Studies on Utpaladeva's Ishvara-pratyabhijna-vivritti Part IV-Torella

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 70th BIRTHDAY

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

PART 1

WIEN 2007


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 7th and 8th 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 11th 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


PRAMĀṆAKĪRTIḤ

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

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

PART 2

WIEN 2007


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-vivti. 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 6th 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 7th 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 Bhaṭṭīkā on inseparable connection (avinābhāva) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1079

Studies on Utpaladeva’s Īśvarapratyabhijñā-vivti. Part IV: Light of the subject, light of the object1

R a f f a e l e To r e l l a , R o m e

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-vivti, the long commentary that Utpaladeva composed on his own Īśvarapratyabhijñā-kārikā (ĪPK) and Svavtti, 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 Vivti 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 Vtti at the same time, and later to have devoted an analytic commentary to the complex Kārikā-Vtti, i.e. our Vivti (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-vivti

The present article deals with the Vivti on ĪPK I.4.6–I.5.3. Following the summary made by Abhinavagupta in the Īśvarapratyabhijñā-vimarśinī (ĪPV) and Īśvarapratyabhijñā-vivtivimarśinī (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. Vivti, f. 9v13–10r1). Unfortunately, only the Vivti 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 Vivti 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 smtir jñānam apohanaṃ ca.

927Raffaele 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” (Vivti, f. 27r15 parāmśati 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°; Vtti thereon anubhāvyānubhāvakau.

6 Vivti, f. 27r17 grāhako grāhyaś ca anyonyāpekṣāv avabhātaḥ.7 ĪPVV II, p. 58,20 kiṃ maṇidvayasya iva tantau pramātari protatvam anayoḥ.


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. Vtti thereon). The being of the object consists in its becom-ing manifest (Vivti, 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 Bhagavadgītā8 (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 (Vivti, 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 Vivti 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 svabhāvasiddhanityopalabdhmātradharmakasya vidya-te | ‘te’ tu tathārūpāḥ ‘mahi’ sati bhavanti uktopapattyā matsattādhīnasadbhāvāḥ sarva eva bhāvā ity arthaḥ.

929Raffaele Torella

intimately present in all levels of subjectivity (body, puryaṣṭaka, etc.), just like the autumnal sun is [only provisionally] obscured by clouds”.10

Text11

[f. 23v4] aयापीदयवानभवपरामशकािरणीै ु र् ितदितृ े सािप ावहारमाऽणे तथा-

पा, न त ुविितु े दशयाह॥र्

यतर् ेयद ्गसीन ् म ेसविमिपै भदतः।ेतद ्ाकरणमवााे मया िमित तः॥ृ े 6॥<I.4.6>

b[…] [f. 24r17]॥ विःृ – मया िमित ूमाऽगतदशननपरामशािकायार् र् र् एव तरृ े ्िवभ कथनमतदवमनभवोऽसौे े ु ममाभिदितू

*भदनािपे े

cशो िनदशः॥ f. 24v

िववितःृ – पवदशनपरामशपाू र् र् र् या ितःृ ता अनवे ै सवनाार् पवदशू र् र्-

a ĪPVV II, p. 53,17 ‘yāvat’ iti yadety arthaḥ is apparently a citation from the Vivti, 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 Vtti, I (perhaps

wrongly) considered dśo, 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 Vivti 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.


नपरामशनर् ंभावः, न त ुतशनर् ंममवतमभिदितै ू ू तदतदािदसवनामपरामशने र् र् -म।् तदाह “मया म ्” इित। मःु स इषे एव ितपरामशः।ृ र् इित त ुतद-थपसजनमवर् े ं

d दशन।र् तदान िरव।े यत ् पनसु ् तदताशे ंदशनर् ंममासीिदित त-

दहारादवै तशनोपसजनमर् र् ्e। इवे पिवशषापनाये तथा ा-ानं

f यथा योऽसावहतीितमाऽिवषय आा स िन इित यथा च गौरयिमित

g

मु ेजाितूय ेे िवशे ेवा गोंh साािदप ंसवनयायीितर् ु i

व-ि॑यत,े न त ुतावतायतिसु ंजातःे ात।् यथा वा ूक्षणे परोऽवितु ेघट-वािपत ेयदा िवमढसू ् तथािप घट साया ंसिग्धः

j। त ंूित घटः ूक्षाद-

ऽाीित ूयोग ेk ऽिप न घटोऽनमानसािधतोु भविप त ु ूक्षिस एव, कवले ं

ूक्षिसवै तत ् िसने वहारसाधनमाऽम।् पदाथभावर् वापन ेत ुमलूतीितरनसता।ू ु र् तदाह “िवभ कथनमतदे ”् इित कथनशने ॥29॥6॥

