accomplishment of mundane-experience and the attainment of the particular station of existence cannot arise simply on account of the e x i s t e n c e o f the m u n d a n e - e x p e r i e n c e r , the s o u l [ q u a mundane-experiencer] is qualified by both consciousness and pervasiveness. H a v i n g considered this, he is going to establish the existence of the rdga-tattva, which was earlier said to be the cause of the craving for mundane-experience. (90B-91A) T h e attachment to the "object of m u n d a n e e x p e r i e n c e " c o m e s into b e i n g w h e n the a c t u a l a p p r e h e n s i o n of the "object of m u n d a n e - e x p e r i e n c e " exists. I n order for this attachment to come into being, it is necessary to postulate "rdga", which causes the craving for mundane-experience itself. D u r i n g samsdra, an "attachment" arises w h e n the soul discerns an "object of mundane-experience". T h i s attachment does not arise without a cause; otherwise, it could even occur d u r i n g the state of release. T h e r e f o r e , rdga ought to be accepted as the generating factor in the craving for mundaneexperience, which brings about the soul's attachment.

74 H e now expresses an opposite opinion:

Bhoga Karika

(91B-92A) Quite rightly sattva, rajas, and tamas act as the cause-of-the-craving for the objects [of m u n d a n e experience] ; however, when this craving has arisen in the m i n d of the soul, this other thing [i.e., raga] is of no use! T h e m a n i f e s t e d c o n d i t i o n o f the object o f m u n d a n e experience is solely a result of the three gunas (sattva etc.), which arise in the m i n d in a transformed state as pleasure, suffering a n d delusion. T h e "transformed" gunas thus appear in the m i n d in terms of the ascertained appearance~of the object; i n t u r n , this ascertainment serves to b r i n g about m u n d a n e - e x p e r i e n c e , w h i c h itself is i n f l u e n c e d by the p r e d o m i n a n c e of one of the three gunas. It is, therefore, clear that some cause must be postulated in order to account for the soul's desire for this "object of mundane-experience". H e n c e , raga ought to be considered to be this cause a n d should be considered to have its locus in the grasper, the one who apprehends the "object of mundane-experience", which is constituted by the three gunas (sattva etc.) a n d is produced in the m i n d in the form of the gunas, objects, etc. . H e now refutes this opponent: (92B-93A) I f the cause of the mind's desire for the "object of mundane-experience" is considered to be in the mind (buddhi) itself, i.e., in the form of a "disposition" (bhava), t h e n s o m e t h i n g other than this " d i s p o s i t i o n " must be proven [to be the cause of the craving]. T h e verse addresses the opponent: if you h o l d that the cause o f the attachment solely belongs to the objects of mundane-experience, then it will be impossible to ever be free from rdgal T h u s the Tattva Samgraha states: raga is the desirous attachment that causes the soul's engagement in the "object of mundane-experience"(v. 10); indeed, if raga s c o n s i d e r e d to be o f the c h a r a c t e r o f the " o b j e c t o f m u n d a n e - e x p e r i e n c e " , t h e n it c o u l d n o t p r o v i d e any freedom from raga.
;

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A n objection is raised. I f rdga is postulated as the mental disposition characterized as "bondage", the same fault holds. T h u s , he responds that even if rdga is considered to be a "disposition" the same fault holds. T h i s is what he means: there is no causadve factor involved in the creation of "effects" in the vdsana condition characterized by [the disposition] "bondage". I f something in a vdsana state were capable of producing effects, given that the vasands are infinite in the mind, the soul would be confronted with the simultaneous formation of an infinite number of opposing activitiesan unacceptable c o n c l u s i o n .
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Even if rdga is h e l d to be thai which has ^entered into" the c o n d i t i o n o f the "object o f m u n d a n e - e x p e r i e n c e " through the gross form of the nature of a "conception" [i.e., pratyaya], then the same difficulty already mentioned arises, i.e., to be free from rdga becomes impossible. Now [you might claim that] rdga ought to be construed as something other than either rdga for a mind-based disposition. However, if you claim that karma should be the cause of the craving, we disagree, for two reasons. I n the first case, there is no way of proving that karma is the cause responsible for bringing about effects other than those the individual is responsible for bringing about, as in the case of f a r m i n g etc. I n the second place, if karma is postulated as the cause of this craving, a m a n i f o l d n u m b e r o f activities are t h e r e f o r e postulated.
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Now, the vidya-tattva is established: (93B-94A) Without an instrument, an agent's ability to . act cannot be engaged in any activity; thus, vidya is the instrument that serves in die discrimination of the mind's cognitive activity. As it has been said, this occurs on account of the proximity of the objects that have been presented by the senses. W h e n an object is grasped-an "activity" described as the cognitive activity of the m i n d - w h a t then ought to be the instrument

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w h e r e b y the s o u l ' s g r a s p i n g activity takes p l a c e ? T h a t instrument is vidya.

11

H e r e an opponent says: (95B-95A) L i k e a light, the m i n d is the illuminating agent of both itself a n d other things. A ""vidya" construed as the instrument whereby the soul cognizes - of what use is it? [ A n objection is raised.] Because of the nature of its illuminating property, which is like a lamp, the m i n d causes the r e p r e s e n t a t i o n o f the object as well as itself to be illuminated. No other instrument can be established! H e refutes this [objection]: (95B-96A) I n the apprehension of objects such as pillars etc., a light acts as the instrument for the soul and in the apprehension of a light, the eye [is the instrument]-the same analogy holds in the case of the m i n d . T h e verse points out that an instrument must be postulated i n o r d e r to a c c o u n t for the activity w h e r e b y the m i n d b e c o m e s an a p p r e h e n d e d object. T h e Tattva Samgraha states: "like the s u n , the m i n d has a manifesting nature; however, since the m i n d is an object-of-activity [whereby it is a p p r e h e n d e d ] , the m i n d requires some other instrument in order for it to be grasped." H e points this out:
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(96B-J7A) the m i n d , capable of . its own, it

Since it is of the nature of the three gunas, in its presentative-form as the object, is not illuminating itself through discrimination. O n would remain undiscriminated.

(96B-97A) Vidya is above the sphere of the gunas; as the instrument of discrimination, vidya is separated from the sphere of that which is discriminated. Since vidyais capable of discriminating things for the soul, it requires no further instrument. O f the nature of the three gunas, the m i n d is an object of that activity whereby it is discerned in the form of "an object

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of m u n d a n e - e x p e r i e n c e " ; therefore, the m i n d is not selfilluminating, like a lamp etc. But, as it is beyond the sphere of .the m i n d , vidyd is separate from the form of "the object of mundane-experience". I n causing the illumination of that which is to be known by the soul, vidyd does not require a further instrument. H e now describes the function of kald: (98B-99A) For the purpose of bringing about m u n d a n e eXperience, there is an instigator of the multitude of agentive-factors involved in acdons etc. T h e self-willed soul is the agent [qua instigator]; kald is the instigating-factor. It is said that the soul is the agent since it is the instigadng agent of the collection of concomitant agentive factors such as the m i n d etc., which exist for the purpose of bringing about mundane-experience (which takes place o n account of the m u n d a n e - e x p e r i e n c e r ) . T h e one w h o is the L o r d of the concomitant agentive factors involved in both the activity and the cessation of activities, a n d yet who is neither active nor inactive, is the one who is designated as an agent as well as a concomitant agentive factor. I n the authoritative texts kald is called the "instigating-agent" in the activity of mundane-experience, since the causative activity of kald is similar to that of the L o r d .
79

A n objection is raised by Sarhkhya: the soul is not an agent! H e says that this is false: (99B-100A) I f one holds that [the soul is] not an agent, the very term mundane-experiencer becomes meaningless [as t h e m u n d a n e - e x p e r i e n c e of the mundanee x p e r i e n c e r is an activity, m u n d a n e - e x p e r i e n c e entails agency]; as well, the activity of prakrti would not bring about any effects [as the effects of prakrti, such as the m i n d etc., are "instruments" and require an agent]. Due to the activity of m u n d a n e experience [i.e., due to the fact that m u n d a n e - e x p e r i e n c e q u a activity e n t a i l s

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agency], the agency of the soul is established solely on the basis o f the mundane-experiencer. I f o n e claims that the soul is not ah agent, the activity of prakrtiwhich exists for the p u r p o s e o f m u n d a n e - e x p e r i e n c e b e c o m e s fruitless, because o f the uselessness of a connection to instruments etc. in something which is not an agent. Moreover: (100B-10TA) Since they organs etc. are i n the s p o k e n o f as "covered understood as the soul, are a means of activity, the motor service o f a n agent. T h e agent, etc." [by mala etc.] ought to be which is pervasive.

I f the soul is h e l d to be nonpervasive because it lacks extension in space (as the sky etc.), it would be impossible for the mundane-experience of one place to also occur at a different time at another place; for example, it would be i m p o s s i b l e f o r a p e r s o n f r o m the south to m u n d a n e l y experience things in Kashmir. T h u s , due to the failure of h o l d i n g any other position, the soul ought to be accepted as pervasive. T h e Pardkhyd Agama and other texts state that the agentive cause is kola, which manifests the agentive.capacity [of the soul]. T h u s , the soul b o u n d to kald is the c o n c o m i t a n t agent involved in mundane-experience. T h e agentive-canacity (kartr-sakti) of this soul that is an agent does not come to affect [all] objects, because this agentivecapacity is veiled by mala. ( I n the sequel we will discuss both the "capacities" of agency a n d "consciousness", given that "capacity" is a unity of the two.) Kald has the power o f mala', kald only partially manifests the soul's agentive-capacity. Kald is thus described as the "agentive-cause", "cause" and "agent".
80

T h e "limited" soul appears to be indistinguishably linked to kald a n d i s , t h e r e f o r e , d e s c r i b e d as the " a g e n t c o n c o m i t a n t " (kartr-kdraka) i n the activity o f m u n d a n e e x p e r i e n c e . T h e limited soul is the agent since it is the mundane-experiencer, while .kald is the concomitant-cause since it is the agentive-cause. T h e Mrgendra Agama states: O

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B r a h m a n s , so t h e s e two, s t a n d i n g t o g e t h e r as i f indistinguishable in the activity of mundane-experience, are called the agent-concomitant.

81

(101B-102A) I f one holds that the agent does not require further agentive factors in the sphere of the mundane world, the soul will have to be considered to be omnipotent for all eternity as it will never be bound by kala. (102B-103A) Since the soul will be omnipotent [at all times], it will also be omniscient [at all d m e s ] , HV.^ C o d . However, it is improper to hold that, since it is o.*^ < d i t , '* the soul is an agent for the purpose of*** ^ ** - ring. If one holds that due to the innate purity of die soul, i.e., due to its lack of any c o n n e c f ' ^ -n mala, it does not require a connection to hal, then, as ui me case of Siva, the soul will be considered to be (a) "omnipotent", since it will not have a connection to a body of the nature of "fniw", i.e., kala etc. a n d (b) "omniscient", since it will be tu;* , . ,>ctrd to Any instruments of ignorance.
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S u c h an irj4eper*dem >i

would not be presided over by Siva. However, it is improper to h o l d that this independent, undefined soul can be an agent engaged in those bodily activities etc., which ultimately exist for the purpose of suffering. T h u s , "the grace of kala' is necessarily required in order to account for the limited c o n s c i o u s n e s s a n d activity of those souls p o s s e s s e d by mundane-experience on account of being veiled by mala." H e says: (103B-104A) Since it is in a state of bondage, the soul is not o m n i p o t e n t , like Siva etc.; w h e n it is engaged in m u n d a n e - e x p e r i e n c e , the soul qua agent requires the grace of kala. H a v i n g e s t a b l i s h e d kal, h e will n o w d e s c r i b e the generation c f vidy, rga, and pr.akrti from kal : (104B-105A) T h e r e is another grouping that derives from

80

Bhoga Krik kal; this other grouping is known as vidy, rgaand prakrti, which arise in succession in a pair [i.e., rga and vidy] a n d singly [i.e., prakrti].

Rga a n d vidy sequentially arise as a pair. Prakrti arises separately as a separate reality. T h u s , the Raurava gama states: f r o m kal, the two tattvasrga a n d vidyhave arisen, and prakrti as well. (v. 2.15). T h e crya [i.e., Sadyojyoti] has not taken up the tattvas designated as kal a n d niyati, which are mentioned in the Agamas, because these two tattvas are self-evident in light of the context [of what has so far been discussed], as nothing would transpire without both the temporal-sequentiality a n d experiential-restrictiveness of mundane-experience, which is a result of karmic activities. '' In the case of farming etc., thieves are seen to steal the fruits of [others'] activities when there are no restrictions established by a ruler. "Restriction" (niyati) is established as the restricting-principle that accounts for the restriction of the fruits of karmic-activities (such as t h e jyotioma s a c r i f i c e e t c . ) to i n d i v i d u a l m u n d a n e experiencers.
8

However, it is false to claim that karma'xs itself the restricting principle, for, as it is said, karma only generates the fruits of activities. In over-seeing the sphere of mundane-experience, even the L o r d ' s capacity (sakti) requires an auxiliary casual factor, which occurs through the intervention of other tattvas. Otherwise, none of the tattvas would exist. T i m e (kal) is established as the factor that separates off various states of the "object of m u n d a n e - e x p e r i e n c e " etc. F o r example, in statements such as, " H e has been enjoying it for a long time," the conceptions of "long", "quickly", etc. are indicative of the "separating" function of time. It is impossible for time to be eternal, as the Naiyyikaj a n d others think, because time is of an unconscious a n d manifold nature, since it takes the form of living beings etc.. T h e Mrgendra gama states: time, which arises from my, is based on the conception of an "instant" etc.
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He will now discuss the collection of tatlvas constitutive of the subtle body as well as the fact that the subtle body is restricted to each soul separately: (105B-106A) T h e tattvas beginning with earth a n d e n d i n g with kala constitute the tattvic collection that leads to the a c c o m p l i s h m e n t of m u n d a n e - e x p e r i e n c e ; a c c o r d i n g to the learned, this collection is restricted to each mundanee x p e r i e n c e r [separately]. T h u s , the Tattva Sarhgraha states: this g r o u p o f characteristics, beginning with earth and e n d i n g with kala\ is bound to each soul. T h u s , it is said that this b o u n d soul, under the control of karma, is caused to w a m i r r in all the bodies born in their respective worlds. In the event of a single, universal subtle body, there would be no diversity in j m i n d a n e - e v r - *>r*re. H o w e v e r , the diversity of mundane-experience is seen by all to be diverse! H e says:
85

(106B) Otherwise, it is not proper, due 10 the diversity that is [phenomenally] seen in pleasure etc. A n objection is now raised: in the case of a universal subtle body, the diversity among the fruits of mundane-experience will arise solely on account of the karmic diversities relating to the subtle body. T h i s objection is false! H e says: (107A) O n account of the karmic-d'versity, the diversity [of mundane-experience with respect to each m u n d a n c experiencer] is established. T h e diversity of mundane-experience is established solely o n a c c o u n t o f k a r m i c - d i v e r s i t y . " W h e n t h e r e is .the establishment of the diversity of mundane-experience, the karmic-diversity is inferred"such logic entails "the fault of the mutual locus". T h i s is the sense of the verse. A n o t h e r o b j e c t i o n is r a i s e d : " T h e k a r m i c - d i v e r s i t y is

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established solely on account of .the agendve-diversity, and the diversity of mundane-experience on account of the karmicdiversity. T h e r e is no fault of the mutual locus here." H e states: (107B-108A) Given that the agents of acdons are active because of the simultaneous connection to that [i.e., the single collection of tattvas constituting the subtle body], how can there be separate actions postulated on account o f the separateness of the agents. T h e r e can be no connecdon between the agent and the action without a connection between the souls covered by mala a n d the. subtle bodies etc., which are constituted by kal e t c . H o w e v e r , i f by m e a n s o f the s i m u l t a n e o u s connection to all the agents, the action is an activity that is in the f o r m o f the subtle body, w h i c h is a single tattvic c o l l e c t i o n , how can the distinctions between the various activities come about? This cannot be the case! T h i s is the m e a n i n g [of the verse]. A n objection is raised: the diversity of the subde bodies can only be based on the diversity of each soul's "desire"! We oppose this objection, since the "desire" only arises on account of each soul's connection to a subde body! A n d it is false to hold that the diversity of desire arises on account o f a s i n g l e subtle body. S i n c e the p h e n o m e n o n o f the diversity of mundane-experience cannot be explained in any other manner, one is forced to accept the diversity of subtle bodies with respect to each soul. A n o p p o n e n t may raise the objection that the diversity of subtle bodies is only applicable in the case of the diversity of souls. T h e Vedntins uphold that the soul is single. H e says: (108B) T h u s , it follows that the manifoldness applies as well to souls. I f you hold the doctrine that posits j u s t one universal soul, it is impossible to account for th diversity o f pleasure, suffering, etc. a n d the differences of birth, death, etc. T h u s , the manifoldness of souls is established because of the diversity

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of mundane-experience. T h e refutation of Advaita is taken up by us in the Mrgendra Agama Vrtti Dipikd in detail. A question is raised: this tattvic-collection that is of the nature of the subde body, is it pervasive, like the soul, or is it non-pervasive? T h u s , he says: (109A) T h e non-pervasiveness of this [tattvic-collection] is e s t a b l i s h e d o n a c c o u n t o f t h e i m p o s s i b i l i t y o f simultaneous functions. T h e subtle body manifests [the soul's l i m i t e d ] consciousness and agency. T h i s [manifesting] "activity" o f the subtle body certainly does not occur at all places at all times; therefore, the subde body is not pervasive. A further objection is raised: if you postulate that the "effects" of the subde body's activities come about on account of karma, which is an auxiliary cause, then a pervasive subde body can still account for the [limited] manifestation of the soul's consciousness. H e n c e , as this argument proves, the p e r v a s i v e n e s s o f the s u b t l e b o d y d o e s n o t e n t a i l the simultaneous genesis of effects in all places! T h e reply: even this reasoning is false because the subtle body is both a noneternal thing a n d an "effect" [of some cause], like pots etc. T h e following verse addresses these objections: (109B-110A) It is not proper to claim that the instrvmentality of the subtle body is restricted by karma; on account of the impossibility of limidess activities, there is no universal pervasiveness [of the subtle body] A further question is raised. Is the partial manifestation of consciousness due to the nonpervasive nature of the subde body or of the soul? H e says: (110B-111A) A c c o r d i n g to sruti there is a p r o b l e m i n h o l d i n g that the soul is a substratum c h a r a c t e r i z e d by transformation etc. D u r i n g the time that there is the [ l i m i t e d ] m a n i f e s t a t i o n of c o n s c i o u s n e s s , w h i c h is simultaneous with the nonpervasive [subde body], the soul' remains pervasive.

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Bhoga Karika

It is said that if the soul is [considered] non-pervasive, then it w o u l d be impossible to'have different m u n d a n e experiences in different places. Moreover, in the state of release the necessity of the soul's pervasiveness ought to be a c k n o w l e d g e d , since the Agamas claim that the soul has omnipotence a n d omniscience, like Siva. I f one holds that in the state o f release the soul is pervasive and in the state of bondage non-pervasive, one must also claim that the soul is unconscious, mutable and so forth; such a position certainly contradicts the authoritative texts' claim that the soul is eternal, pervasive, etc. T h u s , the Mrgendra Agama states: consciousness, which is of the nature of cognition and activity, is i n t r i n s i c to souls at all times a n d i n all ways ( V . 2 . 5 ) ; t h e r e f o r e , i n release the soul is pervasive ( V . 6 . 7 ) . T h e qualities of nonpervasiveness, instantaneousness, universality, unconsciousness and so forth do not apply to the soul. Now, having discussed the creation of the tattvas that are i n d i v i d u a l l y r e s t r i c t e d to e a c h s o u l t h r o u g h the instrumentality of the subtle body, he is going to speak about the tattvas that are " c o m m o n " to souls, i.e., the tattvas that constitute .the various "worlds". (11 I B ) I n a different g r o u p i n g of tattvas [than those for which constitute the subtle body] there are the groups that constitute the spheres of mundane-experience the mundane-experiencers.

T h i s is the m e a n i n g : the various spheres of m u n d a n e experience of the bound souls rela te to the various mundane e x p e r i e n c e s of the tattvas constituting the various worlds etc.; these tattvas are other than the m u n d a n e experience relating to the subtle body. H e says: (112A) H a v i n g entered into a body born with a world, this tattvic-collection brings about the [respective karmic] results i n these souls' respective spheres o f m u n d a n e experience.

