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A first edition of the [Śatika-]Kālajñāna, the shortest of

the non-eclectic recensions of the Kālottara
D G

with particular help from
S. A. S. S  H I∗

In a richly detailed and wide-ranging section headed ‘Scripture and Paddhati’
(2004:353–377) in his recent monumental half-article on ‘The Śaiva Religion
among the Khmers’, S makes the illuminating observation that sur-
viving Saiddhāntika ritual manuals are based upon a small and still unedited
tantra that has received little attention to date: the two-hundred-verse recen-
sion of the Kālottara. It therefore seemed to me appropriate, in a volume that
honours the memory of one who devoted much of her life to elucidating one
of the best known manuals of this tradition, to offer something that would
throw light on this still shadowy corner of the Saiddhāntika scriptural canon.
As is well-known, the Kālottara features in all lists of the 28 principal scrip-
tures, usually at the bottom, and usually under one of its other names, such
as Āgneya, Vāthula or Vātula. We also know, from different pieces of evidence
(one of which is cited by S 2001:6, fn. 3), that a Kālottara existed
from at least the ninth-century. But we now know of or find preserved sev-
eral texts known by that name (see the table of G 2004:xxv, which
lists eight pre-twelfth-century recensions, and omits at least two: the Sārd-
haśatika and the Jñānatilaka) and it is not clear which is ‘the original Kālottara’
or whether the original still survives. It seems clear, however, that there is a
group of recensions that contain a common core of material, which we may
refer to as the non-eclectic recensions (thus G 1998:xlv–xlvi, fn. 103,
quoting S), and it seems reasonable to assume that these non-eclectic

Aside from these, I am grateful to Ralph H, who came to Pondicherry to read
Śaiva texts in the summer of 2005 and for whose benefit I therefore attempted to expound
the text. This effort revealed how many passages were only patchily comprehensible, and his
questions, as well as those of the others who participated in those Śaiva Reading Group sessions,
were an important stimulus. I should also like to thank the Institutions who allowed me to
consult and take copies of their manuscripts, in this case particularly the NAK, the NGMPP
and the Oriental Research Institute in Mysore.

126 Mélanges tantriques à la mémoire d’Hélène Brunner

recensions, even if no one of them may with any confidence be said to be the
earliest, contain the earliest Kālottara material.1
Most of these non-eclectic recensions were known to N. R. B at the
time when he produced his edition of the only fully published recension,
the Sārdhatriśatikālottara, and his list of shared verses in that volume show
how closely related the recensions are. He was not aware, however, of the
shortest recensions, those in 50, 100 and 150 verses. One could argue at
length without reaching certainties about their relative chronology. Even
about the Dviśatikālottara, we can say no more than that it must be earlier
than Brahmaśambhu, whose Naimittikakriyānusandhāna is dated to 937/8 
(S 2004:358, fn. 24). One certainty is that the Sārdhaśatika recen-
sion2 is later than the Dviśatikālottara, to which it refers in its 4th verse (N2 ,
f.1v of 2nd foliation):
. m. tvayā deva pūrvam. hi kathitam. mama
sūcanāt sūtramātrena . dviśate kālasamjñake
This 150-verse recension is transmitted only in our Nepalese paper MS (for
descriptions of the MSS see below) in what is perhaps slightly more regular
Sanskrit than are the other recensions and it does not appear to share Kālottara
formulae. We can be reasonably sure that it is earlier than the eleventh cen-
tury, for it is almost certainly this Sārdhaśatika that Somaśambhu drew on for
his account of the astrābhiseka,
. for which B was unable to find a scrip-
tural source (SP3:526ff). Sārdhaśatika 83–93 (N2 , f. 4r ) appear to have been
adapted (notably by being purged of aiśa peculiarities of language) to become
SP3 astrābhisekavidhi
. 3–13.
It seems to us probable that the 100-verse recension too is not among the
earliest: it is unique among them in not teaching the distinctive Kālottara yāga
of mantras, which is arguably both the hallmark and the heart of the Kālottara
teaching. It’s elevation of the pranava
. to the level of supreme and only mantra
has the air of a substitution that simplifies to the point beyond which reduc-
tion seems impossible the already simplified mantra-system of the Kālottara
What of the others? The eclecticism and lateness of the Brhatkālottara
. is demonstrated by
S (2001:17 and 38–41). Some others indicate their relative lateness in their frame-
stories by mentioning that they were composed after ‘the’ Kālottara: see, e.g., the opening of
the Sarvajñānottara (quoted by G 1998:xlvi, fn. 105).
This recension in 150 verses, though, as indicated above, unaccountably not included in
the table of G 2004:xxv, is mentioned on p. xcvi, fn. 151.
For further details of the anomalous ‘mantrayāga’ of the text, see 24–8 and notes thereon.

Dominic Goodall 127

Another recension that is not among the earliest is the Jñānapañcāśikā,
which begins (see below) with what appears to be an allusion to the existence of
many versions of the Vāthulā (sic). Indeed, this very short text, as it now seems
to me, not only should not be included among the non-eclectic recensions,
with which it appears not to share any verses,4 it should not even be classified
as strictly Saiddhāntika: Kārttikeya’s opening question (N1 , f. 3r ), which is not
entirely clear to me, implies that it claims to present teachings of the Bhairava-
(daksi . and Vāma- streams.
. na)
ativistarayogena nātha jñātum. na śakyate
vāthulāyām. mahādeva bahudhā samprakāśitam 1
kevalam. hy ūrddhamārgastham avatāresu . coditam
gopitam. daksi na
. . .m mārga m
. vāmamārga m. tathaiva ca 2
. sepāt
. tattvasadbhāvam. yathārthe moksasādhanam
bhūtipradam. siddhikaram. kathayasva maheśvara

This claim is borne out by the practices enjoined towards the end of the text,
in which the prasāda is used for other forms of Śiva (N1 , f. 5v ):

ekakhan. da. m. kapālam. tu purusasya . yathā bhavet 46
. tu japet tasmin prasāda m. bhairavātmakam
. nmāsād
. utpated vatsa tasya yogaprabhāvatah. 47
rātrau paryatana
. m. kāryam. patahikā . m. tu haneta vai
. nadītīre devasyāyatane śubhe 48
hāhākāram. tu kartavyam. tatra vai devatānvitam
darśanam. tu bhaved vatsa nātra kārya vicāranā . 49
madyam. māmsa . m. tilām. kr. s.nān
. †— ktam. n† homayeta vai

śmaśānākhyā tu vats’ esā . āk r
. .ti
s . h. paramottamā 50
atha vā tumburum. devam. caturvaktradharam. gurum
. m. mahāvīram. caturbhir yoginīr vrtam . 51
. mstha
. m
. tu so
. .daśena tu ve s
madhye prasāda vinyastam. yaje tanmātriman. dale . 52
siddhyate māsamātrena . yadi tattvaparo bhavet
I have not checked every half-line of every recension, but it certainly does not contain any
of the common stock of Kālottara formulations.
As I have recently been informed by Diwakar A (G 2004:xxxviii, fn. 53),
the discussion of the canon that I presented as belonging to the beginning of this text in
G (1998:412) does not in fact belong to it.

128 Mélanges tantriques à la mémoire d’Hélène Brunner

• 46c ekakhan. da . m . ] N1 ; ekakham . da
. m. N1 • 47a grhītvā
. tu
ac pc

japet ] N1 ; pragrhīya
. yajet N1
• 47c °tpated ] conj.; °tpatted N1
• 48b tu haneta ] Nac 1 (unmetrical); haneta Npc
1 • 50c śmaśānākhyā
tu vats’ esā
. ] conj.; smaśānākhye tu vatseśa N 1

Discussing all the problems of constitution and interpretation that this passage
of text presents would take us too far from our subject, but I offer the following
uncommented translation to suggest one way in which it might be understood.

[Making sure] that it is such that it is in one piece (?), he should
take the skull of a man and recite over it the prasāda-mantra, whose
nature is Bhairava. After six months he will fly up because of the
power of the yoga connected with this [skull]. He should wan-
der at night, beating a little drum. At crossroads, at confluences,
at pure temples he should wail ‘Hā, Hā’ and there, my child, he
will see [Bhairava] accompanied by [other] deities—of this you
need not doubt. He should perform oblation with alcohol, meat,
sesamum †…†. This, my child, is the ultra-supreme rite of Attrac-
tion called ‘Cremation-ground’. Or he should worship (yaje) the
God Tumburu, who is the guru with four faces and eight arms,
the great hero, surrounded by four Yoginīs, having placed [Him
there as] the prasāda-mantra, seated upon a seat of seed-syllables
(?), wrapped with the sixteenth (?), in the middle of His man. dala
of Mothers. If he is focussed on Truth, he will obtain power in
just a month.

Now I considered offering, as a contribution to this volume, an article just dis-
cussing these various shorter recensions of the Kālottara; but the need of the
moment, as it seems to me, is more edited Kālottara material. This is there-
fore instead a rudimentary edition of one of the shortest recensions based on
three manuscripts. A huge number of parallels with various Kālottaras could
have been given, but we have stuck to attempting to give parallels from the
one printed recension, with just occasional references to the others. Similarly,
a huge amount of discursive annotation would have been possible, but for this
we look forward to an edition of what may have been, and certainly became,
the central recension, the Dviśatikālottara, which is currently being prepared by
Mei Y. Our annotation therefore focusses on what is really particular to the
Kālottara in 100 verses. We have also drawn attention in notes to peculiarities

and some of these may derive from another source. . except that it inserts the text of the 150-verse recension between those of 100 and 200 verses. MY University of Mysore. and N1 ’s foliation. 100. provides testimony to our text. 700 and 1300 verses. NGMPP Reel No. S Three manuscript sources have been drawn on. B 25/7. sug- gests that it was never included: the 100-verse recension ends on f. see G 2004:xcv–ci. but its readings are worth recording. MS pra 1114.taśata-). 22v . fn. 18) tīkā refer to Aghoraśiva having composed a commentary on this work. For the most detailed acount of this extraordinary codex. 6 Vaktraśambhu’s opening verses to his Mrgendrapaddhati . The recension in 150 verses found in N2 is not transmitted. this fact is obscured in B’s edition.Dominic Goodall 129 of its language. This gives. the recensions in 50. 12r . 350. Kathmandu. B 118/7. the most important in South India for the reconstruction of the early Saiddhāntika canon. N2 National Archives. 200. f. although. Paper. many of which are shared with other recensions of the Kālot- tara. we assume. Devanāgarī. N1 National Archives. drawing on S- ). which appears to be old. including the Sārdhatriśatikālottara (also referred to as the Adhyus. Oriental Research Institute MS P 258. as indicated elsewhere (G 1998:lxvi ff. Kathmandu. as does. Fresh pagination is given for each text from the 150-verse recension onwards. N2 ’s text of the 150-verse recension. NGMPP Reel No. Only a single side of a single damaged leaf. Of the known non-eclectic recensions. 13r . all of which I have referred to in earlier works. It covers verses 1–57. N2 appears to be largely an apograph of N1 . (G 2000:210. and the Dviśatikālottara begins on f.6 which may prove to be lost. . This gives the same texts in the same sequence. for it contains corrections and transmits variants that are probably intended as improvements. the verso is left blank. This is a palm-leaf manuscript in Nandināgarī script. in sequence. . Nāgarī. is missing. MS 5-4632. Palm-leaf. only this 150-verse recension and the 400-verse recension.

