Cover Page

The handle http://hdl.handle.net/1887/35808 holds various files of this Leiden University

dissertation

Author: Kafle, Nirajan

Title: The Niśvāsamukha, the introductory book of the Niśvāsatattvasaṃhitā :
critical edition, with an introduction and annotated translation appended by
Śivadharmasaṅgraha 5–9
Issue Date: 2015-10-15
The Niśvāsamukha, the Introductory Book of the
Niśvāsatattvasaṃhitā
Critical Edition, with an Introduction and Annotated Translation
Appended by Śivadharmasaṅgraha 5–9

Proefschrift
ter verkrijging van de graad van Doctor
aan de Universiteit Leiden,
op gezag van Rector Magnificus prof.mr. C.J.J.M. Stolker,
volgens besluit van het College voor Promoties
te verdedigen op donderdag 15 oktober 2015
klokke 11.15 uur

door
Nirajan Kafle
geboren te Japhe (Nepal)
in 1981
Promotiecommissie:

Promotor: Prof. dr. P.C. Bisschop (Universiteit Leiden)

Co-promotor: Prof. dr. D. Goodall (EFEO Paris / Pondicherry)

Overige leden:
Prof. dr. H. T. Bakker (Rijksuniversiteit Groningen, emeritus)
dr. J. Törzsök (Université Lille 3)
Prof. dr. A. M. Lubotsky (Universiteit Leiden)
dr. D. Cuneo (Universiteit Leiden)
Contents

Preface 5

Introduction 6
Distinctive Colophons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9
The Title of the Work . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
The Niśvāsamukha: A Mirror to Early Śaivism and Hinduism . . . . . . . . . . . . 12
The Niśvāsamukha’s Contribution to the Mantramārga . . . . . . . . . . . . . . . . 17
Introducing the Mantramārga through the Five Streams . . . . . . . . . . . . 20
Origin and the Date of the Text . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 29
Parallels and Borrowings . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34
Parallels with other Books of the Niśvāsatattvasaṃhitā . . . . . . . . . . . . . 35
The Niśvāsamukha’s Borrowings from the Pāśupatasūtra . . . . . . . . . . . . 44
The Niśvāsamukha’s Borrowings from the Manusmṛti . . . . . . . . . . . . . . 49
The Niśvāsamukha and the Śivadharmaśāstra . . . . . . . . . . . . . . . . . . . 54
Some Remarkable Irregularities in the Text . . . . . . . . . . . . . . . . . . . . . . 57
Borrowings from the Niśvāsamukha by the Śivadharmasaṅgraha . . . . . . . . . . . 61
Additions . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66
Grammatical Changes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68
Regularisation of Verb-forms . . . . . . . . . . . . . . . . . . . . . . . 68
Regularisation of Nominal Forms . . . . . . . . . . . . . . . . . . . . 68
Regularisation of Sandhi . . . . . . . . . . . . . . . . . . . . . . . . . . 69
Regularisation of Compounds . . . . . . . . . . . . . . . . . . . . . . 69
Regularisation of Gender . . . . . . . . . . . . . . . . . . . . . . . . . 69
Syntactical Changes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69
Alteration of Content . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70
Concerning Rewards . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70
Core Meaning . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70
Structural Overview and Summary of Content . . . . . . . . . . . . . . . . . . . . 72
Chapter One . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72
Chapter Two . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74

3
4 Niśvāsamukha

Chapter Three . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76
Chapter Four . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 79
Language . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 81
Morphology of Nominal Forms . . . . . . . . . . . . . . . . . . . . . . . . . . 82
Compounds . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85
Morphology of the Verb . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86
Sandhi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87
Hiatus Breakers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 88
Syntax . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 88
Ordinal instead of Cardinal Number . . . . . . . . . . . . . . . . . . . . . . . 89
Other Irregular Numbers . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89
Missing in Lexicons . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89
Unattested Aiśa Forms . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90
Metre . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90
Manuscripts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92
Sources for the Niśvāsamukha . . . . . . . . . . . . . . . . . . . . . . . . . . . 92
Sources for the Śivadharmasaṃgraha . . . . . . . . . . . . . . . . . . . . . . . . 93
Editorial Policies . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 94
Symbols and Abbreviations in the Critical Apparatus . . . . . . . . . . . . . . . . 97
Sigla of the Manuscripts Used . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98

Critical Edition 99
Chapter One . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99
Chapter Two . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126
Chapter Three . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145
Chapter Four . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174

Translation 195
Chapter One . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195
Chapter Two . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 224
Chapter Three . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 239
Chapter Four . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 263

Appendices 291
Śivadharmasaṅgraha 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 291
Śivadharmasaṅgraha 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 313
Śivadharmasaṅgraha 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 339
Śivadharmasaṅgraha 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 357
Śivadharmasaṅgraha 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 376
Works Consulted . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 383
PREFACE
This thesis is one of the fruits of a three year (2008-2010) Early Tantra project co-funded
by the Agence Nationale pour la Recherche and the Deutsche Forschungsgemeinschaft
and co-directed by Prof. Dominic Goodall and Prof. Harunaga Isaacson. The Japan Stu-
dent Services Organization and the Jan Gonda Fund Foundation, in collaboration with
the International Institute for Asian Studies, also helped me finalise the present work by
providing scholarships of three months (March to May 2013) and six months (September
2014 to February 2015) respectively.
Were it not for Prof. Goodall, I would never have completed this thesis. In the first
place, therefore, I would like to express my gratitude to him for having taught me what I
know about Śaivism, and for inviting me to Pondicherry to work with him. He provided
me with the results of his own research both published or unpublished. During reading
sessions at the École française d’Extrême Orient, he read with me the complete text of
my thesis, including the draft translation, and suggested corrections to it. He also made
suggestions on my introduction over Skype. I am extremely indebted to him for his innu-
merable suggestions and illuminating comments on all parts of the text. (All errors are, of
course, my responsibility.)
I also owe a great debt of thanks to Prof. Peter C. Bisschop for accepting me as his doc-
toral student and arranging all that was necessary to enrol at Leiden University. During
my stay in Leiden, he went through my entire thesis and made many insightful observa-
tions that led me to improve it enormously. In particular he devoted special care to the
arrangement and argumentation of the introduction.
I am very grateful to Prof. Diwakar Acharya for longs years of teaching, for reading
the entire thesis and for inviting me to his home almost every day during my stay in Ky-
oto. He, too, shared the insights of both his published and unpublished works with me.
Without his help some difficult problems would have remained unsolved.
I would also like to thank Prof. Yoko Yokochi and Prof. Somadeva Vasudeva for propos-
ing constructive changes to the text while reading it during my three months in Kyoto.
My sincere thanks also go to Prof. Bhim Kandel and Prof. Kashinath Nyupane, for having
taught me Sanskrit over the years with unfailing energy. Furthermore, I am grateful to
Prof. Harunaga Isaacson for his insightful suggestions.
I also owe a debt of gratitude to my friends Michael M. B. Zrenner, Philip Pierce, Mary
Premila, Thomas Fulton O’Gara and Leah Comeau for going through my English.
INTRODUCTION
A sole 9th-century Nepalese palm-leaf manuscript preserved in the National Archives,
Kathmandu (NAK) transmits what appears to be the oldest surviving Śaiva tantra, called
the Niśvāsatattvasaṃhitā. This manuscript consists of five separate books: Niśvāsamukha,
Mūlasūtra, Uttarasūtra, Nayasūtra and Guhyasūtra in the order of appearance within the
manuscript.1 Various scholars have referred to this manuscript in the past, beginning
with Śāstrī (1905:lxxvii and 137–140), Bagchi (1929:757ff.), Goudriaan and Gupta (1981:33–
36), Sanderson (2006:152), Goodall and Isaacson (2007:4) and, most recently, Goodall et al.
(2015:108).
The complete work has remained unpublished. I here present for the first time the first
critical edition and annotated translation of the Niśvāsamukha. I also present an edition of
five chapters (chapters five to nine) of the Śivadharmasaṅgraha as an appendix. These are
closely linked with the Niśvāsamukha as we will see below.2 A critical edition and anno-
tated translation of the three books (Mūlasūtra, Uttarasūtra, and Nayasūtra) of the Niśvāsa-
tattvasaṃhitā prepared by Dominic Goodall in collaboration with Alexis Sanderson and
Harunaga Isaacson has recently been published (Goodall et al. 2015), with my contribu-
tion as well.
The Niśvāsatattvasaṃhitā is consistently presented as one of the eighteen Rudratantras
in all lists of the Mantramārgic (Saidhāntika) Śaiva canon,3 which consists altogether
of twenty-eight scriptures, falling into two categories: ten Śivabheda (Śiva-divisions)
and eighteen Rudrabheda (Rudra-divisions), along with scriptures that claim to be
sub-recensions (upabheda) of these.4 All these scriptures, including sub-recensions, are
works of authority for the Śaiva Siddhānta (Sanderson 1988:668). The Niśvāsatattvasaṃhitā
is an important text for tracing the early history of tantric Śaivism as it may be the oldest
surviving text of the Mantramārga (path of mantras), as tantric Śaivism is called in
Niśvāsamukha 4:132. The tantric tradition, or more specifically, ‘‘the scriptural revelations
1
In addition to the five books of the Niśvāsatattvasaṃhitā, a text called Niśvāsakārikā has been located. This
text, as a part of it, comprises the Dīkṣottara, which is presumably a separate Śaiva work (see Goodall et
al. 2015:23–26). The Niśvāsakārikā is not contained in the Nepalese manuscript but survives independently in
three South Indian transcripts preserved in the French Institute of Pondicherry, for example, under T. 17, T. 127
and T. 150. It is to be noted that Guhyasūtra 18:15 refers to a work called Kārikā, presumably a reference to the
Niśvāsakārikā. Besides, there exists a Śaiva pratiṣṭhā text— the Niśvāsākhyamahātantra— traced in a Nepalese
manuscript (NGMPP reel number A 41/13), which, however, bears no apparent connection to the Niśvāsa
corpus. As far as we are aware, these are the texts that have survived to date under the title of Niśvāsa. From
other Śaiva sources we learn that a number of others texts may have existed under this same title (Goodall et
al. 2015:23–30). The existence of different works under the same title leads to the assumption that the Niśvāsa
may have developed in the fashion of the Kālottara, undergoing more than one recension. (I owe this idea to
Diwakar Acharya; for the various recensions of the Kālottara, see Goodall 2007: 125–127.)
2
For more details, see the section ‘‘Borrowings from the Niśvāsamukha by the Śivadharmasaṅgraha’’.
3
The reader is referred to Goodall (2004:x ff.).
4
An early list of these scriptures is already attested in the Uttarasūtra (1:23ff), the second book of the Niśvāsa-
tattvasaṃhitā. For other lists, see the appendix to Goodall 1998.
Introduction 7

of the Śaiva mainstream’’ (Sanderson 1988:660), is believed to have developed in South

Asia from about the sixth century of the common era.5 This religious system presents
itself as a superior and more powerful form of religion and promises supernatural powers
(bhukti) and liberation (mukti) to its followers through the power of spells (vidyā, mantra),
which require initiation (Goodall et al. 2015:11).
The Niśvāsamukha, in its four chapters, is devoted to presenting the religious context
in which the Mantramārga,6 the highest stream of religion according to the Niśvāsamukha,
emerged. The Mantramārga is then taught in the other four books of the Niśvāsatattva-
saṃhitā. The Niśvāsamukha presents a five-fold taxonomical framework that encases the
complete Niśvāsatattvasaṃhitā in a dialogue between Śiva and his consort Devī. This five-
fold framework is called ‘‘the five streams’’ (pañcasrotāḥ): the Laukika (worldly), Vaidika
(vedic), Ādhyātmika (relating to the soul), Ātimārga (transcendent), and Mantramārga.
The Mantramārga is taught in the remaining four books of the Niśvāsatattvasaṃhitā,
whereas the other streams are taught in the Niśvāsamukha itself. However, the text of
the Niśvāsamukha is not evenly divided among the first four streams. The first, Laukika
(effectively Śaiva Laukika), stream takes up the largest part of the text. The first three
chapters are entirely devoted to this stream. This effectively means that the majority of
the text is devoted to lay Śaiva religion. The second, Vaidika, stream gets comparatively
good treatment. The Ādhyātmika, the teaching of Sāṅkhya and Yoga, gets comparatively
less treatment. Specially the teaching of the Sāṅkhya system is dealt with quite shortly.
Again, the Pāśupata section receives comparatively a great deal of treatment. The way
of presentation of these streams may well suggest some information about the milieu
from which the author of the text came. The author of the text is clearly from a Śaiva
background and the aforementioned five streams seem to have represented, for him,
the five major operating ‘‘Hindu’’ religious traditions around this time, i. e. the seventh
century, when the Niśvāsamukha was composed.7
The fourth section, on the Atimārga, is one of the few testimonies for the tradition of
the Pāśupatas. This section is historically the most important as it preserves otherwise
unknown Pāśupata material.8
Concerning the actual content of the Niśvāsamukha and other books of the Niśvāsa, it is
evident that they contain two distinct types of teaching, although they all are transmitted
in the same manuscript. Whilst the former focuses on the teachings of non-tantric tradi-
tions, the latter is devoted to tantric teachings, which require initiation. In addition, none
of the other pre-tenth-century canonic Śaiva scriptures, such as the Kiraṇa, the non-eclectic

5
Goodall and Isaacson (2011:122).
6
Prof. Sanderson (2006:145) was the first Western scholar to introduce the term to Western readers as re-
ferring to tantric Śaivism. For a detailed discussion of tantric Śaivism, see Sanderson 2006:145ff.
7
For the discussion of the date of the text, the reader is referred to p. 31ff.
8
The text of part of the last section has already been published and discussed at length by Alexis Sanderson
in his article (2006), The Lākulas: ‘‘New Evidence of a System Intermediate between Pāñcārthika Pāśupatism
and Āgamic Śaivism’’.
8 Niśvāsamukha

and eclectic versions of the Kālottara, and the Svāyaṃbhuvasūtrasaṅgraha, begin their teach-
ing with non-tantric content. Thus, the Niśvāsamukha as opening book of the Niśvāsatattva-
saṃhitā is an unique phenomenon not only in the context of the Niśvāsa-corpus, but also
within the ladger history of early Mantramārga Śaivism.
The Niśvāsamukha was probably composed to introduce Mantramārga in relation to
other major ‘‘Hindu’’ traditions, including branches of Śaivism. We suppose that the tra-
dition of Śaiva tantra had already been developed separately even with respect to other
Śaiva traditions. Now, for the first time, the author of the Niśvāsamukha tries to link tantric
Śaivism, perhaps coining the term Mantramārga itself, with other mārgas (paths) of main
stream ‘‘Hindu’’ traditions. Thus, it may have been composed to bridge the gap between
Mantramārga Śaivaim and other religious communities. Thus, the Niśvāsamukha plays the
key role of introducing the Mantramārga Śaivism to the Hindu communities at the early
stage of its development.
Now coming back to the Niśvāsamukha’s identity inside the Niśvāsatattvasaṃhitā,
the following passage of the Guhyasūtra (1:1–5b) sheds some light on the fact that the
Niśvāsamukha is an independent text in itself :

upariṣṭāc caturthan tu sūtram ārabhyate punaḥ|

tatra sūtratrayaṃ proktaṃ boddhavyam anupūrvaśaḥ||
mūlañ cottarasūtraṃ [[((ca nayasūtraṃ tathaiva))]] ca|
guhyasūtrañ caturthan tu procyamānaṃ nibodha me||
tenaiva saha saṃyuktā saṃhitaikā prapaṭhyate|9
niśvāseti ca nāmena10 sampūrṇṇā tu tato bhavet11
niśvāsasaṃhitā hy eṣā mukhena saha saṃyutā|
pañcasrotās tu ye proktā mukhena parikīrtitāḥ||
tena yuktā bhavet puṣṭā sarvasūtreṣu paṭhyate|

Given the cryptic nature of the above passage and the lack of further comparative ma-
terials, the translation which I quote here should be seen as tentative:

Now (punaḥ) below (upariṣṭāt) begins the fourth sūtra. Among those [sūtras],
it should be understood that three have been taught in order: the Mūla, the
Uttarasūtra and the Nayasūtra. Hear from me the Guhyasūtra, the fourth, be-
ing taught. Joined with that [sūtra], one saṃhitā is promulgated: it then be-
comes complete, [known] by the name Niśvāsa. This, joined with the Mukha,
is the Niśvāsasaṃhitā. The five streams that are spoken of are proclaimed by
9
prapaṭhyate ] NK; prapadhyate W
10
niśvāseti ca nāmena ] NW; niḥśvāseti nāmena K
11
sampūrṇṇā tu tato bhavet ] NWKpc ; sampūrṇṇāṃ ca tato bhavet Kac
Introduction 9

the Mukha. Joined with that, it becomes full: [the full saṃhitā] is taught in all
[these] sūtras. (Goodall et al. 2015:21)

The passage indicates that the Mūlasūtra, Uttarasūtra and Nayasūtra are the first three
sūtras, and that they already existed by the time the Guhyasūtra was composed, as we are
told that the fourth sūtra is the Guhyasūtra. This suggests that the Guhyasūtra is chrono-
logically the fourth. The term anupūrvaśaḥ, ‘‘in due order’’ may be telling us the relative
chronology of the first three sūtras. Thus, we assume tatra sūtratrayaṃ proktaṃ boddhavyam
anupūrvaśaḥ means that one should understand the chronology of these three texts in due
order: first the Mūlasūtra, second the Uttarasūtra, and third the Nayasūtra. The fourth sū-
tra, the Guhyasūtra, joined with these other three texts comprise a compendium under the
name of Niśvāsa. The text mentions that the Niśvāsa is complete (saṃpūrṇā) with these four
sūtras. It should be noted that we are neither told that Mukha (i.e. the Niśvāsamukha ) is a sū-
tra nor that it is the fifth text of the compendium. It merely mentions that the compendium
becomes full (puṣṭa) combined with the Mukha. Therefore, perhaps, we should understand
that the Mukha is somehow related to all the sūtras while at the same time remaining an
independent treatise.
Moreover Guhyasūtra 18:15 suggests a separate identity for the Niśvāsamukha. It men-
tions that the Kārikā (i.e. the Niśvāsakārikā) is the fifth sūtra, but does not mention the
Niśvāsamukha in the same category:
catvāro kathitā sūtrā samukhādyā varānane|12
pañcamaṃ tu paraṃ sūtraṃ kārikā nāma nāmataḥ|13
sūcitā sūtramātreṇa kārikāḥ kimu pṛcchatha|| 18:15||14
‘‘Four sūtras, beginning with the Mukha, are taught, O lovely-faced lady. But,
the next, fifth sūtra, is called Kārikā [i.e. Niśvāsakārikā] by name, which is only
indicated in the sūtra; ask [me next] what you [may like].’’
In addition, the post-colophon statement of the Niśvāsatattvasaṃhitā supports our as-
sumption of a separate identity of the Niśvāsamukha. The post-colophon counts only the
number of verses of the four sūtras and explicitly refers to the collection as a group of four.
It thereby excludes the Niśvāsamukha: asmin sūtracatuṣṭaye sahasracatuṣṭayaṃ ślokaṃ śatāni
pañca ca iti, ‘‘In this fourfold collection of aphorisms (sūtra) there are four thousand and
five hundred verses.’’ This roughly matches the total number of verses of these four sūtras.

Distinctive Colophons
There is a substantive difference between the colophons of the Niśvāsamukha and the other
books of the Niśvāsa corpus. The chapter colophons of the Niśvāsamukha run as follows:
12
catvāro ] NW; catvāro(ḥ) K
13
pañcamaṃ tu paraṃ ] K; pañcaman tu para NW
14
kārikāḥ kimu pṛcchatha ] K; kārikā --- cchatha N; kārikā punaḥ pṛcchatha W
10 Niśvāsamukha

• iti niśvāsamukhatattvasaṃhitāyāṃ laukike dharmme prathamaḥ paṭalaḥ.

• iti niśvāsamukhatattvasaṃhitāyāṃ laukike dvitīyaḥ paṭalaḥ.

• iti niśvāsamukhatattvasaṃhitāyāṃ laukike tṛtīyaḥ paṭalaḥ.

• iti niśvāsamukhatattvasaṃhitāyāṃ caturthaḥ paṭalaḥ.

These colophons are formulated in three ways: the first chapter’s colophon contains
the phrase laukike dharme ‘‘worldly religion,’’ the second and third reduce this to laukike
‘‘worldly,’’ and the fourth chapter colophon has neither of the two, since it does not topi-
calise worldly religion. They all, however, unanimously begin with iti niśvāsamukhatattva-
saṃhitāyāṃ, indicating that all four chapters belong to a work titled the Niśvāsamukha-
tattvasaṃhitā.
The colophons of the other four books of the Niśvāsa, however, are a little different.
Particularly telling are the colophons of the first chapters of the Mūlasūtra, Uttarasūtra,
Nayasūtra and Guhyasūtra:

• iti niśvāsatatvasaṃhitāyāṃ mūlasūtre prathamaḥ paṭalaḥ.

• iti niśvāsatattvasaṃhitāyām uttarasūtre prathamaḥ paṭalaḥ.

• iti niśvāsatattvasaṃhitāyāṃ nayasūtre pāśaprakaraṇaṃ prathamaḥ paṭalaḥ.

• iti niśvāsatattvasaṃhitāyāṃ15 guhyasūtre prathamaḥ paṭalaḥ.

These colophons,16 as they are formulated, imply that these works are separate sūtras, yet
belong to the Niśvāsatattvasaṃhitā.
The first apparent difference in the colophons of the Niśvāsamukha and the other books
of the Niśvāsa is that the Niśvāsamukha is not associated with the Niśvāsatattvasaṃhitā
in the same way as the other books. Secondly, the colophons of the Niśvāsamukha do not
contain the term sūtra as the colophons of the other four books do. Since the teaching of
these books is that of the Mantramārga, the term sūtra may be taken to refer to the teach-
ing of the Mantramārga. This term sūtra is also used in the titles of some other texts of the
Mantramārga, such as the Rauravasūtrasaṅgraha and the Svāyaṃbhuvasūtrasaṅgraha. This
suggests that the terminology, sūtra, used in the colophons of the four books of the Niśvāsa
15
iti niśvāsatattvasaṃhitāyāṃ ] NW; iti śrīniḥśvāsatattvasaṃhitāyāṃ K
16
The complete colophon at the end of the first chapter of the Mūlasūtra in fact reads: iti niśvāsatat-
vasaṃhitāyāṃ mūlasūtre prathamaḥ paṭalaḥ ślo 23. ‘‘Thus is the first chapter of the Mūlasūtra in the Niśvāsatattva-
saṃhitā’’, followed by the number of verses. The second chapter colophon of the Mūlasūtra, however, runs:
iti mūlasūtre dvitīyaḥ paṭalaḥ ‘‘Thus is the second chapter of the Mūlasūtra.’’ This is also the way the colophons
of the Uttarasūtra, Nayasūtra, and Guhyasūtra appear in our manuscript. In other words, the first colophon of
each of these books appears in its complete form, including the name of the compendium, the Niśvāsatattva-
saṃhitā, while in the succeeding colophons this name is not mentioned, the chapter names appearing directly
in the locative: -sūtre ... patalaḥ.
Introduction 11

serves to identify it as a tantric text, as demanded by the context. The chapter colophons
of the Niśvāsamukha, by contrast, call this work the Niśvāsamukhatattvasaṃhitā, thus intro-
ducing a separate identity for the non-tantric material, and establishing it as separate from
the other books of the Niśvāsa. The Niśvāsamukha’s position in the Mantramārga will be
discussed in the following pages.

The Title of the Work

The colophon refers to the book as Niśvāsamukhatattvasaṃhitā. This presents us with a few
problems with regard to its title. Let us begin by trying to understand the meaning of
the name Niśvāsatattvasaṃhitā, which is given as the title in the other books of the Niśvāsa,
which seems to be less problematic in terms of the meaning concerned.
The Uttarasūtra (5:50–51) provides us with the etymology (nirvacana) of the Niśvāsa as
follows:

anadhītyatha niśvāsaṃ niśvasanti punaḥ punaḥ|

adhītvā caiva niśvāsan na punar nniśvasanti te||
niśvāsa eva vikhyātas sarvatantrasamuccayaḥ|
yaṃ jñātvā mucyate jantuḥ saṃsārabhavabandhanāt||
‘‘Now (’tha) those who do not study the Niśvāsa will go on sighing and sighing.
And those who do study the Niśvāsa, they will not sigh again. [For this reason]
it is known as the Niśvāsa, the compendium of all Tantras, on knowing which
a creature will be released from the bondage of being in saṃsāra.’’ Goodall et
al. (2015:398)

On the basis of this passage we may render the title of the work as ‘‘compendium (saṃhitā)
of the essence (tattva) of sighing (niśvāsa).’’ The same work (5:53), while referring to the
twenty-eight scriptures of the canonic Śaiva scriptures, seems to employ the term saṃhitā
to mean a tantric work:17

aṣṭāviṃśati yā proktā saṃhitāḥ parameṣṭhinā|

teṣāṃ vyākhyā tu karttavyā upariṣṭāt samantataḥ|
Of the twenty-eight scriptures taught by the Supreme One commentary will
have to be offered (kartavyā) later (upariṣṭāt) in full (samantataḥ). Goodall et al.
(2015:398)

In the Mūlasūtra (8:10), we come across the term tattvasaṃhitā, where it refers to this
particular work:
17
In the consecutive verse (5:54) this single book is identified as the Niśvāsottarasaṃhitā. It is likely that the
term here as well is used to refer to a tantric text rather than a compendium, since it is referring to a single
work: śate dve daśa ślokānāṃ niśvāsottarasaṃhitā| ekaviṃśatkulān devi adhītya hy uddhariṣyati|.
12 Niśvāsamukha

adhyāpayitvā etaṃ tu tattvasaṃhitam uttamam|

buddhvā bhaktimayaṃ śiṣyam ācāryatve niyojayet|
‘‘Having taught him this supreme tattvasaṃhitā, if he realises that his disciple
is full of devotion, he may appoint him as an ācārya.’’ Goodall et al. (2015:328)

The same sūtra once again uses the same term in the same meaning in 8:20:

samyag eṣa samākhyāto tattvasaṃhita-m-uttamaḥ|

sagotrā eva mucyante yasya lekhye ’pi tiṣṭhati||
‘‘This supreme tattvasaṃhitā has been fully taught. All the members of one’s go-
tra are liberated if one has it even [only] in [the form of] a manuscript.’’ Goodall
et al. (2015:333)

The Guhyasūtra (1:1–3) ostensibly uses the same sense.18 The use of the term
tattvasaṃhitā to refer to Śaiva tantra is also attested by Hṛdayaśiva in a passage copied
from the Mṛgendratantra, where he refers the text as the Mṛgendratattvasaṃhitā.19
This evidence indicates that in a Śaivite context, both words, viz. tattvasaṃhitā and
saṃhitā, may refer to a tantric work. The term niśvāsa means sighing. Thus, an alternative
meaning of the Niśvāsatattvasaṃhitā could also be a ‘‘sighing tantra.’’ To be more precise,
a tantra that originated from the sighing of Śiva. This is to say, the speech of Śiva.
Despite apparent similarities in titulation, it is difficult to define the precise meaning
of the work under consideration here Niśvāsamukhatattvasaṃhitā. In particular the term
(mukha) being in the middle of a compound presents difficulties. If we were to render
the title as it is, it would either mean ‘‘compendium (saṃhitā) of the essence (tattva) of the
sighing (niśvāsa) face (mukha)’’ or ‘‘the sighing face tantra.’’ But, we think that we are on
safer to ground to call it Niśvāsamukha, following Sanderson 2006, as it is the face/front
book the Niśvāsatattvasaṃhitā. For this meaning we might, however, expect the title to be
Niśvāsatattvasaṃhitāmukha.

The Niśvāsamukha: A Mirror to Early Śaivism and Hinduism

The Niśvāsamukha relies upon a five-fold taxonomical framework that encompasses the
disciplines of Laukika, Vedic, Ādhyātmika, Atimārga and Mantramārga, which has be-
come influential for the framing of subsequent early Śaiva works.20 These five disciplines
refer to the already long-practised lay religion; the brahmanical culture reflected in the
18
For the full quotation and translation, the reader is referred to p. 8.
19
Cambridge University Library, Add. 2833, folio. 65v 3–4: mṛgeṃdratat[t]vasaṃhitāyāṃ prāyaścittaṃ likhyate;
fol. 67v 4–5: iti mṛgendratat[t]vasaṃhitāyāṃ prāyaścittapaṭalam iti.
20
The framework of the Niśvāsamukha has been adopted in other Śaiva works, such as the Śivadharma-
saṅgraha (see the separate section below), the Pauṣkarapārameśvara, the Svacchanda, the Mṛgendra, the Jayadratha-
yāmala, the Pūrvakāmika, and the Śataratnasaṅgraha (see below).
Introduction 13

Dharmaśāstra-literature; the teaching of Sākhya and Yoga; the teaching of the Pāśupata
systems; and the teaching of the Mantramārga.
A small part of the Laukika section, which basically covers the first three chapters of
the text, comes from the Manusmṛti. There are some passages for which we find paral-
lels in early Purāṇas, such as the Skandapurāṇa. Although other passages of the Laukika
section look like borrowed material, we are not able to show where these passages come
from. The section of the Vaidika teachings (4:1–41) is based partly on the Manusmṛti. The
exposition of Ādhyātmika religion is based on the teachings of Sāṅkhya and Yoga. Verses
4:42–48a paraphrase the Sāṅkhya system and verses 4:48b–69, although we cannot trace
their actual source, describe a form of Śaiva Yoga. Similarly, the account of teaching of the
Lokātita (4:88d–131d), the second division of the Atimārga teaching, follows the cosmology
of the Pāśupatas, particularly that of the Kāpālikas. For the teaching of the Atyāśramins, of
the Niśvāsamukha, the situation is different: it is a paraphrased version of the Pāśupatasūtra.
Hence it does not seem far-fetched to assume that, likewise, passages were borrowed from
other sources when describing the features of the Kāpālikas. The Niśvāsamukha deals with
the above mentioned disciplines and brings them together in relation to Mantramārgic
Śaiva religion. In this section we will show how the Niśvāsamukha integrates earlier ex-
isting systems of thought into an overarching Śaiva religion, and how this integration to
some extent matches the notion that the umbrella term ”Hinduism” now covers.
Besides a long passage on the procedures of liṅga-worship and other Śaiva teachings,
there are a host of standard practices readily traceable to established Hindu traditions: pil-
grimage (3:1ff.); offering water and sesame seeds to ancestors (2:39); offering a two-faced
cow (2:49); offering land (2:56); making gardens (1:61); planting trees (2:25); making food
offerings (2:37) etcetera, which are the practices long-exercised by the brahmanical tradi-
tion. The fact that the Niśvāsamukha is directly borrowing from the Manusmṛti, without any
change in content, also indicates close relation to the brahmanical tradition. For instance,
Niśvāsamukha 3:155 gives a list of the ancestors of the four castes (varṇa) as follows:

pitaras somapā vipre kṣatriye tu havirbhujāḥ|

ājyapā vaiśyayonau tu śūdrāṇān tu sukālinaḥ||

We know that the source of the Niśvāsamukha for this is Manusmṛti 3:197:

somapā nāma viprāṇāṃ kṣatriyāṇāṃ havirbhujaḥ|

vaiśyānām ājyapā nāma śūdrāṇāṃ tu sukālinaḥ||
‘‘The ancestors of Brahmins are called Somapas; of Kṣatriyas, Havirbhujs; of
Vaiśyas, Ājyapas; and of Śūdras, Sukālins.’’ (Olivelle 2005:118)21
21
Moreover, for instance, Manusmṛti 11:214 defines the atikṛcchra observance as ekaikaṃ grāsam aśnīyāt
tryahāṇi trīṇi pūrvavat| tryahaṃ copavased antyam atikṛcchraṃ caran dvijaḥ, and Niśvāsamukha 3:40 as follows:
ekaikaṃ bhakṣayed grāsaṃ trīṇy ahāni jitendriyaḥ| trirātropavasec caiva atikṛcchraṃ viśodhane|.
14 Niśvāsamukha

By borrowing texts22 the Niśvāsamukha is not just reproducing the textual archetype
found in the Manusmṛti, but thereby implicitly accepts the whole social system that was
conceived by the brahmanical tradition. In other words, the Niśvāsamukha, being a Śaiva
manual, accepts well-established brahmanical ideas and incorporates them in its own cor-
pus. Thereby, it creates a basis for a new religious context, as the Niśvāsamukha is present-
ing the foundational tenets of tantric Śaivism. These are then more thoroughly extrapo-
lated in the subsequent affiliated volumes of the Niśvāsatattvasaṃhitā.
We find many passages in the Niśvāsamukha that topicalise donative practices. In all
instances the recipient is either a Brahmin or Śiva (for example 2:54 and 2:98) in his divine
or symbolic aspect of liṅga. In order to trace the connections between Brahmanism and
Śaivism more precisely, we can draw attention to a passage of the Niśvāsamukha (2:115–
121) which deals with the hierarchy of recipients from the Śaiva perspective: Devī wants
to know the most worthy recipient and puts forward this question to Śiva (2:115). Śiva,
first, makes a general statement about the act of donation whose merit endures for eter-
nity (2:116). The passage then hierarchically lists the degree of worthiness of the respective
recipients (2:117–121), foolish Brahmins are mentioned to be the lowest recipients; those
learned in the Vedas are above them; then above them those who have installed the Vedic
fires (āhitāgni); still higher are those who maintain the sacrificial fire (agnihotrī); the penul-
timate one is one who knows brahman (brahmavettā); the highest is the knower of Śiva.
The passage, as expected, tells us that the most worthy recipient is the knower of Śiva
(śivajñānī). The remaining recipients, from the lowest one to the penultimate, are per-
sons of high social standing in the brahmanical tradition. This is an indicator that Śaivism
builds its theoretical framework on the legacy of its brahminical predecessors. In his influ-
ential article ‘‘The Śaiva Age’’ Sanderson has developed the theory that Śaivism took over
major aspects of brahmanical culture. He convincingly argues (2009:302) that the model
of Śaivism is a combination of Śaivism and Brahmanism:
The religion of the Śaivas, then, was not Śaivism alone but rather Śaivism and
Brahmanism, a fact born out not only by their literature but also by biograph-
ical data and the epigraphic record of the activities of Śaiva kings.
For a detailed account, see Sanderson 2009:201ff., where he puts forward the model of a
Śaiva-Brahmanical order. The Niśvāsamukha entirely fits in this model.
The most innovative feature of the Niśvāsamukha is that all these teachings are associ-
ated with Śiva, as they come out of his five faces. This means that the Niśvāsamukha gives
scriptural and traditional authority to all the other four systems. The text at the same time
accepts the Mantramārga as the highest authority. We are told by Nandikeśvara that the
Mantramārga is issued from the fifth, uppermost face, (Īśāna) as the ‘‘highest stream’’:
adhunā tad ato viprās saṃvādam umayā saha|
īśvarasya tu devasya mantramārgaṃ vyavasthitam|| 4:134||
22
For a detailed list of borrowing see below p.49 ff.
Introduction 15

pañcamenaiva vaktreṇa īśānena dvijottamāḥ|

mantrākhyaṃ kathayiṣyāmi devyāyā gaditaṃ purā|| 4:135||
catuḥsrotā mayā pūrvaṃ śrutā devyāḥ prasādataḥ|
te sarve kathitās tubhyaṃ nissandigdhā dvijottamāḥ|| 4:136||
pañcaman tu paraṃ srotaṃ śi --- |
‘‘Now, then (tad ato), O Brahmins, the discourse of the god Śiva (īśvarasya) with
Umā [is as follows]; the mantramārga is settled with the fifth face, [that is to say]
the Īśāna [face], O Brahmins! I shall tell [you of] the [path] of mantra which was
formerly related to Devi. I heard [about] the four streams before by the grace
of Devi: all those I have told you [of], O undoubtedly best of Brahmins. The
fifth is the highest stream [[…]]’’

The Niśvāsamukha is a typical example of eclectic inclusivism, as the following passage,

for example, shows:

prāsādaṃ kārayitvā tu viṣṇuṃ ye sthāpayanti hi|| 2:27||

viṣṇulokaṃ vrajanty ete modante viṣṇunā saha|
brahmāṇaṃ skaṃdaṃ rudrāṇīṃ gaṇeśaṃ mātaraṃ ravim||2:28||
vahniṃ śatakratuṃ yakṣaṃ vāyuṃ dharmmañ jaleśvaram|
yo yasya sthāpanaṅ kuryāt prāsāde tu suśobhane||2:29||
pūjaye parayā bhaktyā so ’mṛto hy asya lokatām|2:30ab|
Those who install Viṣṇu, having had a temple constructed [for him], will go
to the world of Viṣṇu and rejoice with Him. If someone worships [whomso-
ever among] Brahmā, Skanda, Rudrāṇī, Gaṇeśa, the mothers (mātaram), sun,
fire, Indra (śatakratum), Kubera (yakṣam), Vāyu, Dharma or Varuṇa (jaleśvaram)
with highest devotion, having installed them in a beautiful temple, he becomes
immortal and [achieves] the world of that [particular deity].

The term ‘‘inclusivism’’ has been coined by the German scholar Paul Hacker. In his
recent study, ‘Unifying Hinduism’, Nicholson has taken up the term ‘inclusivim’ and its
relevance to describing certain features of ‘‘Hinduism’’. Instead of defining it as a religion
characterised by tolerance he prefers, with Hacker, the term inclusivim:23

The word ‘‘inclusivism,’’ popularised in Hindu studies by Paul Hacker, is a bet-

ter approximate of the process in India by which a multitude of various sects,
philosophies, gods, and modes of worship are united under a single overar-
ching concept, whether the late medieval idea of six āstika darśanas [orthodox
philosophies] or the modern term Hinduism.

That term has also been used by Sanderson (2009:301) in reference to the attitude of
Śaivism:
23
Nicholson 2010:185.
16 Niśvāsamukha

It elaborated an inclusivist model of revelation that ranked other religious sys-

tems as stages of an ascent to liberation in Śaivism.

We should, however, note that inclusivism almost always entails some form of exclu-
sivism, as the following teaching of the Niśvāsamukha reveals:

laukikaṃ kathitaṃ hy etad vaidikañ cāturāśramam|| 1:55||

---|
--- proktā lokātītā mahāvratāḥ|
mantrākhyāś ca tathā śaivā ato ’nye kupathe sthitāḥ|| 1:56|
‘‘This is what I have taught as Laukika. The four-āśrama system is called
Vaidika, […]24 […]25 The world-transcenders are the Mahāvratas and those
who are called mantra[-path-follower]s are Śaivas. [Any] others than these
are situated on a wrong path.’

Without mentioning them explicitly, the inclusivistic teaching of the Niśvāsamukha ex-
cludes two well-known religions of India: Buddhism and Jainism. These two distin-
guished religions are not mentioned in the ‘‘revelation of the five streams’’. Thus, we
understand that ‘‘a wrong path’’ (kupathe) in the verse may refer to Buddhism and Jain-
ism as well as to the other so-called ‘‘heterodox’’ (nāstika) religions. This exclusion on the
one hand shows that early Śaivism as presented in the Niśvāsamukha is developed around
the teaching of brahmanical principles, and on the other hand provides a place for the
Niśvāsamukha to present a model that remains characteristic to ‘‘Hinduism’’ through its
history.26
In this way, the Niśvāsamukha is also a text pivotal to understanding the formation of
Hinduism, as it serves as an early testimony to its development.
As the reader will be quite aware, many studies have been published in recent years
which trace the origins of the umbrella-term of ‘‘Hinduism’’.27 These studies have ignited
a heated debate about the scope and context of the concept of ‘‘Hinduism’’. Studying
the Niśvāsamukha may advance our knowledge and clarify important points of contention
in this matter. Hinduism refers to a group of various religious identities, their beliefs,
corresponding godheads, philosophies, rituals, modes of worship and other practices.28
24
The lost part of the text must have listed the Sāṅkhya and Yoga which constitute the Ādhyātmikas in this
corpus.
25
We expect the term atimārga to occur here in 56a.
26
It is to be noted that Stietencron (1995) puts forward a different view. He shows that Somaśambhu, the
author of the 11th-century Śaiva ritual text called Somaśambhupaddhati, lists thirty-six Śaiva tattvas and puts
them in a hierarchy with Śaiva ones near the top. In this list, those of Buddhists and Jains come before those of
Śāktas, Smārtas and Naiyāyikas. For von Stietencron this list neither represents Hinduism nor it is inclusive
in nature.
27
See Lorenzen 1999 and Nicholson 2010.
28
See Nicholson 2010:185ff. for more details.
Introduction 17

Some scholars, point to the fact that significant streams within the tradition understand
themselves as based in eternity, and being eternal religions (sanātana dharma), they are un-
derstood as beyond historical currents. The term ‘‘Hinduism’’ would simply be a modern
term for this religion. Others, on the other hand, argue that colonial British scholars in-
vented this term in the nineteenth century to refer to an Indian religious system which did
not exist before.29 I agree with the conclusion of Nicholson who says (2010:2):
The idea of Hindu unity is neither a timeless truth nor a fiction wholly invented
by the British to regulate and control their colonial subjects.
The testimony of the Niśvāsamukha demonstrates that a notion similar to Hinduism
was already developed by the time of the composition of the Niśvāsamukha. The answer
of Śiva (3:61ff.) to the question put to him by Devī (3:60) reveals the idea of something like
Hinduism taught in the Niśvāsamukha. Devī asks Śiva:

By resorting to which god will fasting bear great fruit? And how should [the
god] be worshipped? Tell [me this] by your grace. (3:60)

Śiva could have answered Devī that it is Śiva whom you should worship, and this alone
would bring rewards. He could also have said that one would go to hell for worshipping
any other godhead. The answer of Śiva is unique, which catches our attention. Besides
Śiva-worship, he recommends the worship of different godheads, however, and thus, ac-
cepts their authority, too. For example, he teaches an elaborate system of worshipping
the following deities: Brahmā (3:61ff., 158ff.), Agni (3:67ff., 160ff.), Yakṣa (3:70ff., 164ff.),
Gaṇeśa (3:75ff., 165ff.), the Serpents (3:80ff., 167ff.), Skanda (3:82ff., 167ff.), the Sun (3:87ff.,
173ff.), Śiva (3:92ff., 175ff.), the Goddess (3:106ff., 177ff.), Yama (3:117ff., 178ff.), Dharma
(3:121ff., 181ff.), Viṣṇu (3:127ff., 183ff.), Kāma (3:141ff., 186ff.), again Śiva (3:146ff., 188ff.)
and the ancestors (3:151ff., 199ff.). The tradition of worshipping different godheads, that
is to say, the culture of accepting polemical beliefs and traditions is thus already present in
the Niśvāsamukha. The Niśvāsamukha accentuates the worship of Śiva and Viṣṇu, which has
been common practice in modern Hindu society. As the Niśvāsamukha integrates polem-
ical beliefs and traditions of Indian culture and puts a Śaiva stamp on them, excluding
the other systems, except the five ones mentioned, it is a testimony to the history of the
emerging of early identities of Śaivism and Hinduism. Furthermore, the evident effort of
the Niśvāsamukha is to give a Śaiva flavour to the teachings of brahmanical heritage and to
prepare the ground for the Mantramārga.

The Niśvāsamukha’s Contribution to the Mantramārga

In order to assess the contribution of the Niśvāsamukha to the Mantramārga, we will more
closely investigate the narrative framework of the text. Unfortunately, we are not able to
29
See Lorenzen 1999 and Nicholson 2010:1.
18 Niśvāsamukha

represent the narrative framework in every aspect, since the text has been damaged and
there is an acute lack of parallels for the narrative frame in the Śivadharmasaṅgraha. The
narrative leads us to a new religion of Śiva passing through the religion that was propa-
gated by the Vedas and pro-Vedic systems: Ricīka is astonished— if we are right in our
interpretation— upon seeing eighty-eight thousand sages of the Naimiṣāraṇya (Naimiṣa
forest) moving to the Devadāruvana (the pine forest). He asks Mataṅga: Why were they
moving to the Devadāruvana? Mataṅga replies to Ricīka: they did so as they were aston-
ished upon hearing that Brahmā and Viṣṇu were initiated at that spot (1:16–18). If we are
right in our interpretation, then the very beginning of the narrative of the Niśvāsamukha is
already quite significant with regard to the construction of the religious framework that
the text adopts. Instead of taking us directly to mount Kailāsa, it leads us to the Naimiṣa
forest, and then to the Devadāruvana. These places are symbolically significant, since they
are remembered for the traditions that originated there.
The Naimiṣa forest is an important place from the time of the Mahābhārata. The story
of the Mahābhārata begins ‘‘with the arrival of the sūta in the Naimiṣa forest’’ (Rocher
1986:81).30 Perhaps on the example of the Mahābhārata, many Purāṇas chose the Naimiṣa
forest for their stories to be recited among the sages.31 In some contexts of the Mahāb-
hārata32 as well as in some Purāṇas the sages of the Naimiṣa forest are also engaged in
performing long sacrifices,33 providing us with a Vedic atmosphere. As the Mahābhārata
and many Purāṇas are supposed to have been recited here for the first time, and since the
sages of the Naimiṣa forest are often depicted as the performers of long sacrificial sessions,
this place is imbued with special significance in brahmanical traditions.
The Devadāruvana, by contrast, has links with the Śaiva traditions. It is the place at
which liṅga-worship originated according to Śaiva mythology. We encounter the myth of
the Devadāruvana for the first time in the Skandapurāṇa. Bisschop (2006:80) summarises
the myth as follows:
…as they [sages] were practising tapas in Devadāruvana, some person
appeared, engulfed in tejas, in the form of a twice-born, a naked man, with
a skull in his hand, his body covered with ashes and with an erect penis.
At this sight they got angry and went after him, impelled by jealousy. The
man, frightened and beaten by them, did not really get angry, but the blows
and sticks that they raised were repelled and fell on their sons, wives and
themselves in particular. The liṅga of that Lokapa fell down, after which he
disappeared. With the falling of that liṅga in the middle of their hermitage, the
virility of the four classes of beings was damaged. They have come to Deva
for protection, that he may make them successful again.
30
For the conventions of the Naimiṣa forest in the context of the Mahābhārata, see the detailed discussion of
Hiltebeitel 2001, especially the third chapter.
31
The reader is referred here to Rocher 1986: 70, 71, 81, 141, 161, 164, 168, 185, 226 and 232.
32
Hiltebeitel 2001:131.
33
For example Brahmāṇḍapurāṇa 1:1:165 and Bhāgavatapurāṇa 1:1:4. See also Bisschop 2006:217.
Introduction 19

The author of the Niśvāsamukha was probably aware of this tradition about the De-
vadāruvana and decided to set its teaching in the area. To our knowledge the Niśvāsa-
mukha is the first text to render Śaiva teachings against the backdrop of the Devadāruvana,
as counter-model to the traditional setting in the Naimiṣa forest. If our interpretation is
right, the move from Naimiṣa to Devadāruvana may be a significant aspect to further our
understanding of the implied meaning of this narrative. We assume that the moving of
sages to the Devadāruvana from the Naimiṣa may refer to the emergence of a new religion
(of Śiva) which branches off from the mainstream religion. We think this is made more ev-
ident by the statement that Brahma, Viṣṇu and all the sages (1:19, 1:27–28) were initiated
in the Śaiva system of initiation (1:18), which differs from the Vedic (1:8) one.
Nandikeśvara, authorised (1:14) as the speaker (1:18) of the Niśvāsa, is asked by the
sages to teach this wisdom to them, which he had heard as a dialogue that took place be-
tween Devī and Śaṅkara (1:21–23). Nandikeśvara tells the sages about the question posed
by Devī to Śiva (1:29). Devī states that she sees variously affected mortals and the dreadful
spinning wheel of the world. Upon seeing this, she presumably becomes compassionate
towards the mortals and asks for the means to eliminate suffering to Śiva, who is the high-
est god (1:46–50). What follows (1:51ff.) is Śiva’s answer to Devī’s question: the teaching
of the five streams of knowledge. These streams consist of Laukika, Vaidika, Ādhyātmika,
Atimārga, Mantramārga ‘‘in an ascending order of excellence.’’34 As already mentioned
above, the text states that the fifth is the highest stream (4:137), and the rest of the streams
are presented in relation to the fifth one, the Mantramārga. In other words, they are meant
for the sake of an introduction to the Mantramārga. We are told in the frame narrative itself
that supreme knowledge is only possible through Śaiva initiation (dīkṣā), which destroys
worldly existence (1:22). The initiation falls into two categories, relating to vidyā ‘‘super-
natural enjoyment’’ and nirvāṇa ‘‘final liberation’’ (1:27–28), which is a characteristic sub-
ject of the fifth stream, the Mantramārga.35 The frame narrative of the Niśvāsamukha, thus,
finally, presents us the Mantramārgic teaching in relation to the teachings of the Laukika,
Vedic, Ādhyātmika and the Atimārga.
In teaching these four disciplines, the Niśvāsamukha has made use of relevant sources
of these systems. The innovative aspect of the text is that it modifies the original texts of
its sources and integrates them in a new context. This leads us to a fundamental ques-
tion: if the Niśvāsamukha is a compendium of borrowed materials, does the text have any-
thing to say that we do not know yet from other sources? We may certainly answer in
the affirmative. The text of the Niśvāsamukha preserves some archaic materials which are
otherwise unknown to us. The first and the foremost example is the observances of the
Kapālavratins, a division of the Pāśupata sect of Śaivism. The Niśvāsamukha is the only ex-
isting source to preserve a systematic account of the practice of the Kāpālikas (Sanderson
2006:163). The other major contribution of the text is the innovation of the five streams.