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W h e n the tattvic-collection has entered into the bodies born of their respective worlds on account of the force of karma, i.e., when the tattvic collection has entered into the s p h e r e o f m u n d a n e - e x p e r i e n c e for the p u r p o s e of the activities, this [tattvic-collection] proportionally allows the manifestation of the limited consciousness a n d activity of the soul. T h e Tattva Sarhgraha states: on account of the force of.karma, one wanders in all the bodies b o r n with their respective worlds (V.25). As well, the Mrgendra Agama states: this subde body, w h i c h belongs to the creature, is briefly described as "conscious" {cit), because it is born from the contact with consciousness and is an evolute in the womb of maya. J u d g i n g that this is not sufficient, I a m g o i n g to describe the collection of "cosmic" tattvas constituting worlds that produce the bases, bodies and objects f of these worlds] (V. 12.34). H e is now going to briefly de?*ribe the creation of the various worlds. (112B-113A) T h e courses of the gross worlds beginning with hell and ending with truth are superintended over during dieir generation, subsistence a n d destruction by Desika, Hataka, a n d Kola. H e r e Kala is Kalagni. Hataka is the Pataladhipati. Desika is the Lokacarya since he teaches in all the Sastras; he resides in a place that is above the Satyaloka, and is even above the Visnuloka. T h e A n a n t a Srikanth^ is present in the Rudraloka since in these gross regions he has s u p e r i n t e n d e n c e i n Crahmanda. T h u s : (113B-114Ba) T h e leader of the one h u n d r e d Rudras, together with the eight along with the five, reside in the causes of the earlier mentioned elementsnot the [gross] elements [born] of the subde elements, but as the subde* eiements [themselves] w h i c h are categories o f the internal organ. V i r a b h a d r a is g o v e r n o r o f the S a t a r u d r a s , w h o a r e the bearers in the B r a h m a n d a : Virabhadra is located in the
*

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Bhoga Kdrikd

subtle prthivi-tattva, which is not to be confused with the gross prthivi. Likewise in the group of four subtle elements (the subtle water e t c . ) , w h i c h is the g r o u p o f the causative elements (the gross water etc.) together with the collection b e g i n n i n g with the subtle elements a n d e n d i n g with the ego exist i n this sphere with those called Sthanu, Guhya, Atiguhya, Guhyatara and Pavitra; thus, there are the five and eight that are in these worlds. T h u s , the Nandikesvara Kdrikd states: B r a h m a is located in the gross things for the purpose of the objects of mundane-experience o f the bodies that are the support of the subtle elements etc. T h e Rudrasata is of the Ksetrabhuva and the forty subtle elements. T h e subtle e l e m e n t s , manas, the ego, m i n d , organs, the best of the yogins, Varna, etc, are at the summit of the gunas and rule in the prakrti-tattva; the Mandalins have their sphere in kald; he says: (114Bb-116B) T h e eight wise ones, Paisaca, etc., who take office in the guno-tattva ought to be worshipped in the m i n d ; in due order the series of stations of Varna etc. are completely absorbed in the prakrti that is a modification w h e n [dwelling] at the h e a d o f the guna-tattva, which station of existence is pure a n d of the character of the gunas yet unaccomplished. T h e collection of regions of the Krodhesvararudras belongs to the prakrti region. T h e thirty R u d r a s , Varna etc., together with the eight Krodhesvaras, by means of being the L o r d s of the prakrti sphere, are located at the head of the worlds of the guna l e v e l . O n a c c o u n t of the subtle n a t u r e o f prakrti, 't is improper for these Lords to support the worldsso say the ones who know the Agamas. P ( 1 1 7 A ) T h e Mandalas, the eight desirable ones, are in the kald-tattva. T h e Mandalas are in the eight worlds in an eight-fold sequentiality of the kald-tattva in association with rdga and vidyd. T h u s , the Mrgendra Agama states: the Mandalddhipas

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are in the sixty-four groups of the Great Cities that occupy kald, which is the womb of raga and vidyd (V. 13.152). Therein it is said that kdla and niyati have two worlds; restraint is in niyati while the capacity to cause things is in kdla. Since the worldly states are well treated in the manuals dealing with ritual and elsewhere, they are not going to be treated in great detail here. I n these ritual manuals a n d elsewhere there may be some differences c o n c e r n i n g the enumeration of subordinate worlds; however, some of the enumerations are included e l s e w h e r e so there is no inconsistency. Having discussed the creation of the tattvas of the nature of the worlds, he is going to establish rndyd (qua kald etc.) as the higher material cause of the worlds that have already been discussed: (117B-118A) Mahamaya is of an unconscious nature a n d acts as the prime matter in the creation of the manifested world; it also contains within itself the power to create the manifested world. "Maya "is "the extensive one" o n account of its self-effected pervasiveness in the form of a manifold "flowing". Maya is the latent conception during the "cosmic rest" (pralaya) o f the whole impure world. T h i s rndyd is the seed of the world that is in the form of kald etc. Since it is the prime matter of the worlds a n d the p r i n c i p l e o f the m a n i f o l d n e s s r e g a r d i n g t h e w o r l d l y differences with respect to each b o u n d soul, rndyd is both the direct and indirect material cause of everything that is of the form of an effect. Maya has the power to create the manifested worlds, i.e., it has self-emanating "powers" that are of a subde form. I n accordance with the ontological doctrine that the effect preexists in the cause, i.e., according to the Satkdryavdda, rndyd is simply the intrinsic "power"(sakti) latent in all effects; since it is a purely material cause, rndyd is unconscious, like earth and so forth. I n short, rnaydh the origin of the means whereby mundane-experience is brought about in the sphere of kald and so forth.

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Bhoga Karikd H e is now g o i n g to describe the nature o f mdyd as a

collection of inherent powers: (118-119A) T h i s mahdrndyd possesses intrinsic powers; the plurality a n d manifoldness of the powers is established on the basis of the manifold and endless "effects". D u e to the fact that we observe a manifold variety a n d innumerable n u m b e r of "effects" come into being, mdyd is m o s t c e r t a i n l y c o n s t i t u t e d by a m a n i f o l d v a r i e t y a n d innumerable n u m b e r of intrinsic "powers". A n objection is raised. I f one holds that mdyd's manifold variety of inherent "powers" cause manifold effects, and yet, if one also holds that all the forms of capacity are actually inherent capacities of mdyd itself, then it is unnecessary to postulate further i n h e r e n t capacities [in the form of the manifold effects] stemming from this inherent power [of mdyd]. As a result, mdyd should be considered to be eternal since it is the prime cause; otherwise, an infinite regress [of causes] will follow. T h i s is the sense of the following verse: (119B-120A) [An objection is raised.] O n account of the manifoldness of the non-conscious things, mahdrndyd is r o n e t e r n a l ! [ T h e reply:] Not being itself manifold on account of its continued existence, mdyd is eternal, even though it is of an unconscious nature. Moreover: (120B-1.21A) O n account of the infinite number of souls, mdyd must be pervasive; for the purpose of providing mundane-experience, mdyd causes all effects through all the courses [of things] and through all the abodes. y Brhaspati says: [if mdyd is not eternal,] all the Siddhas' words, which have been vocalized over a long period of dme, will perish. Although mdyd is eternal, the various courses [of things

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caused by maya] are not infinite. T h e m a x i m that " c u r d comes from milk" supports th idea that transformation is not a total transformadon; the maxim that "insects [taking s u s t e n a n c e ] f r o m the g h e e " also supports the i d e a that transformadon is only partial. (121B-122A) C r e a d o n , maintenance, a n d destrucdon are s a i d to be t h e c o n d i t i o n s i n h e r e n t i n maya; t h e transformation of these inherent condidons begins with the tattvas and ends with the worlds. Since it is the ultimate material cause, maya is responsible for the creadon, maintenance a n d destruction of the universe. T h e transformation of the worlds, etc. remains as an inherent condition of maya in the form of tattvas, etc. I n deed, the universe, as a transformation of maya, consists o f the tattvas, material things, sendent beings a n d worlds. A n objection: the gamas claim that bindu is the material cause of the pure tattvas etc. T r u e ! T h a t holds good in the case of the higher condidon of release, such as is obtained by the Vidyesvaras etc., but not here, however, as the material cause (qua r/tdya) provides the means whereby mundane-experience is brought a b o u t thus, there is no contradiction [in holding both that bindu and mahmy are material causes]. Further: ( 1 2 2 B ) W h e n c r e a t i o n a n d m a i n t e n a n c e have b e e n d e s c r i b e d , d e s t r u c t i o n is [ d e s c r i b e d as] the reverse process of creation. T h e m e a n i n g o f t h e verse f o l l o w s : c r e a t i o n a n d maintenance are described according to dieir activities and according to the sequence of their genesis with respect to each tattva; destruction, o n the other h a n d , is described according to how it contracts into its own causes through an inversion of the process of creation. Moreover: (123A) D u e to the beginninglessness of worldly existence, there is n o p e r m a n e n c e i n the p r o c e s s o f c r e a t i o n , maintenance a n d destruction.

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T h e beginninglessness refers to smsrika existence. A n objection is raised: as they provide the mean whereby m u n d a n e - e x p e r i e n c e can be brought about, creation a n d destruction affect souls; however, why should the L o r d want to carry out destruction? We reply: since my has the inherent power of increasing the production of the infinite mundane-experiences of the soul, the reabsorption facilitates the maturation of (souls') karma a n d also provides some rest for souls in order that they may rejuvenate their powers, just as beautiful women rejuvenate themselves in sleep. T h u s , the Mrgendra Agama states: having been seized, the soul remains in order to rest. T h i s rest is carried out for the benefit of all created beings who are the "worldlings" fatigued by the b o u n d condition; even in this state of rest, instruction is available for those who are fit for instruction, obstruction for those who are fit for obstruction, a n d the maturation of karma for those who are fit for this maturation. Making the inherent powers of my fit for manifestation, the L o r d watches over the whole genesis of things. (V. 4.13.-15). S u m m i n g u p that m u n d a n e - e x p e r i e n c e a l o n g with its means belongs to the soul, he is going to introduce the view that the psa, i.e., "bond", which is of the nature of mala, belongs solely to the soul. (123B-124A) T h e souls' "object of mundane-experience" consists of my by those means that have been produced f r o m my. T h e m u n d a n e - e x p e r i e n c e r is a defiled soul who is conscious; the "object of mundane-experience" is not conscious. A s it. has been said, the object of mundane-experience is simply a mental cognition, w h ' c h is constituted by the nature o f " p l e a s u r e " a n d so f o r t h . T h i s o b j e c t o f m u n d a n e experience is simply an "effect" of my a n d is not inherent i n the soul as its "quality", since the soul has consciousness intrinsic to its nature. As well, to postulate such an inherence

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of the mental cognition in the soul would falsely attribute mutability and so forth to the soul. I n short, just the conscious soul is the mundane-experiencer of the "object of mundaneexperience". Since the soul's intrinsic consciousness a n d agency are obfuscated (an impure condition that will be discussed in the sequel), the soul is able to experience mundanely that which is accompanied by the tattvas such as kald etc., which are produced from mdyd. But, without some cause to account for the effect, limited consciousness is not possible. H o w does the impurity of the soul come about? H e says: (124B) T h u s o m n i s c i e n c e and o m n i p o t e n c e are obfuscated by the mala of the [limited] experiencer. Altnough possessed by omniscience and omnipotence, like Siva, the soul requires kald etc. to limit its consciousness. T h u s , not a mundane-experiencer, the released soul is said to be possessed by omniscience etc. T h e r e f o r e , g i v e n the s e n s e o f the t e r m " m u n d a n e experiencer", the designation of [limited] "experiencer" is applied to the soul, a n d refers to the fact that the soul is obfuscated by mala. It is said that mundane-experience is a result of mala. T h u s , the soul [with mundane-experience] is impure. T h e Svayambhuva Agama sates: if the soul is not impure, why does the attachment to mundane-experiences occur? (V.33.4) T h u s : (125A) By means of the passion (rdga) that functions on a c c o u n t o f karma i n ? l a t e n t c o n d i t i o n , t h e s o u l [obfuscated by mala] seeks the sphere of mdyd. It is improper to attribute [karmic] development to the soul; as in the case of agricultural activities etc. T h r o u g h rdga, which \z of the nature of karma, the soul seeks after mdyd, w h i c h is t r a n s f o r m e d i n t o the m e a n s w h e r e b y mundane-experience is brought about. During the period of the cosmic destruction at which time

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the m i n d disappears from the sdThsdrika sphere due to the reabsorption of the destroyed m i n d into the prime matter (which is of the nature of mdyd), mundane-experience arises due to the fructification of [the latent] karma. A n objection is raised: (125B-126A) As an effect of a previous existence, karma provides the souls' fruits at birth etc.why then imagine that the soul is defiled when karma is prevailing? ifomic-activities [according to the opponent] cause birth, life a n d m u n d a n e - e x p e r i e n c e t h r o u g h the bondage to c o r p o r e a l e m b o d i m e n t , w h i c h is an "effect"; this can be understood in terms of the maxim that "the seed and sprout relationship is beginningless". T h e s e karmic-actwiues develop the soul's connection to the body, which brings about the m u n d a n e - e x p e r i e n c e of the respective [karmic] fruits. O f what use is mala? After you have construed mala as useful [i.e., as capable of providing the souls' bondage], you go on a n d . p o s t u l a t e karma [claiming that it is necessary], since t h e r e is n o t h i n g o t h e r to e x p l a i n t h e variety [ o f the d i f f e r e n c e s ] o f m u n d a n e - e x p e r i e n c e . T h u s , you s h o u l d simply designate karma as the cause of bondage; otherwise, your explanadon is too cumbersome! T h e postulation of mala is unnecessary! T h u s they say: the first account is sufficient, the s e c o n d redundant! I n the following verse, he refutes such an ojpponent: (126B-127A) Karma has the power (sakti) to generate birth etc. But this does not take place without mala, as a soul that is free from impurity is nowhere to be seen. Since it is impossible to observe either the engagement in karmic comportment or the actual birth of a released soul n o t possessed by mala (the actual cause of bondage) the acquisition of karma belongs solely to a soul possessed by mala O n c e the accumulation of karma has been effected, the soul thenceforth engages in its mundane-experience.

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A n o p p o n e n t raises a further objection: if the cause o f birth etc. is mala, why posit karma? ( 1 2 7 B - 1 2 8 A ) I f the m u n d a n e - e x p e r i e n c e r can be explained by one thing [i.e., mala] o f what use is karma? O n a c c o u n t of having acquired [mala], the connection to birth etc. certainly arises. H e refutes this: (128B-129A) With respect to the released souls that have consciousness and whose existence is in no way i n f l u e n c e d by karma, there is no connection to birth etc.; dierefore, the cause behind mundane existence is twofold. Since we do not see the birth etc. of the Vijnanakevalins who are free of karma but still impeded by mala, the cause of the connection to mdyd must be twofold. A new objection is raised: the soul cannot be obfuscated [by mala], since p r i o r to the creation of the world souls possess consciousness and an intrinsic unity, like Siva! H e disposes off this objection in the following verse: (129B-130A) If, prior to creation, the soul is intrinsically a unified whole possessed by consciousness a n d agency, it cannot be subject to bondage! If the opponent's position is accepted, the soul cannot be said to be open to a connection to kald, just as Siva is not o p e n to a c o n n e c t i o n to kald. T h e r e f o r e , s i n c e there is nothing else to account f o r the soul's connection to kald, "mala" ought to be postulated as b e l o n g i n g to the s o u l . Furthermore: (130B-131A) I f one postulates that c o n s c i o u s n e s s a n d activity [inherent in the soul] have-reference to all objects on account of the soul's pervasiveness, then one must also postulate t h a t j h e omniscient and omnipotent soul's "state of release" is not caused by anything.

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T h i s is not the case! A cause is required, just as in the case of " l i m i t e d " (i.e., "mundane") consciousness some "cause" such as kald must account for this "limited" knowledge. (131B) Just as kald etc. are necessary in order to manifest the b o u n d soul's consciousness and activity, so the released s o u l r e q u i r e s s o m e t h i n g i n o r d e r to m a n i f e s t its consciousness and activity. T h i s cannot apply to a soul that is not veiled: (132A) T h e light of the sun, not being veiled, does not require a manifesting-agent. (132b) Mala is a beginningless connection to [something] beginningless; it is universal and indestructible. In this verse the "beginningless connection" refers to the "beginningless covering [by mala]" a n d "to [something] beginningless" refers to the beginninglessness of the souls; " u n i v e r s a l " a p p l i e d to all b o u n d s o u l s t h u s one has to accept that mala is eternal. T h e opponent raises an objection. I f mala is eternal, there can never be a "cessation of sdrhsdrika existence" for the s o u l ! O r , o n t h e o t h e r h a n d , if t h i s " c e s s a t i o n " is accommodated, due to the supposed unity of mala, all souls will attain release at the time of the release of one soul. R e s p o n d i n g to this objection, he says: (133A) With respect to the limitations pertaining to each soul, mala has the power to separate the respective time [governing the respective limitations]. T h e i n n u m e r a b l e p o w e r s o f mala a r e r e s t r i c t e d to individual souls. T h u s , individual souls are released when t h e i r b o n d s q u a powers [of mala] r e a c h t h e i r p r o p e r maturation. I n this respect, it is said that the powers are simply superimpositions (upddhi) over individual souls; as well, these powers reach their own e n d .