S T [-] īśvara uvāca atah. °vyāsaṅga° N1 N2 Y 14 prāpyate phalam ] N1 N2 . s. viditvā mahāsena deśikah. M Y 10 tam. 1 9 madhuvac ca yathā puspāt. tīthir na N2 pc Y ac . Csaba D. na. viditvā mahāsena deśikah. ] N1 N2 . But for all the times that I did this. yāmti . prā --. cottaratamtre . avasthitam 2 10 tam.MY 16 °samāyogāc cintayed bījam ] N1 N2 . M Y 13 °vyākula° ] M . ivoddhrtam . without taking the trouble to think through and beyond them to plausible solutions. yat para m . bahūnām . sarvabhūte sv . sārāt sārataram . When recollating. tu sūksme° . m . in which one is conscious that not all the riddles can be solved and that the language is full of anomalies—there is a heightened risk that one will leave impossible things in the text. pravaksyāmi . pāśahā bhavet ] N1 N2 . imām7 is. and then returning shortly afterwards to find that just a little more thought yielded a much more believable result. yātyamanāmayam N1 N2 . --. MY 17 tithir na ] N2 M . tithi na N1 (unmetrical). tim . anuttamām 8 nāmnā kālottare tantre dadhno ghrtam . °samākhyātā ccimtayetattvam . alabdhā pāśavas tena N1 . prāpyate phalam 4 15 prayogena .MY 15 prayogena. tu M Y 9 sārataram. nirāmayam . ---ksyāmi . śubham nādākhyam . imām ] N1 N2 . M Y 11 ālabdhās tena paśavah. śubham. ] M . bīja m . yānti anāmayam 3 kim anyair bahubhir bījaiś cittavyākulakārakaih. 13 14 bījenaikena tat sarvam . param . tena. tu sūksme . param. om.130 Mélanges tantriques à la mémoire d’Hélène Brunner Editing without producing a translation—and particularly editing this sort of text. i—� m MY 8 kālottare tantre ] N1 N2 . ālabdhā pāśavas tena Npc Y ac 1 . sāram idam . pravaksyāmi . mantravit mudrābījasamāyogāc cintayed bījam16 uttamam 5 na tithir na17 ca naksatra . there were doubtless many others when I did not and should have. śubham ] N1 N2 . alabdhā paśavas tena N2 12 yānti anāmayam ] conj. nopavāso vidhīyate 7 atah. yogadr. I often found myself rushing ahead with the feeling that the wording settled upon was as satisfac- tory (and as satisfactorily interpreted) as could reasonably be hoped. pāśahā bhavet 11 12 ālabdhās tena paśavas śivam .

mā° ] N1 N2 . °mavasthitam Nac 1 ?N2 . hasto yāvanma- stakah. tu paśobhārtham . m. baddhvā M Y 24 karanena. m. ---M Y 22 sthan. dile. — vasthitam N1 � pc 30 prayuñjīta ] N1 N2 . ] N1 N2 . tu sādhakah. 24 yogamudrām . dile. 10 kārtikeya uvāca kathayasva mahādeva yena mokso . tat tattvam . paśvā° M yas. prayuñjīta prasādena tu buddhimān 31 32 śatam as. 14 33 34 sthan. +tu+ vidhi X vaX hy esa . † parāparavyavasthitam †29 yathātmani tathā śisye . tattvena prayogam . tvā Y 19 vā ] N1 N2 . ta--. dile . mocayate ksa . kathayasva me 11 28 yena vijñātamātrena . tu vidhir hy esa . 19 mānase sthan. N1 Y 21 °mam ] N1 N2 . dile . m . M Y 27 deveśa nirapeksa . mānaso mānaso M Y . h. na . paśur M Y 29 °vyavasthitam ] MY . rśet . m. m . ] N2 MY . tyaja deveśa nirapeksa . yojayeta vidhānatah. uccārayed bīja m. N1 25 hastau yāvamastakam ] conj.M Y 33 sthan. m . bhavet 18 . pādau dvau hastau yāvamastakam esā . te M Y 20 dvihprakāra . dhruvam . tu vidhir hy esa . sa . nu . upaśobhārtham . tvā . tato baddhvā karanena . dile . ] N1 N2 . m. datvā N1 M pc Y 32 tatah. tatah. nmukha . hutvā dadyāt pūrnāhuti . vidhānatah. uttamam21 22 sthan.. �M Y 28 paśum . N1 N2 (unmetrical). ] N1 N2 . kathayasva me ] N1 N2 (unmetrical). mānase moksada . sthan. ] N1 N2 . tottara . mayā proktam idam . dile . 9 25 hastābhyām . --. 13 30 paścād dhomam . m . tu sudurlabham 12 sakrd . prakurvīta M Y 31 dadyāt ] Nac 1 N2 . samsp . ] N2 . śivam . sthan. samskāram . nāt .Dominic Goodall 131 devāgnigurubhaktāya mātsaryarahitāya ca 6 18 anugrh . kare nyasya mudrā m . bandhed vicak sa . mā° N2 . paśum . ---ā M pc Y 23 bandhed ] N1 N2 . N1 . dvihprakāra . hastau yāvanmastakam . upaśobhārtham . karenena. m . sādhakam . MY (unmetrical) 26 sāpeksa . 7 20 dvihprakāra . nāti . param 8 23 hamsabīja . mānase mānasam . ] N2 M . bhavet 26 27 sāpeksa . īśvara uvāca śr. m.M Y 34 mānase mānasam . mudrā samākhyātā śivasya paramātmanah. vāpi yatra vā rocate manah. dile . ] N1 N2 . yas.

yathes. sāmti° ac . yam. h. vaśyā --. ] N1 N2 . prāsādasya tu laksa. ne . kurvanti mānavāh. 47 48 karmakāle prayoktavyā anyathā śāntirūpina . viditvā tu vibhāgena vicaksa . 42 hrasvam . āpnuvamti . 22 siddhyanti49 sarvakarmāni . na . Nac 1 Nac 2 . h. vaśyāś caiva . 1 N2 N 45 vaśyārthe paustimāra . sā . hrasvadīrgha° M Y 43 āyatam . siddhyate nātra samśaya. hastena yam . cāyatam . pravaksyāmi . tesām . atha MY 42 hrasvam . sādhakasya tu evam . m. naiva tatphalam āpnuyāt ] N1 N2 . m . tu Npc 1 N2 . śāntikarmasu44 sarvesu . m . 16 37 guruh. patala . pranavādiprayuktas .MY 39 iti kālajñāne ] N1 N2 . MY 41 atah. santi N2 . ] MY . so ’nugrh . pranavādiprayuktena pc . h. plutam . M Y 44 °karmasu ] MY . dīksā . patala . h. ] Npc2 . īśvara uvāca40 atah.. pariśramas tesā . dīrgham . na tatphalam. tu ] conj. vibhāge+na+ N1 Y 37 jagatah. M Y 36 vibhāgena ] N2 M . N1 N2 ac 48 śānti° ] M . m . 15 35 vrthā . nāti .yujyate N ac 2 . --. tu 46 namaskārāntayojitāh. vaśyārthe paurs . bhavet āpyāyane plutah. tattvam. 18 iti kālajñāne39 prathamah. N1 . 17 38 śivībhavati tat sarvam. 41 param. timāra . ta . h. ac vl vaśyārthe caiva yojate Nvl 1 . śivendukira nāhatam . ] N1 N2 . jagato’nu N1 N2 (unmetrical) 38 °hatam ] N1 N2 . sāmta° Y ac .132 Mélanges tantriques à la mémoire d’Hélène Brunner ajñātvā tu param . yam . ---prayuktās tu M Y 47 °yojitāh. nam . cintayed budhah. sprśati . so’nu ] MY . caiva laksayen . paśyati caksu . timāra . sidhyamte ac vl Y . vidhividhānajñah. N1 N2 . mānavān MY 40 īśvara uvāca ] N1 N2 . °yojitah. sarvasya jagatah. 20 43 jape dhyāne tathā home āyatam . śrīkālottare MY . Npc 1 . mantravit sadā 19 hrasvo dahati pāpāni dīrgho moksaprado. N1 pc 50 kālajñāne ] N1 N2 . ] N1 N2 . ne . prokto mūrdhni bindusamanvitah. N1 . ne 45 . °karmani . vaśyārthe caiva yujyate N1 . naiva tatphalam āpnuyāt 36 mārgatrayam . 35 tesā . śānta° N2 pc pc vl 49 siddhyanti ] N1 N1 N2 M .M Y 46 pranavādiprayuktās . °yojitam. 21 pranavādiprayuktās . --. om. vaśyārthe paus. 23 iti kālajñāne50 dvitīyah. dīrgham.

N1 . dharmajñānādim eva ca 24 52 53 vairāgyam . tu dāpayet MY 61 sādhakas tu samāhitah. kum . ] N1 N2 . . m . caiva tu naivedyam . puspa. rti . sāmnaidhyamarghya° . m . khyā---kun. ca pranavena .MY 59 vastrālaṅkāradānaiś ca ] N1 N2 . . --. 31 67 garbhādhānādikam . samācaret MY 63 śūlinam ] N1 MY . m . MY 65 nigadatah. MY 57 gandhapuspāk. kesarai saktayas N1 . --- pc ac M Y 52 caiva aiśvaryam . N2 Y 67 nisk . . pranava . da . N2 66 °khyābhyuksya . da . sādhakah. kesare saktayas Nac 2 . tan me nigadatah. kesaraih. ca pranavena . dīpam . MY 62 samārabhet ] N1 N2 . sata . tu sarvam . 56 sānnaidhyam . da . 65 śr. parikīrtitam ] N1 N2 . ca snāna m. krtvā ni sk rti . tu ] M . pranava. sānnidhyam . m cāpy apaścimām 51 . tu � MY 58 hemam . syāmi . īśvara uvāca64 agnikāryam . tu Npc1 . N2 Y 53 kesaraih. dhūpam . kun. m. 51 omkāra . parikīrtitam 25 āvāhayet tato55 devam . na . tvā. ca pranavena . dharmajñānādim eva ] N1 N2 . vidhim etat samārabhet 29 63 prasādam . ca katisūtrakam . tatri . °khyābhyuksyata . N2 . sata . cārgha° ] N1 . nihk . h. om. m. susamāhitah. rti . bījena na punarjanmatām . ] M . pradāpayet 60 pranavena . nu . gandhapu- ac puspāk . h. śūlinah. tu ] N2 . ca dhūpam . pravaksyāmi . ] N2 M . m. om. kesare śaktayas N2 pc 54 °petam . śaktayas ] MY . vidhānena sādhakas tu samāhitah. padmam . pranavena . sampravak . h. cārgha° N2 .dānāni tu M (unmetrical) Y 60 pradāpayet ] N1 N2 . m . 27 vastrālaṅkāradānaiś ca59 pranavena . patala . śaktayas tathā 54 as. vicaksa. ho --. m. mśatkalopeta . N2 64 īśvara uvāca ] N1 N2 . N1 (eyeskip). m . vicaksa . dīpam . N1 Y . sata. tu pranavena . ca pranavena . syād yat kiñcid vidhicoditam 28 61 evam. tu 26 57 gandhapuspāk . m . 62 brahmaghno ’pi labhet siddhim . m. h. da . tu 58 balim . ca pranavena . °petah. pranava . dhūpam .Dominic Goodall 133 yajanam . m. ] N1 . h. dīpam. gandham . ye na budhyanti na te budhyanti śūlinam jñātamātrena . °kā padmam °kā padmam . yas. caiva aiśvaryam . tadā MY 56 sānnaidhyam . m . kun. cārghapādya m . caiva caiśvaryam . nigaditah. karnikā . N1 . yathāvad anupūrvaśah. ca katisūtrakam . haimam . ca katisūtrakam . hemam . vrajet 30 iti kālajñāne trtīya . caivamaiśvaryam . M Y 55 tato ] N1 N2 . 66 ullikhyābhyuksya . na . ] N1 MY . dharmajñanādim eva N1 . m . dhūpam . parikīrtitah.

sidhyate MY 73 agnikāryapatalaś. 34 iti kālajñāne agnikāryapatalaś . m . dhyāyed vāyvagnyambhovivarjitām 83 nimnonnatām . °bhūtām ac Y . caturthah. vidhicoditam 32 paścāt padmavidhānam . M Y 84 suniścitām ] MY . tām pc � ac . mbhūtā. navasa . t. h. sa . pc ac ktā N1 . na . m. myuktā . myuktā . titā ac . suniścitam N1 N2 85 °meghadhāra° ] MY c . 68 yac cānyam . ] N1 N2 . bhavet sarvam. h. nā .tālasa . ] N1 . juhuyān mantrī sadākāla m . patala . tu prāg uktam . m . ] N1 N2 . ] MY . nī . nīm . pārthivāvarnasa vl . N1 77 tu ] N1 N2 . N1 . caturthah. MY 79 nagarāyatana° ] N1 N2 (unmetrical). samprave . mbhūtā . m. ] N2 . myutām . siddhyante72 nātra samśaya . N1 N2 . m. ca gacchati japahomena samyuktā . ] N1 N2 . na . caiva vallibhih. m. samyukta . pārthivāvarnasa . dhyāyed ] N1 N2 . °muśalavarsi . °meghadhārām . samām . N1 (unmetrical). śivalokam . deśaksetrapura° . N2 . s. acalām . pārthivārn. kuryyāt tu mamtrajña . °bhāgajam Y . °jālam . ] Npc 1 N2 M . 38 sarvastambhaprayogesu . va � pathanasamyuktā . m . myuktā . Nac1 81 kathinām . dhārayet sadā 36 78 79 vanopavanasamyuktā .. N1 . m. Nac 2 . valibhih . M Y 71 ca ] MY . MY 76 °bhāgaśah. samprave . 37 81 82 kathinām . 73 74 atah. yac cānyam . evam . syāmi .86 āgarjitamahāmeghadhārāmuśalavarsi . 80 deśakhetapuragrāmatora . Npc 1 . °musalavarsi . pau s tike . siddhyante ] N1 N2 . ] Npc 1 . sa N1 N2 72 samyuktā . MY 70 °kālam. yac cānyad M N2 ac Y pc 69 ya evam. myuktā . nagarāyatanasamkulām . h. m. h. nī . h. deśaksetrapurā° . 33 71 labhate sarvakāmitvam. na . parāparavibhāgaśah. h. — N1 . su prayojayet bhūtaśuddhim . °muśalavarsi . N1 . N2 ac 83 vallibhih. . M Y 78 vanopavanasamyuktā . h. suniścitām84 39 85. °meghadhārā° M Y ac 86 °muśalavarsi . myu- . m . pārthivāvarnabhūtānā pc . deśānvitapura° N2 . navasa . 77 pañcodghātaprayuktām . titām . s. pārthivārn. nāgāyatana° MY pc ac ac pc 80 deśakhetapura° . M pc ac Y . pārthivāvarnasa vl . parikalpayet 69 70 ya evam. samprave . titā . N1 pc 75 pārthivārnavasa . vā- yvagnimbhovivarjitam . parives. ca kurute dīksākāle . kanomacalāddhyāyed M (unmetrical) Y 82 vāyvagnyambhovivarjitām ] Npc 2 M . tu pārthivīm . vallibhih. samāhitah. param sampravak . N1 . titām . acalā m . N1 N2 .134 Mélanges tantriques à la mémoire d’Hélène Brunner 68 pranavena . caturthah. ] N1 N2 . juhuyān mantrī ] N1 N2 . vāyvagni+ma+bhovivarjjitām Y . h. param. nagāyatana° N1 N2 . s. mahābhūtadhāranālak . te skanda sarvakarmāvabhāsakam 35 75 76 pārthivārnavasa . M Y 74 °bhūta° ] N1 N2 M .

