1. Śaṅkuka’s-Saṃhitāsāra-A-KASHMIRIAN-GAARUD-TANTRA-with-ENGLISH-TRANSLATION

ŚAṄKUKA's Saṃhitāsāra:

Edition and Translation of Verses 1-5, 75-85, and 129-154 with an Anonymous Commentary

Michael Slouber

International Master of Arts in South Asian Studies

Universität Hamburg

Hamburg

2011

Contents

Summary

Acknowledgements

I Introduction

Background: the Gāruḍa Tantras

Śaṅkuka, his Date, and the Commentator

Overview of the Contents

Manuscripts

Language

Metrical Features

Editorial Policies

The Translation

How to Read the Apparatus

Abbreviations

II Edition and Translation

III Sources

Primary Sources

Secondary Sources

Versicherung

Summary

Acknowledgments

Part I

Introduction

Śaṅkuka's

Samhitāsāra

Samhitāsāra

("Essence

("Essence

of

of

the

the

Scriptures")

Scriptures")

is

is

a

a

unique

unique

Prakrit

Prakrit

composition

composition

from

from

the

the

ninth

ninth

century

century

that

that

draws

draws

on

on

the

the

now

now

mostly

mostly

lost

lost

Gāruḍa

Gāruḍa

Tantras,

Tantras,

a

a

medical

medical

genre

genre

of

of

Śaiva

Śaiva

tantric

tantric

scripture

scripture

concerned

concerned

with

with

healing

healing

snakebite

snakebite

and

and

other

other

types

types

of

of

poisons

poisons

and

and

envenomations.

envenomations.

Much

Much

of

of

the

the

surviving

surviving

material

material

related

related

to

to

the

the

Gāruḍa

Gāruḍa

Tantras

Tantras

is

is

difficult

difficult

to

to

date,

date,

but

but

the

the

larger

larger

part

part

of

of

it

it

appears

appears

to

to

be

be

from

from

the

the

tenth-thirteenth

tenth-thirteenth

centuries,

centuries,

making

making

Śaṅkuka's

Śaṅkuka's

text

text

one

one

of

of

the

the

earliest

earliest

sources

sources

that

that

discusses

discusses

our

our

topic

topic

in

in

depth.

depth.

It

It

is

is

also

also

unique

unique

in

in

that

that

many

many

of

of

the

the

verses

verses

have

have

notable

notable

poetic

poetic

value,

value,

in

in

contrast

contrast

to

to

the

the

lower

lower

register

register

of

of

aiśa

aiśa

Sanskrit

Sanskrit

found

found

in

in

such

such

important

important

works

works

as

as

the

the

Kriyākālaguṇottara.

Kriyākālaguṇottara.

The

The

text

text

reaches

reaches

us

us

with

with

a

a

learned

learned

commentary

commentary

that

that

explains

explains

not

not

only

only

the

the

nuts

nuts

and

and

bolts

bolts

of

of

the

the

rituals,

rituals,

but

but

also

also

philosophical

philosophical

and

and

spiritual

spiritual

layers

layers

of

of

meaning

meaning

inscribed

inscribed

in

in

some

some

of

of

Śaṅkuka's

Śaṅkuka's

verses.

Background:

the

the

Gāruḍa

Gāruḍa

Tantras

Some

original

original

scriptures

scriptures

of

of

the

the

Gāruḍa

Gāruḍa

Tantras

Tantras

may

may

date

date

back

back

to

to

as

as

early

early

as

as

the

the

sixth

sixth

or

or

seventh

seventh

century,

century,

a

a

fact

fact

we

we

can

can

discern

discern

because

because

they

they

are

are

referred

referred

to

to

as

as

a

a

class

class

of

of

texts

texts

in

in

such

such

early

early

works

works

as

as

the

the

Brahmayāmala

Brahmayāmala

and

and

Mañjuśriyamūlakalpa.

Mañjuśriyamūlakalpa.

Exactly

Exactly

which

which

texts

texts

were

were

current

current

at

at

this

this

stage

stage

and

and

what

what

their

their

content

content

was

was

is

is

not

not

yet

yet

known,

known,

but

but

by

by

the

the

tenth

tenth

century

century

we

we

have

have

several

several

sources

sources

listing

listing

twenty-eight

twenty-eight

Gāruḍa

Gāruḍa

Tantras

Tantras

canonized

canonized

as

as

the

the

Eastern

Eastern

Stream

Stream

of

of

Śaiva

Śaiva

Revelation

Revelation

(pūrvasrotas).

(pūrvasrotas).

Most

Most

of

of

these

these

text

text

titles

titles

have

have

not

not

been

been

located,

located,

but

but

several

several

are

are

the

the

titles

titles

of

of

sections

sections

in

in

the

the

Kriyākālaguṇottara.

Kriyākālaguṇottara.

One

One

is

is

called

called

Suvarṇarekha,

Suvarṇarekha,

which

which

we

we

must

must

assume

assume

is

is

a

a

I

have

have

edited

edited

most

most

of

of

the

the

Gāruḍa

Gāruḍa

Tantra

Tantra

material

material

in

in

this

this

extra-canonical

extra-canonical

scripture,

scripture,

but

but

publishing

publishing

a

a

complete

complete

edition

edition

will

will

take

take

several

several

more

more

years.

The

Śrīkanṭhīya

Śrīkanṭhīya

(HANNEDER

(HANNEDER

1998

1998

and

and

SANDERSON

SANDERSON

2001),

2001),

the

the

Pratiṣṭhālakṣaṇasārasamuccaya

Pratiṣṭhālakṣaṇasārasamuccaya

(DYCZKOWSKI

(DYCZKOWSKI

1988),

1988),

and

and

the

the

Śastrasamgraha

Śastrasamgraha

preceding

preceding

one

one

manuscript

manuscript

of

of

the

the

Jñānapañcaśikā

Jñānapañcaśikā

(NGMPP

(NGMPP

B25/7),

B25/7),

although

although

the

the

latter

latter

two

two

are

are

close

close

variants

variants

of

of

the

the

same

same

list.

2

Overview of the Contents

Language

This

is

my

first

attempt

at

editing

a

Prakrit

text,

and

I

had

little

background

in

reading

Prakrit

aside

from

some

Pali

and

some

Prakrit

passages

in

Sanskrit

dramas.

My

main

sources

of

reference

for

getting

to

grips

with

the

Prakrit

were

Alfred

Woolner’s

1928

Introduction

to

Prakrit,

Ralph

Turner’s

1966

A

Comparative

and

Etymological

Dictionary

of

the

Indo-Aryan

Languages,

and

the

Prakrit

dictionary

called

Abhidhānarājendrakośa

(1985

reprint).

I

used

Turner

as

a

reference

for

what

a

particular

word

in

Sanskrit

might

be

in

Prakrit

if

it

was

not

immediately

clear

from

the

standard

rules.

I

found

that

problematic

and

unmetrical

words

were

often

emendable

by

restoring

the

standard

Prakrit

form

as

found

in

these

reference

works,

for

example

restoring

-prahāre

to

-pahāre

in

verse

Occasionally

I

emended

to

standard

forms

when

metrically

unnecessary,

for

example

to

dhamma

where

the

manuscripts

have

dharma

(verse

4),

but

in

general

I

tried

to

preserve

the

unique

Prakrit

conventions

of

the

text.

I

keep

vimhaya

(Skt.

vismaya)

although

I

was

unable

to

find

this

as

a

Prakrit

form

in

the

reference

works.

Another

notable

form

I

keep

is

phuduma

for

pudhuma

(Skt.

prathama).

I

silently

correct

features

that

I

consider

trivial,

such

as

the

use

of

homorganic

nasal

where

anusvāra

is

expected,

or

use

of

sa

for

śa.

An

expert

in

Prakrit

would

certainly

be

able

to

make

many

improvements

in

this

edition.

The

Sanskrit

of

the

chāyā

and

commentary

is

generally

quite

learned

and

systematic.

In

the

handout

to

his

Pondicherry

presentation,

Diwakar

Acharya

notes

that

“the

commentator

is

silent

about

himself,

but

his

rhetoric

and

vocabulary

loudly

speak

of

his

Kashmirian

background.”

I

concur.

Several

phrases

he

uses,

like

śiṣṭaṃ

spaṣṭaṃ

(“the

rest

is

clear”),

are

mostly

peculiar

to

Kashmirian

authors.

13

Abbreviations

corr.

Corrected reading (high certainty and small correction)

em.

Emendation by M. Slouber (medium to high degree of confidence)

em. H.I.

Emendation by H. Isaacson

em. D.Ā.

Emendation by D. Acharya

em. K.H.

Emendation by K. Harimoto

em. D.G.

Emendation by D. Goodall

em. Sanderson

Emendation by A. Sanderson

conj.

Conjecture by M. Slouber (low to medium degree of confidence)

conj. H.I.

Conjecture by H. Isaacson

conj. D.Ā.

Conjecture by D. Acharya

conj. K.H.

Conjecture by K. Harimoto

conj. D.G.

Conjecture by D. Goodall

conj. Sanderson

Conjecture by A. Sanderson

〚क〛

Syllable 'क' is written and canceled by scribe

〈क〉

Syllable 'क' is difficult to read and uncertain

「カ」

Syllable 'क' is written in the margin

]

The lemma sign separating the edited text from the variants

—क.

"Manuscript क," NGMPP reel number A 44/8.

—ख.

