WIENER STUDIEN

ZUR TIBETOLOGIE UND BUDDHISMUSKUNDE


GEGRÜNDET VON
ERNST STEINKELLNER




HERAUSGEGEBEN VON
BIRGIT KELLNER, HELMUT KRASSER,
HELMUT TAUSCHER



HEFT 70.1











WIEN 2007


ARBEITSKREIS FÜR TIBETISCHE UND BUDDHISTISCHE STUDIEN
UNIVERSITÄT WIEN




PRAMĀṆAKĪRTIḤ


PAPERS DEDICATED TO ERNST STEINKELLNER
ON THE OCCASION OF HIS 70
th
BIRTHDAY


EDITED BY
BIRGIT KELLNER, HELMUT KRASSER, HORST LASIC,
MICHAEL TORSTEN MUCH and HELMUT TAUSCHER


PART 1










WIEN 2007

ARBEITSKREIS FÜR TIBETISCHE UND BUDDHISTISCHE STUDIEN
UNIVERSITÄT WIEN















Cover painting "die bunte hoffnung" (detail) by Arik Brauer, © by Arik Brauer

Copyright © 2007 by
Arbeitskreis für Tibetische und Buddhistische Studien
ISBN: 978-3-902501-09-7 (Part 1)



IMPRESSUM
Verleger: Arbeitskreis für Tibetische und Buddhistische Studien
Universitätscampus AAKH, Spitalgasse 2-4, Hof 2, 1090 Wien
Herausgeber und für den Inhalt verantwortlich:
Birgit Kellner, Helmut Krasser, Helmut Tauscher
alle: Spitalgasse 2-4, Hof 2, 1090 Wien
Druck: Ferdinand Berger und Söhne GmbH, Wiener Straße 80, 3580 Horn

Contents


Ernst Steinkellner – Imprints and echoes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xi
Publications of Ernst Steinkellner . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xxvii
Katia Buffetrille, “Pays caché” ou “Avenir radieux?” Le choix de Shes rab
rgya mtsho . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1
Gudrun Bühnemann, śivaliṅgas and caityas in representations of the eight
cremation grounds from Nepal . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
Christoph Cüppers, Die Reise- und Zeltlagerordnung des Fünften Dalai
Lama . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37
Elena De Rossi Filibeck, The fragmentary Tholing bKa’ ’gyur in the IsIAO
Library . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 53
Max Deeg, A little-noticed Buddhist travelogue – Senghui’s Xiyu-ji and its
relation to the Luoyang-jialan-ji. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63
Hildegard Diemberger, Padmasambhava’s unfinished job: the subjugation of
local deities as described in the dBa’ bzhed in light of contemporary
practices of spirit possession . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85
Georges Dreyfus, Is perception intentional? A preliminary exploration of
intentionality in Dharmakīrti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95
Franz-Karl Ehrhard, The biography of sMan-bsgom Chos-rje Kun-dga’ dpal-
ldan (1735–1804) as a source for the Sino-Nepalese war . . . . . . . . . . . . . . . . . 115
Vincent Eltschinger, On 7
th
and 8
th
century Buddhist accounts of human
action, practical rationality and soteriology . . . . . . . . . . . . . . . . . . . . . . . . . . . 135
Eli Franco, Prajñākaragupta on pratītyasamutpāda and reverse causation . . . . . . . . 163
Toru Funayama, Kamalaśīla’s distinction between the two sub-schools of
Yogācāra. A provisional survey . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 187
Richard Gombrich, Popperian Vinaya: Conjecture and refutation in practice . . . . . 203
Michael Hahn, In defence of Haribhaṭṭa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 213
Paul Harrison, Notes on some West Tibetan manuscript folios in the Los
Angeles County Museum of Art . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 229
Jens-Uwe Hartmann, Der Sattvārādhanastava und das Kṣāranadīsūtra . . . . . . . . . . 247
Guntram Hazod, The grave on the ‘cool plain’. On the identification of
‘Tibet’s first tomb’ in Nga-ra-thang of ’Phyong-po . . . . . . . . . . . . . . . . . . . . . 259
Contents x
Harunaga Isaacson, First Yoga: A commentary on the ādiyoga section of
Ratnākaraśānti’s Bhramahara (Studies in Ratnākaraśānti’s tantric
works IV) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 285
Takashi Iwata, An analysis of examples for the interpretation of the word
iṣṭaḥ in Dharmakīrti’s definition of the thesis . . . . . . . . . . . . . . . . . . . . . . . . . . 315
David Jackson, Rong ston bKa’ bcu pa – Notes on the title and travels of a
great Tibetan scholastic . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 345
Christian Jahoda, Archival exploration of Western Tibet or what has re-
mained of Francke’s and Shuttleworth’s Antiquities of Indian Tibet,
Vol. IV? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 361
Muni Śrī Jambūvijayaji, Dignāga’s Nyāyapraveśakaśūtra . . . . . . . . . . . . . . . . . . . . . 395
Shoryu Katsura, Dharmakīrti’s proof of the existence of other minds . . . . . . . . . . . . 407
Deborah Klimburg-Salter, Tradition and innovation in Indo-Tibetan painting.
Four preaching scenes from the life of the Buddha, Tabo mid 11
th

century. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 423
Taiken Kyuma, Marginalia on the subject of sattvānumāna . . . . . . . . . . . . . . . . . . . 469
Horst Lasic, Placing the Tabo tshad ma materials in the general development
of tshad ma studies in Tibet. Part one: The study of the Nyāyabindu . . . . . . . 483
Christian Luczanits, Prior to Birth II – The Tuṣita episodes in Early Tibetan
Buddhist literature and art . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 497






WIENER STUDIEN
ZUR TIBETOLOGIE UND BUDDHISMUSKUNDE


GEGRÜNDET VON
ERNST STEINKELLNER




HERAUSGEGEBEN VON
BIRGIT KELLNER, HELMUT KRASSER,
HELMUT TAUSCHER



HEFT 70.2











WIEN 2007


ARBEITSKREIS FÜR TIBETISCHE UND BUDDHISTISCHE STUDIEN
UNIVERSITÄT WIEN




PRAMĀṆAKĪRTIḤ


PAPERS DEDICATED TO ERNST STEINKELLNER
ON THE OCCASION OF HIS 70
th
BIRTHDAY


EDITED BY
BIRGIT KELLNER, HELMUT KRASSER, HORST LASIC,
MICHAEL TORSTEN MUCH and HELMUT TAUSCHER


PART 2










WIEN 2007

ARBEITSKREIS FÜR TIBETISCHE UND BUDDHISTISCHE STUDIEN
UNIVERSITÄT WIEN















Cover painting "die bunte hoffnung" (detail) by Arik Brauer, © by Arik Brauer

Copyright © 2007 by
Arbeitskreis für Tibetische und Buddhistische Studien
ISBN: 978-3-902501-09-7 (Part 2)