] N1 N2 . dhāranāgni . XdāXkhetalam . sakalaniskalam . thā . N1 . m . ātma ---vyavasthitam N1 . m . 41 92 kālānalaśikhātopajvālitāśe . himapāpavināśinī Npc ac 1 . M Y 106 °lāntastho ] N1 N2 . N1 . M Y 100 cintaye ] N1 . m . bhasmakūtam . m . ] Npc 1 N2 . ] N1 .khetalam .. vārunār . navayojitā .99 pracan. vā --. N1 N2 99 °vighat. N1 . himayāyapranāśane .samjñitā . m . iva sthitam ] N1 N2 M . MY . himabādhāvināśinī N1 . āyogakamalānvitam ac . N1 . visānalamahājvāla° . m .. M Y 105 āyogakamalāntikam ] Npc 1 N2 . dhāranā-m-agnisa . °digamtaravigha .tita . 87 °lokāntā ] conj. 43 98. 91 śāntikarmakarī hy esā . N1 N2 . navayojitā . N2 92 °jvālitāśesa° . t. mjñitā . sādhakottamah. navayojitā . 45 104 varsanta . pravarsa pc . toyasamghāta. dhāranām .. bhagavam . ] N1 N2 .90 visānalamahājvālākālapāśāntanāśanī . sakhetalam . °yāksura° . M Y 95 dhāranāmagnisa . vāryamvara . ac vāryamvara . agnisamjñitā . Npc ac Y 1 94 °yāksara° . M Y 96 nagoddhāre ] conj.Dominic Goodall 135 plāvitāmaralokāntā87 vārijāmbarakhetalāt88 40 89. tatas tena āyogakamalāntikam 46 106 tadyogakamalāntastho ātmānam . cintayet N2 M Y 101 nabhastalam ] N1 N2 . M Y 104 varsanta . devam . vārunār . tam abhidhyāyed amrta . tattvam . tatra � vaddevam . tadvyavasthitam ] N1 M . N2 . ātmā+ta+ntavyavasthitam N2 ac pc 103 tatrastham . M Y 102 ātmānanam . varunār . mjñitā . +hima+ XpāpaX +bādhā+ vināśinī N2 . °pāśavināśanī M Y 91 vārunār . . āyoge kamalāmtika . ] conj. � mrta. °jvalitā XkhaX śesa° . bhagavam . devam . 105 āpūritam . damārutoddhūtavigha . abhidhyāyeda +a+mrta . navayojitām . varsantanabhidhāyeda . ac varsantam . liṅgarūpinam . mahājvālā M Y 90 °pāśāntanāśanī ] N1 N2 . tadvyavasthitam 103 tatrastham .titadigantaram . m. m . s. m . m. visānala . Npc 1 N2 . M Y 93 °kūtam. m. °kūtavyavasthitam . N1 . m . digamtara .. vārijā svarakhetalāt M Y 89 visānalamahājvālā° . tam abhidhyāyed amrta . t. °lokāntām . °ddhūtam . m .khetalam pc . ] N1 N2 . N1 M ac Y 88 vārijāmbarakhetalat ] conj. rajasā cintaye100 sarvam āpūritanabhastalam101 44 102 cintayet svabhāvaśūnyam ātmānam . 96 97 nagoddhāre ripūtsāde himapāpapranāśane . . m. nāgoddhāre Nac 1 N2 M . ] N1 N2 . °lāntastha M Y . °lokāmta pc . ātmāntavyavasthitam pc Y ac N2 . tam abhidhyāyed amrta . ] N2 . MY 98 °ddhūta° ] MY . 93 nirdagdham .titadigantaram . Nac 1 . ] Nac1 . m. nāmoddhāre N1 Y pc 97 himapāpapranāśane . iva sthitam 42 94 95 āgneyāksarabhūyi .

tu Npc 1 N2 . 47 108 109 esā . pratis. yoginām . � M pc pc Y 118 vyomne ] M . dhāra nā . tanmātrānā . N1 (unmetrical). anile — � hanam. dra- vatvam . śr. ] N1 N2 . śarīresv . thā . N1 N2 124 tvacah. . Nac 1 . ani+le+ vyūhanam . nigaditah. dehasambhavāt . nu . apām pc . nigadata śrunu . pc M . dehasambhave 123 medo māmsas . m . eso . Nac1 . bhūta- pc pratis. thā . proktam . N2 109 dhāranā . esa Y . dehasambhave ] N1 . h . prāninā . ] N1 N2 . sa mgraha . vyoma MY 108 esā . mrtyuñjayā . bhūtapratis . tvacā M ac Y 125 bhinnā ] N1 N2 M . nāma dhāranā . thā . kathinadhāritvam . 52 121 122 śarīresv . nu . pratis. N 2 123 māmsas° . thās . mrtyuñjayo . nu . mrtyuñjayo . ca M Y 121 śarīresv . — � Nac 1 . nam . ] Npc 2 . m . M Y 112 hi jāyate ] N1 N2 . na . m . api XhiX N1 pc Y ac 122 prāninā . m. h. 2N . adhikāritvam N1 N2 M ac Y 120 °bhūtā pratis. māmsa . tu ] N2 . ] Nac 1 . Nac 1 . pañcadhā punah. apām . śr. 50 teje tu115 pacanam . śr. MY 115 teje tu ] N1 N2 . N2 . � X bhekamenaikaikaśa . tejasah. 107 dhāma ] N1 N2 . 111 ahamkāre . m param 116 117 anile vyūhanam . dehasambhave . āpe tu dravasamgraham . N1 N2 . vāyur agnir udakam . bhimna Y ac . puna h . ms° .136 Mélanges tantriques à la mémoire d’Hélène Brunner 107 susūksma . sa X mā X dā M Y 110 nigadatah. tvaca N 1 N 2 . prāninā . m . °karana . m . ] Npc 1 M . pañcadhā bhinnā125 śarīresu . pratilomam . āpe tu drava+tva+samgraha . X M Y 117 anile vyūhanam . prakāśakara na . ksubdhānā . prānino Y . param . mjayā . mrtyu . dravatvasa mgraha . °bhūtāh. yoginā m. tathāsthīni tvacah. ksitiś . m. prthak . śarīrinām . h. api bhidyante prāninā . ] MY . dehasa mbhavā . 51 vyomne118 tathāvakāśitvam avikāritvam eva ca119 120 evambhūtā . . yoginā m. prokta m. m . 49 112 kham . tathā caiva tu śosa . ] N1 N2 . caiva hi jāyate 113 114 ksite . M ac pc pc ac Y 111 ksubdhānā . sadā 48 iti kālajñāne pañcamah. yat param . 124 snāyūni caiva hi 53 prthivī . āpe dravatvasa mgraha . N2 (unmetrical). śadalak sanamākāśa . m. prthak . tu ekaikam . patala . tan me nigadatah. lubdhānām . sadā ] N 2 . vyomni N1 N2 (unmetrical) Y 119 avikāritvam ] Npc 2 . °kāritvan MY 114 āpe tu dravasamgraham . m. X āX M Y . MY 116 °karana . thā . param ] N1 . vaksye. tu jāyate MY 113 °dhāritvam ] N1 N2 . h. h. m . īśvara uvāca 110 atah. m . api ] N1 N2 M . 1N vl (unmetrical). °karanaparam . dhāma prasādasya mahātmanah.

M Y 128 śabdah. sparśaś ca rūpam . taijasam . tathānile śabdah. amrtīkara . tathaiva ca 58 salilam . nam . ca ] N1 . ca ca N1 . ca † tejasyaite trayo gunā 129 . śabdasparśa N1 . ] N2 . °dvijāyante N2 . dhāra na . ca raksa . tathā 61 141 ākāśam . śabdasparśam . gunais gunaiś . śrotra m . mudaram . teja --. śarīresu . sparśaś ca rūpam . udaram . ca nāsā ca hrdayam.Dominic Goodall 137 ahamkārād . śarīresu . 57 āpyāyanam .N1 . m. śarīrinām. ] N2 . ca nāsā ca hrdaya . 140 mukham . śarīrinām. N1 pc ac . 59 agnis tu pañcadhā bhinnah. pañcadhā bhinnam . te M Y 127 śabdam . samānaś ca udāno vyāna eva ca ] N2 . caksudhā . karma Nac 2 M Y 135 svedaśonitamajjā . ca raso gandhaś ca pañcamah. ca rasaś ca salile gunā . om. N1 . ca M Y 131 śabdah. udaram . X tuX +ca+ N1 136 . ca pc ac rūpam . 138 prāno . śabdasparśam . ca vasā śle smā . śarīresu. pc ac srotram . śarīrinām. ca M Y 132 gandhaś ca ] N1 N2 . pañcadhā bhinnam . sparśaś ca rūpam . śabdasparśam . . nāsā ca hrayamudra . ] Npc1 N2 . śabdasparśaś ca Nac pc 2 . guna. m . prānopānaśamānaś . ca rūpam . h. pañcadhā bhinnam . m . śabdam . om. m . krodhaś ca usmā . om. tejaś ca137 pañcamah. ca udāno pc ac vyānam eva ca N1 . nam . ucyate pc ac MY 130 śabdah. ca pañcabhir yuktā prthivī . ca nāsā ca h rdayam . tathā ] N2 (unmetrical). 126 °d dhi jāyante ] N1 . mukhai srotram pc . m . śarīrinā . om. ca ] M . śabdasparśam . ca ] N2 . 136 kāmah. pañcadhā bhinnam . sparśaś ca rūpam . m. punah. na . N1 ac 140 mukham . sparśaś ca128 rūpam . śabdasparśaś ca rūpam ac . 56 133 gunaiś . mukham . —� pc pc rūpam . °di kāyam .m karmam o sadhīnā . sparśam . 54 127 śabdalaksa . ca N1 . śarīresu . ākāśam . śarīrinā . 131 132 śabdah. ūsmā . pānaśamānaś ca dāno vyāna eva ca N2 (unmetrical) ac 139 anilam . ca N1 . h. tathā Nac 2 (unmetrical) 141 ākāśam . śrotram . sparśam . usmā usmā . śarīresu. ] N1 N2 . ’pānah. tejaś caiva trayo gunā . śabdasparśas ca N1 . sparśaś ca ] N2 . tathā N1 . pañcadhā bhinnam . ca N2 . svarūpam . 134 prthivyā . ca M Y 129 tejasyaite trayo gunā . śabdasparśam . ca ] N2 . ca N1 N2 . śvedaśoni+ta+majjā . prāno pc . † 55 130 śabdah. paripathyate . N1 . samānaś ca udāno vyāna eva ca 60 139 anilam . ’pānah. ca ] N2 . śarīrānām . śabdasparśam ac . tu N1 N2 Y 134 karmam ] N1 Nac 2 . teja Nac 1 138 prāno. śabdaśparśaś ca rūpam . tu MY 133 . ca N2 pc ac 137 ksudhā . śarīresu . param 135 svedaśonitamajjā . gamdhas . śarīrinām. tejaś ca ] Npc 1 N2 . h. h. N1 . dhi jāyante126 kramenaikaikaśa . ca k sudhā .