34
Sanderson 2006:156.
35
The reader is referred to Goodall et al. (2015:73) for a discussion on the pair of vidyā- and nirvāṇadīkṣā.
20 Niśvāsamukha

The Niśvāsamukha might be the first source to introduce such a framework (see below). We
will now discuss the issue of the revelation of the five streams.

Introducing the Mantramārga through the Five Streams

As mentioned above, a remarkable feature of the Niśvāsamukha is that it presents the teach-
ings of the Mantramāga as revealed by the upper, the fifth, Īśāna face of Śiva. This implies
that this face is related with tantric Śaivism. It has been argued by Bakker 2002 that Śiva
is not a five-headed figure in the Mahābhārata. Törzsök 2013 goes further to mention that
this particular figure is absent in the early layer of the Niśvāsa-corpus and other relatively
early Śaiva sources. Törzsök states (2013:152–153) that the four-faced god has his origin
in the Atimārga and that the fifth face is added later by the Śaiva Siddhānta for the revela-
tion of tantric Śaivism. This has subsequently been adopted also by the non-Śaidhāntika
traditions. The idea of Śiva’s having five faces may have developed under the influence
of the five Brahmamantras, because their names are held to correspond to the five faces
of Śiva.36 These are attested in prior literature, the Taittirīya Āraṇyaka (10:43–46) and the
Pāśupatasūtra. These five mantras are known as Sadyojāta, Vāmadeva, Tatpuruṣa, Aghora
and Īśāna. The same are the names of the five faces of Śiva. So, it is conceivable that the
notion of the five faces of Śiva is based on the literature and traditions centred around the
five Brahmamantras. The identification of five faces and the Brahmamantras, however,
seems to be a relatively late development in Śaivism (Bakker 2002:400). The Niśvāsamukha
just assumes that Śiva has five faces.37
According to the account of the Niśvāsamukha, the fifth, Īśāna face is associated with
the Śaiva-siddhānta ( Niśvāsamukha 4:135). The account, however, does not make explicit
whether the five Brahmamantras are identified with the five faces of Sadāśiva. On the
other hand the Guhyasūtra (12:17–18) introduces the idea that five forms of knowledge
derived from five Brahmamantras, but it is not clear whether they are the five faces of
Sadāśiva. It is noteworthy that the five-faced Sadāśiva is absent in the sūtras of the Niśvāsa
(Goodall et al. 2015:36).
Goodall et al. (2015:38) after an extensive discussion on the occurrence of the five
brahmamantras and a five-headed Sadāśiva in the Niśvāsa-corpus, conclude:

it appears that the notion of a five-headed figure known as Sadāśiva and whose
five heads are the brahmamantras is absent from the earliest sūtras of the Niśvāsa
but is beginning to take shape in the latest layer of the text, namely that con-
stituted by the Niśvāsamukha and Guhyasūtra.
36
See Bakker 2002:400.
37
Niśvāsamukha 3:196cd: paścimenaiva vaktreṇa laukikaṃ gaditaṃ sadā; Niśvāsamukha 4:41: vedadharmmo mayā
proktaḥ svarganaiśreyasaḥ paraḥ| uttareṇaiva vaktreṇa vyākhyātaś ca samāsataḥ.; Niśvāsamukha 4:42: ādhyātmikaṃ
pravakṣyāmi dakṣiṇāsyena kīrttitam| sāṃkhyañ caiva mahājñānaṃ yogañ cāpi mahāvrate.; Niśvāsamukha 4:131abcd:
atimārggaṃ samākhyātaṃ dviḥprakāraṃ varānane| pūrveṇaiva tu vaktreṇa sarahasyaṃ prakīrttitam|; Niśvāsamukha
4:135: pañcamenaiva vaktreṇa īśānena dvijottamāḥ| mantrākhyaṃ kathayiṣyāmi devyāyā gaditaṃ purā||
Introduction 21

This, altogether, could lead us, at least, to the conclusion that the Niśvāsamukha was com-
posed sometime later than the sūtras of the Niśvāsa. The model of the five streams in the
Niśvāsamukha is as follows:

nandikeśvara uvāca|
śṛṇvantu ṛṣayas sarve pañcadhā yat prakīrtitam|
laukikaṃ vaidikañ caiva tathādhyātmikam eva ca|
a[[timārgaṃ ca mantrākhyaṃ]] --- |
Nandikeśvara said: all you sages, listen to that which is said to be five-fold: [1]
worldly (laukikam), [2] Vedic (vaidikam), [3] relating to the soul (ādhyātmikam),
[4] transcendent (atimārgam), and [5] Mantra (mantrākhyam) […].

The Laukika is from the west face, Sadyojāta, (3:196cd); the Vaidika is from the
north face, Vāmadeva, (4:41); the Ādhyātmika is from the south face, Aghora, (4:42); the
Atimārga is from the east face, Tatpuruṣa, (4:131cd); and finally the Mantramārga is from
the upper face, Īśāna, (4:135). The issue now is whether the group of the Niśvāsamukha’s
five streams is an innovation of the Niśvāsamukha or not. There is a possibility that it was
influenced by a passage from the Manusmṛti, for we encounter a related concept already
attested in the Manusmṛti (2:117), which has been adopted later by the Viṣṇusmṛti (30:43):38

laukikaṃ vaidikaṃ vāpi tathādhyātmikam eva ca|

ādadīta yato jñānaṃ taṃ pūrvam abhivādayet||
‘‘He should greet first the person from whom he received knowledge—
whether it is the knowledge of worldly matters, of the Veda, or of the inner
self.’’ (Olivelle 2005:101)

We have grounds to assume that the Niśvāsamukha 1:26cd laukikaṃ vaidikaṃ caiva tathād-
hyātmikam eva ca is formulated on the basis of the Manusmṛti (2:117ab), as the complete
line is very similar: the line is copied verbatim with the singular exception of the Niśvāsa-
mukha’s caiva in place of vāpi of the Manusmṛti—the meaning of these two expressions,
however, is the same. Thus, we think, it is likely that the conceptual framework of the five
streams of the Niśvāsamukha is based on the model of the three categories of knowledge of
the Manusmṛti, with an extension of two more: the Atimārga and the Mantramārga. It is
therefore quite possible that the Niśvāsamukha first developed that idea of five streams on
the basis of the Manusmṛti.
We also find another different scheme of five streams in the Guhyasūtra (12:17–18).
There the Śaiva Siddhānta was revealed by Īśāna, as in the Niśvāsamukha. But, the other
four streams are different from those of the Niśvāsamukha. In the account of the Guhyasūtra,
the remaining four streams are limited to the Pāśupatas and connected to the four faces
38
Prof. Peter Bisschop provided this evidence to me.
22 Niśvāsamukha

of Śiva as follows: Vaimala was revealed by Tatpuruṣa; Pramāṇa by Aghora; Kāruka by

Vāmadeva; and the doctrine of Lakulīśa by Sadyojāta:39

pañcabhis tu tataḥ sarvaṃ yad bhūtaṃ yac ca bhāvyati|

īśāne40 śaivam utpannaṃ vaimalaṃ puruṣāt41 smṛtam||
pramāṇaṃ hṛdayāj jātaṃ vāmadevāt tu kārukam|42
sadyāc ca lakulīśāntaḥ43 pañcabhedāḥ prakīrttitāḥ||

Since the Guhyasūtra’s account, too, is the revelation of five streams from the five faces
of Śiva and the Mantramārga is connected with the upper face, Īśāna,44 it cannot be de-
nied that a prior template existed in Śaiva sources, which featured five streams. Thus it
is also possible that both the Guhyasūtra and the Niśvāsamukha adopted and adapted the
model of five streams and its association with five faces of Śiva from a third Śaiva source
which is no longer extant. It is, however, likely that the Niśvāsamukha’s presentation of
the five streams is an expanded version of the model of three streams of the Manusmṛti.
As discussed above, the Niśvāsamukha’s passage on this section is quite close to the Manu-
smṛti’s concerned passage. If this was the case, this phenomenon further indicates that
early Mantramārgic Śaivism has its roots in brahmanical traditions. But the involvement
of the five faces in the five streams may have come from some Śaiva source. Although we
cannot be certain, one of the likely sources could be the Guhyasūtra.
There are some other Śaiva sources that refer to such five streams. For example, the
Svacchandatantra,45 the Pūrvakāmika,46 and the Jayadrathayāmala (Sanderson 2006:157, fn.
7). Compared to these three texts, the list of five domains of religious action found in
a quite different context in the Mṛgendrakriyāpāda,47 (and in the Mṛgendrapaddhatiṭīkā), is
substantially different in both wording and order. The hierarchy in the Mṛgendra (8:79) is as
follows: [1] mundane (loka); [2] the Vedic (āmnāya); [3] the transcendent (atimārgam); [4] the
39
For the discussion of the these four divisions of the Pāśupata sects, see Sanderson 1988:664–667.
40
īśāne ] N; īśānaṃ K; iśāne W
41
puruṣāt ] conj.; puruṣā NW; puruṣaṃ K
42
hṛdayāj jātaṃ vāmadevāt tu kārukam ] conj.; hṛdayāj jātaṃ vāmade --- ntu kārakam N; hṛdayā !ntu
kārakam K; hṛdayā jātaṃ vāmade !ntu kārakam W
43
sadyāc ca lakulīśāntaḥ ] conj. Sanderson; sadyāc ca lakulīśāntāḥ NKpc ; sadyoc ca lakulīśāntāḥ Kac ;
sadyāmba lakulīśāntāḥ W
44
There is a widespread model of revelation of the five streams of tantric Śaiva knowledge that is found in
a broad range of later scriptures. According to this model, the Siddhāntatantras come from the Īśāna face; the
Bhairavatantras from Aghora; the Vāmatantras from Vāmadeva; the Bhūtatantras from Sadyojāta; and the
Gāruḍatantras from Tatpuruṣa (see Hatley 2010:3). This is not our concern here.
45
Svacchandatantra 11:43c–45b: laukikaṃ devi vijñānaṃ sadyojātād vinirgatam| vaidikaṃ vāmadevāt tu ādhyāt-
mikam aghorataḥ| puruṣāc cātimārgākhyaṃ nirgataṃ tu varānane| mantrākhyaṃ tu mahājñānam īśānāt tu vinir-
gatam.
46
Pūrvakāmika 3:17c–18b: laukikaṃ vaidikaṃ caiva tathādhyātmikam eva ca| atimārgaṃ ca mantrākhyaṃ tantram
etad anekadhā.
47
Mṛgendrakriyāpāda 8:78–79: lokāmnāyātimārgābhisandhiśaivātmakāṇyaṇoḥ| karmāṇi kṣetrikādīśagaṇakāṅgān-
takāni tu|| karmatatkṛcchravairāgyajanyāni triṣu dhāmasu| yogavijñānajanyāni parataḥ parato mune.
Introduction 23

internal (abhisaṃdhi); and [5] the Śaiva. As we have seen above, in the case of the Niśvāsa-
mukha, Svacchandatantra and Pūrvakāmika, the Atimārga is higher than the Ādhyātmika,
but in the Mṛgendra their positions are reversed. Bhaṭṭa Nārāyaṇakaṇṭha ad loc., however,
notes that the Atimārga should be higher than the Ādhyātmika, as the Niśvāsamukha’s
claim is that their sequence according to purpose (arthakrama) should outweigh the order
in which they are read (pāṭhakrama). It is noteworthy that the Mṛgendrapaddhatiṭīkā (T. 1021,
pages 217–218) quotes verses 8:78–79 from the Mṛgendra, but, in commenting on them, it
alters the hierarchy found therein (it puts Atimārga in a higher position than Ādhyātmika).
Although all these sources refer to the same five streams, except for the Svacchanda-
tantra, they do not refer in this context to the five faces of Śiva. In any case, what is special
is that the account of the Niśvāsamukha of the five streams is expansive in nature. The
Niśvāsamukha is the only source that puts forward a full presentation on the four streams:
[1] Laukika, [2] Vaidika, [3] Ādhyātmika, [4] Atimārga. This kind of long presentation is
found nowhere else.
Now let us briefly look at the Niśvāsamukha’s descriptions of the five streams individ-
ually.

1. The laukika dharma as taught in the Niśvāsamukha is meant for uninitiated house-
holders devoted to Śiva. It teaches this dharma to us as follows:

kūpavāpīgṛhodyāna --- |
--- tha maṇḍapāḥ|
dānatīrthopavāsāni vratāni niyamāni ca||1:53
bhakṣyābhakṣyaparīhārañ japahoman tathārcanam|
jalāgnibhṛgupāto hi tathānaśanam eva ca||1:54
vidyamānanivṛttiś ca guruvṛddhābhipūjanam|
laukikaṃ kathitaṃ hy etad|1:55c

[Attending to] wells, ponds, houses, gardens [[…]] [and] courtyards

(maṇḍapāḥ), donations, pilgrimages (tīrtha), fasting, religious observances
and restraints; [eating] what may be eaten and avoiding what may not
(bhakṣyābhakṣyaparīhāram); mantra recitations and sacrifices (japahomam);
[committing suicide by] falling into water or fire or from a cliff; fasting,
renouncing possessions (vidyamānanivṛttiḥ) and honouring teachers and
aged people; this is what I have taught as laukika.

This is a brief summary of what the text announces as laukiko dharma, but what is
actually taught in the text is as follows (chapter 1 to 3):
The first chapter calls for the making of a water-fountain, lotus-pond, temple-garden,
and the offering a house; bathing a liṅga in milk, clarified butter, curds, and wa-
ter; the offering of flowers, fragrance, incense, clothes, ornaments, edibles, banners,
24 Niśvāsamukha

mirrors, and awnings; the offering of lamps and an umbrella, cows, goats, sheep,
buffaloes, horses and elephants; the offering of servants and maids; the offering of
cleansing and besmearing a liṅga; the offering of singing, dancing, and playing a
lute and other musical instruments in the vicinity of a liṅga; keeping vigil on the
eighth and fourteenth days of the dark half of the month; fasting and taking refuge
in Śiva. This chapter also records a tradition of offering a certain muktimaṇḍapa to
Śiva (1:114c–115b). A muktimaṇḍapa as an object of offering is little known elsewhere
(see 1:114c–115b and our annotation thereon).
The second chapter calls for the making of a liṅga and installing it in a temple; con-
structing a temple and installing a figure of one of the following deities: Viṣṇu,
Brahmā, Skanda, Rudrāṇī, Gaṇeśa, the mother goddesses, the Sun, Agni, Indra,
Kubera,Vāyu, Dharma or Varuṇa in it; making a bridge; making a causeway on a
muddy path; digging a water channel; making a hut, an abode or a pavilion; giving
different kinds of donations. In this chapter too, the text provides us with mate-
rial on traditions that are otherwise little known, or sometimes even not knowable
through other sources. In 2:64 we come across a passage which is about offering a
woman. We are not told to whom the woman is to be offered. The recipient, most
probably, is either a Brahmin or Śiva, as the text constantly mentions these two recip-
ients throughout.48 If it was Śiva who was the recipient here, the text then must have
hinted at the practice of offering a Devadāsī ‘‘servant of god.’’ If a Brahmin was the
recipient, it would be an unusual practice. However, the text proceeds (2:65) with
the offering of lovemaking, presented as a physical, not a symbolic, act with beau-
tiful women (ratisatran tu satataṃ varanārīṣu dāpayet). Whoever be the recipient, and
whether or not the text is recording an actual practice, this tradition is not known
from other sources. The text teaches the worship of Kāmadeva (3:142c–146) on the
thirteenth day of a fortnight. Although, the worship of Kāmadeva is not unknown,49
the emphasis on the worshiping of him among other gods, such as Brahmā, Viṣṇu
and Śiva, elevates the status of the deity Kāmadeva. This suggests that the place of
Kāmadeva as a divinity to be worshipped was relatively high at this period.
The third chapter, for its part, calls for the following: bathing in prescribed rivers
or lakes; committing suicide in a river or in a fire; going on pilgrimages to places
sacred to Śiva; and to the ones sacred to Viṣṇu; practising observances; following
procedures for fasting and worshipping (in both halves of a month for one year)
Śiva and other deities (Brahmā, Agni, Kubera, Gaṇeśa, the Nāgas, Skanda, the Sun,
Śiva, Mahādevī, Yama, Dharma, Keśava, Kāmadeva, again Śiva and the ancestors)
on the days of the lunar fortnight that are sacred to them.50
48
In one occasion the text (2:117ff.) mentions other recipients too, but it does so while it is presenting a
hierarchy of recipients.
49
See Benton 2006:94.
50
Twelve names are to be used for each of these deities during twelve months, starting from Mārgaśīrṣa to
Introduction 25

The text tells us about various offerings such as a golden carriage, weapon, or an
emblem of a deity with that deity’s name engraved on it (see 3:160ff). It also records
a custom of offering a golden man (puruṣa) with the name of one’s ancestor(s) on it
on the new-moon and full-moon days (3:193–196). This information is not known
from other sources.

Kārttika for each fortnight on their respective tithis. In the case of some deities, the number of names does not
match twelve. We present here the names as attested in the text:
• Brahmā: [1] Brahmā, [2] Svayambhū, [3] Viriñci, [4] Padmayoni, [5] Prajāpati, [6] Caturmukha, [7]
Padmahasta, [8] He who is the single syllable Om, [9] Caturvedadharaḥ, [10] Sraṣṭā, [11] Gīrvāṇa and
[12] Parameṣṭhī
• Agni: [1] Vaiśvānara, [2] Jātavedas, [3] Hutabhuk, [4] Havyavāhana, [5] Devavaktra, [6] Sarvabhakṣa,
[7] Ghṛṇin, [8] Jagadāhaka, [9] Vibhāvasu and [10] Saptajihva
• Kubera: [1] Dhanada, [2] Yakṣapati, [3] Vitteśa, [4] Nidhipālaka, [5] Rākṣasādhipati, [6] Piṅgalākṣa, [7]
Vimānaga, [8] Rudrasakhā, [9] Kubera, [10] Paulastyakulanandana, [11] Lokapāleśvara and [12] Yakṣen-
dra
• Gaṇeśa: [1] Vighneśvara, [2] Gaṇapati, [3] Ekadanta, [4] Gajānana, [5] Gajakarṇa, [6] Tryakṣa [7] Nā-
gayajñopavītin, [8] Caturbhuja, [9] Dhūmrākṣa, [10] Vajratuṇḍa, [11] Vināyaka and [12] Mahodara
• The Nāgas: [1] Ananta, [2] Vāsuki, [3] Takṣaka, [4] Trirekhin, [5] Padma, [6] Mahābja, [7] Śaṅkha and
[8] Kulika
• Skanda: [1] Viśākha, [2] Trivarṇa, [3] Umānanda, [4] Agnigarbhaja, [5] Gaṅgāgarbha, [6] Śaradgarbha,
[7] Kṛttikāsuta, [8] Ṣaṇmukha, [9] Śaktihasta, [10] Mayūravāhana, [11] Pañcachaṭa and [12] Kumāra
• Sun: [1] Āditya, [2] Savitṛ, [3] Sūrya, [4] Khaga, [5] Pūṣan, [6] Gabhastimān, [7] Hiraṇyagarbha, [8]
Triśiras, [9] Tapana, [10] Bhāskara, [11] Ravi and [12] Jagannetra
• Śiva: [1] Śaṅkara, [2] Devadeva, [3] Tryambaka, [4] Sthāṇu, [5] Hara, [6] Śiva, [7] Bhava, [8] Nīlakaṇṭha,
[9] Piṅgala, [10] Rudra, [11] Īśāna and [12] Ugra
• Mahādevī: [1] Umā, [2] The goddess Kātyāyinī, [3] Durgā, [4] Rudrā, [5] Subhadrikā, [6] Kālarātrī, [7]
Mahāgaurī, [8] Revatī, [9] Bhūtanāyikā, [10] Āryā, and [11] Prakṛtirūpā and [12] The Leader of gaṇas
• Yama: [1] Yama, [2] Dharmarāja, [3] Mṛtyu, [4] Antaka, [5] Vaivasvata, [6] Kāla, [7] Sarvalokakṣaya, [8]
always Ugradaṇḍadhṛt, [9] He who travel sitting on a buffalo [10] Punisher and [11] Overlord of the
hells
• Dharma: [1] Dharma, [2] Satya, [3] Dayā, [4] Kṣānti, [5] Śauca, [6] Ācāra, [7] Ahiṃsā, [8] Adambha and
[9] Rakṣā, [10] Lokasākṣin, [11] Vṛṣabha and [12] Adṛṣṭa
• Viṣṇu: [1] Keśava, [2] Nārāyaṇa, [3] Mādhava, [4] Govinda, [5] Viṣṇu, [6] Madhusūdana, [7] Trivikrama,
[8] Vāmana, [9] Śrīdhara, [10] Hṛṣīkeśa, [11] Padmanābha and [12] Dāmodara
• Kāmadeva: [1] Anaṅga, [2] Manmatha, [3] Kāma, [4] Īśvara, [5] Mohana, [6] Pañcabāṇa, [7] Dha-
nurhasta, [8] Unmāda, [9] Vaśaṃkara, [10] Ratipriya, [11] Prītikara and [12] Hṛdayāpahārin
• Śiva: [1] Hara, [2] Śarva, [3] Bhava, [4] Tryakṣa, [5] Śambhu, [6] Vibhu, [7] Śiva, [8] Sthāṇu, [9] Paśupati,
[10] Rudra, [11] Īśāna and [12] Śaṅkara
• Piṭrs: No such names are mentioned.
26 Niśvāsamukha

Table 1: Deities, their days, and their object of donation

day of fortnight deity to be worshiped gift to be offered
Pratipad Brahmā golden lotus
Dvitīyā Agni golden goat
Tṛtīyā Yakṣa golden mace
Caturthī Gaṇeśa golden elephant
Pañcamī Nāgas golden padma
Ṣaṣṭhī Skanda golden peacock
Saptamī Āditya golden horse
Aṣṭamī Śaṅkara [golden] bull
Navamī Mahādevī [golden] lion
Daśamī Yama [golden] buffalo
Ekādaśī Dharma [golden] bull
Dvādaśī Viṣṇu [golden] Garuḍa
Trayodaśī Kāmadeva golden bow
Caturdaśī Parameśvara [golden] bull
Amāvaśī/Pūrṇimā Piṭrs golden man

Nārāyaṇakaṇṭha,51 and the Mṛgendrapaddhatiṭīkā 52 all seem to have the same under-
standing of laukika dharma related with social meritorious deeds. For Kṣemarāja,
however, it means something different and encompasses: livelihood; penal code;
the art of government; Āyurveda; Dhanurveda etc.53 The Niśvāsamukha’s under-
stating of the laukika dharma is different. It is not only social meritorious deeds as
Nārāyaṇakaṇṭha and Mṛgendrapaddhatiṭīkā would explain it to be. Also, it does not
involve Āyurveda, Dhanurveda and penal code as Kṣemarāja explains.

2. Vaidika dharma is positioned above Laukika in the hierarchy. It pertains to the four
āśramas (1:55d): vaidikaṃ cāturāśramam. The Niśvāsamukha (4:1–41) teaches that the
four life-stages and their observances lead one to the abode of Brahman,54 whereas
the Laukika dharma only leads up to heaven.55 Sanderson (2006:157) writes in this
regard:

The distinction between this and the Vaidika religion (vaidiko dharmaḥ) is
51
See the commentary of Nārāyaṇakaṇṭha on Mṛgendratantrakriyāpāda 8:79: tatra laukikāni tāvat karmāṇi
vāpikūpaprapādīni pūrtākhyāni.
52
T. 1021, pp. 217, line 15: kūpataṭākādikaraṇaṃ paraṃ pūrtam ucyate.
53
Kṣemarāja’s commentary on Svacchandatantra 11:44: laukikaṃ vārtādaṇḍanītyāyurvedadhanurveda-
nāṭyavedādipratipādyakṛṣinayānayacikitsādivijñānam.
54
Niśvāsamukha 4:39: evaṃ yo varttate nityaṃ sa yāti brahmalaukikam| brahmaṇā saha modeta brahmaṇi sa tu
līyate||.
55
Niśvāsamukha 1:52cd: laukikaṃ sampravakṣyāmi yena svargaṃ vrajanti te.
Introduction 27

that the latter is the practice of the celibate life-stages. It comes above the
Mundane in the hierarchy of paths because we are told that while the Mun-
dane leads only to heaven (svargaḥ), this may go beyond that transient re-
ward to bestow [what it takes to be] liberation.

Nārāyaṇakaṇṭha,56 and the Mṛgendrapaddhatiṭīkā 57 see the vaidika stream as being

concerned with soma sacrifices and the like. This understanding is completely dif-
ferent from that of the Niśvāsamukha. Kṣemarāja, again, has still a different view,
which focuses on nitya, naimittika and kāmya sacrifices.58

3. Ādhyātmika dharma is understood as the teaching of Sāṅkhya and Yoga:

ādhyātmikaṃ pravakṣyāmi dakṣiṇāsyena kīrttitam|

sāṃkhyañ caiva mahājñānaṃ yogañ cāpi mahāvrate|| 4:42||

[Now] I will teach the [dharma] called ādhyātmika with [my] southern face:
[namely] the great knowledge of Sāṅkhya and Yoga, O you who observe
the mahāvrata.

To take only the teachings of Sāṅkhya and Yoga as Ādhyātmika is unusual. The
Upaniṣads, which are mainly devoted to teaching Ādhyātmika religion, are
curiously missing here. We do not understand why they are are not mentioned
by the Niśvāsamukha. Medhātithi and Kullūka, commenting on the verse of the
Manusmṛti (2:117) which, we think, might be the basis for the fivefold scheme of the
Niśvāsamukha, understand ādhyātmika in a conventional sense. To the former it is the
knowledge of brahman: ādhyātmikaṃ brahmajñānam, and to the latter it is something
related to the Upaniṣadic knowledge of the Self: ādhyātmikavidyā ātmopaniṣadvidyā.
Nārāyaṇakaṇṭha (commentary on Mṛgendrakriyāpada 8:79) expounds this usual
sense: abhisandhirūpāṇi vairāgyātmakāni. For the author of the Mṛgendrapaddhatiṭīkā,59
and Kṣemarāja60 too, the meaning has been narrowed down to the teachings of
Yoga and Sāṅkhya.

4. Atimārga refers to the Pāśupata system, which, in this text, is said to be twofold.61
That is to say, it refers to Atyāśramins and Lokātītas (Niśvāsamukha 4:88). The first
56
The commentary on Mṛgendrakriyāpada 8:79: āmnāyo vedaḥ| taduktāni tu karmāṇy api karmakṛcchrajanyāni
somasaṃsthādirūpāṇi iṣṭaśabdena prasiddhāni.
57
Mṛgendrapaddhatiṭīkā T. 1021, p. 217: tat kṛcchraśabdena somasaṃsthādyātmakam iṣṭam ucyate.
58
The commentary on Svacchandatantra 11:44: vaidikaṃ nityanaimittikakāmyayajñādisvarūpam.
59
T. 1021:217: vairāgyaśabdenādhyātmikāny abhisaṃdhirūpāṇi pātañjalasāṃkhyāni (conj.; pātapañalāsaṃdhyāni
MS) karmāṇy ucyante.
60
The commentary on Svacchandatantra 11:44: ādhyātmikaṃ sāṃkhyayogādipratipāditaprakṛtipuruṣaviveka-
jñānasarvavṛttinirodhajñānādikam.
61
Niśvāsamukha 4:131: atimārggaṃ samākhyātaṃ dviḥpra[[kāraṃ va(rā)]]nane||4:131.
28 Niśvāsamukha

section teaches the Pāśupatasūtras in a versified form. The second section teaches the
observances of the Kapālavratins and provides a systematic account of their cosmol-
ogy. Sanderson 2006:158 writes:

... the Niśvāsamukha holds it ([i.e. Atimārga]) to be of two kinds

(dviprakārakaḥ). It outlines the first, which it calls ‘‘the Observance of those
beyond the Estates’’ (Atyāśramavratam) in a rendering of the enigmatic
prose Pāśupatasūtra into verses that are clear (where they are not lacunose
through physical damage) and add a small amount of information found
neither in the Sūtras nor in Kauṇḍinya’s commentary. The first level of
the Atimārga, then, is that of the Pāñcārthikas. The rest of the section on
the Atimārga introduces us to a new form of devotion to Rudra, which it
calls Kapālavrata (‘the observance of the skull’), the Lokātītavratra (‘the
observance of those beyond the world’) and the Mahāpāśupatavrata (‘the
observance of the Greater Pāśupatas’). It also refers to those who adopt
this observance as the Mahāvratas.

Svacchandatantra 11:45–45, too, takes the Atimārga as referring to the Pāśupata sys-
tem, and this is further spelled out in Svacchandatantra 11:179–184 (see Sanderson
2006:158–160). The Siddhāntasamuccaya (T. 284, pp.153, lines 1–2) of Trilocana says
the same thing: atimārgaṃ punaḥ pāśupatādiḥ. Sanderson (2006:158) points out that,
when Kṣemarāja comments on Svacchandatantra 11:43–45 and 11:179–184, he does
not distinguish the Atimārga and the Mantramārga in terms of non-Āgamic and
Āgamic Śaivism (non-Āgamic and Āgamic Śaivism being Sanderson’s translations
for atimārga and mantramārga):

‘‘Thus when Kṣemarāja comments on the same list of five when it oc-
curs at Svacchanda 11.43c–45b he does not see its distinction between the
‘Atimārga’ and the fifth as a distinction between non-Āgamic and Āgamic
Śaivism. According to him – and he is, after all, one of the most influential
of Āgamic authorities – the knowledge of the ‘Atimārga’ mentioned in the
text is knowledge of the externals of Āgamic Śaivism itself, while the fifth
level is knowledge of the core of the same system.’’

He goes on to show convincingly (2006:162–163) why the redactor(s) of the

Mṛgendratantra and the commentator Bhaṭṭa Nārāyaṇakaṇṭha did not understand
the Atimārga correctly as non-Āgamic Śaivism. We observe a complete misun-
derstanding of the sense of atimārga in the Tantrālokaviveka of Jayaratha, who,
commenting on it at 13:346 asserts that it refers to such systems as Sāṅkhya and
Yoga, which are placed higher than the laukika religion: atimārgo laukikamārgātītaṃ
sāṃkhyapātañjalādi. It is not clear what Abhinavagupta for his part may have
Introduction 29

thought about the matter. After his enlightening discussion Sanderson (2006:163)
concludes: ‘‘The term Atimārga, which I suggest we use for the non-Āgamic
Saivism of the Pāśupatas and related systems, is extracted, then, from a stage of the
tradition which predates our famous commentators and perhaps even some of the
Āgamas themselves. But I make no apology for putting it back to use: the dominion
of these commentaries over later tradition need not extend to us.’’ Note that for the
author of the Mṛgendrapaddhatiṭīkā (T. 1021, p. 217), too, Atimārgins are equated
with Pāśupatas.

5. Mantramārga refers to Āgamic Śaivism. The Niśvāsamukha (1:56c) tells us:

mantrākhyāś ca tathā śaivāḥ ‘‘and the followers of the mantra[-path] are Śaivas.’’
For the author of the Mṛgendra (see Mṛgendrakriyāpāda 8:78) and Kāmika (see
Kāmikapūrvabhāgaḥ 3:20ff.) the term has the same meaning. It is not clear, however,
whether it does for Nārāyaṇakaṇṭha (on Mṛgendrakriyāpada 8:79), Kṣemarāja (on
Svacchandatantrodyota 22:44) and the author of the Mṛgendrapaddhati (T. 1021:218).

Origin and the Date of the Text

It is, at present, nigh on impossible to ascertain where and under what circumstances the
Niśvāsamukha was composed. There are, however, some pieces of internal evidence, for ex-
ample, the toponyms Naimiṣāraṇya ‘‘Naimiṣa forest’’ (1:2, 1:5) and Devadāruvana ‘‘pine
forest’’ (1:11), the first two places mentioned in the Niśvāsamukha, are in all likelihood in
the northern part of India. Naimiṣāraṇya may be on the bank of the river Gomatī in Ut-
tar Pradesh (Bisschop 2006:217). Although we do not know the exact location of the De-
vadāruvana, Bisschop (2006:255) pointing to the evidence of the Skandapurāṇa, suggests
that this place is situated somewhere in the region of the Himavat ‘‘snowy mountains.’’
He explains (2006a:195): ‘‘Most of the Purāṇic sources agree that it is a Himalayan moun-
tain.’’
As stated above, these places are not just important because they are located in a par-
ticular region, but also because they are imbued with potent religious connotations. The
Naimiṣāraṇya is a place that was greatly praised and made famous in the Mahābhārata
(Bisschop 2006:217) and Purāṇas are believed to have been first recited there. Therefore
this site is strongly associated with brahmanical traditions. The Devadāruvana, however,
has a Śaiva flavour. As argued above, this site is connected to the development of early
Śaivism.62 Besides these two famous forests, the Niśvāsamukha holds two other famous
places in high regard: Mahālaya (3:27) and Kedāra (3:28). The text speaks of Mahālaya
thus:
mahāpralayasthāyī ca sraṣṭānugrahakārakaḥ|
darśanād eva gacchante padan divyaṃ mahālaye|| 3:27||
62
For the mythical story of the site see (Bisschop 2006:79).
30 Niśvāsamukha

‘‘He who stands in Mahāpralaya (mahāpralayasthāyī)63 [is] the creator and agent
of grace; from merely (eva) seeing him in [the sacred site of] Mahālaya, people
will attain (gacchante) [in the next life] a celestial state of being.’’

Mahālaya is the summit of Himavat where Mahādeva, according to Purāṇic traditions,

planted his foot-print. This is again one of the holiest places of Śaivas in ancient times
(Bisschop 2006:66). Although the exact location of Mahālaya remains obscure, it is located
somewhere in the Himalayas.
Kedāra is treated as a special place and is imbued with extraordinary features (Niśvāsa-
mukha 3:28a–29a). It is stated that by dying in any site of the pañcāṣṭaka, a group of forty
pilgrimage places, one goes up, penetrating the shell of the egg of Brahmā to a world of the
same name as that site, and will not be reborn in this world again. On the other hand, by
merely drinking water from the sacred site of Kedāra one can obtain the fruit of attaining
the five divine sets of eight sacred places. Kedāra also appears in Guhyasūtra 7:115, and
the elaborate legend of its origin and significance is recounted in chapter 16 of the Guhya-
sūtra.64
Also the mention of Kardamāla among auspicious places for bathing (3:12–13) deserves
some comment.

śoṇapuṣkaralohitye mānase sindhusāgare|

brahmāvartte karddamāle snātvā ca lavaṇodadhau|| 3:12||
sarvapāpaviśuddhātmā pitṛdevāṃś ca pūjayet
‘‘Having bathed in the Śoṇa [river], Puṣkara [lake?] or Lohitya [river] (śoṇa-
puṣkaralohitye), in [lake] Mānasa, in the place where the Indus meets the ocean
(sindhusāgare) or in Brahmāvartta, or Kardamāla or in the salty ocean, one [be-
comes] free from all sins [and] one should [then] worship one’s ancestors and
the gods.’’

All these places are well-known pilgrimage sites, except Kardamāla. Prof. Bisschop,
in his paper presented in the second International Workshop on Early Tantra, July 2009,
on “Purāṇic” Topography in the Niśvāsa,’’ suggested that this place may have some con-
nection with the Pāśupatas. He also argued that this passage, if not borrowed from an
earlier source(s), could indicate the origin of the text, as this little known place is here
placed among well-known sites. The evidence of toponyms suggests that the origin of
the Niśvāsamukha could be somewhere between the Himavat and modern Gujarat, if the
particular toponyms were not simply drawn from other sources. This point will be clear
if one considers the pañcāṣṭaka toponyms.
63
Perhaps this is to be understood in two ways: “He who remains [even] in a period of total resorption [of
the universe]” and “He who stands in [the sacred site called] Mahā(pra)laya”.
64
For the full treatment of Kedāra and the creation of these texts see p. 40 onwards.
Introduction 31

There is a list of forty pilgrimage sites known as the pañcāṣṭaka ‘‘the group of five og-
doads’’ (see TAK2, s.v. guhyāṣṭaka) in Niśvāsamukha 3:19–22. Most probably, the Niśvāsa-
mukha has simply adopted the list of pañcāṣṭaka from an earlier source,65 in which case its
own origin need have nothing to do with the list. We cannot, thus, take the list as evidence
to locate the origin of the text. In addition, we come across a list of rivers in Niśvāsamukha
3:2–8. This list also cannot be taken as evidence to locate the origin of the text, as the
Niśvāsamukha once again may have borrowed it from some earlier source, since lists of
rivers appear in a vast range of texts.
The Prākṛtic words in the text might serve as a further, although limited, indicator
of its origin. The text uses Prākṛtic vowel-sounds, such as sāyojya for sāyujya, in many
cases (1:41d, 1:79c, 1:79a, 1:83a, 1:86c, 1:89d, 1:91a, 1:94c, 1:96b, 1:99b, 2:18c, 3:29a, 3:86d,
3:145c, 3:150c, 3:191b and 4:87d). Similarly, it records a further Prākṛtic vowel, vāgeśyām
for vāgīśvaryām in 4:95a and 4:126c. There are some more instances of Prākṛtic influence in
the Niśvāsamukha. For example, the omission of the final t in optatives; and special word
formations, for example catālīśa.66 Such Prākṛtic forms once again lead to the conclusion
that the language used is more likely northern than southern.67 If the text had a south-
ern origin we would expect other sorts of deviations from standard Sanskrit, for instance:
masculine nouns might be treated as neuter in gender; Prākṛitisms like catālīśa would be
rare. Prākṛitic phonetic shifts are much less likely to be found in the non-standard Sanskrit
written in Dravidian-language-speaking areas, in which Prākṛits were not spoken. All in
all we can conclude that a North Indian origin of the text appears most plausible.
The dating of the Niśvāsamukha remains an open question. The sole manuscript of the
Niśvāsa we have is from 9th-century Nepal. Although the manuscript is not dated, the
script (‘‘Licchavi’’) used to write it appears in all likelihood to date from the 9th century
(Goodall et al. 2015:103ff.).68 This provides us with the terminus ante quem. We come
across two blank spaces in this manuscript where some letters are missing: fol. 50v , line:4
and fol. 52r , line:4. If these gaps reflect damage to the exemplar, this would mean that the
scribe of the extant manuscript was working from a manuscript that was already worn
and therefore perhaps old.
Goodall et al. (2015:471–472) mentions the possibility that the manuscript did not copy
at least one folio from its source. This means, the manuscript that we have is a copied one,
which also leads us to suppose that there existed at least one manuscript before the present
one. This pushes back its terminus ante quem, but we are not sure by how much.
The dating of the other books of the Niśvāsatattvasaṃhitā might serve as a valuable
indicator for the time-frame of the Niśvāsamukha as well. Goodall et al. (2015:35) assumes
that the whole corpus of the Niśvāsa was probably composed between the middle of the
65
We are not able to offer the exact source of it. It is possible, however, that the source of the Niśvāsamukha
was the Śivadharmaśāstra, as its teaching is similar in nature, and the date of the latter work is, we think, earlier.
66
See the footnote on verse 4:107 for the form catālīśa.
67
See also Goodall et al. 2015:72–73.
68
For more details, see the discussion of the manuscript of the Niśvāsa, p. 92 ff.
32 Niśvāsamukha

fifth and end of the seventh century. For Goodall, the text

…begins, we think, with the Mūlasūtra (c. 450-550 AD) and is completed with
the Niśvāsamukha and Guhyasūtra probably by the end of the seventh century.
The pointers may be broadly grouped under the (partially overlapping) heads
of palaeography; iconography; terminology; theology; social religion; and in-
tertextuality (allusion within the Niśvāsa to other literature and allusions in
other literature to the Niśvāsa).

Bakker (2014:9), however, without yet having seen Goodall et al.’s completed edition,
has expressed doubts about this dating of the Mūlasūtra, and instead places it a century
later. Instead, he voices the possibility that the Mūlasūtra and the Skandapurāṇa may have
evolved around the same period. Goodall et al. (2015:22) present a relative chronology of
the Niśvāsa-corpus, which depicts how the works evolved in relation to each other.

We are therefore confident that the Mūlasūtra was followed by the Uttarasūtra,
which was followed by the Nayasūtra, which was in turn followed by the
Guhyasūtra, exactly the order in which those works are transmitted in the
manuscript.

This too, does not help us further delimit the possible time-frame of the Niśvāsamukha.
Had it been possible to establish the direction of borrowing between the Guhyasūtra and
the Niśvāsamukha, we could have dated the Niśvāsamukha more precisely. The geographical
evidence of the pilgrimage site Kedāra (see also p. 40 onwards), shared by both texts in
close proximity, could have helped us to narrow down the possible date of the Niśvāsa-
mukha. Unfortunately, we cannot establish the way of borrowing of these passages. Thus,
we can not use this evidence to limit down the date of the Niśvāsamukha.
There are some parallels shared by the Niśvāsamukha and Purāṇic sources. For example,
Niśvāsamukha 1:2ab: aṣṭāśītisahasrāṇi ṛṣīṇām ūrdhvaretasām. is paralleled by the Brahmāṇḍa-
purāṇa (1:7:180ab and 1:21:170cd) and the Viṣṇupurāṇa (1:6:36ab). Similarly, Niśvāsamukha
1:126c–127b (bukasya karavīrasya arkkasyonmattakasya ca||caturṇṇāṃ puṣpajātīnāṃ sarvam
āghrāti śaṅkaraḥ.) is almost an exact parallel of Skandapurāṇa 28:31abcd (caturṇāṃ puṣpa-
jātīnāṃ gandham āghrāti śaṃkaraḥ|| arkasya karavīrasya bilvasya ca bukasya ca). Niśvāsamukha
1:71ab (śataṃ sanmārjane puṇyaṃ sahasram upalepane) is also closely paralleled by Skanda-
purāṇa 27:24ab (saṃmārjanaṃ pañcaśataṃ sahasram upalepanam). Although the first pāda is
slightly different, we have found sahasram upalepane/ sahasram upalepanam nowhere else ex-
cept in these two texts and the Śivadharmasaṅgraha, which has borrowed from the Niśvāsa-
mukha.
Once again, the parallels shared by the Niśvāsamukha and Purāṇic sources could shed
some light in this issue if we, again, could determine the direction of borrowing. There is,
however, no indication of direct borrowing, as these verses could be either floating ones of
some Śaiva sources or both sources (Niśvāsamukha and the Purāṇas) might be making use
Introduction 33

of a third common source. The Niśvāsamukha’s connection with these old Purāṇic sources,
anyway, testifies to the antiquity of the Niśvāsamukha.
There is, however, one important case of overlapping material in which direction can
be determined. We have noted (p. 61 ff.). that chapters 5–9 of the Śivadharmasaṅgraha and
the text of the Niśvāsamukha69 are closely related. Having examined this relation in greater
detail, we have concluded that the Śivadharmasaṅgraha is later than the Niśvāsamukha (see
below). Dr. Anil Kumar Acharya in a recent study (2009*:91) places the date of the Śiva-
dharmasaṅgraha between the 9th and 10th centuries. We know that the Niśvāsamukha was
composed earlier than the 9th century because of its extant manuscript of the 9th century.
Another important text to take into account is the Pāśupatasūtra. Niśvāsamukha 4:70c–
88 paraphrases the Pāśupatasūtra. The latter text, therefore, certainly precedes the former.
If any influence of Kauṇḍinya’s commentary on the Niśvāsamukha could be established, a
more precise dating would be possible. As we shall see (p. 46) there is considerable addi-
tional information in the Pāśupata-section of the Niśvāsamukha compared to the Pāśupata-
sūtra, but we cannot trace close influence of Kauṇḍinya in these blocks of the text. The
Vedic section (4:2–41) of the Niśvāsamukha, as well as some part of the Laukika section, bor-
rows from the Manusmṛti. This again means little regarding the dating of the Niśvāsamukha,
as the Manusmṛti is such an early text that it cannot be compared with the Niśvāsamukha
as to fix its time of composition.
There is one further piece of evidence that is relevant to us here. It is likely that
the Svacchandatantra was redacted after the Niśvāsa corpus, for the former borrows a
large amount of text from the latter (see Sanderson 2006:160ff.). For example, Sanderson
(2006:160), commenting on the sketch of Atimārga in the Svacchandatantra, writes,

… I propose that this explanation of the term Atimārga is not that of the Svac-
chanda itself, and that on the contrary his source exactly confirms the use of the
Niśvāsamukha. This conclusion rests on Svacchanda 11.179c–184.

More recently (2009:50), Sanderson argued for the following:

it is clear in my view that the Svacchandatantra was redacted after the formation
of the Niśvāsa corpus, the Tantrasadbhāva after the Svacchanda, the Kubjikāmata
after the Tantrasadbhāva, the hexad of the Jayadrathayāmala after the Kubjijāmata,
and the remaining three hexads after the first.

On the basis of Sanderson’s arguments, it is evident that the Niśvāsamukha is earlier than
the Svacchandatantra. On the strength of this conclusion, we can venture to say that the
Niśvāsamukha was composed before the Svacchandatantra. Since the date of the Svacchanda-
tantra is an open question, the exact dating of the Niśvāsamukha remains a complicated
issue, as pointed out by Goodall et al. (2015:22):
69
The introductory part of the first chapter and the section on Ādhyātmika and Atimārga (i.e. after verse
4:41) are not attested in the Śivadharmasaṅgraha.
34 Niśvāsamukha

More problematic is the relative date of the Niśvāsamukha in the corpus. Being
professedly an introduction, it presupposes the existence of at least one sūtra
for it to introduce, but because it does not discuss the subject matter of the
sūtras, it is difficult to judge whether or not it was written when all of them
were already in existence and constituted together a Niśvāsatattvasaṃhitā.

In the final end, we agree on the proposition of Goodall et al. (2015:35) that the Niśvāsa-
mukha was redacted before the eighth century, probably sometime during the 7th-century.
The precise date of the text, however, still needs further investigation.

Parallels and Borrowings

As already indicated above, the Niśvāsamukha seems to be largely dependent on outside
sources to create its body of text. The Niśvāsamukha mentions the five religious systems—
[1] Laukika, [2] Vaidika, [3] Ādhyātmika, [4] Atimārga, and [5] Mantramārga— and specif-
ically deals with the first four in its teaching, while only alluding to the fifth. Since the
Niśvāsamukha concerns itself to introduce the first four types of religious groups, it is nat-
ural that it makes use of the relevant sources of these systems. Although we do not find
parallels to what the Niśvāsamukha teaches in all cases, it is likely that in many cases the
particular text is not original to the Niśvāsamukha.
A large part of the Laukika section of the Niśvāsamukha may have been composed on
the basis of external sources, as we come across similar materials in other texts, both Śaiva
and non-Śaiva. Thus, the Aṣṭamūrti hymn (1:30–41), the list of the pañcāṣṭaka (3:19–22),
the list of rivers (3:2–8) and the famous Liṅgodbhava (1:172–185) story are not probably the
Niśvāsamukha’s innovations. The descriptions of Cāndrāyaṇa (3:43), Yaticāndrāyaṇa (3:45),
and Śiśucāndrāyaṇa observances (3:46), and the names of the ancestors of the four castes
(3:155) are borrowed from the Manusmṛti.
Likewise, Niśvāsamukha 1:167c–168b is exactly paralleled by Śivadharmaśāstra 1:14c–
15b; Niśvāsamukha 2:2 is closely paralleled by Śivadharmaśāstra 3:77c–78b; Niśvāsamukha
2:91cd is redolent of Śivadharmaśāstra 12:72; the notion of a gradation of recipients (pā-
tra) in the Niśvāsamukha 2:117–19 also seems to have some connection with the account in
Śivadharmaśāstra 7:69–71. (see p. 54 for more details). Niśvāsamukha 1:2ab is paralleled
by Brahmāṇḍapurāṇa 1:7:180ab and 1:21:170cd, and Viṣṇupurāṇa 1:6:36ab; Niśvāsamukha
1:126c–127b is paralleled by Skandapurāṇa 28:31abcd; Niśvāsamukha 1:71ab is closely paral-
leled by Skandapurāṇa 27:24ab. (see above p. 32). The Vedic section (4:2–41) of the Niśvāsa-
mukha, as well, has partly borrowed from the Manusmṛti. As we have discussed above (p.
13) the Ādhyātmika section, dealing with the systems of Sāṅkhya and Yoga, seems to be
modelled on the basis of their earlier respective sources. The Atimārga sections, the teach-
ings of the Pāñcārthas and Kāpālikas, as well are fashioned using the sources of those
traditions.
Introduction 35

There are a few texts that have citable parallels with the Niśvāsamukha and that, be-
ing unquestionably younger than the Niśvāsamukha, we are not going to discuss individ-
ually: The division of the five streams of knowledge found in Niśvāsamukha 1:26c–27b is
paralleled in Pūrvakāmika 1:17c–1:18b; the Aṣṭamūrti-hymn in Niśvāsamukha 32–39 is paral-
leled in Prayogamañjarī 1:19–26, Tantrasamuccaya 1:16–23, and Īśānagurudevapaddhati 26:56–
63; and Niśvāsamukha 2:82c–86b in Somaśambhupaddhati 1:6:5–8, Kriyākramadyotikā (§ 67,
p.134), and Ātmārthapūjāpaddhati (attributed to Suprabhedāgama), while the first two lines
are found in the Jñānaratnāvalī fol. 126b (also attributed to the Suprabhedāgama) (R 14898,
p. 144).