"Manuscript ख," apograph of "क," NGMPP reel number A 212/12.

unmet.

Unmetrical

hypo

Hypometrical, too few syllables or syllabic instances.

hyper

Hypermetrical, too many syllables or syllabic instances.

om.

The reading is omitted by the manuscript without gap

pc

The intended reading after correction

ac

The reading as written in the manuscript (before correction)

†क†

The text within the cruxes is deemed corrupt and no conjecture is offered

An illegible syllable

r

The recto side of the folio

v

The verso side of the folio

~

A light syllable is missing

□

A heavy syllable is missing

□

A missing syllable

Hyphen for words broken by verse quarter boundary

[]

Encloses text not present in the manuscripts

○

Signifying the manuscript's string hole (only noted where deemed relevant)

20

Part II

Edition and Translation

गारुडसंहितासार

१ ॐ नमो गरुडाय ॥

२ पायात्पीयूषसाराहरणसरभसोज्जृम्भितात्मावरुद्धं

३ ब्रह्माण्डं भेतुकामः स्मरयति पुरा स्वाण्डसम्पिण्डिततत्वम् ।

४ त्रैलोक्याकाण्डकल्पयजयभयदमिदं मुखं तार्क्ष्येत्युपेत्य

५ प्रत्यध्यानात्स्वरूपं पुनरुपरागितः शाङिर्ङिा वो गरुत्मा ॥

६ गाथाभिरमुंवुधैरोधनतया यतसंहितासार इत्य्

सम्भरा

७ अन्वर्थध्यमकारि गरुडमिह श्रीशङकुकनेदारात् ।

८ तदृन्तिं समसंस्कृतं च रचयाम्यर्थं तु कञ्चित्॥

९ व्याचक्षे क्षमतां विचक्षणजनः क्लेशक्षमः शिक्षिताम् ॥

१० यदन्वयैर्ॐयातं तदसदुपपत्त्यादिविरहान्

११ मदुक्तं तद्योगात्सदिति न मतो वक्तुमुचितम् ।

शिष्यरणी

१२ तथाप्येतत्तत्त्वं न सुविमतिभिर्लभ्यति यतः

१३ विसंवादे त्रीदां मूर्छति तु जडेरप्य्‌असजराः ॥

१४ चञ्चुपुडकोडीपीडिआ- सुअङ्गफणरयणदप्पणे गरुलो ।

चञ्चुपुटकोटिपीडित- भुजङ्गफणरतरदर्पणे गरुडः ।

१५ विसम्वादनुकारसो

विसंवादनुकरोऽसो

१६ णिअपडिमालोइरो जडइ ॥ ९ ॥

निजप्रतिमालोकनशीलो जयति ॥ ९ ॥

१७ मुख्यो हार्तः स्पष्टः । आध्यात्मिकपक्षे गरुड आत्मा जयति सर्वोत्त्कर्षेण वर्तते । तत्त्वरूपपरिज्ञानाधीन-

१८ त्वात्सर्वसिद्धीनाम् । आत्मनो गरुडशब्दाभिधेयत्वं वेदादिपु सुप्रसिद्धम् । कि सर्वस्ववस्थास्ववस्थासौ जयशब्दो-

Gāruḍasaṃhitāsāra

OM Homage to Garuḍa!

[Introductory Verses by Anonymous Commentator]

May Garuḍa protect you. He yearned to break the Egg of Brahma which seemed to be reminding him of his past enclosure in his own egg as it was filled which was rapidly expanding to steal the nectar-essence. [But] Śārṅgin (Śiva) approached him and made him once again come back to his normal form by reprimanding him with the words 'O Tārkṣya, give up this [form] which inspires fear in the triple universe of an untimely world destruction.' (I)

Śrī Śaṅkuka made this Gāruḍa work here which was suitably named "Essence of the Scriptures" with verses as something which should bring awareness to slow-minded people. I am composing an explanation of that and a Sanskrit translation. I explain some of the meaning (—). Let the learned folk put up with [its shortcomings]. Let those able to endure the trouble [of reading my humble commentary] study it. (II)

It is not right for a good man to say "What others have written is untrue, because of lacking appropriateness and other faults, [but] what I say is true because it does have that." Nonetheless, since [even] very discriminating readers don't understanding, one should cast aside the shame of [potential] contradiction and (—corrupt—) even by fools. (III)

[Begin Text Proper]

Garuḍa, clutching a snake with the tip of his beak, looking¹ at his own image in the mirror-like jewel in its hood, his anger turned to wonder,² is supreme.

२०

२१

२२

२३

२४

२५

२६

२७

२८

२९

३०

३१

३२

३३

३४

३५

३६

This is the view of the Sāṃkhya system confirmed by procedure and authority. As for other views, he will refute them in the story with an exposition of the non-duality of the self and God.

This is the nectar of truth which I, the bee Śaṅkuka, have drawn from among the flowers of essential kernels in the garden of Gāruḍa scripture.

Commentary:

With this verse concerning the gathering of essences he answers the objection that he is repeating what was already taught in the Gāruḍa Scriptures.

Those men of stable minds, raised in the house of a guru, and devoted to the pure path always become fit recipients of success in all rites.

Commentary:

With this [verse] he describes who is entitled [to seek] the rewards to be obtained that are taught in this text; to explain he says “those of stable minds,” by which he indicates that they have correctly received the descent of power (śaktipāta). Indeed, without the the Supreme Lord’s excellent descent of power, there is not stability of mind, which is the source of all success, nor a lack of negative mental activities such as doubt. With the phrase “raised in the house of a guru” he conveys that they serve the guru, worship Śiva, study the scripture, and have concentration and correct conduct. Likewise, with the phrase “devoted to the pure path” he conveys that [these entitled students should] have correctly carried out the range of ritual duties, such as those of a putraka initiate, immediately after getting initiation, since the pure path consists of being intent on the performance of daily and occasional rituals without any desire [for rewards], service to the guru, etc. through being solely intent on propitiating the mantra, and the ritual [duties] of putraka initiates, sādhaka initiates, etc. Doing [all of] that out of a desire for reward or for controlling others, etc. is the impure path. With the phrase “these kinds of men become fit recipients of success in all rites,” he is saying that (ityukttam) only a man who has the full set of characteristics of one entitled always becomes a recipient of the aforementioned rewards for all the particular rituals taught in this text. For, one who is entitled but does not have the complete set of characteristics may get results sometimes and in some rituals whose object is an antidote or a spell that works when recited.

10 This presumably refers to the story at the end of the text, not edited here and apparently incompletely transmitted in our manuscripts. 11 Harunaga Isaacson explains that pathitasiddha usually refers to spells or mantras that work without any need of prior propitiation (pūrvasevā/puraścarana).

He who saves the life of a person suffering the agonizing pain of envenomation has done a meritorious deed and obtains righteousness, prosperity, pleasure, and liberation.

Commentary:

With this [verse] he describes the lowest, middling, and highest goals of man as the end result attained by knowledge of the Gāruḍa Scriptures whose rich reward is giving life to beings. For, one who rescues the life of an envenomed person by means of common12 mantras and visualization, without regard for the results such as profit, etc. has only righteousness, the middle goal of man and the cause for attaining heaven and so on, as his reward. Profit and pleasure, because they are to be enjoyed only here in this life, are the lowest result. Therefore only one with very little resolve desires [them]. Only some [rare] person naturally disposed towards saving people works to save lives with focus on just the play of experiencing his own true nature. Because he is liberated in life, his reward is just liberation which is perfected by his natural disposition.

Good people praise the Gāruḍa Scriptures as existing for the sake of helping others since even vile people bow down to the mantra practitioners [thinking] “Snake venom is unbearable.”

Commentary:

“Mantra practitioners” is functioning as the grammatical object. Since even a vile person bows down to them out of fear, for that reason good people praise the Gāruḍa Scriptures as existing for the sake of helping all others. Why even a vile person? [Because they are] thinking “Snake venom is terrifying.”

12Harunaga ISAACSON suggests, with some doubts, that the word sāmānya here may imply that the Gāruḍika doctors with different goals (saving life/making profit/gaining powers) would nevertheless use the same mantras and visualizations.