IMPRESSUM
Verleger: Arbeitskreis für Tibetische und Buddhistische Studien
Universitätscampus AAKH, Spitalgasse 2-4, Hof 2, 1090 Wien
Herausgeber und für den Inhalt verantwortlich:
Birgit Kellner, Helmut Krasser, Helmut Tauscher
alle: Spitalgasse 2-4, Hof 2, 1090 Wien
Druck: Ferdinand Berger und Söhne GmbH, Wiener Straße 80, 3580 Horn

Contents


Klaus-Dieter Mathes, Can sūtra mahāmudrā be justified on the basis of Mai-
trīpa’s Apratiṣṭhānavāda? . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 545
Claus Oetke, About the assessment of views on a self in the Indian philo-
sophical tradition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 567
Patrick Olivelle, The term vikrama in the vocabulary of Aśvaghoṣa . . . . . . . . . . . . . 587
Parimal G. Patil, Dharmakīrti’s white lie – Philosophy, pedagogy, and truth
in late Indian Buddhism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 597
Ole Holten Pind, Nāgārjunian Divertimento – A close reading of Mūla-
madhyamaka-kārikā VII 30cd and VIII 7cd . . . . . . . . . . . . . . . . . . . . . . . . . . . 621
Karin Preisendanz, The initiation of the medical student in early classical
Āyurveda: Caraka’s treatment in context . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 629
Ernst Prets, Implications, derivations and consequences: prasaṅga in the
early Nyāya tradition . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 669
Charles Ramble, The Aya: Fragments of an unknown Tibetan priesthood . . . . . . . . 683
Ludo Rocher, Commentators at work: Inheritance by brothers in Hindu law . . . . . . 721
Rosane Rocher, Henry Thomas Colebrooke and the marginalization of Indian
pandits . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 735
Cristina Scherrer-Schaub, Immortality extolled with reason: Philosophy and
politics in Nāgārjuna . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 757
Lambert Schmithausen, Problems with the Golden Rule in Buddhist texts . . . . . . . . 795
Walter Slaje, Werke und Wissen: Die Quellensammlung (AD 1680) des
Kaschmirers Ānanda zum Beweis der Superiorität der karmajñāna-
samuccaya-Doktrin . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 825
Per Sørensen, Restless relic – The Ārya Lokeśvara icon in Tibet: Symbol of
power, legitimacy and pawn for patronage . . . . . . . . . . . . . . . . . . . . . . . . . . . . 857
Tom J.F. Tillemans, On bdag, gzhan and the supposed active-passive neutra-
lity of Tibetan verbs . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 887
Toru Tomabechi, The extraction of mantra (mantroddhāra) in the Sarva-
buddhasamāyogatantra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 903
Raffaele Torella, Studies on Utpaladeva’s Īśvarapratyabhijñā-vivti. Part IV:
Light of the subject, light of the object . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 925
Kurt Tropper, The Buddha-vita in the skor lam chen mo at Zha lu monastery . . . . . . 941
Contents vi
Helga Uebach and Jampa L. Panglung, A silver portrait of the 6
th
Źwa-dmar
Karma-pa (1584–1630) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 975
Käthe Uray-Kőhalmi, Geser/Kesar und seine Gefährtinnen . . . . . . . . . . . . . . . . . . . . 989
Leonard W.J. van der Kuijp, *Nāgabodhi/Nāgabuddhi: Notes on the Guhya-
samāja Literature . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1001
Roberto Vitali, The White dPyal: Early evidence (from the 7
th
century to the
beginning of bstan pa phyi dar) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1023
Chizuko Yoshimizu, Causal efficacy and spatiotemporal restriction: An
analytical study of the Sautrāntika philosophy . . . . . . . . . . . . . . . . . . . . . . . . 1049
Kiyotaka Yoshimizu, Reconsidering the fragment of the Bhaṭṭīkā on
inseparable connection (avinābhāva) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1079