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T h e opponent argues: the obfuscated condition of the soul arises as a result of the "mundane d e l u s i o n " that comes about only after the creadon of the world, as a result of the soul's "connection to kal, etc." W e reply: (133B-134A) According to this view, the soul is considered to be unconnected to mala and is therefore considered to be unobfuscated, as is the case with Siva. However, a c c o r d i n g to the o p p o n e n t ' s view, the s o u l cannot in principle abandon m u n d a n e defdement. T h u s , one ought to accept the beginningless connection between the soul a n d the beginningless mala. Furthermore: (134B-135A) A c c o r d i n g to the wise, if the c o n n e c t i o n between mala a n d the soul has a beginning, then o n e must also speak about a cause [of this b e g i n n i n g ] a n d thus, an infinite regress will follow. (135B-136A) If, on the other h a n d , the c o n n e c t i o n is c o n s i d e r e d to be w i t h o u t a c a u s e , t h e n e v e n t h connection to kal etc. is considered to be without a cause. As a result, there will be no release for souls a n d there will be no lord! If one holds that the condidon fo bondage is without a cause on account of the uncaused connecdon to a body etc., then even the released soul will have some c o n n e c d o n to bondage; as a result, it will be impossible for the soul to be r e l e a s e d f r o m the c o n d i t i o n o f b o n d a g e . S i n c e t h i s association to bondage would even apply lo Siva, Siva wouid no longer be considered the G o d h e a d . F o i these reasons, the soul's c o n n e c t i o n to mala ought to be a c c e p t e d as beginningless a n d as the cause of bondage. A n opponent may claim that mala is manifold due to its specificity [to each s o u l ] . According to this view, mala is n o n e t e r n a l , d u e to its m a n i f o l d n e s s a n d materiality, as i n the case of pots etc. However, since this view postulates a

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type o f mala that would have a beginning, the faults already m e n t i o n e d w o u l d apply here as well, e.g., the charge of "infinite regress," "the impossibility of release", a n d so o n . H e says: (136b-137a) I f mala is specific [to each soul] it must be m a n i f o l d , w h i c h i m p l i e s that it must be u n c o n s c i o u s . However, o n account of having an origin a n d being subject to destruction, the earlier mentioned faults apply [to this account o f mala]. S i n c e mala is b e g i n n i n g l e s s it c a n n o t "have a n e n d " ; otherwise [if o n e holds that something beginningless can have a n e n d ] , everything is open to destruction [i.e., all things become non-eternal].. (137B-138A) I f the connecdon of "something beginningless to something beginningless" is established as open to destruction, then even such beginningless things as rnaya a n d Siva would be subject to destruction! H a v i n g established the indestructibleness, eternality a n d beginninglessness of mala, he will now establish the fact that mala is possessed of endless powers: (138B) Restricted to each soul individually, these powers of mala are the obstructors of the [soul'sl qualities. T h e t e r m " q u a l i t i e s " i n the verse refers to the soul's qualities, i.e., consciousness a n d activity. D u e to the failure to account, in any other manner, for the empirically observable variety of mundane-experience, this variety is therefore due to the temporal transformations of the [respective] powers of mala. H e says: (139A-140A) I f the powers of mala were not temporally r e s t r a i n e d w i t h r e s p e c t to t h e t e r m i n a t i o n o f t h e obstmction [01 jnana and kriyd], the simultaneous release of all those who possess consciousness would occur. Since the soid exists i n a condition of beginningless obfuscation,

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mala is the only bond (psa) that innately coexists along with the soul. Mala is the only bond that innately coexists along with the soul. However, the Svyambhuva gama a n d other works entertain the opponent's claim that my etc. are in fact "independent" p h e n o m e n a [lacking any innate connection to the soul a n d mala]. T h e o p p o n e n t claims that all the entities belonging to the sphere of my to w h i c h the b o u n d soul has a connection, are solely of the nature of my itself. I n the Matanga gama (v. 6.103) a n d e l s e w h e r e this opponent is refuted on the grounds that the mala innately coexisting along with the soul is in fact the cause of the mala constitutive of delusion, passion, rga, despair, etc. Thus, he says: ( 1 4 0 B - 1 4 1 A ) It is i m p r o p e r to h o l d t h a t the five [delusions] such as madness, etc. are the [obscuring] activities o f the m u n d a n e e x p e r i e n c e r , as these five delusions never exist in souls without kal. T h e five delusions (which are going to be described in the sequel) are not seen when mala is without the connection to kal etc., as in the case of the Vijnnakala a n d Pralaykala [soulsl. T h e five delusions only apply to the Sakala souls. T h u s , belonging to my, the five delusions do not have the function of obfuscating consciousness a n d activity. T h e Matanga gama and other texts state that mala exists as the generating cause of the five delusions. I n this case, the five delusions, which are of the nature of such mental conceptions as seeing the soul in what is not the soul, are said to have my as their material cause, because those souls that are involved in the sphere of my a n d that are linked to kal, are not free of mala. Consequently, the five delusions arise on account of mala acting as a subsidiary cause. O n l y as an "associate cause" is mala, therefore, tne cause of the five delusions. H e n c e , there is no contradiction i n speaking of mala as the cause. A n objection is raised: the five delusions, whose material

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cause is considered to be mala, are not manifested during the period of cosmic rest: T h e y are only manifested after their connection to kal. W h a t is wrong with this position? H e says: ( 1 4 1 B - 1 4 2 B ) " T h e five d e l u s i o n s are m a n i f e s t e d o n a c c o u n t o f the c o n n e c t i o n to t h e m e a n s w h e r e b y m u n d a n e - e x p e r i e n c e is brought about." T h i s is false! A c c o r d i n g to y o u the five d e l u s i o n s have the s a m e c h a r a c t e r i s t i c s as transformations of the gunas. T h u s , according to you, the five delusions are simply transformations of the gunas. H e states that the manifestation of the five delusions does n o t a r i s e after the c o n n e c t i o n to the m e a n s w h e r e b y m u n d a n e - e x p e r i e n c e is brought about. A n objection is raised. Mala is described as the cause of the five delusions. However, since mala is also described as eternally o f the same nature, it is impossible for there to be a distinction between a manifested and an unmanifested c o n d i t i o n o f mala. As a result, the five delusions must be "effects" that' obfuscate the soul's consciousness and activity. No, this does not follow! Rather, the five delusions attributed to the soul are simply conditions of the internal organ and temporally arise after the soul's connection to the means whereby mundane-exr. erience arises. Thus, the five delusions should be construed as arising from the gunas, which have arisen from my together with the subsidiary cause mala. H e is now g o i n g to d e l i n e a t e the n a t u r e o f the five delusions insofar as they are of the nature of the gunas. (143A-143B) Madness and lelusion; attachment; despair a n d e r r o r t h e s e are respectively derived from tamas, saliva a n d rajas. A n o b j e c t i o n is r a i s e d : if the five d e l u s i o n s are n o t modifications of the gunas in the condition of the internal o r g a n , then they must be separate modifications of mala o c c u r r i n g in the soul with limited consciousness.

Translation . T h a t this is not the case, he says:

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(144A) T h e modifications of the cause [i.e., mala] are not separate from the five guna-b&sed delusions. T h i s is not the case! ( 1 4 4 B - 1 4 5 A ) I f o n e d i s m i s s e s t h e p o w e r s as the obscurational factors, nothing other than mala should be acknowledged! T h e cause of the "samskdras" is associated with the receptacle of karma. T h e verse points out that the ubiquitous mala causes the obscuration of the soul's innate consciousness a n d activity while the soul's c o n n e c t i o n to the sarhskdra-based karmic activity is the cause o f sdrhsdrika existence; there is no other way to explain the "effect", i.e., as the obscuration, except through positing mala as the cause. Now, having delineated the innate nature o f mala, he concludes [this verse]: (145B) I n a word, on account of its connection to mala, the soul is termed "the limited o n e " (anu). I n the Raurava Agama a n d elsewhere the w o r d " s o u l " (pasu) refers to "mala". Mala is not a separate tattva from "soul" but is rather inclusive in the "pasu-tattva". Without this inclusiveness of mala in the "pasu-tattva", the b o u n d condition (pasutva) of the soul cannot occur. Moreover, as a beginningless "veiling" [of the s o u l ] , the activity of mala is h e r e i n t r e a t e d as ( a ) the b o u n d s o u l ' s " m u n d a n e experience" of "the object of mundane-experience", (b) a "diminishing" [of the soul's capacities] taking place through the mdyd-generated forms oikald etc., which act as the means whereby m u n d a n e - e x p e r i e n c e is brought about, a n d (c) the soul's enjoyment of mundane-experience both prior to and at die time of Siva's creadon of the world. A l l of the b o u n d s o u l s ' activities arise solely o n a c c o u n t o f the obfuscation by mala. All obfuscational activities occur because of the existence of mala. Moreover, the five delusions are

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h e r e i n shown to be klesas [sources of affliction] of the soul. H e is n o w g o i n g to s u m u p , p o i n t i n g o u t t h a t the differences of the acdvities [of these klesic souls] are due to the differences in their competence. H e says: (146A-146B) For those who are absorbed in the tattvas, the klesas are inactive; for those who are yogins, the klesas are the obstructions on the s h o r e ; for those w h o are addicted to worldly objects, the klesas are of a manifold a n d developed form (vititra-udara-rupa) Belonging to those in the mdyd-tattva, the klesas belong to the Pralayakala souls who are limited to the guria-tattva etc. D u e to their limited nature, the kksas of the Pralayakala souls are "inactive", since they do not contribute towards a n y s i g n i f i c a n t c h a n g e . T h e klesas o f the y o g i n s a r e manifested on account of the power of yoga; existing i n T h e middle sphere, yogins' activities are obstructed. T h e ones who are attached to sense objects are the Sakala souls whose activities are diverse (vicitra) and developed (udbhuta). I f we take the reading "vicchinna-udara" instead of "vicitrauddra" the meaning [of the verse] becomes: for those who are addicted to worldly objects the klesas are somedmes of a developed form a n d sometimes of an u n d e v e l o p e a form, because of the mutual ascendency a n d subjugation of the two types. Now, having mentioned earlier that mundane-experience a n d r e l e a s e a l o n g w i t h t h e m e a n s w h e r e b y thev a r e accomplished would be treated, mundane-experience along with its means has been dealt with a n d the manual dealing with mundane-experience is concluded. Release along with it* fneans will be dealt with in another manual. I n these verses the venerable guru Srimat K h e t a k a n a n d a n a has clearly a n d conscisely e x p l a i n e d m u n d a n e e x p e r i e n c e (along with the means whereby it is brought about) a c c o r d i n g to the Saiva S i d d h a n t a d o c t r i n e . T h i s unfortunately b r i e f commentary has been written by the h u m b l e a n d Siva-blessed Acarya, A g h o r a Siva.

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H e r e i n c o n c l u d e s the Bhoga Kdrikd. A s w e l l , the Commentary on the Manual of Mundane Experience written by Aghora Siva is also completed.

Endnotes
1. I have based this translation and transliteration on the edited. Sanskrit text in Krsna Sastri's 1923 Devakottai edition, having taken into account the suggested emendations in Vrajavallabha Dvivedi's 1988 edition of the text. 2. Sadasiva is described as the "bandhamoksapranetf in RA, 1.1.2, p. 1. 3. Compare Samkhya Sutra, 3.72: "[Bondage and LfJ* ration belong to matter directly, because it is subject to association, like a beast] (prakrteranjasydlmasangdt)." 4. cf. Pandey, Bhdskari, p. L X I I for a discussion of the distinction between Agamic Saivism and Sarh'.diya. 5. A soul becomes capable of enjoying "objects of mundaneexperience" when attached (saktatva) to mundane-experience (bhoga) by the raga-tattva, which technically causes attachment (anurarljaka) to things (visaya); however, rdga is dependent on mala. According to Samkhya, rdga is the cause (hetu) or ma**ifester (abhivyanjaka) of attachment (abhisanga) which is an attribute (dharma) of the buddhi. 6. BK 117B-118A; the jagadblja is described as the "mahamdya", which is the "janyasakli" and is acetana. 7. This verse is also quoted by Madhava in the Sarvadarsansamgraha in the section dealing with saivadarsana; see ed. p. 80 and trans, p. 118. The source is V. 1.3.27. 8. See K. Sivai aman, Saivism in Philosophical Perspective, p. 247. 9. Also quoted by Aghora Siva in TSV on V.3. 10. A similar quotation is found in MA, p. 317: "sthulasuksmarupalvena ' tdnindriyayddharani sthitani ityartham." The quote that follows is . fromV.I.19.21. 11. Also quoted in MAD, p. 317 and MPA, 19.21, p. 467; the source is TS, v. 4.

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12. "Activities" or "modifications" are variously referred to as vrtti, kriyd, orvyapara. 13. The subde. body (suksmadeha) or "transference body (ativdhika)" is also known as the "puryastaka", as it consists of thefivetanmatra and three antahkarana. Elsewhere the puryastaka is identified with the pranastaka, i.e., that which consists of the five prdna, the karmendriya, jfidnendriya and antahkarana; cf. Yuktidlpikd comm. on w. 23-24 and Brahmasutrasankarabhasya on 2.4.6. Sdmkhya Sutra 3. 7-16 claims that the subde body (linga) is "seventeen and one"(saptadasaika), which includes the three internal organs, ten organs^and five subde elements. T h e Sivajnanasiddhiyar (trans, p. 206) claims that there are actually "five" bodies, the sthtila-, suksma-, guna-, kancuka- and karana- bodies, which the author respectively identifies with the five kosasoF the Vedanta, i.e., the annamaya-, pranamaya-, manomaya-, vijndnamaya-, and anandamaya-kosa. 14. In this context, the commentator supplies both the "gross" and "subtle" elements, whereas in the previous verse just the gross elements are discussed. 15. T h e commentator is attempting to explain the compound "ativahikadehastha" in terms of the fact that the gross body is construed as the receptacle; therefore, the "stha" cannot directly be the receptacle. Moreover, the introduction of the subtle body and karma at this point, especially the claim in ?Ab-8B that the subtle body is only peceptible by those who have lordly powers, may be an argument against the Carvakas who argue that the "cesta" is solely a product of the physical body; of the two causes the Saivite brings forth in his explanation, i.e., karma and the subde body, karma is adrsta and the subtle body is only open to the perception of those who have lordly powers. 16. 7W,v.24B-25A 17. "Spirits", i.e., "pisdcdh") for a description of these spirits, cf. SPB, p. 239. The Pisacas are the deities who rule over the tattvasfrom buddhi to earth, possess lordly powers and arc of eight types. 18. Avery similar description of the kramic ordering of the elements and their qualities is found in the Mrgendra Agoma 12. 26-30; pp. 337-338. 19. SeeiMA, 12. 28a; P. 338.

Translation 20. 21. 22. 23.

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24.

25.

26. 27.

28. 29. 30.

31. 32.

Ibid. 12. 26A, p. 337. Ibid. 12.27. See ibid. 12. 17-19. The Saivites want to argue for a "krama theory" of evolutes. Sabda is actually a specific guna of dkasa but a shared guna of the other gross elements as well; the Saivites are arguing against the more static view of Vaisesika that sabda is an ekaguna of dkasa. Vaisesika explains the presence of sabda elsewhere by arguing that dkasa is present everywhere; see SPB, p. 283: svavisesagunah sabda dsrayddanyatan sthiteh heturuaisesik 'yam hetvabhdso' vagamyale." Citing various Agamas, Sridhara argues that sound can never be a quality of any other substance, since "it is perceived elsewhere than its substratum". Sound is perceived in the ear, not in the objects which are thought to be its substratum. The hetu is proven to be bddhita by some other pramdna which is stronger; it is fivefold according to the five pramdnas. A typical example with respect to the pratyaksapramana is the statement that "fire is not hot because it is a thing". According to Nyaya-Vaisesika, the conception of rupa is only "colour" although it signifies/ormaswell, which Nyaya-Vaisesika describes as anvaya-samsthdnvisesa (a particular arrangement of parts). Krsnasastri's Devakottai edition does not include the gross element "fire", which is corrected by Dvivedi. According to the Vaisesika, the five karmendriya fall under the category of "movement" (karma). According to Nyaya, the definition of the "sarira" is dtmano bhogdyatanam or more speciiically, anlydvayamtve sati ccstdsrayam, a final product which possesses voluntary action. Quoted in MAD, p. 321; also quoted by Aghora Siva in his commentary on v. 51 of the Tatlvaprakdsa. Cf. TS V. 6A: "pratyekam sabddaisvesamalocam vrttih." Cf. TSV. on W 6-7: "na cayam lallvantardnam karyah tesarh svakaryaireva siddheh. kdrydntarahetutve pramanabhavat. anekatattvaparikalpandbhavaprasangdcca." MAV, p. 319: "devandddyotanddvd devd indriydni..." A similar idea is expressed in the MA, 12.9: "when the soul, the senses, and the objects are in contact all the senses do not enter
u u

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Bhoga Kriti into action. Therefore, by the same reasoning, some may infer that there is an agent which sets the senses into [their restricted] activity." MP, 18. 81-82; also quoted in MD, p. 320 (wherein citta is glossed as "manas" by Rmakantha). M,p.323. Hulin translates "abhijtamarmarasabdavaC as "...craquant agrablement (sous la dent?)"; see Hulin, Mrgendrgama, trans, p. 271. The needle pierching the collection of lotus leaves is a commonly used analogy. Sridhara, for example, uses it to explain the quickness with which we perceive two separate objects that are perceived at the same time in different places; see PDS, p. 57. BK, 117B-118A. The jagadbija is mahmy (which is the janyasakli and acetanatva). In the MD (p. 312), which deals with the vyu "udna", Aghora Swa mentions the different kinds of udna (ngaeic.) which are also mentioned elsewhere as "pradhna", i.e., as essential forms of vyu, but in fact they are, he says, secondary (apradhna). He cites the Kloltara gama which lists five kinds of uddna, which are the same that are cited here. Also quoted in MV, p. 324. p. 325. Quoted also in MV, p. 327. Cf.Loc.cit. A "Means" of apprehension, may be a more appropriate term than "faculty". The same quote appears in MD, p. 308 and in the TS, p.9, although with the more logical "lalrayo'nadhyavasytmakah..." Smkhya Stra 3.53 and 6.40: "prckrtiT, which ;s pumdrthum, represents the sphere of the bhogya. The whole verse appears in the Sataratnasarhgraha; see p. 69 "Bhoga is called vedanaand is of the nature of joy, suffering, etc.: the soul fit for this has the consciousness as due to Karma tbhogo 'sya vedan purnsah sukhaduhkh^ihksanah trh samorthitacaitanyah pumanabhyeli karmalah)." The M (p. 342) even attributes cil to the suksmadeha, thus indicating that the subde body acts as an "intermediary" factor.
u u n

33. 34. 35.

36.

37. 38.

39. 40. 41. 42. 43. 44. 45. 46.

47.

Translation

105

48 See MA, pp. 64-65. According to the SPB (pp. 337-339), Samkhya construes moksaas "kaivakyd", the dlman without adjuncts; for Nyaya it is "ucchedd", the complete destruction of all atma-guna\ and for the Bhattas, the manifestation (abhivyakti) of eternal bliss (nilyasukha). 49. MA, pp. 284-285. 50. Read this with respect to v. 55. 51. BK, v. 59 is quoted in MAD, p. 289 as "svacinlitesu cdvighnorupe..." 52. "Vighdla" is not explained. 53. A similar etymology is found in the Pauskara Agama (pumspatala, v. 47; SPB, p. 232): ele dharmddayasca cdstau bhdvayanli'. 54. See SPB, P. 242, quoted from the Pauskara (purnspatalii, w . 104 128) \pralydyayanli kselrajndnarh lena lepralyaydh smrtdh. 55. MA, 11.12, p. 298. 56. Yoga Sutras, v. 1.3. 57. Moksa Karikd, v. 105. 58. MA, 11.12; p. 298. 59. MA, 11.6; p. 293. The Pauskara Agama (pumspatala, v. 120: SPB, p. 243)describes "anaisvaryd" as that which results from incapacity (asakli), and this incapacity is of 176 kinds. Since it is often of the form of ajndna and alusH, it is of 164 varieties; these are all incapacities of the intellect. 60. Cf. Veddnta Sutras, trans. II, 272: "Nor is it iv\\. that the body is absolutely required as an auxiliary of perception - for in the state of dream the body is motionless." 61. anyathdnupapalli is arthdpatli: presumption of some adrsta-*Hha to account for some drsia-artha" according to Nyaya; it is an 'anumana which can only be proven by vyalirekavydpli. 62. SeeSK,v.20. 63. Not a quote from either the Sanikhya Siitraor Sdmkya Karikd. 64. Sarhkhya Sutra, 6.54: "aharhkarah karta na purusah". Aniruddha justifies this view on the basis of the position that the purusa is aparinamilva: cf. also 6.55. 65. Similar quote in MAD, p. 85-86. 66. Sarhkhya Karikd, p. 59. 67. Cf., for instance, Srldhara on Paddrthudharmasamgraha', he argues that the dlman is neither a bhoktrnor kartr- it is wholly indifferent. Its connection to the body and the senses and the resulting
u u n u

106

Bhoga Karika egoistic conceptions of " I " and "Mine" cause the sense oi bhoktf and "kartf. Sdthkhya Karika, v. 37. Ibid., w. 55-60. Ibid.,\.bl.. Ibid., v. 56. Ibid., v. 12. MA, 10.21; p.76. Quoted in 7PVbn v. 48; a similar citation is found in MAD 10.11, p. 262, TCVon v. 4 and MPA, 11.7, p. 326. See SPB, p. 201 wherein Sivagrayogin argues that "an object of mundane-experience" is not that which causes mundaneexperience; thus karmamustbe distinct. Similar quote in the MAD, 10.11. See SPB, p. 215: the sarhvedana (cognition) of the buddhihzs a distinctive karana, since it is an act kriyd which thus establishes the vidya-tatlva. 73, v. 14. MAD, p. 129 appears to be a better reading: "apravrttah pravrtto va ..." See SPB, pp. 160-161 wherein limitedness implies pervasiveness: "The soul is an omniscient being veiled by something, since he is parviscient. If he were not an omniscient being vieled by something, he could not even be parviscient, like Siva." MA, 10.7. Kdld, not Sivasakti, activities the buddhi-tattva\ cf. Sivaraman, SurAsm in Philosophical Perspective (pp. 240-241): "How about SivaSakti which is spirit itself? Can it not sen s to activate the buddhitattvafThe answer is that just as one's body is activated by one's own self, one's psyche too is activated by one's self alone. Because sakti is the cause of all effect it does not mean that it is i ^ i a n d not the potter that fashions the pot. It may be asked: is not Raid itselfjada? Has it not to be activated by.a self again? The answer to this objection is that Kald and other tattvas, jada as they are, are activated in their turn by Siva-tattvas presided over by the intelli gent Siva-Sakti. The Siva-tattvas themselves cannot take the place of kald-tattva because it has been explained that the 'pure' Sivatattvas cannot function as revealers for impurity-ridden selves."
u

68. 69. 70. 71. 72. 73. 74. 75.

76. 77.

78. 79. 80.

81. 82.