गरुडध्यान

कषणसमीरणसीसो

कृष्णसमीरणशीर्षो

हुतवहजालापलित्तमलाहो।

हुतवहज्वालाप्रदीप्तगलनाभिः।

तदो सुरवड्ढीओ

ततः सुरपतिरीतो

गरुडो सिअतुहिणजाणुहरुो ॥ ७५ ॥

गरुडः सिततुहिनजानुनधरः ॥ ७५ ॥

अमआहरणपुरंदर-कुलिसपहरे गिरत्थिए तुडो ।

अमृताहरणपुरंदर-कुलिसग्रहरे निर्झरे मुट्ठः ।

गरुडो विणिहअसन्

गरुडो विनिहतशत्रुः

संपत्तमणोरहो जअइ ॥ ७६ ॥

सम्प्राप्तमनोरथो जयति ॥ ७६ ॥

अनेन गाथाद्वयेन गरुडस्य ध्यानप्रभावावाह ।

तत्र वर्णेन कृष्णेन समीरणेन वायुना व्यामं शिरो यस्स

। तथाहि हुतवहज्वालाभि: प्रदीप्ते गलनाभि यस्य ।

अनेन कण्ठात्यभृति नाभ्यन्तम्रिवर्णतेजोमहाभूतच्यामो

ध्यातव्यः । तत्तो नामेरनन्तरं जानन्तं सुरपतिना पृथ्वीमहासृताधिदैवतेन सुरवण्णेन व्यामो ध्यातव्यः ।

तदनन्तरं जानुदेशात्पादान्तं यावतुहिनमितवर्णाभिरद्रिद्रिव्यामो गरुड इति ।

स एवंविधो गरुडो जयतीति गाथान्तरेण सम्बन्धः ।

कीदृशः अमृताहरणे पुंरदरसम्बन्धी यः कुलिशप्रहारस्तस्मिन्निरर्थके कुण्ठीभूते

तुष्टः प्रहृष्टः ।

तथा विनिहता निसुदिता: शत्रवो भुजगादयो उरिजना येन ।

अत एवं सम्प्राप्तमनोरथो

लड्ढाभिलपितः एवंरूप एवंप्रकारो भगवानगरुडो न्यासादो ध्यातव्य इति ॥

तण्डवड्ढराविलुलाइ-पक्खाणिलवेच्चलिअकुलैलो

तण्डवड्ढेस्मराविलुलित-पक्षाणिलवegच्चालितकुलैलः।

परिभाविजइ गरुडो

परिभाव्यते गरुडः

७२ हुुअवह°] em., हुुअव° -क. bypo ७३ तदो सुरवड्ढीओ] conj. ummet. em., तत्थोसुरवड्ढीओ -क. -ख. unmet.

७४ °तुहिण°] em., °त्थिण° -क. -ख. ७६ पहारे] em., प्रहारे -क. -ख. unmet.

७६ गिरत्थिए] corr., निरर्थए -क. -ख. ७६ तुडो] em., त्तुडो -क. -ख. ७८ संपत्त°] em., स<प्ण>त्त° -क.,

सयेतं° ७८ °मणोरहो] em., °मणोहोरो -ख., °मलोहरो -क. ७९ °अनोरय°] em., °मनोरय° -क. -ख.

७९ गरुडस्य] -ख., गरुस्य -क. ७९ कृष्ण समीरेण] conj. H.I., कृष्णसमीरेणे -क., कृष्णस[री]°[री]°] मी° रणत

-क. -ख. ८० नाभ्यन्तं] -ख., नात्यन्तं -क. ८० अप्रिवर्ण°] em. H.I., अप्रिवर्ण -क. -ख. ८१ ध्यातव्यः ।] -क., ध्यातव्यं -ख.

८१ जानन्तं] em. H.I., जानवन्तं -क. -ख. ८२ सुरवण्णेन] conj., च वर्णेन -क. -ख. ८२ यावत्] -ख., याव -क. ८२ अद्दिर्] conj. H.I., अज्जित्त्व -क. -ख.

८३ °सम्वन्धी] em. H.I., °सम्वन्धो -क. -ख. ८३ कुण्ठीभूते] conj. H.I., °कुण्ठीभूते -क. ८४ विनिहता] em. H.I., विनिहिता -क. -ख.

८४ प्रहृष्टः] -क., प्रहृट्ठ -ख. ८४ उरिजना] em. H.I., उरिजना -क. ८५ एवंप्रकारो] conj. H.I., एवंप्रसाथो(थो) -क., एवंप्रसाथो -ख.

८५ न्यासादो] em. H.I., न्यासादो -क., त्यासादो -ख. ८६ तण्डव°] em., ताडव° -क. -ख. ८६ °विलुलित°] em., °विलुत° -क. -ख. unmet.

८७ °पक्खा°] em., °पक्खा° -क., °पज्जा° -ख. ८७ °चलिअ°] em., °चलिप° -क., °वलिप° -ख. ८७ °गैलः] em., °गैल

-क. -ख.

७३े. I suspect the latter half of the verse is corrupt before it reached the commentator. In Nārāyaṇīya Tantrasārasamgraha 3.17 we find this visualization using the same colors, but with golden earth visualized from the feet to the knees, and the white water element from the knees to the navel: आ जानुतः सुवर्णाभम् आ नाभेसु तुहिनप्रभम् । कूर्मारुणं आ कण्ठादन्तं सितेतरम् ॥ ३.१७ ॥ Garudapañcāsarīkalpa 5.10 and Īśānaśivagurudevapaddhati 39.106 agree. I offer the following conjecture for 75c, although it cannot be what the commentator read : सुरपतिसुवर्णपादो.

[Visualization of Garuḍa]

असेसविसणासणात्थीहिं

॥ ७७ ॥

आगामिगाथया नागक्रीडाकर्मादिकमाह—

पवणे णाआकरिसण-

कीला जलणेएण कोरइ त्थोहो ।

थंबो सक्कऱण पुड़ं

जलकरणविसेण विसणासो ॥ ७५ ॥

पवने नागाकर्प एव क्रीडा । कर्मविपर्ययं कृष्णत्वादे प्राधान्यविवक्षया ध्यानभेदमाह । स्तोभाख्या क्रीडा

क्षोभणारुपा ॥

गरुडीअरणपयत्ते-

कभावणोणप्पणनिच्छुअमणेएण ।

विनआसुएण व कओ

असेसविसणिगहो सुअणेए ॥ ७६ ॥

गरुडिकरणे स्वात्मनो गरुडत्वमपादने यः प्रयत्न उत्साहस्तेन या एकभावना आनन्यचिन्तनं तया च उत्पन्न-

निश्रयेण गरुडो धरमिति संजातदृढप्रत्ययेन मनो यस्य तेन तथाविधेन साधकेन साक्षाद्रुडेनवाशेषाणां स्था-

वरजङ्गमादीनां विषाणां निग्रहे विनतासुतं प्रति भावनाया एव प्राधान्यमेतत् प्रतिपादितं ॥

८९ 'विसो' em., om. -क. -ख. v.l. भय ८९ 'त्योइहिं' corr., 'स्थीहिं -क. -ख. ८९ 'नाशनार्थिभि:' em., 'नार्थना-

सिरभि:' -क. -ख. ९० आगामि° em., आगामि° -क. -ख. ९० नाग ] em., नागं -क. -ख. ९१ पवणे ] conj.

पवणेएण -क. -ख. unmet. ९१ णाआकरिसण° ] em., णाआरिसण° -क. -ख. unmet. ९१ पवने नागाकर्पण° -क. (१)-ख.(१), नागाकरपं एव -क. (२)-ख. (२),

पवनेण -क.(१)unmet., एवतेज -ख.(१)unmet. ९१ नागाकर्पण° -क.(१)-ख.(१), नागाकर्प एव -क.(२)-ख.(२)

९२ कोरइ ] conj., कीरओ -क. unmet., कोरउ -ख. ९२ त्थोहो ] -क., त्थोहो° -ख. ९३ सक्कऱण ] -क.(२)-ख.(२), सक्रेण

-क.(१)-ख.(१) ९३ थंबो ] corr., थकरेगा -क.(२)-ख.(२), सक्रेण -क.(१)-ख.(१) ९४ विसणासो ] em., विसेसासो

जलकरणविसेण ] -क.(१)-ख.(१), जलकारवपेण -क.(२)-ख.(२) ९५ पवने नागाकर्प एव

क्रीडा ] em., आननाकपादिक्रोडां -क.-ख. ९५ आह ] em., आहा -क.-ख. ९७ गरुली° ] em., गरली° -क.-ख.

९७ 'पयत्ते' ] em., 'पयते' -क.-ख. ९७ गरुडी° ] em., गरुडी° -क.-ख. ९८ 'निच्छुअ°' ] -क., 'नित्यअ° -व.,

'निच्छय°' -ख., 'नित्यस° -ख. unmet. १०० असेसविसणिगहो ] em., सेस° -क.-ख. unmet. १०० 'विस°' ] em.

'विम° -क.-ख. १०० सुअणेए ] -क., तुअणेए -ख. १०० 'निप्रहो' ] corr., 'निप्रहो -क.-ख. १०० भुवने ]

em., सुवने -क., सुवनो -ख. १०१ स्वात्मनो ] -क., स्वात्मनो° -ख. १०१ उत्साहस्तेन ] conj., आहः -क.-ख.

१०२ 'निश्रयेण' ] em. H.I., 'निश्रयो -क.-ख. १०२ तेन ] -ख., 'ते० न -क. १०२ साक्षाद्रुडेन° ] -ख., साक्षा

रुडेनो -क. १०३ भावनाया एव ] em. H.I., भावनं यो एव -क.-ख.

९१ पवणे ] For instrumental metri causa.

९४ Both manuscripts give the chāyā twice with small variations given as as (१) for the first chāyā and (२) for the second. The phrase पवने नागाकर्प एव क्रीडा was probably meant to be part of the commentary rather than a variant of the chāyā. I have repositioned it accordingly on the assumption that अननाकपादिक्रीडां following the second chāyā is a corruption of this phrase.