Studies on Utpaladeva’s Īśvarapratyabhijñā-vivti.
Part IV: Light of the subject, light of the object
1
Ra f f a e l e Tor e l l a , Rome
The present paper is the fourth of a series of papers (Torella 2007a, 2007b,
2007c) in which I am presenting the critical edition and English translation of
the fragmentary codex unicus of the Īśvarapratyabhijñā-vivti, the long
commentary that Utpaladeva composed on his own Īśvarapratyabhijñā-kārikā
(ĪPK) and Svavtti, a work of outstanding importance for the philosophy of
Kaśmīrian Śaivādvaita and for Indian philosophy as a whole. I will not repeat
here what I have already said elsewhere on the nature of the Vivti and its
relation to the other commentaries.
2
Let it suffice to recall that Utpaladeva is
said to have composed the ĪPK and the concise Vtti at the same time, and later
to have devoted an analytic commentary to the complex Kārikā-Vtti, i.e. our
Vivti (or Ṭīkā), in which he discussed possible alternative views and rejected
them, also occasionally making quite long digressions on particular subjects.
Of this lengthy work – corresponding to 8000 ślokas (hence the traditional
denomination of Aṣṭasāhasrī) – only a comparatively small fragment has come
down to us, covering the section ĪPK I.3.6 through I.5.3. A detailed exposition
of my discovery of the original manuscript, made after a cursory consultation,
some fifteen years ago, of a transcript of the same by Prof. K. Ch. Pandey, can
be found in the first study I have devoted to this text (Torella 2007a), which
also contains a description of the manuscript (National Archives, Delhi, Skt.
Mss. No. 30).
1
This paper is dedicated to Ernst Steinkellner as a little token of my admiration for the
extraordinary scholar and the refined gentleman so uniquely blended in the same
person…
2
Torella 2002: XL–XLV.
B. Kellner, H. Krasser, H. Lasic, M.T. Much, H. Tauscher (eds.), Pramāṇakīrtiḥ. Papers dedi-
cated to Ernst Steinkellner on the occasion of his 70th birthday. Part 2. (Wiener Studien zur
Tibetologie und Buddhismuskunde 70.2) Wien 2007, pp. 925–939.
926
Studies on Utpaladeva’s Īśvarapratyabhijñā-vivti
The present article deals with the Vivti on ĪPK I.4.6–I.5.3. Following the
summary made by Abhinavagupta in the Īśvarapratyabhijñā-vimarśinī (ĪPV)
and Īśvarapratyabhijñā-vivtivimarśinī (ĪPVV), the subject matter of the fourth
āhnika of the Jñānādhikāra can be outlined as follows:
3
(kār. 1) presentation of
an explanation of the phenomenon of memory according to the author’s view;
(kār. 2) memory possesses the capacity of manifesting the unique particular
that had been the object of a previous perception; (kār. 3) memory enters the
previous perception and its object, becoming one with them; (kār. 4) in
memory, the previous perception does not appear as an object, that is, as
something ‘separate’ from memory; (kār. 5) not even in the case of the yogic
cognition do the perceptions experienced by others appear as an object, as
something ‘separate’ from the yogic cognition; (kār. 6) if memory seems to
objectify the previous cognition as something separate from it, this is only a
matter of conceptual construction, not of actual fact; (kār. 7) this can be extend-
ed to conceptual thought too: also conceptual thought does not objectify perce-
ption but becomes one with it; (kār. 8) the one and unitary consciousness princ-
iple is the ultimate resting place of memory, the object remembered and the one
who remembers, and, by extension, of the perceived object, the perception and
the perceiver. The fifth āhnika is devoted entirely to the analysis of jñānaśakti,
which is mentioned in the somewhat enigmatic Bhagavadgītā verse forming the
starting point of Utpaladeva’s argumentation.
4
He deals with this only after
having dealt with memory because “in a very clear manner memory can serve
as a preliminary logical reason for the establishment of the identity of the self
with the Lord” (cf. Vivti, f. 9v13–10r1). Unfortunately, only the Vivti on the
first three kārikās has survived. Kārikā 1 gives a general definition of jñānaśak-
ti, a kind of pratijñā with respect to the proving arguments that will be stated in
the rest of the āhnika: even what appears as external must have a prior
existence within the consciousness of the knower. Kārikās 2–3 add: if the
object is able to become light after the completion of the knowledge process
started by the knower, this means that light is its very nature: what is not
already essentially light in itself cannot by any means shine (or be caused to
shine).
For a detailed analysis of the contents of the Vivti here under consideration,
I refer the reader to my forthcoming translation. The central point is an inquiry
into the relationship between the perceiving subject (grāhaka) and the
perceived object (grāhya) on one hand, and, on the other hand, between the
perceiving subject – that is, the empirical subject acting in the māyā world –
and the subject in the absolute sense, the Knower (paramārthapramāt)
3
ĪPV I, p. 114,8–115,9; ĪPVV II, p.1,18–2,8.
4
Bhagavadgītā XV.15b mattaḥ smtir jñānam apohanaṃ ca.
927
Raffaele Torella
identified with Śiva or the supreme Consciousness. The very fact that the text
presents the perceiving subject and the perceived object as a dvandva
compound (see the concluding kārikā of the fourth āhnika, where memory is
examined)
5
points to their mutual dependence, in the words of Utpaladeva,
anyonyāpekṣā.
6
This means, as Abhinavagupta explains, they are assumed to be
linked by a reciprocal union that is two-directional (itaretarayoga), and
consequently, the grammatical principle of sahāvivakṣā ‘intention to express
simultaneously’ applies: the perceiving subject simultaneously points at, or
expresses, the perceived object and vice versa, the ultimate reason for this
being the fact that each is simultaneously itself and the other (ĪPVV II, p.
58,11–12 dvandvasya itaretarayogo darśitaḥ | sahavivakṣā ca atraiva yuktā
dvayor api grāhyatvāt grāhakatvāc ca). This must also be understood in a more
subtle way: the subject-ness of the māyic individual is mixed with a more or
less conspicuous dose of object-ness, and the object-ness of the body is mixed
with a certain dose of subject-ness. The status of a cognizable object (vedyatā)
pertaining to the body is not the same as that of a jar, where the vedyatā is
full-fledged and the highest level of insentience has been reached. However,
the vedyatā of the body or vital breath cannot be compared with the vedyatā of
the universe with respect to the level of subjectivity called īśvara, since, to the
latter, things appear as inseparate from one another and each thing appears to
be made of everything. Nor can the level of subjectivity of an empirical
perceiver be compared to that of īśvara, where the whole mass of cognizable
objects is, so to speak, ‘covered’ (saṃcchādita) by the I. By pointing out this
multiplicity of levels, both subjective and objective, Utpaladeva aims at under-
mining the belief that they possibly have an intrinsically definite nature.
Instead, they are more like two communicating vessels. In order to explicate
what his own kārikā states (I.4.8cd “The two elements divided into perceiving
subject and perceived object are manifested within the [highest] cognizer”),
Utpaladeva says: “They are woven into the cognizer who performs the act of
reflective awareness” (Vivti, f. 27r15 parāmśati pramātari protau). So, will
they be comparable to two gems woven into a thread, asks Abhinavagupta,
giving voice to a hypothetical opponent?
7
No; in fact, Utpaladeva adds immedi-
ately after the above statement, “They are indeed ‘made’ of the cognizer”
(tanmayāv eva).
The critical point for the object is when the knower cognizes it, i.e. makes it
‘shine’, manifests it (prakāśayati). Kār. I.5.2cd is to be understood as an
allusion to the Bhāṭṭa Mīmāṃsakas’ thesis, which is diametrically opposed to
5
I.4.8c grāhyagrāhatā°; Vtti thereon anubhāvyānubhāvakau.
6
Vivti, f. 27r17 grāhako grāhyaś ca anyonyāpekṣāv avabhātaḥ.
7
ĪPVV II, p. 58,20 kiṃ maṇidvayasya iva tantau pramātari protatvam anayoḥ.
928
Studies on Utpaladeva’s Īśvarapratyabhijñā-vivti
Utpaladeva’s position and indirectly helps him formulate his own in a straight-
forward way: “The light is not differentiated [from the subject]: being light
constitutes the very essence of the object”. In other words, according to
Kumārila, when an object is cognized what in fact happens is that an additional
quality, ‘being manifest’, occurs in it, from whose presence a previous
cognitive act is inferred. Utpaladeva contradicts this: the object cannot receive
such ‘light’ from outside; only what is essentially light can shine and light must
already be the very self (ātman; cf. I.5.2d) of the object, its own form
(svarūpabhūta; cf. Vtti thereon). The being of the object consists in its becom-
ing manifest (Vivti, f.29v11–12 prakāśamānatātmikā sattā). Light, in its
essence, is the knower itself: it is the contact with the knower’s light that, so to
speak, kindles the latent, inner luminous nature of the object. Thus, if it is true
that both subject and object are essentially light, we are not allowed to say that
the light-knower is the light-object, but only the other way round. To explicate
this concept, Utpaladeva makes a rare exception to his usual dislike for quota-
tions: for a second time, he cites a passage from the Bhagavadgītā
8
(here
VII.12d na tv ahaṃ teṣu te mayi ‘but I am not in them, [whereas] they are in
Me’).
9
When in the māyic world the object shines as differentiated, this holds
true only with regard to an empirical subject and never from light taken in the
absolute sense, since in this case the object could not shine at all (Vivti, f.
32r3–4, na tv anavacchinnāt paramārthaprakāśād aprakāśanaprasaṅgāt). Like-
wise, the subject, regardless of the level of subjectivity he may be identified
with, never loses his contact with absolute light/consciousness – “that
immaculate consciousness, which, though different from the presumptive
identification with the thickest veil represented by the body, is however
8
Apart that from the Bhagavadgītā, only one other verbatim quotation can be found in
the thirty-three folios of the fragmentary ms. of the Vivti under consideration here.
Interestingly enough, it does not belong to a Śaiva scripture or Śaiva author: it is a
quotation of Dharmakīrti (f. 33r1–2 tathā cācāryadharmakīrtiḥ “na tad anyasya
kasyacid” iti). That the passage comes from the Pramāṇaviniścaya, as seems likely on
first reading, is confirmed by Abhinavagupta (ĪPVV II, pp. 20–21 tathā ca viniścayo na
tad ityādi). This corresponds to the Tibetan text in Vetter’s ed. p. 98,7–8 (I owe this
information to the kindness of Dr. Helmut Krasser, who also provided me with the
relevant portion of the edition of the Sanskrit text, currently under preparation).
9
Cf. the comments of Rāmakaṇṭha (possibly Utpaladeva’s disciple): p. 164,18–21
kiṃtu ‘teṣu’ matkāryajñeyarūpatayā labdhātmakeṣu bhāveṣu satsu ‘nāhaṃ’ bhavāmi na
tatsattādhīnasadbhāvatā mama svabhāvasiddhanityopalabdhmātradharmakasya vidya-
te | ‘te’ tu tathārūpāḥ ‘mahi’ sati bhavanti uktopapattyā matsattādhīnasadbhāvāḥ sarva
eva bhāvā ity arthaḥ.
929
Raffaele Torella
intimately present in all levels of subjectivity (body, puryaṣṭaka, etc.), just like
the autumnal sun is [only provisionally] obscured by clouds”.
10
Text
11
[f. 23v4]