samīhate 72 jñānasiddhir vimoksāya . vinmūtra° N1 153 manonjñāni ] Npc 2 . atyamta- . s. patala . h. katham . kathañcana virāgam . carmabandhe151 sudurgandhe śukraśonitasa . aho ] N1 . 67 147 nānāvyādhisamākīrne . 142 etatsthūla° ] N2 . aho māyāsumohitah. sutāpite148 atyantakleśabahule149 jarāmrtyusamākule . s. 65 duhkhe . ksetrajña . rāgadūsite . °kulaih . 150 69 cintāśokasusampūr . Npc 1 . N1 Nac2 148 °pair muhur muhuh. . yathā sthitam 71 153 anarthāni manojñāni tadvad etac charīrakam evam. tyajate deham . śāstram . Nac1 . visayānandalak . N1 ac 149 atyantakleśabahule ] Npc 2 . °pai muhur muhum pc . atyamtaklesabahulair . ] Npc 2 . °pai muhur muhum . nāma ramāmy aham darpane. kālajñānam . vinayāya nayāya ca ubhayārtham idam . m . mkīr. śivodbhavam 73 iti kālottare sa . 66 146 dr. tanmātrasambhavam 62 tanmātrās tu ime jñeyā visayāś . 144 smrto . ne. ucyate sa nandati sadā ksetre . ne . h. sutāpite N1 . sutāpite ] N2 . N1 ac 151 carmabandhe ] N2 . tadbhāve N ac 1 146 °ham. caiva kīrtitāh. Nac 1 143 °yonim abuddhvā ] conj. h. atyamtaklesabahuler . °kuleh. thama . tu sūksma . °ham . jīvayonim abuddhvā143 tu antaryāmī sa ucyate 63 sarvabhūtaprado bhūto jī yathā cchāyā citre rūpam . na virāgam . ca punar gacchet jñānaśaktyā pracoditah. h. tadāvasa N1 pc ac ac 145 tadbhāva° ] Npc 1 N 2 . jugupse ’ham . 145 cchinnam .138 Mélanges tantriques à la mémoire d’Hélène Brunner 142 etat sthūlaśarīram . kleśabahuler N2 ac 150 °kule ] N2 . manodyāni N1 N2 ac . 68 kāmakrodhamayais tāpair muhur muhuh. na . yasmāt tadbhāvagu narañjita . °yonim abuddhā N1 N2 144 tadāvāsah. hsa . ] Npc 2 . 70 152 vinmūtrareta . 64 tadāvāsah. ramāmi ksa . nabhaṅgure . ne . visaye . yo ’ham asmin malākīrne . madonmādair vimuhyante visayoragataskarai . mbhave .. visayo . maho N2 147 visaye . aho dehe sudu hkhite . virāgam āpanno jñānasiddhim . tadāvāsa N1 N2 . sutāpitoh. sa . bhinnam api śastrair vyādhibhiś ca prapīditam . ] N2 . etasthūlam(?) . etasthūla° Npc 1 . deham . tvā . carmmavadhe N1 152 vinmūtra° . Npc 1 .

h. h+ visargā h . caiva tu tatsamam 78 161 majjā ca dvādaśapalā mahāraktam . ] N2 . N1 160 māmsa. m. N1 . mśad .. m . N1 N1 166 apānaya° ] N2 . ] em. proktā ] em. naya° N1 167 āhāram . h. . dvātr. prakīrtitah.. smrtam. vinmūtra . visargāpūrana . m . nakhāh. h. . kūrmo ’tha krkaro . smrtam. dvātrimśad . 155 śukraśonitasa. h. manujām adhah. dvividham . palāni daśa medasya tvacam . 82 prayāna . m palasahasraika m. prā- na+ . h. prāninām . ca ślesmasya . daśanā proktāh. sa .Dominic Goodall 139 atah. °samāsrta . ] N2 . palaśata m . arddhātaka m . samānaś ca udāno vyāna eva ca nāgah. h. daśanā+h+ . dvikudava . 154 . devadatto dhanamjaya . m. prāno . pitrja . 79 162 arddhādhaka . N1 Nac pc 2 155 °yogāt ] N2 . āhāra° N 1 N 2 . vimśa+t+ . ye proktā h ś . ] N1 . palatrayam śukram . . m . ] N2 . urasi sthitah. pūra na m . myogāt . ardhakotis . m . . N1 157 tisrah. bhavet prāno . m ] N 2 . daśadhā samvyavasthita . daśanā h. tathottarā 158 159 dvātrimśad . . pañca nāgādyāś ca tathaiva ca 74 154 prāno.. pittasya kudava .. prānamaya. h. ] em. sm rtam . N1 . param . m . visargāpūra na . prati 81 nityam āpūrayaty esa . ’pāna h. caiva śarīram . proktā N2 159 nakhā vimśat . 83 śukramūtravaho vāyur apānas tena kīrtitah. m. prānādyā . pamca . 164 165 nicchvāsocchvāsakāsais tu prāno . cāpramānata . N2 (unmetrical) 158 dvātrimśad . jīvasamāśritah. h. pūrana . ] N 1 . m . ’pānah. jñeyam . 75 mātrja. m . prakīrtitāh. N 1 161 mahāraktam . m ] conj.tkauśikam udāh rtam . h. °yogā N1 N2 pc ac 156 romakotyo . ] N2 . Diwakar A. mahārakta° N1 162 ardhādhaka . tisro ’rddhakoti° . apām . roma kotyā . tu prathamo vāyur navānām api sa prabhuh. rakta m . . proktā nakhā vimśat . 76 156 157 romakotyo . prānopāna prāno . visarggāh. ardhakoti° . prāna. °kāsaus tu N1 ac 165 °samāśritah. vāyavah. N2 163 prāno . mā msa° . daśanāh. . .m pravistaram 80 prānas . bhavet tisrah. 77 160 māmsa. 166 167 apānayaty apānas tu āhāram . 163 prāna. N 2 164 °kāsais tu ] Npc 1 N2 . vāyavah.rnu te sā . . kurute yasmāt tasmāt prāna .

] N1 N2 . 173 vyāna ucyate prānādyā .. N1 N2 pc pc ac ac 172 prīter vināśah. vyāno vināmayaty aṅgam . proktā nāgādyāh. ūnarātram. bhaktitam āghrātam . kathito172 vārddhikyam . X—� X te Nac 2 175 vijr. ahorātrāyanāni ca 176 samkrānti . h. tu adhimāso vijrmbhake . m . vijrmbha ac . avaram. samkrāti. na muñcati vāyuvr. tam . visuvac . h. kathito ] conj. jana° N2 178 idāyā . m . vaktram . visuva . N2 pc ac 169 spandayaty adharam . pravaksyāmi . ] N1 . mrtasyāpi . kūrmaś conmīlane sthitah. nayati gātresu . 169 170 spandayaty adharam . ] N2 . vyāno vyādhiprakopanah. 86 prīter vināśah. visuva . ksudite ac . m . tam āghrātam . m. 88 dhanañjayah. N2 ac pc 174 ksudhite . ksu . śaktiś caiva nibodha me trtīye . bhaktim . m samākhyāta m. calito gacchate caiva Npc 1 N2 . mbhake . jana° Nac 2 . cāpi samkrānti . bhaksitam . ksudhite . idayā .140 Mélanges tantriques à la mémoire d’Hélène Brunner 168 pītam . ] conj. Npc 1 . ] N1 N2 . mda. daksi . ] N2 . ne . ūna° ] Nac 1 . 180 sā vidhīyate 92 181 ksudhite . m . ksudhite . samkrānti pc . ahaś caiva apāno rātrir eva ca 93 vyāpinī sarvabhūtānām . ] N2 . ksudhite . samāno nāma mārutah. nāyanam . vidur budhāh. ksubhite pc . N1 . thavindukam . ] N1 . ksubhite . patala . N1 N2 pc ac 170 °kopanah. 91 179 calate gacchate caiva madhyadeśe yadā pumān uttare daksi . h. N1 ac 181 ksudhite . m . N1 N2 pc 176 samkrānti . prītir vināśakathito N1 N2 173 vārddhikyam . s. 89 iti kālottare saptamah. ne . . samkrāti . sthito ghose . ] N2 . caiva ūnarātro177 ’dhimāsakam 90 178 śaktisamarasam . visuva . pc pc ntim. spamdayaty. ūna° Npc 1 . ] N1 N2 . vārddhakyam . śrutvā budhvā ca mānavah. udāno nāma mārutah.. m. m . dehacāram . caiva devadatto vijrmbhake . sa. āghrātam . 85 171 udvejayati marmāni . N1 . N2 177 ūna° ] N1 . procyate ’dhunā 87 udgāre nāga ity uktah. madhyadeśe yadā hy ātmā visuva . Nac 1 .. 168 bhaksitam . m . gātrāni . h. jana° Npc2 . XrXvisuva. m . 174 175 krkara . caiva āyāme dvipūrvam . vāyavah. N1 . °kopanam N1 N2 171 marmāni . nmukha . idāyā. āgrhātam . N1 . samkrā- . ūrdhvaprāno . m . raktapittakaphānilam 84 samam . calato gacchato(?) — va N1 � ac 180 samkrānti . samāsena tu sa . netragātraprakopanah. 94 śrūyate ca yadā śaktih. m . jñeyam idāyā . N2 pc ac 179 calate gacchate caiva ] conj.

dehavarjitah. nigūdha . japa m . śiva sarvagato jñeye Nac pc 1 184 bhāvaye ] N1 . na dātavyam abdatrayanivāsine 101 brāhmane . ] Npc 1 N2 . na . h. N2 ac ac . N1 . śivah. guha ] N1 N2 . vrajet 95 na śaktirahitā mantrā dīksānugrahakāri . yāgam . bhāvayet N2 185 athavātra ] Npc 1 N2 . tattvam uttamam 104 iti kālajñāne ’s. akleśāt siddhimoksadam . dhyānam . m . mayā proktam . kim api sthitah. sarvatraiva vyavasthitam 106 sa eva bhagavān vyāpī tile tailam iva sthitam guruvaktrāt tu189 labhyeta pratyaksa. śaktihīnā na siddhyanti na te yānti parām . sarvakarmāni . vrajet ] N1 N2 . m . gurum. kurvann api na lipyate 186 yogasiddhim avāpnoti śivasāyojyatām . °sthitam pc . 190 182 bhinne dehe śivam . --. sakalo jñeyo niskalo . śāntam.Dominic Goodall 141 182 līyate ca śive deve bhinne dehe śivam . 97 bhāvaye184 samarasatvena śivena saha samyuta . 105 188 prapañcarahitam . mūrdhnim ālambya yatnatah. āptopadeśagamyo ’sau sarvatah. h. śivasadbhāvam anyāyapathavartinām 103 śivabhaktivihīnāya gurubhaktivivarjite jijñāsākautukārthibhyo na deyam . tamartyānā . aparīksya. vrttasa . °sāyujyatām . śivo vyāpya vyavasthitah. h. sarvatomukham 107 svayam uccarate yasmāt svadehāvasthitah. sarvagato jñeyo nāmarūpavivarjitah. m . nindātarkānuvartinām na deyam . athavā tu N1 . śivam . ksatriye . bhitite N1 pc ac 183 śivah. °sthitaśivah.N1 pc vl 189 guruvaktrāt tu ] N2 . 102 anyathā dus. śivah. guruvaktrā tu N1 190 °sthitah. cinmātrapuruso . N2 187 akleśāt ] Npc 1 N2 . m. Nac 1 . samaraso bhūtvā gacchate śivam avyayam 98 athavātra185 nirālamba . evam . dharmaśīline vaiśye caiva dayāyukte śūdre śuśrūsatatpare . athavā — N2 pc ac � ac 186 °sāyojyatām ] N1 . yoga m. tama . sarvagato jñeyo ] N1 N2 . ---t N1 ac 188 nigūdha . patala . ca param . h. saprapamca . guha kāryakāranabhāvena . X—� X param. jñeyah. mpanne . gatim 96 183 śivah. ca param . vrajet 100 187 jñānayogam . m. kārayet 99 śivam ādhāya karmāni . īśvara uvāca dehasthah. m .

dvādaśāmgulam . vyāpī sa bhagavān kari syati . mdigdham . The parallel reveals that we should understand the locative kālottare as having the same sense as an ablative would here. ] Nac1 . śivam brahmahatyādikaih. tam . pāpair na ca lipyati tattvavit 116 asiddhau196 tattvavic caiva dehapāte śivāntikam 117 N 1 Cf. śāstram. devam . viditvā tu mucyate nātra samśaya . m. grhītavya . 192 mātrmodakanyāyena . pumsā. mtar . h. 109 nīyate śaktinā jīvas tasmin prāpya nivarttate gamāgamam . sadāśivah. N2 194 vatsa ] N2 . The following 6 pādas are written in a later hand in the margin. 112 devayānasya pūrve tu pitryānasya . 191 prānasyānte . vicaksa . ivoddhrtam .32. 196 asiddhau ] conj. viddhi tattvatah. in Mahābhārata 13. Vīnāśikhātantra . tu mayā vatsa nihsa . gamāgamam vyāpitvād gamanam . yogīnām . 317. yogo avyucchinnah. vaccha N1 195 In N1 this is the last line in the old hand. N2 192 grhītavya . nāsti śivāt parataram . yo brūyād dhamso . h. 12. 1 2 ac N 193 yoginām . m . m.17. mseti . 110 evam . avistaram 115195 atah.13. tatrāntastham . viditvā tu tadantam . paramadurlabham nāmnā tu vātulāt tantrād dadhno ghrtam . The last pāda is an old cliché to be found. prānasyā pc .306. asiddho N1 N2 . prānasyā . tad eva japam ucyate 108 191 prānasyānte . m . tir . devah. Sārdhatriśatikālottara 1. sampravaksyāmi . N1 . m. 194 kathitam. anyatra pātitā 193 tathāpi yoginām . 111 hamsaha .142 Mélanges tantriques à la mémoire d’Hélène Brunner tasmāt tattvavidām . cottare madhye tu setubandhasya gatvā bhūyo na jāyate 113 mano ’py anyatra niksipta . dr. s. ] N1 . vijānīyāt sarvavyāpī niramjanam . nai . ] N pc 1 .. mta . parataram .4: athātah. nāsti tatrastho vyāpayet prabhuh. for instance. grahītavyam N . pravartate 114 avicchinnena samyukta .

kim anyair bahubhir bbījaiś cittavyākulakārakaih. śambhunā. but it seems more likely that the con- jectured reading. jñānamus.Dominic Goodall 143 2ab Cf. 3c–5 These lines are closely paralleled in the Brahmayāmala (f. smaranāsmara . 145 and 146). bījenaikena tat sarvvam. nā .tena . sāram uddhrtya . vidhinā sādhakasya tu This shared passage—we are not sure of the direction of borrowing—has inclined us to accept the readings of MY in 3c and 4b. m.m sārabhūta m . new nu- meration 331. The hypermetrical South Indian opening verse reads: vrk . nirmitam tac cedam. sāram uddhrtya . The latter is perhaps intended as a neuter accusative. sarvvamantraprasādhakam mantram ekan tu nādākhyam. 2cd Identical to Sārdhatriśatikālottara 1. m. the Nepalese and South Indian texts of the opening of the Sarva- jñānottara (G 1998:lx and fns. . puspa . jñātvā nādeśvaran devam. samudrānā . kim anyair bahubhir devi vibhāgais tu malātmakaih. .ti . varānane ālabdhā tena paśavah. prokto devadevo nadātmanah. śivāgamam. 3d MY ’s text could have been preferred. 326v . drutam prayacchati mahāsiddhih. na . The fifth verse in the Nepalese opening reads: madhuvat sarvapuspe. palālavat etat te tantrasarvvasvam. with a problematic hiatus in the middle of the pāda. sarvaśāstresu . h. m. 3ab Identical to Sārdhatriśatikālottara 1.6ab. nocyate . lines 3–4): sakalo niskala . tathā ca sarvaśāstrānā . su. etad bījam. s. mantravit mudrāmantraprayogaiś ca svadhyānādīpitam. sā . tyajet sarvvam. sāratamam.5ab. gave rise to the variants we find. yogadr. yānti anāmayam. except that B’s edition has tad for tam. . śivam. samākhyātam. ksīrasāgaram . bahudā phaladāyakam prayogena tu sūksme. m.