Translation

107

83. RA, 2.14, p. 6. In his commentary on v. 24 of the TS, Aghora Siva interprets the cd" in "avyaktaragavidyah kalasamullah kald ca mayaja as entailing kala and niyati." 84. MA. 10.14. 85. 73,V.24-25. 86. cf. MA, 3.12.
u

APPENDIX
The Transliterated Text of the Bhoga Kdrika by Sadyojyoti and its Commentary by Aghora Siva

- S n h Sivbhyrh Namah

BHOGAKRIKA
(Vrttisahit)

sivarh pranamya sadbhogamoksadarh m a n d a c e t a s m hitaya lesatah spastam vykhysye bhogakrikm. iha hi tatrabhavadbhih sadyqjyotispdaih prakaranapratipa^yamnarh bhogamokstmakamartham scayadbhistasyaiv 'vighnaparisamptyarthamprathamam paramasivanamaskrah kriyate.

tribandhicitkalayogabhogavislesamoksaaam sarvakmakramarthajnam pranamyajarh Sivarh dhruvam

trayo bandhsca malakarmamylaksanste vidyante yesrh te t r i - b a n d h i n a h tesrh t r i b a n d h i n m s a k a l k h y n r h citmtmanrh yo .'yarh kal yogah sksmadehrambhakakaldiprthivyantatattvtmakaistattadbhuvanajadeharpaisca myiyairavayavaih sarhbandhah tena bhogarh tadvislesena m o k s a r h ca yo d a d t i . tam t d r s a m . a n e n a s i v a s y n d imuktatvena sarv' nugrhakatvar.i sarvakartrrvarh ca scyate. ata va ca sarvaklakramrthajnarri sarvarh ca bhtdirparh klakramarh sarvrhsca tatta klabhvinah padrthn jntiti. etana ca 'sya nirmalatvt sarvakartrtvcca srvaklarh sarvajnata pratipdyate. kinca, ajarh amalatvadeva sariradisambandhatman' pi j a n m a n rahitam. dhruvaih cvikrinarh.na tu bindvdivat parinmitvam. vikrif/e jadatvaprasangt. sivarh pranamya bhogamoksau vacmiti vaksyamnena sarhbandhah.
t

(1)

. rurusiddhantasanisiddhau bhogamoksau sasadhanau vacmi sadhakabodhya lesato yuktisarhskrtau

sdhayanti bhogamoksviti sdhak crydayah. tesrh

(2)

112

Bhoga Krik

dkdau tatsdhandijnnya yukty a n u m n e n a sarhskrtau p r a d p d i t a u srrnadrauravatantropalakitasiddhntasstre siddhau sasdhanau bhogamokau rauravnusrenaiva s a r h k e p d v a d a m i , l a t r a tvat s a t s d h a n a r h b h o g a r h . darsayiturh bhogdhikrah kemityata ha.

anjanadsanunnanarh jayate bhogalolik karmsaynurupena cidvatm bhavamandale

malinatvdsendhikrvasthena sivennantdidvrena nunnnrh bhog 'bhimuldikrtnmtjTianmnjannmaldeva hetoh sarhsramandale karmasamskrapknugunarh bhoga lolik bhogecch jyate. n a n u n i r m a l a ev ' t m sarhkhyairabhyupagatah. tadayuktam. nirmalasya bhogsaktyasambhavt. tatsarhbhave v muktasypi prasahgt. nanu rganibandhan 'sakdriyate satyam. r a g o ' pi m a l i n a s y a i v s a k t i h e t u h . y a d u k t a m srmatsvyambhuve yadyasuddhirna pumso' sd saktirbhogeu kim krt i n . atha ko' sau bhogah kaih sdhanaih sdhyate ityata ha.

(3)

sVarecchasamviajagadbjaparicyutaih sdhanaih sdhyate bhogo buddhhttyanuranjanah

svaro 'trnanta eva tasyaiva mykobhakavt. yaduktam srmatkirane suddhe' dhvani sivah kart prokto 'nanto 'site prubhuh iti. tadicchay kubdham yajjagadbjarh mykhyarh tasmt prasitairasdhranah sukmadehtmakaihsdhraiiabhuvandirpaih sdhran 'sdhranabhuvanajadehtmabhisca yah sdhanairbhogo nipdyate sa ca buddhivrttyarturanjantmakah. buddhivrtty sukhaduhkhamohdhyavasyarpay tmacaitanyasya yadanuranjanarh sa eva bhogah. anurgasctra sukhdhyavasykrabuddhivrttihihatay tatsamvitdstadanubhava eva na tu pradbimbtmat' tmanah parinmitprasaiigt. taduktarh srmatsvyambhuve bhogo'sya vedan purhsah sukhaduh khdilakan iti. tatra bhulnrh tvadbhogasdhanatrh pratipdayati.

(4)

The Transliterated Text of the Bhoga Karika... (5)

113

ksmajalagnimaradvyomnaih gunavrttyaksabhumitah svamatrapurapustanam gam ayan ti tadarigatam

atra prthivyadlnam bhutimam ye gunadayasta eva tesarh bhogangatarh sadhayanti. tatra guna gandhadayah. vrttayastu d h a r a n a d a y a h . a k s a b h u m i t a c e n d r i y a d h a r a t v a m . etanyapyanantarameva darsayisyati. tatsca. ksmadayo gunairvrttibhiraksadharataya catmanam bhogasadhanatarh bhajantityarthah. kidrsarh ksmadinamiryata aha svamatrapurapustanarh id. svaih svaih karanabhutaistan matraiya apurah puranarh tena pustanam. akrtasya karanam krtasya parivardhanarh ca prakrtikarma yatah. etani ca bhutani svakaranaistanmatraih saha sthulasuksmatvendriyadharani sthitamtyuktarh srimanmataiige. tanmatranihaghatavanmahabhutani lepavat id. etatkaryam dasadharanairavisya karyate cestam. avibhutvat karanani tu karyamadhisthaya cestante. id. T S , v.5 atascaisarh suksmadehasthanarh bhutanamindriyadharatve bahyasarirasthanarh ca d i h a upacaye. i d . dhatvarthagatya dehatvena copacayadharmitve sadharane sati dhrtyadayo 'sadharanavrttaya ityaha.

karanadharadehatve dhrtisahgrahapaktayah vyuho 'vakasadanam ca vrttayo vasudhadisu

tatra d h r t i r d h a r d h a r a n a m b h u m e r v r t t i r ; . s a h g r a h o ' vastarhbho' mbhasah. paktih pako'gneh. vyuho' vayavagh atari am vayoh. avakasasyaspadasya danamakasasya. atha tadevaisarh sadharanamindriyadharatvarii suksmadehasthatvenaha.

(6)

ativahikadehastham karanam pravijrmbhitaih yoneryonyantararh capi yati purhbhogasiddhaye pumarthadadrstavasat

ativahayatyatmanam karma bhogena nasayatityativahikah s u k s m a d e h a h tatsthameva karanamindriyavargascestate. avibhutvena nirasraye cestanupapatteh. s u k s m a d e h a s t h a -

(7-8Aa)

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Bhoga Krk

b h u t a t a n m t r d h r a evakaranavargascestata ityuktam. kinca tatsksmadehastharh karanam purusrthapradakarmavast tasyaiva purhso bhogasiddhye yoneryonyantararh prayti. yaduktarh tattvasamgrahe vasudhdyastattvagunah pratipumniyatari_ k a l n t o ' y a m paryatati karmavasato b h u v a n j a d e h e s v a y a r h ca sarvesu iti. sa ca s k s m a d e h a h suksmatvt piscdivannsmdipratyaksah. api tu yogipratyaksagamya ityha. (8Ab-8B) deho naivtivahikah aksdharo 'ksagamyo 'yamansnrh pisacavat atha bhtanrh gunnha. (9) gandhah ksitau rasali sodha madhurah ksamakaban dhakah sukladi suklarh bhasvacca rupam ksityadisu trisu. (10) asitosnau mahlvayvoh pkajpkajau prthak j a l e sitah sikhinyusnasparso ' y saxhvyavasthitah
a m

(11) sabdastaddravyajanitah prthagbhtacatustaye pratisabdakasamghto nabhasyevodito buddhaih tatra g a n d h a h s u r a b h y a s u r a b h i r p a h ksitveva. rasah ksmjalayoh. tatra ksitau kajvamlalavanamadhurakas^yadktarupah. j a l e tu m a d h u r a va. ruparh ca ksmjalgnisu. tatra ksitau suklaraktapitakrsndyanekavidh?m . jale tu suklameva. agnau bhsvadrpam. tesu savayusu sparsali sthitah. sa ca mahym vyau ca p r a t y e k a m a s i t o ' n u s n a h . k a h p u n a r m a h i v y u s p a r s a y o h p a r a s p a r a r h b h e d o 'ta h a p k a j p k a j a u prthagiti. m a h y m sparsali p k a j a h . vyau tvapkaja ityayamevnayorbhedah. acya copalaksanatvud rpdayo 'pi m a h i g u n h pkaj va. j a l e p u n a h svbhvikah sparsali sita va. agnvusna va. sabdasca bhmydisu catursu taistaih prthivdibhirdravyaih parasparamhatya j t a h . nabhasi tu pratisruksabdtmakah.

The Transliterated Text of the Dhoga Krik... nanuvaiseikdibhirsraydanya-tropalab sabda iyate. tadayuktam pratyakgamabdhitatvena hetoh kltyaypadiatvt. yatah sabdsraya va bherydau sabdah sryate. kica prthivyrh tvat kaakadikah sabdo drsyate. jale chalacchaldih. agnau dhamadhamdih. sakasakdirvyau riabhasi ca pradsabdtmaka i d . e t a c c k s a i k a g u n a t v a m sabdasya v i s t a r e n s m b h i r mrgendravrttidpikyrh pratikiptam. uktarh ca srirnanmrgendre id paricasu sabdo 'yarhsparso bhiitacatuaye. astono mahvyvoh stonau vritejasoh.bhsvadagnau j a l e suklarh kitau sukldyanekadh. rparh triu raso' mbhassu m a d h u r a h advidhah kitau. g a n d h a h kitavasurabhih surabhisca mato budhaih. iti. atha uktrthopasarhhrah. (12A-12Ba) ittham yathoktagandhdivrtopet dharvayah abhiprasiddh lokasya gandhdysrayatay prthivydayo ' r t h lokasi'ddh ityarthah. erh ca bhutnmasmaddibhyendriyaparicchedyagunatvd ghadivat kryatvasiddhestat k r a n a t a y p a n c a tanmtrh siddh ityha. (12Bb) mtrstairanumnatah atha g u n a ^ r a h a n d e v a tadvyatirekitvd g u n i n o 'pi grahanarh siddhyatti darsayiturh proktnrh tvad bhiitnrii gunebhyo 'prthagbhvarh sdhayitumha. (13) citrasvaohavakh prokta gunabhinn dharadayah kramavahgy yath citrarh pae r p a m tu vestite ukth prthr.ydayah. a r t h d g a n d h d i g u n a i h parasparam bhinnh sthalopalaparvatasaritsamudrdykrabhedena vicitrasvabhvsca drsyante. tato 'm veitapaagatacitrariipavat kramavyangy eva. nahi prthivydnm paridrsyamnvntarkrabhedabhinnam sannikram svarvipam tadanugunam ca viprakru-rh svarpam sarvam.

115

116

Bhoga Krik

yugapad grahturh sakyam. api tvindriyairanumnena ca k r a m e n a vyajyate. kimatah ityata ha.

viseanaviseyatvavyapadesasya dhbhidam kramavyahgyatvato hetorgocaratvarh vrajantyam

ami dhardayo'rthh kramavyarigyatvddhetoh surabhiriyarh prthivtydnm viseanaviseyarupnrh d h b h i d r h j n n a b h e d n r h tadbhvavyapadesasya ca viayatrh prpnuvanti. atra ca.

(14)

ngrhtaistu gandhdyairjtucijjyate matih dharitryrh hi jaldinmagrahe 'pi prajyate. gandhdibhyastato 'nany jaldibhyah prthak cabbhuh
hi y a s m t k r a n t v i s e a r u p a i r g a n d h d i b h i r g u n a i r a g r htairviseyyrh d h a r m i r u p y r h dharitrym kadcidbuddhirnotpadyate. dravyntareu tu jaldivagrhtevapyutpadyata eva. tasmdgandhdibhyo bhmiranany. jaldibhyo nyaiveti. evarh bhutntarevapi jneyamityha. (16B)

(15-16A)

jaladisvevamevyam yojyo heturmanibhih

n a n u j a p k u s u m a s ^ n n i d h n e raktabhvarh bhajan sphaikamanih sauklyagunagrahandrte 'pi grhyate. tasmdgunigrahanasya gunagrahanaprvakatvamasiddhamata ha.

samsthanam cpi varn^m ca rparh dvividhamisyate tasmdasiddhat nsd hetorupahite mnau

i h a h i dravynm varnavat samsthntmakamapi rparh g u n a eveyate. tasmjjapkusumopahitasypi sphoikasya g r a h a n a m sauklyagunagrahanbhve 'pi vrttacaturairdisarhsthnagrahanapurassarameva bhavatiti dravya grahanasya g u n a g r a h a n a p r v a k a t v a m siddhameva. ato 'sya hetornsiddhateti. ittham bhiitnrh bhogiigatvam prasdhydhun m t r s t a i r a n u m n a t a h iti p r g u k t r h t a n m t r s i d d h a r h viseayiturii bhiitnm tvat kryatvamanirdesena darsayati.

(17)

The Transliterated Text ofthe Bhoga Karika.. (18)

117

gimanarh karyatasiddh.au yo heturabhidhlyate ksityadikakalantanam yojyah karanasiddhaye

gunanamacaitanye satyanekatvad ghatadivat k a r a n a p u rvakatvam j d vaksyati. tatastenaiva hetuna prthivyadinamapi karyatvasiddhih. tathahi paridrsyamanabhogavaicitryanyathanupapattya prthivyadikakalantatrimsattattvatmakah pratyatmaniyatah suksmadeho'stityuktam. agamesu ca sruyate. tatastesarh p r t h i v y a d i n a r h p r a t i p u r u s a n i y a t a t v enacaitanye satyanekatvat karanapurvakatvarh siddhyatiti. tatra tavad bhutakarnatvena tanmatrasidsedhtattadgunabhedadeva prthivyadinarh kramasiddhirityaha.

sabdadyekottaradhikya matrastadavisesatah yonayo gaganadlnarh kramamicchanti dharminam

ayamatra tatparyarthah. anabhivyaktavisesasabdamatrasvaruparh sabdatanmatramakasasyopadanam. evam tadadhovarti sabdasparsamatrasvaruparh sparsatanmatrarh vayoh. sabdasparsarupatmakarh r u p a t a n m a t r a r h tejasah. sabdasparsaruparasatmakarh rasatanmatrarh jalasya. sabdadigandhantapancagunaruparh gandhatanmatrarh b h u m e r i t i . aksararthastu gaganadivacchabdadyekottararh gunadhikyarh yasarh tah sabdadyekottaradhikyah. tadavisesato gunavisesadanabhAyaktavisesasabdadimatrasvarupat tesam gaganadinarh kramad yonaya upadanabhutah sabdaditanm a t r a h . tesameva visistagunayoginarh d h a r m i n a m a k a s a dinarh bhutanarh srstikramamicchanti. gunadhikhyakramenadho 'dhobhavaiii bhajantyah karyanamapyadho'dhobhavarh kurvantityarthah. katharh punarasarh bhogangatvaniata aha.

(19)

svakaryotpattitatpustikartrta sarvayonisu matradyasu pumarthasya sadhanatvam viniscitam

akrtasya karanarh krtasya p a r i v a r a h a n a r h ca yatas sarvopadananarh tatastanmatranarh mayadip.arh ca karyayoni-

(20)

118

Bhoga Krk

nrh b h o g a s d h a n a t a t t v o t p d a k a t v t t a d p r a k a t a y ca bhogngatvarh s i d d h a m / a t h e n d r i y n m a p i bhogrigatvarh darsayiturh prathamarh karmendriyasiddhamha.

nandagamanotsargavacandnakarmanm upasthapadapyvasya pninmni vai prthak

utsargo malavirekah. nanddikriyhetutvenopasthdini karmendriyni siddhnityarthah. sthnnyevendriyni netyha. kimetnyupasthdini

(21)

bhvbhvau tu yattantrau pratyekarh karmanm smrtau sthnesu satsu tantha panca karmendriyni tu
i h a h i kesficit pddisthnayoginmapi satsvapi tsm kriynm yadadhinau tattadindriyasbhvbhvau akdhinnrh gamandikriy na drsyate. tasmttesu sthnesu tastatrasthh saktaya va prthak pancendriyni jneyni. ata va karmendriyni yenecchanti naiyyikdayaste pratiksipth. nanvevarh ced bhrlatotksepdinmapi karmendriynrh prasajyate. ata ha. kriytvdanantat

(22)

nanddibhiretaistu karmabhih paribhsitaih karmendriynyato naismnantyarh karmanm vast

bhavedayarh doso y a d y a s m b h i h s a r i r a i k a d e s a v i ttini t n i s y a n t e . tvagindriyavat tesrh sarvasariravypakatvene -statvddhastasyaivyam bhruksepandhyprah. pyvderiva j i r n a v i r e c a n d y t m a k a iti disvevntarbhvnna bhruksepdinmapynandpradhnabhtaih tatra tatra tadbheddatrendriynantyasiddhih.

(23)

kincaitaireva n a n d d i b h i h prguktaih karmendriynrh siddhamha. tattatsarhjnstu

k a r m a b h i h pancaiva karmendriyni sidhyantiti n n a n t a t tesm visesdhisthndityavirodhah. idnirh b u d d h T n d r i y a -

The Transliteraled Text of the Bhoga Krik...

119

sabdadigrahane p urns ah karturnkaran krtih na caikarkaran yasmdapek na nvartate

sabddigrahanasypi kriytvcchidikriyyavat karanarh vin notpattiryukt. na ca th p a n c p i kriyh s t r o t r d erekasmdeva karandutpadyante. yasmt karanntarpek n a n i v a r t a t e s a b d a g r a h a n a k a r a n a b h t e s r o t r e satyapi sparsdigrahane tvagdikaranntarpekit drsyata iti bhvah.. kni tni karanntyata ha. (25A)

(24)

karanni strutistvak ca cakurjihv ca nsik

tatasca sabddigrahannyathnupap.uiy tnyanumyante ityabhipryenha. (25B)

sabdadyalocanam tem vrttih sabddisannidhau

sannibheti phe sabddibhykrasadrsamntaramkramadhyavasyiny buddhy saha mano 'dhihitnndriyni vidyyviayatvcnopasthpayantityarthah. tarh cendriyopasthpitarh b u d d h y d h y a v a s i t a m k r a r h a i t a r a h g e n a vidykhyena karanena puro grhnatti vakymah. uktarh cnyatra. "uuddhydhyavasitamarcharh puruascetayate iti. na caitni karnasakulydisthnnyevendriyni. api tu tatsthh saktaya eva yatah sthnavatmapi karmavast tacchaktivaikalynna sabddijhnamutpadyata ityha.

etani sthanamtrani bhuddhyaknld m krthh sthneu satsu vaikalynna saxhvijnyat.e yatah

athntahkaranasiddhirucyate. (27)

(26)

icchasamrambhabodhkhy noktaih siddhyanti sdhanaih. tatsiddhau karannyantarmano 'hahkrabuddhayah

iha h i prthi-/ydnrh tattvnm svakryaireva s i d d h e h kryntarahetutve p r a m n b h v d anekatattvaparikalpa-

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BhogaKrik

n b h v a p r a s a r i g c c a y n l c c h d i s i d d h a u s d h a n n i tni m a n o h a r i k r a b u d d h y k h y n y n t a r n i karanntyantahkaranasiddhih.tatrecchsabdenaikgratparaparyyo' v a d h n t m a k a h sarikalpo vivakitah. sa m a n a s o vrttih. sarhrambhasca p r a y a t n o h a h k r a s y a . bodhascdhyavasyo buddheriti. etacca prapaficayiyate. em cntahkaranabahikarannrh parasparopakrena pururthasdhanatvamha.

antarmukhani bahyani sambhuyecchadisadhanam sibikodvhinaravadekpyena tstatah antarmukhagatanam ca citerartharh prakurvatam l)hvrtham buddhibhih srdharh na syuricchdikh kriyh
yato'ntarmukhni bhyni ca karanni sibikodvhinaravat s a m b h u y e c c h d n m kriynm sdhanarh bhavanti. bhyrthlocanapurvnmeva'dhyavasydnm darsant a v a d h n d i n vin bhyrthagrahansambhavcca. tatascitertmano'rtham bhogkhyam prayojanam s d h a y a t m a n t a r a m u k h g a t n m a n t a h k a r a n n m cas a b d d b a h i k a r a n n m v 'nyatarasypi vargasypyena tihatrh satrh t i c c h d i k h kriyh s a b d d i b h y r t h a b u d d h a y o v p u r u r t h a s d h a n a t a y notpadyante. y?th s i b i k o d v h i n o r m a d h y d e k a s y p y e tadudvahanakriy na drsyate. atra parbhipryamha. (30A) (29)

(28)

ai*yentahkaranam prnamicchanti vyaktacetanain

anye okyataikadesh pranayandivrttibhirjvandih etubhDtarii bhitaparinmavisedabhivyaktacetanarii p r n k h y a m n t a r a r h v y u m e v n t a h k a r a n a m h u h . asya duanamha. (30B)

prayatnairna vin so 'sd tatsiddhau karanarh tu kim

prntmanastvad vyoh kdcitkatvena prayatnapOnik

The Transliterated Text of the Bhoga Karikd..