"अत्थि विसं" अत्थि, "विसं णत्थि" विसं णत्थि तिहुअणे सअले । एसो सो परमत्थो सम्मज्जइ पुण्णगहिअणं ॥ ५० ॥

अनेन योगप्रस्तावे जस्सिन्‌परमेस्वरदसाधिरूढपरमयोगमोगिविषयं समस्ससिद्धिहेतुत्तमसंयोगमुपन्यास्सति । इदं हि समस्तं वस्तुजातं परमेस्सरस्येच्छामात्रेण भवत्येव । यदा च णास्सीइति सकलपो जस्य भवति तदा त्रिभुवने जपि तत्त्वं विचियते । एसा च सर्वतिशायिनी भावना ण सर्वयोगिजणसाधारणीत्यादि । एष म पर- मार्थे णेतत्तपरमं तत्त्वं पुण्णेर्जिनसहस्साभ्यस्तसमाधिसुलभेः सुकुतेतरारधशरीराणां सम्पद्यते ण सर्वेस्य । अस्प च समाधे: सर्वेसिद्धिहेतोविच्छभावभावावसंवादनमुदाहरणत्वेन बोद्धव्यमिति ॥

तिणअणलोअणलजलणे

भूई काऊण थिरचरं गअलं ।

उच्चारिजए एं जस्स कये "णीलकंठे सि" ॥ ५१ ॥

जा जीअइ ताव विसं देहे संकम्मइ तस्स पुरिसस्स । जड़ तं सीसे सिंगं ससअस्सइ किं ण संभइ ॥ ५२ ॥

तस्य पुरुषस्य शरीरेऽपि यदि विषं स्वशक्त्या प्रसरति तच्छशकस्यापि शीर्षे शृङ्गं किमिति न सम्भवति । शशकण्ठशृङ्गोत्तप्तिविपत्तस्म गरहरे विपसंक्रान्तिन्तर्र्ण सम्भाव्येत्थ्यर्‌थ: । कस्स? तस्य यस्सय कृते मन्त्रिणेवमुच्चार्यंते । कथं? नीलकण्ठो जसीइति । विं कृत्वैवमुच्चार्यंते । त्रिनयनस्त्य भगवतो रुद्रस्य विपा-

१०४ "अत्थि विसं" अत्थि, "विसं णत्थि" विसं णत्थि तिहुअणे सअले । em., अस्सि विपमस्सति विसं -ख. unmet. १०५ णत्थि विसं णत्थि तिहुअणे सअले । em., णाथि विसं तिहुणे -क.-ख. unmet. १०६ एसो सो परमत्थो सम्मज्जइ पुण्णगहिअणं ॥ ५० ॥ em., परमत्यो -क.-ख. unmet. १०८ जस्सिन् em., जस्स -क.-ख. १०८ परमेस्वरदसाधिं em. H.I., परमेस्वरादसादिं° -क.-ख. १०८ समस्तं° em. H.I., समस्स्त -क.-ख. १०९ यदा em. H.I., पद + -क.-ख. ११० णास्सीइति em. H.I., णास्सीति -क.-ख. १११ पुण्णेर्जिनसहस्साभ्यस्तसमाधिसुलभेः em. H.I., पुण्णे -क.-ख. १११ जंनं° em., ज° -क.-ख. १११ सुकुतेतरारधशरीराणां em. H.I., सुकुतेर -क.-ख. ११२ समाधे: em. H.I., समाधिं: -क.-ख. hypo ११४ भूई em., भूड़ -क.-ख. unmet. ११४ काऊण em. H.I., काउण -क.-ख. unmet. ११४ गअलं em., गलं -क.-ख. unmet. ११५ उच्चारिजए em., उच्चारिज -क.-ख. hypo ११६ जस्स em., जि -क.-ख. ११७ ताव em., ताव -क.-ख. ११८ पुरिसस्स em., पुरिसम्म -क.-ख. ११९ तं em., तस्सिं em. १२० संभइ em., संभइ -क.-ख. unmet. १२१ तच्छकस्यापि em., समकस्यापि -क. १२२ विपसंक्रान्तिन्तर्र्ण em., विपसं [स्‍विपा]क्रान्तिन्त -क., विपमक्रान्तिन्तर् -व. १२३ कृत्वैवम् em. H.I., कृतवैवम् -क.-ख.

१२४ क्रान्तमूर्तेध्यातस्य लोचनज्वलने ललाटनेत्रोद्भवताप्रौ स्थिरं स्थावरं मुस्तादि चरं जङ्ङमं सर्पादिसम्वन्धि

गरलं विपं भूतिं कृत्वा ध्यानेन भस्म सम्पाद्येऽति युगलकम् ॥

(The following two verses are highly obscure and perhaps still corrupt, so the conjectures made are speculative.)

१२६ जा हरतिअहो रुद्धो

तुरिअपआण्डिओ परा तुरिअं ।

संचरइ ता फुड़ं सो

डक्को जिअइ ति णअव्वं ॥ ५३ ॥

यावट्टिरकटो रुद्धम्

तुर्यपदानन्दितः परा त्वरीतम् ।

संचरइ तावट्स्फुटं स

दिट्ठो जीवतीति णअव्वं ॥ ५३ ॥

१३० हरत्किटो दलमदृश्री गलविले तालुतो ढोलम्बिनीवि घण्टा मांसेपी । यावट्प्रतिरुद्धो वज्रकपाटादिकरणेनापि

पिधानं प्राप्तोति । तावट्सम्मूर्छितः स्फुटमेव जीवति निवृत्तविषयेऽपि भवतीति ज्ञातव्यम् । कीदृशः सन्?

१३२ रुद्धः तु

र्यपदानन्दितः । तु

र्यपदमूर्छाद्वादशान्तं तत्त्

परसंवित्स्पर्शनानुभवादानन्दितो

लङ्घनित्यसुखावासादस्त्व-

रितं विधिकल्पान्तरैरस्पृष्टे झगित्येवापानवक्त्रव्य्

ा त्रिकटस्थानेप्राप्तस्तत्र विवृत ड

त्यर्थः । केचिद्—आत्मानं

१३४ हररूपं ध्यात्वा तं

तु

र्यपदाद्योक्ताज्जीवनवतार्य

मन्त्री मूर्छितशरीरे संचरति तावदौ जीवतीति व्याचक्षते ॥

१३५ पररोहादो विनिग्गअ-

हंसे

ण घरंगणा जहा डिट्ठु ।

जणरवरह

इए गोस

डक्का वि तहा सुणआवव्वा ॥ ५४ ॥

पररोधात्तु विनिर्गत-

हंसेन

गृहाझ

णे यथा द

ृष्टा ।

जणरवरह

इते प्रभाते

द

ष्टा अपि तथा सुजातव्या: ॥ ५४ ॥

१२४ °ताप्रौ |

conj. , °तप्ते(*)-क. , °तप्ते--- -ख. १२४ स्थावरं |

em. H.I. , स्थावर° -क.-ख. १२४ मुस्तादि |

Although the Latin name usually correlated with this plant (Cyperus rotundus) signifies an edible species, it is commonly listed among the vegetal poisons in the Gāruda Tantras. Harunaga Isaacson suggests that the commentary's tadanantaram makes it sound like he read an ablative.

विद्या:

१५२ झंकारि कुरुल्ला मे-

रंडा सुअण्णरेहा विजाओ ।

झंकारिणी कुरुकुल्ला

भेरुंडा सुवर्णरिखा विच्छा: ।

१५४ गरुलपउत्ताओ जह

गरुडप्रयुक्ता यथा

१५५ कुणंत्ति मे॑न् तआ सुणहा ॥ १३२ ॥

कुर्वते मे॑द् तथा शृणुत् ॥ १३२ ॥

१५६ मेव: साधकदष्टकादिषुरीरेऽ न्यासादिना समावेश: । यदि वा प्रतिबिंयं कर्मप्रविभागो मेव: । शिष्टं स्पष्टम् ॥

१५७ तत्रोद्रेशक्रमेण पञ्चदशभिर्‌गाथाभिर्झंकारिणीभेदमा‌ह—

झंकारिणी

१५८ सद्दो वामो डघोरो

सद्योजातो वामदेवो डघोरस

१५९ तत्पुरिसो पंचमो तहेसाणो ।

तत्पुरुष: पञ्चमस्तयेशान: ।

१६० सिअपिअकसणलोहित-

सितपीतकृष्णलोहित-

१६१ गअणाहा अंगुलिट्ठाणे ॥ १३० ॥

गगनाभा अंगुलिस्थाने ॥ १३० ॥

१६२ अणुष्ठात्प्रभृति कनिष्ठान्तमडुलिपञ्चकरुपस्थानपञ्चके सद्योजातादिशानान्तं ब्रह्मपञ्चकं वध्यमानविभा-

१६३ गेन झंकारिणीर्वणपञ्चकवाच्यं सितादिव्योमरुपान्तवर्णपञ्चकयुक्तं नयस्यवयमिति ॥

१६४ अणुत्ततेजणाण-

अणुत्ततेजनाण-

१६५ जिझ्मासु झंकारिवणर‌इआसु ।

ध्यमासु झंकारिवर्णरक्तासु ।

१६६ दीसइ चोत्थो देवो

दृश्यते चतुर्थो देवो

१६७ अणामिआलंबिओ णि ति ॥ १३१ ॥

अनामिकालम्बितो णि ति ॥ १३१ ॥

१५२ कुरुल्ला ] -क., कुरुकुल्ला -ख. unmet. १५३ सुअण्णरेहा° ] em., सुअण्णरेहो° -क.-ख. unmet. १५३ °विजाओ ] -क., °विजउ -ख. १५३ सुवण्णरिखा ] -क.pc-ख., सुवण्णरिखे°[हविजा]खा -क.ac १५३ विद्या: ] em., विद्या