[f. 25r] <िववितःृ > lूक्षपृपाितनािप परामशन दशनाहारादवर् ै परामशर्

इाह॥ m

[…]

[f. 25r6]। या च पँयाहिमम ंघटोऽयिमित वावसा। मत ेसमवते ंसावसातिर दशनमर् ॥्7॥<I.4.7>

n[…]

o[25v12] [l. 16] <विःृ > परःिताथिवकनऽिपु र् े घटिमम ंपँयािम घटोऽयिमित

वा ूमातमृयमवे दशनर् ंूवमृँ यत॥े इित विः॥ृ

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).

931Raffaele Torella

िववितःृ – ूक्षीकारसमय े च कदािचद ् दशनर् ं पँयामीित नाोपादीयत,े कदा

*िचद ् इदािनदशनव े ै

p, उभयऽािप चाऽ अनवे ै दशनपरामशः।र् र् f. 26rqअहं पँयामीूयोग ंिवनािप घटो ऽयिमहारणे दशनपरामशऽर् -ेव, अथा घटदयाे ूक्ष ंकथ ंपरामृँ यते, ूक्ष ं

rथर् अहारगोच-

रो ऽनभवु एव। तदाह “परःितु ” इित “ूमातमृयम ्” इित च, s“अयम ्” इित सऽू ेचा-

वसायः ूक्षपो िववतः॥ृ 30॥7॥tिववितःृ – मामाहकावभाविपु सवदार् ूमातृपाववावभाते इ ु

uपसहरं ् अथवा

दशनावसातयर् र्ुvपाढं ूितभात,ु अवसातवै त ुभदने े शरीरबािदिरदयाु भाित, तत ् कथ ंसिवदं ंै ािदित पिरहराह॥

w[…]

तन ् मया ँयत ेोऽय ंस इामशृिप।मामाहतािभावथ भातः ूमातिर॥8॥<I.4.8>

x[…] [f. 27r6]॥ विःृ ॥ ताद ्रामशपरःसरायार् ु ंतौृ िवकमाऽ ेवा -ान ु

yवधने े िवनािप स इयिमित वाथमाऽिनदशनर् े

zसवऽाऽकूमातलृीनाववानभार् ै े ु -

ानभावकौु मायाकतिविावभासाविपृ ूकाशत॥े े

िववितः॥ृ कदािचद ्रामशपवनर् ू र् े ितरृ ्भवित ः स इित ूक्षपृaभावीव

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 Vivti, 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 Vivti (among the mss. of the

Vtti, the reading sarvatrātraika° can be found in T). a °bhāvīva, em. °bhāvīvā° MS.


िवको ँयतऽयिमिते , अदा पनरु ् दशनर्bपिरागनवाथमाऽपरामशने ै र् ितःृ

स इित िवको वायिमित ात।् तदाह “ताद ्रामशर्” इित। एवमऽ सवऽर् परामशृित ूमातिर ूोतौ तयाववे मया ः स ँयतऽयिमिते चाहारदाे -दीभततयाू िवि

cूथौ माहको माश ् च अोापक्षावे वभातः। माहक तावद ्

dअहारभाग एव ूथा माािप ूकाशातासारनवे ै ूकाशमानता घटत ेना-थे ु ं “न च यंु तरृ े ्भदे ेयमाणर् भासनम ्” इऽ व

*त ेच अनरमवे। f. 27v

ूकाशमानता चते ् ूथत ेमा तत ् ूकाशाभदे एव ूथत ेतदऽाभदावभासःे , मौ-िलको िवदसे ् त ुमायीयः। तदाह “मायाकतिवदौृ े ” इित। माहकश ् चाय ंयिद पारमािथकशर् ् िचाऽप एव तदा तयाद ्मा तदपक्षयाे भदने े

eूथा

f मा-

याशािप कत ु न शत।े िबयमाणािप वा ईरयाे मराणािमेgवाशषिवूे -

माऽनतनापिरिमतानाु ू े सवपर् ंात,् न चवम।ै ् िबयत ेच मायया h‡…‡

इित iमाभावमिप च तद ्दहािदे न तदान घटािदवदनाे

jवसर इव ूोतवभावू े -

मवभासतऽहिमिते ूथनाद ्ईर इव वजातम।ु ् कवलमे ् ईर तदोाप-ृथतमवककू ंे ै ै

k िवापमवभासत।े

lअऽ त ु ूाणािद सवतोर् िभमवे – न त ु

mिवपतामाौयद ्–

nअहावशने े ूगासमनािदिसरमायाशिपिरकं े -

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 Vivti (two kinds of sṣṭi) of

which there is no trace in the transmitted text (p. 60,18–19 āgamoktacaturvidhasṣṭima-dhyāt sṣṭidvayam eva ṭīkāktā 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 apthagbhūtaṃ 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.