121

pravrttirdrsyate. yadahuh preranakarsena vayoh prayatnena v i n a k u t a h iti. tatah s a m r a r n b h a t r n a k a p r a y a t n a s i d d h a u kenapi karanena bhavyamityantohkaranasiddhih. vaksyati ca sarhrambho 'hamkrtervrttih i d . kifica caitanyotpattirapyasya vayorbhavata bhyupagateti tasyah karanantararh vacyamityaha.

caitanyodgarabharo 'yamasyantahJ<aranam vada vyaktam na casya caitanyarii vayutvad bahyavayuvat

na j a d a s y a caitanyabhivyakurytsltii san4.sya caitanyabhivyaktiprasangadityasya na cahnnyam vaytitv&d bahyavayuvaditi. ittharh pranantahkaranapaksam nirasya praguktadantahkaranatrayanmanah sadhanayaha.

(31)

icchahetvasu sancari bahirdevapravartakam mano yasyasubhavacca kartuma yugapanmatih

devanad dyotanad devasabdenejK* -hk- **V4nte. matisabdena ca tattadarthavisyarii j n a n a m . tatascayamarthah. i h a hyatmano i n d r i y a r t h a s a n n i k m je satyapi s a r v a n i n d r i y a n i yugapanna pravartante. kincideva na ca tatsarvada pravartate. tatastatpravrttau yatkaranam tadicchayah sahkalpatmano' vadhanasya hetubhutam bahyendriyapravartakarh ca mano boddhavyam. ata cva ca tadantarena antahkaranadhisthanena sukhadisarikalpena ca bahyendriradhisthanena ca dvidna' dhikarltyuktam. sri manmatarigedvidha ' d h i k ? r i taccittam bhokturbhogopapadakam. bahiskaranabhavena svocitena y a t a h s a d a . i n d r i y a n a m tit s a m a r t h y a r h s a n k a l p e natmavartina. karotyantahsthitarh bhuyastato'ntahkaranam manah. iti. srimanmrgendre 'pi. devapravartakam sighnacari sarikalpadharmi ca m a n a h . iti, n a n u svadusurabhyabhijatamarmarasabdavadabhirupadirghatarasaskulyasvadane yugapat pancajnanotpattirdrsyate. tanna. yatastattrapyutpalapatrasatavyaktibhedavadlaksyasuksma kramanyeva pancaj n a n a n y u t p a d y a n t e . ata eva e t a d a s u s a m c a r i t y u k t a m . evamaharikaramapi sadhayati.

(32)

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Bhoga Krik

panckarmakrto vayorjivanaya pravartakah samrambho'hanlulervrttih

jivanya sariradhranrtharh pranayanpanayandipancakarmakrtastattadvrttibhedena prnpndisamjnbhjo vyoh p r a v a r t a k a h s a m r a m b h t m a k o yah p r a y a t n a h so' harikravrttirityaharikrasiddhih. yaduktarh srimanmrgendreatha vyaktntarad buddhergarvo'bht karanam citah. sarhrambhd yasya cestante srirah panca vyavah. iti. tatra p r a n a y a n a m s u k s m a d e h a s y o r d h v d h o n a y a n a m prnasya vyprah. a p a n a y a n a m a d h a h p r p a n a r h m a l d e r a p n a s y a . a n n d e h rasarpasya sarvagtresu smyena nayanam samnasya. v i n a m a n a m a h g n r h vynasya. u n n a y a n m n tarasya dhvanervarnatprpanamdnasya pancakarmakrta iti ca p r d h n y d u k t a m . udgrdikartrtvena csya vyoh sravant. yaduktarh srimatklottare-udgre n g a ityuktah k r m a u n m i l a n e sthitah. krkarastu ksute caiva devadatto vijrmbhane. dhananjayah sthito pose mrtasypi na muficati. kinca buddhikrydayam ghata itydigrhydhyavasyar pt pratyartham bhinnarpt pratyaydatyantabhedena bhsamriah sarvrthagrahane'pyekarpo'hamiti grhakdhyavasyarpah pratyayo 'hahkarasyaiva vrttirityaha.

anyo 'rthapratyayo parah

ah ah kravr ttytmakapratyayo ' rthapraty aydanya i tyar th ah. n a n u sabdagrahandayah srotrdinma-sdhranavrttayah samrambhastu tesmevendriynrh sdhranavrttiriti kimanyenhankrena kalpitena. ata ha

(33Bb)

na devagramasamnyavrttih sarhrambha isyate yato 'nyatamavaikalye jyate satyahaiikrtih

s d h r a n a k r y a k a r t r n m e k p y e tatki iynutpatteruktatvat tadvaikalye 'pi j y a m n o 'yani sariirambho 'hampratyayo vhaiikrasyaiva krya ityarthah. atraiva prasahgd

(34)

The Translitera led Text of Ihe Bhoga Krik... buddhndriyakarmendriyatanmtravargnrh nmahahkrdevotpatdrid darsayitumha. (35) manahsahit-

123

anye chahkrtiskandhstrivargajanakstrayah taijasdikanmnah kramasah sttvikdayah

sattvarajastamobahulh sttvikarjasatmasstrayo' harikraskandhh kramt taijasavaikrikabhutdikasamjfibhjo bhavand. sttvikditvarh caim sattvdigunabhuly nmisram parinamata id nyyenagunntarasamsargo 'pyem vidyate yatah. tatra kutah kemutpatdrityata ha.

s am ano buddhidevnm guno yasmt praksakah tasmt sa sttvikjjtah svnunipdaliankrtah

atra naiyyikamatamanudya duayad. (37)

(36)

anye tu buddhidevnm bhautikatvam prapedire viaynm tu niyamdasiddhdeva hetutah

evarh h i te m a n y a n t e . s a b d a i k a g r h a k a r h s t r o t a m sparsaikagrhika tvagitydiniyataviayatvdindriynrh tni s a b d d y d h r k s d i b h u t a j a n y n i . h a h k r i k a t v e tu t e m e k a k r a n a t v d e k a r u p a t s y n n a tu p r a t y e k a r h viayaniyamasiddhiriti. tadidam tairasiddhdeva hetoh kalpyate. tem viayaniyamasya prakrtiniyamasdhakasy' siddheh. niyataviayatve hndriynrh tni svasvakrannyeva b h u t n i g u n a s a h i t n i g r h n r a n . yvat d r a v y n t a r n i tu tadgunsca cakurdin grhyate. tathhi.

caturdravyagan sparsrhcaturo mrua tvac dravynyaniyatarh caiva grhnti marut samam

tvagindriyarh kim ca. tvad vyavyatven 'bhyupagatarh vyusahitni prthivyaptejriisi tadgatmsca sparsn grhnti.

(38)

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Bhoga Krik

trini dravyni cakusca teu rpani caiva hi ato na niyamo 'knm viayrim ca kalpyate
duanntaramha. (40)

bhautikatvcca niyame karmasmnyayoh sphuam devebhyo buddhayo na syuh samavye ca dehinm

bhautikatvasdhany 'knrh viayaniyame 'bhyupagamyamne bhutebhyo gunebhyasca vyatirekena b h a v a d b h i r a b h y u p a g a t n r h karmasmnyasamavynrh p a d r t h n r h buddhayastebhyo j y a m n a n a bhaveyuh. yadapyuktamharikritve tulye kathamaknrh kryabheda iti t a d a p y u t p a t t i b h e d d i k u v i k r n r h g u d a k h a n d a s a r kardnmivabhaviyatti m a t v s r o t r d n m s a b d d i g r a hananiymakpekymapyasrnbhih pururthadyakarh karmaiva niymakamiyata ityha.

na cpyahankrto janma niyame kranam mama pumarthadtr yatkarma kranarii tat bhaveritam
nsmbhirahaiikrajatvameva viayaniyame kranamiyate. kintu sivdhihitam karma cetyarthah. kyarandhravisite nabhobhge s'abdvadyotake 'bhyupagamyamne nsrandhrdnmpi sravanendriyatvaprasarigatay sravanksasyaiva sabdagrhakatvaniyame karmaiva' drkhyarii n i y m a k a m b h a u t i k e n d r i y a v d i n ' pi iyata ityha.

(41)

nnsrutibhayat klrpte sve parenpi kranam sabdabhogasya niyame tatpradaih karma bhitam
sve kykse sabdagrhake kalpyamne nnsrutitvaprasahgabhaycchravanksasyaiva sabdagrahananiyame p u r u r t h a p r a d a r h k a r m a i v a k r a n a m b h a v a t 'pyata ityanvayah. ittham karmendriynmhaiikrikatvamha.

(42)

The. Transliterated Text of the Bhoga Kdrikd... (43) rajasad vaikrtad vargah karmaksariam tu karmakrt j a t a h karyasya yeneha karananuvidhayita rajasah pravrttihetutvad rajasad vaikarikakhyadahahkaraskandhat kriyahetuh karmendriyavargojatah yasmat karananuvidhayitvarh karye drsyate. ata eva sattvasya prakasatvat prakasasya b u d d h i n d r i y a v a r g a s y a s a t t v i k a d u t p a t t i r u k t a . anyatha bhinnasvabhavaoranayorvargayorekasmadevotpattyabhyupagame k a r a n a n i y a m a l a k s a n o 'navasthadosah prasajyate ityaha. (44) vinivarayiturh sakya navyavastha vikaraja sattvikat sambhave klrpte sattvarajasavargayoh ata eva (45) matrasahgho 'pyahahkaradvargadvayavilaksanah prakasyastamasastasmajjato idannn 'bhutadisamjnakat buddheradhyavasayadihetutvamaha. (46) prakaso visayakaro devadvaro na v a kvacit pumbodhavyaktibhumitvad bodho vrtdrrna term ata i n d r i y a d v a r o 'yam gh.ita ityadibahyavisayadhyava s a y a r u p a p r a k a s a s t a d a n a p e k s a s c a n tar a s m r tip r a t i b h adiprakaso vasabdad vaksyamaac bhavapratyayalaksanasca p r a k a s a h p u r u s a b o d h a s y a vyaktisthanatvad b o d h a k h y o materbuddhenrturjneya. tato 'dhyavasayasmrtyadiliriga buddhih siddhyatid. taduktam srimanmrgendre id buddhiprakaso 'yam bhavapratyayalaksanah. bodha ityucyate bodhavyakdbhumita)^ pasoh. id. eva cabuddhibodhastrividha ityaha. (47Aa) klrptirmatih smrtisceti tatra klrptih kalpanarh pradbhetyarthah. matisca m a n a n a m

125

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Bhoga Krik

jnnamadhyavasaya iti yvat. itthamicchdikryabheddantahkaranabhedah siddha ityupasarnharati. (47Ab-47B) j t bhinnrthavcakh icchsamrambhabodhakhystenntahkaraiiarh tridh smrtydnmavntarabhede 'pi bodhakatvenaikrthatvt b u d d h i v r t t i t v a m i c c h d a y a s t u vrttayo b h i n n r t h a t v d b h i n n a k r a n iti bhvah. n a n u prthivydnrh viayatvena bhogyatvdindriynm ca tadgrahanahetutvdastu b h o g a s d h a n a t . buddhestu indriyrthasannikardt m a n y u t p a d y m a n y h s a m v e d a n a r u p a t v n n a bhogas d h a n a t . api tvtmagunataiveti naiyyikdayah. ata ha. (48) tulye gunanvitatve tu sarhvedyarh kincidiyate buddhiscpi hyasamvedy dhany trkikat tava ayamabhipryah dvividho 'tra bodho 'dhyavasytmako' nadhyavasytmakasca.tatiayo 'dhyavasytmakah sa sarvad grhakarupenaiva bhsamnatvdtmanah svabhva eva. yastvanadhyavasyarupah sa utpattyapavargayogitvena bhsamnatvnna purhsah svabhvah. nityasynityasvabhvatvyogt. tatsvabhvatve cnityatvaprasahgt. na ca nityo 'nubhuyate. tato n a p u m s a h s v a b h v a i t i . yasya s a h s v a b h v a h s buddhirbhbhvnmadhyavaseyatotpdik dharmajhnd y a a g u n b u d d h i r i t i . tatasca viaydhyavasyr.rdpatvd b h v a p r a t y a y t m a n sattvdigunatraynvitena s v a r p e n a bhogyatvcca buddherapi sarnvedyataiva. na tvtmagunatvam. taduktam tattvasarhgrahe buddhirviaykra sukhdiriip s a m s a t o bhogyam iti. p r a y o g a s c t r a bhavati buddhir'api sarhvedyaiva sattvdigunnvayt prthivydivdid. ka anatvarh cendriyavadasy viaydhyavasyahetutvt siddhamityuktam. nanu dharmdTnrh bhvnmapyasmbhirtxnagunatvamiyate. tadayuktam. temtmasamskrakatvyogt. tathhi. j y o t i o m d i k a r m a s a m s k r a s t v a n n t m a n i sarhbhavati, avikritvt k a r m a n m ca krydinmtmasamskratA'dreh, api tu j a d a eva. yatra tni samskrarh kurvanti s buddhih.
r

The Transliterated Text of the Bhoga Krik..

127

evam jnndisarhskre 'pi vcyam. tadbaldeva svapnasmrtipratibhdvasatyapyarthe ullekho drsyate. yatah atasca.

antarbahisca karanam sakd bhogasya sdhanam bhogyarh vin na bhogo 'sti-tyato bhogasya sdhanam
n t a r o bhyasca k a r a n a g r m o bhogasya s u k h a d u h k h disarhvedantmanah skt karanarh. yaduktarh srmatsvyambhuve bhogo 'sya vedan purhsah sukhaduhkhdilakan iti. sa ca b h o g a h s r a k c a n d a n d i b h o g y a r h vin n a syditi t a d g r a h a n a p r v a k a s y a sukhdyadhyavasyasypi s d h a n amiyate. etadeva drntena prakaayati.

(49)

sainikan vijayayeha prayuhkte nrpatiryatha prayuhkte mahaddni bodhdyarthamanustath sainikasthe jaye rjnah kartrtvam tu yatha tath buddhydisamsthe bodhadau pumsah kartrtvamisyate svatmartham sainiknrh tu vijayo ned te yatha sdhanam vijayasyestathaiva mahaddayah temapi hi bodhdyam svrtharh neti vniscitam
k a r a n n m a c e t a n a t v t tadvrttnrr na svrtham. api tu cetanapururthataiveti bhvah. (53B) (53A) (52) (51)

(50)

tato bodhdivrttmm sdhanam mahaddayah

a d h u n bhogyarh vibhajati. (54)

mohaduWdiasukhkro rupkhyastadbhavo dvidh baudho bodhah param bhogyaih mydi ca tadarthatah

udbh Dtagunatvena mohdihetutvnmohdykro rpasamjno dharmdibhvavargah tadupdnah siddhydipratyayavargasca dvidvidho 'yarn bauddho bodhah

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Bhoga Kdrik

purhsah paramavyavahitarh bhogyarh mydikarh bhuvandivastu tadanvayatastadarthatvdbhogdhikaranatvt pararhparay bhogyamid. ko 'sau rupkhya ityata ha.

adharrnaditrayarh rago dharmadi ca catuayam tamorajah sattvamayarh rup arh tatkarmajarh matau
adharmjnnnaisVarykyarh ruparh tmasarh rgastvavairgykhyarh rjasarh d h a r m a j n n a v a i r g y a i s v - a r y k h y a r h sttvikamityevamatavidharh ruparh b u d d h a u g u n a t v e n a sthitarh karmatascopdnjjtam. tattvabhu-vanasarirdi tu karmanaiva sahakrina mykhydupdnt skt pararhparay cotpannamityuktarh srmatsvyambhu-vdau. ete ca.

(55)

atyantocchedato muktavabhivyaktesca sarvatah padibodhvaitatydtmano na gun gunh

ya o dharmdnrh moke 'tyantocchedah parairapyate yatasctmasvabhvasyajnnakriytmano nityasya vykpakasya m u k t a u sarvato vypakatvenbhivyaktih sryate y a s m c c a paadijnnmadhyavasyarupanmavaitatyarnavypakatvarh drsyate. t a s m d a n i t y a v y p a k s c d h a r m d a y o nityasya vypakasytmano g u n bhaviturh nrhanti. tatsamavye tasya parinmitvdidoapraaahgt. ete cdharmdayah smsiddhikavainayikaprkrtabhedt trivdh t m a n a utpadyante. yaduktam srmanmrgendre smsiddhik vainayik prakrtsca bhavantyanoh. visiadharmasamskrasamuddpitacetasrh. gunah smsiddhiko bhti dehpye 'pi prvavat. l o k a d h g u r u s s t r e b h y o bhti vainayiko gr.nah. samrjito vainayiko manovktanuceay. prkrto d e h a s a m y o g e vyaktah s v a p n d i b o d h a v a i . i t i . atas'caiyam trividhebhyc dharmdibhyah phalabhednha.
L

(56)

eamadhogatirbandho vightah sarhsrtih kramat svargo muktih prakrtibhvo vightasca phalni ca bhavah sthanapardho 'tha vighno bhognatikramah
(58)

(57)

The Transliterated Text of the lihoga Krik..

129

vasyordhvasthitih saddrstibhrtvarh bhogsprha phalam svacindteu va vighno rupe samsiddhike phalam vinayaprakrte rpe prvoktaphalasamgrahah
vainayikebhayah ' prkrtebhyascdharmdibhyah kramdadhogatydni phalni bhavand. smsiddhikebhyastu bhavdni. tatr 'dhogatirnarakaprptih. bandho 'ntmany t m b h i m n i t d i h . samsrtistiryagdiyoniprptih. muktisca darsanntarmokah. paramukterdkphalatvena mokakriksu'vakyamnatvt. prakrtibhvah prakrtilayah. bhavah s a m s r a h . s t h n p a r d h a h svasthnnnyakkrah. b h o g n a d k r a m o b h o g e c c h . vasyordhvasthidh vasynm s v a p a d d h a h s t h n i n m a d h i h n m . saddrstibhrtvarh t a t t a d v i a y a s a m y a g j n n a y o g a h . sesam s u g a m a m . ittham bhvn vicrya pratyayn vycee. "(59)

vyaktavyaktajnasambuddhih siddhih samprad siddhyati rgamtrnuliptngd dharmdisamudyatah

- - i h a hi buddhau vsantvenasthit dharmdayo 'au bhv. u c y a n t e . y a d h u h bhvayanti yato lingarh t e n a b h v h prakrtith iti. ta eva prakarvasthrh p r p t h s t h u l e n a r p e n a b h o g y a d a s m p a n n h sarhsrinrh p r a t y y a n t pratyayh kathyante. taduktam pratyyayanti ketrajnarh pratyaystena krtith. iti. atasca vairgyena rjaseneadyuktt sttvikd dharmdibhvacauayt siddhirutpadyate. s ca vyaktasya g u n d e r a v y a k t a s y a ca p r a d h n a s y a j n a s y a c a puruasya sambuddhistadviayrh j n n a m e v a prakarvasthrh p r p t s i d d h i r u c y a t e . uktarh c a p u r h p r a k r t y d i v i a y b u d d h i r y s i d d h i r a t r a s. i t i . tatra vyaktvyaktaviaye b u d d h i b o d h e tatpraksakatventyantarh viviktah p u r u a h svayamcvvabhsate. yadhuh tad drauh svarpe 'vasthn?.rh iti. na tu buddhipraksyatay yogyatvdidoaprasahgt:. bhogyatvdidoaprasahgd. vadvakyati m o ' k a k r i k s u p a i n m p u m n b h o g y a h prptastadgocaro yadi. iti.
r

(60)

130

Bhoga Krik (61) dhairnadirpasamprkt ppditrityodbhava tusih krtrthavijnnamanay 'tmagrahe sad

sttvikairdharmdibhiriatsamprktdadharmditrayt t m a s t tuirutpadyate. s ca tutih prguktay bhutatan m t r d i j r i n a r u p a y siddhy tattaddarsnoktena svarpen t m a n o g r a n a n e sati. a d h a s t a n a v i a y d v a r g y d a k rtrthasypi k r t r t h o 'smtyutpadyamn buddhistuirucyate. yacchryate tuimurakrtrthasya k r t r t h o 'smti y matih. iti. (62) adharmaditrayajjata ragalesanurahjitt asaktirdevavaikalydasmarthyarh subhdiu s u b h a s a b d e n t r o p a s t h e n d r i y a v y p a r a h l d a ucyate. t a d d i u indriyavaikalyt t a d u p a l a k i t a s a r r a v a i k a l y d v k l a i b y a b d h i r y a d i r u p a r h y a d a s m a r t h y a r h seymasaktist m a s d v a r g d rjaseneatsarhprktd bhavati. u k t a m ca asaktirapravrttatvt tmas duhkhabhvatah. rjasypi guno drah krye kranasamsrayah. iti. (63) tasmdevyathvastu vijnnaih vitaragatah ad dhanridisarhprktdabhivyakto viparyayah tasmt tmasavargd rjasahnt sttvakateadyuktdayath r t h a g r a h a n ? r i p o viparyayastamo m o h a m a h m o h atmisrndhatmisralakano jyate. yacchryate k i n c i t s m n y a t o 'pyatra matirany viparyayah. iti. itthamatisamkepenoktarh bhvapratyaytmakarh buddhibodhamupasarhharati. (64Aa) lesokto buddhidharmo 'yam em ca bhvapratyaynrh prapancah s r i m a n m a t a n g d a u vistarena darsitah. praksitaic^mbhirmrgendravrtddpil^ymid tata evvadhryah. gandhavistarabhayttu ntra likhyate. a^arh ca.