-क.-ख. १५४ पउत्ताओ ] -क., पउत्ताउ -ख. १५४ जह ] em., H.I., जहा -क.-ख. १५४ यथा ] conj., यथाप -क.-ख. १५५ शृणुत् ] em., शृणवत् -क., शृणवते -ख. १५६ °प्रविभागो मेव: ] em., H.I.,

°प्रविभेद् -क.-ख. १५७ पञ्चदशाभिर्‌ ] conj., पञ्चभिर्‌ -क.-ख. १५८ सद्दो ] -क., सद्बो -ख. १५९ तत्पुरिसो ] em., तत्पुरुषो° -क.-ख. १५९ तथेशान: ] em., H.I., तथेशान -क.-ख. १६१ °ड्ढाणे ] -क., °ड्ढाने -ख. १६१ गगणाहा ] corr., गगणाभा -क.-ख. १६२ कनिष्ठान्तम् ]

conj., कनिस्थान्तं -क.-ख. १६३ °वार्च्यं ] em. D.Ā., °वार्च्यं -क.-ख. १६३ सितादि° ] conj., पातादिति° -क.-ख. १६३ °पञ्चयुक्तं ] -क., °पञ्चक युक्तं -ख. १६४ °तेजणाण° ] em., °तज्जणाण° -क.-ख. unmet. १६५ जिझ्मासु ] em., जिज्ञासु° -क.-ख. १६६ देवो ] -क., देवो -ख. १६६ दृश्यते ] conj., टस्यते -क.-ख. १६७ अनामिका° ] -ख., अनानामिका°

-क.

१५२ कुरुल्ला ] We also see this variant name of Kurukullā in the Manoramātikā to Tantrarājatantra 6.26.

१५८ सद्दो ] We expect Prakrit सद्दो for Sanskrit सद्योजाता, an abbreviated name for Sadyojāta, however the manuscripts

are consistent in this spelling.

१६३ सितादि° ] This conjecture follows the order in the verse. These color assignments differ from the Saiddhāntika standard as found in Mrgendrāgama, Kriyāpāda 3.18-19 where Sadyo-

jāta is red and Tatpuruṣa is yellow. In the commentary to the next verse, too, Vāmadeva is described as yellow.

39

The Vidyā Goddesses

The Jhaṁkāriṇī Spell

१६८ अनेन वर्णविभागमाह । तेनाझुष्टे झं इति वर्णेन रचिते सdyोजातवाचकेन सितेन कृतो न्यासो । तथा तर्जन्यां

का इति वर्णेन वामदेववाचकेन पीतेन । तथा मध्यमायां रि इति वर्णेनाघोरवाचकेन कृष्णेन । एवं विस्प-

ष्टाडुलीपु कृतो न्यासः । तदनन्तरम् अनामिकायां णि इति वर्णवाच्यो लोहितच्छतर्थों देवस्तत्पुरुषाऽऽख्यो

दृश्यते ध्यानेन साक्षात्क्रियते ॥

स्वच्छ्रो धवसंयोगो

सानुस्सारो कणंगुलिङ्गाणे ।

स्वच्छ्रो धवसंयोगः

सानुस्वारः कणिष्ठिकाझुलिस्थाने ।

विससुत्तणामफुदुम-

क्खररसं पुऽवड्ढिओ सद्दो ॥ १३२ ॥

विपसुननामप्रथमा-

क्खरस्स पुऽव्वस्थितो सद्दो । १३२ ।

ततः परं धकारवकार्योः संयोगः विन्दुयुतः ध्वमिति वर्ण इत्यर्थः । स स्वच्छः आकाशभूतव्यापकेशान-

वाचकः । स्वच्छूतवादाकागवर्णी एव कनिष्ठिकुल्यां न्यस्तव्यः । स्वच्छ इत्येतन सdyोजातादीनां चतुर्णां

पृथिव्यादिभूततत्त्वयवआपक्त्वमवसेमिति व्याचक्षते ।

एवं करन्यासमुक्तू गाथोत्तरार्धप्रभृतौ प्रथमं कर्माह । पूर्वस्थितो ऽडुष्टे न्यस्तः सdyोजात ईशानेन

कनिष्ठान्यस्तेन सह विषसुस्सया यन्नाम तस्य यत्स्थमाक्षरं तद् ईशानवर्गोऽन सह परिमलनपरसत्क्षणे

सकलं सर्वं गरलं विपं नाशयतीत्युत्तरगाथासंगतिप्रसङ्गादाख्यायातम् । तात्पर्यं तु डुष्कनिष्ठाश्रयां विन्यस्तं

यथाभिहितमन्त्राभ्यां षङ्कारद्धकाराभ्यां विपार्तिनामाऽक्षरं तावत्परिमलयेद्यावद्यथोक्तभावनाबालादसौ

निर्विषो भवतीति ॥

१६८ तेनाझुष्टे ] -क., ततोऽझुष्टे -ख. १६८ कृतो न्यासो ] conj. कृतन्यासो -क., कृतन्यासेस् -ख. १७० कृतो ] -क.-ख. १७० न्यासो ] conj., न्यासम् -ख., न्या -क. १७० अनामिकायां ] conj., आयां -क.-ख. १७१ देवस् ] -ख., देव -क. १७१ आऽख्यो ] em. H.I., साख्यात् -क.-ख. १७२ स्वच्छ्रो ] conj., खस्थो -क.-ख. १७३ सानुस्सारो ] em., सानुसारो -क.-ख. unmet. १७४ नो नाम ] conj. नो नामो -क.-ख. १७५ पुब्वड्ढिओ सद्दो ] conj., पुब्वहिए सद्दो -क.-ख. unmet. १७५ पूर्वस्थितः ] conj., पूर्वस्थिस् -क.-ख. १७५ सद्योजातः ] -ख., सद्योजात[ः] -क. १७६ नकार्योः ] -ख., नकारयो -क. १७६ ध्वम् ] em., (स्व)म् -क.-ख. १७८ अवसेमिति ] em. H.I., अवसेप -क.-ख. १७८ व्याचक्षते ] -ख., व्याचक्षते -क. १७९ करन्यासमुक्तू ] em., करन्यासमु(क्ता) -क., करन्यासमु(क्ता) -ख. १७९ गाथोत्तरार्ध ] em. H.I., गाथा[रा]र्धे -क.-ख. १७९ प्रथमं ] conj., प्रमखात् -क.-ख. १८० नम ] -क., तामस् -ख. १८० परिमलनपरस् ] conj., परिमलनपरस्यम् -क.-ख.

१८१ न्तरं ] conj. H.I., न्त्तरं -क.-ख. १८१ संगति ] conj. H.I., संगति -क.-ख. १८१ तात्पर्यं त्व ] conj. D.G., तावत्पर्यन्त -क., तावत्पर्येन्तम् -ख. १८१ विन्यस्तं ] -ख., विन्यस्त -क. १८२ विपार्तिनो ] em. H.I., विपरीतो -क.-ख. १८२ परिमलयेद्यावद् ] corr., परिमलयेत् । यावद् -क.-ख.

१७९ प्रथमं...डुष्टे ] In support of these conjectures, I suggest that a previous manuscript wrote and deleted प्रसङ्गात्, or something similar, and wrote प्रथमं in the margin. This deletion may have not been recognized—a common scribal error—and a scribe may have then improperly inserted प्रथम[' ] before अदुष्टे. १८१ गरलं नागयाति ] This is a citation from verse 133, and the slightly different but metrically identical wording could, but need not, indicate that the verse read this.

१८८

ईसाणघुणणिरो त-

क्खणे सअलं गरं विणासेइ।

ईशानघूर्णनशीलस्तत-

क्षणेण सकलं गरं विनाशयति।

१८९

तप्पुरिसेण समानो

असेअविभूअथोहअरो ॥ १३३ ॥

तत्पुरुषेण समानो

उसेअविपभूअस्तोहकरः ॥ १३३ ॥

१९०

अस्या गाथाया: पूर्वार्ध व्याख्यातम्। अपरस्म्यार्थ:—सद्योजातस्तत्पुरुषेणानामाझूलिन्यस्तेन पूर्ववद्विपाक्रान्तस्य

नामाध्यक्षरभूयिष्ठोलो उशोभाणं विभूषूतानं स्तोमं करोतिति द्वितीयं कर्म ॥

१९१

भीमाघोरोगिद्धो

अरिफणिडकूण् खणे चालेइ।

भीमाघोरोदृशे

अरिफणिदृशं क्षणे चालयति ।

१९२

वामकूंतो थंभइ

दरिआरिमुहं गरं सेण्णं ॥ १३४ ॥

वामाक्रान्तः स्तम्भयति

द्वारिमुखं गरं सैन्यम् ॥ १३४ ॥

१९३

स एव सद्योजातो भीमेन कृष्णवर्णेनाघोरण मध्यमाژूलिन्यस्तेनोद्धृश्ट: परमलितदर्शनामायक्षरो डरिफ-

१९४

णिना कृतवैरेण सर्पेण दष्टं चालयति कम्पयति । फणिनाम आक्रान्तकृतवैरादिदोषो हन्यत्र गारुडे दृष्ट इति

१९५

तृतीयं कर्म । स एव सद्योजातो वामेन वामदेवेन तर्जनीयास्तेनाकान्तः स्तम्भनীয়ामायक्षरपरिमलना-

१९६

याधिष्ठितो द्वासरिमुखं सदर्पश्रुवदनम् उच्चादिकाले स्तम्भयति । तथा गरं विपं सैन्यं च स्तम्भयतीति

१९७

चतुर्थ

कर्म ॥

१९८

एवं केन्ट्विसप्रेsड्ढेन विशिष्टाक्षराणी क्रिडाकमूत्तू पुनरुप सद्योजाताद्यक्षवर्णस्य कमान्तरमोहत्-

१८४ 'घुणणिरो' ]

em.,

'घोलिते -क.-ख.

unmet.