a
यापीद~यवानभवपरामशकािरणी ै ु र Hित6दित ृ े सािप 7ावहारमाऽणे तथा-
-पा, न तु व~ि¹~ित ु े दशय7ाह॥ र
Hयतर े यद ् Iगसीन

मे सविम~िप ै भदतः। े
तद ् 7ाकरणमवाUा े मया I9िमित Hतः॥ ृ े 6॥<I.4.6>
b
[…]

[f. 24r17]
॥ वि¬ः ृ – मया I9िमित ूमाऽ~गतदशननपरामशाि~काया र र र एव
Hतर ृ े ् िवभ7 कथनमतदवमनभवोऽसौ े े ु ममाभिदित ू
*
भदनािप े े
c
Iशो िनदशः॥
f. 24v
िववितः ृ – पवदशनपरामश-पा ू र र र या Hितः ृ तUा अH=5नव े ै सवनाBा र पवदश ू र र -
a
ĪPVV II, p. 53,17 ‘yāvat’ iti yadety arthaḥ is apparently a citation from the Vivti,
which makes us think that the text Abhinava had in front of him read yāvad apī° in-
stead of yāpī° MS.
b
The text of ĪPV follows.
c
In my edition of the Vtti, I (perhaps
wrongly) considered dśo, only found in ms. T, to be a scribal gloss.
10
ĪPVV, II, p. 24,13–15.
11
The words underlined in the text are those cited verbatim in the ĪPVV. Punctuation is
mine (that found in the MS is often misleading). In the edition, <…> means ‘addition
with respect to the transmitted text’; […], means ‘elimination of portions of the
transmitted text’ (also the indications ‘folio’ and ‘line’ are between square brackets).
The sandhi has been ‘normalized’. The establishing of the text has resulted from a
delicate balance of sometimes divergent factors: the text as transmitted by the codex
unicus, internal coherence, verbatim citations in the ĪPVV, paraphrases in the ĪPVV,
and parallel texts. A few verbatim citations from the Vivti can be found in the
footnotes of the KSTS edition of the ĪPV, which have been derived from the marginal
notes of an important ms. of the ĪPV, bearing the siglum Gh in the edition of the ĪPV
(this ms. is now held in the National Archives, Delhi, where I consulted it). Where the
transmitted text has been modified, this has been pointed out by using three different
expressions: emendation (em.), conjectural emendation (conj.) and tentative restoration.
The first is felt as virtually certain, the second as highly probable, and the third as a
mere attempt.
930
Studies on Utpaladeva’s Īśvarapratyabhijñā-vivti
नपरामशनर ं ~भावः, न तु तïशनर ं ममव-तमभिदित ै ू ू तदतदािदसवनामपरामशन े र र -
म।

तदाह

मया I9म
् ”
इित। म~ः ु स इ~षे एव Hितपरामशः। ृ र I9 इित तु तद-
थlपसजनमव र े ं
d
दशनU। र तदानl Iि9रव। े यत

पनस ु ्
तदताIश े ं दशनर ं ममासीिदित त-
दह§ाराPदUवै तïशनोपसजनम र र

e
। I9 इ~वे ~-पिवशष~ापनाय े तथा 7ा-
~ानं
f
यथा योऽसावह+तीितमाऽिवषय आ~ा स िन~ इित यथा च गौरयिमित
g

म~ु े जाितू~ये 7*े िवश*े े वा गो¤ं
h
साUािद~-पं सव7*नयायीित र ु
i
7व-
ि॑यते , न तु तावतायतिस4¤ ु ं जातःे Uात।

यथा वा ू~कणे परोऽवि¹त ु े घट7-
व¹ािपते यदा िवमढस ू

तथािप घटU स¬ायां सि¬गधः
j
। तं ूित घटः ू~क¤ाद-
ऽा~ीित ूयोगे
k
ऽिप न घटोऽनमानसािधतो ु भव~िप तु ू~किस4 एव, कवल े ं
ू~किस4Uवै तत

िस4¤ने 7वहारसाधनमाऽम।

पदाथ~भावU र 7व¹ापने तु
मलूतीितरनसत7ा। ू ु र तदाह

िवभ7 कथनमतद े ्

इित कथनश5ने ॥
29

6

[f. 25r]

<
िववितः ृ
>

l
ू~कपृ 9पाितनािप परामशन दशनUाह§ाराPदUव र ै परामशर
इ~ाह॥
m
[…]

[f. 25r6]
। या च पँयाFहिममं घटोऽयिमित वावसा।
मFते समवते ं सा7वसातिर दशनम र

॥7॥<I.4.7>
n
[…]

o
[25v12] [l. 16]

<
वि¬ः ृ
>
परःि¹ताथिवक~नऽिप ु र े घटिममं पँयािम घटोऽयिमित
वा ूमातृ मयमवे दशनर ं ू~वमृ ँयत॥े इित वि¬ः॥ ृ
d
evaṃ, conj. tv evaṃ MS.
e
taddarśanopasarjanam, my tentative restoration for tasya
darśanasyo MS.
f
vyākhānaṃ MS.
g
After iti MS adds mukhye, later deleted.
h
gotva MS.
i
°anuyāyīti, conj. °anuyāyī hi MS.
j
sandigdhaḥ, conj. sandigdhe MS.
k
prayoge, conj. prayogo MS.
l
The whole avataraṇikā is cited in the fn. 141 of the
KSTS edition of the ĪPV (I, p. 142).
m
The avataraṇikā of ĪPV follows.
n
The text
of ĪPV follows.
o
Three and a half lines are deleted (they constitute the avataraṇikā to
the following verse 8); then, one more line is deleted (this is a part of the avataraṇikā
to the present verse).
931
Raffaele Torella
िववितः ृ – ू~कीकारसमये च कदािचद ् दशनर ं पँयामीित ~नाBोपादीयते ,
कदा
*
िचद ् I9U इद~ािनदशनव े ै
p
, उभयऽािप चाऽ अH=5नव े ै दशनपरामशः। र र
f. 26r
q
अहं पँयामी~H=5ूयोगं िवनािप घटो ऽयिम~ह§ारणे दशनपरामशlऽ~ र े -
व, अFथा घटUद~या े ू~क¤ं कथं परामृ ँयते , ू~क¤ं
r
GथUर अह§ारगोच-
रो ऽनभव ु एव। तदाह