The Transliterated Text of the Bhoga Kdrikd. (64Ab) cetanenopabhujyate bhogyatvaditi sesah. bhogyatvameva sadhayati. (64B-65A)

131

bhogyatvarh casya samsiddharh yenotpanno' nubhuyate sa capyanubhavo bhogo bhoktararh gamayatyalam asya b a u d d h a s y a jnanasyotpattyapavargayogitvena bhogyatvameva na tu bhoktrtvarh tasya sarvada grahakarupena sthirasyaiva svasamvedanasiddhatvadatyuktam. atasca. (65B) sadhayitra vina yasmat siddhirneha samlhita iha hi buddhicaitanyavadibhirbaudhairblioktrtvenabhyupagatasyasya bauddhasya jnanasyastldratvena ghatadivadacetanatvat kalantarabhavikarmaphalabhoktrtvasa tattadvisayasuna sambhavaduktavadbhogyatvacca

khadyanubhavarupo bhoga eva bhoktararh sadhayati. yato bhogakriyasiddhirbhoktararh cestamanamaiuarena bhavah. samihiteti. abhistetyarthah. atra codayati. (66A) na vina drstasamvadamanumanasya manata iha hi d h u m e n a n u m i t o 'gnirasidata pratyaksikriyata id tasyanumanasya pramanantarsamvado drsyate. ata eva tasya pramanyam. cakramurdhadau dhumaderiva sadhyavyabhlcaradarsanat tatascatrapyanubhavatmano jnanasyaiva darsanad jnatrjnanayorakarabhedanupalambhad t r a n u m a n a s y a p i vyabhicarasahkya yadahuh ekamevedarii bhogad bhokpramanatvabhavanna saugatah. harsavisadsambhavad bhogasyapi kriyatvat tatkartrtvenap),kmasiddhiriti

bhokturjhanavyatiriktasyatmanah siddhiriti samvidrupam

adyanekakaravivartarh pasyamah. tatra yathestam sarhjnah kriyantamiti. tadayuktamityaha.

132 (66B)

Bhoga Krik

drasya kena samvdo yena tasysti mnat

a y a m a b h i p r y a h . bhogasya viayasarhvedantmano ' n u bhavasya bhyaviaysannidhane 'pi suuptydvntaradeha s p a r s a m t r a v i a y a t v e n a sthiratayaiva b h s a m n a t v t sthiratvena svasamvedanapratyakasiddho g r h a k a r u p o t m e t y u k t a m n a ca j n n a s y a kanikasya svtmani kriyvirodhenasthairydhyropo yuktah. yadapyuktam akanikasya kramayaugapadybhymarthakriyvirodht yatsat tatsarvam kanikamiti. tadapi na. akanikasyaiva manydeh Tcramena ghadn bhvnavabhsayato yugapancaikagrhagatrhstrhstnarthn praksayato 'nubhavasiddhatvt. kanikasya cotpattikla eva nasyato 'nekakananirvartyakriynunkamatvditydi vistarena srimanmatahgavrttydvcryaih sdhitamiti. tatasctmanah svasarhvedanasiddhatve' pyanumeyatvamabhyupagamyocyate. (67A)

neha pramanasamvdah pratyakasya pramanatah

ntra pramnasya pramnntarasamvdpek. pratyakasya p r a m n n t a r a s a m v d b h v e 'pyanadhigataviayajnnajanakatvena prmnyt. tadhuh anadhigat r t h a g a n t r p r a m n a r h iti. katharh p u n a s c a k r a m r d h d a u vyabhicro 'ta ha. (67B)

anvayavydrekabliym vyabhicaranirakrtih
yasya d h i m d e r y e n 'vinbhvalakanah s a m b a n d h o ' nvayavyatirekbhyrh niscitah na tasya tatra vyabhicro drsyate. suvivecitasya dhumasy 'gnviva. cakram-rdhdijanyasya tu svarupvivekena d h n m a t v a b h r n t i h . tatasctrpi kriyyh sarvatra k a r t r p r v a k a t v a d a r s a n d bhogakriyay b h o k t r ' n u m y a t e . b h a v a d b h i r a p i svadehe b u d d h i p u r v a k a t v e n a siddht krydivyavahrt parasarre buddhih p r a m n n t a r a s a m v d a m vin ' p y a n u m n e n ' n u m y a t e ityha.

The Transliterated Text of the Bhoga Krik. (68A) dehadharmasya mnatve kranarh buddhirisyate

133

dehadharmasya cestdytmano mnatve hetutve sati tena parasarire taddheturbuddhih sdhyate ityarthah. y a d h u h buddhiprvm kriyrh drstv svadehe 'nyatra tadgraht. j n yate d h i h i t i . a t a s c a r p d i d a r s a n n y a t h n u p a p a t t y caksurdndriyavad bhognyathnupapatty bhoktrsiddirityabhipryenha. (68B-69Aa) asmt smnyato drstadanyasypi p r a m n a t a anumnasya samsiddh yaduktarh c r v k a i h . stu b h o k t . sa tu p a r i d r s y a m n a p r t h i v y d i c a t u r b h t a v i k r a s a m h r t m a k a h kya va. tasyaiva parinmavisesena kinvdidravyavikrena m?dasaktyabhivyaktavaccaitanybhivyaktih. prndivyubalena bhogdikriydarsancca. n a tu tato 'nyah. tasya pratyaksendarsant.^ yadhuh. drste sambhavatyadrstaparikalpan na nyyy. iti. tadapi nirkrtamityha. (69Ab-70A) krandata va h i cetano buddhibodhasya bhokt mnasamarthitah prthivydisamhro bhavatviti na yuktimat a y a m a b h i p r y a h . yatah sarirasypyantah s l d y t m a n bahisca mrdukarkasdin sparsena bhogyatvadarsand ghatdivaccetanaf/arh n a yuktam. tatastasypi b h o k t r t v e n ' tm siddha iti cetanatvam csya na pramnopapannamityha^ (70B) caitanyam h i tvaya tasya kena m n e n a niscitam nanu suklasonittmakadehrambhakabhtasadbhva va caitanyadarsant tadabhve c 'darsand d e h t m a k a m e v a caitanyamata ha.

134 (71Aa) sati bhve 'pyanaikntah

Bhoga Krik

savasarre g a r b h d a u v d e h t m a k a b h u t a s a d b h v e 'pi caitany 'darsannna dehtrnakarh caitanyarh tataica srir' tmavdo na p r a m n o p a p a n n a ityaha. (7lAb) tasmd vyasavsitam bhogyatvccsy 'cetanatvamityha. (71B-72A) anabhivyak ta caitany drs bhogy guddayah jivacchyopabhogyatvdastu tulyo guddibhih g u d d a y o h i jvasy ' t m a n a s c h y a y ' n u b h a v t m a n samvid bhogyatvena grhyatay viaykriyamnh kadcidapyabhivyaktacetan na drh. tatah ky 'tmpi bhutasamhrah proktavadgrhyatvena bhogyatay viaykarandacetana eved n a tasya bhoktrtvamupapadyate. kinca dehasyaiva cetanatve tasy 'sakrtparinmena vinsd blyvsth ' n u b h t a r i i vrddhvasthyarh s m a r y a m n m nopapadyata itydi vistarena nirkrto 'yam pako 'smbhih srmanrnrgendravrtddpikym. n a n u sariravyatiriktnmindriynmeva bhoktrtvamastu. nnyasyetindriyacaitahikhtadayuktamityha. (72B 73A) bhogyatvakarana ivabhyarr" indriynrh viniscitam acaitanyamato bhokt puixiascitsvabhvakah
r

uktavadindriynmapi bhogrthatay^ bhogyatvt karana t v c c h a s t r d i v a d a c e t a n a t v a m a n i v r y a m e v t o nairii kartrtvarh a p i tu c i t s v a b h v a s y t m a n a v a . tasyaiva h i sarvnyakrakapravrttinivrttihetutvena kartrtvarh yuktarh. y a d h u h pravrttau c a nivrttau ca k r a k n m ya svarah. apravrttah pravrttau v sa kart n m a kraka iti. (73B) bhokturbhogascitei^yaktirbhogyacchyniuanj it bhogyy buddheh sukhdiriipyschyay krennurnjit

The Transliterated Text of the Bhoga Krik... caitanyavyaktireva bhokturbhogah. yaduktarh srmatsvyambhuve b h o g o 'sya v e d a n p u m s a h s u k h a d u h k h d i l a k a n i t i . tadnrh ca. (74A)

135

acittscitisambandhad bhogyambhti cetanam

a c e t a n a m a p i b u d d h y t m a k a r h bhogyarh t a s y t m a n a s caitanyasamsleccetanavadbhsate. taduktarh srhkhyairapi acetanarh cetanvadiva lirigam i d . evam ca.

bhogyadvrena psnm pasunm ca parasparam cetancetanacchynuango bhsate bhrsam

bhogyarh hi vastu c i t t d h i h i t a r h b u d d h n d r i y a b r n d a m t m a n o viayatvenopasthpayati. tacca b u d d h y ' dhyavasitarh p u r u o g r h n t i . y a d h u h b u d d h y d h yavasitamartharh puruascetayati i d . tatasca prakscanipatvdrsasthnyena bhogkhyena buddhibodhtman dvrentmanrh bhoktrnrh psnrh ca v i s a y a r p e n a parinatnrh bhogynrh cetancetanarupayoschyayoh pratibimbitayorkranuahgah sarnsleamtrarh bhrsamatyarthamekkratay bhsate. ata evtrntmdau t m d i b h r a m a h s a m s r i n m . t a d v i v e k a j n n e tu t e m prakrtilaya ityuktam. sa eva ca srhkhynrh mokah atasca. (75B)

(74B-75A)

bhogye bhogah prabhoschaya yatha candramaso jale

prabhorvypakasytrranah sa eva bhogyaviayo bhogah. y t a d a d h y a v a s y t m a n i b u d d h i b o d h e c a n d r a m a s a iva j a l e chyvisit caitanybhivyaktih c a n d r a b i m b a s y a j a d a t v t sthulatvcca visitasvanpbhivyakdmtra ev tra drntatvam. ato bhoktrtvccetanasya puruasyaiva kartrtvarh ncetannrii bhogynrh buddhydinmiti m a n u v y a m . n a n u kriyveso h : kartrvam. sa yadi pumsah syt parinmit bhavet. p u r u o hi nirvikrah tato nsya kartrtvam. k i n t u p r a k r t e r e v a s h i vivekajnnt prvarh m a h a d d i r u p e n a bhogyatay tasytmnam darsayatiti samsra ityuq'ate. tatsambhave tu

136

Bhoga Krk

t a s m n n i v a r t a m n a muktisabdbhidheyeti srhkhyh. yaduktarh taih. raiigasya darsayitv nivartate nartaki yath rahgt. purusasya tatlitmnam praksya vinivartate prakrtih iti. ata ha.

parinmabhayat pumsi bhoge canipsite sati aviseso durapohah prasakto bhoktrmuktayoh

a y a m a b h i p r y a h . n t r a kriyvesah k a r t r t v a m . api tu kriyyrh saktatvameva. tathhi ayaskntasannidhndaya ivtmanah sannidheh sariradereva spanddirpah kriyveso drsyate. tatasca buddhydivisayikaranarpe bhoge purnso na parinrnaprasangah. kintu tatparatvena tadvisaylkaranameva. bhavatpakse tu purnso nirmalatvena tatparatve' pyanabhyupagamyamne bhoktrmuktayoraviseso durnivrah p r a s a j y a t e . u b h a y o r a p y a n a p e k s a t v e n a tulyatvt. n a n u pararthapravrtta prakrtireva tadartharh pravartata ityuktam. yadhuh vatsavivrddhinimittarh ksirasya. yath pravrttirajrasya. purusavimoksanimittarh t a t h pravrttih pradhnasyeti. ata ha. (77A)

(76A-76B)

pumarthaya ca pasanrh pravrttirvinivrita

ayamabhipryah acetanatvde^'a pradhnasya purusam prati pravrttirna yukt. kslrderapi cetanagavdyadhistitasyaiva pravrttidrstaih. vyujaldlnmapi pakslkrtatvcca t a t p r a v r t t y a b h y u p a g a m e 'py n a n i r r . p e k s a r h prati pravrttiryukt. nirapeksarh prati pravrttau va muktasypi pravartaie. tatasca b a d d h t m a n i sbhilsatve bhogrtharh samudyogadtmani vikre c 'nabhyuoagamyamne tasmin bhogo 'pi n a yuktimnityha. (77B)

bhoktaryavkrte bhogo muktavannopapadyate

n a n v a v i v e k a va p r a d h n a p r a v r t t e r h e t u h . p r a k r t i p u r u s a v i v e k a j r n e tu tarh p r a t y u p a r a t d h i k r a t v n n a pravartate. ato na baddhamuktayoravisesah yadhuh prakrteh

The Transliterated Text of the Bhoga Kdrikd.

137

sukumaratararh na kincidastiti me matirbhavati ya drstasmlti punar darsanamupaita purusasya id. tadayuktarh. bhavatpakse pumso nirmalatvenavivekayogat. nirhetuke caviveke sarvada vivekabhavaprasahgacca. tasmadavivekanyathanupapattyapi tasya samalatvasaragatadyadhyupagantavyamid vaksyamah. yadyevamatmanah samalatvenajriasvabhavatve sariradiyogena jnatrtaya vikare cabhyupagamyamane svabhavantarayogadanityatvaprasariga i d paramatmasarikate. (78Aa) vikaritvadanityascet bhokted sesah. pariharad. (78Ab) mayasadhyam na manyate mayaya svakaryaih suksmabahyasariradvarena kriyamanarh visesarh n a j a n i t e b h a v a n i d sesah. tato nanityatvadidosa ityabhiprayah. kathamityata ahah. (78B) svarupavyaktilabhacca na vikaro na nasita nasmabhirnaiyayikadivajjadarupa eva 'tma isyate. api tu jhasvabhava eva. sa tu tasya svabhavah sariradiyogam vina' nabhivyakteranadina k e n a 'pi pratibaddho 'vasiyate. sa ca m a l a eveti v a k s y a m a h . t a t a s c a m a y a y a k a l a d i b h i h svakaryamalavyuda^e naikadesasvarupavyaktirevatmanah kriyate. malaparipake tu diksakhyaya Sivasaktya sarvavisayo' bhivyajyate. tato nasya vikaro vihasita ceti. asya ca. (79A) bhogyopadhanaragasca svacchatvannoktakaranat ato b h o g y a v i s a y o p a d h a n a j a n i t o r a g o ' p i s u k h a d u h k h a m o h a k a r a h p r a k a s o 'sya sphatikasyeva svacchatvat prakasarupatvat na tu purvoktat parinamakhyat karanat. sa ca visayoparago 'pyasya tatparataya t a d v i s a y i k a r a n a m : evetyuktam. tato bhogyasya s a r i r a s y a s a k r t p a r i n a m e ' p i bhokturna parinama ityaha.

138

BhogaKrik (79B-80A) saiirapariname na pannami na pudgalah sa yato' cetano bhogyo buddhivat parinmatah

tasypi parinmbhyupagame buddhydivadbhogyatvamacetanatvarh ca sydityarthah. tatra paramatamupanyasya dsayati. (80B-81A) catanyarii hi guno j n n a m samavyo 'tha tena va svarupam purusasyeti nnyadasya na yuktimat evarh hi naiyyikdayo manyante.jadasvabhva va 'tm tasya m a n a h sarhyogd gunatay j n n a m samavetamutpadyate. t a d e v a c a tasya c a i t a n y a m n n y a j j n a s v a b h v a t y a m i t i . tadayuktam. jadatve tasya ghatadvajjnnasamavyyogditi. n a n v a t r a niymakarh k a r m d r s t k h y a m a s t i . yatkarmasam n d h i k a r a n e purusa va j n n a m samavetamutpadyate. nnyatra tadvyadhikarane ghatdviti. ata ha. (81B-82A) ajne naryeva vijnnam nnyatreti niymakam karma 'pi nopapannam tu tadanyatra sthitarh yatah karmanah krsyderiva prakrtisamskratvameva ntmasamskratvarh vikritvaprasangdityuktam. tatastadapi n t r a niymakam bhavitumarhati. tatascaitanyasamavyaccitsvabhva evtm siddha ityha. (82B-83A) moho mohasvabhvebhyo yadvaimrthntararh budhh caitanyebhyah caitanyebhyah padar&ebhayastadvahnithntaram citih caitanytmano jnnasytmadharmatvd dharmanse d h a r m i n o ' p i t a d a v y a t i r e k n n s a h prasajyata iti sarvad cetanasvabhva evtmabhyupagantavyah. tasya ca maivrtawnrnanobuddhydayastadabhivyanjakatay siddha ityuktam. asya ca b h o g a k r i y y m u p a k r a k a t a y sahakribhtarii prayoktrkaranaranjakarparii kalvidyrgkhyarh kancukatrayari prakrtisdhant pascdabhidhsyate ityha.

The Transliterated Text of the Bhoga Krik.. (83B-84A)

139

prayoktrkaranam bhoge ranjakarh copaii trayam asya bhogakriykartuh prakrterupadekyate

ittharh p r a s a i i g d b h o k t r a r h buddherevharikrasyotpattirityha. (84B-85A) prasdhya prakrte

buddheh skandho 'paro bhinno yo'hankramajjanat janitro gun yena drstatpratibhdiu

y e n a k r a n e n a tasy b u d d h e h p r a t i b h d i u v r t t i u proktena nayena parasparbhibhavensraynmithun bhvcca kryasyotpdayitro g u n h d r h . yaduktarh srhkhyaih anyonybhibhavsrayajananamithunapravrttayasca g u n h iti tena buddherevdhyavasyahetoh skandhdanyo b h g o gunasariiprkto 'hahkramajjanat. tatasca n a hyekarh janakamiti nyyennyonyasamprkt eva gun janakstathaiva ca sarveu padrtheu vartane. sttvikdivyavahrastu terh sttvikdibhulydid bhvah. skdgunakryatvdeva csyrh gunnvayo ghadiu mrdakrnvayavadityha.

pratham vikrtih s 'to gunnm tatra yujyate udbhvabhibhavbhym tu niyamena vyavasthitih

guna hi tasyrh niyamena paramparbhibhavena bhavantah siddhydijanak ityuktam. yadyevamaharkrasypi gunnvayd gunebhya evotpattirastu ata ha.