१८४ 'घीलम् ]

em.,

'घीलनम् -क.-ख.

१८५ तत्खणोन् ]

em.

H.I.,

उद्घे-ण -क.-ख.

१८६ समानो ]

conj.,

ममा -क.-ख.

¹⁰⁾ -ख.

१८७ 'भूअ' ]

-क.,

'त्ओअ' -ख.

१८७ 'स्तोभ' ]

-क.

'स्तो'¹⁰ -क.

¹⁰

¹⁰⁾ -ख.

१८८ अस्या गाथाया: पूर्वीर्ध

व्याख्यातम् ]

conj.

H.I.,

अन्यां गाथायां प्रथमाक्षरस्यादौ व्याख्यातम् -क.-ख.

अपरस्म्यार्थ: ]

conj.

H.I.,

अपरार्थ: -क.-ख.

१८८ नामाध्यक्षरं गुहा ]

-क.-ख.

१८८ तत्पुरुषेणा° ]

em.

H.I.,

तत्पुरुषेणा -क.-ख.

१८९ विपाक्रान्तस्य ]

em.

H.I.,

विपाक्रान्तस्य -क.-ख.

१८९ कर्म ]

em.,

कर्मो -क.-ख.

१९० 'घोरोदृशे' ]

em.,

'घोरोदृष्टे -क.,

'घोरोपूष्टे -ख.

१९१ चालयति ]

em.,

वा

¹⁰

लयति -क.,

वालयति -ख.

१९२ वामकूंतो ]

em.,

'रामकूंतो -क.-ख.

१९२ वामाक्रान्तः ]

em.,

वामदेवाक्रान्तः -क.-ख.

१९५ दृश्ट ]

em.

दृश -क.-ख.

१९६ सद्योजातो ]

corr.,

सद्योजात -क.-ख.

१९६ आक्रान्तः ]

em.,

आक्रान्तो -क.-ख.

१९७ 'मुखं ]

em.,

'मुख: -क.-ख.

१९७ 'वदनम् ]

corr.,

'वदनं -क.-ख.

१९७ तथा ]

-क.,

तथां -ख.

१९८ कम्म् ]

-ख.,

कर्म्म्: -क.

१९९ प्रसक्कैन् ]

conj.

H.I.,

प्रसं-न -क.-ख.

१९९ क्रिडाकमूत्तू ]

conj.,

कमो

¹⁰

क्रिडाकमो

¹⁰

क्कोत्ता -ख.

१८७ थोहअरो ]

The character

ro

is easily mistaken for

ge

in this script because of the

pristhamātra

vowel and the first descender of the

ga

character.

१८८ नामाध्यक्षरं गुहा ]

These words in the manuscripts appear to be a corruption from the following line

nāmādyakṣaragbhūrṇana-.

The form

grhya

is sometimes used in

aiśa

Sanskrit, but it is very unlikely here.

१९२ वामाक्रान्तः ]

I emend this word in the commentary, but it also brings it into line with the Prakrit

mūla.

43

The same one (Sadyojāta) with Tatpuruṣa paralyses all poison and demonic beings.<133cd>

Commentary:

The first half of this verse has been explained. The meaning of the other [half] is this: Sadyojāta, who is, as before, naturally disposed to twirling the first syllable of the name of the envenomed patient, [this time] with Tatpuruṣa installed on the ring finger, brings about the paralysis of all poison and demonic beings. This was the second rite.

[Sadyojāta] rubbed with the fierce Aghora would instantly cause one bitten by an enemy snake to tremble.20 [Sadyojāta] pressed with Vāma paralyses the mouth of an arrogant rival, venom, or an army.<134>

Commentary:

The subject is Sadyojāta. He is rubbed with the fierce black Aghora, i.e. with the syllable installed on the middle finger, which is to say he is the one who rubs the first syllable of the bite victim's name [with Aghora] and causes one bitten by an enemy snake, i.e. a snake with a grudge, to tremble, i.e. shake. The typology of snakes, such as "stepped on" and "holding a grudge" is available elsewhere, in the Gāruḍa Tantras. This was the third rite. The subject is [again] Sadyojāta. He is pressed with Vāma, i.e. with Vāmadeva installed on the index finger, and he is appointed to rub the first syllable of the name of the one to be paralyzed. He paralyses the mouth of an arrogant rival, i.e. the mouth of a conceited enemy when he is about to speak. He likewise paralyses venom, i.e. poison, and an army.

Thus having declared the play-rite (krīḍākarma)21 with reference to installation of the vidyā's syllables on the hand, he now declares another rite involving the syllable called Sadyojāta—

20Trembling is apparently a sign of recovery in a bite victim who was otherwise unresponsive. It is also a sign of possession, which is this cause would indicate that the deity is working to destroy the poison.

21The precise sense of krīḍākarma is not clear, but the term is used elsewhere such as the krīḍākarmapaṭala of the Brahmayāmala (chapter 44) and in Padmavajra's Guhyasiddhi (5.2) where the meaning is left ambiguous. Cf. the entry krīḍā in the Tāntrikābhidhānakośa, vol.II.

२२२

फणमणिणआ विसजल-

णदूसहा पलअगजपुक्कारा।

हरलद्धमणूणासे-

ण कवलिआ विअगणाहेण ॥ १३५ ॥

२२६ अनेन विद्यान्यास्य प्रभावमाह । विहगनाथेन पक्षिराजेन महेश्वराल्लब्धेन मन्त्रेण कृतन्यासेन सता

महानागा भक्षिताः इति । शिष्टं स्पष्टम् ॥

२२८

दूरे वि हरइ मंतो

सूअं मुअंगमं गरलं जिण्णं।

२३० अहिमंतिअसरसिरिसव-

जलपिच्छुअविअणभूएहिं ॥ १३६ ॥

२३२ विद्यया कृतन्यासो मन्त्री तैयेव विद्यया सारादीनभिमन्थ्य दूरस्थितानपि भूतादिन् हरति ॥

२३३

वासुइफुक्काराहअ-

भूदविआणे हरओ व्व तंडविओ।

२३५ सअलकहरमुहसोहि

विसदोसविवजिओ डक्को ॥ १४० ॥

२३७ अस्पा एव विद्याया: सकले: सर्वैर अक्षरै: शोभितमुखस्थथा वासुके: यजोपवीतस्य सर्पस्य फुत्कारैर

निःश्वासानिलैर आहतो विधूतो यो विमूर्तिवितानो भस्मसमूः: तन्मिस्ताण्डवितः प्रालद्धनृत्यो हरओ महे-

२२३ पलअ° ] conj. , पलइ° -क.-ख. २२३ ०दुस्सहा: ] corr., ०तुस्सहा -क.-ख. २२३ प्रलयर्ग्ज° ] -क., प्रलयम् गर्ज° -ख. २२३ ०फुत्कारा: ] em., ०स्फुत्कारा: -क.-ख. २२४ ०लद्ध° ] em., ०सलद्ध° -क.-ख. २२४ ०णासेण ] corr., ०तोसेण -क.-ख.

-क.-ख. unmet. २२५ विदिग्ग° ] em., विहग° -क.-ख. २२६ महेश्वराल्ल ] em.HI., महेश्वरा -क.-ख. २२६ सताः ] em., सतो -क.-ख. २२८ वि हरइ ] em., चिरइ -क. unmet., वि रइ -ख. unmet. २२९ भूतं सुअंगमं गरलं ] em., भूसुअंगरज्जं -क.-ख. hypo २२९ जिण्णं ] em., जिर्ण° -क.,

जीर्णं -ख. २२९ भूतं भुजंगमं गरलं ] em., भूतसुजंगं गरं -क.-ख. hypo २३० ०सरसिरिसव° ] coni. ०पिच्छा° -क.-ख. hypo २३१ ०धरणि ] em., ०भणेइ -क.-ख. २३२ कृतन्यासो ] em.HI., कृतआमो -क.-ख. २३२ अभिमन्थ्य ] conj., अभीममन्थिय -क.-ख.

२३३ ०फुत° ] corr., ०फुत° -क.-ख. २३४ हरओ व्व ] em., हरद्ध° -क.-ख. २३४ तंडविओ ] -क., तंडविड -ख. २३६ विसदोसविवजिओ ] em., विसटोसमिवर्जिउ -ख. unmet. २३६ डक्को ] em., डक्खो॥

२३७ सकले: ] em., सकलै: स[॥१॥]कलैस -क., सकलः : सकलै: -ख. २३७ शोभितमुखस्थथा ] em., शोभितमुखः तथा शोभितमुखः तथा -क.-ख. २३८ निःश्वासानिलैर ] coni.HI., ०भूतो -क.-ख. २३९ महेश्घर इव ] -क., महेश्वरो व -ख.

२२३ ०फुत्कारा: ] Although स्फुत्कारा: is an acceptable alternative, the chāyā gives फुत्कारा: in verse 140, so I standardize here.