Parallels with other Books of the Niśvāsatattvasaṃhitā

Among the parallels that we will examine more closely, let us begin with the Niśvāsa-
mukha and the other books of the Niśvāsatattvasaṃhitā, starting with the first three sūtras:
the Mūlasūtra, Uttarasūtra and Nayasūtra. The cosmology taught in the Niśvāsamukha (4:88c
ff.) and the cosmology of the Mūlasūtra (5:3ff.) are quite similar. We are not, however, able
to show if one of the two was serving as a source to the other or both were relying on a
third common source.
The Niśvāsamukha seems to have no connection with the Uttarasūtra. It, however, has
a strong connection with the Nayasūtra. The sections on yoga in the Niśvāsamukha (4:50ff)
and the Nayasūtra (4:105ff) are very similar. A phrase in 4:60ab (pṛthvī kaṭhinarūpeṇa śṛṇu
dehe yathā sthitā) of the Niśvāsamukha matches exactly what we find in the Nayasūtra (2:23).
Another example of this kind of parallel is the list of eight yogic postures in the Niśvāsa-
mukha and Nayasūtra. These are: Svastika, Padmaka, Bhadra, Arddhacandra, Prasāritam,
Sāpāśraya, Añjalika and Yogapaṭṭa. The verse that records this list in Niśvāsamukha 4:50 is
as follows:

svastikaṃ padmakaṃ bhadraṃ tv arddhacandraṃ prasāritam|

sāpāśrayam añjalikaṃ yogapaṭṭaṃ yathāsukham||

And the verse that records the list in the Nayasūtra (4:14c–15b) is:70

svastikaṃ padmakaṃ bhadram arddhacandraṃ prasāritam||

sāpāśrayaṃ añjalikaṃ yogapaṭṭaṃ yathāsukham|

The only difference is that where the Nayasūtra reads arddhacandram, the Niśvāsamukha
reads tv arddhacandram. In this context, Niśvāsamukha 4:65c–66d and Nayasūtra 3:21c–22d71
70
Later on, the Nayasūtra presents the eight yogic postures in a slightly different phrasing: āsanaṃ padmakaṃ
baddhvā svastikaṃ bhadracandrakam| sāpāśrayaṃ yogapaṭṭam āsīnañca yathāsukham|| 4:105||.
71
The Niśvāsamukha’s version is : divyadṛṣṭiḥ prajāyeta yadā tanmayatāṅ gataḥ|| sarvavidyāḥ pravartante sarvaṃ
pratyakṣato bhavet| siddhaiś ca saha saṃbhāṣaṃ yadā tanmayatāṅ gataḥ. The version of the Nayasūtra runs as
follows: siddhaś caiva svatantraś ca divyasṛṣṭiḥ prajāyate|| ṣaṇmāsād dhyānayogena divyasiddhiḥ prajāyate| trailokye
yaḥ pravartteta pratyakṣan tasya jāyate||
36 Niśvāsamukha

may also serve as evidence for the relation between the two texts. As stated before, we
can not ascertain which text borrowed from which source at this point. Since this is a
well-known list of yogic postures, both texts may go back to a common source.
The descriptions of prāṇāyāma in the Niśvāsamukha and in the Nayasūtra72 are also
closely related. We see that both texts teach three types of prāṇāyāma: kumbhaka, recaka
and pūraka. The definition of kumbhaka, recaka and pūraka is basically the same in both
texts, the Niśvāsamukha’s being more elaborate and the Nayasūtra’s more concise. Further,
there are two other categories relating to prāṇāyāma taught in the Nayasūtra: external and
internal.73 The Nayasūtra (4:113d) states that the internal prāṇāyāma is of four kinds, the
fourth being supraśānta, which is not found in the Niśvāsamukha.
We do find a close connection between these two texts in the section on dhāraṇā, ‘‘fixa-
tion.’’ Niśvāsamukha 4:57c–61 teaches four types of fixation, in the following order: air, fire,
earth, and water. The Nayasūtra, for its part, teaches five types of dhāraṇā, in the following
order: air, fire, earth, water and ether.74 Both texts show their account of fixation relating
to the same first four elements, but the Nayasūtra adds the ether. This makes them unique
compared to other Śaiva sources which have different sequences.75
Another relevant topic shared by both texts in their yoga section and commonly taught
in the Śaiva yoga system is karaṇa. Karaṇa is a term for what is done once a yogin has
assumed a yogic posture, before doing prāṇāyāma ‘‘breath control.’’76 What is taught in the
Niśvāsamukha (4:51) and in the Nayasūtra (4:106ab) is effectively the same procedure. Only
the wording of the verses differs a little. Neither employs the term karaṇa.77
Given the close relationship between these two texts, we wish to determine which one
borrowed from the other. We should not, however, forget that this kind of yoga chapter is
common to many Śaiva texts and that therefore, both the Niśvāsamukha and the Nayasūtra
may have based themselves on some other source.
A large proportion of text is also shared by both the Niśvāsamukha and the Guhya-
sūtra, including an account of the pañcāṣṭaka, ‘‘five ogdoads.’’78 The accounts found in the
72
The version of the Niśvāsamukha is: prāṇāyāmaṃ pravakṣyāmi triṣprakāraṃ samabhyaset|| 4:54|| vire-
cyāpūrya saṃruddhaṃ kumbhakaṃ parikīrttitam| pūrayec ca svakaṃ dehaṃ yāvad āpūritaṃ bhavet|| 4:55|| pūrakas
tu samākhyāto prāṇāyāmo dvitīyakaḥ| niṣkrāmayati yo vāyuṃ sva[[dehā]] --- || 4:56|| sa recakas samākhyātaḥ
prāṇāyāmas tṛtīyakaḥ|4:57ab. The Nayasūtra’s version is as follows: recanāt pūraṇād rodhāt prāṇāyāmas trayaḥ
smṛtaḥ| 4:111ab.
73
Nayasūtra 4:111cd: sāmānyād bahir etāni punaś cābhyantarāṇi ca|
74
Nayasūtra 4:115–116: vāyavīn dhāraye ’ṅguṣṭhe āgneyīṃ nābhimadhyataḥ| māhendrīṃ kaṇṭhadeśe tu vāruṇīṃ
ghaṇṭikeṣu ca|| 4:115|| ākāśadhāraṇā mūrdhni sarvasiddhikarī smṛtā| ekadvitṛścatuḥpañca udghātaiś ca prasiddhy-
ati|| 4:116||.
75
We find a different sequence of fixation taught in Rauravasūtrasaṅgraha 7:6–10, Svāyaṃbhuvasūtrasaṅgraha
20:4–28, Mataṅgayogapāda 35c–65, Kiraṇa 58:18c–26b etc. in the order listed: fire, water, sovereign (iśa) and
nectar (amṛta). For more details, see TAK3 s.v. dhāraṇā.
76
See TAK2 s.v. karaṇa for further details.
77
The Niśvāsamukha runs as follows: baddhvā yogāsanaṃ samyak ṛjukāyaḥ samāhitaḥ| jihvān tu tāluke nyasya
dantair dantān na saṃspṛśet|; and the Nayasūtra: tālujihvo dantāsparśī samako nāsadṛṣṭigaḥ|.
78
This is the translation of Goodall 2004:15, fn. 617. For a detailed treatment on the pañcāṣṭaka see Goodall
Introduction 37

Niśvāsamukha and the Guhyasūtra are similar. Particularly striking is that Niśvāsamukha
3:22ab is hypermetrical, as is the corresponding half-verse Guhyasūtra 7:116ab. Both texts
present their lists of these places similarly with regard even to the order of the items, with
only small variations. The Niśvāsamukha reads vastrāpada and thaleśvara, where the Guhya-
sūtra reads bhastrāpada and sthaleśvara. These are perhaps significant variations, as the
Guhyasūtra’s readings are closer to the original. Although the readings of the Guhyasūtra
are better than those of the Niśvāsamukha, we cannot be sure that the Niśvāsamukha bor-
rowed this chunk of text from the Guhyasūtra. As it is a common topic in Śaiva sources, the
difference in readings may have happened because they draw on the list of the pañcāṣṭaka
from different sources. Alternatively, the reading of the Niśvāsamukha may have decayed
during transmission. Here we present the comparative list of the two texts:
Niśvāsamukha 3:19–25 Guhyasūtra 7:112–120
amareśaṃ prabhāsañ ca amareśaṃ prahāsañ ca
naimiṣaṃ puṣkaran tathā | naimiṣaṃ puṣkaran tathā |
āṣāḍhan diṇḍimuṇḍiñ ca āṣāḍhin diṇḍimuṇḍiñ ca
bhārabhūtiñ ca lākulim ∥ bhārabhūtiṃ salākulim ∥
pratyātmike mṛtā ye tu
te vrajanty eva tatpadam |
pratyātmike ] conj.; pratyātmikā NKW

hariścandraṃ paraṃ guhyaṃ hariścandraṃ paraṃ guhyaṃ

guhyaṃ madhyamakeśvaram | guhyaṃ madhyamakeśvaram ∥
guhyaṃ guhyaṃ ] K; guhyaṃ guhya°
NW
śrīparvataṃ samākhyātañ śrīparvataṃ samākhyātañ
jalpeśvaram ataḥ param ∥ jalpeśvaram ataḥ param | jalpeś-
varam ataḥ ] N; jāleśvaram ataḥ K; jal-
paśvaram ataḥ W

amrātikeśvarañ caiva ambrātikeśvaraṃ caiva

mahākālan tathaiva ca | mahākālaṃ tathaiva ca ∥ am-
brātikeśvaraṃ ] em.; ambrā --- N;
amdhrā ! K; ambrātike ! W,
mahākālaṃ ] em.; mahākāla NW;
mahākālas K
kedāram uttamaṅ guhyaṃ kedāram uttamaṃ guhyaṃ
mahābhairavam eva ca ∥ mahābhairavam eva ca | guhyaṃ ]
NW; śuddhaṃ K guhyāṣṭake mṛtā
ye tu
te vrajantīha tatpadam ∥
(2004:315), Bisschop (2006:27–37) and TAK2 s.v. guhyāṣṭaka.
38 Niśvāsamukha

gayāñ caiva kurukṣetraṃ gayāñ caiva kurukṣetran

nakhalaṅ kanakhalan tathā | nakhalaṃ kanakhalan tathā | gayāñ
caiva ] NW; gayā caiva K

vimalañ cāṭṭahāsañ ca vimalañ cāṭṭahāsañ ca

māhendraṃ bhīmam aṣṭamam ∥ māhendraṃ bhīmam aṣṭamam ∥
atiguhye mṛtā ye tu
atiguhyaṃ vrajanti te |
te ] NW; ca K

vastrāpadaṃ rudrakoṭim bhadrāpadaṃ rudrakoṭim

avimuktam mahābalam | avimuktaṃ mahābalam ∥
rudrakoṭim avimuktaṃ ] em.; rudrakoṭim
avimukta NW; rudrakoṭi avimuktaṃ K

gokarṇaṃ bhadrakarṇṇaṃ ca gokarṇaṃ rudrakarṇṇañ ca

svarṇṇākṣaṃ sthāṇum aṣṭamam ∥ svarṇākṣaṃ sthāṇur aṣṭamam |
gokarṇaṃ bhadrakarṇṇaṃ ] em.; gokarṇa
--- karṇṇañ NW; gokarṇa rudrakarṇṇañ
K, svarṇākṣaṃ sthāṇur aṣṭamam ] em.;
svarṇā --- raṣṭamam NK; svarṇa ! raṣṭa-
mam W
eteṣv api mṛtās samyag
bhittvā lokam aśeṣataḥ |
dīpyamānās tu gacchanti
atra sthāneṣu ye mṛtāḥ |

chagalaṇḍaṃ dviraṇḍañ ca chagalaṇḍaṃ dviraṇḍañ ca

mākoṭaṃ maṇḍaleśvaram | mākoṭaṃ maṇḍaleśvaram ∥
kālañjaraṃ samākhyātaṃ kālañjaraṃ samākhyātan
devadāruvanan tathā ∥ devadāruvanan tathā |

śaṅkukarṇṇan tathaiveha śaṅkukarṇṇan tathaiveha

thaleśvaram ataḥ param | sthaleśvaram ataḥ param ∥
snānadarśanapūjābhir
mucyate sarvakilbiṣaiḥ ∥

The list of the pañcāṣṭaka in the Niśvāsamukha appears in the Laukika section where the
text purports lay religious duties. Thus, the Niśvāsamukha may have taken the list of the
pañcāṣṭaka from the Śivadharma-type Laukika Śaiva source. Looking at these places listed
in the pañcāṣṭaka here, they are clearly the famous Śaiva pilgrimage sites. The list of the
Niśvāsamukha does not have the names for each group of eight, as we find them in other
sources. The list, however, gives the name ‘‘most secret’’ paraṃ guhyaṃ for Hariścandra
Introduction 39

and Madhyamakeśvara is named as secret (guhyaṃ) (Niśvāsamukha 3:20f). Further, Kedāra

is called ‘‘extreme[ly] secret’’ (atiguhya). This may indicate that the author was already fa-
miliar with the notion that these five groups bear the names of five levels. There is an
additional line at the end of the section in the Niśvāsamukha (3:25cd) which reminds us of
the pre-tantric notion of the pañcāṣṭaka. This line does not presuppose these places to be
Śaiva worlds (bhuvana) named after the same names: snānadarśanapūjābhir mucyate sarvak-
ilbiṣaiḥ ‘‘By bathing, seeing or performing worship [there] one becomes free from all sins.’’
When the text moves further (3:26), however, it seems to suppose some divine abode called
pañcāṣṭaka above the egg of Brahma (brahmāṇḍa). The text mentions that those who die in
the worldly pañcāṣṭaka (i.e. pilgrimage places), they will go to the divine pañcāṣṭaka and do
not come back again. This passage conceives a connection of the pilgrimage sites called
pañcāṣṭaka to the cosmic pañcāṣṭaka. This account of the Niśvāsamukha, however, is not pre-
sented as a fully developed cosmic hierarchical set of the pañcāṣṭakas as in the Guhyasūtra.
In the Guhyasūtra, however, the list of the pañcāṣṭaka is presented more explicitly in a
cosmic context. Each ogdoad in the Guhyasūtra (7:123–124) has been given a name: pratyāt-
mika, guhya, atiguhya, pavitra, and sthāṇu. We are told that if one dies in any site of the
pañcāṣṭaka on earth one goes up, for example in Guhyasūtra 7:113ab, to the corresponding
Śaiva bhuvana of the same name. The extra line in each group of eight mentions this con-
cept. For instance, for the first group, it says: pratyātmike mṛtā ye tu te vrajanty eva tatpadam
‘‘Whoever die in [the group of the world called Pratyātmikā] certainly go to the corre-
sponding world.’’ Thus, the five ogdoads, as presented in the context of the Guhyasūtra,
reflects a tantric view of the cosmos. These places are no longer just pilgrimage sites on
earth, but clearly represent a layer of the bhuvanas as well. The Guhyasūtra itself, however,
is not responsible for incorporating these ogdoads into Śaiva cosmology. To our knowl-
edge, the Lākulas (Niśvāsamukha 4:117) are the ones who incorporated these places into
their cosmology first, and subsequently, the Mantramārgins continued to include these
place into their cosmology.79
In this connection, it is to be noted that the Sivadharmaśāstra (12:117ff.) also records
these lists with some variation in name. This list of the Śivadharmaśāstra also refers to the
pilgrimage centres. The list does not provide a name for each group: ‘‘it may thus repre-
sent an archaic stage’’ (Bisschop 2006:27–28). To come back to the Niśvāsamukha, although
79
The Śaiva cosmos begins with the world of Kālāgnirudra and goes up to parama (‘‘highest’’) Śiva, which
is the ultimate reality in the system (Mūlasūtra 5:1–2). Dominic Goodall defines the Śaiva cosmology, in an
email to me dated 5th November 2014 as follows:
The Śaiva cosmology is the ”order of the universe” according to the Śaivas. In other words,
it refers to the levels of hells, pātālas ‘‘netherworlds’’ and other bhuvanas ‘‘worlds’’ that are de-
scribed, for instance in chapter 5 of the Parākhya, or chapter 8 of the Kiraṇa, or chapters 4–7 of the
Guhyasūtra, or chapter 10 of the Svacchanda. Some people might prefer to refer to a Śaiva cos-
mography, a description of the cosmos. What makes it Śaiva is that no other group makes the
claim that the universe has quite this shape. The Purāṇic cosmography, for example, is much
more limited, since it restricts itself to the brahmāṇḍa ‘‘egg of Brahmā.’’
40 Niśvāsamukha

the pañcāṣṭakas are clearly the pilgrimage centres in the context of the Niśvāsamukha, these
places seem to appear with a cosmic context as well. In contrast, the Guhyasūtra explicitly
sets forth the pañcāṣṭakas within a map of Śaiva cosmology.
Another shared concept between the Niśvāsamukha and the Guhyasūtra concerns the
topic of Kedāra, a famous pilgrimage place sacred to Śaivas. Niśvāsamukha 3:28a–29a men-
tions it thus:

kedārodakapānāc ca gatiṃ pañcāṣṭamīṃ dhruvam |

vidyayā saṃyutā ye tu pibante ca jalaṃ śubham ∥
śivasāyojyatāṃ yānti |
Also, by drinking the water of Kedāra one certainly obtains the fruit (gatim) [of
attaining] the five sets of ogdoads (i.e. all forty bhuvanas) (pañcāṣṭamīm). As for
those who possess (saṃyutāḥ) the Vidyāmantra (vidyayā) and who drink [this]
pure water [of Kedāra], they will obtain (yānti) union with Śiva.

The tīrtha Kedāra occurs twice in the Niśvāsamukha: once in the list of forty sacred
places (3:21) and once here (3:28). As we see, in the second occurrence, the drinking
of the water of Kedāra is emphasised: ‘‘those who possess (saṃyutāḥ) the Vidyāmantra
(vidyayā) and who drink [this] pure water [of Kedāra] will obtain (yānti) union with Śiva.’’
The Vidyāmantra refers to the ten-syllable vidyāmantra (also referred to as Daśākṣaradeva)
taught in chapter 16 of the Guhyasūtra.80 This implies that the Laukika teaching of the
Niśvāsamukha shows knowledge of the Mantramārgic teachings.
The related account of Kedāra in the Guhyasūtra is presented as follows:

ṛṣaya ū81 |
devadāruvane ramye82 ṛṣayaḥ saṃśitavratāḥ|
nandīśam upasaṃgamya praṇipatya muhur muhuḥ ∥ 16:1 ∥
ūcus te ṛṣayaḥ sarve stutvā nandiṃ83 śivātmajam |
sarvadharmātiriktas tu kedāras tu kathaṃ bhavet ∥ 16:2 ∥
utpattiñ ca vidhānañ ca pītasyaiva tu yat phalam |
kedārasya samāsena tattvato vaktum arhasi84 ∥ 16:3 ∥
nandir uvāca |
himavacchikharāsīnaṃ deva[[(devaṃ jagadguruṃ)]] |
brahmādyādisurāḥ sarve saṃsārabhayapīḍitāḥ ∥ 16:4 ∥
śaraṇaṃ śaṃkaraṃ jagmuḥ85 stutvā ca vividhaiḥ stavaiḥ |
80
(For a summary of the legend, see also TAK 3, s.v. daśākṣara).
81
ṛṣaya ū ] conj.; ṛ--- NW; ! K
82
devadāruvane ramye ] conj.; ---mmye N; ! msK; ṛ ! W
83
nandiṃ ] K; nandi° NW
84
vaktum arhasi ] K; vāktumarhasi NW
85
śaṃkaraṃ jagmuḥ ] KW; śaṃkaraṇ jagmuḥ N
Introduction 41

padbhyāṃ nipatitāḥ sarve kṛtvā cāñjalisaṃpuṭam86 ∥ 16:5 ∥

vijñāpayaṃ haraṃ caivaṃ87 sarve tatra divaukasāḥ 88 |
yā te rudra śivā mūrtiḥ sā kathaṃ prāpyate vibho89 ∥ 16:6 ∥
aśivaiś ca suraiḥ sarvair brahmaviṣṇupurogamaiḥ |
tataś ca sa haro devaḥ90 ((sa)) --- [[kā]]rakaḥ91 ∥ 16:7 ∥
vi[[dyayā (saṃ)]]puṭaṃ retaṃ surāṇām agratas tyajan92 |
bho surendrā pibasvedaṃ93 reta vidyāsamanvitam ∥ 16:8 ∥
mama retasya pānena śivatvaṃ prāpyate dhruvam |
etac chrutvā tu vacanaṃ94 sarve tatra divaukasāḥ95 ∥ 16:9 ∥
prādudruvan96 tataḥ sarve apītvā tu tadāmṛtam |
devīṃ97 māṃ ca bravīd devo pāsyatāṃ jalam uttamam ∥ 16:10 ∥
na ca devī pibet tat tu ---98 |
--- ((vet)) |
aham eva hi pāsyāmi devī vacanam abravīt ∥ 16:11 ∥
nandi nandi mahāprajña99 rakṣasva -m- amṛtaṃ100 jalam |
na deyaṃ devatānāṃ tu naitat pānaṃ kadācana101 ∥ 16:12 ∥
mānuṣā[[nugra(haṃ kāryaṃ paśupakṣi)]]mṛgādiṣu102 |
vidyāhīnā gaṇeśāś103 ca sāyojyaṃ vidyayā yutāḥ104 ∥ 16:13 ∥
‘‘In the beautiful Devadāru forest, the sages [who were] under stringent vows
approached Nandīśa and prostrated [before him] again and again. All the
sages, having first praised Nandi, a son of Śiva, asked: ‹‹How is it that Kedāra
is excelling over all dharmas? What is the origin [of its water], what is the

86
cāñjalisaṃpuṭam ] WKpc ; cāñjalisaṃpuṭām N; cāñjalisaṃpuṃṭam Kac
87
vijñāpayaṃ haraṃ caivaṃ ] W; vijñāpayaṃ haran cevaṃ N; vijñāpaṃyan haraṃ tvevaṃ K
88
divaukasāḥ ] W; divaukasā N; divaukasaḥ K
89
mūrtiḥ sā kathaṃ prāpyate vibho ] em.; mūrtti sā kathaṃ prāpyate vibhoḥ N; mūrtti sā kathaṃ prāpyate
vibho KW
90
devaḥ ] K; deva NW
91
kārakaḥ ] K; --- N; dārakaḥ W
92
°gratas tyajan ] conj.; °gratas tyajat N; °gratas tyajet KW
93
surendrā pibasvedaṃ reta ] NW; surendrāḥ pibasvedaṃ retaṃ K
94
vacanaṃ sarve ] NW; sarve K
95
divaukasāḥ ] NW; divaukasaḥ K
96
prādudruvan ] conj.; prādudravan NKW
97
devīṃ ] K; devī NW
98
pibet tat tu ] W; pibe --- N; pibet ta ! K
99
mahāprajña ] K; mahāprajñā NW
100
amṛtaṃ ] NW; amṛtaṃ K
101
kadācana ] KW; kadācanaḥ N
102
mānuṣānugrahaṃ kāryaṃ paśupakṣimṛgādiṣu ] K; mānuṣā ◊ga ◊ṃ --- mṛgādiṣu N; mānuṣānugrahaṃ
kṛtvā tathā pakṣimṛgādiṣu W
103
gaṇeśāś ca ] N; gaṇegaṇeśāś ca K; gaṇesāś ca W
104
yutāḥ ] Kpc ; yatā NW; yutām Kac
42 Niśvāsamukha

[proper] procedure for drinking it and what is the fruit of drinking it? Pray
tell [us all] about Kedāra in brief.›› Nandi replied: ‹‹All the foremost gods,
beginning with Brahmā, oppressed by fear of the world, sought refuge with
Śaṅkara, god of gods, [and] teacher of the world, who was sitting at the top
of the snow[-capped] mountain. The [gods] praised [Śaṅkara] with various
panegyrics, [and then,] folding their hands, they all fell at his feet. Then, in-
troducing [themselves] to Hara, the gods [asked]: ‹‹How can, O Rudra, [one-
ness with] your peaceful form be attained by all [us] anxious gods, headed by
Brahmā and Viṣṇu?›› Then the god Hara [answered] […] discharging [his] se-
men covered up in the Vidyā-[mantra] in front of the gods: ‹‹O excellent gods!
Drink this semen [thus] connected with the Vidyā-[mantra]. By drinking my
semen, [you] certainly [will] attain Śiva-hood.›› As soon as they heard this in-
struction, all the gods flew away from there without drinking that nectar. God
said to Devī and me: ‹‹ †Drink [this] excellent water; Devī may not drink it
[…].›› †Devī said the [following] words: ‹‹I myself drink this [semen].›› [Then
the god said:] ‹‹O Nandi of great intelligence! Protect [this] water, [this] nec-
tar. [You] should never give this water to gods. [You] should favour human
beings, domesticated animals, birds, and forest animals [with it]. [All who
drink this water] without possessing the Vidyāmantra (vidyayā), [will become]
lords of the Gaṇas. As for those who possess the Vidyāmantra (vidyayā), they
will attain oneness [with me].››’’

Guhyasūtra 16:15 furthermore tells us:

vidyāyā lakṣaṇaṃ vakṣye yathāha parameśvaraḥ |

nyāsapānavidhānañ ca vidyāmāhātmyam eva ca ∥
I will relate [to you] a description of the Vidyā-[mantra] as the highest god
related it [to me], the nyāsa procedure [relating to the mantra], the procedure
for drinking the [Kedāra water] and also the greatness of the Vidyā-[mantra].

This evidence shows that the Niśvāsamukha and the Guhyasūtra are closely connected.
This fact, however, does not exactly tell us if one text borrowed from the other or not. We
could think on the basis of the above-mentioned example that, since the Vidyāmantra is
a tantric mantra, what is taught in Niśvāsamukha 3:28–29b may have been influenced by
chapter 16 of the Guhyasūtra.105 Therefore, the Niśvāsamukha would have borrowed from
the Guhyasūtra the idea of achieving union with Śiva by means of the Vidyāmantra and by
drinking the Kedāra water.
105
The other case where the reading of the Niśvāsamukha seems to be influenced by the tantric teachings
could be the passage of Niśvāsamukha 1:27c–28b (dīkṣitā nandinā sarve nirvvāṇe yojitāḥ pare|| vidyābhikāṅkṣiṇaś
cānye vidyāyāṃ te tu yojitāḥ|). These two lines appear just after Nandin names the five streams (1:26a–27a)
and state two types of initiation, vidyādīkṣā and nirvāṇadīkṣā, which actually fall under the fifth stream, the
Mantramārga.
Introduction 43

This is not, however, the only possibility. The topic of Kedāra in the Niśvāsamukha or in
the Guhyasūtra may not have been influenced by the one or the other. The reality might be
that the author who redacted the Niśvāsamukha and the final chapters,106 including chap-
ter sixteen, of the Guhyasūtra may have been responsible for the reference to the water
of Kedāra and the Vidyāmantra in both texts. Alternatively, the author who composed
the passage on Kedāra in the Niśvāsamukha had the same understanding of the place as
the author of chapter sixteen of the Guhyasūtra had. In any case, both texts represent the
Mantramārgic understanding of the place, as both texts try to associate the Vidyāmantra
in connection with drinking the water of Kedāra. This also indicates that the passage of
the Niśvāsamukha was not taken from a Laukika source.
As we have already observed (p. 8) Guhyasūtra 1:4 refers to the Mukha (i.e. the Niśvāsa-
mukha).107 Another similar, but doubtful, cross-reference occurs thus at the end of the
Guhyasūtra (18:12–15):

daśākṣaraparivāraṃ108 sarveṣāṃ kathitan tava109 |

catuḥsūtrasamāyuktaṃ mūlavidyāsamuddhṛtam||
uddhāraṃ sarvamantrāṇāṃ samukhādyaṃ prakīrttitam|
etat te kathitaṃ sarvaṃ mayākhyātaṃ suvista[[(ram)]]110 ||
[[" ]] rānane|
sāraṃ tat sarvamantrāṇāṃ kiṃ bhūyaḥ pṛcchase priye111 ||
catvāro112 kathitā sūtrā samukhādyā varānane|
pañcamaṃ tu paraṃ113 sūtraṃ kārikā nāma nāmataḥ|
sūcitā sūtramātreṇa kārikāḥ kimu pṛcchatha114 ||

The recognition of the Niśvāsamukha by the Guhyasūtra raises some issues. If the verse
was not added later, then the Niśvāsamukha must be earlier than the Guhyasūtra. But, there
is a possibility that both these passages were added secondarily in a late stage of the com-
position of the Guhyasūtra, appearing as they do at the very beginning and end of the
Guhyasūtra. These pieces of texts cannot therefore be taken as certain evidence of the rel-
ative dates of these two texts.

106
The Guhyasūtra may have been written in different layers and thus many people may have been involved
to complete the text of what we have now in eighteen chapters. See Goodall et al. (2015: 20, 44 and 71–73) for
more details.
107
For the translation and full quote of the text see p. 8.
108
daśākṣaraparivāraṃ ] NW; daśākṣaraṃ parivāraṃ K
109
tava ] K; tavaḥ NW
110
mayākhyātaṃ suvistaram ] K; mayākhyāta suvista --- N; mayākhyāta suvistaṃ W
111
priye ] Npc KW; pricchaye Nac
112
catvāro ] NW; catvāro(ḥ) K
113
pañcamaṃ tu paraṃ ] K; pañcamantu para NW
114
kārikāḥ kimu pṛcchatha ] K; kārikā --- cchatha N; kārikā punaḥ pṛcchatha W
44 Niśvāsamukha

The Niśvāsamukha’s Borrowings from the Pāśupatasūtra

The Pāśupatasūtra is one of the earliest and most extensively used sources by the composer
of the Niśvāsamukha. The Pāśupatasūtra is the earliest existing scripture of the Pāśupatas,
the oldest known sect of Śaivism, which is referred to by the Niśvāsamukha as the Atimārga
‘‘the outer path.’’115 It is known as such because it presents itself as being beyond the path
of the four stages of life (Sanderson 1988:664) propounded by the brahmanical system.116
The practice of the Pāśupatas is extraordinary in the sense that it goes beyond the orthodox
rules of the brahmanical tradition and accepted social conventions. The injunctions, for
example, bhasmani śayīta ‘‘One should sleep in ashes,’’ …’ unmattavad eko vicareta loke ‘‘One
should stroll around in the world like a mad person,’’ śmaśānavāsī … ‘‘One should live
in a cremation ground,’’117 clearly indicate the antinomian aspect of the Pāśupatas. The
Niśvāsamukha’s adoption of the Pāśupatasūtra tells us about the history of this sect and its
role for the formation of early Śaivism. What it specially reveals is that the Pāśupatas
were still prominent in society by the time of the composition of the Niśvāsamukha, and
that some of the roots of Mantramārga Śaivism lie in the teaching of the Atimārga.118
The fourth section of the Niśvāsamukha, dealing with the Atimārga, starts from 4:70c and
goes up to 4:130d. This section presents two types of Pāśupata system (4:123), Atyāśrama
(4:70c–88d) and Lokātīta (4:89–130). The first, Atyāśrama, is presented by a versified para-
phrase of the Pāśupatasūtra. We may begin by exploring the manner in which our text
takes the Pāśupatasūtra into account. In the following, I present mutually corresponding
passages of these two texts and discuss some of the changes to the text. This may tell us
something about the way the composer compiled this text. More detailed discussion and
references to the texts can be found in our notes to the translation.119
Obviously, we cannot expect the same wording in the Niśvāsamukha, since the au-
thor of the text had to versify the Pāśupatasūtras and resituate them in the context of the
Niśvāsamukha. Alternatively, it is conceivable that the author had access to a version of the
Pāśupatasūtras that was already in verse-form and the task was simply to align them with
the trajectory of the Niśvāsamukha. In both cases we expect some changes. Here we deal
with some of the most important findings noticed in the Pāśupata section of the Niśvāsa-
mukha. For other cases, the reader is referred to the translation and accompanying notes
of the relevant section (Niśvāsamukha 4:70c–88d).
In some cases, the borrowed text is augmented and made clear. For example, Pāśupata-
sūtra 1:18 akaluṣamateḥ ‘‘of one [he who is] of unclouded mind’’ is rendered as Niśvāsamukha
115
Sanderson 1988:664.
116
The Pāśupata observance, as Sanderson mentions (1988:664), is meant for a brahmin who has already
gone through the upanayana rite, in which the boy is invested with the sacred thread, qualifying him to learn
the Veda.
117
Pāśupatasūtra 1:3, 4:4 and 5:20.
118
The reader is referred to Sanderson 2006:199ff.
119
Here I have followed the sūtra number of the Pāśupatasūtra based on Kauṇḍinya’s bhāṣya (i.e. in accordance
with Śāstri’s edition), not of the sūtrapāṭha of Bisschop (2007).
Introduction 45

4:75ab (akāluṣyeṇa bhāvena jantuṃ paśyeta sarvataḥ) ‘‘One should see all living beings with
an unclouded disposition.’’ We suppose that this is not just conditioned by the metre, it
is rather connected with the meaning concerned. The text of the sūtra is typically concise,
and also when the text was versified, it seemed natural to make the meaning explicit.
There are cases where the text of the the Niśvāsamukha deviates significantly from the
Pāśupatasūtra, although the intended meaning might be identical. Here are some exam-
ples:
Pāśupatasūtra Niśvāsamukha
• carataḥ 1:19 evaṃ yo varttate nityaṃ 4:86a
• kāma-rūpitvam 1:24 yathepsitam 4:87b
• avamataḥ| viparītāni karmmāṇi
sarvabhūteṣu 3:3–4 kurvaṃl lokajugupsitaḥ | 4:78cd
• paribhūyamāno hi vidvān paribhūtaḥ kṛcchratayā
kṛtsnatapā bhavati 3:19 sarvalokeṣu ninditaḥ |
mahātapāś ca bhavate 4:81c–82a
• sarvaviśiṣṭo ’yaṃ panthāḥ| sanmārggavratacāriṇe 4:84d
satpathaḥ 4:16–17
We encounter, however, also some crucial deviations in Pāśupata injunctions in the
borrowed passages. In the following example we find a reference to the liṅga, the icon of
Śiva, which is otherwise absent in the Pāśupatasūtra and Kauṇḍinya’s commentary on it.
This change in the paraphrased text may have appeared as the result of relatively loose
paraphrasing. Perhaps, the redactor saw no difference between āyātana (‘‘abode’’) and liṅ-
gasyāyatana (‘‘the abode of the liṅga’’). Alternatively, āyātana is made explicit by rephrasing
it as liṅgasyāyātana.120 Therefore he may not have been aware of having introduced poten-
tially significant modification:
Pāśupatasūtra 1:7 Niśvāsamukha 4:72a
āyatanavāsī liṅgasyāyatane vāsaḥ
Another change in the Niśvāsamukha concerns mantra recitation. Our text speaks of
reciting the bahurūpī gāyatrī mantra without mentioning any option. The Pāśupatasūtra and
Kauṇḍinya’s commentary on it, however, attest an option, prescribing either recitation of
the raudrī gāyatrī or the bahurūpī gāyatrī. We are not completely sure whether or not the
Niśvāsamukha is responsible for abolishing the option of reciting the raudrī gāyatrī, as there
is a possibility that the Niśvāsamukha simply borrowed the passages from a third source:
120
Kauṇḍinya basically states that since people worship there, it is called an āyatana (yajanāc cāyatanam). In
his specific understanding of what an āyatana is, in this commentary on Pāśupatasūtra 1:7, he appears to avoid
mentioning the liṅga.
46 Niśvāsamukha

Pāśupatasūtra 1:17 Niśvāsamukha 4:74d

raudrīṃ gāyatrīṃ bahurūpīṃ vā japet bahurūpan tato japet

In the following passage, the Niśvāsamukha strikingly replaces hasita, ‘‘laughter,’’ by

stava, ‘‘eulogy,’’ which we find nowhere mentioned in the Pāśupatasūtra. If the replacement
was on purpose, it suggests that by the time of the Niśvāsamukha, the offering (upahāra) of
laughter to Śiva was no more in use and a new, less radical, custom of eulogy may have
been introduced. Furthermore, the order of the elements in the verse of the Niśvāsamukha is
different from the order that is found in the Pāśupatasūtra, and the word upahāra is missing
in the Niśvāsamukha. This may simply have happened due to the constraints of the metre:

Pāśupatasūtra 1:8 Niśvāsamukha 4:72b–72d

hasitagītanṛtya- huḍḍuṅkārastavais tathā |

huḍḍuṅkāranamaskāra- gītanṛtyanamaskārair
japyopahāreṇopatiṣṭhet brahmabhir japasaṃyutaḥ |

Nowhere in the Pāśupatasūtra do we come across a reference to the concept of pūjā,

‘‘worship’’, but the version of the Niśvāsamukha mentions it at several places. This is a
substantial change from the perspective of the Pāśupatas, who are considered to be prac-
tising a form of religion that goes beyond the established traditions. We could assume,
once again, that the author of the Niśvāsamukha saw no difference between yajana and
pūjā as they can be used synonymously. Thus, we cannot exclude the possibility that this
change too was the result of relatively loose paraphrasing:

Pāśupatasūtra 2:9–11 Niśvāsamukha 4:76ab

tasmād ubhayathā yaṣṭavyaḥ; pitṛpūjāṃ devapūjām

devavat pitṛvac ca; ubhe devāya kalpayet|
ubhayaṃ tu rudre devāḥ pitaraś ca

This is not, however, the only instance that we come across pūjā in the Pāśupata sec-
tion of the Niśvāsamukha. The passage 4:71b–71d (… guhyasthānaṃ parivrajet | darśanārthan
tu īśasya pūjān tatraiva kalpayet | ), which has no parallel in the Pāśupatasūtra, again refers
to pūjā. Niśvāsamukha 4:81d (pūjālābhavivarjitaḥ) once more includes pūjā among the in-
junctions of the Pāśupatas. The offering of the withered flowers which is described by the
Niśvāsamukha and also forms a part of pūjā ritual implies a Pāśupata concept even though
it is not attested in the Pāśupatasūtra itself, as will be shown in p. 47. There is a possibility
that the version of the Pāśupatasūtra available to the Niśvāsamukha was different from that
which is available to us through Kauṇḍinya’s commentary.
Further, we find non-standard grammar in the verses of the Niśvāsamukha, while the
corresponding passage of the Pāśupatasūtra is in standard grammar. In the first instance,
Introduction 47

when two Pāśupatasūtras featuring the neuter s-stem vāsas are paraphrased in the Niśvāsa-
mukha, the word is treated as a masculine a-stem, vāsa. In the second, the standard optative
singular avekṣet of the Pāśupatasūtra has been replaced with its common equivalent, but
irregularly in Ātmanepada, paśyeta:

Pāśupatasūtra Niśvāsamukha

• ekavāsāḥ| avāsā vā 1:10–11 ekavāso hy avāso vā 4:73a

• mūtrapurīṣaṃ nāvekṣet 1:12 mūtrāmedhyan na paśyeta 4:74a

There are some extra elements in the Niśvāsamukha, parallels for which we do not find
in the extant Pāśupata sources (cf. also Sanderson 2006:158). These pieces of information
we will examine further below.
We may now expand on this a little because further Pāśupata materials have since been
discovered. There are four independent Pāśupata ritual texts ascribed to a certain Gārgya,
the Saṃskāravidhi (D. Acharya 2007), Antyeṣṭividhi (D. Acharya 2010), Pātravidhi (2011), and
the Prāyaścittavidhi, all of which have come to light thanks to Prof. Diwakar Acharya, who
has published three of them (with the fourth soon to appear). It is significant that none of
the extra elements in question are to be found in these Pāśupata manuals either, nor in the
Pampāmāhātya (Filliozat 2001:91–152), which also contains some of the Pāśupatasūtras in a
paraphrased form.
Now, the question is: what purpose do these extra passages serve in the Niśvāsamukha?
First of all, we should bear in mind that we are dealing with text that has been turned from
prose into verse. In the process of drafting verses, some verse-fillers, no doubt, were also
added. For example, a phrase like jitendriya, ‘‘with the senses subjugated’’ in Niśvāsa-
mukha 4:70d (bhasmaśāyī jitendriyaḥ) and 4:83a (jitendriyaś ca dāntaś ca). Either one of these
is certainly a verse-filler. The other might be taken as the parallel for Pāśupatasūtra 5:11.121
There are, however, some other pieces of text which actually look like Pāśupata injunc-
tions. For example, Niśvāsamukha 4:73cd suśīrṇapatitaiḥ puṣpair ddevadevaṃ samarccayet ‘‘He
should worship the god of gods with withered, fallen flowers.’’ This passage is reminis-
cent of the important Pāśupata concept of ahiṃsā, ‘‘harmlessness.’’ Since the Pāśupatas are
conscious of the subtle implications of hiṃsā, ‘‘harmfulness,’’ they may have seen hiṃsā in
the picking of flowers.122 From Kauṇḍinya’s commentary on the Pāśupatasūtra we know
that Pāśupatas try to observe ahiṃsā in their main ritual practices. Kauṇḍinya explains
that the concept of ahiṃsā is embedded in the practice of a Pāśupata ascetic. In order to
avoid harm to creatures he is supposed to eat the food prepared by others (parakṛta), live
in a temple prepared by others, wear nirmālya, ‘‘the used garlands of god’’ and bathe in
121
A similar example may be the phrase prāṇāyāma ‘‘breath control’’ that occurs in 4:85a. As this expression
has already been used in 4:74ab and is paralleled by Pāśupatasūtra 1:16, the second occurrence in 4:85a must
be verse-filler.
122
The reader is here referred to Sanderson 2014:10, fn. 38.
48 Niśvāsamukha

bhasma, ‘‘ashes’’, instead of water so as to avoid direct harm to living creatures by one-
self (Hara 2002:71–73). This effectively means he deliberately avoids, at least according to
Kauṇḍinya, every possible harm to any creature. We therefore assume that suśīrṇapatitaiḥ
puṣpair ddevadevaṃ samarccayet is not just a verse-filler, but an actual Pāśupata injunction,
even though it is not found in the Pāśupatasūtra.
The passage of Niśvāsamukha 4:83d naikānnādaḥ kadācana, ‘‘He [should] never eat food
[that is obtained] from a single [house]’’ also does not seem to be meant for padding out
the metre, and indeed the Prāyaścittavidhi, one of the newly found Pāśupata texts, pre-
scribes (verse 81) atonement for eating food collected from a single household in certain
conditions.
Likewise, the following complete verse of Niśvāsamukha 4:77 is without parallel:

śītātapaparikleśair jalam aśrū --- sibhiḥ |

japadhyānaparo nityaṃ sarvadvandvasahiṣṇutā ∥ 4:77 ∥
‘‘Through the hardships of cold and heat; water [[…]] He should always be
dedicated to mantra recitation and meditation, and should [have] the capacity
for patient endurance of all kinds of pairs [of opposites]’’

Although we do not find any parallel for this verse in the Pāśupatasūtra, the elements
of the verse of the Niśvāsamukha do not seem unmindfully chosen ones. We know
that enduring the hardships of cold and heat (cf. for example Yājñavalkyasmṛti 3:52)
is a practice of asceticism in Indian tradition. Furthermore, we find the compound
°dvandvasahiṣṇutā/dvandvasahiṣṇutva which reflects specific ascetic practice also attested
in Pāśupata sources, such as Pāñcārthabhāṣya, p. 121. Thus, the verse we discussed
above does not look as though it has been completely made up by the author of the
Niśvāsamukha, but rather reflects authentic Pāśupata tradition.123
Most striking is that the Pāśupata section of the Niśvāsamukha does not have the five
Brahmamantras— Sadyojāta, Vāmadeva, Aghora, Tatpuruṣa and Īśāna in due order.
These mantras are prominent features in the Pāśupatasūtra for one is placed at the end
123
Here is a list of remaining extra elements that are found in the Pāśupata-section of the Niśvāsamukha. We
think that these too may be valid injunctions incorporated in Pāśupata tradition at a later stage, most probably
after the time of composition of the Pāśupatasūtra.
• 4:78a japaniṣṭhaikāntaratiḥ ‘‘Being intent upon mantra recitation and enjoying solitude.’’
• 4:80a vikrośen ‘‘He should tremble.’’
• 4:80cd viruddhaceṣṭitaṃ vākyaṃ viruddhañ cāñjanaṃ sadā ‘‘[He should engage in] inappropriate be-
haviour, inappropriate speech, [and] always [apply] inappropriate ointments.’’
• 4:81ab viruddhamaṇḍanaṅ gātre sarvadā samupakramet ‘‘He should always apply inappropriate orna-
ments on his body.’’
• 4:83ab … dāntaś ca kṣamī kāmavivarjitaḥ ‘‘[He should] be restrained, be forgiving, [and] free from desire.’’
• 4:86b dambhalobhavivarjitaḥ ‘‘Devoid of pride and greed.’’
Introduction 49

of each of the five chapters. It is worth inspecting the cause of their absence in the
Niśvāsamukha. Were these mantras not a part of the Pāśupatasūtra which the author of the
Niśvāsamukha drew upon? If this is the case, was Kauṇḍinya responsible for the division
in five chapters of the Pāśupatasūtra, adding one of these mantras to each chapter? Or
were these mantras intrinsic to the Pāśupatasūtra and the person who paraphrased it
deliberately left them out because they were not about practice? We are only able to
raise these issues but not to provide an answer. In addition, the rewards of following the
injunctions, which are mentioned in the Pāśupatasūtra just before the Brahmamantras, are
missing in the Niśvāsamukha. We cannot at this stage understand why this is the case.

The Niśvāsamukha’s Borrowings from the Manusmṛti

As we have mentioned in passing above, another work upon which the author of the
Niśvāsamukha plainly drew was the Manusmṛti.124 This work has substantially influenced
the composition of the Niśvāsamukha. This is evident from the inclusion of making do-
nations (2:37ff.), practising observances (3:37ff.), worshipping ancestors (2:39–41), using
the five products of the cow and kuśa-grass (for example 3:37) and the like. We find such
materials in the laukika section of the Niśvāsamukha, showing adaptation of the textual and
cultural influence of the brahmanical tradition. The Manusmṛti, which is one of the most
influential works of the brahmanical tradition, is one of the texts that the Niśvāsamukha
used to create some parts of the Laukika and Vaidika sections. We start by considering the
possibility that the Niśvāsamukha borrowed directly from the Manusmṛti. A careful reader
will observe stylistic differences between the original text of the Manusmṛti and the form in
which it has been incorporated into the Niśvāsamukha. Such assimilated text certainly loses
its original texture upon being transplanted into a novel linguistic or structural context.
In the section of the Niśvāsamukha that deals with observances we encounter the following
verse defining the Atikṛcchra (3:40) observance:

ekaikaṃ bhakṣayed grāsaṃ trīṇy ahāni jitendriyaḥ |

trirātropavasec caiva atikṛcchraṃ viśodhane ∥
‘‘Having subdued one’s sense faculties, one should, for three days, eat [only]
a mouthful and one should fast for three nights. [This kind of religious obser-
vance is called] atikṛccha O pure lady!’’