5. Guhyasiddhi 1. found in exactly the same form in. e. Here. What we have may not be correct Sanskrit but it may be authorial: cf. It is pos- sible that the second half-line is intended to expand on the first.101. see TAK II. ] We would expect samprasārana yas. 21. 7b Does this mean: ‘That reality bestows compassion if one venerates Śiva according to prescription. after making the yogamudrā by [adopting] a correct posture.’ ? .g. Atharvavedapariśis. here. e. the sādhaka…’ 10 ‘…with his hands he should touch his legs and his arms [and all the way up the body] up to his head. Since this is a Siddhāntatantra.5. 8 dvihprakāram . It appears to be common in a range of tantric scripture from various periods. .10ab. in his hand and make the mudrā: holding then [this] yogamudrā. Note that there is no mention of the liṅga as the primary substrate of worship.1. perhaps the text rather means to refer to three separate mudrās: ‘The wise person should place the hamsa .56ab.e. 35.ta .tvā. Tantrāloka 29.65ab. ] dvih. and that the mudrā is the yogamudrā: ‘The wise person should place the hamsa . in keeping with the reductionist spirit of the text. Niśvāsa Guhyasūtra 14. The same form is found in 29. such an assertion might be ex- pected. . 9 bandhet ] This is an aiśa optative for badhnīyāt. which cannot be performed in a static posture. in Kubjikāmata 20. as would dviprakāram. Then.23. Tantrasadb- hāva 15. and with small differences in formulation in..tvā .’ yāvamastakam ] The sense here is of course that of yāvan mastakam. in his hand and make its mudrā. .66ab. But since what immediately follows is the mudrā widely known as the mahāmudrā.g. Kaulajñānanirnaya .. internal) worship is presented as being superior to exterior worship. It is not recorded by O 2003 as occuring in the epics. which would be unmetrical here. yielding the form is. karana. trihprakāram .144 Mélanges tantriques à la mémoire d’Hélène Brunner 6ab This is evidently an old tantric cliché. The first half-line does not mention which mudrā is intended.v. by itself would mean twice. the sādhaka…’ For the interpretation ‘correct posture’. Bhairavamaṅgala 252cd. ‘mental’ (i.4. with a correct posture. 2. s. and further- more it would be unmetrical in the cadence of the even-numbered pāda.

B’s text of Sārdhatriśatikālottara 1. but probably authorially so.33c–34b. nāt . 15c–16b The awkward syntax here is avoided in B’s text of Sārdhatriśati- kālottara 8. see note on 30 below. . 11c–12b Cf. piṅgalā and susumnā. We have therefore emended away the final letter of yāvat against grammar and against the evidence of the manuscripts. 16c mārgatrayam ] The three paths are presumably the three tubes best known (see note on 113) by the names idā. kathayasva me yena vijñānamātrena .136c and 11.73b. sepāt . pravaksyāmi . as soon as it is known. . m. rśet pādād ūrdhvam. We might inter- pret thus: ‘Leave aside. 7. hitāya vai hastābhyām.234d. samsp . Our text is hypermetrical. o Lord of the gods. yāvat tu mastakam esā .90d. kartum icchati vrthā . . paśūn mocayate ksa . which in B’s text reads as follows: vistaram. mudrā mahāmudrā sarvakāmārthasādhikā. Sārdhatriśatikālottara 8.Dominic Goodall 145 the place in which we least expect an infringement of the metre. [the guru] may liber- ate a bound soul [through initiation]. tyaja deveśa samk . sādhakānām.15–16b reads as follows: asya mudrām. pariśramas tasya naiva tatphalam āpnuyāt. [methods] which depend on other factors and teach me [a method] which is independent—[a method] through which. 7. . There are a few instances of yā- vat whose final t has been jettisoned for the sake of the metre preserved in the printed text of the Svacchanda: 4.5: ajñātvaitāni tattvāni yo dīksā . Final t is relatively fre- quently omitted from the end of third person optatives in -et in early Śaiva literature: see note on 98a below. 14 prasādena ] On the identity of the prasāda-mantra (or prāsāda-). it is not clear to me what it means.’ 13b parāparavyavasthitam ] This expression may not actually be corrupt.

(see note on 30 below). 24–25b This is how B prints Sārdhatriśatikālottara 5. jñānādim eva ca vairāgyam. or it could be assumed to be a euphonic ‘glide’ consonant introduced to obviate hiatus. the heart-mantra is used to generate each part of the throne of worship. entities with the names of the four positive qualities of the buddhi. The legs in the SE. must be tat sarvam. vahnito nyaset śaktibhih. sampravak . one could adapt . so ’nugrh . but cf. h? . 47ab. kesaravyūham.) 17c–18b This is another mismatched relative sentence: the correlative of yam. karnikā . then could one describe instances of it as pranavādiprayuktā . it seems likely to us that the perplexingly nonsensical formulation dharmajñānādi-m-eva ca was original to whichever text was the source of the non-eclectic recensions. which B prints thus: āpyāyane plutaś caiva bindunā mūrdhni bhūsita. hrdaya . dharmam.2cd. NW and NE are. SW. tu kalpayet. 22 What is the plural subject in this verse? Are plural instances of the prāsāda referred to? If the prāsāda is in this text the pranava . 16.146 Mélanges tantriques à la mémoire d’Hélène Brunner 17ab jagatah. which the redactor then after all supplied. note on 34d. padmam. it could be supposed to have been intended as a mistaken neuter ending. 92c 113cd. nāti Y that of the Nepalese MSS either to yield a hiatus between the pādas or a frozen sandhi: jagato anugrh . hrdayena . . yathāvidhy anupūrvaśah… . m. (For such frozen sandhis. syāmi . ca tathaiśvaryam īśāntam. 19–20 This pair of verses is the same as Sārdhatriśatikālottara 16. nāti. In that text.. except for the last half-line. From the distribution of readings. 23d siddhyate ] The anomalous ātmanepada is required here to fill the metre (otherwise both the 2nd and the 3rd syllables of the pāda would be short). . ] Instead of this reading of M . As for its apparently masculine accusative ending. as usual. We guess that the element ādi was at first intended to stand in place of the other members of the familiar list.1–2.. In ours it is simply . 2c–3b: yajanam. yam.1ab. see O 2003:21–4 and cf. h.

Our text might be parallel: ‘so too [one should produce with the mantra ] . 26–28 Sārdhatriśatikālottara 5. and it occurs in early manuscripts of other tantric works. but in passages which appear not to have been published: an exception is Svāyambhuvasūtrasaṅgraha 4. together with [the nine] powers [of Vāmā. which is to be found in the transmission of many texts.4–5 in B’s edition read: āvāhayet tato devam. in other words as Sadāśiva himself. which is used for all purposes. etc. that we find . nmukha . pūjanam. and it should therefore be no surprise. tu This insistence on the use of the heart-mantra for all manner of named contexts and whenever in doubt is also to be found in the Dviśati- kālottara. caiva hrdayena . the powers [of Vāmā. which should proba- bly be adopted. form sānnaidhyam is original. whose mantric body in other contexts is the five brahmamantras. The distribution of variants suggests that the odd double-vrddhi . the heart- syllable.] using the heart-mantra’. to be divided up into so many kalās. hrdayena . The reason for doing so here is presumably that it is used as the mūlamantra. ca tathācamanam eva ca snapanam. 25c It is unusual for . . (It is found as a variant. sthāpanam. which are quite regularly subdivided into 38 units (see TAK 2. but decided that the Nepalese text was construable. pādyam arghyam. to be a ubiquitous constituent of mantras given in the paddhatis’ injunctions. We could translate 27d–28b as . since it appears to replace even the mūlamantra and the aṅgamantras. tu kārayet uktānuktam.(?)] to- gether with the stamens [on which they are to be installed]’.Dominic Goodall 147 The last half-line quoted could be interpreted to mean: ‘He should pro- duce the group of filaments. We hesitated whether to emend 28a to vastrālaṅkāradānāni.) The variation between argha and arghya. since that text is the base for the surviving paddhati-literature. s. tu sa . kalā 3 and 4).67.3d in the old Skandapurāna . hrdayena . in fact for even more. etc. appears to be regionally determined: the former is typical of Northern sources and the latter of Southern ones. in 59. ca yat kiñcit tat sarvam. it is the pranava . In our text.v.

but the phrase is an old and widespread cliché. yielding the form is.109. using the pranava. 34d Here the anomalous ātmanepada is not metrically required (cf. Now it could be argued that this is an instance of clumsy scissors-and-paste editing: the redactor stuck in here a stock Kālottara half-line that didn’t happen to fit.3ab and 6. here.’ . e.4ab. the meditative exercise (dhāranā) .41b: na punarjanmatām. which is therefore the seed-syllable (varna . 35d sarvakarmāvabhāsakam ] Presumably the idea intended is that the prac- tice of yogic dhāranās . ] In Śaiva works.g. 36 pārthivārnavasa . We would expect samprasārana . But it seems rather more likely that the term prāsāda refers here not to the usual root-mantra of the non-eclectic recensions of the Kālottara. mantrajñah. 29 yas. help to make all ritual . prāsāda/prasāda must be a synonym for pranava. it is odd to find praise of the prāsāda (of which prasāda is a synonym) at the end of a chapter in which only pranava .tvā. 32–33b 32ab and 33ab are identical to Sārdhatriśatikālottara 6. unless we assume that MY ’s reading is original.34) and with siddhyate (e. (and not their laksa . in our tantra. his ex- amples of nominal inflections are of the oblique cases (2003:111).. even serves as the root-mantra. G 2004:360ff). together with the gifts of clothes and ornaments.tvā . or arna) . myuktām . ye na budhyanti te na budhyanti śaṅkaram and 8. Mahābhārata 5.4cd: prāsādam. but rather to the root-mantra of this text: in other words. vrajet In our context. na) actions work. The intervening line in the Sārdhatriśatikālottara is: hrdayenaiva . ] See note on 7b. Cf. Mahābhārata 13. yac cānyam ] Note the aiśa use of the non-pronominal neuter ending on a pronoun.148 Mélanges tantriques à la mémoire d’Hélène Brunner follows: ‘He should give …a golden thread for the waist.. Sārdhatriśatikālottara 15. both with siddhyante (e. While O records of epic usage that anya and other pronouns ‘sporadically do not inflect as pronominal adjectives’.35).g. in other words as Śiva. belonging to earth . . sarvakarmāni . has been used and in which pranava .35. note on 23d). note on 26–28. 30 Cf.g. kārayet. that focusses on the element ‘earth’ is be practised with a mantra containing the semi-vowel la (cf.