परःि¹त ु

इित

ूमातृ मयम
् ”
इित च,
s

अयम
् ”
इित सऽू े चा-
वसायः ू~क-पो िववतः॥ ृ 30

7

t
िववितः ृ – माGमाहकावभाविप ु सवदा र ूमातृ -पाववावभात े इ~ु
u
पसहर7 ं

अथवा
दशना0वसातय र र ु
v
पा-ढं ूितभातु , अवसातवै तु भदन े े शरीरब¤ािदिरद~या ु भाित,
तत

कथं सिवदT ं ं ै Uािदित पिरहर7ाह॥
w
[…]
तन

मया Iँयते I9ोऽयं स इ~ामृ श~िप।
माGमाहतािभ7ावथl भातः ूमातिर॥8॥<I.4.8>
x
[…]

[f. 27r6]
॥ वि¬ः ृ ॥ तHाद् ITरामशपरःसराया र ु ं Hतौ ृ िवक~माऽे वा I=-
5ानु
y
वधन े े िवनािप स इ~यिमित वाथमाऽिनदशन र े
z
सवऽाऽकूमातृ लीनाववानभा र ै े ु -
7ानभावकौ ु मायाकतिवि=7ावभासाविप ृ ूकाशत॥ े े
िववितः॥ ृ कदािचद ् ITरामशपव¤न र ू र े Hितर ृ ् भवित I9ः स इित ू~कपृ 9
a
भावीव
p
nirdeśenaiva, cited in ĪPVV II, p. 55,9, incorrectly, as °nirdeśena vā.
q
ahaṃ
paśyāmīty asmacchabdaprayogaṃ vināpi cited in the fn. 148 of the KSTS edition of the
ĪPV (I, p. 143).
r
hi corrected to hy.
s
ayam iti, add. (cf. ĪPVV II, p. 55,21–22
“pratyakṣarūpaḥ” iti ayam iti yaḥ sūtre ’vasāya uktaḥ, sa …).
t
See above, note 26.
Instead of the avataraṇikā of the Vivti, MS contains the avataraṇikā of ĪPV, later
deleted.
u
MS omits ra (upasaṃhann).
v
upārūḍhaṃ, em. upārūḍha MS.
w
The
avataraṇikā of ĪPV follows.
x
The text of ĪPV follows.
y
ĪPV ed. reads °vedhaṃ
(also possible).
z
ĪPV ed. reads sarvatraika°; here I rather accept sarvatrātraika°
MS, which is the reading presupposed by the following Vivti (among the mss. of the
Vtti, the reading sarvatrātraika° can be found in T).
a
°bhāvīva, em. °bhāvīvā° MS.
932
Studies on Utpaladeva’s Īśvarapratyabhijñā-vivti
िवक~ो Iँयतऽयिमित े , अFदा पनर ु ् दशनर
b
पिर~ागनवाथमाऽपरामशन े ै र Hितः ृ
स इित िवक~ो वायिमित Uात।

तदाह

तHाद ् ITरामशर

इित। एवमऽ सवऽर
परामृ शित ूमातिर ूोतौ त¬याववे मया I9ः स Iँयतऽयिमित े चाह§ारद~ाP े -
दीभततया ू िवि=7
c
ूथौ माहको माGश

च अFोFापकाव े वभातः। माहकU तावद ्
d
अह§ारभाग एव ूथा माGUािप ूकाशा~तासार¤नव े ै ूकाशमानता घटते नाF-
थ~* े ु ं

न च य*ु ं Hतर ृ े ् भदे े HयमाणU र भासनम
् ”
इ~ऽ व
*
÷ते च अन~रमवे ।
f. 27v
ूकाशमानता चते

ूथते माGU तत

ूकाशाभदे एव ूथते तदऽाभदावभासः े , मौ-
िलको िव=दस े

तु मायीयः। तदाह

मायाकतिव=दौ ृ े

इित। माहकश

चायं यिद
पारमािथकश र

िच¬ाऽ-प एव तदा त¬य¤ाद ् माGU तदपकयाU े भदन े े
e
ूथा
f
मा-
याश*ािप कतु न शTत।े िबयमाणािप वा ई¬र=या े मH¬राणािम े
g
वाशषिव¬ू े -
माऽनUत¤नापिरिमता~ना ु ू े सव¬¤-प र ं Uात

, न चवम। ै

िबयते च मायया
h
‡…‡

इित
i
माG~भावमिप च तद ् दहािद े न तदानl घटािदवदना े
j
वसर इव ूोJतव0भाव

े -
मवभासतऽहिमित े ूथनाद ् ई¬रU इव व~जातम।
ु ्
कवलम े

ई¬रU तदFोFापृ -
थ¹तमवकक ू ं े ै ै
k
िव¬ा~-पमवभासत।े
l
अऽ तु ूाणािद सवतो र िभ7मवे – न तु
m
िव¬-पतामाौयद ् –
n
अह~ावशन े े ू~गा~स¬मनािदिस4¬रमायाशि*पिरक ं े -
b
Cf. p. 58,2 nādaraṇaṃ tu parityāgādiśabdaiḥ.
c
°prathau, em. °pratho MS.
d
ahaṅkāra°, em. ahaṅkāraṃ MS.
e
prathā māyāśaktyāpi, conj. prathāmayā śaktyāpi
MS.
f
MS adds pi, later deleted.
g
ivāśeṣa°, conj. iva vāśeṣa° MS.
h
The text of
MS has a lacuna (indicated with four dots), and what immediately follows the lacuna is
apparently corrupt: tatva….prathanaṃ tato grāhako <’>trānyo <’>pāra-
mārthikarūpam. ĪPVV refers to a topic dealt with by the Vivti (two kinds of sṣṭi) of
which there is no trace in the transmitted text (p. 60,18–19 āgamoktacaturvidhasṣṭima-
dhyāt sṣṭidvayam eva ṭīkāktā darśitam).
i
grāhya°, em. agrāhya° MS (p. 61,2 cited
as vedya°).
j
°vasara iva, conj. °vasare MS.
k
evaikaikaṃ, conj. evaikaṃ MS (cf.
the paraphrase p. 51,15 ekaikaṃ parasparasmād apthagbhūtaṃ tata eva viśvam eva
pāramārthikaṃ rūpam asyeti).
l
atra, em. tatra MS (atra tu cited p. 61,16).
m
viśva-
rūpatām, conj. viśvarūpatayā tām MS.
n
ahantāveśena, em. ahantāvaśena MS.
933
Raffaele Torella
ि~तम।