If we compare this to the definition in the Manusmṛti (11:214) we find changes influ-
enced by both context and style:

ekaikaṃ grāsam aśnīyāt tryahāṇi trīṇi pūrvavat |

tryahaṃ copavased antyam atikṛcchraṃ caran dvijaḥ ∥
124
For the Manusmṛti and its place in the brahmanical tradition, see Olivelle’s introduction to the Manusmṛti
(2005).
50 Niśvāsamukha

‘‘A twice-born practicing the Atikṛcchra (very arduous) penance should eat as
before (11:212) one mouthful a day during the three-day periods and fast dur-
ing the final three days.’’ (Olivelle 2005:226)
Apart from minimal changes of vocabulary, such as replacing aśnīyāt by bhakṣayed, and
word-order, the Niśvāsamukha replaces pūrvavat by jitendriyaḥ and caran dvijaḥ by viśod-
hane. In the Manusmṛti these two words — pūrvavat and caran dvijaḥ– fit the particular
context. The world pūrvavat refers to nine-day periods taught in verse 11:212 of the Manu-
smṛti, where a twice-born man, practising the Prājāpatya penance, is supposed to eat in
the morning for three days; in the evening for three days; the following three days he
should eat unsolicited food. As the preceding section of the Niśvāsamukha deals with the
Sāntapana penance, and the procedure of practising this observance is different to that of
the Prājāpatya, the text replaces this word, according to the demands of the context, by
jitendriyaḥ, which seems to be a verse-filler. Similarly caran dvijaḥ makes perfect sense in
the Manusmṛti, as this penance is listed among others which are meant to be practised by
twice-born people. Such a restriction is not fitting to the context of the Niśvāsamukha.
Moreover, the Niśvāsamukha’s grammar is less standard and as such fits in the style of
the language of the wider text. As will be shown in the section on language later on, the
overall language of the Niśvāsamukha is a mixture of Pāṇinian and non-Pāṇinian forms,
which is a genuine feature of the text (see p. 81ff.). The Niśvāsamukha replaces tryahaṃ
copavased with a less standard compound trirātropavaset, where the ending of the expected
accusative trirātram has been irregularly elided with the following word.
In the same section of the Niśvāsamukha, we find a verse which deals with the Sāntapana
observance. If we compare this version of the Niśvāsamukha with that of the Manusmṛti,
apart from other minimal changes, the Niśvāsamukha adds the fruit of observing the Sānta-
pana presumably because it mentions the reward of the undertaken tasks described in the
rest of the section. The version of the Manusmṛti (11:213) reads as follows:
gomūtraṃ gomayaṃ kṣīraṃ dadhi sarpiḥ kuśodakam |
ekarātropavāsaś ca kṛcchraṃ sāntapanaṃ smṛtam ∥
‘‘Subsisting on cow’s urine, cow dung, milk, curd, ghee, and water boiled
with Kuśa grass, and fasting during one day— tradition calls this Sāntapana
penance.’’ (Olivelle 2005:226)
The Niśvāsamukha’s text (3:37a–38b), however, appears as follows:
māse māse tu yaḥ kuryād ekarātram upoṣitaḥ |
pañcagavyaṃ śucir bhūtvā pītvā sāntapanaṃ bhavet ∥
samvatsareṇa śuddhātmā brahmaloke mahīyate |
‘‘If someone observes (kuryāt) fasting for one night every month (māse māse) af-
ter consuming only the five products of the cow having first purified himself—
[this] would be Sāntapana. [By observing this vow of Sāntapana] for a year, one
[becomes] pure and will be honoured in the world of Brahmā.’’
Introduction 51

Similarly, the Manusmṛti (11:217), defining the cāndrāyaṇa observance, says:

ekaikaṃ hrāsayet piṇḍaṃ kṛṣṇe śukle ca vardhayet |

upaspṛśaṃs triṣavaṇam etat cāndrāyaṇaṃ smṛtam ∥
‘‘He should decrease his food by one rice-ball a day during the dark fortnight
and increase it likewise during the bright fortnight, bathing three times a day–
tradition calls this cāndrāyaṇa (the lunar penance).’’ (Olivelle 2005:226–227)

This appears in Niśvāsamukha 3:43–44 thus:

ekaikaṃ varddhayed grāsaṃ śukle kṛṣṇe ca hrāsayet |

triṣkālasnāyī māsan tu candravṛddhyā vratañ caret ∥
cāndrāyaṇam idaṃ śreṣṭhaṃ sarvapāpāpanodanam |
pāpī mucyeta pāpena apāpaḥ svarggago bhavet ∥
‘‘One should increase [his food] by a mouthful [a day in the days of] the bright
fortnight and should decrease it [in the days] of the dark fortnight [by a mouth-
ful a day] and should bathe three times a day; [one should] observe this obser-
vance for a month in accordance with the change of the moon (candravṛddhyā).
This is the excellent lunar-observance (cāndrāyaṇa), which removes all sins. A
sinner will be freed from sin [by performing it], and one who has not commit-
ted sin will go to heaven.’’

For the Niśvāsamukha there are clearly two types of people who practise this ob-
servance, the pāpī, ‘‘sinful one’’ and the apāpaḥ, ‘‘sinless one,’’ which the text mentions
throughout its section on upavāsa, ‘‘fasting.’’ Accordingly it entails two types of rewards,
one for the sinful person and the other for the sinless person. Such a distinction of agent
of observance and the reward is absent in the Manusmṛti. The two adjectives, śreṣṭhaṃ
and sarvapāpāpanodanam, are not present in the original text of the Manusmṛti. Once again,
the fruit of observing this cāndrāyaṇam is an additional element in the Niśvāsamukha.
Other examples of this kind are:

Manusmṛti Niśvāsamukha

caturaḥ prātar aśnīyāt caturo bhakṣayet piṇḍān

piṇḍān vipraḥ samāhitaḥ | pūrvāhne tu vicakṣaṇaḥ ∥
caturo ’stamite sūrye sūryasyāstamane vāpi
śiśucāndrāyaṇaṃ smṛtam ∥ 11:220 caturo bhakṣayet punaḥ |
śiśucāndrāyaṇaṃ hy etad
upapātakanāśanam ∥
māsenaikena śuddhātmā
apāpī svargatiṃ vrajet | 3:46c–
3:48b
52 Niśvāsamukha

aṣṭāv aṣṭau samaśnīyāt aṣṭāv aṣṭau samaśnīyāt

piṇḍān madhyaṃdine sthite | piṇḍān madhyandine sthite |
niyatātmā haviṣyasya haviṣyeṇa samāyuktān
yaticāndrāyaṇaṃ caran ∥ 11:219 mucyate sarvapātakaiḥ ∥
apāpī svarggam āyāti
yaticāndrāyaṇena tu | 3:45a–3:46b
In the first example the Niśvāsamukha states that the śiśucāndrāyaṇa observance removes
secondary sins, making people pure within a month and that they, being pure, will go to
heaven. This has no equivalent in the Manusmṛti. In the second example, too, the Niśvāsa-
mukha asserts that by practising the yaticāndrāyaṇa observance one becomes free from all
sins and, being sinless, goes to heaven. This again in contrast with the Manusmṛti.
Let us examine another parallel, this time from the treatment of the rules for house-
holders in the Niśvāsamukha’s Vaidika section. The word-order has been changed and up-
askaraḥ is replaced by the synonymous word pramārjanī. Besides, badhyate yās tu vāhayan
is replaced by kathitās tava śobhane to fit the context of the Niśvāsamukha.
Manusmṛti Niśvāsamukha
pañca sūnā gṛhasthasya peṣaṇī kaṇḍanī cullī
cullī peṣaṇy upaskaraḥ | udakumbhaḥ pramārjanī |
kaṇḍanī codakumbhaś ca pañca sūnā bhavanty ete
badhyate yās tu vāhayan ∥ 3:68 kathitās tava śobhane ∥ 4:19
There are some examples where the Niśvāsamukha makes its language aiśa (see p. 81ff.)
by slightly changing the formulation of the Manusmṛti. The Niśvāsamukha recurrently uses
grammatically incorrect forms from the standpoint of standard Pāṇinian grammar. Śaiva
commentarial tradition, however, regards these grammatically erroneous instances as au-
thoritative on the ground that they stem from Śiva himself. This can be seen in the follow-
ing example, where Manusmṛti 3:197 gives the list of the ancestors of the four varṇas in this
form:
somapā nāma viprāṇāṃ kṣatriyāṇāṃ havirbhujaḥ |
vaiśyānām ājyapā nāma śūdrāṇāṃ tu sukālinaḥ ∥
‘‘The ancestors of Brahmins are called Somapas; of Kṣatriyas, Havirbhujs; of
Vaiśyas, Ājyapas; and of Śūdras, Sukālins.’’ (Olivelle 2005:118)
The same verse appears in the version of the Niśvāsamukha (3:155) as follows:
pitaras somapā vipre kṣatriye tu havirbhujāḥ |
ājyapā vaiśyayonau tu śūdrāṇān tu sukālinaḥ ∥
‘‘In the case of a Brahmin, the ancestors will be [called] Somapās; in the case
of a Kṣatriya, Havirbhujas; in the case of a Vaiśya, Ājyapas; and for Śūdras,
[they are called] Sukālins.’’
Introduction 53

The author of the Niśvāsamukha does not alter any nuance in the text of the Manusmṛti
here, but changes the style. The genitives, namely, viprāṇāṃ, kṣatriyāṇāṃ and vaiśyānām
of the Manusmṛti have been replaced by locatives vipre, kṣatriye and vaiśyayonau in the
Niśvāsamukha. But the trace of original reading of the Manusmṛti, śūdrāṇān, genitive, has
been retained. This creates a mixture of locative and genitive in the borrowed text of the
Niśvāsamukha. This again testify to the fact that the Niśvāsamukha loosely paraphrased the
borrowed passages. This use of two cases in parallel construction could be considered as
one of the features of aiśa language. There is, however, no change in the content of the
borrowed text. This is further made clear by the attestation of śūdrāṇāṃ in 155d of the
Niśvāsamukha.
Here follow a few more similar examples:

Manusmṛti Niśvāsamukha

ṣaṭtriṃśadābdikaṃ caryaṃ ṣaṭtriṃśadabdikā caryā

gurau traivedikaṃ vratam | guros traivedikaṃ vratam |
tadardhikaṃ pādikaṃ vā tadardhikaṃ pādikaṃ vā
grahaṇāntikam eva vā ∥ 3:1 grahaṇāntikam eva vā ∥ 4:5c–6b

adhyāpanaṃ brahmayajñaḥ adhyāpanaṃ brahmayajñaṃ

pitṛyajñas tu tarpaṇam | pitṛyajñan tu tarppaṇam |
homo daivo balir bhauto homo daivo balir bhauto
nṛyajño ’tithipūjanam ∥ nṛyajño ’tithipūjanam ∥
pañcaitān yo mahāyajñān pañcaitāṃs tu mahāyajñāṃ
na hāpayati śaktitaḥ | na hāpayati śaktitaḥ |
sa gṛhe ’pi vasan nityaṃ svagṛhe ’pi vasan nityaṃ
sūnādoṣair na lipyate ∥ 3:70–71 sūnādoṣair na lipyate ∥ 4:17–18

In the first example, we observe that the Niśvāsamukha places ṣaṭtriṃśadabdikā caryā in
apposition to traivedikaṃ vratam, whereas the Manusmṛti displays it in the neuter case: ṣaṭ-
triṃśadābdikam qualifying caryam. In the second example, the Niśvāsamukha reads irregular
°yajñam, whereas the Manusmṛti records the regular masculine, °yajñaḥ.
The Niśvāsamukha’s borrowing from the Manusmṛti is significant for the history of early
Śaivism, as it demonstrates the fact that some of the major features of the orthodox brah-
manical teaching were adopted by the Śaivas to create their corpus of teachings. Moreover,
direct borrowing of Niśvāsamukha from the Manusmṛti points to the fact that brahmanical
heritage was a major part for the development of early Śaivism. Once again this evidence
supports the theory of Sanderson (2009) that the religion of Śaivas consist of both: the
teaching of Śaivism and Brahmanism.
54 Niśvāsamukha

The Niśvāsamukha and the Śivadharmaśāstra

The Śivadharmaśāstra is the first among a group of non-tantric Śaiva works that is com-
monly called the Śivadharma corpus.125 A number of Nepalese palm-leaf manuscripts
transmit eight works of this corpus in a single codex. The first text in these manuscripts
is usually the Śivadharmaśāstra, which is the oldest work of the group. The second is the
Śivadharmottara,126 the third the Śivadharmasaṅgraha, the fourth the Śivopaniṣad, the fifth
the Umāmaheśvarasaṃvāda, the sixth the Uttarottaramahāsaṃvāda (or Umottara), the seventh
the Vṛṣasārasaṃgraha, and the eighth the Dharmaputrikā. In one early Nepalese palm-leaf
manuscript, we find fragments of a ninth work called the Lalitavistara, which may also
form part of the Śivadharma corpus (not to be confused with the Buddhist work of that
name). Until recently, the Śivopaniṣad was the only published work from this corpus, but
there is now a printed version (based on a single manuscript and full of mistakes) pub-
lished by Yogi Narahari Nath, of all the texts mentioned with the exception of the Lalitavis-
tara.127
In two articles published in the 1980s in the journal Purana, R.C. Hazra proposed ap-
proximate dates for the first two works of the corpus, namely the Śivadharmaśāstra and the
Śivadharmottara. He suggests that the Śivadharmaśāstra was composed between 200 and 500
AD, while the Śivadharmottara came much later, between 700 and 800 AD, on the grounds
that it makes use of expressions such as āgama and śivatantra, which Hazra assumes to
refer to tantric Śaiva scriptures.128
This assumption, however, is far from certain. It is perhaps worth mentioning that the
125
For a summary of its chapters, see Hazra 1952–53, and A. Acharya 2009*:28ff.
126
According to Goodall 1998:375, the first two texts have been transmitted from North to South India.
127
See Goodall 1998: 375-376, for a brief outline of this corpus; for a summary of each chapter of the texts of
the Śivadharma corpus including the Lalitavistara, see A. Acharya 2009*:22–82.
128
Concerning the Śivadharmottara, Magnone (2005:590–591) holds that the text is from South India and pro-
poses the date of the 13th-century or even later, in view of the verse nandināgarakair varṇair lekhayec chivapus-
takam ‘‘one should have Śaiva books written in Nandinagari letters.’’ This is a clear reference, according to
him, to the so-called Nandinagari script, which originated in the 13th-century. Here he is in error, since we
have the 9th-century Nepalese manuscript of the text written in the ‘‘Licchavi’’ script. Thus, nandināgarakair
varṇaiḥ cannot refer to the so called Nandinagari script he alludes to, nor does the text necessarily belong to
South India, and certainly not to the 13th-century (Bisschop 2007:27–28, fn. 69). Prof. Goodall, in his post to
Indology list, dated 23 January, 2010, illuminates this further:
There is a passage in the Śivadharmottara that appears to recommend the copying of Śaiva
literature using Nandināgarī letters. This has hitherto been assumed (in an article by R.C. Hazra
and, more recently, by Paolo Magnone) to be a reference to the South Indian script now known
as Nandināgarī, which reached its developed form in the Vijayanagara period.

mātrānusvārasaṃyogahrasvadīrghādilakṣitaiḥ| nandināgarakair varṇair lekhayec chiva-

pustakam|| 2.40||

But a Nepalese palm-leaf manuscript transmitting the Śivadharmottara has come to light that
appears to have been written at the end of the C8th or in the C9th. The passage in question is
to be found in the bottom line of the bottom folio of exposure 40 of NGMPP A 12/3. (The 3rd
Introduction 55

Śivadharmottara prescribes the installation of an image of Lakulīśa, a deity of no importance

in the Mantramārga and rather indicative of a Pāśupata background. Bisschop (2014) has
recently presented the view that some of the information in chapter six of the Śivadhar-
maśāstra is not easy to align with a date earlier than the 6th century. In the second chapter
of her unpublished thesis, Florinda De Simini (2013) presents a detailed treatment of the
Śivadharma corpus and the date of the first two works. For more discussion on the date of
these texts, we refer the reader to her work, specifically pp. 28–66.
The Niśvāsamukha has sizeable parallels with the Śivadharmaśāstra all across the text.
These parallels are not surprising, as we have seen above that the former is teaching lay
Śaiva religious duties to common householders in its laukika section. Conversely, the latter
is entirely devoted to teach the same throughout the text.
An example of such a parallel is Niśvāsamukha 1:167c–168b, which teaches the reward
of remembering Śiva (virūpākṣa). This is exactly paralleled by Śivadharmaśāstra 1:14c–15b:

Niśvāsamukha Śivadharmaśāstra

ekakālaṃ dvikālaṃ vā ekakālaṃ dvikālaṃ vā

triṣkālaṃ vāpi nityaśaḥ ∥ triṣkālaṃ vāpi nityaśaḥ ∥
ye smaranti virūpākṣaṃ ye smaranti virūpākṣaṃ
vijñeyās te gaṇeśvarāḥ | vijñeyās te gaṇeśvarāḥ |

Both texts, the Niśvāsamukha and the Śivadharmaśāstra, share the notion of making tem-
porary liṅgas of different substances.129 There are parallels in these sections between the
two texts. One notable example is that of the making of a dust liṅga in Niśvāsamukha 2:2.
pāda of the verse there reads nadīnāgarakair varṇṇair, but we may perhaps be justified in taking
this to be a copying error.)
Nandināgarī, therefore, is not just the name of a Southern script of the Vijayanagara period; it is
attested much earlier as a label for a different style of lettering. Furthermore, I think that we can
assume that the script in question was a Northern one from the way the lettering is described
in the previous verse.

caturasraiḥ samaśīrṣair nātisthūlair na vā kṛśaiḥ| sampūrṇāvayavaiḥ snigdhair nā-

tivicchinnasaṃhataiḥ|| 2.39||

Most of these qualifications could probably be interpreted to describe almost any sort of char-
acters, but it seems to me that the instruction that they should be neither too thick nor too thin
(nātisthūlair na vā kṛśaiḥ) narrows the range of possibilities. For this, it seems to me, is very un-
likely to have been a formulation chosen if the author had been thinking of a scribal tradition in
which letters are incised into palm-leaves, such as we find in the Southern, Dravidian-speaking
areas and along much of the Eastern littoral.

.
On the basis of above discussion, we are sure that the date of the Śivadharmottara cannot be the 13th-century
or later as proposed by Magnone.
129
The reader is referred here to Niśvāsamukha 2:2ff. and Śivadharmaśāstra 3:63ff.
56 Niśvāsamukha

It is made, according to the text, by chance, by children or ignorant people while playing.
The same sort of the liṅga is also found described in Śivadharmaśāstra 3:77c–78b in very
similar words:

Niśvāsamukha Śivadharmaśāstra

krīḍamānās tu ye bālā pāṃśunā krīḍamāno ’pi

liṅgaṅ kurvanti pāṃśunā| liṅgaṃ kuryāt tu yo naraḥ||
labhanty ekāntato rājyaṃ pratyante labhate rājyam
nissapatnam akaṃṭakam|| asapatnam akaṇṭakam|

According to Niśvāsamukha 2:91cd, someone who offers tooth-cleaning sticks, will ob-
tain a beautiful wife. The same link between offering tooth-cleaning sticks and obtaining
a beautiful wife is observed in Śivadharmaśāstra 12:72:

Niśvāsamukha Śivadharmaśāstra

dantadhāvanadātā ca dantadhāvanam uddiṣṭaṃ

bhāryāṃ labhati śobhanām nivedya śivayogine|
divyastrībhogasaṃyuktaṃ
divi ramyaṃ puraṃ labhet||

Another example is the account of a gradation of recipients (pātra) in Niśvāsamukha

2:117–119, which also seems to be closely connected to the account in Śivadharmaśāstra
7:69–71:

Niśvāsamukha Śivadharmaśāstra

mūrkhaviprasahasrebhyo brahmacārisahasrebhyo
vedādhyāyī paraḥ smṛtaḥ| vedādhyāyī viśiṣyate|
vedādhyāyisahasrebhyo vedādhyāyīsahasrebhyo
hy āhitāgnis tato ’dhikaḥ|| hy agnihotrī viśiṣyate||
āhitāgnisahasreṣu agnihotrisahasrebhyo
agnihotrī varaḥ smṛtaḥ| yajñayājī viśiṣyate|
agnihotrīsahasreṣu yajñayājisahasrebhyaḥ
brahmavettā tato ’dhikaḥ|| satrayājī viśiṣyate||
satrayājisahasrebhyaḥ
sarvavidyāntapāragaḥ|
sarvavidyāvidkoṭibhyaḥ
śivabhakto viśiṣyate||
Introduction 57

In addition to this, the version of the Liṅgodbhava myth of Niśvāsamukha 1:72ff. is close
to that of Śivadharmaśāstra 3:2ff.;130 the list of rivers (3:2ff.) and the list of the pañcāṣṭaka
(see 3:19ff.) in the Niśvāsamukha are also close to Śivadharmaśāstra 6:201ff. and 12:108ff.
If the Śivadharmaśāstra was at the basis of these parallels of the Niśvāsamukha, then the
consequence would be that the Niśvāsamukha must have been composed after the composi-
tion of the Śivadharmaśāstra, which can be tentatively dated around the 6th to 7th centuries
(Bisschop 2014), although there is no irrefutable evidence regarding its date. Even if these
parallels show a connection between the Niśvāsamukha and the Śivadharmaśāstra, we can-
not, again, be sure that the Niśvāsamukha has borrowed these pieces from the Śivadharma-
śāstra. It is quite conceivable that there was a third, common, lay Śaiva source which might
have been the source for both texts or that these represent floating verses. This means that
these parallels do not necessarily prove that the Śivadharmaśāstra was the direct source
for the Niśvāsamukha, and that the Niśvāsamukha was therefore composed later than the
Śivadharmaśāstra.
The Niśvāsamukha’s parallel with the above-mentioned sources does shed some light
on the development and the history of early Mantramārgic Śaivism. The Mantramār-
gic branch of Śaivism did not develop completely on its own, but rather there seems to
have been considerable contribution of other religious traditions, evidently brahmanism,
Sāṅkhya, Yoga, Atimārga and lay Śaiva religion.

Some Remarkable Irregularities in the Text

The text of the Niśvāsamukha displays its dependence on other sources also stylistically,
since it varies greatly throughout. Some of the unevenness of the text may have been
caused by the poor arrangement of loaned passages. Some of the inconsistencies may
have come into the text in the process of transmission. The irregular language of the text
may also have played a role in this. Some of the uncertainties about the text and its inter-
pretation may also be due to our limited knowledge of the community that produced it.
Here we discuss some examples of these kinds.
The first example is Niśvāsamukha 1:51–52 which presents the five streams of knowl-
edge and their goals according to the Mantramārgic perspective:

īśvara uvāca|
pañca srotā mayā khyātā lokānāṃ hitakāmyayā|
tān pravakṣyāmi sarvāṃs tu śṛṇuṣva vahitā priye|| 1:51||
svarggāpavarggahetoś ca tan nibodha yathārthataḥ|
laukikaṃ sampravakṣyāmi yena svargaṃ vrajanti te|| 1:52||
Īśvara replied: I have [elsewhere] taught five streams [of knowledge] on ac-
count of my desire for the welfare of the world. I will explain (pravakyṣāmi) all
130
See Kafle (2013) for more details.
58 Niśvāsamukha

of them, O beloved one! Please listen attentively. And for the sake of heaven
and liberation (svargāpavargahetoḥ), understand this (tan) exactly. I shall teach
[first] the worldly [stream] (laukikam), by which people attain heaven (svargam).

The term svarggāpavargga seems to be the characteristic terminology of the Niśvāsa-

mukha, when compared with the Niśvāsatattvasaṃhitā. The first three books, Mūlasūtra,
Uttarasūtra, and Nayasūtra do not use this term. It, however, appears together with niraya
once in Guhyasūtra 6:14 to describe the region of actions (karmabhūmi). This may suggest
that this term was not a distinctly Mantramārgic term. The use of the terminology svarggā-
pavargga might reflect the voice of the Niśvāsamukha itself as a separate work.
We are told that these streams are for the sake of heaven and liberation (svargāpavarga-
hetoḥ). It is, however, not absolutely clear in this passage whether ‘‘heaven and liberation’’
applies to all five streams, only some of them, or only one of them. Given that the Niśvāsa-
mukha is an introduction to the Mantramārga, we can understand that the author of the
text does not understand the final goal of other systems to be the highest form of liberation,
because, in its perspective, that is offered by the Mantramārga alone. However, there is
nothing in the text to suggest that other streams do not offer svarga and apavarga.
The above passage (Niśvāsamukha 1:51–52) seems to be a problematic statement, par-
ticularly, in connection with the Laukika and Mantramārga. First of all, the fifth stream,
which is not the subject matter of the Niśvāsamukha, does not deal with svarga and apavarga.
It rather deals with bhukti and mukti (Goodall et al. 2015:15, 32, 59 and 73). Moreover, this
passage clearly mentions that the Laukika stream has heaven as its goal. But we come
across a passage (1:86), in the same Laukika section, which speaks about union with Śiva
(sāyojyam) resulting from bathing a liṅga with ghee for two years.131 Likewise, the passage
1:118c–119b of the same section states that if one worships Śiva by offering a muktimaṇḍapa
with devotion, no rebirth ensues.132 What is evident here is that, although we are not able
to trace the sources for all these passages, the above discussed passages tell us their goal
in their own perspective, claiming to be salvific. These passages, however, explicitly go
against the statement of 1:52cd above that the Laukika stream leads only up to heaven.
This contradiction here may have resulted from the attempt of the author of the Niśvāsa-
mukha to present these teachings of Laukika Śaivism within a Mantramārgic framework.
131
It may not be entirely clear here whether or not union with Śiva is a state of liberation, but another passage
of Niśvāsamukha 2:17–18 confirms that it is. This passage tells us that by obtaining union with [Śiva] one is
never reborn, showing that there is no difference between union with Śiva and final liberation: saccakena tu
liṅgāni pārthivāni tu kārayet | sahasrapūjanāt so hi labhate īpsitaṃ phalam ∥ lakṣeṇaikena gaṇatāṃ koṭim abhyarcya
gacchati | svaśarīreṇa sāyojyaṃ punaś ca na nivarttate ∥
‘‘If someone makes [and worships] earthen liṅgas made from a mould (saccakena) a thousand times, he will
certainly (hi) obtain the desired fruits. By worshipping [it] ten thousand times, he will obtain the state of Gaṇa,
and by worshipping [it] one hundred thousand times, he will obtain (gacchati) union with [Śiva] in his own
body (svaśarīreṇa) and will never come back [to worldly existence] again.’’
132
Niśvāsamukha 1:118c–119b: muktimaṇḍapadānena bhaktyā tu yo ’rcayec chivam|| na tasya punar āvṛttir ggaṇaś
caivottamo bhavet|.
Introduction 59

In doing so, the author confines the goal offered by the Laukika stream to be heaven to
show the supremacy of Mantramārga teachings. This attempt, however, entailed a doctri-
nal tension within the text.
Another controversial passage is the list of hells in 4:100-105b. This passage is most
probably borrowed from an unknown Kāpālika source. Thus, these hells here represent
the scheme of the Kāpālika Pāśupatas. This list consists of thirty-five hells. We are, how-
ever, told in the text itself (4:105cd) that the total number of the hells is thirty-two. This
number in all possibility represents the Mantramārgic concept of hells, for there the stan-
dard number is thirty two (Sanderson 2003-4:422 and Goodall 2004:282–283, fn. 487). We
assume that the last line (4:105) in the following passage might have been added here
without any awareness of how it might impact the preceding passage. The attempt is un-
dertaken to give the passage a slant of the Mantramārga, but yet it backfires by resulting
in a significant contradiction:

avīcī kṛminicayo vaitaraṇī kūṭaśālmalī|

giriryamala ucchvāso nirucchvāso hy athāparaḥ|| 4:100||
pūtimānsadravaś caiva trapus taptajatus tathā|
paṃkālayo ’sthibhaṅgaś ca krakacacchedam eva ca|| 4:101||
medo’sṛkpūyahradaś ca tīkṣṇāyastuṇḍam eva ca|
aṅgārarāśibhuvanaḥ śakuniś cāmbarīṣakaḥ|| 4:102||
---nyā hy asitālavanas tathā|
sūcīmukhaḥ kṣuradhāraḥ kālasūtro ’tha parvataḥ|| 4:103||
padmaś caiva samākhyāto mahāpadmas tathaiva ca|
apāko sāra uṣṇaś ca sañjīvanasujīvanau|| 4:104||
śītatamondhatamasau mahārauravarauravau|
dvātriṃśad ete narakā mayā devi prakīrttitāḥ|| 4:105||
[1] Avīcī, [2] Kṛminicaya, [3] Vaitaraṇī, [4] Kuṭaśālmalī, [5] Giriryamala, [6]
Ucchvāsa, and then [7] Nirucchvāsa [8], Pūtimāṃsadrava, [9] Trapu, [10]
Taptajatu then [11] Paṃkālaya, [12] Asthibhaṅga, [13] Krakacaccheda and
[14] Medo’sṛkpūyahrada, [15] Tīkṣṇāyastuṇḍa, then [16] Aṅgārarāśibhuvana,
[17] Śakuni, [18] Ambarīṣaka, [19] Asitāladruma, [20] Asitālavana, then [21]
Sūcīmukha, [22] Kṣuradhāra, [23] Kālasūtra, then [24] Parvata, then [25]
Padma is taught, then [26] Mahāpadma, then [27] Apāka, [28] Sāra, [29]
Uṣṇa, [30] Sañjīvana, [31] Sujīvana, [32] Śītatamas, [33] Andhatamas, [34]
Mahāraurava and [35] Raurava; I have taught, O goddess, these thirty-two
hells.

It is to be noted that a list of thirty-two hells found in the inscription of Angkor Vat bas-
relief is particularly close to the list of the hells of the Niśvāsamukha both in names and their
order (Sanderson 2003-4:422). We know from the Khmer inscriptions that the Niśvāsa was
known and used among royalty in rituals (Sanderson 2001:7–8. fn. 5). The list of the hells
60 Niśvāsamukha

found in Angkor Vat may also hint at knowledge of some portion of the Niśvāsa corpus
beyond the Indian subcontinent.
Another possible case of borrowing is the Aṣṭamūrti hymn in Niśvāsamukha 1:30–41,
which seems not to fit the context in which it occurs. This has all the appearance of an
independent hymn, one which even has a phalaśruti. This particular passage of the Niśvāsa-
mukha is conspicuously out of place. If it were removed, the preceding and the following
text of the Niśvāsamukha elegantly interlocks:

mahādevyā yathā pṛṣṭas sarvvaduḥkhaharo haraḥ|

tathā vakṣyāmi viprendrāḥ praṇipatya śivaṃ śuciḥ|| 1:29||
[…]
devy uvāca|
anādinidhano devo hy ajam akṣaram avyayaḥ|
sarvagas sarvarūpo ’si sarvajñaś caikakāraṇaḥ|| 1:42||
‘‘I will teach, O best among Brahmins, just as Śiva, the destroyer of all suffering,
when asked by the great goddess. After prostrating before Śiva and making
myself pure.
[…]
Devī said: You are the god [having] no beginning and end (anādinidhano), de-
void of birth and destruction, imperishable, all pervading and having all forms.
You are omniscient [and] the sole cause [of the whole universe].’’

Not all the problems in the text seem to have come in due to borrowing at the time of
composition of the text, but some of the oddities may have rather occurred in subsequent
transmission of the text. For example, a passage teaches the worship of Kubera on the
third day of the fortnight (3:165c—166), but the reward for worshipping Kubera is not
mentioned, as in the case of the other divinities prescribed for worship. We are presumably
missing one line here. It is more likely that the line was skipped while copying the text
than that the original author forgot to mention it.133
The text runs as follows:
133
Here is another example of the same kind with regard to the worship of Devī (3:177c–178):
navamyāṃ siṃha nāmena devyāś cābhyarcitena ca| ghṛtatāmrasya dānāc ca bhakṣaiḥ payaghaṭānvitaiḥ|| yamāya
mahiṣan dadyān nāmāṅkan tu ghṛtaplutam|
‘‘On the ninth day [of a fortnight], [one should give a sculpture of] a lion [after first] worshipping Devī by
[calling out] her name[s], [and] also by giving a copper [container] of ghee and [some] eatables, together with
pots filled with milk, [to a Brahmin]. For [the worship of] Yama (yamāya), on the tenth day [of the fortnight],
one should feed Brahmins and give [them a sculpture of] a buffalo covered in ghee, marked with the names [of
Yama], and placed in a copper vessel, together with a pot filled with milk and together with [some] eatables.’’
In this instance, too, regarding the worship of Devī, the reward is missing. The text immediately goes on
to mention the procedure for worshipping Yama.
Introduction 61

tṛtīyāyāṃ tu sampūjya yakṣaṃ hemamayīṅ gadām||

nāmāny ālikhya dātavyā bhājane ghṛtapūrite|
caturtthyān dantinan dadyāt sauvarṇṇan nāma-cāṅkitam||
Having [first] worshipped Kubera (yakṣam) on the third day [of the fortnight],
one should give a golden mace [to a Brahmin], writing the names of [Kubera
on it and putting it] in a vessel filled with clarified butter. On the fourth day
[of the fortnight], one should give a golden elephant marked with the names.
After dealing with all these individual cases, we can conclude that by definition the
Niśvāsamukha is a problematic composition, because it makes use of earlier sources and
puts them in a new perspective, that of Mantramārgic Śaivism. Secondly, there are some
problems related to the transmission of the text. Since we have a single manuscript of the
text, it is hard to judge to what extent irregularities of the text are an inherent feature, and
to what extent they are caused by transmission.

Borrowings from the Niśvāsamukha by the Śivadharmasaṅgraha

In the above sections, we have been situating the Niśvāsamukha in relation to sources from
which it may have borrowed. Now, we will deal with what happened to the Niśvāsamukha
after its composition. Thanks to the initial observations of Mr. Sambandhaśivācārya and
Dr. Anil Kumar Acharya, we have come across clear evidence that the Niśvāsamukha also
has been borrowed by another text, the Śivadharmasaṅgraha. The title of the Śivadharma-
saṅgraha itself already tells us about the nature of the text. Śivadharmasaṅgraha literally
means ‘‘the collection of the teachings of Śiva.’’ The title suggests that the text collected
teachings of Śiva from earlier Śaiva sources. Actually the text itself speaks about this. The
author of the text (1:3) mentions that he composed (kriyate) the text named Dharmasaṅgraha
(i.e. the Śivadharmasaṅgraha), drawing the essence of texts from Śaṃbhu, Sanatkumāra,
Vāyu and Dvaipāyana:
śambhoḥ sanatkumārasya vāyor dvaipāyanasya ca|
granthasāraṃ samuddhṛtya kriyate dharmasaṃgrahaḥ||
Among the twelve chapters of the Śivadharmasaṅgraha, the first three chapters, which
have now been edited by Dr. Anil Kumar Acharya, contain moralising or sermonising
subhāṣitas, wise sayings. Chapter 4 contains a description of the hells, the narakas, which
shows some correspondence with the Skandapurāṇa. In this chapter, some verses are
identical with verses (chapters 37–47) on hells in the Skandapurāṇa (Bakker, Bisschop and
Yokochi 2014:82–95). Chapters 5-9, closely parallel parts of the Niśvāsamukha. Chapters
10-12 deal with Purāṇic cosmography; chapter 10 is identical with the fifth chapter of
the Guhyasūtra; chapter 11 coincides with parts of the sixth and seventh chapters of the
Guhyasūtra; and chapter 12 corresponds with verses 209-355 of the 39th chapter of the
Vāyupurāṇa.
62 Niśvāsamukha

Now, it is evident that Śaṃbhu in the above quoted verse refers to the Niśvāsa-
tattvasaṃhitā as it has drawn upon the Niśvāsamukha and the Guhyasūtra, and our text
is delivered by Śiva.134 Further, Sanatkumāra could perhaps mean the Skandapurāṇa as
this Purāṇa is spoken by Sanatkumāra and the Śivadharmasaṅgraha shows some parallels
with materials on hells in its fourth chapter. Vāyu, similarly, refers to the Vāyupurāṇa.
Dvaipāyana could be a reference to the Mahābhārata. This remains to be investigated. It
is important to mention here that, as we will show in the section below, the Śivadharma-
saṅgraha is not just copying from the Niśvāsamukha. It rather standardises irregular forms
and syntax of the underlying source text in the process of borrowing. The following
comparative table of the relevant chapters of the Niśvāsamukha and the Śivadharmasaṅgraha
presents an exact overview of the borrowing by the Śivadharmasaṅgraha.

Table 2: Comparative table of Niśvāsamukha and Śivadharma-

saṅgraha

NM SD
1:1–1:57 —
— 5:1–5:14
1:58—1:63 5:15–5:20
1:64 —
1:65–1:87 5:21–5:43
1:88–1:92 —
— 5:44ab
1:93a–1:98b 5:44c–5:49
— 5:50ab
1:98c–1:100b 5:50c–5:52b
— 5:52c–5:54
1:100c–1:107b 5:55–5:61
1:107c–1:114b —
1:114c–1:124b 5:62–5:71
1:124c–1:125b 5:72
— 5:73–5:75
1:125c–1:127b 5:76–5:77
1:127c–1:154 5:83a–5:110b
1:155ab —–
1:155c –1:156b 5:110cd
1:156c–1:158b 5:111a–5:112
1:158c–1:150b —
— 5:113–5:119

134
Śivadharmasaṅgraha appears to be the first text of the Śivadharma corpus to incorporate tantric material.
Introduction 63

1:150c–1:159b —
1:159c–1:160 5:120a–5:121b
1:161ab —
— 5:121cd
1:161c–1:162b 5:122
— 5:123
1:162c–1:165b 5:124–5:126
— 5:127
1:165c–1:169b 5:128–5:131
—- 5:132
1:169c–1:171 5:133–5:135
1:172 5:136
1:173–1:176 5:137–5:140
1:177ab —
— 5:141a–5:143b
1:177cd 5:143c–5:144b
1:178 5:144c–5:145b
— 5:145c–5:149
1:179–1:185 5:150–5:156
2:1a–2:18b 6:1a–6:17f
— 6:18–6:38
2:18c–2:35 6:39a–6:56b
2:36 —
2:37a–2:38b 6:56c–6:57
— 6:58
2:38c–2:39b 6:59
— 6:60–64
2:39c–2:41b 6:65–6:66
— 6:70c–6:76b
2:41c–2:42b 6:76c–6:77b
— 6:77c–6:78b
2:42c–2:43b 6:78c–6:78f
2:43c–2:46 6:67a–6:70b
— 6:79–6:88
2:47–2:48 6:89–6:90
— 6:91–6:94
— 6:97
— 6:105
— 6:107–6:117
64 Niśvāsamukha

2:49 6:118
2:50 6:106
— 6:119–6:122
2:51 6:123
2:53a–2:56b —
— 6:138–6:153b
2:56cd —
2:57–2:70 6:124–6:137
2:71a–2:80b 6:153c–6:162
2:80c–2:82b 6:95–6:96
2:82c–2:86b 6:98–6:101
2:86c–2:88b 6:103–6:104
2:88c–2:115 6:163–6:189
2:116 6:190
2:117 6:191
2:118 6:192ab
2:119a–2:120b 6:192c–6:193d
2:120c–2:121b 6:194
2:121c–122 —
—- 6:195
3:1a–3:13b 7:1a–7:13b
3:13c–3:14b 7:13cd
3:14c–3:15d 7:14a–7:15b
— 7:15c–7:16b
3:16 7:16c–7:17b
3:17–3:18 —
3:19–3:22 7:17c–7:21b
3:23 7:22
3:24ab 7:21cd
3:24c–3:25b —
3:25c–3:30b 7:23–7:27
— 7:24–7:40
3:30c–3:34b 7:41–7:44
3:35c–3:36b —
3:36c–3:37 7:45a–7:46b
3:38–3:42 —
— 7:46c–7:52
3:43a–3:56f 7:53a–7:67b
— 7:67c– 7:69b
Introduction 65

3:57–3:69 7:69c–7:72b
— 7:72c–7:124
3:60–3:83 8:1a–8:25b
3:84ab 8:25c–8:26b?
3:84cd 8:26cd
3:85ab 8:26ab
3:85cd 8:27ab
3:86ab 8:27cd
— 8:28ab
3:86c–3:151 8:28c–8:93
3:152–3:153 —
— 8:94–8:108
3:154 8:110
3:155 8:109
3:156a– 3:158b —
— 8:111–8:114
3:158c–3:163 8:115a–8:120b
3:164 8:120c–8:121b
3:165a–3:177b 8:121c–8:133
3:177c–3:179b 8:134–8:135
3:179c–3:194b 8:136–8:150
3:194cd 8:151
3:195a–3:196b 8:152a–8:152f
3:196cd —
4:1–4:7b 9:1–9:7b
4:8–4:12 9:7c–9:12b
4:13–4:14 —-
4:15–4:16 9:12c–9:14b
4:17–4:19 —
— 9:14c–9:23b
4:20a–4:31b 9:23c–9:34d
4:31cd —
4:32a–4:36b 9:35a–9:39b
4:36c–4:37b 9:39c–9:40
4:37c–4:41 9:41–9:44
4:42–4:137 —

This table shows that the author of the Śivadharmasaṅgraha takes over the first three
chapters of the Niśvāsamukha. These chapters teach the lay Śaiva religion of householders.
Apart from this, the Śivadharmasaṅgraha also borrows text from the Vedic section of the
66 Niśvāsamukha

Niśvāsamukha, which is the first part of the fourth chapter. It is also clear from this table
that the Śivadharmasaṅgraha does not borrow every part of the text. The question why
the Śivadharmasaṅgraha borrowed some passages from the Niśvāsamukha and not others
is particularly interesting. This answer must lie in the fundamental teaching of the two
texts. Basically the Niśvāsamukha aims at presenting the five streams of religion as being
beneath the Mantramārga. No such idea is present in the Śivadharmasaṅgraha, as it is a
text of lay Śaivism and simply collects materials from different Śaiva sources to build its
textual corpus thereon. The context of the two texts is therefore fundamentally different.
Thus, the Śivadharmasaṅgraha omits a number of significant passages, such as:
1. The frame story of the Niśvāsatattvasaṃhitā 1:1-1:57.
2. Passages that are not fitting to the setting of the Śivadharmasaṅgraha. For example, as
the Śivadharmasaṅgraha is not framed as a dialogue between Śiva and Devī, and also
the speaker of the Śivadharmasaṅgraha is not Nandikeśvara, the following verses are
omitted. Niśvāsamukha 1:64:
evaṃ śrutam mayā pūrvvan devyāṃ kathayato harāt|
tat sarvvaṅ kathitan tubhyaṃ yat phalaṃ liṅgapūraṇe||
‘‘This is what I heard from Hara, as he was telling it to the goddess, and
I have told it all to you, namely what the fruit of covering the liṅga (liṅga-
pūraṇe) is.’’
3. Those passages that directly reflect the conceptual framework of five streams, with
the exception of the Vedic section.135
We cannot always understand the principle of selection of the Śivadharmasaṅgraha com-
pletely. For example, the passage of Niśvāsamukha 2:52-53, which deals with offering a
black woollen garment and a buffalo, has been reduced to two lines in the Śivadharma-
saṅgraha. It could be the result of a mistake in the process of textual transmission; or else,
the redactor may have felt it was unnecessary to adopt it. Otherwise, there is no com-
pelling reason for having left it out. It fits seamlessly within the context and is readily
comprehensible. On the whole, however, omissions in the Śivadharmasaṅgraha do not al-
ways look like accidental ones. The principle of selection in some cases looks to be delib-
erate, but it fails to reflect the hand of a careful redactor.

Additions
As the Śivadharmasaṅgraha is an independent text, it is normal that it should have extra
material compared to the Niśvāsamukha. In the following example, we see that the Śiva-
dharmasaṅgraha adds a substantial passage, in twenty-one verses, inserted between two
135
The passage of Śivadharmasaṅgraha 9:44cdef reads: vedadharmo mayā proktaḥ svarganaiśreyasaḥ
padam | uttareṇaiva vaktreṇa vyākhyātaś ca samāsataḥ ∥ . This, we think, is the result of careless borrowing as
the Śivadharmasaṅgraha does not claim to spring up from one of Śiva’s faces.
Introduction 67

lines of the Niśvāsamukha. It introduces a new topic— the procedure for worshipping the
liṅga made of sand— and a new speaker (Dadhīci). Most probably the Śivadharmasaṅgraha
borrowed these passages from another source where Dadhīci was the speaker of the text,
and put them in between the passage borrowed from the Niśvāsamukha, but we are unable
to identify the underlying source. There are more such examples, but we will only quote
one:
Niśvāsamukha 2:18

lakṣeṇaikena gaṇatāṃ koṭim abhyarcya gacchati|

svaśarīreṇa sāyojyaṃ punaś ca na nivarttate||
‘‘By worshipping [it] ten thousand times, he will obtain the state of Gaṇa,
and by worshipping [it] one hundred thousand times, he will obtain (gacchati)
union with [Śiva] in his own body (svaśarīreṇa) and will never come back [to
worldly existence] again.’’

ŚiDhS 6:18–39b

lakṣeṇaikena gaṇatāṃ koṭyām abhyarcya gacchati||

dadhīcir uvāca|136
kiṃ phalaṃ bālukāliṅgasyārccanād api kiṃ bhavet|
kathaṃ vā pūjayet karma vratañ caiva katham bhavet||
maheśvara uvāca|
śṛṇu me kathayiṣyāmi bālukāliṅgam arcanam|
.......

etat purā mayā khyātaṃ na deyaṃ yasya kasyacit|

svaśarīreṇa sāyojyaṃ punaś ca na nivarttate|

By worshipping [it] ten thousand times, he will obtain the state of Gaṇa, and
by worshipping [it] one hundred thousand times, he will obtain (gacchati) ...
Dadhīci spoke:

What fruit does one obtain from worshipping a liṅga made of sand? How is
one supposed to worship it? What is the procedure [of worship]? And how
should one practise the observance?
Maheśvara replied:

136
Dadhīci does not appear in the Niśvāsamukha. Instead, either Devī asks questions to Śiva or the sages ask
Nandikeśvara. In the Śivadharmasaṅgraha too, Dadhīci appears in this place only.
68 Niśvāsamukha

Listen to me. I will tell [you] the [procedure of] worshipping the liṅga made of
sand.
.......

This [knowledge that] I taught earlier (purā) should not be given to everybody.
... the union with [Śiva] in his own body and will never come back [to worldly
existence] again.

Grammatical Changes
One of the characteristics of the Niśvāsamukha, as discussed on p. 81 ff., is that it shares
features of aiśa language with the rest of the Niśvāsatattvasaṃhitā. We will show that the
Śivadharmasaṅgraha has removed these archaic irregular features and replaced them with
what are considered authentic Sanskrit forms. As the rest of the text of the Śivadharma-
saṅgraha is more or less written in Pāṇinian Sanskrit, we believe these changes took place
in the Śivadharmasaṅgraha to make the text smoother. In this respect, we can only explain
the change from aiśa to proper Sanskrit and not from proper Sanskrit to aiśa. Thus, this
direction of grammatical changes also tells us the direction of borrowing.
We present here five types of grammatical correction in the parts of the text borrowed
from the Niśvāsamukha by the Śivadharmasaṃgraha: those involving verb-forms, nominal
forms, regularisation of sandhi, compounds and gender. We come across this kind of
change throughout the text, and the examples quoted below are characteristic:

Regularisation of Verb-forms
• Correction of irregular optative: dadet (NM1:60b) to dadyāt (ŚiDhS 5:17ab)
• Correction of irregular optative: pūjye (NM 2:30a) to the regular pūjayet (ŚiDhS 6:50c)
• Correction of irregular lyap: pūjya (NM 3:160c) to saṃpūjya (ŚiDhS 8:117a)

Regularisation of Nominal Forms

• Correction of irregular nominative: kṛṣṇāṣṭamicaturddaśī (NM1:69d) to kṛṣṇāṣṭamyāṃ
caturdaśyāṃ (ŚiDhS 5:25c)
• Correction of irregular numerical form: triṃśabhir lakṣaiḥ (NM2:7c) to triṃśallakṣaiḥ
(ŚiDhS6:7c)
• Correction of irregular nominative singular: parameṣṭhinaḥ137 (NM 3:65ab) to
parameṣṭhī (ŚiDhS 3:65b)
137
This form is the same in accusative plural and genitive singular too. From other instances (NM 1:58b,
1:115d, 2:34d etc.) we could determine that this is more likely to be a nominative singular.
Introduction 69

Regularisation of Sandhi
• Correction of double sandhi: yoddharet (NM 1:87b) to uddharet (ŚiDhS 5:43b)

• Correction of irregular extended ending: kuruteti138 (NM 3:58d) to kurute tu (ŚiDhS

7:70cd).

• Correction of irregular sandhi of the pronoun: so dhruvam (NM 4:16d) to sa dhruvam

(ŚiDhS 9:14ab)

Regularisation of Compounds
• Correction of inflected form: śaṣkulyāmodakāni (1:164b) to śaṣkulīmodakāni (ŚiDhS
5:125cd)

• Justifying an otiose sa : guḍakṣīrasapāyasaiḥ (NM 3:80d) to guḍakṣīraiḥ sapāyasaiḥ

(ŚiDhS 8:21d)

Regularisation of Gender
• Correction of irregular masculine to standard neuter: -puṣpaḥ (NM 1:147d) to -puṣpam
(ŚiDhS 5:103b)

• Correction of irregular neuters to regular masculines: kumbhīpākan tu nirayan (NM

2:44c) to kumbhīpākas tu nirayo (ŚiDhS 6:68a)

Syntactical Changes
The Śivadharmasaṅgraha does not simply correct obvious grammatical mistakes of the bor-
rowed text, but also changes the syntax substantially. The modifications are intended to
clarify the original text. There are many instances of such syntactical change, and many of
them will be discussed in the notes to the translation of the text. Here we just refer to one
outstanding example.
NiMukh 4:15c–16b

asvayaṅkṛtavāṇijye bhūtādroheṇa jīvate||

japti juhoti vā nityaṃ sa svarggaphalabhāg bhavet|
‘‘Without engaging in trade done by himself he lives without harming living
beings. He should regularly do mantra-recitation (japti) and (vā) perform obla-
tions; [by doing so] he will partake of the fruit of heaven.’’