which floods. That the anomaly is authorial is suggested by its repetition in 41d. We assume that it means ‘the “surface” of the sky’ and has been formed as a counterpart to bhūtala on the mistaken analogy of such aluk-samāsas as khecara. fn. The variant readings recorded at this point reflect various attempts to normalise this anomaly. khetala is an anomalous form. doubtless in part because of having confused the words varna . 132 and 2004:lxxxvi). ‘full of mountains and dwelling places’. ‘ocean’. s.. . 4.g. but we may believe it to be intended because it is repeated in 42.’ I assume that the -jā in vārijā is loosely used to mean ‘connected with’ and without its original sense of ‘born from’ (cf. (It also occurs in. 40 I interpret this reconstructed verse thus: ‘The water-[fixation] (vārijā) is one which rains down club-like floods from roaring great clouds. G [quoting T] 1998:lvii. 41d vārunār . one is inclined to interpret this as a bahuvrīhi describing the fire-fixation: ‘By which the whole extent of the sky is set ablaze in a tur- moil of flames [like those] of the fire [at the end a cycle] of time. [everything] up to the world of the gods. ] See note on 36. Here it seems doubly awkard because it occurs in a tautologous compound with ambara. ] Instead of this hypermetrical reading. navayojitā .nayamāritantra . .Dominic Goodall 149 (pārthiva). and arna. 42ab Whether or not one emends to a feminine ending at the end of this compound. down from the surface of the sky. ‘which moves in the sky’. one-syllable. 41cd Perhaps interpret: ‘which destroys [everything] up to the noose of death that is the great flame from the fire of the poison [that emerged from the milk-ocean]’. 37 nagarāyatanasamkulām . e. adjective-forming tags in the Parākhya: G 2004:lxxxi–lxxxii).61d). the prevalence of se- mantically diluted. we could have adopted nagāyatanasamkulām. to mean ‘seed-syllable’. The redactor of our text appears to have intended the word arnava.’ Two . Kr. but it bears a feature shared by authorially hypermetrical read- ings in other works: it begins with two short syllables than can be read together rapidly (cf.

nivījī° MY . and which makes the impression of be- ing a prose analysis of a bahuvrīhi from which the relative pronoun has anomalously been dropped. or that there was originally a hiatus. functions as a euphonic glide. 43b dhāranā-m-agnisa . the bhūtas. extirpating enemies.g. ] Intended.. such that the di- rections are churned up and broken apart. 42cd Perhaps interpret: ‘[by which] a mass of water [may be] burned and al- most (iva) be reduced to a heap of ash. interpret ‘destroying snow and evil creatures’. mjñitā . m. For khetala. see note on 40. which intervenes between this compound and the mention of the fixation it should describe. and it is possible that nāgoddhāre should be left unchanged and in- terpreted to mean ‘drawing up snake[-person]s’ (or perhaps just conceiv- ably ‘attracting elephants’?).) 43cd nagoddhāre ripūtsāde himapāpapranāśane.’ The second half of the verse . Svāyambhuvasūtrasaṅgraha 20. (There are of course other possibilities: that an accusative was intended. 44 Perhaps interpret: ‘The fierce-wind-fixation: he should visualise the uni- verse as having the extent of the sky filled with dust. dhārayed imām nirbījī° ] conj.46. The reading himabādhāvināśinī is also possible: it would leave the preceding locatives seeming even more untethered. but neither passage uses the verb uddhr. Would the heat draw snake-folk up from the underworld? Cf. as in MY . The first is that there appear to be other instances of such unmoored adjectives. how- ever. It is that reading which sug- gests that pāpa should be taken as an ‘evil’ or obstacle. The second is that there are neuter(?) endings in the following half-line. and piśācas that the fixation of vāyu sweeps away in Parākhya 14.’ saṅghāta has been treated as a neuter noun.37 to some extent support the emendation to nagoddhāre. presumably. We could. rāksasas . e. ] ‘[it is good for] uprooting mountains. are two nominatives: it is to be assumed then that the m at the end of dhāranā .150 Mélanges tantriques à la mémoire d’Hélène Brunner considerations have prompted me not to emend to -khetalā. caiva himasya ca vināśane nāgoddhāre ripūtsāde dhāranā . Both the Parākhya and Mālinīvijayottara 13. in 44. nivīcī° Ed. for cf.14: nirbījīkarane . destroying the evil(?) of snow’..

gandhapuspair . Of course in many cases we cannot know whether this is not just because the sound was softened or suppressed in the pronunciation of some Nepalese scribes. Verse 97 below presents us with the same difficulty. The qualification sakalaniskala . ‘In the fourth [circuit] he should venerate the weapons in due order with incense and flowers. Furthermore. but we can be reasonably certain that this is at least in some places an authorial feature.’ . (cf. for instance. Niśvāsa Mūlasūtra 4. seated on the top of the yoga-lotus[-throne]. is presumably in- tended to convey that it is Sadāśiva who is to be visualised. however. and situated in that [he should see] his self.’ Here the accusative masculine devam is put in apposition to the neuter tattvam and also to bhagavam. however. he should see himself as the image/liṅga.5: catur- the pūjaye ’strāni . yathākramam. we are not forced by the metre to accept the anomalous cintaye. (It seems conceivable. which is the extremely subtle supreme glory of the great prasāda[-mantra]. The final t in such optative forms seems often to drop off in Nepalese sources for early Saiddhāntika texts. damārutā . And it is possible that the ending is corrupt and should be emended to a feminine nominative. It is assumed that pracan. that sarvam was intended to qualify nab- hastalam. it may be noted that N1 ’s graph for tsa is sometimes rather close to its graph for sa. which must be intended as an accusative masculine singular. cintaye ] N1 ’s cintaye has been retained. Consider. and then [he should see everything] as filled with that [nectar]. Then. right up to the top of the yoga-lotus[-throne]. 46–47 ‘The best of sādhakas should meditate on Him as raining down nectar. but.’ In our passage. the reality which is both Formed and Formless. it might have been intended as an adjective describing the vāyudhāranā . is given as the name of the fixation.) The first half-line I have taken as a bahuvrīhi adverb. but treated as a third singular optative (cintayet). in spite of its ending. which might have been so of other manuscripts of its period. and so cintaye here is perhaps as likely to be a graphic confusion as an authorial anomaly. 42ab). 45 Perhaps interpret: ‘He should contemplate [everything?] as essentially empty.Dominic Goodall 151 appears to contain a bahuvrīhi that has been half dismantled and which should perhaps be understood as though it read raja-āpūritanabhastalam. and in that [in turn] the Lord God.

2005:23). Cf. 50c–52b āpe appears to be intended to be a locative singular of a masculine or neuter noun. MY ’s vyomne is more likely to be authorial. and accordingly understand the half- line to mean: ‘The anchoring [in living beings] of these elements [takes place] accordingly. but without the normal preamble.’ For this .thā . bhūtapratis. which probably explains its being referred to here as yogakamala. 49a A ma-vipulā. but it might indeed be the so-called aniconic (avyakta) liṅga that is intended. to avikāritvam. dhyāyed vā satanum. samantatah. tu ] One could perhaps instead read with M pratis. śāntam. following Npc 2 . as masculine and sometimes as feminine. and vyomne stands for vyomni. dhyāyed oṅkāram īśvaram kadambagolakākāram. tārārūpam iva sthitam dhyāyed vā raśmijālena dīpyamānam. The lotus is clearly the lotus-throne that is imagined in daily wor- ship. Śivadhar- mottara 10. The functions assigned to the elements are unsurprising.85–86: aṅgus.thamātram . acalam. From context we may assume that pratilomam is intended to mean ‘[the sequence of tattvas given in] reverse order’. This throne is sometimes referred to as the yogapītha .thā Y thus: evam. (see G et al.. nakarūpakam . . The frozen sandhi transmitted in the Nepalese text has been adopted. Adopting the grammatically correct Nepalese reading vyomni would entail assuming a pāda in which both the 2nd and the 3rd syllables were short. 48a Here one could defend N1 ’s pre-correction reading on the grounds that the redactor might sometimes be treating these dhāranās . but MY ’s more correct yogakamalāntastha would also be possible. which we have accordingly corrected. ca. The variants attest to transmitters’ attempts to improve this oddity away. Similarly teje is intended to mean the same as tejasi.152 Mélanges tantriques à la mémoire d’Hélène Brunner The worshipper should. see himself as God. as is usual in tantric visualisation. with the excep- tion of adhikāritvam. The sense of liṅga here is not certain. but with each being split five ways. 52cd evambhūtā . vaksyamā . though the noun in question is usually treated as feminine and plural.

(in which we must take -bhūmaya h. and it is possible that Vedānta-influenced thinkers are the people alluded to here. as femi- nine accusative plural). is a cliché usually applied to rāga (e. bhagavān īśo visayānandabhūmaya . It is possible. m. but what that formulation was is difficult to determine.19cd: so ’srjad . as a nasalised. Npc 2 ’s tejasyaite assumes an irregular genitive tejasya. The verse may mean: ‘These are to be understood to be the subtle elements.96). cf.4ab: tathā hi jadabhūtānā . and they have been declared to be objects. and so it is perhaps not convincing as the reading that has given rise to the others. perhaps Īśvarapratyabhijñākārikā 1. The attribute visayānanda- .thā .Dominic Goodall 153 sense of pratis. vowel sound.g. pratis. laksa na . 64 The first quarter of this verse is obscure to me. Svacchanda 11. But I am not sure what would be. which could easily have been altered to the correct tejasy ete. But there is no strong reason to suspect them of being secondary. jīvadāśrayā.’. 55d This seems to be a pāda whose formulation provoked the wish to alter it. 55b One could defend N1 ’s reading here. Those who do not understand the [true] origin of the soul call this [sub- tle body made up of subtle elements] the “inner controler”. 60c–62b These lines were first omitted by N1 and then added in its margin by a later hand. Rauravasūtrasaṅgraha 2.thā. . . that the redactor was not disturbed by the metrical irregularity of having both second and third syllables short. in spite of the following vowel. . Perhaps one is in- tended to read the final syllable of hrdayam . such as might be considered by some to be notated with an anusvāra. 63 Apart from the hiatus within the pāda. The pāda 61d is metrically awkard because both its second and third syllables are short. or as a euphonic glide sound that obviates hiatus (see note on 99b below). and therefore slightly lengthened. Niśvāsa Guhyasūtra 7. which the scribe of N2 has copied and then cor- rected away. however. assuming that the redactor some- times used prātipadikas in place of inflected forms. Tantrasad- bhāva 11.224. in fact they seem required. h .98cd.9ab. Rauravasūtrasaṅgraha 1. 57c The final m of karmam. could be regarded either as a wrongly regularised ending. but cf. Antaryāmin is not a typically Śaiva usage. the treatment of tanmātra as mascu- line plural is irregular.

52ab: samayān pālayen nityam ubhayārthaphalepsayā.thama . These are not to be confused with the five upanishadic kośas. 69b This pāda is metrically anomalous in being entirely iambic (cf. trikam ucyate 197 I am grateful to M. is perhaps formed on the analogy of as. . ] The body is often said to be made up of six ‘en- velopes’ (kośa) in both tantric sources (e. m. 65v): snāyvasthiśukrasamghāta .15–16. 72a If N1 ’s manodyāni is correct (instead of N2 ’s plausible restitution mano- jñāni). fn. Three of these en- velopes come from the mother and three from the father. 76 śarīram… . 73 For the use of ubhayārtham. ca. . but an allusion to the cosmic matter māyā seems more likely. ca phalam: . m. .159 and 7. the Kālajñāna.161c–163b (f. paitrka .. 6. Svacchanda 4.g. which Ksemarāja . Svacchanda 5. by implication. 2005:170–1).g. glosses as follows: ubhayārtham aihikam āmusmika . s. with the meaning ‘6’. quoted in G et al. G 2004:lxxxvi). as is explained in the Niśvāsa Guhyasūtra 7. tkauśikam . sa.6. We intend to produce together (as signalled in G 2005:19. We may interpret our . Gerdi G for stimulating reflection on this subject.’ Colophon after 73 The irregular ordinal sa . which emanates from Śiva is [thus] for [success in] both [this world and the next]. 29) a note on the use in South East Asian inscriptions of kośa as a so-called bhūtasamkhyā . then perhaps it could be an aiśa form with the sense of mana- udyānāni. ‘the pleasure-gardens of the mind’.tama. 74 Identical to Sārdhatriśatikālottara 10.5 and Netratantra 3. bhogo moksaś verse to mean: ‘The mastery of knowledge is [of use] for liberation and for good behaviour and prudent conduct: this teaching. cf. 68c Context suggests that vimuhyante is to be understood as the locative sin- gular of a perfect passive participle (vimohite would here have been un- metrical). Haracari- 197 tacintāmani .154 Mélanges tantriques à la mémoire d’Hélène Brunner 67b Also conceivable would be māyāsu mohitah.12) and non-tantric ones (e. m.