933Raffaele Torella

ितम।् अहावशोवे ेoिह अितरृताीयभदािभिनवशमपरघटािदमाहकीभे े -ू

तिमपरवै वेतयमिने ् ूाणादौ या नरवऽथे े े िवलीनसार।े तथा िह pभाव-

नावशाद ् िवलीनूाधा ेशरीरादाव ् एव ईरसमापा िसयो भवि। नािप या ससािरं

*जनवे ेघटपटादौ सवथार् जडीभत।ू े वदकतािपे चरवदकतायाःे े सां - f. 28r

िदताशषेवराशरवे े ै । qसये ंमाया

rशिः परमराूितहतशसे े ् तथा िवजृा।

यदा पनसु ् तदवे ूाणदहािदे सवदियतमिभूतं ंे ेु भवित योिगनस ् तदा तनवे ै पणे-ेदया ूकाँयमान ंवीभविते तदा चा शमवू े वदकतामापत।े े तदिप यदा बभतु ु ेतदा शारमवू े वदकीिबयत।े े अने योिगना ूाणशादरू े ्

s[िवचा-

रं] वीभावःे कितने पणे, न त ुसवानार् ूकाशनात ् तदा च वदकताे ूाणाद-ेरविते े िनयः, अथा ूकाशमाऽा

tनो वदके े वे ं पथृग ् नाभािसतमहत।ु ु े

यदािप चरःे ूकाशाा पमवोपदिमिते े ु तदा तदीरतया ूकाशतया वा परामशृसं ्

uतथा जानवे परामृँ यमान ंतदाभासमातया िशाननशािु , न त ु

शरीरािदvवत ् तत।्

wपरामशाच ् च

xतदवे तदपीित वत।े

y एव ंितमतते ् – ूका-

शाोािभो मामाहकभाव 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 smtiśaktinirūpaṇaṃ caturtham āhnikam |.


a[…] <िववितःृ >

bयऽापवनू र् े िविशदशकालाःे पथृावनािपे ूथऽथासे र् ् तऽािप

c[…] विते इदानीमपुपादयाह

वतमानावभासानार् ंभावानामवभासनम।्अःितवतामवे घटत ेबिहराना॥1॥<I.5.1>

d[f. 29v4] विःृ – ूक्षऽिपे यावदथानार् ं भदनाे े

eवभासः ूमाऽलनानामवे सता ं

यः॥ु

िववितःृ – न fकवले ं तौृ

gिवकमाऽ ेवा यऽ तदानीमथ नाि बिहस ् तऽ ाना-

ासौ यावद ्यऽािप बिहरिप तदानीमथःर् सनापगतसे ु ् तऽािप ूमातमृयनवोपे ै -पाभासः। तदाह “ूक्ष”े इित। अनने वतमाननावभासोर् े यषािमिते सऽू ेसमासो दिशतः।र् अनभवु एव ूमाता तिपनवू े ै च

hूकाशमानतािका सिते यिरिपु

सिचताू ूमाऽगतानार् ंसतािमित॥32॥

िववितःृ – ूकाशपतया िवनाथाूकाशनर् ूसाद ्अथाचर् ् च ूकाशमानतानः ूकाश ानो भदानपपरे ेु ् अनभवपतवु ै अनभयमानितु ू े ूितपाद-याह॥

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 Vivti is misplaced: it can be found in f. 29v2–4 between the end of

the ĪPV and the beginning of the Vtti (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.

935Raffaele Torella

[f. 29v17] ूािगवाथऽूकाशः ात ् ूकाशातया िवना।न च ूकाशो िभः ादााथर् ूकाशता॥2॥<I.5.2>

j

[f. 30v8] विःृ – ूमातसृूकाशपतां ं िवना यथादौ घटोऽ नावभातस ् तथा ानकालऽिपे ात,् ूकाशमानता चाथर् ूकाशः पभतोू न त ुिभः॥