ŚiDhS 9:13
138
Cf. Goodall et al. 2015:122.
70 Niśvāsamukha

vāṇijyādi tyajet karma bhūtadrohañ ca sarvadā|

japāgnihomasaṃyuktaḥ sa svarggaphalabhāg bhavet||
‘‘He should avoid work such as trade, and [should] always [avoid] harming
living beings. Engaged in mantra-recitation and oblations on fire, he will par-
take of the fruit of heaven.’’
Here the Śivadharmasaṅgraha corrects asvayaṅkṛtavāṇijye to vāṇijyādi tyajet karma, where
the former is used in the sense of the instrumental case. Then it replaces bhūtādroheṇa jīvate
to bhūtadrohañ ca sarvadā. Here the sense of the present verb is employed in the place of the
optative. Finally japti juhoti vā nityaṃ (where japti is meant for japati and these verb forms
should have an optative sense) is corrected to japāgnihomasaṃyuktaḥ.

Alteration of Content
Comparing the Śivadharmasaṅgraha and the source passages of the Niśvāsamukha, in some
cases, we detect some alteration of meaning in the borrowed passages. These kinds of
change may roughly be grouped in two categories: 1. deliberate alteration concerning
rewards and 2. deliberate alteration of the essential meaning.

Concerning Rewards
Especially in the matter of rewards the Śivadharmasaṅgraha has considerably altered the
borrowed passages. If we compare the corresponding passages in both texts, the actions
are the same but the results prescribed are different. Although the changes may seem
trivial, a significant difference in meaning results. In some cases, it is possible that such
changes occurred due to palaeographical issues, such as śivālayam (NM 1:82d) ≈ surālayam
(ŚiDhS 5:83d).
• Change of Brahma-hood to Skanda-hood: brahmatvaṃ (NM 2:7b) to skandam139
(ŚiDhS 6:7b)
• Change from attaining the world of the Moon to that of Indra: somapuraṃ (NM 2:59c)
to śakrapuraṃ (ŚiDhS 6:126c)
• Change of the fruit of rejoicing in heaven to attaining the world of Kāmadeva: divi
(NM 2:65d) to kāmadevapuram (ŚiDhS 6:132c)

Core Meaning
As we have already discussed, a large part of the Niśvāsamukha deals with Laukika mate-
rial, and the Śivadharmasaṅgraha has particularly borrowed from this part of the Niśvāsa-
mukha. The other parts are not relevant within the context of the Śivadharmasaṅgraha. The
139
We have taken Skanda in the sense of Skanda-hood here.
Introduction 71

only exception is the Vaidika section. The following example shows how the Śivadharma-
saṅgraha changes the core meaning of the text while borrowing:
NM 2:110
atidānavidhiḥ khyāto lokānāṃ hitakāmyayā|
dine dine ca yo dadyād dānan tañ ca nibodha me
‘‘I have taught the ritual of extreme offering (atidānavidhiḥ) for the benefit of
the world. If someone makes an offering every day, listen to the fruit of that
offering too.’’
ŚiDhS 6:184c-185b
iti dānavidhiś cokto lokānāṃ hitakāmyayā|
dine dine ca yad dānaṃ tac cāpi hi nibodha me
‘‘I have thus taught the ritual of offering (iti dānavidhiḥ) for the benefit of the
world. [If someone makes] an offering every day, listen to the fruit of that
offering too.’’
Here the Niśvāsamukha teaches about the extreme offering (atidāna°). This is of course
a problematic term as its meaning differs from context to context (see fn. 236). The Śiva-
dharmasaṅgraha does not mention it and instead writes iti dāna° ‘‘thus offering,’’ resulting
in the change of the core meaning of the borrowed text. There are some other instances
of borrowed text where a significant change in the core meaning has taken place in the
Śivadharmasaṅgraha, but we limit ourselves to this example.
In sum, our observations have shown that in many cases the Śivadharmasaṅgraha has
rephrased the text, replacing uncommon words, structures and syntax. In many cases, it
has made the text more comprehensible than the original text of the Niśvāsamukha. As a
large amount of the text of the Niśvāsamukha is lost due to damage of manuscript, and the
Śivadharmasaṅgraha draws upon the Niśvāsamukha, it has helped greatly in reconstructing
lost parts of the Niśvāsamukha. Furthermore, the Śivadharmasaṅgraha’s borrowings from
the Niśvāsamukha show that the Niśvāsamukha had become an authoritative scripture for
the Śaivas by the time the Śivadharmasaṅgraha was composed, between the 9th and 10th
centuries.140
We have made references to the text of the Śivadharmasaṅgraha also in the apparatus for
the edition of the Niśvāsamukha. We have mainly used the text of the Śivadharmasaṅgraha
for reconstituting the lost text of the Niśvāsamukha due to damage of the manuscript.
As the printed text of the Śivadharmasaṅgraha is not reliable,141 we have consulted two
manuscripts as well and established a preliminary edition of the relevant chapters of the
Śivadharmasaṅgraha, which we have included in this thesis as an appendix to my edition
140
See A. Acharya 2009*:91.
141
The Śivadharmasaṅgraha has been printed in Śivadharma Paśupatimatam Śivadharmamahāśāstram Paśupat-
ināthadarśanam ed. Yogin Narahari 1998 (saṃvat 2055).
72 Niśvāsamukha

of the Niśvāsamukha.142 It is from this edition that we have drawn the quotations of the
Śivadharmasaṅgraha.

Structural Overview and Summary of Content

The Niśvāsamukha is divided into four chapters (paṭalas). Among them, the first begins with
the frame story of the whole Niśvāsatattvasaṃhitā. Then the five streams of knowledge
are briefly taught, after which the lay religious duties are expounded, ending with the
method of worshipping the liṅga and its fruit. The second chapter treats making different
kinds of liṅgas, installing them and worshipping them daily, the fruit of their worship
and various donations. The third chapter is about sacred places of pilgrimage, the benefit
of worshipping various gods and performing different religious observances. The fourth
chapter deals with the so-called Vedic, Ādhyātmika and Atimārga streams.

Chapter One
[Frame story: the five streams]

Ṛcīka inquires of Mataṅga about a wonder that he had seen in the forest of Naimiṣa.
(1–4)

Mataṅga answers Ṛcīka in brief that Brahmā and Viṣṇu were initiated, and, upon
hearing this, sages gathered in the forest of Devadāru. (5–13)
Nandin gets authority to teach the tantra to the sages. (14–17)

Ṛcīka’s question to Mataṅga as to how Nandin could be the teacher of the sages and
how he could grant initiation to them. (18)

Mataṅga tells how the sages praised Nandikeśvara. (19–25)

Nandin initiates the sages and promises to tell them the five streams of knowledge
as they were revealed to Devī by Hara. (26–29)

Nandin bows down to Śiva and praises him in what is called an Aṣṭamūrti hymn.
(30—41)

Devī recites a hymn to Śiva. (41—45)

Devī tells Śiva that she feels sad for afflicted people, so she asks how such people
can be freed from their afflictions. (45–50)

Īśvara gives a brief account of the five streams of knowledge. (51–56)

142
The editorial policies involved will be discussed in the appropriate section (p. 94ff.)
Introduction 73

Devī asks Īśvara to describe the five streams of knowledge in detail. (57)

[The Laukika stream]

Īśvara teaches the fruits of making a fountain of drinking water, creating a lotus
pond, offering a house to a Brahmin, making a garden at a temple, offering the gift
of a flower or a garland, and covering a liṅga with flowers. (58–63)

Nandin states what he had heard when Hara was teaching Devī regarding the fruit
of covering a liṅga with flowers. (64)

The sages inquire about how the god is to be pleased and about the fruits of wor-
shipping him with different means and substances. (65–70)

[Worship of the liṅga]

Nandin tells of the fruits of cleansing a liṅga, worshipping it daily with different sub-
stances, such as leaves, flowers, fruits, curd, milk, ghee, and pavitra (i.e. kuśa grass),
the sounding of HUḌḌUṄ. (71–76)

The fruits of bathing a liṅga with water, curds, ghee, milk, honey and with the five
products of a cow. (76–97)

The fruits of besmearing a liṅga with sandal paste mixed with camphor, burning
guggulu in front of a liṅga, offering clothes, banners or awnings to the liṅga. (98–
107b)

The fruits of offering a golden bell, made of different substances, a yak-tail fly-whisk,
a girdle and waist-cord, a crown, an ear-ring and a multicoloured fabric, a turban,
gems, ornaments, adornments and a muktimaṇḍapa to the liṅga. (107c–119b)

The fruits of performing the rite of besmearing with different substances, offering
bracelets, armbands, gems, scentless flower, and covering a liṅga with flowers.
(119c–123b)

The beginning of the teaching of worshipping the liṅga with fragrant flowers. (123c–
124b)

The fruits of offering one fragrant flower, the names of flowers that Śaṅkara smells
(i.e. delights in) and the fruits of worshipping Śiva with them. (124c–128b)

The fruits of worshipping a liṅga with different flowers and the rewards connected.
(128c–156b)
74 Niśvāsamukha

The fruits of offering leaves, flowers, fruit, water, grass and milk to Śaṅkara daily.
(1156c–158b)
Ranking of flowers. (158c–159)

The fruits of offering different foods and songs. (160–165b)

The fruits of offering lute music, the sound ‘‘HUḌḌUṄ,’’ dance, mouth music, and
loud laughter to Śiva. (165c–169b)

The fruits of worshipping Śiva for those who have not received Śaiva initiation and
for those who have. (169cdef)

Nandi tells the sages the significance of the liṅga, and states that this is what he heard
from Hara, as he related it to the goddess. (170–171)

[The Liṅgodbhava myth]

Nandi relates the famous Liṅgodbhava myth to the sages. (172—184)

The chapter concludes with the warning that prosperity is not possible for mortals
who do not worship Śiva in the form of the liṅga. (185)

Chapter Two
[Temporary liṅgas]

The question of the sages to Nandi about the fruits of making the liṅga and installing
it. (1)

The fruits of making the liṅga and worshipping it. (2–7)

The fruits of making the liṅga with different substances and worshipping it. (6–20b)

[Donations]
The fruits of making a Śiva temple built with marked bricks, and the fruits of making
and worshipping the liṅga made of different metals. (20c–24b)

The fruits of planting trees and cultivating a garden. (24c–27b)

The fruits of constructing a temple and installing godheads. (27c–30b)

The fruits of making a bridge, causeway, water-channel, a hut, an abode or a pavilion,

and of making donations. (30c–36)

The fruits of offering food and water. (37–39b)

Introduction 75

The fruits of offering sesame and water to gods and ancestors. (39c—41b)

The fruits of offering the hide of a black buck. (41c–43b)

The fruits of performing śrāddha rites to ancestors. (43c–45b)

The fruits of offering a lamp and cows to gods and ancestors. (45c–48)

The fruits of offering a calving cow and a bull to a Brahmin. (49–50)

The fruits of offering a goat, a garment and a buffalo to a Brahmin. (51–55)

The fruits of offering land, gems, clothes and silver. (56–57)

The fruits of donating sesame seeds, gold, pearls, or gems of various kinds and qual-
ity. (58–59)

The fruits of offering treacle, milk, curds, ghee, sandalwood, agallochum, camphor,
cloves etc. (60–61)

The fruits of offering a virgin girl, grains and protection to living beings. (62–63)

The fruits of offering a woman and providing a feast of lovemaking with women.
(64–65)

The fruits of offering a cane-seat, a couch, fuel, shelter, straw, a blanket and food.
(66–68)

The fruits of regularly offering songs, musical instruments and vehicles to the gods,
and of offering a horse to Brahmins. (69–71)

The fruits of offering an umbrella, a pair of shoes, a chariot drawn by an elephant, a

horse and a bullock cart. (72–80b)

The fruits of offering a mouthful of grass (grāsaṃ) to cows. (80c–86b)

The fruits of letting a black bull or any bull free. (86c–88b)

The fruits of offering various kinds of fruits. (88b–91b)

The fruits of offering teeth-cleaning sticks, fragrant betel, flowers and other fragrant
substances. (91c–92)

The fruits of offering cushions made of kuśa-grass, different weapons, and vessels.
(92–97)

The fruits of offering slaves to the gods or to Brahmins; sea salt, piper longum, ginger,
pepper, and dry ginger; and remedies for the sick. (98–100)
76 Niśvāsamukha

The fruits of offering sweet, sour, pungent, bitter, astringent and salty objects; oil,
sugar or treacle, and thickened curd or buttermilk. (101–102)

The fruits of offering pearls or nacreous shells, cowrie shells, a mirror, nourishment,
expressions of compassion or alms. (103–105)

[Hierarchy of recipients]

The greatness of the donor and the characteristics of the true donor. (106–109)

The end of the description of the highest form of offering. (110)

The fruits of offering objects that are useful for daily life, cosmetics and food. (111–
114)

Devī’s queries to Īśvara about the best recipient, and Īśvara’s answer about the best
types of recipients of gifts. (115–116)

Ranking of the recipients. (117–122)

Chapter Three
[Sacred sites]

Devī queries Īśvara about the merits of pilgrimage. (1)

[Rivers]

A list of river names. (2–8)

The fruits of bathing in different bodies of water, the mantra that is to be recited while
bathing and its fruits. (9–13b)

The fruits of bathing while remembering Agni as the womb; Viṣṇu as the seminal
fluid, Brahmā as the father, and water as a form of Rudra. (13c–14)

The fruits of abandoning one’s body (i.e. suicide) in rivers. (15a–16b)

The fruits of always remembering a certain pilgrimage site and of entering a fire.
(16c–18)

[The pañcāṣṭakas and other sacred sites]

A list of five groups of eight pilgrimage places, and the fruits of bathing, seeing or
performing worship and dying at any of them. (19a–26)
Introduction 77

The fruits of seeing the god in Mahālaya and drinking the water of Kedāra with and
without reciting the vidyāmantra. (27a–29b)

The fruits of visiting other secret (guhyāḥ) places and of dying there. (29c–30)

The places where Hari always resides, and the fruits of dying there. (31–32)

The fruits of being a devotee of various divinities. (33a–34b)

[Observance of fasts]

The fruits of undertaking a fast until death. (34c–36)

The description of the Sāntapana Parāka, Atikṛcchra, Taptakṛcchra, Cāndrāyaṇa, Yati-

cāndrāyaṇa and Śiśucāndrāyaṇa observances, and the fruits of practising them. (37a–
50b)

The fruits of fasting every other day, fortnight and one month for a year. (50c–53)

The fruits of an observance on consuming food. (54–55)

The fruit of not consuming honey and meat. (56)

The significance of celibacy. (57)

The significance of giving up all wealth. (58)

A list of bad food that is not to be offered to Brāhmins. (59)

Devī’s question about the fruits of resorting to and worshipping different divinities.
(60)

[Worship of different divinities]

Śiva’s reply on worship and the respective rewards of worshipping Brahmā, Agni,
Kubera, Gaṇeśa, Nāgas, Skanda, and Āditya all in twelve forms (except Nāgas), on
the first, second, third, forth, fifth, sixth and seventh days respectively of each month,
starting from Mārgaśīrṣa to Kārttika. (61–91)

The fruits of fasting and worshipping Śaṅkara, Devadeva, Tryambaka, Sthāṇu, Hara,
Śiva, Bhava, Nīlakaṇṭha, Piṅgala, Rudra, Īśāna and Ugra, on the eighth day of each
month starting from Mārgaśīrṣa to Kārttika. (92–106b)

The fruits of fasting and worshipping twelve different forms of Mahādevī on the
ninth day. (106c–113b)

The fruits of fasting and worshipping the mother goddess for nine consecutive ninth
lunar days. (113c–116b)
78 Niśvāsamukha

The fruits of worshipping twelve forms of Yama on the tenth day of each month
beginning with Mārgaśiras. (116c–121b)

The fruits of worshipping twelve forms of Dharma on the eleventh day. (121c–126b)

The fruits of fasting and worshipping Keśava, Nārāyaṇa, Mādhava, Govinda,

Viṣṇu, Madhusūdana, Trivikrama, Vāmana, Śrīdhara, Hṛṣīkeśa, Padmanābha and
Dāmodara on the twelfth day for a year. (126c–138b)

The fruits of worshipping Viṣṇu for a year and for a lifetime. (138c–141b)

The fruits of worshipping the twelve forms of Anaṅga on the thirteenth lunar day.
(141c–145)

The fruits of worshipping Parameśvara in his twelve forms on the fourteenth lunar
day. (146–150)

The fruits of satisfying the ancestors on the new and full moon days of Mārgaśira.
(151–154)

The names of the ancestors of the four castes. (155)

The fruits of fasting and worshipping Agni on a full moon day. (156–157)

The fruits and procedure of worshipping Prajāpati on a new moon day. (158–160b)

The fruits and procedure of worshipping Agni on the second day. (160c–163)

The procedure of worshipping Kubera on the third day. (164)

The fruits and procedure of worshipping Vighneśvara on the fourth day. (165–166)

The fruits and procedure of worshipping Nāgas on the fifth day. (167–169)

The fruits and procedures of worshiping Skanda on the sixth day. (170–172)

The fruits and procedure of worshipping the Sun god [on the seventh day]. (173–174)

The fruits and procedure of worshipping Śiva on the eighth day. (175–177b)

The fruits and the procedure of worshipping Devī on the ninth day. (177c–178b)

The fruits and the procedure of worshipping Yama on the tenth day. (178c–180)

The fruits and the procedure of worshipping Dharma on the eleventh day. (181–182)

The fruits and the procedure of worshipping Viṣṇu on the twelfth day. (182–185)
Introduction 79

The fruits and the procedure of worshipping Kāmadeva on the thirteen day. (186–
188b)

The fruits and the procedure of worshipping Parameśvara on the fourteenth day.
(188c–191b)

The injunction for honouring the ancestors on the new and full-moon days. (191c–
195b)

End of the section on worshipping gods and ancestors in Nandin’s words, stating
that this is what Śaṅkara taught Devī with his western face. (195c–196)

Chapter Four
[The Vaidika stream]

Devī’s question about Vedic dharma to Īśvara. (1)

[Injunctions for Vedic students]

The god’s description of the observance of a brahmacārin. (2–6)

[Injunctions for householders]

The duties of the householder and the distinguishing characteristics of a Brāhmin.

(7–12)

The fruits of reciting the [Vedic] saṃhitās. (13–14)

The proper form of livelihood for a householder. (15)

The significance of reciting mantras, making oblations, and the consequences of not
performing the five mandatory sacrifices. (16)

The list of the five sacrifices and the five slaughterhouses of a householder. (17–19)

The defining characteristic of an expert in the Vedic dharma. (20)

The fruits of meditating while intoning praṇava. (21)

The conclusion of the observances of a householder. (22–24)

[Injunctions for forest-dwellers]

The observances of the forest-dwelling stage of life. (25)

Further injunctions for a forest-dweller. (26–31)

80 Niśvāsamukha

[Injunctions for ascetics]

The procedures for renunciation and the injunctions for an ascetic. (32a–40)

The end of the Vedic section, taught by Śiva’s Southern face. (41)

[The Ādhyātmika stream]

The beginning of the ādhyātmika section, taught by Śiva’s Northern face. (42)

[Sāṅkhya]

The cause of everything coming into being according to Sāṅkhya. (43)

The emanation of the three qualities, the twenty-five tattvas of the Sāṅkhya and the
distinctive feature of puruṣa. (44–46)

The conditions determining whether one is content or remains bound according to

the Sāṅkhya system. (47)

The end of the section on Sāṅkya and beginning of the section on Yoga. (48ab)

[Yoga]

The definition of a yogin, the right direction to face when assuming a yogic posture,
the eight yogic postures, and assuming the mode of karaṇa. (48c–51)

The definition of pratyāhāra, the purpose of practising meditation, the three breath-
controlling exercises and their definitions. (52a–57b)

The section on dhāraṇā: air, fire, earth and water, followed by the sections on tarka
and samādhi. (57c–67)

The result of practising contemplation. (68–69)

[The Atimārga stream]

[Atyāśrama]

The teaching of the first type of Pāśupata practice, called Atyāśramavrata.143 (70–
88c)

[Lokātīta] The teaching of the second type of Pāśupata practice, called Lokātīta.144
(88d–130)
143
For more details see our translation and the accompanying footnotes.
144
The reader is here referred to the translation of our text and footnotes thereon.
Introduction 81

Conclusion by Śiva that he has taught the Atimārga in two forms with his Eastern
face. (131)

Devī’s query regarding the Mantramārga. (132)

Nandin’s promise to pass on to sages the supreme knowledge of the Mantramārga

that he heard while Śiva spoke to Devī with his fifth face, the Īśāna face. (133–137)

Language
The Sanskrit employed to write the Niśvāsamukha is anomalous with regards to syntax
and morphology, for it does not follow the rules of standard Pāṇinian Sanskrit grammar.
It certainly contains forms that are in agreement with Pāṇini’s rules but other forms do
not. Such language applied in tantric texts is understood by the later tradition to be ‘‘aiśa
(īśvaraprokta), i.e. the speech of the Lord.’’ The underlying sense is that although such lan-
guage is ungrammatical by the standards of human grammarians such as Pāṇini, it is spe-
cially authoritative. Kṣemarāja, the 11th century Kashmirian author, for the first time, in
his commentary Svacchandatantrodyota, terms such linguistic oddities as aiśa (see Goodall
1998:lxv—lxx and Törzsök 1999:xxvi ff.). Several lists of such deviations from classical San-
skrit grammar have already been drawn up by Goodall et al. (2015:113ff.) and Törzsök
(1999:xxvi ff.).
We find such non-standard usages of language in the Epics and Purāṇas as well. Ober-
lies (2003:XXXI) observes that ‘‘The Epic language presents itself as a mixture of correct
and incorrect forms, always met with side by side, within one and the same stanza.’’ In the
case of Purāṇas, such irregularities have also been taken into account and discussed so far
with regard to the Skandapurāṇa. The editors, (Adriaensen, Bakker & Isaacson 1998:26–51;
Bakker, Bisschop & Yokochi 2014:21–23; Yokochi 2013:67–72) have listed numerous non-
Pāṇinian forms spread across the text. Similar linguistic features have been studied and
discussed by Salomon (1986) with regard to the Viṣṇupurāṇa. Such irregularities in Epics
and Purāṇas are called ārṣa (ṛṣiprokta), i.e. the speech of a sage, by the commentators of the
Epics (Oberlies 2003:XXVIII). Franklin Edgerton (1953) has done an extensive research on
deviated Sanskrit that appeared in Indian Buddhist Sanskrit texts. The principal outcome
of his research is that such Sanskrit drifted forms of Sanskrit are not incorrect forms but a
different register of the language.
The question now is what makes the Niśvāsamukha’s language aiśa. There are some
peculiar features of the Niśvāsamukha that show some of the typical characteristics of aiśa
language, which are equally shared by the other books of the Niśvāsatattvasaṃhitā (Goodall
et al. 2015:113ff.). In the list of deviations from standard Sanskrit below we have indicated
such shared characteristics with reference to the deviations noted in Goodall et al.’s edition
(2015:113ff.)
82 Niśvāsamukha

A number of aiśa forms in the Niśvāsamukha, as can be observed in a large number of

texts of the Mantramārga, can be explained from the perspective of metre. This is a feature
that is already fairly well-established with respect to other texts, as shown by Oberlies 2003
when he deals with the Epics. Such a condition can also be observed in several tantric texts,
like the remaining books of the Niśvāsa, the Svacchandatantra, the Brahmayāmala, different
recensions of the Kālottara, Mataṅga etc.
Concerning the linguistic variants of the Niśvāsamukha, we have considered the pos-
sibility that some of the readings are due to scribal variation, and not an intrinsic part
of the composition of the text.145 The foremost among these variations is āṃ used for ān
in accusative plural. For example when Niśvāsamukha 2:88 speaks about offering female
and male slaves, it uses the phrase, dāsīdāsāṃ ca yo dadet, where āṃ ending is intended for
ān. Likewise, masculine accusative plurals with a final anusvāra instead of n in 2:39c (de-
vān pitṝṃ samuddiśya), 2:56cd (yāvat sūryakṛtāṃ lokāṃ) is likely a similar kind of scribal
style.146 We have, however, decided to keep such scribal variations in the text, following
the editorial policies established by Goodall et al. 2015. We do not want to interfere much
with the text as our edition is based on a single manuscript. Thus we try to present the text
in much the way it has been transmitted in the manuscript, unless we have good reasons
to correct it.
Here we present an exhaustive list, except those we consider to be scribal variations,
of unusual linguistic forms of the Niśvāsamukha, some of which are also shared by the
Epics and the Purāṇas. It remains open to question whether some of the following forms
are scribal or a feature of the language of the Niśvāsamukha, but most of them seem to
represent genuine features of the language of the text. For the discussion of individual
cases see our translation and accompanying notes.

Morphology of Nominal Forms

Syncopation of a visarga
1:70d (upasannāḥ sma te vayam) and 4:41b (°naiśreyasa for °naiḥśreyasa)

Syncopation of a vowel
1:58a (utpānam for udapānam) and 4:16 (japti for japati)147

Elongation of a vowel
145
Some such scribal variations are discussed with reference to the Skandapurāṇa by Adriaensen, Bakker &
Isaacson 1998:49–50. The editors of the Skandapurāṇa considered such readings to be no more then scribal
variations and not an intrinsic part of the composition of the text.
146
For more examples see 2:63a, 2:98b, 3:166a, 3:171a, 3:187a and 3:187b, 4:8b (twice), 4:18a, 4:62a, 4:62b and
4:111b. Cf. also Goodall et al. 2015:132.
147
Cf. Goodall et al. 2015:118 and 123.
Introduction 83

1:118a, 1:162a, 3:104d and 3:105d (gāṇāpatyam for gāṇapatyam), 4:8d (hāvanam for ha-
vanam) and 1:11d and 1:13b (brahmāviṣṇumaheśvarāḥ)148

Prākṛtic vowel
1:79c, 1:79a, 1:83a, 1:86c, 1:91a, 1:94c, 1:99b, 2:18c, 3:86d, 3:145c, 3:150c and 3:191b
(sāyojya for sāyujya), and 4:95a and 4:126c (vāgeśyām for vāgīśvaryām)149
Prākṛtic vowel with double abstract
1:41d, 1:89d, 1:96b, 3:29a and 4:87d (śivasāyojyatām)150
an stem treated as āna stem
4:92c and 4:97c, 4:125d (adhvānaṃ) and 4: 128d adhvānaḥ (it is presumably also meant
to be plural)151

Shortening of vowel
4:21d (yadicchet for yadīcchet) and 3:81a (śarkara for śarkarā)

Singular for plural

1:64c (tat sarvvaṅ kathitan tubhyam) and 1:170c (mayāpi kathitaṃ tubhyaṃ)152 and 2:45b
(śrāddhakārayitā narāḥ)

Plural for singular

1:58b (pāpātmā duṣṭacetasaḥ), 1:115d (citrapaṭṭapradāyinaḥ), 2:34b (nālīmār-
gaprayāyinaḥ), 2:34d (maṇḍapasya ca kāriṇaḥ), 2:45b (śrāddhakārayitā narāḥ), 2:45d
(nityan dīpapradāyinaḥ), 3:89d (nirujo dīrghajīvinaḥ), 4:78b (vyaktāvyaktaikaliṅginaḥ)
and 3:7cd (tāmrā caiva trisandhyā ca mandākinyaḥ parāḥ smṛtāḥ|)
Plural for dual
1:17ab (yathā te sarvaśāstrāṇāṃ dīkṣājñānasya vedakau) and 4:33b (dikṣu śrotrāṇi
vinyaset)

Instrumental for locative

4:123b mūrdhnābhibhavapañcakam153

Locative for instrumental

2:102 (gavāḍhyo goprapūjane), and 3:76b and 3:166d (yāvajjīve gaṇottamaḥ)
148
Cf. Goodall et al. 2015:119.
149
Cf. Goodall et al. 2015:127.
150
Cf. Goodall et al. 2015:128.
151
Cf. Goodall et al. 2015:115.
152
In both cases, tubhyam refers to the sages ṛṣayaḥ. Thus, we expect yuṣmabhyam instead of tubhyam.
153
Cf. Goodall et al. 2015:124.
84 Niśvāsamukha

Nominative for locative

3:75d (caturtthy ubhayapakṣayoḥ) and 3:158c (pratipad bhojayed viprān)154

Nominative for accusative

1:124d (aśītikalpakoṭayaḥ) and 3:11a (ayaṃ mantram anusmṛtya)155

Locative for dative

1:24d (tryakṣāya ṛṣisambhave), 1:31d (śive namaḥ), 1:157a (pratyahaṃ śaṅkare
dadyān), three times in 2:38ab (yastu grīṣme prapān dadyāt tṛṣṇārtte pathike jane),
2:50b (yaḥ prayacched dvijottame), 2:53b (mahiṣīṃ yo daded dvije), 2:54d (athavāpi
dvijottame), 2:75ab (gajarathan tu yo dadyād brāhmaṇāya guṇānvite), 2:100ab (dattvā
nirujatāṃ yāti āture oṣadhāni ca), 2:119d (ekan dadyāt tu jñānine), 3:59c (tad brāhmaṇe
na dātavyam), 3:118c (ugradaṇḍadhṛte nityam), 3:119ab (śāsitre ca namas tubhyaṃ
narakādhipate namaḥ), 3:162c (dadyād viprāya śobhane), 3:175ab (aṣṭamyāṃ vṛṣabhan
dadyād bhavanāmāṅkitaṃ dvije) and 3:181b (vṛṣan dadyād dvijottame)156

Vocalic ri for ṛ
1:1, 1:7 and 1:18 (ricīka)157

Feminine ī stem as ā-stem 1:107c (hemamayāṅ) and 1:109a (mṛnmayāṃ)158

Feminine ī stem singular treated as yā-stem

1:14c (devyāyās tu tathā pūrvam) and 4:135d (devyāyā gaditaṃ purā)159

Masculine for neuter

1:147d (javāpuṣpas tathaiva ca), 4:8c (svādhyāyaṃ pratyahaḥ kuryāt), 1:10c: (taṃ
śrutvā āgatāḥ sarve), 2:14 (labhen mahāntam aiśvaryam), 4:45d (bhūtastanmātrasamb-
havaḥ) and 1:139a (tān puṣpān), 2:90a (anyāmṛtaphalā ye ca), 1:140c (saugandhikādyā
jalajā), 1:155a (nīlaraktās tu ye puṣpāḥ) and 2:120cd (yasya dāne na duḥkhāni naraka-
pretasambhavāḥ)160
Neuter for masculine

1:21c–22b (devyāśaṅkarasaṃvādaṃ śrutaṃ pūrvvan tvayānagha|| saṃsāroc-

chittikaraṇaṃ sarvajñānāmṛtottamam) and 3:67c–68c: vaiśvānaraṃ jātavedaṃ
154
Cf. Goodall et al. 2015:125.
155
Cf. Goodall et al. 2015:125. Note that aside form being nominative, ayaṃ is also masculine for neuter.
156
Cf. Goodall et al. 2015:124.
157
Cf. Goodall et al. 2015:133.
158
Cf. Goodall et al. 2015:117.
159
Cf. Goodall et al. 2015:118.
160
Cf. Goodall et al. 2015:116.
Introduction 85

hutabhugghavyavāhanam|| devavaktraṃ sarvabhakṣaṃ ghṛṇī ca jagadāhakam |vibhāva-

suṃ saptajihvaṃ (except hutabhuk and ghṛṇī)161

ap treated as an a-stem masculine

3:100c (āpam for apaḥ)162
Non-thematic ending
4:23b (°homasu)163

Compounds

Member(s) in inflected from

1:21c (devyāśaṅkarasaṃvādam), 1:130d (bṛhatyāgastipuṣpakaiḥ), 1:164b (śaṣku-
lyāmodakāni), 2:21d (sphaṭirmmarakatāni), 3:33c (devyāmātarayakṣeṣu) and 3:34b
(japahomādyapūjanaiḥ)164

Otiose letter in the middle of a compound

3:165b (sauvarṇṇan nāma-cāṅkitam), 3:80d (guḍakṣīrasapāyasaiḥ) and 3:82c (gandha-
puṣpasadhūpena)

Shortening of a vowel
4:13c (tryabdād gāyatrisiddhis tu) and 4:14a (ṛgyajuḥsāmatharvāṇām)

Omission of a vowel
4:29d (parākcāndrāyaṇais sadā)

Lengthening of a vowel
1:178c (anānurūpaṃ yasmād dhi) and 3:11b (kuryān nadyāvagāhanam)

Reversal of the members

1:33b (mūrtyākāśa for ākāśamūrte) and 3:140d (maṇiratnavicitrakaiḥ for vicitramaṇi-
ratnakaiḥ)

Dvandva followed by conjunction

2:11c (arccayen naranārī vā), 4:1 (svargāpavargahetoś ca)165
161
Cf. Goodall et al. 2015:116.
162
Cf. Goodall et al. 2015:115
163
Cf. Goodall et al. 2015:116.
164
Cf. Goodall et al. 2015:128.
165
Cf. Goodall et al. 2015:129.
86 Niśvāsamukha

Elision of a word
1:67c (dīpacchatraphalaṃ brūhi for dīpacchatradānaphalaṃ brūhi), 1:68b (dāsīdāsasya yat
phalaṃ for dāsīdāsapradāna/dānasya yat phalaṃ)166

Morphology of the Verb

ktvā for lyap

2:62a (alaṅkṛtvā tu yo dadyāt)167

ktvā for optative

3:168ab (pañcamyāṃ hemajaṃ padmaṃ dattvā viprāya bhojite|)

Singular for dual

1:176ab (punaś caiva samāgamya stotreṇa tuṣṭuve haram|)168

Plural for dual

2:46b (tāmisramandhatāmisrau narakā na bhavanti hi)

The root vid (VII) ‘‘to find’’ in the sense of vid (II) ‘‘to know’’
3:14a vindyāt for vidyāt and 4:47d vindati for vetti

Omission of final t
2:30a (pūjaye parayā bhaktyā), 2:119a (tasya dattaṃ bhave nantaṃ) and 4:80b (maṃṭe
kuṇṭeti vā punaḥ).169

Past perfect for optative

3:95c (aśvamedhaphalaṃ lebhe) and 3:11d (dehatyāge divaṃ yayau)

Optative for past tense

1:172b (pūrvvavṛttaṃ hi yad bhavet) and 1:173d (kim etac cādbhutaṃ bhavet)

Irregular optative singular

1:60b, 1:100d 2:42b, 2:52b, 2:98b and 2:104d (dadet for dadyāt), and 1:137b, 2:65b,
3:159d, 3:179d and 3:187b (dāpayet)
166
Apart from these, there are other irregular compounds in the text, which do not fall into some specific cat-
egory. These we list here: 1:54a (bhakṣyābhakṣyaparīhāram), 3:121a (yāvajjīvārcanam), 3:192d (yāvajjīvakṛtenaiva),
4:2c (homajāpī), 4:45a (budhyahaṃkāras saṃbhūtaḥ) and 4:122b (harirudradaśeśakam).
167
Cf. Goodall et al. 2015:122.
168
Cf. Goodall et al. 2015:134.
169
Cf. Goodall et al. 2015:13. kuṇṭeti stands for kuṇṭet iti. By omitting the final t in kuṇṭet it remains kuṇṭe and
iti. Finally, kuṇṭeti is the result of aiśa sandhi thereon.
Introduction 87

Causative for simplex

2:8b (mṛdā liṅgan tu kārayet), 2:17b (saccakena tu liṅgāni pārthivāni tu kārayet), and
2:107c (jīvaṃ rakṣayate yo hi)170
Simplex for causative 1:91c snaped for snāpayed

Gerund for infinitive

1:176d (varan dattvā ubhāv api)

Active for passive

3:76d (yo rcayeta gaṇādhipam)171

Sandhi

Hiatus within a pāda

1:176d (varan dattvā ubhāv api), 1:188c (sendrair ddevaiś ca asuraiḥ), 1:185d (ye martyā
na namanti īdṛśam ajaṃ kṣemas tu teṣāṃ kutaḥ), 2:8d (labhate īpsitaṃ phalam),172 2:20b
(krīḍante aṇimādibhiḥ), 2:52b (kṛṣṇāṃ vā āvikāndadet), 2:62b (kanyāñ caiva ayācitām),
2:63d (ye cānye abhayapradāḥ), 2:74d (yo dadāti upānahau), 2:87c (nīlasyaiva alābhe
tu), 2:100b (āture oṣadhāni ca), 3:123a (ahiṃsā ca adambhaś ca), 3:127d 3:128d, 3:129d,
3:130d, 3:132d and 3:134d (tu upoṣitaḥ), 4:2d (bhaikṣāśī ca amaithunī) and 4:38b
(anāraṃbhī ahiṃsakaḥ).173

so for sa when followed by a voiced consonant

2:31a and 2:33 (so hi), 3:195b (so bhavet) and 4:89 (so bhramet)174

as-stem turned into a-stem

1:44d (piśācāpsararākṣasāḥ) and 1:183b (apsaroragakinnaraiḥ).

as-stem turned into an-stem

4:81c (paribhūtaḥ kṛcchratapā) and 4:82a (mahātapā ca bhavate)

No vṛddhi when a is followed by e

1:19d (śṛṇuṣvekamanā dhunā)
170
Cf. Goodall et al. 2015:122.
171
Cf. Goodall et al. 2015:121.
172
The same irregularity occurs in 2:13b and 2:17d.
173
Cf. Goodall et al. 2015:133.
174
Cf. Goodall et al. 2015:131.
88 Niśvāsamukha

Double sandhi
1:87b (yoddharet kulasaptakam), 2:90a (anyāmṛtaphalā ye ca), 3:58b (kuruteti), 4:80b
(kuṇṭeti), 4:115c (svarlokan tu tatordhvan tu), 4:116a (satyaṃ caiva tatordhvaṃ tu), 4:118c
(tattvasargaṃ atordhvan tu), 4:121c (gahanañ ca tatordhvan tu) and 4:121d (vigraheśaṃ
tatordhvataḥ)175

Hiatus Breakers

m: 1:11a: (te dṛṣṭvā tvayi-m-āyāntā), 1:38b twice (hy aja-m- and akṣara-m-avyayaḥ),
2:46a (tāmisra-m-andhatāmisrau), 2:31cd (nadīṃ vaitaraṇīṃ caiva-m-uṣṇatoyāṃ
mahāravām) and 4:89d (sa jaṭī muṇḍa-m-eva vā)176

r: 1:185c (varārthino -r-ahar)

Syntax

Anacoluthon
1:72–1:76 (starts with an optative and ends with a conditional; it is also an incom-
plete sentence), 1:77 1:78–1:79, 2:38c–39b, 2:43c–44b, 2:56 2:65 (start with a singular
structure and end with a plural) and 3:178c–3:180b (start with a singular structure
and end with a plural and also constitutes an incomplete sentence)177

Cumbersome syntax
1:87, 1:95, 1:135, 1:148–149, 1:152c–154b,1:172–173, 1:178, 2:1, and 2:3ab, 2:33c–34b,
2:37d, 2:45c–46b, 2:56–57, 2:66, 2:65, 2:69, 2:85a–86b, 3:1, 3:69ab, 3:101c, 3:145cd,
3:148ab, 164 and 4:123ab.178

Two correlative pronouns for a single relative

2:32c–33b (setubandhan tu yaḥ kuryāt karddame pathi dāruṇe|dharmmarājapure so hi
durggame sukhayāyy asau||)

Omission of relative and correlative pronouns

1:88 (kṣīreṇa snāpayel liṅgaṃ kṛṣṇāṣṭamicaturdaśī| yāvajjīvakṛtāt pāpān mucyate nātra
saṃśayaḥ||)
175
Cf. Goodall et al. 2015:130–131.
176
Cf. Goodall et al. 2015:133.
177
Cf. Goodall et al. 2015:135–136.
178
For particular awkwardness in syntax of these cases, see the translation and footnotes accompanying
these verses.
Introduction 89

Omission of a relative pronoun

2:52, 2:65, 2:68, 3:100, 3:197

Absence of case-ending for days of the fortnight

1:69d, 1:80b, 1:88b, 1:93b (kṛṣṇāṣṭamicaturddaśī) and 3:114 (labhate sarvakāmāṃs tu
navamīnavamoṣitaḥ| maricaprāśanaṃ kṛtvā navamīnava yo ’rccayet||)

Otiose repetition
1:110c–1011 (śvetaṃ raktaṃ tathā pītaṅ kṛṣṇaṃ vā cāmaran dadet|| hemadaṇḍan tu
raupyaṃ vā raityan trāpuṣam eva vā| īdṛśañ cāmaraṃ datvā rudraloke mahīyate|),
1:130c–131 (mantrasiddhim avāpnoti bṛhatyāgastipuṣpakaiḥ|| yo rccayet parameśā-
naṃ siddhakena samāhitaḥ| sarvakāmān avāpnoti yo rcayed gandhapuṣpakaiḥ||),
1:142c–143b (jayārthe damanakaṃ syād yo rccayet parameśvaram|| nirjitāḥ śatravas
tena yo rccayeta vṛṣadhvajam|), 2:90 (anyāmṛtaphalā ye ca dattvā tu subhago
bhavet| bahuputraś ca rūpāḍhyas subhagaś caiva jāyate||), 3:73c–74 (lokapāleśvaraś
caiva yakṣendraḥ parikīrtitaḥ| abdaṃ pūjayate yas tu yakṣaṃ bhaktisamanvitaḥ||
dhanadhānyasamṛddhaś ca yāvajjīvena yakṣarāṭ|) and 4:36c–36b (tridaṇḍakuṇḍī cakrī
ca naikānnādas sa bhaikṣabhuk|| na tv asvam upabhuñjīta bhaikṣavṛttisamāśritaḥ|)

Ordinal instead of Cardinal Number

3:114b (navamīnavamoṣitaḥ)

Other Irregular Numbers

There are some cases of irregular formations with regard to numbers as well which we list
below: 1:86c: dvirabdena for dvyabdena, 1:167a and 1:167d triṣkāla for trikāla, 2:7b viṃśabhiḥ
for viṃśatibhiḥ and 2:7c triṃśabhiḥ for triṃśatibhiḥ

Words Missing in Lexicons

There are also some lexical items that we are also not able to identify in any other work in
this meaning:

• NM 1:51b apsara (denoting a flower)

• NM 1:151c ḍitvākṣī (denoting a flower)

• NM 2:102c marjjitā (denoting a flower)

90 Niśvāsamukha

Elsewhere Unattested Aiśa Forms

The language of the Niśvāsamukha attests to some more aspects of aiśa language. Here we
list four cases taken from the above list of aiśa forms that are not listed in the list of aiśa
forms of Goodall et al. (2015):

• Gerund (dattvā) for infinitive dātuṃ: We come across this instance in the passage
of the Liṅgodbhava, when Śiva stands in front of Brahmā and Viṣṇu to grant a boon
to them: 1:176d (varan dattvā ubhāv api). The context tells us that the gerund dattvā
is meant for infinitive dātuṃ.

• Optative for past perfect: In verse 1:172b (pūrvvavṛttaṃ hi yad bhavet) and 1:173d
(pūrvvavṛttaṃ hi yad bhavet) the optative is used, even when the context demands
past tense.

• Past perfect for optative: In 3:11d (dehatyāge divaṃ yayau) and 3:95c (aśvamedhapha-
laṃ lebhe) we expect optative and what we have is past perfect.179

• Absence of case-ending for days of the fortnight: We encounter absence of

case-ending for days of the fortnight in the following cases: 1:69d, 1:80b, 1:88b,
1:93b kṛṣṇāṣṭamicaturddaśī) and 3:114 (labhate sarvakāmāṃs tu navamīnavamoṣitaḥ|
maricaprāśanaṃ kṛtvā navamīnava yo rccayet||)

Metre
The text is written in ślokas (anuṣṭubh metre) with the exception of the concluding verse
of the first chapter, which is written in the śārdūlavikrīḍita metre. The style of the ślokas
is defined by an abundant use of vipulās. Goodall (1998:lxxi) observes in his discussion
of metrical features of early Śaiva tantras, such as, the Kiraṇa and the Svāyaṃbhuvasūtra-
saṅgraha, that they are metrically basic. They almost never use vipulās. The Pārameśvara,
Mataṅga and Parākhya, however, show more variations and use them occasionally. The
Niśvāsamukha stands out, just like the other books of the Niśvāsa, when we compare its
style of the ślokas with other tantras. We even observe some use of sa-vipulās, which is of
course rare, and whose authenticity may be questionable, but which is also shared by the
other books of the Niśvāsa and the Mahābhārata (Goodall et al. 2015:237–238) . There are
a few instances of hypermetry, hypometry and of lines that are in other ways unmetrical.
Here follows a list of lines that deviate from the standard pathyā pattern:

• na-vipulā: 1:4c, 1:22a, 1:85a, 1:120c; 1:144c, 1:158c, 2:18a, 2:33c, 2:39a, 2:44a, 2:44c,
2:50a, 2:65a, 2:91a, 2:92c, 2:95c, 2:114a, 3:10a, 3:77a, 3:88a, 3:105c, 3:159a, 3:171a,
179
It is to be noted that our text uses simple present and optative interchangeably.
Introduction 91

3:177a, 3:194c, 4:32c, 4:36c, 4:37a, 4:82a, 4:86c, 4:100a (with irregular preamble),180
4:102c, 4:105c, 4:109a, 4:109c, 4:112a, 4:118a and 4:132c.

• ma-vipulā: 2:49a, 3:17a, 3:26a, 3:43c (with irregular preamble), 3:89c, 3:116c, 3:128a
(with irregular preamble), 3:132a (with irregular preamble), 3:138a, 3:147c (with ir-
regular preamble), 3:161c, 3:177c (with irregular preamble), 4:32a, 4:35c, 4:40c, 4:45a
(with irregular preamble), 4:71a, 4:90c, 4:94c and 4:99a.

• bha-vipulā: 1:140c, 1:153c (with irregular preamble), 3:5c (with irregular preamble),
3:34c, 3:72a (with irregular preamble), 3:90c 3:143c, 3:151a, 4:17a, 4:27a, 4:46c, 4:69a,
4:78a (with irregular preamble), 4:81c (with irregular preamble) and 4:105c.

• sa-vipulā: 1:142c, 3:31c, 3:115c, 4:103c and 4:122a.

• ra-vipulā: 3:23a, 3:31a, 3:63a, 3:64c, 3:67c, 3:68a, 3:102c, 3:103c, 3:133a, 4:6a, 4:67a,
4:75c, 4:82c, 4:85a and 4:102a.

• unmetrical: 1:3d, 2:49a, 2:98c, 4:100b, 4:126a (the second and the third syllables are
short), 3:93a and 3:94c (the seventh syllable is short).

• hypermetry: 1:37a, 2:101a, 3:6a and 3:67a.

• hypometry: 1:84c and 3:64a.