अह~ावशोJव े े
o
िह अितरPृ ता~ीयभदािभिनवशमपरघटािदमाहकीभ े े ू -
तिम~परवै व0े तयमिHन े

ूाणादौ या न¬रव0ऽथ े े े िवलीन~सार।े तथा िह
p
भाव-
नावशाद ् िवलीन~ूाधाFे शरीरादाव

एव ई¬रसमापvा िस4यो भवि~। नािप
या ससािर ं
*
जनव0े े घटपटादौ सवथा र जडीभत। ू े वदकतािप े च¬रवदकतायाः े े स=ा ं -
f. 28r
िदताशषे व0राशरFव े े ै ।
q
सये ं माया
r
शि*ः परम¬रUाूितहतश*स े े

तथा िवजृ -ा।
यदा पनस ु ्
तदवे ूाणदहािद े सवदियतमिभूत ं ं े े ु भवित योिगनस

तदा तनव े ै ~-पणे े -
द~या ूकाँयमानं व0ीभवित े तदा चाU शFमव ू े वदकतामाप0त। े े तदिप यदा
बभ~त ु ु े तदा शFा~रमव ू े वदकीिबयत। े े अFने ¤योिगना ूाणशFादर ू े ्
s
[िवचा-
रं ] व0ीभावः े कि~तने -पणे , न तु सवा~ना र ूकाशनात

तदा च वदकता े ूाणादे -
रवित े े िन¾यः, अFथा ूकाशमाऽा
t
~नो वदक¤ े े व0े ं पृ थग

नाभािसतम~हत। ु ु े
यदािप च¬रः े ूकाशा~ा ~-पमवोपद9िम=ित े े ु तदा तदी¬रतया ूकाशतया वा
परामृ शसं

u
तथा जान7वे परामृ ँयमानं तदाभासमा~तया िश*ाननशाि~ ु , न तु
शरीरािद
v
वत

तत।


w
परामशTाच


x
तदवे तदपीित व÷त।े
y
एवं ि¹तमतत े

– ूका-
शा~FFोFािभ7ो माGमाहकभाव इित॥
30

7

z
o
hi, conj. <’>pi MS (hi cit. p. 62,12).
p
bhāvanā°, em. bhāva° MS (cf. p. 62,15
bhāvanopadeśabalāt).
q
seyaṃ, em. iyaṃ MS (cf. cit. l. 20).
r
The emendation of
°śaktiḥ to śakteḥ could be considered.
s
I tentatively delete vicāraṃ, which seems
totally out of place here (we might hypothesize that a whole passage has been dropped,
of which vicāraṃ alone remains).
t
°ātmano, em. °ātmanā MS.
u
tathā, conj. tadā
MS.
v
°vat tat, em. tattad MS (śarīrādivad iti cit. p. 65,18)
w
parāmarśaikyāc ca,
add. on the basis of the citation p. 65,21 (āha ‘parāmarśaikyāc ca’ iti).
x
A varia
lectio is recorded p. 65,15: tad eva ity atra ‘tadaivaṃ’ iti anyeṣāṃ pāṭhaḥ.
y
P. 66,2
cit. tad evaṃ, also possible.
z
MS ends the chapter with: || iti śrīmad-
abhinavaguptācāryaviracitāyām īśvarapratyabhijñāsūtravimarśinyāṃ
smtiśaktinirūpaṇaṃ caturtham āhnikam |.
934
Studies on Utpaladeva’s Īśvarapratyabhijñā-vivti
a
[…]

<
िववितः ृ
>

b
यऽा7पव¤न ू र े िविश9दशकालाः े पृ थ¹ावनािप े ूथ~ऽथास े र

तऽािप
c
[…]
वित े इदानीमु पपादय7ाह
वतमानावभासाना र ं भावानामवभासनम।

अ~ःि¹तवतामवे घटते बिहरा~ना॥
1

<I.5.1>
d
[f. 29v4]
वि¬ः ृ – ू~कऽिप े यावदथाना र ं भदना े े
e
वभासः ूमाऽ~लlनानामवे सतां
य*ः॥ ु
िववितः ृ – न
f
कवल े ं Hतौ ृ
g
िवक~माऽे वा यऽ तदानीमथl नाि~ बिहस

तऽ ¬ाना-
~ासौ यावद ् यऽािप बिहरिप तदानीमथःर स*ना-पगतस े ु ्
तऽािप ूमातृ मयनवोप े ै -
प7ाभासः। तदाह

ू~के

इित। अनने वतमान¤नावभासो र े यषािमित े सऽू े समासो
दिशतः। र अनभव ु एव ूमाता तिप¤नव

े ै च
h
ूकाशमानताि~का स¬ित े यि*रिप ु
सिचता ू ूमाऽ~गताना र ं सतािमित॥32॥
िववितः ृ – ूकाश-पतया िवनाथUाूकाशन र ूस\ाद् अथाचर

च ूकाशमानता~नः
ूकाशU ~ा~नो भदानपप¬र े े ु ् अनभव-पतव ु ै अनभयमानUित ु ू े ूितपाद-
य7ाह॥
i
a
F. 28v–f. 29r,11 contains: the introductory verse of ĪPVV to the fifth vimarśa (i.e.
āhnika), an unidentified verse, the introductory verse of ĪPV to the fifth āhnika, the
introductory section of ĪPV, and the avataraṇikā of ĪPV to the first kārikā.
b
The
avataraṇikā of the Vivti is misplaced: it can be found in f. 29v2–4 between the end of
the ĪPV and the beginning of the Vtti (these three lines of text have been later deleted
by the scribe).
c
Of the four illegible akṣaras that follow, the first two were
apparently deleted by the scribe.
d
The text of ĪPV follows.
e
°vabhāsaḥ, em.
°vabhāsa° MS.
f
kevalaṃ, em. kevala° MS.
g
vikalpa°, conj. (strictly required,
based on the meaning) anubhava° MS.
h
prakāśamānatā°, em. prakāśamānā° MS.
i
The avataraṇikā of ĪPV follows.
935
Raffaele Torella
[f. 29v17]
ूािगवाथlऽूकाशः Uात

ूकाशा~तया िवना।
न च ूकाशो िभ7ः Uादा~ाथUर ूकाशता॥2॥<I.5.2>
j
[f. 30v8]
वि¬ः ृ – ूमातृ स¬ूकाश~-पता ं ं िवना यथादौ घटोऽU नावभातस

तथा
¬ानकालऽिप े Uात

, ूकाशमानता चाथUर ूकाशः ~-पभतो ू न तु िभ7ः॥
िववितः ृ – घटU घटतवै यिद ूकाशमानता Uात