िववितःृ – घट घटतवै यिद ूकाशमानता ात ् तद ्यथा सवरव े घटता kसवानर् ्

ूित च सववर् ै समपयोगानभवातु ु ् कन ूित वा त ामाऽूितानात ् तथा सािप ात,् न त ु कदािचत ्

lकन ूित च। अथापीियािदसयोगातं ्

mकादा-

िचोऽय ंघटतािवशषसे ् ततोऽसौ घट आलोकवे ूमातःु िकमिप ूकाशमानो भवित, न ादवे सवूमातणॄार् ंवा ूकाशमानः ात,् न िह कलालवु ै घटतोप-योगाय। अथािप यिदियोपकतोऽसौृ तथा सस ् तवासौै तथा भवित यथा बीजवारःै ु , तदिप न यमु ।् न िह बीजापक्षाे बीजलारु सा बीजभाव एव त कवलवे ै सािद

nहतःे ु

*ूमाऽपके्ष ंूमातलृमवे ूितभासमान ंनाम घट- f. 31r

पम,् न िह यथारु घटवै वा सा िनजामाऽपिरिनिता भवित, ूथत ेचापर

oिनराकावै तथा घटः ूकाशमानो दवदे ूकाशमान इित ूमातसृ-ं

ल एव पयविसताथर् भवित, ूथत े न चािनोऽ घटमाऽ एव प-िरिनितोऽिप त ुमम ूकाशमानो

pभावसाव एकानकािवरोधादे ्अयथा-

भाव ं च ूथािवरोधात।् ूकाश ूमातृाभाव े ॅािूथाया अनपपःु े q[…]

शशःु ूथमान एव पीतने ॅािूथा ंक्षमत।े rतदवमतते े ् ाद ्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.


sूकाशाूमातृपतामापते ् ूकाशो वा घटाताम।् एवमके

t[…] सिवदभदं े -े

नवै ूथते। तद ्एव ंसित घटाता u[…] अ न सवित पनःु घटूकाश ेघटूमा-

ततृानसानायोगात।ु ् ूकाश च घटा ेजडतापििरित ूकाशानपपिःु न च घटो नाम ूकाश ं िवना ूमाणने िसो य ूकाशीकारात ् ूमयतामाे -ऽ*िसिपकत,े ूकाशस ् त ुसदवाहारादनावभासमानोै े नापरिसिसाका-f. 31v

ः। तदषे एव घटाकारो ऽ।ु vतथा च एकानकवातािवरोधे ेपिरत ेूमयाे -

रूमाऽरानसानमपपतु ु े ूकाशकतयाै सवदार् िसात।् तदतते ् सवमर् ् आगयाू र्ह “ूमातसृं” इित । अत एव ूकाश वातानपपरे ेु ् “न हं तषे”ु इित गीतासम।ू ् वानाे ंत ुवदकातोपपाे पनसु ् तऽों “त ेमिय” इित। ूकाशानोऽिप चाथर् भदनावभासोे े मायीयः, एषवै त सिृत,े वतसु ् त ुूकाशमानता ूकाशपा रिपताु ू नाम पवाकारिवलक्षणाू र् वनोु या ूकाशत ेसा ूकाश एव नापा। ूकाशमानोऽथ र् एव ूकाशमानता ूकाशपा धमार् -रसामानािधकरण्यूितक्षपाये , कवले ं भावूयाने िभने वि॑यत।े ततः ूकाशावाथः।ै र् तदाह “ूकाशमानता च” इित। ूकाशसनािपे च ूकाशमा-नोऽथ भवन ् पणवे ै भवित यथा तगणसादिपे ु ूासादः तमानोे भवत ् पणवे ै तःे स भाित, ूासादप

wापरोक्षातारणात।े ु ् ततोऽथःर्

पणे ै*व ूकाशः स ूकाशत।े अारोिपताथविितिनादीभतूकाशमर् ू -f. 32r

यxूमातभृावात ् त ुशरीरादरे ्मायाूमातरु ्भदनासौे े ूतीयतऽये ंघट इित, न नव-िात ् परमाथूकाशादर् ्

yअूकाशनूसात॥्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 °pramātbhāvāt, em. °pramātrabhāvāt MS (cf. the vigraha of the compound p.

76,16–17 […] yasya pramātbhāvasya sa tādk). 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.