180
We have not considered ‘‘irregular preamble’’ when the break (yati) is not in a proper syllable.
92 Niśvāsamukha

Manuscripts
Sources for the Niśvāsamukha
The Manuscript N.
The principal source for the present edition is a palm-leaf manuscript transmitting
the Niśvāsatattvasaṃhitā, N, preserved in the National Archives, Kathmandu (NAK). The
Nepal-German Manuscript Preservation Project (NGMPP) reel number is A 41/14, the
NAK accession number is 1-277, the size of the manuscript is 50.0 x 4.0 cm. The manuscript
consists of 114 folios written in the Nepalese ‘‘Licchavi’’ script. Both the recto and verso
sides contain six (occasionally five) lines. The manuscript contains two binding holes, one
to the left and one to the right of the centre. The manuscript is considerably damaged in
the margins. The leaves were originally numbered in letters-symbols in the right-hand
margin of the versos. These leaves have been renumbered at a later stage above the first
binding hole in a different hand. There is a third hand that inserted correction marks to
the second foliation below the same binding hole.
Although the manuscript is not dated, on the basis of palaeographic evidence we can
assign it, with a reasonable margin of error, to the 9th century. Various scholars have taken
note of the above manuscript, and put forward tentative dates: Śāstrī (1905), Bagchi (1929),
Goudriaan and Gupta (1981), Sanderson (2006) and Goodall and Isaacson (2007), and most
recently Goodall et al. (2015) . It has been dated from the middle of the 8th to the very
beginning of the 10th century. Goodall et al. (2015:108) after a long discussion based on
comparison with other early Nepalese manuscripts, proposes the date of the manuscript
to 850–900 AD, which is also the date proposed by Sanderson (2006:152). We, however,
feel that the lower date of the manuscript is a little early. On the grounds of palaeography,
the date of the Niśvāsa manuscript probably falls after the date of the manuscript of the
Nepalese Suśrutasaṃhitā which is dated to 878 AD. (Harimoto 2014).
Apart from the NAK manuscript, there are three apographs of the Niśvāsatattvasaṃhitā:
Apograph W. It is preserved in the Wellcome Institute, London: Wellcome Institute
Sanskrit MS number I.33, Devanagari script, 114 folios. Both the recto and verso sides
containing five to six lines. The foliation is in the right-hand margin of the verso, and is in
a few cases wrong. The scribe gives raised dashes for the damaged or illegible letters. This
apograph is dated vikramasamvat 1969, which corresponds to 1912 AD. The colophon states
that the manuscript was copied in Nepal by one Bauddhasevita Vajrācārya. The post-
colophon runs as follows: ida(!) pustaka(!) tāra(!)patraguptākṣarapustake dṛṣṭvā nepālavāsi-
bauddhasevitavajrācāryyena(!) likhitam|| śubham ||| śrīsamvat 1969 sālam iti āṣāḍhaśukla-
aṣṭamyām. In comparison, this MS retains more letters than the following apograph K
from the damaged portion of the original MS. This is due to the fact that it was prepared
at a time when the original MS was less damaged. The copyist tried to be faithful to the
original. Unlike K, it avoids conjectures.
Apograph K. This apograph is preserved in the NAK and dated Vikrama samvat 1982
Introduction 93

(1925 AD). The colophon states that it was prepared at the request of Rājaguru Hemarāja
Śarma during the reign of King Tribhuvana when Candra Śamśera was his prime minis-
ter.181
The NGMPP reel number is A 159/18, and the NAK accession number 5-2406. The text
is written in Devanāgarī script on 114 folios 49 x 13 cm in size. Both the recto and verso
sides contain six to ten lines. The recto side of folio 104 is blank. The regular foliation is in
the middle of the right-hand margin of the verso with numbers occasionally being crossed
out and corrected. There are three deviating foliations: in the extreme lower right-hand
margin, in the extreme upper right-hand margin and in the extreme upper left-hand mar-
gin of the verso. The scribe leaves gaps for unrecovered letters, and gives dots when only
a small portion of letters is visible. In damaged places, the scribe attempts to restore let-
ters. Frequently he, too, provides conjectures replacing irregular or non-Pāṇinian Sanskrit
forms with regular ones. He puts parentheses around uncertain readings. In few cases,
parentheses are left empty, or enclosed with dots.
Apograph T. This apograph is preserved in the Tucci collection in Italy. It is written
in Devanāgarī script. The MS number is 3:7:1 and the folio size is 48.5x 9.5 cm. There are
94 folios, fols. 1, 4, 5 and 98–104 of which are missing. Both the recto and verso sides
usually contain five to six lines . The foliation is located in the lower right-hand margin
of the verso (see Sferra 2008:60, fn. 132). The scribe adds dots to indicate either damaged
portions or unreadable letters. Since the MS does not have a final colophon its date cannot
be determined. Nonetheless, we can say that N had become more damaged by the time
this scribe sat down to copy, since he has recorded fewer letters in the margins. Thus,
we can tentatively say that this MS is somewhat later than K and W. The scribe obviously
had difficulty reading N, and given the large number of scribal errors, we have not drawn
upon this MS.

Sources for the Śivadharmasaṃgraha

We have included an edition of chapters 5–9 of the Śivadharmasaṅgraha in the Appendix as
these chapters closely parallel the Niśvāsamukha. We have used two Nepalese manuscripts
and one printed book for the preliminary critical edition of these five chapters:
Manuscript A. This manuscript is from the Asiatic Society of Bengal, Kolkata. It is a
palm-leaf manuscript written in Newari script and is damaged in the margins. The MS
number is G 4077/3. There are 324 folios, and both the recto and verso sides contain five
lines. They are 53 x 4.5 cm in size and have two binding holes. The original foliation is
181
The post-colophon reads as follows: likhitam idaṃ purātanajarattāḍapatralivitaḥ samuddhṛtya vikramābde
1982 pramite śrāvaṇaśuklaikādaśyāṃ samāpya sāmbaśivāya samarpitaṃ [[ka]]virājani nepālabhūmaṇḍalādhīśvare
śrīpaṃcakasaṃpanne tribhuvanavīravikramavarmaṇi samabhiśāsati [[ca]] taddhīsacive śrītritayasampanne mahārāja-
candrasaṃśerajaṅgavahādūrarāṇāvarmaṇi mahāmahodaye tadīyaguruvaragururājaśrīmaddhemarājapaṇḍita-
mahodayānujñayā tadīyasarasvatīsadane niveśitaṃ ca bhūyāl lekhakapāṭhakayor mude| śubham| maṃgalam|
hariharau śaraṇīkaravāmi| iti śubham.
94 Niśvāsamukha

in the left-hand margin of the verso, marked in letter-symbols. There is a second foliation
below the first binding hole in figures. The MS contains nine separate texts: Śivadhar-
maśāstra, Śivadharmottara, Śivadharmasaṅgraha, Umāmaheśvarasaṃvāda, Śivopaniṣad, Uttarot-
tarasaṃvāda, Vṛṣasārasaṅgraha, Dharmaputrikā and an otherwise unknown Lalitavistara.182
As indicated by its palaeographic features, it can be placed at the end of the 10th or be-
ginning of the 11th century. The reading of this manuscript in numerous cases is close to
that of the Niśvāsamukha. Some archaic Prākṛtic forms, such as sāyojya for sāyujya are also
preserved. Although this manuscript is very old, and might therefore be expected to be
very accurate, it contains numerous slips of the pen.
Manuscript C. This is another multi-text manuscript currently housed in the Univer-
sity Library, Cambridge, England. It is dated Nepal saṃvat 256 (1136 AD). The manuscript
shelf number is MS ADD. 1645, and the script is Newari.183 There are 247 folios, and both
the recto and verso sides of it usually contain six lines. Fols. 87-131 cover the Śivadharma-
saṅgraha. The foliation is given on the verso; in the left-hand side spelled out in letters and
in the right-hand side in figures. It contains all other texts of Manuscript A except the Lal-
itavistara. This is the most reliable source for the present edition of the Śivadharmasaṅgraha
as it contains less scribal errors.
Printed edition. This printed edition, EN , titled Paśupatimatam śivadharmaśāstram
paśupatināthadarśanam, sometimes accompanied by a Nepali translation and in some cases
by added comments, was produced by Narahari Natha in the year 2055 VS (1998 AD)
under the editorship of Viṣṇu Prasād Aryāl Ātreya and Śrīśa Thāpā. The title of the book
is the editors’ own. The tome contains the same eight texts as the Cambridge manuscript
C. It is poorly edited on the basis of a single manuscript. The Śivadharmasaṅgraha covers
pages 323–433. See Anil Acharya 2009*:114–115 for more details.

Editorial Policies
A policy for critical edition of the Niśvāsa corpus has been established in Goodall et al.
2015 and we overall follow this policy in the present edition. There is, however, one major
difference. As mentioned above, the Niśvāsamukha has been copied by the Śivadharma-
saṅgraha and we have decided to include its reading into our edition of the Niśvāsamukha.
This adds a new element to the constitution of the text.
The critically edited text appears as the main text of each page . The apparatus is fully
positive and is divided into two registers. On the page where both registers are present,
the uppermost register records testimonia and parallels and the bottom register records
the variants found in the manuscripts. Each entry starts with a chapter number and then
182
Dr. Anil Kumar Acharya first identified the latter text.
183
The complete manuscript is available online now at: http://cudl.lib.cam.ac.uk/view/MS-ADD-01049-
00001/3.
Introduction 95

a verse number in boldface (e.g. 1:97). Then comes a word, phrase or fragment from the
main text followed by a lemma sign ( ] ). After this appears the siglum (or sigla) of the
source (or sources), then the variants, separated from each other by semicolons. The vari-
ants are listed after a semicolon, each followed by the sigla of the sources that read the
given variant. A siglum that is followed by superscript ac indicates the reading of a source
before correction (ante correctionem) and a siglum followed by superscript pc indicates
the reading of a source after correction (post correctionem). When a reading is unmetrical,
that is recorded after the sigla of the source.
We have used four sources to produce a critical edition of the Niśvāsamukha: N, K, W
and the edited chapters (5–9) of the Śivadharmasaṅgraha.
When a portion of text is lost in the manuscript, N, we have marked it as ---. If there
is loss of text in other sources and only K records some text then it is marked between
two double square brackets [[…]]. The reading enclosed in single round brackets (…) is
the reading of K where the scribe is not certain about the reading as indicated by round
brackets in the manuscript.
If there is a loss of text in other sources and only W records some text then it is marked
between two double round brackets ((…)). If there is loss of text in other sources and both
K and W record some text then it is marked between two double square and round brack-
ets: [[((…))]]. If the reading is lost in all the manuscripts consulted, and the correspond-
ing reading is extant in the Śivadharmasaṅgraha, the relevant passage has been adopted
from the edited text of the Śivadharmasaṅgraha. The readings adopted from the Śivadharma-
saṅgraha are by definition insecure, since we have established that the Śivadharmasaṅgraha
modifies the text considerably when borrowing passages from the Niśvāsamukha (see our
discussion on p. 71). Still, we have preferred to include the readings of the Śivadharma-
saṅgraha into the gaps of the Niśvāsamukha to continue the flow of the text. We have, how-
ever, put the reading of the Śivadharmasaṅgraha between double angled brackets (≪… ≫)
to alert the reader to those portions of the texts that have been incorporated from the Śiva-
dharmasaṅgraha.
When the text is omitted in one particular source we have placed om. just before the
siglum of that source; for example: om. N. The text enclosed by a single square bracket ‘[ ]’
is supplied by us; each folio and line change in the manuscript is marked and placed within
the same bracket; for example [ 3] stands for third line in the manuscript and [3v ] indicates
that this is the beginning of the third folio. When we are not certain about our reading
we have supplied a question mark (?) after the reading. When the text is uninterpretable
to us, we have put it between crux marks: †… †. When apographs leave long dashes we
have marked them: ˉ . If there appear two long dashes in apographs it is marked thus: ˉ
ˉ . Gaps left by the scribe in the original manuscript have been marked with a --- and those
left by the scribes of the apographs with ". Where the gap is large and there is a possibility
of counting the number of letters lost, we have marked ◊ for each letter. For example, if
five letters are lost in a gap, then it is presented in this way: ◊ ◊ ◊ ◊ ◊. Letters that are
enclosed between plus-sings (+ …+) represent those letters that were added later by the
96 Niśvāsamukha

same or a different hand. Letter(s) that appear between two ‘x .. x’ signs had been written
in manuscripts and cancelled later. The sign ⊗ stands for ornamental signs in manuscripts
written before or after colophons. A list of all these symbols is provided at the start of the
edition.
When there are scribal errors and other obvious mistakes, we have corrected the text
with the mark em. (emendation); bolder corrections are marked conj. (conjecture). Of
course, the difference is somewhat subjective. These conjectures are made when there is
a complete lacuna in the text or only a little part of the akṣaras is visible. In case these
conjectures have been supplied by others this is mentioned in the apparatus. When an
avagraha is missing in our sources, we have silently supplied it.
The verse numeration is more or less arbitrary. In most of the text a verse is divided
up into four-pādas. Occasionally a verse is divided into six-pādas if there is lacuna in the
text, if demanded by the context, such as change of the speaker or sometimes for the sake
of meaning.
The middle register contains testimonia, i.e. passages from other sources, older or
younger, that are parallel or close enough to our text. The entry starts with the verse num-
ber. The testimonia is preceded by ’cf.’ if the passage is somewhat similar to the textus
criticus of the Niśvāsamukha, or can throw some light on it.
In our preliminary edition of the relevant chapters of the Śivadharmasaṅgraha in Ap-
pendix I, we have followed the same editorial conventions as in the case of the Niśvāsa-
mukha except for the use of square and round brackets.
Symbols and Abbreviations in the Apparatus

≪ ≫ Enclosed text refer to the readings of the Śivadharmasaṅgraha.

+ + Enclosed text by plus signs refers to those letters that were added later by the same
or a different hand.
x x Letter(s) that have been written in manuscripts and cancelled later.
◊ A number of letters lost in the manuscript.
" Gap left by the scribes of the apographs.
--- Gap left by the scribe in the original manuscript.
ˉ Long dashes in the apographs.
† † The text between these sings is uninterpretable to us.
? Used when we are not certain about the reading.
[] Supplied by us.
[[]] Enclosed reading refers to the text that survives only in K.
(()) Enclosed reading refers to the text that survives only in W.
[[(())]] Enclosed reading refers to the text that survives in both K and W and is lost in N.
() The text enclosed represents the reading of K where the scribe is not certain about
the reading. This bracket is used in the manuscript itself.
⊗ The sign stands for ornamental signs in manuscripts written before or after
colophons.

conj. conjecture em. emendation

ac before correction pc after correction
f. folio cf. carried forward
r recto v verso
om. omit(s)
Sigla of the Manuscripts and the Edition Used

N National Archives, Kathmandu, NGMPP reel number is A 41/14, the NAK accession number
is 1-277 and the size of the manuscript is 50.0 x 4.0 cm. The manuscript consists of 114 folios
written in the Nepalese ‘‘Licchavi’’ script. Although the manuscript is not dated, on the basis
of paleographic evidence we can assign it, with a reasonable margin of error to 850 – 900 AD.
Both the recto and verso sides contain six (occasionally five) lines.
W Wellcome Institute, London: Wellcome Institute Sanskrit MS number I. 33, Devanagari script,
114 folios. This apograph is dated vikramasamvat 1969, which corresponds to AD 1912. Both
the recto and verso sides contain five to six lines.
K National Archives, Kathmandu, NGMPP reel number is A 159/18, and the NAK accession
number 5-2406. The text is written in Devanagari script on 114 folios 49 x 13 cm in size. Both
the recto and verso sides contain six to ten lines. The recto side of folio 104 is blank. This
apograph is dated Vikrama samvat 1982 (1925 AD).
T Tucci collection in Italy. It is written in Devanāgarī script. The MS number is 3:7:1 and the folio
size is 48.5x 9.5 cm. There are 94 folios, fols. 1, 4, 5 and 98–104 of which are missing. Both the
recto and verso sides usually contain five to six lines. We have not used this apograph as it
contains many scribal errors.
EnŸAstÇvs\EhtAyA\ EnŸAsm̀Km^;

ErcFk uvAc.
gto _h\ ṕ®‚mAfAyA\ p̀¯pAZA\ sEmD
{-tTA.
aṕ®‚˚d̂£mAñy‚˚t˚d̂´A kOt̀kAE˚vt,; 1 : 1;
a£AfFEtshúAEZ ffqFZAḿ@v‚r̃tsAm^.
n
{EmqAr⌫y –˘ –˘ –˘ –˘ –˘ –˘ –˘ –˘ –˘ –˘ ˘– ; 1 : 2;
--- [- 16 -] ---.
B [ 2 ] gv˚s®‚m̃tÅ̀ kTy mm p̂QCt,; 1 : 3;
(v\ ṽÅA s®‚fA-/AZA\ ṽdAnAÑ Evf̃qt,.
t̃n p̂QCAEm Bgv˚ỹn ṽE(s mt¡ (vm^; 1 : 4;
mt¡ uvAc.
1 The palm-leaf manuscript and apographs K and W begin with : nm, EfvAy.
Apograph T is available only from folio 2r .
2 Cf. Brahmān.d.apurān.a 1:7:180ab, 1:21:170cd and Vis.n.upurān.a 1:6:36ab:
a£AfFEtshúAEZ ffqFZAḿ@v‚r̃tsAm^.

1:1 p̀¯pAZA\ sEmD

{-tTA ] conj. ; p̀¯pA ZA sEmD̃-tTA N ; p̀¯pAEZ sEmD̃-tTA K ;
p̀¯pAZA sEm ¯ -tTA W 1:1 t˚d̂´A ] N ; tå̂´A KW 1:2 shúAEZ ffqF ] K ;
shúAZAm̂qF NW 1:2 ḿ@v‚r̃tsAm^ ] KW ; ḿ – ˘ r̃t –
˘ m^ N 1:3 Bgv˚s®‚m̃tÅ̀ ]
em. ; --- v˚sv‚m̃tÅ̀ ] N ; t v sv‚m̃tÅ̀ K ; t ⌫v(sv‚m̃tÅ̀ W 1:4 ṽdAnAÑ ]
conj. ; d̃vAnAÑ NKW
EnŸAstÇvs\EhtAyA\ 100 EnŸAsm̀Km^

f̂Z̀ v(s smAs̃n ˛v#yAEm tvAEKlm^.

n
{Emq̃ vsmAn
{-t̀ ồt\ (( s )) --- [- 5 -] ---; 1 : 5;
--- [- 16 -] ---.
--- [- 8 -] n
{Em [ 3 ] qAr⌫yvAEsEB,; 1 : 6;
t/
{v dFE"to b
}úA k̃fvñ ErcFkk.
kOt́hlAE˚vtA-s®
˜‚ Ev-my\ prm¡tA,; 1 : 7;
pr-pr\ vd˚(ỹv\ s®‚fA-/EvfArdA,.
kTMdF"A\ ˛pç̃t m̀ÆA ṽdoÄmAgmm^; 1 : 8;
n Eh ṽdA(prÑA˚yçog --- [- 6 -] ---.
--- [- 13 -] --- [ 4 ] [[ p ]] çt̃; 1 : 9;
sA∫yog-y ṽÅAsO kT\ Ev¯Z̀ñ dFE"t,.
t\ ồ(vA aAgtA, sṽ‚ ffqy, s\Eftv
}tA,; 1 : 10;
t̃ d̂´A †(vEy mAyA˚tA†d̃vdAzvn\ vnm^.
˛Ev£A-t/ t̃ s® ˜‚ b
}úAEv¯Z̀mh̃ŸrA,; 1 : 11;
sm̀dAỹn p[yAmo dF"A --- [- 6 -] ---.
--- [- 16 -] ---; 1 : 12;
--- [- 4 -] --- [ 5 ] tt-t̃ t̀ b
}úAEv¯Z̀mh̃ŸrA,.
-v-TAn˚t̀ gtA, s®
˜‚ aAâA˚dÇvA t̀ nE˚dñ; 1 : 13;
(vmǹg
}hktA‚ t̀ ffqFZA\ s®‚˛AEZnAm^.
d̃&yAyA-t̀ tTA ṕv‚mEDkAr-smEp‚t,; 1 : 14;
dF --- [- 15 -] ---.
1:6 n
{EmqAr⌫y ] em. ; --- r⌫y NW ; t qA r⌫y K 1:7 ErcFkk ] em. ; Erß
cFkk, NKW 1:8 dF"A\ ] conj. ; dF"A NKW 1:9 çog ] NK ; çogF n W
1:9 pçt̃ ] N (?); pmt̃ K ; tt̃ W 1:10 s\Eft ] em. ; sEMst NKW 1:11 b }úAß
Ev¯Z̀mh̃ŸrA, ] conj. ; b
}úAEv¯Z̀Mm‚h̃ŸrA, NW ; b
}úEv¯Z̀mh̃ŸrA, K 1:12 sm̀dAỹn
p[yAmo ] N ; sM˛dAỹn p[yAmo K ; sm̀dAỹn y-yAyo W 1:13 b }úA ] NW ;
b
}ú K 1:15 dF ] NW ; t K
EnŸAstÇvs\EhtAyA\ 101 EnŸAsm̀Km^

--- [- 16 -] ---; 1 : 15;

--- [- 16 -] ---.
[ 6 ] a-mAk\ kTy sv« b
}úAEv¯Ź t̀ dFE"tO; 1 : 16;
yTA t̃ sv‚fA-/AZA\ dF"AâAn-y ṽdkO.
tTA kTy sv‚˚t̀ sv‚â nE˚dk̃Ÿr.
(( ev\ t̃ )) --- [- 13 -] ---; 1 : 17;
ErcFk uvAc.
[ 2r ] (( kT\ v )) ÄA BṽÅ̃qAMBgvAàE˚dk̃Ÿr,.
dFE"tA-t̀ kT˚t̃ t̀ fA-/̃ _E-mE—Cvs˚mt̃; 1 : 18;
mt¡ u.
t̃ -t̀˚vE˚t yTA nE˚d\ dF"AâAn-y cAE(T‚n,.
tTA v#yAEm Ev˛
˜˚d̋ f̂Z̀¯ṽkmnAD̀nA; 1 : 19;
d̃vdAzvñ rMỹ --- [- 8 -] ---.
--- [- 16 -] ---; 1 : 20;

[ 2 ] [[ s̀ ]](( mhA )) tp zd̋A\f sv‚â Efvt̃jsA.

16 This long gap is due to considerable damage to the end of the fifth as well as the
beginning of the sixth line.
17 W, which always faithfully copies the manuscript, hints only at the loss of two
pādas of a verse. We have accepted this since in other cases too, the last line does not
run right up to the end of the leaf of the mansuscript.
20 Cf. Guhyasūtra 16:1–2b:
d̃vdAzvñ rMỹ ffqy, s\Eftv
}tA,.
n˚dFfm̀ps\gMy ˛EZp(y m̀h̀m̀‚h̀,;
Uc̀-t̃ ffqy, sṽ‚ -t̀(vA nE˚d\ EfvA(mjm^.

1:16 kTy sv« ] K ; kTy s®‚ N ; kTy, sv‚ W 1:17 sv‚â nE˚dk̃Ÿr ] N ; sß
v‚â nE˚dk̃Ÿr, K ; sv‚âo nE˚dk̃Ÿr, W 1:18 ErcFk uvAc ] conj. ; om. NKW
1:18 kT\ vÄA BṽÅ̃qAm^ ] em. ; --- Ä BṽÅ̃qAm^ N ; s BṽÅ̃qA\ K ; kT\ vÄA
sṽÅ̃qAn^ W 1:18 s˚mt̃ ] conj. ; sMmt̃ NKW 1:19 tTA ] NK ; t̃qA\ W
1:21 s̀mhAtp ] em. ; ---tp N ; s̀mhA\tp K ; tmhAtp W
EnŸAstÇvs\EhtAyA\ 102 EnŸAsm̀Km^

d̃&yAf¨rs\vAd\ ồtMṕ®‚˚(vyAnG; 1 : 21;

s\sAroEQCEÅkrZ\ sv‚âAnAm̂toÅmm^.
dF"AmA/̃Z kETt\ EfṽnAEfvhAErZA; 1 : 22;
(v(˛sAdAçTA s® ˜‚ m̀Qy˚t̃ ffEqsÅmA,.
tTA k̀z [[ ˛sA ]] dA vA k̀ ? --- [- 7 -] ---; 1 : 23;
--- [- 13 -] --- [ 3 ] !EpZ̃.
nm-t̃ f́lh-tAy ìy"Ay ffEqsMBṽ; 1 : 24;
tp,K̃EdtgA/Ay uàr-v ˛sAdt,.
nA˚y-/AtA Bṽå̃v (vd̂t̃ nE˚dk̃Ÿr; 1 : 25;
nE˚dk̃Ÿr uvAc.
f̂⌫v˚t̀ ffqy-sṽ‚ pÑDA y(˛kFEt‚tm^.
lOEkk\ v{EdkÑ
{v tTA@yAE(mkm̃v c; 1 : 26;
a [[ EtmAg« c m˚/AHy\ ]] --- [- 8 -] ---.
dFE"tA n [ 4 ] E˚dnA sṽ‚ En®A‚Z̃ yoEjtA, pr̃; 1 : 27;
EvçAEBkAE∞ZñA˚ỹ EvçAyA\ t̃ t̀ yoEjtA,.
dF"Ey(vA yTA˚yAyM˛vÄ̀m̀pcám̃; 1 : 28;
mhAd̃&yA yTA p̂£-s®‚d̀,Khro hr,.
tTA v#yAEm Ev˛
˜˚d̋A, ˛EZp(y Efv\ f̀Ec,; 1 : 29;
27 Cf. Pūrvakāmika 1:17c–1:18b:
lOEkk\ v
{Edk\ c
{v tTA@yAE(mkm̃v c.
aEtmAg« c m˚/AHy\ t˚/m̃tdñkDA;

1:21 ṕv‚˚(vyAnG ] NK ; ṕ®« ¯ yonG W 1:22 âAnAm̂toÅmm^ ] em. ; âAnAm̂toß

tmm^ NW ; âAnAm̂topmm^ K 1:23 (v(˛sAdAd^ ] K ; (v(˛sAdA NW 1:23 ˛sAdA
vA k̀ ] conj. ; --- dA vA k̀ ? N ; ˛sAdA t K ; ¯ dA vA t W 1:24 !EpZ̃ ]
K ; ---EpZ̃ N ; !EpZA\ W 1:24 ffEqsMBṽ ] N ; ffEqsMB̀ṽ K ; ffEqsMBv W
1:25 ˛sAdt, ] KW ; ˛sAdt N 1:27 aEtmAg« c m˚/AHy\ ] em. ; a--- N ; aß
EtmAg‚ñ m˚/AHy\ K ; atomA‘g‚Ñ m˚/AHy W 1:27 dFE"tA nE˚dnA ] conj. ; ---
E˚dnA NKW 1:29 hr, ] K ; h, NW
EnŸAstÇvs\EhtAyA\ 103 EnŸAsm̀Km^

˛ZMy EfrsA d̃vÑ˚d̋Aà‚k̂tf̃K [[(( rm^ ))]] .

ḿE‚ k̂(vAÒEl\ BÅA -to/m̃vm̀ [ 5 ] dFrỹt^; 1 : 30;

sgZAy nm-t̀<y\ spŒFk nmo _-t̀ t̃.

sdAEfv nm-t̃ _-t̀ prmA(m Efṽ nm,; 1 : 31;

E"EtàA‚ryt̃ lokA\•okA, E"EtmyA, -m̂tA,.

32 Cf. Prayogamañjarı̄ 1:18↵:
tAn£ḿtF‚rT ḿEt‚pA\ñ s¨S=y s\ṕ>y yTAám̃Z.
m˚/
{rmFEB, ˛EZp(y ṕv« s˚toqỹd\f̀kB́qZAç
{,; 18;
E"Etv{‚ DAy‚t̃ lokAn^ lokA, E"EtmyA, -m̂tA,.
sv‚g\ E"Et!p\ t̃ E"Etḿt̃‚ nmo-t̀ t̃; 19;
aE‘nv
{‚ DAy‚t̃ lokAn^ lokAñAE‘nmyA, -m̂tA,.
sv‚gÑAE‘n!p\ t̃ aE‘nḿt̃‚ nmo-t̀ t̃; 20;
yâo v{ DAy‚t̃ lokAn^ lokA yâmyA, -m̂tA,.
sv‚g\ yâ!p\ t̃ yâḿt̃‚ nmo-t̀ t̃; 21;
śyo‚ DAryt̃ lokAn^ lokA, śy‚myA, -m̂tA,.
sv‚g\ śy‚!p\ t̃ śy‚ḿt̃‚ nmo-t̀ t̃; 22;
jl\ v{ DAy‚t̃ lokAn^ lokA jlmyA, -m̂tA,.
sv‚g\ jl!p\ t̃ jlḿt̃‚ nmo-t̀ t̃; 23;
vAỳv
{‚ DAy‚t̃ lokAn^ lokA vAỳmyA, -m̂tA,.
sv‚g\ vAỳ!p\ t̃ vAỳḿt̃‚ nmo-t̀ t̃; 24;
somo DAryt̃ lokAn^ lokA, sommyA, -m̂tA,.
sv‚g\ som!p\ t̃ somḿt̃‚ nmo-t̀ t̃; 25;
aAkAfo DAy‚t̃ lokAn^ lokA aAkAfmyA, -m̂tA,.
aAkAf\ sv‚g\ !p\ ḿ(yA‚kAf nmo-t̀ t̃; 26;
"mAE‘nyjmAnAk‚vArFrZEnfAkrA,.
&yomA˚tA ḿt‚yo ù̃tA EnEd‚£AE-/jg(pt̃,; 27;
fvo‚ zd̋, pf̀pEtrFfAno Bv ev c.
tT
{vog
}o mhAd̃vo BFmA˚tA ḿEt‚pA, -m̂tA,; 28;

1:30 f̃Krm^ ] K ; f̃K--- N ; f̃qrm^ W 1:30 ḿE‚ k̂(vAÒEl\ BÅA -to/m̃ß

vm̀dFrỹt^ ] conj. ; --- ỹt^ N ; ḿE‚ k̂ t dFrỹt^ KW 1:31 -t̀ ] K ; t̀ NW
1:31 Efṽ nm, ] em. ; Efṽ nm, N ; Efv nm, KW 1:32 lokA\•okA, E"EtmyA, ]
K ; lokA•okA, E"EtmyA, Npc W ; lokA•okA, E"EtmyA Nac
EnŸAstÇvs\EhtAyA\ 104 EnŸAsm̀Km^

sv‚g\ E"Et!p˚t̀ E"EtḿEÅ‚ nmo _-t̀ t̃; 1 : 32;

jl˚DAryt̃ lokA\•okA jlmyA, -m̂ [[(( tA, ))]] .
[[ sv‚g\ j ]] l!p˚t̀ jlḿEÅ‚ nmo _-t̀ t̃; 1 : 33;

[[ vAỳDA‚ryt̃ lokA\ [ 6 ] •okA vAỳmyA, -m̂ ]] tA,.

sv‚g\ vAỳ!p˚t̀ vAỳḿEÅ‚ nmo_-t̀ t̃; 1 : 34;
aE‘nàA‚ryt̃ lokA\•okA aE‘nmyA, -m̂tA,.
sv‚gmE‘n!p\ t̀ aE‘nḿEÅ‚ nmo _-t̀ t̃; 1 : 35;
aA(mA yjEt yâAEn lokA yâmyA, -m̂ [[(( tA, ))]] .
[[(( sv‚g\ yâ!p\ t̀ yâḿEt‚ nmo _-t̀ t̃ ))]] ; 1 : 36;

[[ aAkAf\ DAryt̃ lokA\•okA [ 2v ] &yommyA, -m̂tA,; ]]

aAkAf\ sv‚g\ !p\ ḿ(yA‚ [[(( kAf nmo _-t̀ ))]] t̃; 1 : 37;
somo DAryt̃ lokA\•okA, sommyA, -m̂tA,.
sv‚g\ som!p\ t̀ somḿEÅ‚ nmo _-t̀ t̃; 1 : 38;
ś [[(( yo‚ DAryt̃ lokA\•okA, śy‚myA, -m̂tA,.
sv‚g\ śy‚!p\ t̀ śy‚ḿEÅ‚ nmo _-t̀ t̃ ))]] ; 1 : 39;
1:32 E"EtḿEÅ‚ nmo ] N ; E"EtḿEt‚n‚mo KW 1:33 lokA\•okA jlmyA, -m̂tA, ]
K ; lokA•okA jlmyA -m̂--- N ; lokA•okA jAlmyA -m̂tA, W 1:33 sv‚g\
jl!p˚t̀ jlḿEÅ‚ nmo _-t̀ t̃ ] em. ; sv‚g\ jl!p˚t̀ jlḿEÅ‚r^ nmo _-t̀ t̃ ]
K ; ---l!p˚t̀ jl--- N ; t f\ jAl!p\ t̀ jAl t W 1:34 vAỳDA‚ryt̃ lokA\•okA
vAỳmyA, -m̂tA, ] K ; ---tA, N ; t -m̂tA, W 1:34 vAỳḿEt‚ nmo_-t̀ t̃ ] W ;
vAỳḿEt‚ nmos^ --- N ; vAỳḿEt‚r^ nmo_-t̀ t̃ K 1:35 lokA\•okA ] K ; lokA•oß
kA NW 1:35 aE‘nḿEÅ‚ ] NW ; aE‘nḿEÅ‚r^ K 1:36 -m̂tA, ] KW ; -m̂ --- N
1:36 sv‚g\ yâ!p\ t̀ yâḿEt‚ nmo _-t̀ t̃ ] W ; --- N ; sv‚g\ yâ!p\ t̀ yâḿEt‚n‚mo
_-t̀ t̃ K 1:37 aAkAf\ DAryt̃ lokA\•okA &yommyA, -m̂tA, ] K ; --- N ; aAkAf
W 1:37 aAkAf\ sv‚g\ !p\ ḿ(yA‚kAf ] K ; aAkAf sv‚g !pMḿÇyA‚ – ˘–˘ N (tops
missing in N) ; kAf\ aAkAf sv‚g !pMḿÇyA‚kAf\ W 1:38 lokA\•okA, sommyA, ]
K ; lokA•okA somyA, N ; lokA•okA sommyA, W 1:38 sv‚g\ som!p\ t̀ soß
mḿEÅ‚ nmo _-t̀ t̃ ] N ; sv‚g\ som!p\ t̀ somḿEÅ‚r^ nmo _-t̀ t̃ K ; sv‚gsom!p\
t̀ somḿEÅ‚ nmo _-t̀ t̃ W 1:39 lokA\•okA, śy‚myA, ] K ; --- lokA śy‚ m ---
N ; lokA•okA, W 1:39 sv‚g\ ] K ; --- N ; sv‚g W 1:39 śy‚ḿEÅ‚ ] em. ; ---
N ; śy‚ḿEÅ‚r^ K ; śy‚!p W
EnŸAstÇvs\EhtAyA\ 105 EnŸAsm̀Km^

a£ḿEÅ‚ --- [- 12 -] ---.

[ 2 ] [[(( añ ))]] n s(yvAÈ̃n s\sArAd̀àr-v mAm^; 1 : 40;

a£ḿEÅ‚Emd\ -to/\ y, pW̃(stt\ f̀Ec,.

s®‚pApEvEnMm̀‚Ä, EfvsAyo>ytAMv }j̃t^; 1 : 41;

d̃&ỳvAc.
anAEdEnDno d̃vo ùjm"rm&yy,.
sv‚g-sv‚!po _Es sv‚âñ
{kkArZ,; 1 : 42;

ú£A DÅA‚ c hÅA‚ c prm̃§F mh̃ [[(( Ÿr, ))]] .

--- [- 11 -] --- [ 3 ] [[ g ]] EtzÅmA; 1 : 43;

(vAmAEô(y gtA-sṽ‚ EsEàm̂Eqs̀rAs̀rA,.

nAgg˚D®‚y"Añ EpfAcA=srrA"sA,; 1 : 44;

(v(˛sAdAír\ lN@vA áFX˚t̃ c gEt¡tA,.

ap̀nB‚vEnvA‚Z\ yã(vA n EnvÅ‚t̃; 1 : 45;

ah\ Eh foks\tØA˚d̂´A lokA˚s̀pFEXtAn^.

p[yAEm pErvÅ‚˚t\ [[(( kAlcá\ s̀dA )) zZm^ ]] ; 1 : 46;

[- 3 -] --- d̃v d̃ṽf lokAǹg

--- }hkArZAt^.
yTA m̀QyE˚t t̃ mÇyA‚ j˚mm̂(ỳjrAEdEB,; 1 : 47;

"`Å̂¯ZAfFtto¯Z̃n kAmáoDBỹn c.
i£AnA\ Ev˛yog
{ñ sv‚rogsmAv̂tA,; 1 : 48;
1:40 a£ḿEÅ‚ ] conj. ; --- N ; a£ḿ K ; a£ś ; W 1:40 mAm^ ] NK ; mA W
1:41 -to/\ ] KW ; -/o/\ N 1:41 sAyo>ytAm^ ] NW ; sAỳ>ytA\ K 1:42 d̃vo
ùjm"r ] NK ; vA – ˘ jAm"r W 1:43 ú£A DÅA‚ c ] conj. ; ú£A --- N ; ú£A
pAtA c K ; ô£A kÅA‚ c W 1:43 prm̃§F ] conj. ; prEm£o NK ; prEm£A W
1:44 (vAmAEô(y ] K ; (vmAf̂(y NW 1:46 s̀pFEXtAn^ ] N ; ˛pFEXtAn^ K ; apFß
EXtAn^ W 1:46 pErvÅ‚˚tm^ ] conj. ; pErvÅ‚˚t – ˘ N ; pErvÅ‚˚t̃ K ; pErvÅ‚˚t̀
W 1:47 d̃vd̃ṽf ] conj. ; ---d̃ṽf N ; k̃nopAỹn d̃ṽf K ; tvd̃vs W 1:48 "`ß
Å̂¯ZAfFtto¯Z̃n ] N ; "`X^t̂¯ZAfFtto¯Z̃n K ; "`Å̂¯ZAsFtto¯ZAn W 1:48 i£AnA\
Ev˛yog{ñ ] conj. ; i£AnA\ EvE˛y{Eà‚(y\ NKW
EnŸAstÇvs\EhtAyA\ 106 EnŸAsm̀Km^

anATAfrZA d̃v dMBmAyAsmE˚vtA,.

prEh\sArtA d̀£A /AEh tA˚prm̃Ÿr; 1 : 49;
kTm̃t̃ d̀rAcArA, f̀è˚t̃ --- [- 5 -] --- .
[ 5 ] [[ ỹno ]] pAỹn d̃ṽf td̀pAy\ vd-v m̃; 1 : 50;
IŸr uvAc.
pÑ úotA myA HyAtA lokAnA\ EhtkAMyyA.
tA˚˛v#yAEm svA«-t̀ f̂Z̀¯vvEhtA E˛ỹ; 1 : 51;
-v‘gA‚pv‘g‚h̃toñ tEàboD yTAT‚t,.
lOEkk\ sM˛v#yAEm ỹn -vg« v
}jE˚t t̃; 1 : 52;
ḱpvApFĝhoçAn --- [- 8 -] ---.
--- [- 12 -] --- [ 6 ] T m⌫XpA,.
dAntFTo‚pvAsAEn v
}tAEn EnymAEn c; 1 : 53;
B#yAB#yprFhArÒphom˚tTAc‚nm^.
jlAE‘nB̂g̀pAto Eh tTAnfnm̃v c; 1 : 54;
EvçmAnEnv̂EÅñ g̀zv̂àAEBṕjnm^.
lOEkk\ kETt\ ù̃tí
{EdkÑAt̀rA [[(( ômm^ ))]] ; 1 : 55;
--- [- 16 -] ---.
--- [- 6 -] ---. [ 3r ] [[(( ˛oÄA ))]] lokAtFtA mhAv
}tA,.
m˚/AHyAñ tTA f
{vA ato _˚ỹ k̀pT̃ E-TtA,; 1 : 56;
d̃&ỳvAc.
1:49 dMBmAyAsmE˚vtA, ] K ; dMBmAyAs --- E˚vtA, N ; d ¯ mAyAs ¯ E-TtA,
W 1:49 d̀£A ] NKac W ; d̀£A+,+ K 1:49 tAn^ ] em. ; mA\ NKW 1:50 kTm̃t̃
d̀rAcArA, f̀è˚t̃ ] conj. ; --- N ; kTm̃t̃ d̀rAcArA t K ; kTm̃t̃ d̀rAcArA m̀à t
W 1:50 ỹnopAỹn ] K ; ---pAỹn N ; tKog̃ỹn W ? 1:51 uvAc ] K ; u NW
1:51 f̂Z̀¯vvEhtA E˛ỹ ] N ; f̂Z̀¯vAvEhtA E˛ỹ K ; f̂Z̀¯vṽEhtA E˛y W 1:52 lOß
Ekk\ ] K ; loEkk\ NW 1:53 ḱpvApFĝhoçAn ] conj. Sanderson ; ḱpvA ˘ – ĝhAho
--- N ; t K ; k̀p t mAlyAn W 1:53 T m⌫XpA, ] W ; --- m⌫XpA, N ; t TA
K 1:54 anfnm^ ] NK ; ansnm^ W 1:55 cAt̀rAômm^ ] K ; cAt̀rA--- N ;
cA˚trAômm^ W 1:56 k̀pT̃ ] NW ; k̀pET K
EnŸAstÇvs\EhtAyA\ 107 EnŸAsm̀Km^

pÑ úotA-(vyA d̃v śEctA n t̀ vEõ‚tA,.

tA\-t̀ Ev-trto m̃ _ç ˛sAdAíÄ̀mh‚Es; 1 : 57;
IŸr uvAc.
u(pAn\ k̀zt̃ y-t̀ pApA(mA d̀£c̃ts,.
s EvD́y --- Ept̂EB-sh modt̃; 1 : 58;
⌧p̀¯kEr⌫yAñ y, ktA‚ Edv\ v
}j̃Eí [ 2 ] kSmq,.
k̀l
{-t̀ sØEBỳ‚Äo yAv(kFEÅ‚n‚ n[yt̃; 1 : 59;
ĝh˚d̋&ysmop̃t¨ˆ (vA Ev˛Ay yo dd̃t^.
t-y h̃mmyE˚d&y¡ˆh\ -v‘g̃‚ ˛jAyt̃; 1 : 60;
uçAn¨` zt̃ y-t̀ d̃vd̃v-y cAlỹ.
t-y p̀⌫yPl\ yÅ(p̀¯p̃ p̀¯p̃ EnboD m̃; 1 : 61;
dfsOvEZ‚k\ p̀¯p\ mAlA l"
˜Z s\EmtA.
koEVmA‚lA⌧ft̃nAh̀rn˚t\ El\g ṕ [ 3 ] rZ̃; 1 : 62;
ev¨` ®‚E˚t ỹ En(y˚t̃ gZA mm cA"yA,.
n t̃qAMmÇy‚BAvo _E-t kSpkoEVft {rEp; 1 : 63;
58 Niśvāsamukha 1:58–1:63 is parallel with Śivadharmasaṅgraha 5:15–5:20.

1:57 (vyA ] NW ; c yA K 1:57 tA\-t̀ ] NW ; tA-t̀ K 1:58 uvAc ] K ; u

NW 1:58 u(pAn\ k̀zt̃ y-t̀ ] NKac ; uçAn\ k̀zt̃ y-t̀ Kpc ; u(pAn k̀zt̃ y-t̀
W ; udpAn\ t̀ y, k̀yA‚t^ ŚiDhaSaṅ 1:58 pApA(mA ] KW , ŚiDhaSaṅ ; --- pA(mA N
1:58 s EvD́y ] conj. ; s EvD́ --- NKW ; EvD́y pAps\GAt\ ŚiDhaSaṅ 1:58 Epß
t̂EB-sh modt̃ ] W , ŚiDhaSaṅ ; --- NK 1:59 p̀¯kEr⌫yAñ y, ktA‚ ] ŚiDhaSaṅ ;
--- NKW 1:59 Edv\ v}j̃EíkSmq, ] conj. ; --- Smq, NK ; t kSmq, W ; modß
t̃ EdEv fávt^ ŚiDhaSaṅ 1:59 k̀l {-t̀ ] NW ; k̀l{ñ KŚiDhaSaṅ 1:59 n[yt̃ ]
NKW ; n[yEt ŚiDhaSaṅ 1:60 k̂(vA Ev˛Ay yo dd̃t^ ] NKW ; dçAEí˛Ay yo nr,
ŚiDhaSaṅ 1:61 cAlỹ ] NKW ; m\Edr̃ ŚiDhaSaṅ 1:61 p̀⌫yPl\ yÅt^ ] NKW ;
t-y dAnPl\ yÅt^ ŚiDhaSaṅ 1:61 p̀¯p̃ p̀¯p̃ ] KW , ŚiDhaSaṅ ; ---¯p̃ p̀¯p̃ N
1:62 dfsOvEZ‚k\ ] ŚiDhaSaṅ ; lssOvEZ‚k\ N ; ls(sOvEZ‚k\ K ; lssOvZ‚k\ W
1:62 mAlA l" ˜Z s\EmtA ] KW , ŚiDhaSaṅ ; mAlA l" ˜ --- N 1:62 koEVmA‚lAfß
t̃nAh̀rn˚t\ El\gṕrZ̃ ] ŚiDhaSaṅ ; --- rZ̃ N ; koEV trZ̃ K ; koEVmAlA t rZ̃ W
1:63 BAvo _E-t ] NKW ; BAvo Eh ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 108 EnŸAsm̀Km^

ev\ ồtMmyA ṕ®‚˚d̃&yA\ kTyto hrAt^.

t(s®‚¨ETt˚t̀<y\ y(Pl\ El¡ṕrZ̃; 1 : 64;

ffqy Uc̀,.
p̂QCE˚t ffqyo BFtA-s\sArBypFEXtA,.
t̀¯yt̃ c kT˚d̃v aEc‚t-y c ⌧Ek\ Plm^ ; 1 : 65;

⌧"FrA>yd ED [ 4 ] toỹn ÜAEpt-y c EkMPlm^.

p̀¯pAZAÑ
{v s®
˜‚qA\ g˚DD́p-y Ek\ Plm^; 1 : 66;

v-/Al¨Arn
{ṽç@vjAdf‚EvtAnk{,.
dFpQC/Pl\ b́
}Eh gojAEvmEhqFq̀ c; 1 : 67;

aŸdE˚t˛dAn-y dAsFdAs-y y(Plm^.

s˚mAj‚ñ Pl\ Ek\ -yAÅTA c
{vopl̃pñ; 1 : 68;

gFtn̂(yPl\ b́}Eh t˚/F⌧vAçPlÑ yt^ .

[ 5 ] jAgr-y Pl\ b́
}Eh k̂¯ZA£Emct̀å‚fF; 1 : 69;

upvAs-y y(p̀⌫y\ d̃vd̃vAEôt-y c.

64 Cf. Śivadharmasaṅgraha 5:134ab: ồtm̃tt^ myA Ev˛A d̃&y

{ kTyto hrAt^.
65 Niśvāsamukha 1:65–1:87 is parallel with Śivadharmasaṅgraha 5:21–5:43.

1:64 ṕrZ̃ ] conj. Sanderson ; ṕjñ NKW 1:65 p̂QCE˚t ] KW , ŚiDhaSaṅ ; pß

QCE˚t W 1:65 pFEXtA, ] NKW ; Ev§lA, ŚiDhaSaṅ 1:65 aEc‚t-y c Ek\
Plm^ ] ŚiDhaSaṅ ; --- N ; aEc‚t-y c dA t K ; aEc‚t-y c p t W 1:66 "Fß
rA>ydEDtoỹn ] ŚiDhaSaṅ ; --- toỹn N ; ( pÑg&ỹn ) toỹn K ; t EDtoỹn W
1:66 c ] K , ŚiDhaSaṅ ; om. NW 1:66 g˚DD́p-y ] K , ŚiDhaSaṅ ; g˚DAD́p-y
NW 1:67 ṽç ] KW ; ṽç̃ N ; ṽç {r^ ŚiDhaSaṅ 1:67 dFpQC/Pl\ b́ }Eh goß
jAEv ] K ; dFpQC/Pl\ b́ }Eh g
{jAEv NW ; Ek\ Pl\ QC/dFp {ñ gvAEd ŚiDhaSaṅ
1:68 aŸdE˚t˛dAn-y ] NKW ; ajvArZdAn-y ŚiDhaSaṅ 1:69 gFtn̂(yPl\ b́ }ß
Eh ] KW , ŚiDhaSaṅ ; gFtn̂(y --- N 1:69 t˚/FvAçPlÑ yt^ ] ŚiDhaSaṅ ; ---
N ; t\/F t K ; t˚/ t W 1:69 jAgr-y Pl\ b́ }Eh k̂¯ZA£Emct̀d‚fF ] em. ; ---
r-y Pl\ b́}Eh k̂¯ZA£Emct̀å‚fF N ; t r-y Pl\ b́ }Eh k̂¯ZA£mFct̀å‚fF K ; jAgrß
-y Pl\ b́}Eh k̂¯ZA£Emct̀å‚sF Wk̂¯ZA£MyA\ ct̀d‚[yA\ jAgr-y Pl\ vd ŚiDhaSaṅ
1:70 Eôt-y c ] K ; f̂t-y c NW ; Eôt-y t̀ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 109 EnŸAsm̀Km^

et(sv« smAHyAEh upsàA, -m t̃ vym^; 1 : 70;

n˚dFf u.
ft\ s˚mAj‚ñ p̀⌫y\ shúm̀pl̃pñ.
En¯kAZAM˛AÙ̀yAÎ
{v EfvBEÄsmE˚vt,; 1 : 71;
upEl=y EfvAgAr\ f̀EcB́‚(vA smAEht,.
⌧ac‚ỹ(stt\ d̃v\ [ 6 ] EfvdF"AEvvEj‚t,; 1 : 72;
p/p̀¯pPl{ñ{v dED"FrĜtAEdEB,.
pEv/
{B‚EÄṕt
{ñ y, ṕjyEt En(yf,; 1 : 73;
v-/n
{ṽçQC/
{ñ @vjAdf‚EvtAnk
{,.
G⌫VAcAmrdAm
{ñ al\kArodk̃n c; 1 : 74;
⌧s̀võ‚mEZv-/
{ñ g˚DD́popl̃pn
{,.
gFtvAEd/n̂Å
{ñ h̀å̀¨Ar-tṽn c; 1 : 75;

[ 3v ] v#yAEm s®‚m̃v˚t̀ apErâAtkArZ̃.

k̃vlA\ BEÄmApàA, f̂Z̀@v\ ṕjnA(Plm^; 1 : 76;
1:70 upsàA, -m ] ŚiDhaSaṅ ; upsàA -ms^ N ; upsàA -m KW 1:71 n˚dFf u ]
NKW ; nE˚dk̃Ÿr uvAc ŚiDhaSaṅ 1:71 p̀⌫y\ ] NKW ; dAn\ ŚiDhaSaṅ 1:71 Enß
¯kAZA\ ˛AÙ̀yAÎ {v ] NW ; En¯kAZ\ ˛AÙ̀yAd̃v K ; En¯kAZA\ ˛AÙ̀yA(p̀⌫y\ ŚiDhaSaṅ
1:71 BEÄsmE˚vt, ] KW ; BEÄ --- N ; BÅA smE˚vt, ŚiDhaSaṅ 1:72 uß
pEl=y EfvAgAr\ f̀EcB́‚(vA smAEht, ] K ; --- N ; t El=y EfvAgAr\ f̀EcB́(vA
smAEht, W ; upEl=y EfvAgAr\ f̀cFB́y smAEht, ŚiDhaSaṅ 1:72 ac‚ỹ(stt\
d̃v\ ] ŚiDhaSaṅ ; --- NKW 1:72 EfvdF"AEvvEj‚t, ] W ; --- E – ˘ –˘ Ej‚t, N ;
s®‚dF"AEdvEj‚t, K ; âAndF"AEvvEj‚t, ŚiDhaSaṅ 1:73 pEv/ {B‚EÄṕt
{ñ ] NKW ;
EvEc/ {B‚EÄṕt{ñ ŚiDhaSaṅ 1:74 v-/ ] NKW ; y-t̀ ŚiDhaSaṅ 1:74 dAm {ß
ñ al\kArodk̃n c ] KW ; dAm {ñ --- N ; dAñn al¨ArOdñn vA ŚiDhaSaṅ
1:75 s̀võ‚mEZv-/ {ñ g˚DD́popl̃pn{,. ] ŚiDhaSaṅ ; --- NKW 1:75 gFtvAEd/n̂ß
Å{ñ h̀å̀¨Ar-tṽn c ] ŚiDhaSaṅ ; --- NKW 1:76 v#yAEm s®‚m̃v˚t̀ ] ŚiDhaSaṅ ;
--- N ; t / K ; t t˚t̀ W 1:76 apErâAtkArZ̃ ] KW ŚiDhaSaṅ ; --- âAtkArZ̃
N 1:76 k̃vlA\ BEÄmApàA, ] conj. ; k̃vlA BEÄmApàA N ; k̃vlA\ BEÄmApà K ;
vlA BEÄmApào W ; k̃vlMBEÄmApà̃ ŚiDhaSaṅ 1:76 f̂Z̀@v\ ṕjnA(Plm^ ] conj. ;
f̂Z̀ v ? ṕjnA P –˘ m^ N ; f̂Z̀¯v\ ṕjnA(Plm^ K ; f̂Z̀@v\ ṕjnA\ Plm^ W ; f̂Z̀@v\
ṕjñ Plm^ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 110 EnŸAsm̀Km^

toỹn ÜApỹE•¡\ g˚DEd‘D̃n c

{v Eh.
ekrA/̃Z m̀Qy˚t̃ mAnsA⌧E(kESbqAàrA,; 1 : 77;

dfrA/A(kAEyk̃n mhApAp̃n p"t,.

mAs̃n -vg‚mAÙoEt aNdAãAZ̃ŸrF\ gEtm^; 1 : 78;

ìyNd̃n Ept̂tA\ yAEt pÑEB, k̀lm̀ àr̃ [ 2 ] t^.