dajaśarīrā . 3.. ucyate etad annena satatam. pacyamāno raktatām. m. t. pratipady- ate.52): tisro ’rdham. māmsatvam. tāni pratyekam. according to another tradition.41-42c). māmsa . m. fat). . for kotaya . in his commentary on the above mentioned passages of the Svacchanda. and syntax (singular verb with plu- ral subject) are irregular. asrṅmā. pānena ca vivardhitam sarvayonyām. . there are some variations in the list: ‘These are skin (or. ca svakośānalaparipakvam. the other two being those of the teeth and nails. bhavet tisrah: terms of crores. t. . each of these elements cooks itself in its own envelope (kośa). Vijñāneśvara explains: ta- . h. bhūtasa. (A corrupt version of this passage is to be found as Raurava- sūtrasaṅgraha 4.Dominic Goodall 155 tvaṅ māmsā . h. kośāni tvaṅmāmsaraktamajjāsthiśukrā . flesh. but the formulation in the Tanjore edition is unclear (2. sūksmadehopari . which explains a different rti conception. dagnisthānayogitvena. h. sa . m. kośāh.12). also Suprabheda. tathā hi—annaraso jātharāgninā . (thus ad 4. medastvam. and the next element on the list is produced as a result. asthy api svakośaśikhiparipakvam. ni . raktādisa . 6. tkauśikam . Cf.) As B remarks (1966:13). Ksemarāja. sa. . prathamah. semen. These thirty-five million hairs constitute the first of the three kośas that are the father’s legacy. nāsti iti sa evātmanah. this appears as tisro romakotyā . In the old Nepalese manuscript of that text. yogapāda 1. kośākāratayā sthitāh. . . raktam.21–22c (= Śaivāgamaparibhāsāmañjarī . syātmano yāni jarāyujān. ac- cording to another tradition. Thirty-five million is probably the num- ber intended in the embryological account in the Sarvajñānottara. .84. ni . bones. plus half a crore on top [of that number]’. in .22–3. on Yājñavalkyasm . dhā . majjāpi svakośapāvakaparipacyamānaś caramadhātutayā parinamate. ca mātrka . h). msalomamajjāsthisnāyvākhyā . h. is three…’. The last element. śarīram. .84a (tasya so . tu sa . ‘the hair. is held to be the first kośa. But per- haps one could instead adopt N1 ’s roma kotyā . Accord- ing to the Mitāksarā . romakotaya . 3. ca svakośasthenāgninā pacyamānam.’ What he does not men- tion is that śukra may replace majjā. medo ’pi svakośavahninā pakvam asthitām. caiva raktam. gives two different lists: sa . tendons (or. tprakārā . udāhrtam. caramadhātos tu parinatir . ddhātuparipākahetu- . 198 Commenting on Yājñavalkyasmrti .198 77ab The morphology (kotya . we should probably translate: ‘There is (sic) three crores of hairs. hairs).159). ma- jjātvam. kośah. . blood. śarīrāni). and marrow. h. (thus ad 7.5 and also in his ni commentary on Netratantra 3. trkam . which might be evidence for after all taking romakotyā .

see G 2004:244–5) and see the note on 78 below. T. pamcaprastho . in the Tanjore edition [ET ] this unit is 2. mūtrapurīsam . romakotaya . āhārasyāniyatabhāvād vijñeyam 61 evamvidho . N 1 . h. and catvārimśat. asthiśatāni 51 nava snāyuśatāni nava dvārāni . 15–16): trīny. mar- maśatam ] ET . bhūtātmā purusa . N1 . . rudhirasyādhakadvayam . 77b The usual ordinal would be vimśati . pp. (O 2003:113). the second by adding the final a. h ] ET . medas and tvac are here treated as a-stem nouns. dvādaśapalā . which is formed on the analogy of the ordinals trimśat . asthiśatāni ] ET . marmaśatam 55 dravasya palānyas. 52 majjā pañcaprasthā medah. strīny • 51 trīny . m. sa . is irregular usage for ekam. palasahasram. 334. prasthadvayam 53 tisro ’rdham.156 Mélanges tantriques à la mémoire d’Hélène Brunner as a nominative plural in N1 ’s reading of our text. sapta śirāśatāni ca 60 aniyatam. rather than vimśat . romako taya . meda h . ekādaśottaramarmmaśatam . h. sārdhapalapañcakam 58 śukrasya kuduvatrayam . the first by cutting off the final consonant. trīny. meda N1 . For some observations on the wildly different versions of this part of the Sarvajñānottara. 56 dvādaśa palāni śiśnajihvā 57 vr. asthiśatāni N1 . pañcaprasthā meda ET • 54 tisro ’rdham . . 78 palasahasraikam. rmaśita 334 • 57 dvādaśa palāni śiśnajihvā ] ET . ekādaśottaram. 334. tisro romako tyā . have been further reduced to vimśa . 334 • 55 ekādaśottaram .tau. ] em. tisrordhvam. these other measurements are widely divergent. ’yam. here. if N1 ’s precorrection reading is correct. iti 62 . for see Sarvajñānottara 30. and which may.51–62 (thus the numeration of my complete transcription of the text. astiśatāni 334 • 53 pañcaprasthā medah. . romakotya . . 59 pittasyādhakam. Whereas the numbers given above for hair.50–60.. 54 ekādaśottaram. pamcaprastā . na . teeth and nails were the same as those of the old (prose) version of this part of the Sarvajñānottara. h.

m. aniyatamūtrapurīsam . 60 ardham. 58 pittasya kudava . aniyatabhāt vijñeyatvād N1 . smrtam . palā jñeyāh. śirāśatāni N1 . m. āhārasyāniyatabhāvād vi- jñeyam ] ET . āhārasyānitab- hāvād vijñeyam 334 • 62 iti ] N1 . mūtrapurī sam . sapta śirāśatāni ca ] 334ET . which I have found transmitted in no manuscript to date (ED . ca nakhāh. proktāh.. 334 • 58 vr. °daka . m. sapta śināśatāni ca 334 • 61 aniyatam . ] N 1 . kaphasyārdhādhaka . 3. palāni daśa medasah. h. blood and fat—but the list continues. śuklasya kudu° . sa . . vinmūtra . iti cocyate 334ET The measurements are rather closer to those given in the verse re-write printed in the Devakottai edition (ED ) of the Sarvajñānottara (and there- fore copied into the Adyar edition (EA )). m . h. fn.. trimśat . vasāyāś ca palam. ] em. śuklam.Dominic Goodall 157 jihvā N1 . A E We expect our text to give measurements just of the three maternal kośas—flesh. ] EA . m . 334. jñeyam. vrk . see G 2006 and 2004:238. āhārasyānyonyakarmāni . m . sahasrapalam ucyate 61 raktam. balam māmsasya . daśanāh. m. palaśatam. ca kudava . sārd- hapalapañcakam ] ET . pittasyādhakasaptakam . ET • 60 pittasyādhakam. . m. sārdhapalapañcakam 334 59 śukrasya kudu° . m. ca pramā natah . 332.58c–62. cāpramānata. na . kalalasya ca 59 pañcārbudah.. . palatrayam. norddhapala . aniyatam mūtrapurīsasya// . ED EA • 62b cāpramānata . ] conj. ED • 60c pañcārbudah. m. dvādaśapalānimnajihvā . 62 • 59b °dhaka . palam N1 . prā ninā . mahāraktam. vr. śuklasya kuda° . caikapi ndena . majjā syāt taccaturgunam . EA 170–3):199 dvātrimśad . iti dehas tv abhihito nityasyānitya ātmanah. jñeyam. sa. pañcārbuda° ED EA • 61a śukram . tadardha m. smrtā. sa. śukra m . We apologise to readers interested in knowing what the units of mea- sure correspond to in some current scale: we are unable to supply this information. tadvīrya m. h ] ED . vimśatiś . . 199 For a discussion of the three editions of a small part of the Sarvajñānottara and their wide discrepancies. na .

6c–13. The word nicchvāsa is not standard Sanskrit and has been retained on the assump- tion that it is a back-formation calqued upon ucchvāsa (with the same senses as nihśvāsa.115c. . prānamaya .. e.. m. visargāpūrana.10b). or of those of consonantal nouns/adjectives. esā • esa . which consists of the life-force (prānamaya . h). For the nirvacana. it is the overlord of all the [other] nine. tasmāt prāna. prakīrtitah. Parākhya 4. yogayujām). prāno . h. ] em. is the first wind. exhaling [or perhaps ‘sighing.8a). ] The correct form would be manujānām (‘of men’). panting] and coughing’. . (Sārdhatriśatikālottara 10. tha’s .25 (which has āpūrayann eva) and very close to Tantrasadbhāva 24. 81–82b This is perhaps to be interpreted as follows: ‘prāna . 84 B’s less satisfactory text reads mūtraśuklamalān vāyur (Sārdhatriśati- kālottara 10. nām . D . The latter is shared by B’s text (Sārdhatriśati- kālottara 10. 200 Cf. It is [called] prāna .19: prāna . fn. The cleaned up text that B prints obviates the ‘problem’ by reading ca nr. h. 419. but this has been contracted to suit the metre (perhaps on the anal- ogy of pronominal genitives. 83d manujām adhah. prāna° • prāna . which appears in B’s text of Sārdhatriśatikālottara 10. . D-  82cd Perhaps interpret: ‘prāna . h) .. [It serves] to expel and to fill up. is present in people in such phenomena as in- haling. because it is 200 the breath (prāna . 83ab Almost identical to Svacchanda 7. such as tesām. but there prānana .9c) and raktapittakaphādikam (10. h. Parākhya 4. ] conj. adhah.158 Mélanges tantriques à la mémoire d’Hélène Brunner 81–89c This unit is part of the common stock of the non-eclectic recensions of the Kālottara: a slightly cleaned up version is to be found as Sārdha- triśatikālottara 10.. prati nityam āpūrayaty esa .8c) and is confirmed by Rāmakan. .9b). m.’ The unit 81c–82b is virtually identical to Svacchanda 7. m. appears in- stead of prayāna . cf. h.g. commentary ad loc.115d. the nirvacanas cited in G 2004:266. Cf.26ab.

g.311ff do not appear to help with interpret- ing our text. . 6v ). Yogacū dāma . . Pādmasamhitā . Jābāladarśanopani sat . m. responsible for sneezing: e. h k . . hunger with which krkara .34. has been omitted from B’s text. responsible for sneezing. 25. prose section 4. coughing and sighing.g. in 24. . . e.92c) is an anomalous form of vārddhakya. sa . The associations of these five breaths with bod- ily functions in Svacchanda 7.65c (…ksutt. Of course. or treat it as an adjective to samānah. vyāpanād vyāna ucy- ate.’ We assume that vārddhikya (also to be found in the Mañjuśrīmūlakalpa. even though the preceding words remain in the nominative. This makes krkara ne. .sats: e.37 and Gheran. if one retained ksubhite. is associated in in Gheran. Śān. as the first in a sequence of ac- tivities which continues with yawning. nyupani . and we find that a few other texts do indeed make krkara . caiva) and in some minor upa ni . whereas our text. whose ending has become attracted to the neuter endings of the other words in the line. 87ab B’s text here reads instead: prīter vināśakarano .g. is intended to mean ‘sneezing’ here. 88cd B’s text (of Sārdhatriśatikālottara 10. means ‘It is taught to be the destruction of pleasure.Dominic Goodall 159 85d One could perhaps retain °prakopanam and take it in apposition to samānah. dilyopani . for the word recurs below in 93 (where again B’s text has ksuta) . mhitā . dasa . yogapāda 2. appears to make it responsible for hunger. one could strain to interpret it to mean ‘shaking [produced by sneezing]’. 4. ‘It is that which destroys pleasure. the half-line is re- tained. which has a singular verb for a plural subject. 87cd This half-line. Confusion on the point probably goes back some centuries. . it is called vyāna because it fills. sat. 5. mhitā . It is.64c (krkara . but procyate ’dhunā is there replaced by kathayāmi te.’ Our text. as now consituted.13ab) reads: krkaras . krkaraś . But it is even possible that ksudhite .. rather than emending it (following B’s text) to make the compound more reg- ularly adjectival. vyāna is said to be [the cause of] senility. caiva devadatto vijrmbha. adhyāya 1. dasa . sat . 5. The anomaly probably belonged to the com- mon source of the non-eclectic recensions: note that in N2 ’s version of the same passage of the Sārdhatriśatikālottara (f. however. tu ksute . . Sneezing would clearly fit better in such a sequence. if correctly constituted. . r.sutk rte jñeya h).

ksatriye .46 brāhmane .48 śivabhaktivihīnā ye gurubhaktivivarjitāh. vai daksi .3: samkrānti . h. dharmmaśīline vaiśye caiva dayāyukte śūdre śuśrūsatatpare . śivena saha samyuta . hy ahaś caiva apāno rātrir eva ca susum . m. 5. h.42 vāsayet samarasaś cāham. pradātavyam. vrttisampanne . tathā 91–104 This notion of śaktisamarasa does not occur in the Sārdhatriśati- kālottara. ] em.43 athavā tu nirālambam mūrdhni-m-ālambya yatnatah. m .45 jñānayogo mayā khyāta akleśāt siddhimoksada . nu . N1 . m. caiva śaktisamarasam. Sārdhatriśatikālottara 11.36 ūrdhvaprāno . vidur budhāh.39 śrūyate ca yadā śaktih. suparīksya . cāpi ūnarātram. m. hy � vam .thabindukam . evam. s. japam. h. ] W. uttaram.38 saṅkrāntir iti vikhyātā śaktiś caiva nibodha me trtīye . dhanam. śivasadbhāvam anyāyapathavarttinām 5.49 • 38ab hy ātmā visuva . h. abdatrayanivāsine 5.41 śivam. 28v –29r ): saṅkrānti visuvañ . sarvakarmāni .m . yāgam. śr. . līyate ca śive devi bhinnadehe na samśaya .37 madhyadeśe yadā hy ātmā visu[[va. m]] . [[śakti]]hīnā na siddhyanti na ca yānti parāṅ gatim 5. 5. yogam. jñeyam idā .160 Mélanges tantriques à la mémoire d’Hélène Brunner 90cd Cf. sarvagatam. na deyam. but we find it in a damaged parallel passage in the Niśvāsa Uttarasūtra (f. 5. visuva . caiva ahorātrāyanāni ca adhimāsam r. nāyanam . marttyā dīksā--- .44 śivam ādhāya karmmāni . h. 5. � W • 41b mantrā dīksānugrahakārakā . calate gacchate caiva madhyadeśe yadā pumān 5. kurvann api na lipyate yogasiddhim avāpnoti śivasāyojyatām. nimdātarkkānuvarttinām .47 anyathā dus. vrajet 5. 5. caiva śivo vyāpya vyavasthitah. sa . 5. ta m. jijñāsākautukālīnā na deyan tattvam uttamam 5.tamarttyānām . viddhi nāmarūpavivarjitam cinmātrah. hy --. dhyānam. purusaś. kārayet 5. samaraso bhūtvā gacchate śivam avyayam 5. nā . caiva āyāme dvipūrvam. na .40 na śaktirahitā mantrā dīksānugrahakārakā .. śrutvā budhvā ca mānavah. K.