(86B-86A)

ahankre 'pyayam nyya iti m jalpa pndit anyonyavikrtitvt tanmtrsvapyanuajyate

a h a h k r d i b h u t n t n r h sai-vernapyanyonyavikrtitvt proktavatparamparay gunavikratvnna k e v a l a m a h a n k r a eva t a n m t r s v a p i a p i s a b d d i n d r i y a v a r g e b h u t a v a r g e c a gunnvayo 'nuajyata eva. ghaakapldiu mrdkrnvayavat. na tu sarvem skd gunebhya evotpattirityadoah. atha ke te gunh kairvypraisca tem siddhir ityata ha.

(86B-87A)

140 (87B-88A)

Bhoga Krik

sattvarh rajastamasceti kranni dhiyo gunh p rakhyvyp raniyam aih pumyogarh ye vi tenir e
proktavadbuddhydidvrena bhvapratyaydiruparh p u r u a b h o g y a m vastu ye s a r g d a u c a k r a r u t p d i t a v a n t a h a d h u n p i kurvate te buddherapi kranam g u n i d . ete ca p a r a s p a r v i y o g d e k a m e v a tattvam. y a c c h r u y a t e . trayo g u n s t a t h p y e k a r h tattvam t a d a v i y o g a t a h . i t i . tato buddhikranatay praksavrttiniyamkhyairvypraih s a t t v d i n a r h s i d d h i h . ete c a p r d h n y t p r a d a r s i t h . anyemapi stairyadhairydnrh sauryakraurydnmaradmndydnrh gunakrynmgameu s r a v a n t nanu g u n eva p r a d h n k h y nityatvena sthit. iti. smkhyh tadayuktamityha.

acaitanye 'pyanekatvasamkhysambandhahetutah terh kranapuivatvamiam buddhighadivat

e m a n e k a t v a s a m k h y s a m b a n d h d a n e k a t v a m tato' nekatvdacetanatvcca ghadivat kryatvasiddhih. kim temupdnamityata ha.

(88B-89A)

yata

updnam gunnrh yat prakrtih sbhidhyate avibkgasthit yasym nirgacchanti siveritah

yasyrh sukmatven vibhgena sthit g u n h sivapreran^na svasvapravrttivibhgaih sthulh abhivyajyante s prakrtih. siveriteti ccetanalviinGyh svtantryena pravrttiriti darsayati. asysca pratipuruarh sikmadehavartitvennekatvt kryatvamiti vakymah. atha puruasya kaldiparicakancukayuktasya bhoktrtvena purhstvamalayogd dkym tacchuddhyartharh prakrtitattvdiir d h v a m g a m e u pahe satyapi tasya vypakatvccetanatvena b h o k t r t v c c d h v a r i p a t v a r h b h o g a s d h a n a t v a r i i ca n a sambhavatti tamupekya tasyaiva rahjakatvena prguktarh rgatattvarh sdhayitumha.
5

(89B-90A)

The Transliterated Text of the Bhoga Karika... (90B-91A)

141

bhogyanubhavamasadya bhogye saktih pravartate tatsiddhyartharh tatastasya rago bhoganuranjakah

iha hi sarhsaravasthayarh purusasya bhogyarh drstva tasmin saktih pravartate. sa c a n a h e t u r u t p a d y a t e . muktyavasth a y a m a p i p r a s a r i g a t . atastasya p u m s a s t a s y a h s a k t e h siddhyartharh bhogabhilasajanako rago 'bhyupagantavyah. atra parabhiprayah.

sattvam raj as tamo yuktam visayesvanurahj akam buddhavabhyuditam pumsastasmadanyo nirarthakah

pariharati. (92B-93A)

(91B-92A)

tanmatavuditam bhogyarh tasmin yo 'syanuranjakah sa rago 'nyah pramantavyo rupe 'pyetaddhi dusanam
sattvikadibhogasadhanavisayakaradhyavasayadvarena buddhavuditasya s u k h a d u h k h a m o h a r u p e n a parinatasya sattvadigunatrayasyaiva saksadbhogyatvat tasminnapi bhogye yah purhso 'bhilasajanakah sa tasmadvisayagunadirupena buddhavuditatattvadigunatrayadbhogyar upadanyo grahakagato rago mantavyah. bhogyasyaiva 'bhilasajanakatve vitaragabhavaprasahga iti bhavah. taduktam tattvasarhgrahe bhogyavisesa rage n a h i kaseidvitaragah syat i t i . yadyevamavairagyalaksano b u d d h i d h a r m a eva rago 'stvata aha. rupe 'pyetaddhi dusanamiti. ayamabhiprayah. avairagyalaksanasya rupasya tavadvasanarupatvanna karyakaratvam. vasanavasthayamapi karyakaratve b u d d h e r a n a n t a v a s a n a y o g e n a purhso y u g a p a d v i r u d d h a 'nantapratipattivaisasaprasahgat. pratyayatmana s t h u l a r u p e n a b h o g y a d a s a m a p a n n e n a tasmin rage ' b h y u p a g a m y a m a n e ' p i pragvadvitaragabhavaprasahga iti tayoranyo rago 'bhyupagantavya iti. karmaiva ranjakamastviti c e n n a . tasya k r s y a d i v a t p h a l a j a n a n a eva caritarthatvat karyantarahetutve pramanabhavat anekatatvaparikalpanabhavaprasahgacca. atha vidyasiddhih.

142 (93B-94A)

Bhoga Krik

karanam na vin kartuh krtih karmani drsyate ato 'sti karanam vidy buddhibodhavivecin proktavadindriynrh viayopasthpakatvenopayogt. tasmin buddhibodhkhye karmani grhye grahanakriynrh p u m s a h k e n p i k a r a n e n a bhavitavyarh. yattatkaranam s vidyeti. atra parah. (94B-95A) pradpavanmatistasya svapartmapraksik vidyate karanam puihso vidyay k i m kariyati . buddheh " praksarupatvt svtmnamapi pariharati. (95B-96A) pradpah karanam pumsah stambhdyart hopalabdhiu dpopalabdhau cakusca buddhvapyevamiyatm b u d d h e r a p i g r h y a t v e n a karmatvt karanpek 'sttyuktamiti bhvah. yadi uktam ca tattvasarhgrahe 'ravivt praksaripo darsayati. (96B-97A) traigunyt s vivekena sakt darsayitum nahi visaykramtmnamav ivikt yatah svayam (97B-98A) vidy guuapar vedyarh vivikt' to vivekatah sakt darsayitum puihso n 'tra kryo 'timatsarah buddhestriguntmakatvena bhogykravivekt karmatay na s v t m a p r a k s a t v a r h p r a d l p d i v a t . vidy tu t a d a t t a t v e n a bhogykrd vivikt sati purhso vedyarh karanntaranirapek praksayatyeveti. atha kaly vyprah kathyate. nmamahrhstathpi karmatvt. praksayati pradpavadviaykrarh na karanntarasiddhih.

karanntarasapekah sakto grhayitumtmnam iti. etad eva

The Transliterated Text of the Bhoga Kdrika.. (98B-99A) kairnadikarakanikaprayokta bhogasiddhaye svatantrah purusah karta kala tasya prayojika

143

b h o k t r t v e n a bhogartharh b u d d h y a d i k a r a k a v r a t a p r a y oktrtvat karta p u r u s a ityuktam. pravrttau ca nivrttau ca karakanam ya isvarah apravrttah pravrttau va sa karta nama karakah iti. tasya ca bhogakriyayarh vaksyamanavat samarthyopodbalena prayojika kala sastresucyate.nanvakartaiva purusa iti sahkhyah. todyuktarh ityaha. (99B-100A) akartrtva 'bhyupagame bhoktrsabdo nirarthakah upadanapravrttesca nisphalatvam prasajyate bhogasya 'pi kriyatvadhoktrtvenaiva purhsah kartrtvarh siddhyati. t a s m i n n a k a r t a r y a b h y u p a g a m y a m a n e tadbhogartharh p r a d h a n a s y a ' p i p r a v r t t i r n i s p h a l a syat. a k a r t a r i karanadisarhbandhasya nirarthakatvat. kifica. (100B-101A) kartrmat karmadevadi kriyasadhanabhavatah vasyadivadatah karta parijneyo vibhuh p u m a n avibhutve hyatmano gaganadivadamurtatvad desantaranayana 'sarhbhavena daksinatyadeh kasmiradau drsyam?no desa^taraphalabhogo 'nupapanna iti tadanyatha 'nupataptya' Una vyapako'bhyupagantavyah. id. uktarh ca srimatparakhyadau kartrsaktirh vyanaktyasya k a l a 'syatah p r a y o j i k a . tatah kalasamayukto bhoge ' n u h kartrkarakah iti. asya k a r t u h purhsah kartrsaktih sakterekatvajuhakriya-sakdr/aksyamanavat mala'Ttatvenarlhesu na pravartata iti pradipavat prakasarupa kalaikadese malavidaranena tamabhivyanakti prakasayati. tataha prayojika hetuh kartri bhanyate. sa c a n u h purusastaya 'tyantavivekena bhasainano bhogakriyayarh kartrkarakarnucyate. sa hi bhoktrtvat karta kala tu tatprayojikatvat karakamiti. taduktarh srimanmrgendre ityetadubhayam viprasarhbhuya 'nanyavat sthitarh b h o g a k i i y a v i d h a u j a h t o r n i r j a g u h kartrkarakamiti. anyatha hi.

144

Bhoga Krik (101B-102A) vyaktikartranapekasya kartrbhve samhite t m a n a h prkkalyogt prasakt sarvakartrt (102B-103A) sarvakartrtvasambandht sarvajnah paramesavat sarvajnatvdayukt 'sya svtmaduhkhya kartrt

t m a n o hi nirmalatvena kalnapekasyaiva kartrtve' b h y u p a g a m y a m n e sivavat k a l d i p s t m a k a s a r r a s a r n bandharh vinaiva sarvakartrtvarh ajntasya karansambhavena sarvajfiatvam ca bhavet. niravranatvena siven 'nadhihitasya svatantrasy 'sya svtmana eva duhkhya sarrdikartrrvarh n a yujyate. ato 'sya s u k h o t p d d a u p r a t a n t r y a d a r s a n d b a d d h a t v a r i i samalatvarii ca n i s c y a t e . tata eva c ' sysarvakartrtvamasarvajhatvam ca samsrvasthym drsyate. tato m a l v r t a t v d a s y a b h o g e viaye k i h c i j j h a t v a kartrtvayorapi kalnugrahpek siddhetyha (103B-104A) na csya sarvakartrtvarh baddhatvd govrdivat kalnugrahaspek bhoge ten 'sya kartrt ittham kalm prasddhya tasy eva vidyrgvyaktunmudbhava iyha. (104B-105A) skandho 'parah kalystu yasmdeth prajajnire vidyrgaprakrtayo yugmyugmakramena tu y u g m a k r a m e n a rgavidye s?.haiva j y c t e . avyaktam tu p r t h a g a y u g m a k r a m e n e t y a r t h a h . uktarh ca s r m a d r a u r a v e kaltattvdrgavidye dve tattve sarhbabhuvatuh. avyaktam ca id. a'ra karmaphalabhogasya kla' vacchedam bhoktrniyamarh ca vin 'nutpatteh klaniyatykhyarh tattva- dvaymgameu s r y a m n a m a r t h a s i d d h a t v a d c r y e n ' n u p a t t a m . tathhi krydivat karmaphalnm rjaniyam' bhve dasyubhirapahradarsand. jyotiomdikarmap-halnmapi bhoktrpratiniymakena ken 'pi bhvyamiti tanniymakatvena niyatih sidhh. karmano niymak-atvamastti cettanna. tasya

The Transliterated Text of the Bhoga Kdrika... p h a l a j a n a n a eva caritarthatvad-ityuktam. isvarasakterapi tattvantaravyavadhanenaiva bhogavisaye k a r y a k a r a t v a m . anyatha sarvatattvabhavap-rasangat. kifica ciraksipradipratyayadvarena cirarh bhuhkte ityadibhogyadyavacchedakatvena kalah s i d d h a h . sa ca n a naiyayikadyabhyupagatavannityo bhavitumarhati, bhutadirupatvenanekatvadacetanatvacca. taduktam srimanmrgendre trutyadipratyayasyarthah kalo mayasamudbhavah. kalyanna samutthananniyatya niyatarh pasurh iti. ittham suksmadehatmikarh tattvasarhhatimuktava tasyah pradpurusam niyatatvamaha. (105B-106A) vasudhadikalapranta bhogasadhanasamhatih niyata pratibhoktaram parijneya manisbhih taduktam tattvasarhgrahe. vasudhadyastattvagunah pratipumniyatah kalanto 'yam. paryatati karmavasato bhuvanajadehesvayarh ca sarvesu iti. ekatve suksmadehasya sarvesarh drsyamanabhogabhedo na yukta ityaha. (106B) anyatha hi sukhadlnarh drstc bhedo na yujyate nanvekatve 'pi suksmadehasya karmabhedadeva tatphalabhogabhedo bhavisyatiti cet tadayuktamityana (107A) yoksyate karmano bhedat tadbh^do yadi yoksyate k a r m a b h e d a d e v a b n o g a b h e d a h s i d d h y a t i . s i d d h e ca bhogabhede k a r m a b h e d o 'numiyata ititaretarasrayadosah prasakta ityarthah. nanu kartrbhedadeva siddhah karmabhedah karmabhedacca bhogabheda iti nanyonyasrayadosah. ata a h a (107B-108A) sambandhadyugapat sa tu kurvanti karmakartrbhih katham bhinnani karmani kartrbhedat karisyati malavrtatvena 'tmanam kaladisuksmadehadiaambandharii vina karmakartrtva 'nupapatteh. yugapatsarvakartr-

145

146

Bhoga Krik

s a r h b a n d h e n a k a r m a k u r v n s s u k m a d e h a r i p tattvasarhhatirekarup katham bhinnni vicitrni karmni karoti naivetyarthah. n a n u prtipuruarh cikrbhedt k a r m a b h e d a iti c e t t a n n a . c i k r y s c a sukmade h a s a m b a n d h d e v o t p a t t e h . tasyscaikatvccikrbhedo' p y a n u p a p a n n a . iti p a r i d r s y a m n a b h o g a b h e d n y a t h ' n u p a p a t t y p r a t i p u r u a r h s u k m a d e h a b h e d o 'vasyamabhyupagantavyah. nanvtmabhede hi s u k m a d e h a b h e d o yuktah. sa eva tvadeka iti vedntavidastatr 'ha. (108B) tmanmapyanekatvamata anavaicitryarh cnupapannamiti ea

eva pratyate
bhogavaicitrydeva' 'smbhir-

ekatve h y t m a n a h sukhaduhkhdivaicitryarh j a n m a m a r tmanntvasiddhih. cdvaitanirso

mrgendravrttidpikyrh vistarena darsitah. atha kimiyarh sikmadeharCip tattvasarhhatirtmavad vypik. hosvidavypiketyata ha. (109A)

tasyscvibhut siddh yugapad vrttyasambhavt

jnnakriybhivyaktilakanasya tatkryasya sarvatra y u g a p a d a n u t p a t t e s t a s y s c v y p a k a t v a s i d d h i h . n a n u yatra s a h a k r i n k a r m a n p h a l r a m b h e n a n i r d e s o bhavati tatraivsvtmanascaitanybhivyaktaye vikobhamabhivyahjanarparii karotti tasmdevsyh sarvatra yugapatkrynutpattirnvypakatvditi cet. tadapyayuktam tasyh kryatven 'nityatvdghadivad vypakatv' siddherityabhipryenha.

karmamVdesavikobhakaianatvam ca nottaram yugapad vrttyanutpatteh sarvatra vibhutaiva na

atha ityata h a . kimiyamekadese caitanybhivyaktih sukmadehavyhjkasy' vibhutvt uta vyahgyasy 'tmanah

(109-110A)

The Transliterated Text of the Bhoga Karika. (110B-111A) vikaritvadidhanriyatrna virodhasca sruteranau avibhau yugapaccittvavyakatikale 'apyanurvibhuh

147

y a d y a v y a p a k a a t m a syat tada d e s a n t a r a p h a l o p a b h o go'pyanupapanna ityuktam. k i n c a tasya muktyavasthayarh sivavatsarvajhatvasarvakartrkatvasravanad vyapakatvamavas y a m a b h y u p e y a m . atha samsaravasthayam-avyapakatvarh m u k t y a v a s t h a y a r h c a v y a p a k a t v a r h tasyesyate tada p a r i n a m i t v a c e t a n a t v a d i d o s a p r a s a h g a h tato nityatvavyapakatvadisrutervirodhah. taduktarh s n m a n m r g e n d r e caitanyarh drkkriyaruparh tadastyatmani sarvada sarvatasca yato m u k t a u sruyate s a r v a t o m u k h a m . iti. n a v y a p a k o n a ksaniko naiko napi jadatmakah iti c a . ittharh suksmadehatmikamasadharanatattvasrstimuktva bhuvanatmikarh sadharanatattvasrstimaha. (111B) tattvanamapare skandha bhogino ratibhumayah s u k s m a d e h a r u p a d bhogadanye vicitrabhuvanadyakarastattvanarh bhogah sarhsarinah bhogasthananityarthah. atasca. (112A) tajjadehapravista sa tesarh tasu phaJavaha suksmadehatmika tattvasamhatiracarapeksaya tasu bhogabhumisu karmavasat tattadbhuvanajadehesu pravista sati purusasyaikadesena jhanakriyasamarthyamsabhivyanjika bhavati. taduktarh tattvasahgrahe paryatati karmavasato bhuvanajadehesvayarh ca sarvesu iti. s r i m a n m r g e n d r e ' p i . ityativahikamidam vapurasya jantoscitsarigacidgahanagaT-bhavivarti lesat.naitavata 'lamid bhauvanatattvapariktimadharadehavisaya 'bhyudayaya vaksye. iti. tameva bhuvanasrstirh samksepena darsayati. (112B-113A) nirayadistu satyanta kalahatakadesikaih adimadhyantasamruddha bhutesu sthanapaddhadh

148

Bhoga Krik

tatra klah. klgnih. hakah ptldhipatih. desikah samastasstropadesakatvllokcryah satyalokordhvasthitasya vinulokasypyupari variate, rudraloke vartamno 'nantasiyah s r k a n h a s t a s y a i v a b r a h m n d n t a r a d h i k r t taih klahakadesikaih svasvabhuvanavartivdimadhyntevadhihit narakaptlabhurdiloktmik bhuvanapaddhatih sthuleu brahmndntarvartisu sthit. tatasca. (113B-114Ba) satarudravibhuspi saha pancabhiraakaih mtrsambhutabhuteu proktabhutavidhtru tanmtr cittavargeu tatra s a t a r u d r n r h b r a h m n d a d h r a k n r n a d h i h t vrabhadrah prthivtattve prguktasthulaprthivkranabhute t a n m t r 'janye sikmaprthivtattve sthitah. tath s t h i l a j a l d i k r a n a b h u t e t a n m t r j a n y e eva s i k m ajaldibh .tacatuaye. cittavargasabdenntahkarannmup d n t t a n m t r d y a h a n k r n t e c 'dhvani guhytiguhyaguhyatarapavitrasthnvkhyni pancakni bhuvannm sthitni. taduktam srmannandikesvarakriksu brahma stulni gtah sukmdnydhradehabhogyrtharh. rudrasatarh ketrabhuvrh catvrirhsacca s u k m a b h u t n i . t a n m t r m a n o 'hahkrtibuddhirdeva gunmstu yogivarh. vmdy gunasrarh krodhh prakrtirh kalrh tu mandaiina iti. ata ev ' h a .
r,

(114Bb-116B) buddhau ca kramaso nyaset paiscdyaakarh vidvn gunatattve krtdikam anrptagunabhve tu visuddhe gunarrtastake vkre prkrte lin vmduthnamlik krodhesvararudrnm purapanktih pradhnag vmadevdayastrayodasa rudrh krodhesdibhiraabhih sah p r a d h n 'dhipairgunamastakabhuvaneu sthith. p r a k r t e h sikmai u p a t v d b h u v a n 'dhratv 'yogditygamavidah. tath.