EíqÖAdFfsAyo>y\ yAv>jFv\ EfvMv
}j̃t^; 1 : 79;

s̀dA ÜApỹE•¡¨ˆ ¯ZA£Emct̀d‚fF.

yAv>jFvk̂tA(pApA˚m̀Qyt̃ nA/ s\fy,; 1 : 80;

stt\ ÜApỹç-t̀ mAsm̃k\ f̀Ecà‚r,.

˛(yh\ át̀mAÙoEt EBà̃ d̃h̃ EfvAlym^; 1 : 81;

q⌫mAs\ ÜApỹç-t̀ s gZñoÅmo Bṽt^.

⌧aNdÜA ñn [ 3 ] Eptr-t-y yAE˚t EfvAlym^; 1 : 82;

ìyNd̃n zd̋sAyo>y\ íAdfANd

{, -vk¨` lm^.
Ĝt̃n ÜApỹE•¡m̃kAh\ yEd mAnv,; 1 : 83;

1:77 toỹn ÜApỹE•¡\ · · ·k̀lm̀àr̃t^ ] N , ŚiDhaSaṅ ; --- K ; toỹn ÜApỹE•\g\ g˚Dß

Ed –˘ n cv Eh W 1:77 ekrA/̃Z m̀Qy˚t̃ mAnsAE(kESbqAàrA, ] ŚiDhaSaṅ ; ---
NK ; ekrA/̃Z m̀Qy˚t̃ mAnsA t W 1:79 ìyNd̃n Ept̂tA\ yAEt pÑEB, k̀lm̀àr̃t^ ]
ŚiDhaSaṅ ; --- t^ NK ; t àr̃t^ W 1:79 EíqÖAdFfsAyo>y\ ] NK ; EíqÖAEdsß
sAyo>y\ W ; EíqÖ {rFfsAỳ>y\ ŚiDhaSaṅ 1:79 v}j̃t^ ] NKW ; Evf̃t^ ŚiDhaSaṅ
1:80 s̀dA ÜApỹE•¡¨ˆ ¯ZA£Emct̀å‚fF ] em. ; s̀dA ÜApỹE•¡¨ˆ ¯ZA£Emct̀d‚fFm^
N ; s̀dA ÜApỹE•¡¨ˆ ¯ZA£mFct̀d‚fFm^ K ; s̀dA ÜApỹE•¡¨ˆ ¯ZA£Emct̀d‚fFm^ W ;
k̂¯ZA£MyAÑt̀d‚[yA\ yo dA ÜApỹEQCvm^ ŚiDhaSaṅ 1:80 k̂tA(pApA˚m̀ ] NKW ;
k̂t{, pAp {m̀‚ ŚiDhaSaṅ 1:81 stt\ ] NKW ; ˛(yh\ ŚiDhaSaṅ 1:81 ˛(yh\ áß
t̀mAÙoEt EBà̃ d̃h̃ EfvAlym^ ] KW ; ˛(y – ˘ –
˘ –
˘ –
˘ – ˘ Et EB –˘ --- N ; át́nA\
PlmAÙoEt EBà̃ d̃h̃ s̀rAlym^ ŚiDhaSaṅ 1:82 q⌫mAs\ ÜApỹç-t̀ ] ŚiDhaSaṅ ;
--- N ; q⌫mAs\ ÜApỹ y-t̀ K ; q⌫mAs ÜApỹç-t̀ W 1:82 s gZñoÅmo Bṽt^ ]
conj. ; --- N ; s gZño t KW ; s̀rAZA\ coÅmo Bṽt^ ŚiDhaSaṅ 1:82 aNdÜAñn ]
ŚiDhaSaṅ ; --- NK ; t ñn W 1:82 EfvAlym^ ] NKW ; s̀rAlym^ ŚiDhaSaṅ
1:83 sAyo>y\ ] K ŚiDhaSaṅ ; sAyo>y NW 1:83 -vk¨` lm^ ] NKW ; k̀l {,
-vym^ ŚiDhaSaṅ 1:83 kAh\ yEd ] NW ; kAhmEp KŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 111 EnŸAsm̀Km^

d‘@vA t̀ s®‚pApAEn aŸm̃DPl\ lB̃t^.

dfrA/A(-v‘g‚EtMmA‚sAãAZ̃ŸrF¡Etm^; 1 : 84;

nrk-TAñ Eptr uà̂tA-t̀ n s\fy,.

q⌫mAs\ ⌧ÜApỹç-t̀ En(y\ cAB‘n [ 4 ] yogt,; 1 : 85;

t-yAEp Eptro yAE˚t En(y\ gAZ̃ŸrF¡Etm^.

EírNd̃n
{v sAyo>y\ gQCt̃ Ept̂EB-sh; 1 : 86;

ĜtÜAnA(pràAE-t yoàr̃(k̀lsØkm^.
E/ñ/A, f́lh-tAñ v̂qA¨Añ˚d̋f̃KrA,; 1 : 87;

"Fr̃Z ÜApỹE•¡\ k̂¯ZA£Emct̀d‚fF.

yAv>jFvk̂tA(pApA˚m̀Qyt̃ nA/ s\fy,; 1 : 88;

[ 5 ] mAs
{k\ [[(( ÜAp ))]] ỹç-t̀ sv‚pApsmE˚vt,.
m̀Qyt̃ t{-t̀ pAp
{-t̀ EfvsAyo>ytA\ v }j̃t^; 1 : 89;

q⌫mAsA˚ÜApỹç-t̀ s gZñoÅmo Bṽt^.

aNdÜAñn t-y{v uàr̃(k̀lsØkm^; 1 : 90;

ìyNd̃n zd̋sAyo>ym^ †uàr̃Z EfvA(mkm^†.

íAdfANdA˚Üỹç-t̀ stt\ BEÄs\ỳt,; 1 : 91;

1:84 m̃DPl\ lB̃t^ ] NKW ; m̃DmvAÙ̀yAt^ ŚiDhaSaṅ 1:84 -v‘g‚EtMmA‚ ] NW

(unmetrical) ; -vg‚Et\ mA K (unmetrical) ; -v‘g‚gEtm^ ŚiDhaSaṅ 1:85 nrkß
-TAñ Eptr uà̂tA-t̀ n s\fy, ] NW ; nrk-TA-t̀ Eptr uà̂tA-t̀ n s\fy, K ;
Ept‹àrkgt‚-TAǹàr(yEvkSpt, ŚiDhaSaṅ 1:85 q⌫mAs\ ÜApỹç-t̀ En(y\ cAß
B‘nyogt, ] ŚiDhaSaṅ ; --- yogt, N ; q⌫mAs tyogt, KW 1:86 sAyo>y\ ]
NKW ; sAỳ>y\ ŚiDhaSaṅ 1:86 gQCt̃ ] NKW ; v }jE˚t ŚiDhaSaṅ 1:87 yoß
àr̃(k̀ ] NKW ; uàr̃(k̀ ŚiDhaSaṅ 1:87 E/ñ/A, ] K , ŚiDhaSaṅ ; E/ñ/A NW
1:88 "Fr̃Z ÜApỹE•¡\ k̂¯ZA£Emct̀d‚fF ] N ; "Fr̃Z ÜApỹE•¡\ k̂¯ZA£mFct̀d‚fF
K ; "Fr̃Z ÜApỹE•¡\ k̂¯ZA£Emct̀d‚sF W 1:88 yAv>jFvk̂tA(pApA˚m̀Qyt̃ nAß
/ s\fy, ] KW ; yAv>jFvk̂tA(pApA˚m̀ --- N 1:89 mAs {k\ ] conj. ; --- NKW
1:90 q⌫mAsAn^ ] N ; q⌫mAsAt^ KW 1:91 Üỹç-t̀ ] NK ; -t̀p̃ç-t̀ W
EnŸAstÇvs\EhtAyA\ 112 EnŸAsm̀Km^

k̀lkoEVft\ sAg
}\ nrkAÅArEy¯y [ 6 ] Et.
"FrÜAnPl\ ù̃tä̂tÜAnopEr E-Ttm^; 1 : 92;

mD̀nA ÜApỹE•¡¨ˆ ¯ZA£Emct̀å‚fF.

rAjśy-y yâ-y Pl\ ˛AÙoEt mAnv,; 1 : 93;

˛(yhMPlmAÙoEt aNd̃n
{v gZ̃Ÿr,.
pÑANd̃n
{v sAyo>y\ gQCt̃ Ept̂EB, sh; 1 : 94;

[[(( pÑg&ỹn ÜAn\ t̀ ˛(yhm^ ))]] ---.

[ 4r ] ⌧†n t-y d̂[yt̃ cA˚t\†d̃vlokÑ gQCEt; 1 : 95;

s\v(sr̃Z f̀àA(mA EfvsAyo>ytA\ v

}j̃t^.
vq‚íỹn Eptr, sØ c
{voà̂tA, -m̂tA,; 1 : 96;

g˚D
{ñ l̃pỹE•¡E˚d&y
{ñ{v s̀g˚Dk
{,.

92 Cf. Niśvāsakārika (T. 127, p. 298 and T. 17, p. 252):

k̀lkoEVft\ sAg
}\ nrkAÅArEy¯yEt.
93 Niśvāsamukha 1:93a–1:98b is parallel with Śivadharmasaṅgraha 5:44c–5:49.
93 Cf. Mahābhārata 3:82:113ef, Saromāhātmya of the Vāmanapurāna 13:34cd, Śi-
DhaSaṅ 5:45ab and Umāmaheśvarasam
. vāda 21.33cd:
rAjśy-y yâ-y Pl\ ˛AÙoEt mAnv,.

1:92 k̀lkoEVft\ sAg

}\ nrkAÅArEy¯yEt ] conj. ; k̀ --- Et N ; k̀lkoEVft
{ ( ỳÄ )
t K ; k̀lkoEVst s t E ¯ ¯yEt W 1:93 mD̀nA ÜApỹE•¡¨ˆ ¯ZA£Emct̀å‚fF ]
NW ; mD̀nA ÜApỹE•¡¨ˆ ¯ZA£mFct̀d‚fF K ; k̂¯ZA£MyA\ ct̀å‚[yA\ mD̀nA ÜApỹEQCß
vm^ ŚiDhaSaṅ 1:94 PlmAÙoEt aNd̃n {v ] NKW ; ÜApỹç-t̀ vq̃‚Z {v ŚiDhaSaṅ
1:94 pÑANd̃n {v sAyo>y\ gQCt̃ Ept̂EB, sh ] conj. ; pÑANd̃n {v sAyo>y\ gQCt̃
Ept̂ --- NKW ; pÑANd̃n t̀ sAyo>y\ ˛yAEt Ept̂s\ỳt, ŚiDhaSaṅ 1:95 ( pÑgß
&ỹn ÜAn\ t̀ ˛(yhm^ ] KW ; --- N ; ˛(yh\ pÑg&ỹn y, Efv\ Üpỹàr, ŚiDhaSaṅ
1:95 kArỹàr, ] ŚiDhaSaṅ ; --- NKW 1:95 n t-y d̂[yt̃ cA˚t\ d̃vlokÑ gß
QCEt ] ŚiDhaSaṅ ; --- Et N ; t K ; s gQCEt W 1:96 s\v(sr̃Z f̀àA(mA ]
ŚiDhaSaṅ ; sMb(srZ – ˘ àAmA N ; s\v(sr̃Z t K ; t W 1:96 sAyo>ytA\ ] N
ŚiDhaSaṅ ; sAỳ>ytA\ K ; sAyo>y so W 1:96 vq‚íỹn Eptr, sØ c {voà̂tA,
-m̂tA, ] NKW ; Eívq̃‚Z Ept‹˚sØ sm̀à̂(y Efv\ v}j̃t^ ŚiDhaSaṅ 1:97 l̃pỹE•¡n^ ]
NKW ; ÜApỹE•¡\ ŚiDhaSaṅ 1:97 s̀g˚Dk {, ] NKW ; s̀gE˚DEB, ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 113 EnŸAsm̀Km^

vAjp̃y-y yâ-y PlM˛AÙoEt mAnv,; 1 : 97;

kṕ‚r&yEtEmỗZ c˚dñn ⌧t̀ l̃pỹt^ .

[ 2 ] aŸm̃DPlÑ {v dfrA/̃Z ˛AÙ̀yAt^; 1 : 98;

mAs̃n gZtA\ yAEt aNdA(sAyo>ymAÙ̀yAt^.

aB‘nyogo yo dçA(˛(yh\ El¡l̃pnm^; 1 : 99;

Eptr-t-y t̃ s® ˜‚ gEt\ yA-yE˚t coÅmAm^.

g̀‘g̀l̀˚dht̃ y-t̀ d̃vd̃v-y sEàDO; 1 : 100;

sk̂à́p̃n ˛AÙoEt aE‘n£om-y y(Plm^.

stt\ dht̃ y-t̀ ⌧D́p\ g̀‘g̀l [ 3 ] m̀Åmm^; 1 : 101;

mAs̃n
{k̃n ˛AÙoEt át́nA\ ftm̃v t̀.
q⌫mAs˚t˚dh̃ç-t̀ s gZñoÅmo Bṽt^; 1 : 102;

n t-y sMBvo mÇỹ‚ Ept̂EB-sh modt̃.

aNdm̃k˚dh̃ç-t̀ f̀EcB́‚(vA Edñ Edñ; 1 : 103;

-vk̀lÑoà̂t˚t̃n EfvBÄ̃n DFmtA.

v-/@vjEvtAn\ vA yo dçAE•¡sEàDO; 1 : 104;

98 Niśvāsamukha 1:98c–1:100b is parallel with Śivadharmasaṅgraha 5:50c–5:52b.

100 Niśvāsamukha 1:100c–1:107b is parallel with Śivadharmasaṅgraha 5:55–5:61

1:98 kṕ‚r&yEtEmỗZ ] K , ŚiDhaSaṅ ; kṕ‚r&yEt --- N ; kṕ‚r t W 1:98 t̀ l̃pß

ỹt^ ] ŚiDhaSaṅ ; --- NKW 1:98 dfrA/̃Z ˛AÙ̀yAt^ ] NKW ; dfrA/̃Z cAÙ̀yAt^
ŚiDhaSaṅ 1:100 t̃ s®˜‚ ] NK ; t̃ sv‚ W ; sṽ‚ t̃ ŚiDhaSaṅ 1:100 g̀‘g̀l̀˚dß
ht̃ y-t̀ d̃vd̃v-y sEàDO ] NKW ; ekAh\ dht̃ y-t̀ d̃vd̃v-y s\EnDO ŚiDhaSaṅ
1:101 sk̂à́p̃n ˛AÙoEt aE‘n£om-y yt^ Plm^ ] NK ; sk̂à́p̃n ˛AÙoEt aE‘n£Aß
m-y yt^ Plm^ W ; sv‚pApEvf̀àA(mA aE‘n£ommvAÙ̀yAt^ ŚiDhaSaṅ 1:101 stt\
dht̃ y-t̀ ] K ; --- N ; stt\ dht̃ t W ; BEÄmAn^ ˛dh̃ç-t̀ ŚiDhaSaṅ 1:101 D́p\
g̀‘g̀lm̀Åmm^ ] ŚiDhaSaṅ ; --- m̀Åmm^ NKW 1:102 mAs̃n {k̃n ˛AÙoEt ] NKW ;
mAs {k̃n smAÙoEt ŚiDhaSaṅ 1:102 át́nA\ ftm̃v t̀ ] NK ; k̀°nA\ ftm̃v t̀
W ; át́nA\ ftm̀Åmm^ ŚiDhaSaṅ 1:102 q⌫mAs˚tn^ ] NKW ; vq‚m̃kn^ ŚiDhaSaṅ
1:103 aNdm̃k˚dh̃ç-t̀ f̀EcB́‚(vA ] NKW ; ïNd\ dhEt yo d̃Ev f̀cFB́y ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 114 EnŸAsm̀Km^

s lB̃(prm
{Ÿy« jAyt̃ coÅ [ 4 ] m̃ k̀l̃.
sk̂åAnPl\ ù̃tEøE-/DA gEtzÅmA; 1 : 105;
˛AÙ̀yA˚mAnv, fFG
}\ somlokà s\fy,.
ftsAhúdAñn gEtgA‚Z̃ŸrF Bṽt^; 1 : 106;
Ept̂EB-s\ỳtñ
{v l"dAnAà s\fy,.
G⌫VA\ h̃mmyA¨ˆ (vA yo ddAEt Efv-y t̀; 1 : 107;
t̃n p̀⌫yPl̃n
{v Efvlok̃ mhFyt̃.
rO=yA˚tAm
}A˚tTA kA\-yA\ {
r [ 5 ] (yA\ vA /Ap̀qAmEp; 1 : 108;
m̂˚myA\ vA tTA k̀yA‚(s̀lolA\ s̀-vrA\ p̀n,.
EfvAgAr̃ t̀ yo dçA(s sv‚, -vg‚gocr,; 1 : 109;
-vg‚lokA(pErB
}£o jAyt̃ p̂ETvFpEt,.
Ÿ̃t\ rÄ\ tTA pFt¨ˆ ¯Z\ vA cAmr˚dd̃t^; 1 : 110;
h̃md⌫X˚t̀ rO=y\ vA {
r(y˚/Ap̀qm̃v vA.
Id̂fÑAmr\ d(vA zd̋lok̃ [[(( mhFyt̃; 1 : 111;
zd̋lokA ))]][ 6 ] (pErB
}£o vAỳlokm̀ [[(( pAg ))]] t,.
vAỳlokA(pErB
}£o vE°lokm̀pAgt,; 1 : 112;
vE°lokA(pErB
}£o jAyt̃ p̂ETvFpEt,.
b
}AúZo rA>ysMpào EvíA\ñ âAnpArg,; 1 : 113;
1:105 s lB̃t^ prm {Ÿy« jAyt̃ coÅm̃ ] conj. ; s lB̃(p --- m̃ N ; s lB̃(prß
m
{Ÿ t m̃ K ; s lB̃(prm {Ÿy‚ t m̃ W ; lBt̃ prm {Ÿy« jAyt̃ coÅm̃ ŚiDhaSaṅ
1:105 ù̃tEøE-/DA ] K ; ù̃tEø-t̂DA NW ; Eh tEøE-/DA ŚiDhaSaṅ 1:106 mAß
nv, ] K ŚiDhaSaṅ ; mAnv NW 1:107 s\ỳtñ {v ] NKW ; s\ỳt\ c {v ŚiDhaSaṅ
1:107 h̃mmyA\ ] NW ; h̃mmyF\ K 1:108 rO=yAn^ tAm }An^ tTA kA\-yA\ {
r(yA\ vA /Aß
p̀qAmEp ] conj. ; rO --- (yA\ vA /Ap̀sAnEp N ; rO=yAn^ tAm}An^ tTA t vA /p̀sAnEp
K ; !=yAn^ ˚(yA\ vA /Ap̀sAnEp W 1:109 s̀lolA\ s̀-vrA\ ] conj. ; s̀lolA\ s̀-vrAn^
N ; s̀lolAn^ s̀-vrAn^ K ; s̀lAlA\ s̀-vrAn^ W 1:110 pErB }£o ] NK ; pErB }£A W
1:110 dd̃t^ ] NW ; ddt^ K 1:111 d⌫X\ K ; d⌫XAn^ NW 1:112 pErB }£o ] NK ;
pErB}£A W 1:112 pErB }£o ] NK ; pErB }£A W 1:113 pErB }£o ] NK ; pErB }£A
W 1:113 âAnpArg, ] NW ; ṽdpArg, K
EnŸAstÇvs\EhtAyA\ 115 EnŸAsm̀Km^

t̃n p̀⌫yPl̃n
{v sv‚m̃tâṽEdh.
m̃KlA\ kEVś/Ñ yo dçAE•¡ḿD‚En; 1 : 114;

ct̀-sAgrs\ỳÄp̂ET&yA BvtFŸr,.
[ 4v ] m̀k̀V¨` ⌫XlÑ
{v Ec/pÓ˛dAEyn,; 1 : 115;

sklA˚t̀ mhFMB̀≠
˜ a¡ABrZdAyk,.
m̀Kkof̃ tT
{ṽh pÓ̃ ˛Ad̃Efko n̂p,; 1 : 116;

EvEc/
{Eñ/BogAEn En,spŒAEn B̀\jt̃.
p̀n, p̀nñ yo [[ d ]] çAd̋ŒABrZB́qZm^; 1 : 117;

gAZAp(ymvAÙoEt a"y\ D̀
}vm&yym^.
m̀EÄm⌫XpdAñn BÅA t̀ yo _c‚ [ 2 ] ỹEQCvm^; 1 : 118;

n t-y p̀nrAv̂EÅ‘g‚Zñ{voÅmo Bṽt^.

rocnA¨` ¨` mÑ
{v El¡-yopEr yo nr,; 1 : 119;

˛(yh\ l̃pn˚dçA(s EvçADrtA\ v }j̃t^.

íAdfANd̃n gZtA\ k=ṕ‚rAgzl̃pn
{,; 1 : 120;

114 Niśvāsamukha 1:114c–1:124b is parallel with Śivadharmasaṅgraha 5:62a–5:71.

1:115 ct̀-sAgrs\ỳÄp̂ET&yA BvtFŸr, ] conj. ; ct̀-sA --- N ; ct̀-sAgrs\ỳß

ÄA p̂ET&yA BvtFŸr, K ; ct̀-s t tA\ t W ; ct̀,sAgrpy‚˚t#mAyA-t̀ s Bß
ṽà̂p, ŚiDhaSaṅ 1:115 m̀k̀V¨`  ] K , ŚiDhaSaṅ ; –˘ k̀V¨`  N ; m̀k̀VA¨`  W
1:115 Ec˚/pÓ˛dAEyn, ] NW ; Ec/pÓ\ ˛dAEyn, K ; Ec/pÓkdAyk, ŚiDhaSaṅ
1:116 dAyk, ] NKW ; dAnt, ŚiDhaSaṅ 1:116 pÓ̃ ˛Ad̃Efko n̂p, ] N ; yß
£A ˛Ad̃Efko nr, K ; p ¯ ˛Ad̃Efko n̂p, W ; pÓAt^ ˛Ad̃Efko n̂p, ŚiDhaSaṅ
1:117 EvEc/ {Eñ/BogAEn En,spŒAEn B̀\jt̃ ] K ; EvEc/ {Eñ/ --- N ; EvEc/ {Eñ/ß
sAgAEn En,spŒAEn B̀\jt̃ W ; Ec/k̃ Ec/BogAEn En-spŒmvAÙ̀yAt^ ŚiDhaSaṅ
1:117 dçAd̋ŒABrZB́qZm^ ] ŚiDhaSaṅ ; ˘ – çAd̋ŒABrZB́qZm^ N ; dçAå̋&yABrZß
B́qZm^ K ; dçAd̋ŒAzrZB̀qZm^ W 1:118 gAZAp(ymvAÙoEt ] NW ŚiDhaSaṅ ;
gAZp(ymvAÙoEt K 1:118 a"y\ D̀ }vm&yym^ ] NK ; a"y D̀ }vm&yym^ W ; a"y\
prm\ D̀}vm^ ŚiDhaSaṅ 1:118 m̀EÄm⌫XpdAñn BÅA t̀ yo_c‚ỹEQCvm^ ] conj. ; m
--- ỹEQCvm^ N ; m t y\mdAm̃n t ỹEQCvm^ KW ; m̀EÄm⌫XEpkA\ BÅA d(vA yo
_΂yt̃ Efvm^ ŚiDhaSaṅ 1:120 EvçADrtA\ ] NW , ŚiDhaSaṅ ; EvçADrtA K
EnŸAstÇvs\EhtAyA\ 116 EnŸAsm̀Km^

kVk̃ýrdAñn aAEDp(y\ mnomtm^.

˛AÙ̀vE˚t nrA lok̃ EfvBEÄprAyZA,; 1 : 121;

[[(( rŒdA ))]] --- [- 3 -] --- [ 3 ] k˚t̀ yo ddAEt Efv-y t̀.

dfsOvEõ‚k\ p̀¯pEàg‚˚DÑ {v yâṽt^; 1 : 122;

ftsAhEúkA mAlA an˚t\ El¡ṕrZ̃.

En‘g‚˚Dk̀s̀m
{r̃q EvED, HyAto EíjoÅmA,; 1 : 123;

foBn{Ed‚&yg˚DAç
{, f̂Z̀ t-yAEp y(Plm^.
ekp̀¯p˛dAñn afFEtkSpkoVy,; 1 : 124;

d̀g‚tO nAEBjAỹt El¡AcA‚yA-t̀ t(Plm^.

[ 4 ] akAmAdE΂t̃ El¡
˜ ù̃td̀ÄMmh(Plm^; 1 : 125;

kAm̃nA<yQy‚mAn-y f̂Z̀ t-yAEp y(Plm^.

b̀k-y krvFr-y aÂ-yo˚mÅk-y c; 1 : 126;

124 Cf. Śivadharmasaṅgraha 5:72:

ekp̀¯p˛dAñn El\g̃q̀ ˛EtmAs̀ vA.
afFEtkSpkoVFnA\ d̀g‚Et\ n nro v
}j̃t^;
125 Niśvāsamukha 1:125c–1:127b is parallel with Śivadharmasaṅgraha 5:76–5:77.
126 Cf. Skandapurān.a 28:32c–33b:

1:121 mnomtm^ ] NKW ; mh̃QCtAm^ ŚiDhaSaṅ 1:121 prAyZA, ] KW , ŚiDha-

Saṅ ; prA --- N 1:122 --- k˚t̀ ] NW ; t ˚t̀ K ; rŒdAnAEn Ed&yAEn ŚiDhaSaṅ
1:122 ddAEt ] KW , ŚiDhaSaṅ ; d\dAEt N 1:122 dfsOvEõ‚k\ p̀¯pEàg‚˚DÑ
{v yß
âṽt^ ] N ; dfsOvEZ‚k p̀¯p Eng‚˚D\ c {v yâṽt^ K ; dssOvEZ‚k\ p̀¯pEàg‚˚D\ c
{v yt^
Bṽt^ W ; dfsOvEZ‚k\ p̀¯p\ En‘g‚E˚D yEd BAEvEn ŚiDhaSaṅ 1:123 Eng‚˚Dk̀s̀m {r̃q
EvED, ] Npc K ; Eng‚˚Dk̀s̀m{r̃q EvED Nac W ; Eng‚E˚Dk̀s̀m-yAy\ EvED, ŚiDhaSaṅ
1:124 foBn {Ed‚&yg˚DAç{, ] ŚiDhaSaṅ ; foBñ Ed&yg˚DAä̃ NK ; soBñ Ed&yg˚DAß
ä W 1:124 f̂Z̀ t-yAEp ] NKW ; f̂Z̀ t/ t̀ ŚiDhaSaṅ 1:125 El¡AcA‚yA-t̀
t(Plm^ ] conj. ; --- N ; El¡AcA‚yA-t̀ t K ; El¡AcA‚yA-t̀ t(P^ (?) W 1:125 aß
kAmAdE΂t̃ El¡ ˜ ù̃td̀ÄMmh(Plm^ ] N ; akAmAdEc‚t̃ El¡ ˜ ù̃td̀Ämh(Plm^ K ;
akAmAdE΂t̃ El¡ ù̃td̀ÄMmh(Plm^ W ; akAmA<yE΂t̃ El¡ ˜ etd̀Ä\ myA Plm^
ŚiDhaSaṅ 1:126 b̀k-y krvFr-y aÂ-yo˚mÅk-y c ] NKW ; aÂ-y krvFr-y
b̀k-yo˚mÅk-y c ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 117 EnŸAsm̀Km^

ct̀õA‚Mp̀¯pjAtFnA\ sv‚mAG
}AEt f¨r,.
b̀k̃n vrdo d̃v, krvFr
{à‚n˛d,; 1 : 127;

aÃ̃‚Z E˛ymE˚vQC˚mo"\ D̀Ǻrk̃Z t̀.

nFlo(pl
{B‚ (([[ ṽçogF ]]))[ 5 ] yo ⌧_c‚ỹE• ¡m̀Åmm^; 1 : 128;

pî̃n t̀ tTA rA>y\ p̀⌫XrFk

{ñ cEáZ,.
cMpk{-sv‚kAmAEn p̀àAg{àA‚gk̃fr
{,; 1 : 129;

IE=stA\•Bt̃ kAmA\-tTA k̃srdAmk

{,.
m˚/EsEàmvAÙoEt b̂h(yAgE-tp̀¯pk{,; 1 : 130;

yo _΂ỹ(prm̃fAn\ Esàk̃n smAEht,.

sv‚kAmAnvAÙoEt yo _c‚ỹã\Dp̀¯pk
{,; 1 : 131;

[ 6 ] ⌧k̀Njk
{E®‚p̀lo lAB, sOBA‘yAy c vAzZF.
k˚yAkAm-t̀ jAtFEByo‚ _΂ỹ(prm̃Ÿrm^; 1 : 132;

s lB̃d̀ÅmA\ k˚yA\ q⌫mAs̃n n s\fy,.

ct̀ZA« p̀¯pjAtFnA\ g˚DmAG
}AEt f\kr,;
ak‚-y krvFr-y EbSv-y c b̀k-y c.
127 Niśvāsamukha 1:127c–1:154 is parallel with Śivadharmasaṅgraha 5:83a–5:110b.

1:127 ct̀õA‚m^ ] NW ŚiDhaSaṅ ; ct̀ZA‚K 1:127 sv‚mAG

}AEt f¨r, ] NK ; sv‚mAß
G
}AEt s\kr, W ; g˚D\ EjG }Et f\kr, ŚiDhaSaṅ 1:128 E˛ymE˚vQCn^ ] conj. ; E˛yß
mE˚vQCm^ N ; E˛ymvF" K ; E˛ymE-TQCm^ W ; EôymAÙoEt ŚiDhaSaṅ 1:128 D̀ß
Ǻr ] N , ŚiDhaSaṅ ; DǺr K ; DÅ̀r W 1:128 BṽçogF ] KW ; B --- N ;
Bṽâogo ŚiDhaSaṅ 1:128 yo _΂ỹE•¡m̀Åmm^ ] ŚiDhaSaṅ ; --- ¡m̀Åmm^ NK ; yo
t ¡m̀Åmm^ W 1:129 pî̃n t̀ tTA rA>y\ ] NK ; pî̃n t̀ tTA rA>yA\ W ; rÄANj {,
˛AÙ̀yAd̋A>y\ ŚiDhaSaṅ 1:129 cEáZ, ] NKW ; cEáZm^ ŚiDhaSaṅ 1:129 àAgk̃ß
sr{, ] N , ŚiDhaSaṅ ; nAgk̃sr {, KW 1:130 IE=stA\•Bt̃ ] K , ŚiDhaSaṅ ; IE=stA\
lBt̃ NW 1:130 k̃sr ] N ; k̃fr KWŚiDhaSaṅ 1:131 Esàk̃n smAEht, ]
NKW ; Esàk̃n tT {v Eh ŚiDhaSaṅ 1:131 yo_c‚ỹã\Dp̀¯pk {, ] KW , ŚiDhaSaṅ ; yo
_c‚ỹ --- N 1:132 k̀Njk {E®‚p̀lo lAB, ] ŚiDhaSaṅ ; --- NKW 1:132 sOBA‘yAy c
vAzZF ] W , ŚiDhaSaṅ ; --- ‘yAy c vAzZF N ; t y c vAzZF K 1:133 lB̃d̀ÅmA\ ]
NKW ; lB̃ÎoÅmA\ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 118 EnŸAsm̀Km^

mE•k
{>âA‚nkAmAy a΂y˚yo mh̃Ÿrm^; 1 : 133;

lB̃t prm—âAn\ s\sArBynAfnm^.

p̀/kAmAy k̀˚d
{-t̀ ⌧a΂yFt f̀Ecn‚r, ; 1 : 134;

⌧lBt̃ bh̀p̀/(v\ Dnv˚tEÑrAỳqm^ .

[ 5r ] aAro‘y\ k̀fp̀¯p
{-t̀ afok{, E˛ys¡mm^; 1 : 135;

kEõ‚kAr
{à‚n\ Ev˚çAí[yAT̃‚ d̋oZp̀E¯pkA.
kdMb̃nAc‚ỹE•\g\ sttEàytv
}t,; 1 : 136;

f/́ZA\ vfkAmAy En(ym̃v ˛dApỹt^.

n[yE˚t &yADy-t-y yo _c‚ỹd⌧Erm̀-tk
{, ; 1 : 137;

⌧Es\d̀vAr-y p̀¯p̃Z bào m̀Qỹt b˚DnAt^ .

[ 2 ] a¨oVkAñ En‘g‚˚DA, k̂¯ZAñ{v t̀ ỹ -m̂tA,; 1 : 138;

tA˚p̀¯pA—C/̀nAfAy d̃vd̃vAy kSpỹt^.

pFtkAEn t̀ p̀¯pAEZ p̀œT̃‚ EvjyAy c; 1 : 139;

1:133 mE•k
{>âA‚nkAmAy ] NK ; mE•k
{âA‚nkomAy W ; mE•kA âAnkAmAy ŚiDha-
Saṅ 1:133 a΂y˚yo ] N ; a΂ỹço KW ŚiDhaSaṅ 1:134 lB̃t ] NW ; lß
Bt̃ K ; lB˚t̃ ŚiDhaSaṅ 1:134 k̀˚d{-t̀ ac‚yFt f̀Ecn‚r, ] ŚiDhaSaṅ ; k̀˚d {
--- NK ; k̀˚d{-t̀ t W 1:135 lBt̃ bh̀p̀/(v\ Dnv˚tEÑrAỳqm^ ] ŚiDhaSaṅ ; --
- NKW 1:135 aAro‘y\ k̀fp̀¯p {-t̀ ] K , ŚiDhaSaṅ ; --- k̀fp̀¯p
{-t̀ N ; aAro‘y\
k̀fp̀¯p\ t̀ W 1:136 kEõ‚kAr {à‚n\ Ev˚çAí[yAT̃‚ d̋oZp̀E¯pkA ] N , ŚiDhaSaṅ ; kß
EZ‚kAr
{D‚n\ EvçAí[yAT̃‚ d̋oZp̀E¯pkA K ; kEZ‚kAr { ¯ n Ev˚çAí[yAT̃‚ d̋oZp̀E¯pkA
W 1:136 kdMb̃nAc‚ỹE•\g\ ] KW , ŚiDhaSaṅ ; ydMb̃nAcỹE•¡ N 1:137 f/́ZA\
vfkAmAy En(ym̃v ] W , ŚiDhaSaṅ ; f/́ZA vfkAmAy En(ym̃v N ; f/́ZA\ vsß
kAmAy En(ym̃k\ K 1:137 n[yE˚t &yADy-t-y yo _c‚ỹdErm̀-tk {, ] ŚiDhaSaṅ ;
n[yE˚t --- N ; n[yE˚t &yADy-t-y yo _c‚ỹd t K ; n[yE˚t &yADy-t-y yo
_c‚ỹdEt t W 1:138 Es\d̀vAr-y p̀¯p̃Z bào m̀Qỹt b˚DnAt^ ] ŚiDhaSaṅ ; ---
NKW 1:138 a¨oVkAñ En‘g‚˚DA, k̂¯ZAñ {v t̀ ỹ -m̂tA, ] conj. ; --- kAñ En‘g‚ß
˚DA, k̂¯ZAñ {v t̀ ỹ -m̂tA, NK ; t j (?) kAñ En‘g‚(vA k̂¯ZAñ {v t̀ ỹ -m̂tA, W ;
a\koVAEstvõA‚En Eng‚E˚Dk̀s̀mAEn c ŚiDhaSaṅ 1:139 tAn^ p̀¯pA—C/̀nAfAy ]
NKW ; tAEn f/̀EvnAfAy ŚiDhaSaṅ 1:139 pFtkAEn t̀ p̀¯pAEZ p̀œT̃‚ EvjyAy
c ] NKW ; pFtkAEn t̀ p̀œT̃‚ p̀¯pAEZ EvjyAy c ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 119 EnŸAsm̀Km^

En(ym̃v˚t̀ yo dçA(s®‚kAmAnvAÙ̀yAt^.
sOgE˚DkAçA jljA v[yAT̃‚ t̀ ˛kSpỹt^; 1 : 140;
nFlrÄAEn p̀¯pAEZ En(yAkq‚krAEZ t̀.
sv‚kAm˛do EbSvo [ 3 ] dAErd̋-y ˛ZAfk,; 1 : 141;
EbSvp/A(pràAE-t ỹn t̀¯yEt f¨r,.
jyAT̃‚ dmnk\ -yAço _΂ỹ(prm̃Ÿrm^; 1 : 142;
EnEj‚tA, f/v-t̃n yo _΂ỹt v̂q@vjm^.
mzv, sv‚sOHyAEn jMb̀t, sv‚kAmd,; 1 : 143;
Etlko DnkAmAy gokAmAy c aA\k̀lF.
sOBA‘ydñ tgr, Ek\EkrAVñ kAmd,; 1 : 144;

[ 4 ] aAro‘yÑ DnÑ{v E˛y¡`ñ{v IE=stm^.

fAl, E˛y¨rñ {v Ek\f̀ko ùAỳvà‚n,; 1 : 145;
1:140 En(ym̃v˚t̀ yo dçAt^ s®‚kAmAnvAÙ̀yAt^ ] NW ; En(ym̃v t̀ yo dçAt^ s®‚kAß
mAnvAÙ̀yAn^ KŚiDhaSaṅ 1:140 sOgE˚DkAçA jljA v[yAT̃‚ ] NW ; sOgE˚DkAçA
jljA v\-yAT̃‚ K ; jljAEn t̀ p̀¯pAEZ v[yAT̃‚ ŚiDhaSaṅ 1:141 nFlrÄAEn p̀¯pAß
EZ ] K ; --- N ; nFlrÄAEn p̀¯pAEn W ; nFlrÄAEn yo dçAt^ ŚiDhaSaṅ 1:141 Enß
(yAkq‚krAEZ t̀ ] conj. ; ---k (?) q (?) N ; t K ; En(yAky t W ; tAEn v[ykrAEZ
t̀ ŚiDhaSaṅ 1:141 sv‚kAm˛do EbSvo ] conj. ; --- N ; t KW ; sv‚kAm˛d\ EbSv\
ŚiDhaSaṅ 1:141 dAErd̋-y ˛ZAfk, ] NK ; dAErd̋-y ˛ZAsk, W ; dAErïByß
nAfnm^ ŚiDhaSaṅ 1:142 jyAT̃‚ dmnk\ -yAd^ ] conj. ; jyAT̃‚ mdnk\ -yAd^ N ;
jyAT̃‚ mdnk\ -yAt^ K ; jr^ ¯ T̃ mdnk\ -yAd^ W ; EvjyAT̃‚ dmnk\ ŚiDhaSaṅ
1:142 yo _΂ỹt^ prm̃Ÿrm^ ] NKW ; yojỹEàymE-Tt, ŚiDhaSaṅ 1:143 EnEj‚tA,
f/v-t̃n ] NK ; EnEj‚tA, s/v-t̃n W ; EvEjtA, f/v-t̃n ŚiDhaSaṅ 1:143 yo
_΂ỹt v̂q@vjm^ ] NKW ; yo _c‚ỹí̂qB@vjm^ ŚiDhaSaṅ 1:143 mzv, sv‚sOHyAß
En ] NKW ; s̀K\ mzvk˚dçAj^ ŚiDhaSaṅ 1:143 jMb̀t, ] N ŚiDhaSaṅ ; j\b́ t
K ; j\b̀VAs^ W 1:144 aA\k̀lF ] N (?); ¯ ¯ lF K ; ¯ k̀lF W ; v\k̀lF ŚiDha-
Saṅ 1:144 sOBA‘ydñ tgr, ] W ; sOBA‘ydñ tgr N ; sOBA‘y\d-t̀ tgr K ;
sOHydñAEp tgr, ŚiDhaSaṅ 1:144 Ek\EkrAVñ kAmd, ] W ; --- NK ; Ek¨rAtñ
kAmd, ŚiDhaSaṅ 1:145 aAro‘yÑ ] ŚiDhaSaṅ ; --- ‘yÑ NKW 1:145 E˛y¡`ñ {v
IE=stm^ ] NKW ; PElnF kAmdA -m̂tA ŚiDhaSaṅ 1:145 fAl, E˛y¨rñ {v ] NW ;
sAl, E˛y¨rñ {v K ; fAl, E˛ykrñ {v ŚiDhaSaṅ 1:145 Ek\f̀ko ùAỳvà‚n, ] NK ;
Ek\f̀kA ùAỳvà‚n, W ; Ek\f̀kAdAỳrAÙ̀yAt^ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 120 EnŸAsm̀Km^

h-(yŸpf̀kAmAy k̀Vj̃nA΂ỹàrm^.
k=ṕ‚rdmkO yo>yO f/́ZAÑ EvnAfñ; 1 : 146;
n[yE˚t f/v, fFG }˚d̃vd̃v-y ṕjnAt^.
[yAmA cAro‘ydA En(yÒvAp̀¯p-tT {v c; 1 : 147;
k̃rÒkñ v[yAT̃‚ En(y\ El¡\ ˛ṕ [ 5 ] jỹt^.
Eví̃q̃ ýETkA ˛oÄA acA‚yA\ prm̃Ÿr̃; 1 : 148;
k̃tkF f/̀nAfAy á̀ào El¡˚t̀ yo _c‚ỹt^.
sv‚kAm˛do ù̃q &yAG
}o d̃Ev ˛kFEÅ‚t,; 1 : 149;
>yo(ÜAkArF tT
{ṽh En(ym̃v Eh kAmdA.
vAsk̃nA΂ỹå̃v\ blmAỳñ và‚t̃; 1 : 150;
JE⌫VkA s̀KdA En(y˚tTA cA=srcMpkm^.
EX(vA"F &yAEDnA [ 6 ] fAy aŸkõ‚-tT
{v c; 1 : 151;
jy˚tF jykAmAy Ÿ̃tA c EgErkEõ‚kA.
Eví̃qoÎAVnATA‚y EnMbp̀¯p
{-t̀ yo _c‚ỹt^; 1 : 152;
BVFmAkq‚Z̃ ˛oÄA mdy˚tF c yA Bṽt^.

1:146 Drm^ ] NK ; vrm^ W 1:146 k=ṕ‚rdmkO yo>yO f/́ZAÑ EvnAfñ ] NK ;

k=ṕ‚rdmkO yo>y { f/́ZAÑ EvnAfỹ W ; kṕ‚rdmn\ dçAQC/́ZAÑ EvnAfñ ŚiDha-
Saṅ 1:147 p̀¯p-tT {v ] N ; p̀¯p\ tT
{v KWŚiDhaSaṅ 1:148 k̃rÒkñ v[yAT̃‚ ]
K ; k̃ ˘
– Òkñ v-yA ˘
– NW ; k̀r⌫Vk-y v[yAT« ŚiDhaSaṅ 1:148 En(y\ El¡\
˛ṕjỹt^ ] conj. ; --- jỹ N ; t ṕjỹt^ K ; En(y\ El¡\ ¯ ṕjñ W ; En(y\ El¡-y
ṕjnAt^ ŚiDhaSaṅ 1:148 ˛oÄA acA‚yA\ prm̃Ÿr̃ ] NKW ; yo>yA d̃vd̃ṽ mh̃Ÿr̃
ŚiDhaSaṅ 1:149 sv‚kAm˛do ù̃q ] NW ; sv‚dAm˛do ù̃q K ; sv‚kAm˛dA ù̃qA
ŚiDhaSaṅ 1:149 &yAG }o d̃Ev ˛kFEÅ‚t, ] N ; &yAG }A d̃Ev ˛kFEÅ‚t, KW ; &yAG}F
d̃Ev ˛kFEÅ‚tA ŚiDhaSaṅ 1:150 >yo(ÜAkArF ] N , ŚiDhaSaṅ ; >ỹkArF K ; >yß
(ÜAkArF W 1:151 JE⌫VkA ] N ; mE•kA K (?); – ˘ EñkA W ; EJE⌫VkA ŚiDhaSaṅ
1:151 EXMbA"F &yAEDnAfAy ] em. ; EX --- N ; t K ; EX(vA"F kA t W ; EXMbA"F
&yAEDnAfAT‚m^ ŚiDhaSaṅ 1:152 Ÿ̃tA c ] N , ŚiDhaSaṅ ; Ÿ̃tA K (unmetrical) ;
¯ tA c W 1:152 EnMbp̀¯p {-t̀ ] NKW ; EnMbp̀¯p̃Z ŚiDhaSaṅ 1:153 BVFmAkq‚Z̃
˛oÄA mdy˚tF c ] N W ; BVFmAkq‚Z̃ ˛oÄA mdy˚tFv Nac ; BdFmAkq‚Z̃ ˛oÄo
pc

dmy˚tF c K ; B⌫XF cAkq‚Z̃ yo>yA mdy˚tF t̀ ŚiDhaSaṅ

EnŸAstÇvs\EhtAyA\ 121 EnŸAsm̀Km^

ffEqp̀¯po zd̋jVA nAfỹt upd̋vAn^; 1 : 153;

fZp̀¯pF c yA ˛oÄA koEklA"A tT
{v c.
sṽ‚ [ 5v ] f̀ÊA-t̀ fA˚(yT̃‚ s®
˜‚ pFtA-t̀ pOE£k̃; 1 : 154;
nFlrÄA-t̀ ỹ p̀¯pA a΂ñ pErkESptA,.
v[yAkq‚Zm̃v\ Eh s®‚˚t
{, pErkSpỹt^; 1 : 155;
k̂¯ZA\ñ
{vAEBcAr̃ t̀ d̃vd̃vAy kSpỹt^.
p/Mp̀¯p\ Pl˚toy˚t̂ZÑ {v tTA py,; 1 : 156;
˛(yh\ f¨r̃ dçAàAsO d̀‘g‚EtmAÙ̀yAt^.
y-y v̂"-y p/AEZ p̀¯pAEZ [ 2 ] c PlAEn c; 1 : 157;
mhAd̃vAy ỳÄAEn so _Ep yAEt prA¡Etm^.
krvFrAQCtg̀ZmÂEMbSv-tT {v c; 1 : 158;
EbSvAì̀k\ shú̃Z b̀kAà̀Ǻrko vr,.
evm<yQy‚ d̃ṽfà
{ṽçÑ ˛kSpỹt^; 1 : 159;

156 Cf. Śivadharmasaṅgraha 5:110cd : sv‚rÄ˚t̀ v[yAT̃‚ k̂¯Z\ c

{vAEBcAzk̃;
156 Niśvāsamukha 1:156c–1:158b is parallel with Śivadharmasaṅgraha 5:111a–5:112.
159 Niśvāsamukha 1:159c–1:160 is parallel with Śivadharmasaṅgraha 5:120a–5:121b.