Nāgas with jewels in their hoods, unbearable because of the burning of their venom, hissing like the thunder at the end of the cosmos, are devoured by the Lord of Birds whose installation (nyāsa) [was done] with formulas obtained from Hara.

Even remotely, the mantra practitioner could remove a spirit, snake, or deep-seated poison by incanted sara,26 mustard seeds, water, a peacock feather fan, or incense.27<139>

The violently shaking bite victim is like Hara dancing in a heap of ashes knocked loose by the shrieking hisses of Vāsuki [in as much as] his face is radiant with all of the [white]28 syllables [and since he] comes free of the negative effects of the venom.<140>

जा जप्पइ सत्तिगओ

यावजलप्पति शक्तिगतो

हिमअरकिरणावलोविराइल्लो।

हिमकरकिरणावलीविराजनशील:।

ताविसगच्छं बोहुड

तावद्विप्रसुतं बोधयति

देवो सुण्णीओं तुरीर्‌ ।। ९४१ ।।

देव: शून्यीकृतं त्वरितम्‌ ।। ९४१ ।।

देव ईशानो ध्वंकार: शक्तिगत: शशिमार्गेमास्थायापातशक्तो ध्यात: सन्‌, अत एवं चन्द्रसुशोभित: ध्याने-

कतानत्वात्‌ । स एवं मन्त्री यावच्छुद्धिगतओ जल्पति तावद्विप्रसुतं बोधयति निर्विघ्नं करोतीत्यर्थ: ।।

सद्दाणमुहद्दऽव-

स्वस्थानमुखस्थितव-

णणभूसिओ मंडलउद्दो थंभो।

र्णभूपितो मंडलोद्भवींकृत: स्तम्भ: ।

जत्थ पसत्थो णअरे

यत्र प्रशस्तो नगरेऽ

तत्थ ण विसभूअमाहिगहा ।। ९४२ ।।

तत्र न विषभूमातृग्रह: ।। ९४२ ।।

यत्र नगरेऽ स्तम्भो निर्मलत्वादिलक्षणसम्पन्नतया प्रशस्त: शुभावहस्था मण्डले पूजाधारे पूजि-

तविोे ऊर्ध्वीकृत उत्तम्भित: सन्स्वस्थाने पूर्वोक्तदिक्पक्षकैरूपे स्थितानि यानी मुखानि तेषु स्थितैर्वण्णै:

सञ्जोजातिदमन्त्रे: झंकारादिभि: पूर्वोक्तवण्णैर्विविधाक्षरैर भूषित: कृतन्यास इत्यर्थे: । तत्र विषादयो न कदा-

चिद्धावन्त इति ।।

तह संखेवेणुवेणा-

तथा शंखवेणुवेणा-

मेरुपदुपहकरहसेओ ।

मेरूपदपद्मकरश्शेल: ।

पंचकखरकरसुद्धो

पञ्चाक्षरकरशुद्धो

मन्ती गरलं विनासेइ ।। ९४३ ।।

मन्त्री गरलं विनाशयति ।। ९४३ ।।

पश्चभिविद्याक्षरै: शुद्धकर: पूर्वोक्तन्यासात्संस्कृतहस्तो मन्त्री शह्धादीनामन्यतमस्य वा शब्वेदन विपयं नाश-

यतीति ।।

As soon as he chants it-empowered [as god] and shining like a series of moon beams-the god instantly awakens the one suffering from poison and he is voided [of poison].

In a city where a good pillar is erected on a maṇḍala and adorned with the syllables located on each face in its respective place, no poisonous, spirits, or child-snatchers [may exist].

Likewise, the mantra practitioner whose hand is purified by the five syllables could destroy venom with the sounds of a conch, flute, lute, kettle-drum, a loud war-drum, or a karaṭa drum.

Visualized in the mouth of a snake like waves of a series of moon rays, Sadyojāta would destroy even virulent poison at the beginning of snake charming.

Commentary:

At the beginning of the rite of charming, Sadyojāta, i.e. the syllable JHAM, being visualized as beautified by moon-beams in the mouth of the snake, would destroy even vehement poison found there. [Here ends] the Jhaṅkāriṇī spell.

[The Kurukullā Spell]

The Kurukullā spell begins with the praṇava (OṂ) and is resorted to by the syllables of the fire sacrifice, svĀHĀ. She is the cause of the destruction of the Nāgas, and is held by Garuḍa in the body.

Commentary:

The Kurukullā spell begins with OṂ and ends with svĀHĀ. The qualification of the word svĀHĀ as the syllables of a fire sacrifice is in order to point out an injunction to perform a fire sacrifice. The rest is clear.

Just like Garuḍa, the mantra practitioner can always bring about paralysis in the place of the Nāgas, destruction, or summoning and discharge, merely by [performing] an installation [of the spell].

Commentary:

With this verse he tells the power of installing the spell [in the body]. The rest is self-evident.

The praṇava is to be installed on the head, the syllable KU on the face, RU on the throat, KU in the middle of the chest, ḶLE on the private part, and the last two syllables on the feet.

"At the beginning of snake charming" (krīḍāsamārambe) is unfortunately vague. We had other ambiguous uses of the word krīḍā and krīḍākarma in verses 78 and 134. In 78, I take it as snake-charming, but this seems less fitting in 134. Unedited occurrences which should be inspected further are verses 102, 103, 108, and 109. Here Garuḍa may be shorthand for the mantra practitioner who is possessed by Garuḍa. Our conjecture dhariā/dhṛtā gives the sense of the practitioner as a vīdyādhara.

२८०

न्यासविधिरस्या एव ॥

२८१

सुत्तं सहस्सजविअं कीरइ [सवणे वि यस्स सुमुहुत्ते]। [तस्स भुअंगेहिंतो] ण होइ भुअणे भविअं भणिअं ॥ १४६ ॥

सूत्रं सहस्रजं क्रियते श्रवणे ऽपि यस्य सुमुहूर्त्ते । तस्य भुजङ्गैर्हिंतः न भवति भुवने भव्यं भणितम् ॥ १४६ ॥

२८४

सुहुत्तें सोसदेवताडइसमुहत्तें । शेषं गतर्थम् ।

ताक्ष देवता:— शिवभुजगमित्रपितृवसुजलविश्वविरिञ्छपद्मू:प्रभवाः । इन्द्राभ्रीनदुनिशाचरवरणुरुणायर्मयोन्मयश्राध्दि ॥

२८७

इन्द्राजाहिवुंघ्या: रुद्राजाहिवुंघ्या: पूषा दंसान्तकास्विधातार: । इन्द्रादितिगुरुफणिरविल्वद्धानिलाद्ध्या: क्षणा रात्रौ ॥

२९०

अहोरात्रे विपुवत्कालकलपनया मुहूर्त्ता ये भवन्ति तेषामते देवतासंज्ञाविशेषा: । सौम्या: सौम्यरुपा: ॥

२९१

आलिहिअपत्तबंधन- आलिखितपत्रवन्धन- मेत्तेणुच्छाडिआ घरेँहितो । मातृणोच्चाटितता गृहात्‌

२९३

तह जविअसकुरापअ- तथ प्रजापशङ्करप्रक- रडुमिखआ होंति णआ वि ॥ १४६ ॥

रोपतमा भवन्ति नागा अपि ॥ १४६ ॥

२८० न्यासविधिर् | em., आसविधिर्-क.-ख. २८० अस्या | conj. , अस्यम् -क., अस्यम् -ख. २८२ कीरइ | conj. , गाहेत्तो-क.-ख. २८२ सुमुहुत्ते | -क.-ख. २८३ तस्स मुअंगेहिंतो | conj. , om. -क.-ख. २८४ सुवणे | em., सुवणे -क.-ख. २८५ शेषं | conj. , पत्ते -क.-ख. २८६ शिवभुजग० | em., ०भुजग० -क.-ख. २८७ इन्द्राजाहिवुंघ्या: | em., ०जाहिवुंघा -क.-ख. २८८ रुद्राजाहिवुंघ्या: | em., रुद्रा । अहि वृत्र -क.-ख. २८८ धातार: | conj. , द〈^ा〉तार -क.-ख. २८९ आध्य्या | corr., धातार: -क.-ख. २९० कालकलपनया | conj. H.I., कालकसनया -क.-ख. २९० देवता० | conj. , ०वयेशा: -क.-ख. २९१ आलिहिअपत्तबंधन० | em., अलिहिअपत्तच्‍ंधण० -क.-ख. unmet. २९२ घरेँहितो | conj. , घराहितो -क.-ख. २९२ मेत्तेणुच्छाडिआ | em., ०व्वाडिआ -क.-ख. २९३ तह | -क., तहह -ख. २९३ असकुराप्रक- | em., सत्करा -क.-ख. २९४ रडुमिखआ | conj. , ०दुम्मिआ -क.-ख. २९४ णआ | em., ०पत्तआ -क.-ख. २९४ नागा अपि | em., तामा अपि -क.-ख.

The Prakrit given in brackets is absent from the manuscripts and no gap is present. The text jumps from गाहित्तो (tentatively selected in favor of कीरइ) to ण होइ. This back-translation of mine is direct except in the case of making सूत्रज्ञात plural in order to fit the meter.