937Raffaele Torella

<िववितःृ > ूकाशमानतवाै थर् िसिः सा च ूकाश एव त चाथादर् ्भदे ेघट ूकाशः पटािप ािदाह।

z

[l. 7] िभ ेूकाश ेचािभ ेसरो िवषय तत।्ूकाशाा ूकाँयोऽथ नाूकाशश ् च िसित॥3॥<I.5.3>

a [f. 32v10] विःृ – ूकाशमाऽ ंचाथादर् ्िभ ंसवाथसाधरणर् र् ंत घट ूकाशोऽय-मय ंपटवितै े िवषयिनयमो िनिनबनः।र् तादथर् िसिः ूकाशाताया॥

िववितःृ – ूकाश नीलााकारशू ामाऽपयवसाननाासलर् े ं -िितान ् नील ूकाशः पीत ूकाश इित िवषयापक्षयाे वहारो न यःु ात।् तदाह “ूकाशमाऽम ्” इित। अथ आानाूकाशभावात ् ूकाशवै एवपां ूकाशनमवे परूकाशनापारो नापरोऽिधकः यतः ामाऽपयवसार् -नने िवरोधः ात।्

bतन ् न, न नापाथाननूवशर् ु े ेतकाशभावतवै

*ा- f. 33r

ूित या।ु तथा चाचायधमकीितःर् र् र् “न तद किचद”् इित। भवत ु वा तथािप ूकाश सवानार् नीलपीताथानगण्यनर् ु ु े ताधारणान ् नीलवायै ंनािते ूितपकमवानर् ं

c ात।् तदाह “सवाथसाधारणमर् र् ्” इित। अथािप

योग्यदशतयाे मािवषयिवशषे एकसामामीकायतयार् वा ूासा ूितकमर्-िनयमो ःे,

dततोऽिप नीलपीतयोरवे ं

eूासिवशषाते ् कथ ंनीलान ंनील-

िनयततया यदिभमत ं पटीयने तत ् सदानभवािभमतु पीतािप ात,् 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 Vivti, but from some

Buddhist work. e A gloss is found in the right margin: pratyāsattau pthak pthan nīlapītajñānayoḥ pratikarmavyavasthāyā niyamitatvād iti nīlajñānaṃ kathaṃ pītasya syād ity uttare codyatvena punar abhiyogaṃ karoti vādī tatheti tathātve sati smtāv ubhayasaṃskārasaṃsktāyāṃ kiṃ na pītam ity abhiyogaḥ.


यगपतनीलपीतानभवसृतु ू ु ं ेचतिसे ूबोधकवशात ् तावनभवूथायाृ ु ंनीलमवे िकं ूितभाित न पीतम।् यिप नीलसशवदशनूबोिधतसु र् ् तथाभतपवानभवसू ू र् ु -ंारस ् तथािप पवानभवू र् ु िवषयने िनयिमतादथयसिहतर् एव नीलमाऽताृ -िवाया ंस ूथते, अथाकारर् िवशषानूवशयितसे ेु ् नभवसु ् तशानभवसिवु ं -बोिधतस ् तावताशनं े रपीतोऽिपु ूसरित। ततो ऽथर् ूथािका िसिस ् तथा पतापिः िनयमनव।े ै तदाह “तादथर् िसिः” इनने सौऽ ंत ंा-चक्षणस ् सवमर् वे िनगिमतवान।् एव ं ूकाशमानतािकाथर् सा ूकाश एविते ूकाशवै वा

*थऽि, न ानः। ूकाशः पनरानु एवतदपीहे े ूितपािदत-f. 33v

म॥्34॥3॥

<िववितःृ > अथ मत ं िविचऽघटपटााभासकपिरँयमानबोधमाऽहतायोै े ु -गऽथानपपाे ु बााथःर् ूक्षतोऽिप िसिदाह॥े

f

तदाकिकाभासो बा ंचदनमापयत।े ेु ्न िभ बोध िविचऽाभासहतता॥े ु 4॥

न वासनाूबोधोऽऽ िविचऽो हततािमयात।े ु ्तािप तबोध विचै ेिकं िनबनम॥्5॥<I.5.4>

Abbreviations

add. my conjectural addition

conj. my conjectural emendation for

em. my emendation for

f The avataraṇikā of ĪPV follows.

939Raffaele Torella

Bibliography

Texts

ĪPKUtpaladeva, Īśvarapratyabhijñākārikā with Svavtti (see Torella 2002)

ĪPVAbhinavagupta, Īśvarapratyabhijñāvimarśinī, edited by Mukund Rām Shastri, vols. I–II, KSTS XXII XXXIII. Bombay 1918–1921.

ĪPVVAbhinavagupta, Īśvarapratyabhijñāvivtivimarśinī, 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-vivti”. East and West, 38, pp. 137–174

Torella, R. (2002) The Īśvarapratyabhijñākārikā of Utpaladeva with the Author's Vtti. 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-vivti. 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-vivti. 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-vivti. 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.

Documents

Studies on Utpaladeva's Ishvara-pratyabhijna-vivritti Part IV-Torella