तद ् यथा सवरव े घटता
k
सवानर

ूित च सवUव र ै समपयोगानभवात ु ु ्
क¾न ूित वा तU ~ा~माऽूितUानात

तथा
सािप Uात

, न तु कदािचत

l
क¾न ूित च। अथापीिEयािदसयोगात ं

m
कादा-
िच~ोऽयं घटतािवशषस े

ततोऽसौ घट आलोकUवे ूमातःु िकमिप ूकाशमानो
भवित, न Uादवे सवूमातॄ णा र ं वा ूकाशमानः Uात

, न िह कलालUव ु ै घटतोप-
योगाय। अथािप यिदिEयोपकतोऽसौ ृ तथा सP7स

तUवासौ ै तथा भवित यथा
बीजUवा§रः ै ु , तदिप न य*म ु ्
। न िह बीजापका े बीजलPा§रU ु स¬ा बीजभाव
एव तU कवलUव े ै स*ािद
n
हतः े ु
*
ूमाऽपके ं ूमातृ लPमवे ूितभासमान¤ं नाम घट-
f. 31r
U -पम

, न िह यथा§रU ु घटUवै वा स¬ा िनजा~माऽपिरिनिUता भवित,
ूथते चापर
o
िनराकाjवै तथा घटः ूकाशमानो दवद¬U े ूकाशमान इित ूमातृ सं -
लP एव पयविसताथl र भवित, ूथते न चाFिनUोऽFU ~घटमाऽ एव प-
िरिनिUतोऽिप तु मम ूकाशमानो
p
भावसJाव एकUानका~¤िवरोधाद े ् अयथा~-
भावं च ूथािवरोधात।

ूकाशU ूमातृ ¤ाभावे ॅाि~ूथाया अ7नपप¬ः ु े
q
[…]

श}श¶ः ु ूथमान एव पीत¤ने ॅाि~ूथां कमत।े
r
तदवमतत े े

Uाद ् यिद घट एव
j
The text of ĪPV follows.
k
Cf. p. 69,19–20 ‘sarvān prati samupayogāt’ iti.
l
Cit.,
incorrectly, p. 69,18 as na kañcana.
m
kādācitko, em. kadācit ko MS.
n
°hetuḥ, con-
j. °hetu° MS.
o
°nirākāṅkṣaiva, em. nirākāṅkṣeva MS.
p
bhāvasadbhāva is almost
illegible, since the central part of the folio is badly damaged due to a deep abrasion and
even the loss of portions of the paper. The damaged part covers the lines 7–14; apart
from l. 10, the reading of these lines ranges from very problematic to totally
impossible.
q
Two akṣaras illegible.
r
Cit. p. 72,15 as tad etad evam.
936
Studies on Utpaladeva’s Īśvarapratyabhijñā-vivti
s
ूकाशा~ूमातृ -पतामाप0ते

ूकाशो वा घटा~ताम।

एवमकU े
t
[…]
सिवदभद ं े े -
नवै ूथते । तद ् एवं सित घटा~ता
u
[…]
अU न स-वित पनः ु घटूकाशे घटूमा-
तृ तानस~ानUायोगात। ु ्
ूकाशU च घटा~¤े जडतापि¬िरित ूकाशानपपि¬ः ु
न च घटो नाम ूकाशं िवना ूमाणने िस4ो यU ूकाश~ीकारात

ूमयतामा े -

*
िसि46पक~ते , ूकाशस

तु सदवाह§ाराPद¤नावभासमानो ै े नापरिसि4साका-
f. 31v
jः। तदषे एव घटाकारो ऽ~ु ।
v
तथा च एकUानकवFा~तािवरोध े े पिर¢ते ूमया े -
~रूमाऽ~रानस~ानम7पप~त ु ु े ूकाशUकतया ै सवदा र िस4¤ात

। तदतत े

सवमर

आगया ू र ह

ूमातृ स¬ं

इित । अत एव ूकाशU व0ा~तानपप¬र े े ु ्

न ¤हं
तषे ु

इित गीतास*म। ू

व0ाना े ं तु वदका~तोपपvा े पनस ु ्
तऽो*ं

ते मिय

इित।
ूकाशा~नोऽिप चाथUर भदनावभासो े े मायीयः, एषवै तU सृ ि96¯ते , व~तस ु ्
तु ूकाशमानता ूकाश-पा Pरिपता ु

नाम पवाकारिवलकणा ू र व~नो ु या ूकाशते
सा ूकाश एव नाF-पा। ूकाशमानोऽथर एव ूकाशमानता ूकाश-पा धमा~र -
रसामानािधकरणयूितकपाय े , कवल े ं भावू~या~ने िभ7ने 7वि॑यत।े ततः
ूकाशा~वाथः। ै र तदाह

ूकाशमानता च

इित। ूकाशसF~नािप े च ूकाशमा-
नोऽथl भवन

~-पणव े ै भवित यथा ¬तगणसF~ादिप े ु ूासादः ¬तमानो े भवत

~-पणव े ै ¬तः े स भाित, ूासाद~-प
w
UापरोकUा¬तUाPरणात। े ु ्
ततोऽथःर
~-पणे ै
*
व ूकाशः स ूकाशत।े अUारोिपताथ7वि¹ितिनUाPदीभतूकाशम र ू -
f. 32r

x
ूमातृ भावात

तु शरीरादरे ् मायाूमातरु ् भदनासौ े े ूतीयतऽय े ं घट इित, न ¤नव-
ि=7ात

परमाथूकाशाद र ्
y
अूकाशनूस\ात॥
् 33

2

s
prakāśātma° almost illegible.
t
Three lines are almost completely illegible.
u
A
few akṣaras illegible.
v
Cit p. 74,8 as tadā ca.
w
°syā° almost illegible.
x
°pramātbhāvāt, em. °pramātrabhāvāt MS (cf. the vigraha of the compound p.
76,16–17 […] yasya pramātbhāvasya sa tādk).
y
Instead of aprakāśana° MS, p.
76,19 cites aprakāśatā°. The latter reading would also be possible, but cf. above the
avataraṇikā to the same kārikā.
937
Raffaele Torella
<
िववितः ृ
>
ूकाशमानतवा ै थUर िसि4ः सा च ूकाश एव तU चाथादर ् भदे े घटU
ूकाशः पटUािप Uािद~ाह।
z
[l. 7]
िभ7े ूकाशे चािभ7े स§रो िवषयU तत।

ूकाशा~ा ूकाँयोऽथl नाूकाशश

च िस7ित॥
3

<I.5.3>
a

[f. 32v10]
वि¬ः ृ – ूकाशमाऽं चाथादर ् िभ7ं सवाथसाधरण र र ं तU घटU ूकाशोऽय-
मयं पटUवित ै े िवषयिनयमो िनिनब~नः। र तHादथUर िसि4ः ूकाशा~ताय¬ा॥
िववितः ृ – ूकाशU नीला0ाकारशFU ू ~ा~माऽपयवसाननाFासलP र े ं -
ि¹ित¤ान