Compare Gāruda Purāṇa 19.17cd: सहस्रमन्त्रं जप्वा तु करणे सूत्रं धृत्वा तथा ॥

These two verses are restored to their metrical form (Āryā) as found in the Tikanikayātrā of Varāhamihira. My source for this text is the electronic edition of Mizue Sugita, based on the edition of V.K.R. Pandit published in the Journal of the University of Bombay, vol.xx, 2 (Arts Vol.26) 1951, pp.40-63. I doubt a few of the readings in the digital transcription, but I was unable to consult the original edition published in this journal. It is arguable that one should not emend the verses as heavily as I have because the commentator may be recalling them simply as a list of the muḥūrtas with little regard to the fact that they are in verse.

Commentary:

This is the procedure for her installation.

It is said that one on whose ear a thread incanted one thousand times is placed in an auspicious hour, will have no danger in the world from snakes.<148>

Commentary:

In an auspicious hour means in a mild hour marked by a mild deity. The rest is straightforward. And those deities are [from the Tikanikayātrā of Vārāhamihira]: During the day [the hours are those] arising from: śiva, bhujaga, mitra, pitṛ, vasu, jala, viśva, viriñca, and paṅkaja, and those arising from indra, agni, indu, niśācara, varuṇa, and aryama. During the night the hours are rudra, aja, ahirbudhnya, pūṣā, dasra, antaka, agni and dhātṛ, as well as those called indra, diti, guru, phaṇi, ravi, tvaṣṭṛ, and anila. These are the particular names of deities associated with the hours in a [30 hour] day and night through a postulation of the time of an equinox (?). The mild ones refers to the ones with mild appearance.

Merely by affixing an inscribed leaf, even the Nāgas are driven from a house, or likewise being tormented by a mass of incanted gravel.<149>

२९५ आलिखितस्य

न्यासत्ववियाक्षरवसस्य भूर्जद्रे: पत्रस्य क्चिद् गृहीकदेशे बन्धनमात्राद् गृहात्नागा अप्युच्चाटिता भवन्ति । किं पुनः सर्पा:? तथाऽ

विधया मन्त्रितानां शकराणां मृत्कणिकाणां प्रकरण समूहेणाक्षियमा-

ऐनोपतसस: सन्त उच्चाटिता भवन्ति ॥

जवइऊण सत्तलक्खं

†वारहि†महासेणचंडचंडीहिं ।

णआ फणमणिकिरणा

वसहो व्व वसीकआ पाइउ ॥ ९५० ॥

जस्स सम लक्खाणां

†आडि†महामेनचणडचंडीभि: ।

नागा: फणमणिकिरणा

वृप्स इव वशीक्ताः प्रकटम् ॥ ९५० ॥

अनेन विद्यासमलक्जपं पूर्वसेवक्ता । शिष्ट निगदव्याख्यातम् । कुरुकुल्ला विद्या ॥

मेरुण्डा

ईसीसि वि सवणवहे

ईस्पदीसपि श्रवणपथे

मेरुंडोद्दारणेण डक्काण ।

मेरुण्डोद्दारणेन दष्टणाम् ।

मन्ती तिविहं पि विसं

मन्त्री त्रिविधमपि विरपं

हरइ खणडेण गरुलो व्व ॥ ९५१ ॥

हरति क्षणार्धेन गरुड द्व ॥ ९५१ ॥

वक्ष्यमाणाया मेरुण्डविद्याया: प्रभाव उत्कः । शिष्टं गतार्थम् ॥

(The vidyā is in very poor condition here and in the unedited Yogaratnāvalī parallel, so much of it is highly uncertain.)

३०८ ॐ जोए माए मेरंडाए वि⎾मिरअरंडाए तंत मंत विस आहोसइ जंभइ मोहिद थावरजंगम किंतिम जाहिरे

जजजाहिरे जजजाहिरे महापसाउ भराडिए हरुचिसकरुणिविसु हुं हुं । ॐ विचारि नमः । ॐ सव्वि वि नमः । ॐ मटि नमः ॐ मटि नमः ॐ चलि नमः । ॐ मारचि नमः । ॐ मारचि नमः ।

२९५ भूर्जद्रे: ] em., भूर्जोद्रे: -क.-ख. २९६ सर्पा: ] em., सर्पांस् -क.-ख. २९६ मृत्कणि° ] em., मृत्कणि° -क.-ख. २९७ सन्त उच्चाटिता ] conj. H.I., स.लु.लिटिता -क.-ख. २९८ लक्षणां ] em., लक्षणा -क.-ख. २९९ °चंडी ] conj., °चंडा° -क.-ख. unmet. ३०० णआ° ] em., णा° -क.-ख. unmet. ३०० नागा: ] -च., नागा -क. ३०९ वसहो ] conj., वृप्सो -क.-ख. ३०९ प्रकटम् ] em., प्रकटः -क.-ख. ३०२ °लक्ख° ] em. H.I., °जप° -क.-ख. ३०२ जपुपूर्वसेवक्ता ] conj., °जप:पूर्वसेवक्ता° -क. इससीसि -च. unmet. ३०४ ईसीसि ] -क. इससीसि -च. unmet. ३०४ डक्काण । ] em., डक्काणा -क.-ख. ३०४ दष्टणाम् ] em., दष्टणां -क.-ख. ३०५ तिविहं पि ] conj., तिहिपि -क.-ख. unmet. ३०५ त्रिविधमपि ] conj., त्रिविध° -क.-ख. ३०७ वक्ष्यमाणाया ] -क., वक्ष्यमाणा -ख. ३०७ उत्क: ] -क., उत्तम् -ख. ३०७ शिष्टं ] em., शिट्ठं -क.-ख. ३०८ माए ] conj. D.Ā., म्पाए -क.-ख. ३०८ किंतिम ] conj., किंति⎿ -क.-ख.

३०८ ॐ | The two of the three available manuscripts of the Yogaratnāvalī which have this vidyā begin with

ॐ, and the third omits the first words. ३०८ जाहिरे | This word comes up in the Yogaratnāvalī MSS, but is not repeated as here.

३११

ॐ

मामारि

नमः

।

कूं

ज्लों

३१२

जवेंती

तहु

विसु

णासइ

फिक्कारे

त्ति

३१३

भेरुण्डा

विद्या

॥

सुवर्णरेखा

३१४

अट्ठअले

सिअकमले

अष्टदले

सितकमले

३१५

दो

दो

द्रō

द्रवर्णों

दले

दले

३१६

मज्झे

तिउणो

देओ

मध्ये

त्रिगुणा

देवो

३१७

विजाइ

सुअण्णेरहाइ

विद्याया:

सुवर्णरिखाया:

॥

३१८

त्रिगुण:

ॐकारस्थाथा

विद्याक्षराणि

सम्बोधनान्तानि

तद्यथा

सुवर्णरिखे

३१९

राणी

स्वाहा

।

पदमन्त्र

एवं

समदशाक्षराय:

३२०

पूर्वदलात्प्रभृति

ईशदलान्ते

यावत्तिदलं

होइ

हो

वर्णों

३२१

तेन

पूर्वदले

“सुव”

यावदीशानदले

“स्वाहा”

।

३२२

†विपिमिति†

न्यास:

।

वर्णनां

सर्वेषां

शुक्कुर्णनां

३२३

वर्णांहितो

पअलि-

तुसारकरणिअपूरिओ

डक्को

।

वर्णेभ्यः

३२४

उड्डइ

विसुद्धगरलो

उत्थिते

विशुद्धगरल:

पवणाहअतूलपुंजो

व्व

३२५

॥

१५३

॥

१५३

३२६

हस्तादिविन्यासतani

विद्याक्षराणि

विपाकrāntānāmupari

हिमकरणkirṇavar्पाणि

ध्येयानीति

तात्पर्यम्

३२७

खीरओअवारिvarṇa

क्षीरोदवारिvarṇa:

३२८

वर्णा

पअलंति

येऽसु

सलिलेसु

।

वर्णा:

३२९

मज्जणविमदdusuddha

सुद्धा

तेसु

णरा

होंति

विसमुक्का

३३०

॥

१५४

॥

१५४

३१४

अट्ठअले

सिअकमले

|

em.

अहअले

सिअकमणा

-क.-ख.

unmet.

३१५

दो

दो

|

em.

दे

दले

दले

|

em.

दले

-क.-ख.

३१६

मज्झे

|

क.

मज्झे

-ख.

unmet.

३१७

विजाइ

-क.,

विजइ

-ख.

३१८

तदथा

|

ईश°

|

-ख.,

ईश°

-क.

३२०

सु

व

|

em.,

सुच

-क.,

पुच

३२०

यावदीशान°

|

em.,

यावदीमान°

-क.-ख.

३२१

सर्वेपां

डक्को

|

em.,

डक्के

-क.-ख.

३२३

°तुसार°

|

em.,

°(न्)तुसार°

-क.,

°नतसार°

३२३

उड्डइ

-क.,

हन्तादि

-क.,

हन्तादि

-ख.

३२३

°तुपरकरण°

|

em.,

°तुपरकरण°

-क.-ख.

३२४

उद्ढइ

|

em.,

उद्

-क.,

उद्ध

३२५

°पुंजो

|

corr.,

°पुञ्जो

-क.,

°पुङ्ख

३२६

हस्तादि°

|

em.,

om.

-क.-ख.

hypo

३२७

पअलंति

-क.,

एअलंति

-ख.

३२८

३२८

वर्णा

|

em.,

om.

-क.-ख.

hypo

३२८

प्रगालन्ति

|

em.,

प्रगान्ति

-क.-व.

३२९

°विमद्द°

विसु°

|

em.,

विसु

-क.-ख.

Part III

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