The Transliterated Text of the Bhoga Karika... (117A) mandalani tu vamastau kalatattve sthitani tu

149

ragavidyasahite kalatattve 'stibtakramenastau bhuvananarh mandalani sthitani. taduktam snmanmrgendre ragavidyagarbhe kalapade m a h a p u r a c a t u s s a s t h i m a n d a l e mandaladhipa iti. [V.13.143] kalaniyatyosca bhuvanadvayarh tatraivoktarh niyatau sthito niyatah kale kalanasaktiman. iti. esa ca bhuvanadhva paddhatyadisu bahuso drsyata iti natra vistarena pradarsitah. tesu ca 'vantarabhuvanasamkhyabhedah kesucit kesahcidantarbhavadityavirodhah. ittharii bhuvanatmikamapi tattvasrstimuktva proktasya kaladirupasya jagatah paramopadanarh mayarh sadhayati. (117B-118A) jagadbijarh mahamaya janyasaktiracetana tasyah kaladisambhutirbhoginam bhogabhutaye mahati casavanekasrotorupasvakaryavyaptermaya ca matyasyarh pralaye sarvamasuddharh jagaditi maya. sa ca jagadbijarh jagatah kaladirupasya pratipurusarh b h e d e n a ' nekatvadbhuvana 'dharatvacca karyarupasya sarvasya saksat paramparaya copadanam. ata eva janyasaktih suksmariipasvakaryasaktisamahara 'tmika satkaryavada' bhyupagamena sarvakaryanam saktirupena tatra 'vasthanat. upadanatvadeva mrdadivadacetanata ca. tatastasyah kaladibhugasadhanasambhutirityuktam. saktisamaharatmakatameva 'syah prakata)'ati. (118B-119A) anekabhiivicitrabhih saktibhih saktimatyasau vicitra 'nantakaiyanam darsanat sarhpratiyate vicitra 'nantakaryotpattidarsanad vicitranantakaryasaktisamaharatmika 'sau jnayate. n a tvasya eva 'nekakaryajanika' nekah saktayah kalpyah tasyah svayam sakdrupatvacchaktesca saktyantarakalpana 'nupapatteh paramakaranatvadeva 'sya nityatvarh anyatha 'navasthaprasahgadityabhiprayena 'ha.

150

Bhoga Krik (119B-120A) acidvatmanekatvd vinsitvam suniscitam n 'nek s tvato nity my yadyapyacetan

kifica. (120B-121A) vypin puru 'nantyd bhogya kurute yatah sarvakryni sarvatra strotobhirvisvadhmabhih taduktarh brhaspatipdaih api sarvasiddhavcah kyeran drghaklam udgrnh. myymnanatynnocyate srotasrh s a r h k h y . iti e c a k r a d a d h i n y y e n a n a s a r v t m a n parinmameti kintu ghrtakanyyenaikadeseneti m an tavy a m . (121B-122A) sargasthitilaystasyh svtmasarhsthh prakrtith svtmasarhstham vikrasya tattvdibhuvan 'vadheh evarh paramopdnatvnmysth evajagatah sargdayah bhuyandesca vikrasya tattvdisvaruparh svtmasamstamiti tattvabhvabhitabhuvantmakam ca samastarh jagad vikra s t h a m e v a j n e y m . n a n u s u d d h a r p a m a p i tattvdikarh t a d u p d n a r h ca bindusarhjnamgameu sryate. satyam. tatprptervidyesvardipadaprpdrpatven'paramuktitvnn' tr 'sya bhogasdhanatayopdnamityavirodhah. atra ca. (122B) sargastHt samkhyte layah sargaviparyayt pratitattvamutpattikramakathanena vyprapradarsanena ca sargasthit p r o k t e . layastu sargaprtilomyena svasvakraneupasamhra ityarthah. etcca. (123A) ' bhavasyndimattvcca sargdigunancyutam andirayarh sarhsra ityarthah. n a n u b h o g a s d h a n atvdtmanm yukte sargasthit. layastu kimarthamsvarena kriyate atra v a d m a h anvaratamanantapurusabhogajanan o p a c i t a s a k t e r m y y h - s u k u m r a v a n i t y iva s v p e n a

The Transliterated Text of the Bhoga Karika..

151

s a m a r t h y o p o d b a l a n a r t h a m a t m a n a r h visramartharh ca karmapakartharh ca sarhhara ityadosah. taduktarh s n m a n m r g e n d r e . tacca satmakamakramya visramaya' vatisthate. bhavinarh bhavakhinnanarh sarvabhutahito yatah.. svape 'vyaste b o d h a y a n bodhayogyan r o d h y a n r u n d h a n pacyan k a r m i k a r m a . mayasaktirvyaktiyogyah p r a k u r v a n pacyan sarvarh yadyatha vastujatam i t i . i t t h a m a t m a n a h pratipaditarh sasadhanarh bhogamupasamharturh tasyaiva malatmakam pasamupaksepturh caha.

p urns am mayam ayam bhogyarh mayotthaireva sadhanaih yato bhokta visuddhatma cetanastanna cetanam
uktavat s u k h a d i r u p a r h b u d d h i b o d h a t m a k a r h b h o g y a m mayakaryameva na tvatmani gunatvena samavaid. cetanatvat. tatsamavaye purusasya parinamadidosaprasarigacca. tasya ca c e t a n a h p u r u s a eva b h o k t e t y u k t a m . sa ca vaksyamanavadavisuddhatvadavrtajnanakriyatvanmayotthaih k a l a d i b h i s t a t t v a i r u p a b r m h i t a eva t a d b h o k t u r h s a k n o t i . karyakaranarh vina kincit jriatvaderapyadarsanat. atha kuto' yamavisuddhatma 'ta aha. (124B)

(123B-124A)

visayitvamalacchannasarvajrianakriyo yatah
yato 'yamatma sivavat sarvajrianakriyayukto 'pi kihcidvisaye vijrianadau kaladikamapeksate. yatasca muktasya 'bhoktrtvarh sarvavisayajfianadiyuktatvarii sruyate tato 'yam visayitvakhyabhoktrtvasya hetvad v:?ayitvakhycna malenavrto 'vaslyate. y a c c h r u y a t e b h o k t r t v a r h m a l a t a h p r o k t a m iti ata eva 'yamavisuddhah. taduktarh srimatsvayambhuve. yadyasuddhirna purhso 'sti sakdrbhogesu kirhkrte 'ti. atasca. I karmanah ! | (125A)

byasthakarrnaragena ma^-arneso 'nudhavati

krsyadivadatmasarhskaraiva 'yogat. bhavasthayarh b u d d h i g a t e n a p r a l a y e nastabuddherapi

mayatmani jagadblje pratisarhcararat tatsthena paripakavasad

152 bhogajanakena karmtman rgena

Bhoga Krik mrgena pum-

myrh b h o g a s d h a n d i r u p e n a nanusarad. atra parah. (125B-126A)

parinatmea

bhavntarakrtarh karma jtydiphaladarh nrnm asuddhih kalpit pumsastasmin satyadricyate anditvena bjrikuranyyena kryasarrabandhasyvasthiterjtyyurbhogapradni karmnyeva svaphalabhogrtham t m a n a h sarrayogarh kurvantu. kirh malena bhavat 'pi hi tam malarii kalpayitv bhogavaicitrynyathnupapatty k a r m ' pi kalpayate tatah kalpangauravaprasahgt karmaiva kalpyatm. yadhuh kalpyarh punarnirunaddhi kalpanmid. atra parihrah. (126B-127A) janmdijanik saktih karmano n? malarii vin anurajrinarahitah kvacijjto n a drsyate ajfinahetun malena rahitasya mukttmano j a n m d a r s a n t k a r m n u t h n d a r s a n c c a malayuktasyaiva karmrjanarii tadbhogo v upayujyate. yadyevarh malasyaiva janmdihetutvamastu kirh karmaneti codayati. (127B-128A) viayitvam hi tasyaikamastu kirh tena k arm an yato janmdisariibandhan.anusaihpr-pnuyd dhruvam pariharati. (128B-129A) santi kevalino jnnagrasth karmavinkrtah na ca janmdisamvandho dvayarh teneha kranam vijnnakevalinrii m a l v r t n m a p i nanu sreh prg karmarahitnrii heturityarthah. j a n m d y a d a r s a n d dvayamapi m y y o g e

nikalatvccetanatvcctmanah

sivavadajhatvarii na yujyate iti parsarikrh nirasyati.

The Transliterated Text of the Bhoga Kdrikd... (129B-130A) prksrsterniskalo jantufdrkkrivgiinavn yatah tatascjnnasambandho nyamityanrtam vacah yadyevarh sivavadeva kalsarhbandho 'pyasya na yujyate tatasca k a l s a m b h a n d ' n y a t h ' n u p a p a t t y tasya m a l o ' bhyupagantavya. ityarthah etadevha. (130B-131A) drkkriye sarvaviaye sarvagatvdanormate sarvajnah sarvakrt tasamt sutrptah kranam vin na caitadevarh kincajjnatvdvapi kaldyapekitvdityha. (131B) kaldivyanjakbh vnna vyakte tasya drkkriye na caitadanvaranasya yujyata ityha. (132A) na hyanvaranam tejo bhnorvyanjakamkate atasca. (132B) andyandisambandho mal ah sdhrano 'ksayah andiscsvtmanmandisarhbandhascndyvrakah sarvapurunmeka eva. ata eva nityasca malo' bhyupagantavyah. yadyevaih malasya nityatvt k a d c i d a p y i m a b h y o h a n i v r t d h . nivrttau va tasyaikatvdekapuruamokakle sarvamokaprasarigo 'ta ha. (133A) pradpuihniyatah svasvaklavyvi ttasaktikah malasya pratytmaniyatnantasakdyuktatvdekasyh sakteh p a r i n m a v a s n n i r o d h e k r t e tasyaiva m o k o n n y a s y a . yacchruyate pratytmastJhasvaklntopdhisaktisamuhavat iti. n a n u prkrta eva viparyayarupo m a h m o h k h y o malo 'stu tasystata eva vyanjakpek karmnuhnam copapadyate. ata ha.

153

154 (133B-134A)

BhogaKrik

mahmohodbhavt purvarnanurea niranjanah n a sakyojjhayiturh tensamvrttah sarvavat svayam mahmohasya kaldisambandhottaraklabhvitvt nirmalatvena prathamatah sargrambhe bhavatpake s a k y a t e . ato 'ndin malentmano

s va vdan vrtah pumrnstena prkrtamalenojjhayiturh n a 'ndisambandho' bhyupagantavyah. anyath tu. (134B-135A) d i m n yadi sambandha iah purnmalayorbudhh tasypi kranam vcyamid nsti vyavasthitih (135B-136A) atha nirhetuko yogah kalyogo 'pyahetukah anirmoksasca jantunmsbhvasca jyate nirhetukasya psasamsargasybhyupagame sarrdiyogasy' pi nirhetukatvnmuktasypi punah samsrayogdanirmokah. sivasya ' p i p s a s a m s a r g d a n s v a r a t v a r h prasajyate. ndireva malasambandhah evarh malasy 'sdhranatve ato' pasossamsraheturabhyupeyah. pratipuruamanekatve' 'nava

blyupagamyamne jadatve satyanekatvd ghaadivadanityatvaprasaiigah. tatascnditvbhvtprgukto sthnnirmokdidoah sydityha. (135B-137A) asmnyo yadi bhavedacaitanye tvanekatah utpdavn vins ca tatah purvoktadoabhk anditvdeva csya nntavatvam tadyoge v sarvnityatvaprasanga ityha. (137B-138A) andyandisambandho yadi ceo vinasvarah mysivtmavastunmajnam nsa iyatm ittham prk pratijfitarii malasynditvam sdhranatvamakayatvaih ca prasdhynantasaktiyuktatvamapi sdhayati.

The Transliterated Text of the Bhoga Karika... (138B) pratipumniyatascasya saktayo gunarodhikah atmagunasya jhanakriyatmano rpdhikah. etacca prageva darsitam. paridrsyarnanabhdgavaicitryanyatha 'nupapattya tasarh malasaktiharh parinamakale vaickryarh siddhamityaha. (139A-140A) na kalamyatistasam vinivrttyai nirodhatah anyatha yugapanmukdh sarvesarh cidvatam bhavet na ca sa drsyate tasmajjrieyastah suJcsmalaksanah evam canadyavarakatvanmala eva 'tmanah sahajah pasah. mayadayastu tadbhavabhavino bhavah sarve mayatmakah pasoh ityadisrimatsvayarnbhuvadisruteragantuka eva j n e y a h . nanu srimanmatahgadau tu moho madasca ragasca visadah sosa ityadina mohadinamapi malahetutvarh sahajamalatvarh ca sruyate. ata aha. (140B-141A) vrttayo visayitvasya madadyah parica nocitah niskalatmani tasyaite no drsta j a t u c i d yatah yaro vijhanakalapralayakalayoh kaladisambandharahitataya male satyapi vaksyamanamadadayo na drsyante. kintu sakala eva. ato na malasyaite jrianakriyavaranavad vrtutvenestah. s r i m a n m a t a h g a d a u tu malasadbhava eva ruayopadananamanatmadavatmabhimanadirupanamesam madadinamucpadyarinanatvat kaladiyoge 'pi nirmaJanarh mayagarbhadh i k a r y a d i n a m t a d a d a r s a n a c c a tena m a l e n a s a h a k a r i n a jayanta iti sahajamalahetutvat sahajasabdenocyante. na tu m a l o p a d a n a t a y e t y a v i r o d h a h , n a n u m a l o p a d a n a apyete pralayakevalavasthayamanabhivyaktah pascat kaladisambandhadabhivyajyanta ityasya paksasya ko doso 'ta aha. (14IB-142B) bhogasadhanasambandhad vyajyanta i d nocitam tvaya tu gunavrttibhyo ye prokta bhinnalaksanah bhavata gunavrttibhyo bhedenaiva madadayah

155

156

Bhoga Krik

p r o k t iti. n a tem b h o g a s d h a n a s a m b a n d h t pascdabhivyaktirutpadyate. etaduktam bhavati. maddnrh hi malopdnatve ' b h y u p a g a m y a m n e tasya s a r v a d a i k a riipatvdabhivyaktyanabhivyaktabhednutpattestatkryabhutajnnakriyvaranavat samhrvasthymapyupalabhyeran. n a c o p a l a b h y a n t e . a p i tu b h o g a s d h a n a s a m b a n d h ottaraklamantahkaranasamsth eva pumsmupalabhyante. ato m a l e n a s a h a k r i n m y o d b h u t a g u n o p d n eva te' bhyupagantavya iti. athaim guntmakatvameva darsayanti.

madamohvabhivangah paritpabhramau ca yau tmasau sttvikascaiva rjasau ca yathkramam

evam cntahkaranasamsthnm g u n n m vrttayastvimh na caitadvyatirikth kscinmalasya vrttayo maddisamjhh kasyncidavathyrntmani drsyante. ato n a santyeva t ityha. (144A)

(143A143B)

bhyo bhinn na mulasya vrttayo 'to na santi th

atasca. (144B-145A)

tyaktv nirodhikh saktrnnyo dharmo sya vidyate karmsayasametasya hetutvam ca bhaved bhave
kevalamalasya jhnakriyvrakatam karmasamskrayuktasya s a m s r a h e t u t v a m ca y u k t i s i d d h a m . nnyat kryntaramityarthah. ittham malasvaripamapi pradarsyopasamharati. (145B)

psurityarh samkhyto yatsambandhdanuh pasuh

pasusabdo nalavcakatay srimadrauravdau drsyate. tasya ca n a tattvntarat, api tu pasutattva evntarbhvah. tena vin 'tmanrh pasutv 'yogt. tenndyvrtatvcca kihca vidhau srikle sivasya s r y d i k a r a n a p i r v a m t m a n r h b h o g a b h o j a n t m a k o myysca b h o g a s d h a n a k a l d y u t p d a n a t a t p o a n t m a k a h pasvtmanrii ca bhogyabhogarpo

The Transliterated Text of the Bhoga Kdrikd... v y p r o ' s m i n p r a k a r a n e p r o k t a h . ete c a i m v y p r tmvrakamaldeva hetubhtd bhavand. malasadbhva eva 'sya sarvasya pravrtteriti. api ca m a d d a y a s c a klesh pumsmatraiva pradarsit ityupasamharan a d h i k r a b h e d tem vrttibhednha. (146A-146B) prasupt tattvalmrirh t a a m d d h s c a yoginrn vicitrodrarupsca kles viayasariginm mytattvalnnrh pralaykalnmete klesh gundnmapi tattvnm tattraivopasamhrt prasupt akihcitkar sate. yoginrh tvabhivyakt api yogabalnmadhye n i r u d d h a v y p r bhavanti viayasahginm tu sakalnrh pasunmudbhutavividhasvavypr bhavanti. vicchinnod r a r h p iti p a h e p a r a s p a r a m u d b h v b h i b h a v b h y m kadcidvicchinnaruph kadciccodrarupsca bhavanttyarthah. ittharh prakpratijntayoh sasdhanayorbhogamokayoh. sasdhano bhogastvadetbhih pradarsit ityatraiva bhogaprakara-nopasarhhrah. mokastu sasdhanah prakaranntare pradarsayiyiyata iti. s u b h a m . srmatkheakanandanena g u m n siddhntasiddhih sphuam sarhkepditikrikbhirudito bhogah samarh sadhanaih. vcastasya samkya vtatapas 'ghordin a m b h u n lesd desikakuhjarena vivrtistsmiyarh nirmit. sampteyam bhogakrik. bhogakrikvrttih sampiirn. ityaghorasivcryaviracit

157

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INDEX
Abhinavagupta 12 adhyavasya (ascertainment) 47 48 adrsta 69 Advaita 83 gamas 1-12, 72 Aghora Siva 3-5, 8-9, 15, 17, 23, 100-101 anu (the limited one) 99 Bhatt, N. R. 7, 14, 15 bhva 74 Bhoga Krik 2-16, 101 bindu 89 Brphaspti 3, 88 buddhi 63-67, 74-77 Buddhists 57-60 Crvka 61-62 Dasgupta, Surendranath 13. 16 dks 68, 73 duhkha 68 gtmas 71-72, 98-99 jnna 96 kau23, 70, 72-82, 87, 91, 93, 95, 97 Klottara gama 42 karma 45-46, 52, 69, 75, 80, 83, 85, 90-93 kartr-sakli (agentive-capacity) 78 Kashmir 78 Khetakanandana'3, 100 Kirana gama 25 klesa (source of affliction) 100 klrpli (imagination) 47 kry 96 Mdhava 3, 15 mahmy 87-88 mala 10, 68, 70, 73, 78-79, 82, 90 99 manas 69 mangala 2 Matanga gama 97 Matanga Pramesvara gama 5, 12,27,56,59 maya 23, 51-52, 68, 80, 85, 87-99 my-latlva 100 Meykandar School 6 moka 68-70 Moksa Krik 2-3, 15, 53-54 Mrgendra gama 2-3, 8, 81, 85 Mrgendra gama Vrtti 8, 42 Mrgendra Vrtti Dipik 30, 56, 52 83 Naiyyikas 44, 48, 67-69, 80 Nryanakantha 12 niyati 80 Pandey 13, 15 Paramoksa Nirsa Krik 2, 5 posa 79, 90, 97, 128 pasu lattva 99 Palanjali 6 prakrti 70-72, 77, 79 pralaya 87 pralayakala (souls) 97 pratyaya 54, 75

174 rga 68-70, 74-75, 80, 91 rajas 72, 74, 98 Ramakantha 1, 6 Ramakantha II 1-6, 9, 12-13, 15-16, 59 Ratna Traya, 15, 18 Ramava gama 3-9,14,16-17,80, 99 Raurava Stra Samgraha 6 Raurava Vrlti 5 Saivadarsana 3 Saiva Siddhnta 99 Saivile 65, 67 sakti 80, 92 Smkhya 25, 63-67, 77-78 Sala Ratna Ullekha 3

Bhoga Krka Siva 2-3 10-12, 23-24, 45, 73, 79 81,84, 93-94 Sivajnna Bodha 6,16 Sri Kumra 9 sruti 83 tamas 72, 98-99 Tantrloka 12, 14-15 Ta/toa Samgraha 2-3, 28, 49, 74, 76,81,85, 97 Tattva Traya Nirnaya 2, 4, 13, 14 Ugrajyoti 3 Vaisesika 30 vsan 75 vidy 70, 76-77 vidy-tallva 76, 79-80 Vijhnakala (souls) 97 Svyambhuva Agama 3, 51,91