m. Those without power do not succeed and do . caiva Kpc . viśvāntam .ni . Power pervades all beings: hear [about her] from me: in the third stretching [of the breath. vāsayan K • 44ab nirālam- bam mūrdhni-m-ālambya ] conj. sarvakarmāni.. su re W • 49c °līnā ] K. K. viz. � K. . upon hearing it the man understands. cimnātram purusañ .. [which is] the second of the first [group of letters viz. of the equinox. of the suppression of calendri- cal nights and of intercalary months.. of days. when one yawns. purusa . homam . of transition [from one planetary house to another]. he goes to śiva. upon his body being destroyed. japahoma � ni .Dominic Goodall 161 N1 . or also into the North or South [tubes]. nights and the [Northern and Southern] turn- ings [of the sun]. yogayoga m . japam. °līnān N1 W With the help of the above. ] N1 . The upward breath is ‘day’ and the downward breath is ‘night’. . purusaś . nirālamba � vim ālabhya W • 44cd yāgam . 1N W • 47d śuśrūsatatpare . of a equal mixture of power. K. and when. When the ‘soul’ comes and goes into the centre.. The ‘southward turning [of the sun]’ is to be under- stood to be [when the life-breath is] in [the tube called] idā. �K • 42c cinmātrah. namely . m. The ‘suppression of a night’ [takes place] where one sneezes(?). then he is merged in God Śiva. N 1 . o God- dess. Mantras. followed by] the sixth [vowel. nirālamba � mālabhya K. yogayoga --. [this is] an ‘intercalary month’. caiva ] conj. h ] K. viśvāntam . do not bestow the grace that is initiation. then this is taught to be ‘transition’. martyā dīksānugraha .. nirālambam mūrdhnim ālab- hya N1 . yogam . then the wise know this to be ‘equinox’. yoge yoge � ni . W(unmetrical) • 46b °mok sada . and. vighnātram puru sa .m viddhi K ac . we may translate part of our passage (90–98) as follows: I shall teach you of the movement [of the breath around] the body. caiva N1 . --. °mok sada . recaka] when the śakti is heard. with] the anusvāra. m. if devoid of power. caiva W • 43a vāsayet ] N1 W. When the [life-breath that in some sense carries and is there- fore identified with the] ‘soul’ is in the centre. ] conj. puru sa .

the fourth of which is a śaktisāmarasya (4. the sense is of course that of N2 ’s bhāvayet. 90. cf. ad kriyāpāda 8. our text’s deve in the same place (95c) has to be taken in appo- sition with śive. 97cd One could consider emending to cinmātrah. devoid of name and form. linked with Śiva. In dualist works. One should meditate. Śiva should be understood to be omnipresent. on [everything as] being of the same flavour. Śiva pervades [everything]. for we expect the Mūla. 116.162 Mélanges tantriques à la mémoire d’Hélène Brunner not reach the supreme destiny. . Śiva is soul that is pure consciousness. There are three possible explanations of there being shared material here: our text could be borrowing from the Niśvāsa. which is not especially awkward. We are inclined to favour the first of these. 93c Note the frozen sandhi of ūrdhvaprāno. before an initial vowel. fn. Having thus become of the same flavour [as everything else]. the Niśvāsa could be bor- rowing from our text. he rests pervading everything. 99b mūrdhni-m-ālambya ] The m following the locative mūrdhni is assumed to be a euphonic glide to obviate hiatus with the following vowel (cf. both texts could be drawing on a third source. puruso . note on 44 above.297d): śaktau kuryāt caturthakam. There is also a small detail that suggests this direction of borrowing: the Niśvāsa’s vocative devi (in 5.’ 98a Although we have retained N1 ’s bhāvaye. but a yogic sāmarasya may be induced in the initiand’s soul before it is extracted from his body by the initiating guru (Mrgendrav . This is the context rtti in which such a yogic sāmarasya is preached in the Svacchanda (4. 3. There it is divided into seven sequential levels. 4). one goes to indestructible śiva. sāmarasya is not common. and making this into two statements: ‘the soul should be understood to be purely of con- sciousness.and Uttara-sūtras of the Niśvāsa to be amongst the earliest surviving Said- dhāntika writing. the Niśvāsa here has a hiatus-blocking particle hi. O 2003:5. fn.40c) seems natural in that context. . but it seems likely to be a secondary alteration made necessary because our text is addressed to Skanda.297c– 315).66–8).

spe gandha iva sthitah. hamseti . devah. One should know that there inside that [place] is the all-pervading. . .Dominic Goodall 163 100a Given the parallel. 105 Identical to Sārdhatriśatikālottara 23.2. ca yathā tailam pu . guruvaktrāt tu labhyeta pratyaksa. sarvatomukhah. here the dative dhar- maśīline qualifies the locative ksatriye. Knowing [Him to be] inside the [course of the] breath. Niśvāsa Nayasūtra 4. genitives and datives are used interchangeably with da- tive sense (O 2003:348). under- stand perhaps: ‘If one places [one’s mind in] Śiva…’ 101c–104 Locatives. The reading suparīksya . e. gamāgama in TAK 2). tilesu . sadāśivah.thāya . see also s. pradātavyam abdatrayanivāsine in our parallel is more logical than what we have. The first of these half-lines occurs below in our text as 112ab. what is more. men who know the truth call this same [practice of breathing] “recitation”.47: samsārabhayavitraste .g. 108–10 ‘Because Śiva residing in one’s body utters himself. dātavyam. In this case the dative form ends in -e. What is being described is of course the notion that breathing can be treated as the repetition of . the thematic locative ending. 106–7 The passage continues differently in the Sārdhatriśatikālottara (23. we are reluctant to emend to śivam ādhyāya. and. which must be understood to be el- liptical: ‘Without examining [the candidate] one should not give [this knowledge.v.v. but one may give it] to one who has dwelt in the gurukula for three years’. ‘those sunk in curiosity and thirst for knowledge’. m. yo brūyād dhamso . but other early Saiddhāntika litera- ture also furnishes instances of thematic datives (in -āya) made to agree with thematic locatives.3– 4b): hamsa . [one should know that] the end of that [course] is the [place] twelve finger-breadths [beyond the nose-tip]. in TAK 1. Our text’s jijñāsākautukārthibhyo is perhaps a secondary correction of the Niśvāsa’s anacoluthic jijñāsākautukālīnā. a notion referred to in later texts as ajapājapa (q. . the . tu jitendriye. dharmajñe priyavādine japaliṅgārcanis.

ta . Of course it would be easy enough to avoid the problem here by emending to the neuter sarvavyāpi. urasi sthitah). udāhrtam. 111 vyāpayet ] This could be treated as an instance of the causative with the sense of the simplex.13cd): śaktyā tu nīyate jīvas tasmin prāpya nivartate. 113 The association of two of the three principal tubes with ancestors and with gods is unsurprising. of which the correct form would be śaktyā. s. sarvam. pravrttyartha . The line appears in B’s text of the Sārdhatriśati- kālottara thus (23. who records one epic use of Śakti (a masculine proper name) declined as though it were a noun in -in.36c–37b. .164 Mélanges tantriques à la mémoire d’Hélène Brunner spotless. . japa uddis. perhaps in part because it is in apposition with a form that could be nominative (in the neuter) or accusative. ante ] We are assuming that this pre-correction reading of N1 was used in the sense of antah.56cd (tasyāyam. (The naming of the three principal tubes varies in early tantric literature: see TAK 2. By means of the śakti the [life-breath that in some sense carries and is therefore identified with the] “soul” is led to that point and. and 7. also Svacchanda 7. h. one is liberated. but I am not sure how to interpret pūrve and uttare. it is descriptions of Bhairava that are compared to sweets: they are not ultimately true but serve as inducements to motivate meditators. siddhimuktiphalapradah).59cd (svayam uc- carate hamsa . In that passage.’ Cf.. . śaktinā ] This is of course intended as an instrumental singular. of this there is no doubt. Once one knows this to-and-fro. m. pp. associated with the moon and with the tube idā.h prā ninām . but the one on the right.v. which is there not the central tube. 112cd ‘[This practice of “japa”] should be taken up by wise persons in the same manner that [a child takes] a sweet from its mother. it returns. O 2003:86. is treated as though it were accusative here. or as an irregular simplification of the optative vyāp- nuyāt. 236ff) we find the pitryāna . In a passage of the Niśvāsakārikā (32. . amā. Cf. . among the . while the de- vayāna is assocated with the sun and with susumnā. Cf. 17.85ff. Vijñānabhairava 13cd: mātrmodakavat . T.’ Verse 108 = Dviśatikālottara 7. once it has reached there. sarvavyāpī nirañjanam ] We are assuming that the masculine nominative singular.

The form lipyati is of course intended as a passive (cf. NGMPP Reel No. sarvādhvapāravartiśiva- padaprāpakam. 114 For the frozen sandhi between pādas c and d. called piṅgalā. tu tato nādam.98cd (T. pāpaih. Niśvāsakārikā 15. . p. 5v ).58ab. 32. however. f. In Sāmbapañcāśikā 49.) This is essentially the same in the Svaccha- nda (7. Electronic edition of Mark D based on NGMPP Reel Nos. see note on 17ab.148–9) and in the Sarvajñānottara (4. namadhye . naiva lipyeta yogavit. 201 This half-line is also to be found as Svacchanda 7. panthānam. yogo hy avicchinnah. Cf. mārgam. except that the right-hand tube there is. 84): brahmahatyādibhih. Svacchanda 4. as eventually became normal. A 188/22.46. tad vijānīyāt tatrastho vyāpayet prabhuh. anyatra pātitam tathāpi yoginām. O 2003:191. begins a new sentence with tato and seems to understand setubandha to refer rather to a path formed by the subtler levels of sound in the enunciation of the mantra (śaktivyāpinī- samanonmanārūpasetubandhātmakam. which describe sāmarasya at the level of the tubes: mantra ātmā tathā nādī. . samarasībhavet vāmadaksi . nādam. the problem has been obviated by the insertion of a particle in B’s text of the parallel section in the Sārdhatriśatikālottara (23. p. pramocayet setubandham. fn. m. caksur. mārgam. 334. yatra gatvā na jāyate This might seem to suggest that setubandha is simply the name for the central tube. but Ksemarāja . Again.303–304b. M C . evam. A 44/1. and A 44/2.15–16b): tadantam. mocayed gamayet). 201 mano ’py anyatra niksipta . 4). ca tam. B 118/7. Nepalese MS. 17. pravartate 116cd Cf. Nāgarī script. Paper. NAK 5-4632. Something similar might be intended in Sāmbapañcāśikā 50. T. the positions appear to be reversed.Dominic Goodall 165 Corrigenda and Addenda.

17 and T. Nāgarī script. . . 760. 334. NGMPP B27/21. Palm-leaf.33. NGMPP Reel No. Palm-leaf. Nos. Palm-leaf. NGMPP Reel No.thamātra . 281 and 510. London. paper transcripts in Devanāgarī. . NAK MS pra 89. Also GOML MS D 5550 and IFP T. NAK MS 1–227. Paper. NAK MS 3-370. . paper transcripts in Devanāgarī. and Wellcome Institute for the History of Medicine. . A 159/18. NAK MS 1–1692. B 118/7. Nos. B 118/7.  . NGMPP Reel No. Sanskrit MS I. 75. 1645 and Add. Nāgarī with pr. NGMPP B 25/2. The verse and chapter numeration used in our annotation is that of Dominic G’s edition in progress. NGMPP B 24/59. . Two apographs. The verse and chapter numeration used in our annotation is that of Mei Y’s edition in progress. . 127. early Nepalese ‘Licchavi’ script. Newari. Palm-leaf.166 Mélanges tantriques à la mémoire d’Hélène Brunner . 1694.  IFP MSS T. Also IFP T. twelfth-century Newari script. NGMPP Reel No. A 43/12. Paper. early Nepalese ‘Licchavi’ script. Numeration is that of the elec- tronic edition of Somadeva V. NAK 5-4632. NAK 5-4632. Nāgarī script. Palm-leaf. both in Devanāgarī and on paper: NAK MS 5-2401. NGMPP A 42/6. Paper transcripts in Devanāgarī. vowel-notation. Palm-leaf. hooked Newari. s. Cambridge MSS Add. NAK MS pam. . A 41/14. NGMPP Reel No. . NAK MS pam 687. 779.