नीलU ूकाशः पीतU ूकाश इित िवषयापकया े 7वहारो न य*ः ु
Uात।

तदाह

ूकाशमाऽम
् ”
इित। अथ आ~ाना~ूकाश~भाव¤ात

ूकाशUवै
एव-पा ं ~ूकाशनमवे परूकाशन7ापारो नापरोऽिधकः यतः ~ा~माऽपयवसा र -
नने िवरोधः Uात।


b
तन

न, न Gना~-पाथाननूवश र ु े े त~काश~भावतवै
*
~ा~-
f. 33r
ूितUU य*ा। ु तथा चाचायधमकीितः र र र

न तदFU कUिचद ्

इित। भवतु वा
तथािप ूकाशU सवा~ना र नीलपीता0थानगणयन र ु ु े त~ाधारण¤ान

नीलUवाय ै ं
नाFUित े ूित-पकम7व¹ान र ं
c
Uात।

तदाह

सवाथसाधारणम र र
् ”
इित। अथािप
योगयदश¹तया े माGिवषयिवशषU े एकसामामीकायतया र वा ू~ासvा ूितकमर -
िनयमो ¬8ःे ,
d
ततोऽिप नीलपीतयोर7वे ं
e
ू~ासvिवशषात े

कथं नील¬ानं नील-
िनयततया यदिभमतं पटीयFने तत

सदानभवािभमतU ु पीतUािप Uात

, तथा
z
The avataraṇikā of ĪPV follows.
a
The text of ĪPV follows.
b
tan na, add.
(required, based on the meaning; cited p. 78,17 etat dūṣayati ‘tat na’ iti).
c
°vyava-
sthānaṃ, em. °vyavasthāna MS.
d
It is likely that the phrase cit. p. 79,13–14
nākāraṇaṃ viṣayaḥ is not a citation from a lost portion of the Vivti, but from some
Buddhist work.
e
A gloss is found in the right margin: pratyāsattau pthak pthan
nīlapītajñānayoḥ pratikarmavyavasthāyā niyamitatvād iti nīlajñānaṃ kathaṃ pītasya
syād ity uttare codyatvena punar abhiyogaṃ karoti vādī tatheti tathātve sati smtāv
ubhayasaṃskārasaṃsktāyāṃ kiṃ na pītam ity abhiyogaḥ.
938
Studies on Utpaladeva’s Īśvarapratyabhijñā-vivti
यगपJतनीलपीतानभवसPृ त ु

ु ं े चतिस े ूबोधकवशात

Hतावनभवूथाया ृ ु ं नीलमवे
िकं ूितभाित न पीतम।

य0िप नीलसIशव~दशनूबोिधतस ु र

तथाभतपवानभवस ू ू र ु ं -
Pारस

तथािप पवानभवU ू र ु िवषयने िनयिमत¤ादथ3यसिहत र एव नीलमाऽHता ृ -
िव9ायां स ूथते , अथाकार र िवशषानूवशयिHतस े े ु ्
¤नभवस ु ्
त~Iशानभवसिव~ ु ं -
बोिधतस

तावताशन ं े Pर7पीतोऽिप ु ूसरित। ततो ऽथUर ूथाि~का िसि4स

तथा
~-पतापि¬ः िनयमनव। े ै तदाह

तHादथUर िसि4ः

इ~नने सौऽं त=5ं 7ा-
चकणस

सवमर े व िनगिमतवान।

एवं ूकाशमानताि~काथUर स¬ा ूकाश एवित े
ूकाशUवै वा
*
थlऽि~, न ¤ा~नः। ूकाशः पनरा~न ु एव~तदपीह े े ूितपािदत-
f. 33v
म॥
् 34

3

<
िववितः ृ
>
अथ मतं िविचऽघटपटा0ाभासUकपिरIँयमानबोधमाऽहत¤ायो ै े ु -
गऽFथानपपvा े ु बाGाथःर ू~कतोऽिप िस7िद~ाह॥ े
f
त¬दाकिHकाभासो बाGं चदनमापयत। े े ु ्
न Gिभ7U बोधU िविचऽाभासहतता॥ े ु 4॥
न वासनाूबोधोऽऽ िविचऽो हततािमयात। े ु ्
तUािप त~बोधU विच> ै े िकं िनब~नम॥
् 5

<I.5.4>
Abbreviations
add. my conjectural addition
conj. my conjectural emendation for
em. my emendation for
f
The avataraṇikā of ĪPV follows.
939
Raffaele Torella
Bibliography
Texts
ĪPK
Utpaladeva, Īśvarapratyabhijñākārikā with Svavtti (see Torella 2002)
ĪPV
Abhinavagupta, Īśvarapratyabhijñāvimarśinī, edited by Mukund Rām Shastri, vols.
I–II, KSTS XXII XXXIII. Bombay 1918–1921.
ĪPVV
Abhinavagupta, Īśvarapratyabhijñāvivtivimarśinī, edited by Madhusudan Kaul
Shastri, vols. I–III, KSTS LX LXII LXV, Bombay 1938–43.
Dharmakīrti, Pramāṇaviniścaya I (see Vetter 1966)
Rājānaka Rāmakaṇṭha, The Bhagavadgītā with the commentary Sarvatobhadra, edited
by Pandit Madhusudan Kaul Shastri, KSTS LXIV, Bombay 1943.
Translations and studies
Torella, R. (1988) “A Fragment of Utpaladeva’s Īśvarapratyabhijñā-vivti”. East and
West, 38, pp. 137–174
Torella, R. (2002) The Īśvarapratyabhijñākārikā of Utpaladeva with the Author's Vtti.
Critical Edition and Annotated Translation. II ed., Motilal Banarsidass. Delhi (I ed.
Serie Orientale Roma 71, IsMEO. Roma 1994).
Torella, R. (2007a), “Studies on the Īśvarapratyabhijñā-vivti. Part I. Apoha and
anupalabdhi in a Śaiva garb”. In: Preisendanz, K. (ed.), Expanding and Merging
Horizons. Contributions to South Asian and Cross-Cultural Studies in Comme-
moration of Wilhelm Halbfass. Vienna, pp. 473–490.
Torella, R. (2007b), “Studies on the Īśvarapratyabhijñā-vivti. Part II. What is
memory?”. In: Hartmann, J.-U., Klaus, K. (eds.), Indica et Tibetica. Festschrift für
Michael Hahn zum 65. Geburtstag von Freunden und Schülern überreicht. Wien, pp.
539–563.
Torella, R. (2007c), “Studies in Utpaladeva’s Īśvarapratyabhijñā-vivti. Part III. Can a
cognition become the object of another cognition?”. In: D. Goodall, A. Padoux
(eds.), Mélanges tantriques à la mémoire d’Hélène Brunner. Pondicherry, pp.
475–484.
Vetter, T. (1966), Dharmakīrti’s Pramāṇaviniścaya. 1. Kapitel: Pratyakṣam, Einleitung,
Text der tibetischen Übersetzung, Sanskritfragmente, deutsche Übersetzung. Öster-
reichische Akademie der Wissenschaften, Philosophisch-Historische Klasse,
Sitzungsberichte, 250. Band, 3. Abhandlung. Wien.

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