1:153 ffEqp̀¯po zd̋jVA nAfỹt upd̋vAn^ ] K ; ffEqp̀¯po zd̋jAVA nAfỹt upd̋vAn^

N ; ffEqp̀¯po zd̋jA&y nAfỹt upd̋vAn^ W ; ffEqp̀¯pF zd̋jVF hE˚t svA‚ǹpd̋ß
vAn^ ŚiDhaSaṅ 1:154 fZp̀¯pF c yA ˛oÄA ] NKW ; fZp̀¯pÑ y(˛oÄ\ ŚiDhaSaṅ
1:154 koEklA"A tT {v c ] em. ; –
˘–˘– ˘ –
˘ –˘–˘– ˘–˘ N ; t KW ; koEklA"-tT {v
c ŚiDhaSaṅ 1:154 sṽ‚ f̀ÊA-t̀ ] W ; --- f̀ÊA-t̀ NK ; sv‚f̀Ê\ t̀ ŚiDhaSaṅ
1:154 s® ˜‚ pFtA-t̀ pOE£k̃ ] W ; s®
˜‚ pFtA-t̀ --- E£k̃ N ; sv‚pFtA-t̀ pOE£k̃ K ;
sv‚pFt˚t̀ pOE£k̃ ŚiDhaSaṅ 1:155 sv‚˚t {, ] NW ; sv‚t, K 1:156 k̂¯ZA\ñ {vAß
EBcAr̃ ] conj. ; k̂ ¯ZAÎ̃vAEBcAr̃ N (tops missing) ; k̂¯ZA\-t̀ &yEBcAr̃ K ; k̂¯ZA
¯ vAEBcAr̃ t̀ W 1:157 f¨r̃ ] NKW ; fMBṽ ŚiDhaSaṅ 1:157 p/AEZ p̀¯pAß
EZ c ] conj. ; p/AEZ --- NK ; p/AEZ p̀ t c W ; p̀¯pAEZ p/AEZ c ŚiDhaSaṅ
1:158 mhAd̃vAy ỳÄAEn ] NKW ; mhAd̃vopỳÄAEn ŚiDhaSaṅ 1:158 prA\ gEtm^ ]
K , ŚiDhaSaṅ ; prA¡\Etm^ N ; pr¡Etm^ W 1:158 EbSv-tT {v ] NW ; EbSv\ tT{v
K 1:159 shú̃Z ] NW ; shúZ K 1:159 D̀Ǻrko ] NW ; DǺrko K 1:159 c
˛kSpỹt^ ] NKW ; pErkSpỹt^ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 122 EnŸAsm̀Km^

aàn {ṽçdAñn lBt̃ s̀Km"ym^.

d̃vlokmǹ˛AEØB‚"dAnAÅT{v c; 1 : 160;

lBt̃ Efvm
{Ÿy« [ 3 ] [[(( B ))]] "n
{ṽçdAyk,.
sĜtMpAys˚dçAà
{ṽç\ fMBṽ sdA; 1 : 161;

gAZAp(y\ lB̃QCFG
}\ íAdfANd\ k̀l
{-sh.
K⌫XKAçk̂t\ dçA(˛AÙ̀yAãEtm̀ÅmAm^; 1 : 162;

B#yBo>yAEn dÇvA v
{ s®‚kAmAnvAÙ̀yAt^.
yvAǵ¨ˆ srAMṕpA˚dÇvA t̀ s̀KBA‘Bṽt^; 1 : 163;

m⌫XkA\ s̀s̀mAlA\ñ f¯k̀SyAmodkAEn c.

[ 4 ] a˚yAEn PlḿlAEn l̃ùco¯yAEZ yAEn c; 1 : 164;

dÇvA sv‚s̀KAvAEØrn˚t\ gFtvAEdt̃.

sk̂(k̂(vA Pl\ ù̃tÅ˚/FvAç-y m̃ f̂Z̀; 1 : 165;

k̂(vAsO gZtA\ yAEt t˚/FvAç-y vAdk,.

161 Niśvāsamukha 1:161c–1:162b is parallel with Śivadharmasaṅgraha 5:122.

162 Niśvāsamukha 1:162c–1:165b is parallel with Śivadharmasaṅgraha 5:124–5:126.
165 Niśvāsamukha 1:165c–1:169b is parallel with Śivadharmasaṅgraha 5:128–5:131.

1:160 d̃vlokmǹ˛AEØB‚"dAnAÅT
{v c ] NKW ; d̃vlokmǹ˛AØo B#ydAnAàroÅm,
ŚiDhaSaṅ 1:161 Efvm {Ÿy« ] conj. ; Efv --- NK ; Efvm { t W 1:162 lB̃ß
QCFG }\ íAdfA&d\ ] K ; lB̃QCFG }\ íAdfA&y (?) N ; lB̃QCFG }\ íAdfANdAR^ W ; Bß
ṽQC
~ FG}\ íAdfANdA(k̀l{, ŚiDhaSaṅ 1:162 k̂t\ dçAt^ ] NKW ; k̂tA˚dÇvA Śi-
DhaSaṅ 1:163 B#yBo>yAEn dÇvA v { ] NKW ; B#yBo>yAEdk\ d(vA ŚiDhaSaṅ
1:163 yvAǵ¨ˆ srAMṕpAn^ ] NŚiDhaSaṅ ; yvAǵ¨ˆ srA˚ṕpAn^ K ; yvA ¯ ¯ srAMṕyA‚n^
W 1:163 s̀K ] NW , ŚiDhaSaṅ ; -vg‚ K 1:164 m⌫XkA\ s̀s̀mAlA\ñ f¯k̀ß
SyAmodkAEn c ] em. ; m⌫XkA\ s̀s̀mAlA\ñ f¯k̀SyAmodkAEn --- N ; m⌫XkAn^ s̀ß
s̀mAlA\ñ f¯k̀SyAmodkAEn c K ; m⌫XkA\ s̀s̀mAlA\ñ s ¯ SymodkAEn c W ;
m⌫XkA\ EsEàEp⌫XA\ñ f¯k̀lFmodkAEn c ŚiDhaSaṅ 1:164 a˚yAEn PlḿlAEn ]
em. ; --- ˚yAEn (?) PlḿlAEn N ; t ˚yAEn PlḿlAEn K ; t En PlḿlAEn
W ; d(vA˚yPlḿlÑ ŚiDhaSaṅ 1:165 gFtvAEdt̃ ] NKW ; gFtvAdñ ŚiDhaSaṅ
1:165 sk̂(k̂(vA ] K , ŚiDhaSaṅ ; sk̂¨ˆ (vA NW
EnŸAstÇvs\EhtAyA\ 123 EnŸAsm̀Km^

h̀X̀ÃAr-y n̂(y-y m̀KvAçAÓhAsyo,; 1 : 166;

E/¯kAlÑ
{v k̀vA‚Zo BṽãZ, s coÅm,.
ekkAl\ EíkAl\ vA E/ [ 5 ] ¯kAl\ vAEp En(yf,; 1 : 167;

ỹ -mrE˚t Ev!pA"\ EvẫyA-t̃ gZ̃ŸrA,.

qE£tF(T‚shúAEZ qE£koEV-tT
{v c; 1 : 168;

El¡˛ZAm-y {k-y klA\ nAh‚Et qoXfFm^.

ev\ y, ṕjỹdâ, EfvdF"AEvvE>j‚t,.
t-ỹd\ Plm̀Eå£mpv‘gA‚y dFE"t̃; 1 : 169;

⌧ồtm̃t˚myA Ev˛A d̃&y

{ [ 6 ] kTyto hrAt^.
myAEp kETt\ t̀<y\ s(ymFfAnBAEqtm^; 1 : 170;

ffqy U;
Ek\ El¡-ỹh mAhA(My\ yÇvyA cAEtvEõ‚tm^.
k̂(vA c
{v Pl\ b́
}Eh y, kroEt Edñ Edñ; 1 : 171;

nE˚dk̃Ÿr u;
[[(( b
}úEv¯Z̀EvvAd˚t̀ [ 6r ] ṕ ))]] ®‚v̂Å\ Eh yâṽt^.

169 Niśvāsamukha 1:169c–1:171 is parallel with Śivadharmasaṅgraha 5:133–5:135.

172 Cf. Śivadharmasaṅgraha 5:136 :

1:166 h̀X̀ÃAr-y n̂(y-y ] NKpc ; h̀˚t̀ÃAr-y n̂(y-y Kac W ; h̀\d̋\kArAEdk

` \ En(y\
ŚiDhaSaṅ 1:166 m̀KvAçAÓhAsyo, ] NK ; m̀KvAçA ¯ hAsyA, W ; m̀KvAçAÓhAß
stAm^ ŚiDhaSaṅ 1:167 E/¯kAlÑ {v k̀vA‚Zo BṽãZ, s coÅm, ] K ; E/¯kAlÑ {v
k̀vA‚Zo BṽãZ s coÅm, NW ; E/kAlÑ {v k̀vA‚Z, s Bṽd̀Åmo gZ, ŚiDhaSaṅ
1:167 ekkAl\ EíkAl\ vA E/¯kAl\ vAEp En(yf, ] K , ŚiDhaSaṅ ; --- ¯kAl\ vAEp
En(yf, N ; ekkAl EíkAl t l\ cAEp En(yf, W 1:169 klA\ nAh‚Et ] K , Śi-
DhaSaṅ ; klAnAG‚E˚t NW 1:169 apv‘gA‚y dFE"t̃ ] KW ; a --- ‘gA‚y dFE" ---
N ; EnvA‚Z\ dFE"t-y t̀ ŚiDhaSaṅ 1:170 ồtm̃t˚myA Ev˛A d̃&y
{ kTyto hrAt^ ]
˘ rAt^ N ; f\krAt^ K ; t hrAt^ W 1:171 U ] NW ; Uc̀, KŚiDha-
ŚiDhaSaṅ ; –
Saṅ 1:171 El¡-ỹh ] NK ; El¡-ỹk W ; El¡-y Eh ŚiDhaSaṅ 1:171 yÇvyA
cAEtvEõ‚tm^ ] NKW ; (vyA yEdEt vEõ‚tm^ ŚiDhaSaṅ 1:172 u ] NW ; uvAc
KŚiDhaSaṅ 1:172 Eh ] NW ; t̀ K
EnŸAstÇvs\EhtAyA\ 124 EnŸAsm̀Km^

ah\ kArZkÅ̃‚Et jl̃ t̃j-sm̀E(Ttm^; 1 : 172;

t̃jom@ỹ E-Tt\ El¡Mp®A‚¡`§˛mAZt,.
uBO tO EvE-mtO t/ Ekm̃tÎAầtMBṽt^; 1 : 173;
uBO tO d̋£̀mArNDO tto El¡\ EvvEà‚tm^.
aAñy‚EmEt sEÑ˚(y aDño@v‚¡tAv̀BO; 1 : 174;
⌧aDo gt-tto Ev¯Z̀r^ U [ 2 ] @v‚Mb
}úA tto gt,.
a˚t\ cA-y n p[y˚tO EKàAṽtAv̀BAvEp; 1 : 175;
p̀nñ
{v smAgMy -to/̃Z t̀£̀ṽ hrm^.
tt-t̀£o mhAd̃vo vr˚dÇvA uBAvEp; 1 : 176;
p̀zq!pF E-Tto B́(vA ydBF£˚ddAEm t̃.
b
}úA vdEt p̀/-t̀ (vm̃v Bv s̀v
}t; 1 : 177;
b
}úAb
}vFdh\ kÅA‚ tT
{vAh gdADr,.
i(ỹv\ vdtorg
˜
} ˛Ad̀rAsF>jl̃ EvB̀,;
173 Niśvāsamukha 1:173–1:176 is parallel with Śivadharmasaṅgraha 5:137–5:140.
177 Cf. Śivadharmasaṅgraha 5:143c–5:144b :
ydA t̃ sMBṽ(p̀/o BvAñv tdA ˛B̀,.
tT
{vAh tTA b
}úA p̀/o m̃ Bv i(ym̀m^;

1:172 kArZkt̃‚Et ] K ; kArZk\t̃‚Et N ; kArZk\Å‚Et W 1:172 jl̃ t̃j-sm̀E(Tß

tm^ ] conj. ; jl̃ t̃j-mm̀E(Ttm^ NW ; jlt̃j-mm̀E(Ttm^ K 1:173 El¡Mp®A‚¡`§ß
˛mAZt, ] K ; El – ˘ Mp®‚¡`§˛mAZt, N ; El¡Mp®‚¡`§˛mAZt, W ; El¡Mp®A‚¡`§˛ß
mAZkm^ ŚiDhaSaṅ 1:173 Ekm̃tÎAầtMBṽt^ ] NKW ; EkÑ̃dEmEt cAht̀, ŚiDhaSaṅ
1:174 d̋£̀mArNDO ] N , ŚiDhaSaṅ ; d̋V̀mArNDO K ; d̋£mArNDO W 1:174 tto El¡\
EvvEà‚tm^ ] W ; tto El¡ EvvEàtm^ N ; tto El¡ EvvEà‚tm^ K ; và‚mAn-tto
EvB̀, ŚiDhaSaṅ 1:174 aAñy‚EmEt sEÑ˚(y ] ŚiDhaSaṅ ; aAñy‚EmEt sEÑ ---
y N ; t K ; aAñy\ EmEt s t W 1:174 aDño@v‚¡tAv̀BO ] conj. ; aDño@v
--- N ; t KW ; aD U@v‚¡tAv̀BO ŚiDhaSaṅ 1:175 aDo gt-tto Ev¯Z̀!@v« ]
ŚiDhaSaṅ ; --- à‚m^ NW ; U@v« K 1:175 tto gt, ] NKW ; jgAm c ŚiDhaSaṅ
1:175 a˚t\ cA-y ] K , ŚiDhaSaṅ ; a˚tcA-y N ; a˚t ¯ -y W 1:175 tAv̀BAvß
Ep ] NKW ; tO s̀roÅmO ŚiDhaSaṅ 1:176 -to/̃Z t̀£̀ṽ hrm^ ] NK ; -to/̃Z t̀£̀v
hrm^ W ; -to/ {-t̀£̀vt̀h‚rm^ ŚiDhaSaṅ 1:176 vr˚dÇvA uBAvEp ] NKW ; b
}úAZEmß
dmb }vFt^ ŚiDhaSaṅ 1:177 ydBF£˚ddAEm ] N ; ydBF£ ddAEm K ; ydBF£˚ddAEy
W 1:177 s̀v }t ] K ; s̀v}t, NW
EnŸAstÇvs\EhtAyA\ 125 EnŸAsm̀Km^

evm-(vb
}vFå̃v, ⌧Ek\(vṕ>yo BEv¯y [ 3 ] Es .
anAǹ!p\ y-mAEà vr˚t̃ kAE∞t\ Eíj; 1 : 178;
Ev¯Zo ddAEm t̃ ùç vrEm£\ vd-v m̃.
mm vAÈmEmLy\ Eh b́
}Eh yÅ̃ _EBkAE∞tm^; 1 : 179;
Ev¯Z̀zvAc.
yEd t̀£o _Es m̃ d̃v vr\ m̃ dAt̀EmQCEs.
(vâÄ-(vE(˛yñ
{v BEv¯yAEm n s\fy,; 1 : 180;
IŸr uvAc.
ev\ Bvt̀ ⌧Bd̋˚t̃ [ 4 ] zd̋nArAyZF ˛jA.
uByor˚tràAE-t k̃fv-y hr-y c; 1 : 181;
eq ev Eh El¡˚t̀ -TAEpt\ b
}úEv¯Z̀nA.
s̃˚d̋
{å̃‚v
{ñ as̀r
{, sy"orgrA"s{,; 1 : 182;
Esà
{Ev‚çADr{B́‚t
{r=srorgEkàr{,.
EpfAc
{g}‚hn"/ {-tTA c m̀EnsÅm{,; 1 : 183;
178 Niśvāsamukha 1:178 is parallel with Śivadharmasaṅgraha 5:144c–5:145b.
179 Niśvāsamukha 1:179–1:185 is parallel with Śivadharmasaṅgraha 5:150–5:156.

1:178 evm-(vb }vFå̃v, ] conj. ; evm –

˘ – ˘ E --- N ; t K ; t m̀ ¯ yO t W ; tß
TAE-(v(yb }vFå̃v, ŚiDhaSaṅ 1:178 Ek\(vṕ>yo BEv¯yEs ] ŚiDhaSaṅ ; --- Es NK ;
t aṕ t Es W 1:178 anAǹ!p\ ] N ŚiDhaSaṅ ; a\Boǹ!p\ K ; anAà!p\ W
1:179 Ev¯Zo ddAEm t̃ ùç ] K ; Ev¯ZoåA‚dAEm t̃ ùç N ; Ev¯Zoå‚dAEm t̃ ùç
W ; Ev¯Zo ddAEm t̃ v(s ŚiDhaSaṅ 1:179 vAÈmEmLy\ ] NKW ; vAÈmEmLyA
ŚiDhaSaṅ 1:180 vr\ m̃ dAt̀EmQCEs ] Kpc ; vrm̃ dAt̀EmQCEs NW ; vr\ dAt̀Emß
QCEs Kac ; vr\ dAt̀Emh̃QCEs ŚiDhaSaṅ 1:180 s\fy, ] NW , ŚiDhaSaṅ ; sfy,
K 1:181 IŸr uvAc ] KW ; IŸr uv --- N ; mh̃Ÿr uvAc ŚiDhaSaṅ 1:181 ev\
Bvt̀ Bd̋\ t̃ ] ŚiDhaSaṅ ; --- NK ; ev\ Bv˚t̀ t W 1:181 uByor˚tràAE-t ]
NKW ; aAvyor˚tr\ nAE-t ŚiDhaSaṅ 1:181 k̃fv-y hr-y c ] NW ; k̃fv-y
Efv-y c K ; vrd\vryoErv ŚiDhaSaṅ 1:182 eq ev Eh El¡˚t̀ -TAEpt\ ] NW ;
etÎ {v Eh El¡\ t̀ -TAEpt K ; eq ev Eh El¡o Eh -TAEpt\ ŚiDhaSaṅ 1:182 s̃ß
˚d̋
{å̃‚v
{ñ as̀r{, ] NKW ; i˚d̋AEdEB, s̀r {{d‚(y
{, ŚiDhaSaṅ 1:183 tTA c ] NKW ;
tT {v ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 126 EnŸAsm̀Km^

s\ṕ>y vrd\ d̃v\ vr\ lN@vA t̀ r̃Em [ 5 ] r̃.

sv‚kAm˛d\ El¡m̃td̀Äo myAnGA,; 1 : 184;

b
}úAEv¯Z̀mh̃˚d̋nAgm̀nyo y"A-sEvçADrA,
s\sArAZ‚vd̀,KBFtmnso El¡A΂ñ t(prA,.
-t̀˚v˚t̃ c vrAET‚no - r^ - ahrh, k̂(vAÒElMm-tk̃
ỹ m(yA‚ n nmE˚t Id̂fmj\ " ˜m-t̀ t̃qA\ k̀t,; 1 : 185;

; ⌦; [[(( iEt ))]] EnŸAsm̀Kt(vs\ [ 6 ] EhtAyA\ lOEkk̃ DMm̃‚ ˛Tm, pVl,; ⌦;

öokft\ sØAfF(yEDkm^; ⌦;

ffqy U;
k̂t-y
{v t̀ El¡-y -TAEpt-y t̀ y(Plm^.
˛(yh\ k̀zt̃ y-t̀ Ek\ vA [ 6v ] t-y PlMBṽt^; 2 : 1;

nE˚dzvAc.

1 Niśvāsamukha 2:1a–2:18b is parallel with Śivadharmasaṅgraha 6:1a–6:17f.

1:184 s\ṕ>y vrd\ d̃v\ vr\ lN@vA t̀ r̃Emr̃ ] ŚiDhaSaṅ ; sMṕ vrd --- r̃ N ; sMṕvß
ry t K ; sMṕ vrd˚d̃v\ vr\ l t r̃ W 1:184 sv‚kAm˛d\ El¡m̃td̀Äo myAnGA, ]
conj. ; sv‚kAm˛d\ El¡m̃td̀Äo myAnG N ; sv‚kAm˛d\ El¡m̃td̀Äo myAnG K ; sß
v‚kAm˛d\ El¡m̃tí^ ÄA myAnG, W ; sv‚kAm˛do El¡ eq uÄo myAnGA, ŚiDhaSaṅ
1:185 b }úAEv¯Z̀mh̃˚d̋nAgm̀nyo ] NK ; b }úAEv¯Z̀mh̃˚d̋rAgm̀nyo W ; b
}úop̃˚d̋mh̃ß
˚d̋nAgm̀nyo ŚiDhaSaṅ 1:185 mnso ] N W , ŚiDhaSaṅ ; mso Nac ; mnsA
pc

K 1:185 -t̀˚v˚t̃ c vrAE(T‚no - r^ - ahrh, ] N ; -t̀˚v˚t̃ c vrAET‚no ùhrh,

K ; -t̀(v˚t̃ c vrAET‚no - r^ - ahrh, W ; BEIJ§EDy -t̀v˚(yhrh, ŚiDhaSaṅ
1:185 Id̂fmj\ " ˜m-t̀ t̃qA\ k̀t, ] NKW ; t\ s̀rg̀z\ t̃ ÍE˚t -v\ m̀E£EB, ŚiDha-
Saṅ 1:185 EnŸAsm̀Kt(vsm^ ] K ; --- N ; t W 2:1 U ] NW ; Uc̀, KŚiDhaSaṅ
2:1 -TAEpt-y t̀ ] KW , ŚiDhaSaṅ ; -TAEpt-y -t̀ N 2:1 ˛(yh\ k̀zt̃ y-t̀ Ek\ vA
t-y ] K ; ˛(y\ k̀z – ˘– ˘ Ek\ vA --- -y N ; ˛(y\ k̀ t Ek\ vA t-y W ; ˛(yh\ k̀zt̃
˘–
y-t̀ Ek˚t-yAEp ŚiDhaSaṅ 2:2 nE˚dzvAc ] NKW ; nE˚dk̃Ÿr uvAc ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 127 EnŸAsm̀Km^

áFXmAnA-t̀ ỹ bAlA El¡¨` v‚E˚t pA\f̀nA.

l<y˚(ỹkA˚tto rA>y\ En-spŒmk\Vkm^; 2 : 2;
˛(yh\ k̀zt̃ y-t̀ EvEDm̃tdjAntA.
k̃vl\ BEÄmAlMNy f̂Z̀ t-yAEp y(Plm^; 2 : 3;
DnMBogA˚tTA rA>y\ y, k̂(vA ṕjỹEQCvm^.
El¡ṕjEytA En(y\ mhtF\ [ 2 ] Eôymó̀t̃; 2 : 4;
shúm΂yE˚vçAEàryà t̀ p[yEt.
zd̋lokmvAÙoEt B̀ÆA BogAnEnE˚dtAn^; 2 : 5;
l"˚t̀ k̀zt̃ y-t̀ t-y
{k\ >vlt̃ D̀
}vm^.
d̂´A El¡—>vl˚t˚t̀ Esào d̃v(vmAÙ̀yAt^; 2 : 6;
l"{å‚fEBEr˚d̋(v\ b
}ú(v\ Ev\fEB, -m̂tm^.
Ev¯Z̀(vE˚/\fEBl‚"{ zd̋(v\ t̀ ct̀g̀‚Z
{,; 2 : 7;

[ 3 ] pÑg&ỹn s\mA>y‚ m̂dA El¡˚t̀ kArỹt^.

2 Cf. SiSa 3.77c–78b:
pA\f̀nA áFXmAno_Ep El¡\ k̀yA‚Å̀ yo nr,;
˛(y˚t̃ lBt̃ rA>ymspŒmk⌫Vkm^.

2:2 áFXmAnA-t̀ ] NKW ; áFX˚to _Ep c ŚiDhaSaṅ 2:2 l<y˚(ỹkA˚tto ] NK ;

l<y˚(ỹko˚tto W ; lB˚t̃ rA>ym̃kA˚t̃ ŚiDhaSaṅ 2:3 ˛(yh\ k̀zt̃ y-t̀ EvEDm̃tß
djAntA ] NKW ; ˛(yhEMvEDhFn\ t̀ El¡\ y, k̀zt̃ nr, ŚiDhaSaṅ 2:4 BogA˚tTA ]
BogA˚tTA NW ; BogA\-tTA K ; Bo‘yMtTA ŚiDhaSaṅ 2:4 k̂(vA ṕjỹEQCvm^ ] K ;
k̂(vA ˘– jỹEQCvm^ N ; k̂ ¯ ṕjỹEQCvm^ W ; k̂(vA ṕjỹ(sdA ŚiDhaSaṅ 2:4 El¡ß
ṕjEytA En(y\ mhtF\ ] conj. Acharya ; El¡ --- N ; El¡\ ṕjEytA t K ; El¡ṕjEyt
W ; El¡\ ṕjEytA En(y\ mhtF\ ŚiDhaSaṅ 2:5 BogAnEnE˚dtAn^ ] K , ŚiDhaSaṅ ;
BogAnEn ˘ – E tAn^ NW 2:6 >vlt̃ ] NKW ; >vlEt ŚiDhaSaṅ 2:6 >vl˚t˚t̀ ]
NKW ; >vl˚tÑ ŚiDhaSaṅ 2:7 b
}ú(v\ Ev\fEB, -m̂tm^ ] NK ; b }ú(v\ Ev\fEt,
-m̂tm^ W (unmetrical) ; -k˚d\ Ev\fEtEB, -m̂tm^ ŚiDhaSaṅ 2:7 Ev¯Z̀(vE˚/\fEBß
l‚"{ ] conj. ; Ev¯Z̀(vE˚/\EBl‚"
{ N ; Ev¯Z̀(v\ E/EBl‚" {-t̀ K ; Ev¯Z̀(vE˚/EB•‚" { W;
E/\f•" {, s̀rAEr(v\ ŚiDhaSaṅ 2:7 zd̋(v\ t̀ ct̀g̀‚Z{, ] ŚiDhaSaṅ ; --- NK ; zd̋(v\
t̀ ct̀ t W 2:8 s\mA>y‚ ] ŚiDhaSaṅ ; s\m>y‚ NW ; s\mç‚ K 2:8 m̂dA El¡˚t̀
kArỹt^ ] NKW ; ydA El¡\ t̀ ṕjỹt^ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 128 EnŸAsm̀Km^

aàEl¡˚t̀ k̀vA‚Zo lBt̃ IE=st\ Plm^; 2 : 8;

g̀XEl¡\ sm<yQy‚ lB̃(sOBA‘ym̀Åmm^.
k˚yAftpEtñ {v ˛AEtrA>ỹŸro Bṽt^; 2 : 9;
nArF c -/Fshú̃Z sm˚tA(pErvAErtA.
lB̃(sOBA‘ymt̀l\ sṽ‚qAm̀pEr E-TtA; 2 : 10;

[ 4 ] n˚dt̃ p̀/pO/
{-t̀ s̀KÑA(y˚tmó̀t̃.
a΂ỹàrnArF vA g̀XEl¡˚t̀ En(yf,; 2 : 11;
Est̃n k̂(vA El¡˚t̀ ˛(yh\ y-sm΂ỹt^.
sv‚kAmAnvAÙoEt mAs
{, qX^EBà‚ s\fy,; 2 : 12;
nvnFtmỹ El¡˜ lBt̃ IE=st\ Plm^.
q⌫mAs̃n
{v ỳÄA(mA Efvlok\ s gQCEt; 2 : 13;
˛⌧(yh\ p/El [ 5 ] ¡˚t̀ t̀ y, k̂(vA t̀ smc‚ỹt^.
lB̃˚mhA˚tm
{Ÿy‚MB̀≠
˜ c Enzj, sdA; 2 : 14;
p̂ET&yA aAEDp(y˚t̀ p̀¯pEl¡-y ṕjnAt^.
lBt̃ En-spŒ-t̀ B̀≠˜ c {v ddAEt c; 2 : 15;
lAvZ̃n t̀ El¡
˜n lB̃(sOBA‘ym̀Åmm^.
2:8 aàEl¡˚t̀ ] NKW ; aàEl¡Ñ ŚiDhaSaṅ 2:8 lBt̃ IE=st\ Plm^ ] NWK ;
lBt̃ kAEmk\ Plm^ ŚiDhaSaṅ 2:9 lB̃(sOBA‘ym̀Åmm^ ] NKW ; pr\ sOBA‘ymAß
Ù̀yAt^ ŚiDhaSaṅ 2:10 sm˚tA(pErvAErtA ] NKW ; sApŒ {, pErvAErtA ŚiDhaSaṅ
2:10 sṽ‚qAm̀pEr E-TtA ] ŚiDhaSaṅ ; sṽ‚ --- N ; sv‚ t K ; svA‚sAm̀pEr E-TtA W
2:11 n˚dt̃ ] conj. ; --- ˚dt̃ ; NW ; modt̃ K ; rmt̃ ŚiDhaSaṅ 2:11 s̀KÑA(y˚tß
mó̀t̃ ] NK ; s̀KÑA(y˚tm-t̀t̃ W ; s̀KmAn\(ymó̀t̃ ŚiDhaSaṅ 2:11 ac‚ỹàrnArF
vA ] NW , ŚiDhaSaṅ ; ac‚ỹ nA c nArF\ vA K 2:11 g̀XEl¡˚t̀ ] NKW ; K⌫XElß
¡Ñ ŚiDhaSaṅ 2:12 mAs {, qX^EBà‚ ] NKW ; qX^EBmA‚s {n‚ ŚiDhaSaṅ 2:13 IE=st\ ]
NKW ; c̃E=st\ ŚiDhaSaṅ 2:13 ỳÄA(mA ] KŚiDhaSaṅ ; m̀ÅA(mA NW 2:13 s
gQCEt ] K ; – ˘ --- Nt W ; c gQCEt ŚiDhaSaṅ 2:14 ˛(yh\ p/El¡˚t̀ ] Śi-
DhaSaṅ ; --- ¡˚t̀ NK ; ˛ t W 2:14 lB̃˚mhA˚tm {Ÿy‚MB̀≠˜ c ] NK ; lB̃˚mhA˚tß
m
{Ÿy‚MB̀\ÄA c W ; lB̃ÎoÅmm {Ÿy« s B̀\Ä̃ ŚiDhaSaṅ 2:14 Enzj, ] K , ŚiDhaSaṅ ;
EnzjA, NW 2:15 p̂ET&yA aAEDp(y˚t̀ ] NKW ; p̂ET&yAmAEDp(yÑ ŚiDhaSaṅ
2:15 En-spŒ-t̀ ] NKW ; En,spŒ˚t̀ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 129 EnŸAsm̀Km^

En(y
{Ÿy‚mK⌫XÑ ˛(yh\ yo _EBṕjỹt^; 2 : 16;
sÎk̃n ⌧t̀ El¡AEn pA [ 6 ] ET‚vAEn t̀ kArỹt^.
shúṕjnA(so Eh lBt̃ IE=st\ Plm^; 2 : 17;
l"
˜Z{k̃n gZtA\ koEVm<yQy‚ gQCEt.
-vfrFr̃Z sAyo>y\ p̀nñ n EnvÅ‚t̃; 2 : 18;
etA˚ỹv sm<yQQy‚ sd̃vAs̀rmAǹqA,.
[ 7r ] sv‚kAmsm̂àAñ s̀Kd̀,KEvvEj‚tA,; 2 : 19;
IŸr-y ˛sAd̃n áFX˚t̃ aEZmAEdEB,.
a£̃£ksmAỳÄ\ ỹ k̀®‚E˚t EfvAlym^; 2 : 20;
tAvÅ̃ EdEv Et§E˚t yAvEd˚d̋Añt̀å‚f.
mEZrŒ˛vAlAEn -PEVMm‚rktAEn c; 2 : 21;
kAch̃m⌧jrO=yAEZ tAm
}kA\-yAEn ⌧yAEn t̀.
{
r(ylohk [ 2 ] s
{-yAEn /Ap̀qAEZ tT
{v c; 2 : 22;
p̀nñ
{tAEn cA<yQy‚ B̀ÆA kAmAEëCvMv
}j̃t^.
n t-y p̀nrAv̂EÅyo‚ El¡\ -TApỹầEv; 2 : 23;

18 Niśvāsamukha 2:18c–2:35 is parallel with Śivadharmasaṅgraha 6:39a–6:56b.

2:16 yo _EBṕjỹt^ ] W , ŚiDhaSaṅ ; yo _EB --- NK 2:17 sÎk̃n t̀ El¡Aß

En pAET‚vAEn ] ŚiDhaSaṅ ; --- E(T‚vAEn N ; t pAET‚vAEn K ; sÎk̃n t E(T‚vAß
En W 2:17 IE=st\ ] NKW ; c̃E=st\ ŚiDhaSaṅ 2:17 Plm^ ] K , ŚiDhaSaṅ ; ---
NW 2:18 l" ˜Z{k̃n ] NW , ŚiDhaSaṅ ; l"˜n{k̃n K 2:18 koEVm<yQy‚ gQCEt ]
NKW ; koÔAm<yQy‚ gQCEt ŚiDhaSaṅ 2:19 etA˚ỹv ] NW , ŚiDhaSaṅ ; etA\ñ {ß
v K 2:19 s̀Kd̀,K ] NKW ; sv‚d̀,K ŚiDhaSaṅ 2:20 áFX˚t̃ aEZmAEdEB, ]
NKW ; ˛áFX\(yEZmAEdEB, ŚiDhaSaṅ 2:20 a£̃£ksmAỳÄ\ ] ŚiDhaSaṅ ; a£̃£ksß
mAỳÄ NW ; a£̃£ksmAỳÄA K 2:21 -PEVMm‚rktAEn c ] conj. ; -PEVMm‚rktAEn
--- N ; -PVF mArktF t K ; -PAEVMm‚rktAEn c W ; -PEVk\ mrktAEn c ŚiDhaSaṅ
2:22 kAch̃mjrO=yAEZ tAm }kA\-yAEn yAEn t̀ ] ŚiDhaSaṅ ; kAch̃m --- tAm
}kA-yAEn
--- N ; t KW 2:22 { r(ylohks {-yAEn ] ŚiDhaSaṅ ; --- s
{-yAEn NKW 2:23 p̀nß
ñ{tAEn cA<yQy‚ ] NKW ; p̀nñ {tA˚sm<yQy‚ ŚiDhaSaṅ 2:23 B̀ÆA ] N , ŚiDhaSaṅ ;
B̀\ÄA K ; B̀ÄA W
EnŸAstÇvs\EhtAyA\ 130 EnŸAsm̀Km^

k̂(vA ˛AsAdm@ỹ t̀ s Efvo nA/ s\fy,.

dfAm
}vApF GorAEZ nrkAEZ n p[yEt; 2 : 24;

aArAm-y{v y, ktA‚ -v‘g̃‚ modEt c̃˚d̋vt^.

Ú"AdF\ñ tTA [ 3 ] v̂"A\ pET k̀v‚E˚t ỹ nrA,; 2 : 25;

CAyAEB, fFtlAEBñ t̃ yAE˚t ymsAdnm^.

yAMyd̀,KAEn GorAEZ n c t̃qAMBvE˚t Eh; 2 : 26;

v̂"vApnDMmo‚ _ym̃q t̃ pErkFEÅ‚t,.

˛AsAd\ kArEy(vA t̀ Ev¯Z̀\ ỹ -TApyE˚t Eh; 2 : 27;

Ev¯Z̀lok\ v
}j˚(ỹt̃ mod˚t̃ Ev¯Z̀nA sh.
b
}úAZ\ -k\d\ [ 4 ] zd̋AZF\ gZ̃fMmAtr\ rEvm^; 2 : 28;

vE°\ ftát̀\ y"\ vAỳMDMm‚Òl̃Ÿrm^.

yo y-y -TApn¨` yA‚(˛AsAd̃ t̀ s̀foBñ; 2 : 29;

ṕjỹ pryA BÅA so _m̂to ù-y loktAm^.

as¨~ mpT̃ y-t̀ s¨~ m¨ArEy¯yEt; 2 : 30;

DMm‚rAjpT̃ so Eh s̀pT̃n
{v gQCEt.

2:24 dfAm
}vApF ] ŚiDhaSaṅ ; dfAúvApF NKW 2:24 GorAEZ nrkAEZ n ] K ; Goß
rAEZ nrkAEn n N ; çorAEZ nrkAEn W ; nrkAnEtGorAà ŚiDhaSaṅ 2:25 aArAß
m-y {v ] NKW ; aArAm-y c ŚiDhaSaṅ 2:25 c̃˚d̋vt^ ] NK ; c˚d̋vt^ W ; i˚d̋vt^
ŚiDhaSaṅ 2:25 Ú"AdF\ñ tTA ] ŚiDhaSaṅ ; --- N ; Ú"AdAñ t K ; Ú"AdF\ñ t t
W 2:25 v̂"A\ ] NW ; v̂"Ar K ; v̂"An^ ŚiDhaSaṅ 2:26 CAyAEB, ] Npc , ŚiDha-
SaṅKW ; CAyAEB Nac 2:26 t̃ yAE˚t ymsAdnm^ ] NKW ; n t̃ yAE˚t ymAlym^
ŚiDhaSaṅ 2:28 sh ] K , ŚiDhaSaṅ ; –
˘ --- N ; t W 2:28 b }úAZ\ -k\d\ zd̋AZF\ ]
conj. ; --- zd̋AZF\ N ; b
}úAZ\ -k\ t zd̋AZF\ K ; b}úAZ\ -k t zd̋AZF\ W ; b}úAß
ZF-k˚dzd̋AZF\ ŚiDhaSaṅ 2:28 gZ̃fMmAtr\ rEvm^ ] NKW ; mAt‹n^ gZpEt\ rEvm^
ŚiDhaSaṅ 2:29 yo y-y -TApn¨` yA‚(˛AsAd̃ t̀ ] NW ; yo y-y -TApñ k̀yA‚(˛Aß
sAd̃ t̀ K ; yo y\ -TApyt̃ DFmA˚˛AsAd̃ c ŚiDhaSaṅ 2:30 ṕjỹ ] NW ; ṕjỹt^
KŚiDhaSaṅ 2:30 so _m̂to ù-y loktAm^ ] NKW ; s m̂t-t(pd\ v }j̃t^ ŚiDha-
Saṅ 2:30 as¨~ mpT̃ ] NKW ; ac\ámpT̃ ŚiDhaSaṅ 2:31 Dm‚rAjpT̃ ] NKW ;
Dm‚rAjpT\ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 131 EnŸAsm̀Km^

ndF\ v
{trZF\ c
{v [ 5 ]- m^ - u¯ZtoyAMmhArvAm^; 2 : 31;
gMBFrAvÅ‚d̀-tArA\ s˚tr̃(s¨~ m̃Z t̀.
s̃t̀b˚D˚t̀ y, k̀yA‚(kå‚m̃ pET dAzZ̃; 2 : 32;
DMm‚rAjp̀r̃ so Eh d̀‘g‚m̃ s̀KyA˝ysO.
p¨l̃pñ nrk-tØ/p̀jt̀ñ y,; 2 : 33;
s˚tr̃àrkA˚GorAàAlFmAg‚˛yAEyn,.
mW-yAvsT-y
{v m⌫Xp-y c [ 6 ] kAErZ,; 2 : 34;
DMm‚rAjp̀r¡(vA -v‘g̃‚ h̃mmy¡ˆhm^.
tØA¡ArEflAvq̃‚ n By˚t-y Evçt̃; 2 : 35;
mW-yAvsT-y {v m⌫Xp-y c y(Plm^.
kETt\ sv‚m̃tÅ̀ dAn-y t̀ Pl\ f̂Z̀; 2 : 36;
aàdAtA nro yo Eh nAsO d̀‘g‚EtmAÙ̀yAt^.
a"y\ s̀KmAÙoEt b
}úlokgto Bṽt^; 2 : 37;

37 Niśvāsamukha 2:37a–2:38b is parallel with Śivadharmasaṅgraha 6:56c–6:57.

2:31 ndF\ v {trZF\ c {v ] K ; --- N ; ndF v{trZFMcA t W ; ndF\ v {trZF\ GorAm^

ŚiDhaSaṅ 2:31 m̀¯ZtoyA\ mhArvAm^ ] NKW ; u¯ZtoyA\ mhAõ‚vAm^ ŚiDhaSaṅ
2:32 gMBFrAvÅ‚d̀-tArA\ ] ŚiDhaSaṅ ; gMBFrAvÅ‚d̀-tArA NW ; t MBFrAvÅd̀-tArA
K 2:32 s̃t̀b˚D˚t̀ ] NKW ; s̃t̀b˚DÑ ŚiDhaSaṅ 2:33 DMm‚rAjp̀r̃ ] NW , ŚiDha-
Saṅ ; DMm‚rAj t K 2:33 so Eh ] NKW ; mAg̃‚ ŚiDhaSaṅ 2:33 s̀KyA˝ysO ]
N ; s̀K\ yA(ysO K ; s̀KmA=ysO W ; s s̀K\ v }j̃t^ ŚiDhaSaṅ 2:33 tØ/p̀jt̀ñ
y, ] NK ; tØ̃ /p̀jt̀ñ y, W ; tØ/p̀jt́En c ŚiDhaSaṅ 2:34 s˚tr̃àrkA˚Goß
rAn^ ] em. ; s˚tr̃àkA‚˚Goro N ; s˚tr̃àrkA GorAn^ K ; s˚tr̃àrkAt^ GorA W ;
s˚tr̃ÅAEn GorAEZ ŚiDhaSaṅ 2:34 nAlFmAg‚˛yAEyn, ] NW ; nAtFmAg‚˛yAEyn,
K ; ndFmA‘g‚˛dAyk, ŚiDhaSaṅ 2:34 mW-yAvsT-y {v m⌫Xp-y c ] ŚiDhaSaṅ ;
mW-yAvsT-y {v m⌫Xp-y t K ; mW --- N ; t T-y {v mt̃ p-y W 2:34 kAErZ, ]
em. ; --- Z, NK ; kArk, ŚiDhaSaṅ 2:35 DMm‚rAjp̀r¡(vA -v‘g̃‚ h̃mmy¡ˆhm^ ]
NKW ; (yÆA ymp̀r\ -v‘g̃‚ t-y h̃mĝh\ Bṽt^ ŚiDhaSaṅ 2:35 tØA¡ArEflAvq̃‚
n ] W , ŚiDhaSaṅ ; tØA¡ArEflAṽq̃ n NK 2:35 Evçt̃ ] NKW ; jAyt̃ ŚiDhaSaṅ
2:37 d̀‘g‚Et ] NKW ; nrk ŚiDhaSaṅ 2:37 b }úlokgto Bṽt^ ] KW ; --- N ;
b
}úlokgto nr, ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 132 EnŸAsm̀Km^

[ 7v ] n t-y sMBvo m(ỹ‚ yAvì̋úA n n[yEt.

y-t̀ g
}F¯m̃ ˛pA˚dçAÅ̂¯ZAÅ̃‚ pETk̃ jñ; 2 : 38;
t̃ t̂ØA, ˜˛tBvñ t̂qAí˚íEvvE>j‚tA,.
d̃vAE˚pt‹\ sm̀Eå[y yo ddAEt EtlodkAn^; 2 : 39;
t̂ØA-t̀ Eptr-t-y vE>j‚tA nrk
{E-/EB,.
sṕyAŝ‘m̃d†d̃ n Enm>jE˚t t̃ nrA,; 2 : 40;
Eptr-t̀ ⌧Evm̀ÄA, -ỳ, [ 2 ] EtlodkPl̃n t̀.
aEjn\ Etlṕõ‚˚t̀ rO=y"`rsmE˚vtm^; 2 : 41;
h̃mf̂¡\ sc
{lA¡\ kA˚sdoh˚t̀ yo dd̃t^.
a"yA\•Bt̃ lokA\E-tlD̃ǹ˛dA˝ysO; 2 : 42;
ỳgA˚t̃ c pErB
}£o jAyt̃ Evp̀l̃ k̀l̃.
38 Niśvāsamukha 2:38c–2:39b is parallel with Śivadharmasaṅgraha 6:59.
39 Niśvāsamukha 2:39c–2:41b is parallel with Śivadharmasaṅgraha 6:65–6:66.
41 Niśvāsamukha 2:41c–2:42b is parallel with Śivadharmasaṅgraha 6:76c–6:77b.
42 Niśvāsamukha 2:42c–2:43b is parallel with Śivadharmasaṅgraha 6:78c–6:78f.

2:38 n t-y sMBvo m(ỹ‚ ] ŚiDhaSaṅ ; n sMBvo m(ỹ‚ K ; --- MBvoMm(ỹ‚ N ; t

-y sMBvoMm‚(ỹ‚ W 2:38 y-t̀ ] KW , ŚiDhaSaṅ ; y-t̀\ N 2:38 t̂¯ZAÅ̃‚ ] NW ;
t̂qAt̃‚ KŚiDhaSaṅ 2:39 ˜˛tBvñ ] NW , ŚiDhaSaṅ ; ˜
˛tBAṽn K 2:39 Etloß
dkAn^ ] NKW ; Etlodkm^ ŚiDhaSaṅ 2:40 t̂ØA-t̀ ] NKW ; t̂=yE˚t ŚiDhaSaṅ
2:40 nrk {E-/EB, ] ŚiDhaSaṅ ; nrk{-t̂EB, NW ; nrk { t EB, K 2:40 sṕyAŝß
‘m̃d†d̃ ] NKW ; m̃do_ŝ?ṕygt̃‚q̀ ŚiDhaSaṅ 2:40 t̃ nrA, ] KW , ŚiDhaSaṅ ; ---
N 2:41 Eptr-t̀ ] KW ; --- N ; Eptrñ ŚiDhaSaṅ 2:41 Evm̀ÄA, -ỳ, ] ŚiDha-
Saṅ ; --- N ; Ed t K ; E t W 2:41 EtlodkPl̃n t̀ ] KW ; --- lodkPl̃n
t̀ N ; EtlodkPl̃n v { ŚiDhaSaṅ 2:41 aEjn\ ] N , ŚiDhaSaṅ ; aE-và\ K ; a E
¯ n\ W 2:41 rO=y"`rsmE˚vtm^ ] NKpc W ; rO=yK̀rsmE˚vtm^ Kac ; dçAd̋O=ymy\
K̀rm^ ŚiDhaSaṅ 2:42 sc {lA¡\ ] conj. ; sc{l¡A NW ; sc {l\ gA\ K ; s̀c{lA¡\
ŚiDhaSaṅ 2:42 kA˚sdoh˚t̀ yo dd̃t^ ] NW ; k\sdoh\ yo dd̃t^ K (unmetrical) ;
kA\-ydoh\ Eíj˚mñ ŚiDhaSaṅ 2:42 a"yA\•Bt̃ lokA\E-tlD̃ǹ˛dA˝ysO ] K ; aß
#yA•Bt̃ lokAE˚tlD̃ǹ˛dA˝ysO NW ; a"y\ lBt̃ lokE˚tlD̃ǹ˛dAyk, ŚiDhaSaṅ
2:43 ỳgA˚t̃ c ] NW , ŚiDhaSaṅ ; ỳgA˚tr̃ K 2:43 Evp̀l̃ k̀l̃ ] NKW ; p̂ETvFß
pEt, ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 133 EnŸAsm̀Km^

ôAà¨` v‚E˚t ỹ En(y\ Ept̂BÄA Eh mAnvA,; 2 : 43;

t̃qA˚t̂ØA Eh Eptr, s c t̂Øo [ 3 ] ymAlỹ.

k̀MBFpAk˚t̀ Enryà c t-y BEv¯yEt; 2 : 44;

Ept̂lokÑ yA-yE˚t ôAàkArEytA nrA,.

Ept‹˚d̃vA˚sm̀Eå[y En(y˚dFp˛dAEyn,; 2 : 45;

tAEmúm˚DtAEmúO nrkA n BvE˚t Eh.

locñ foBñ t-y d̂?CEÄñ n n[yt̃; 2 : 46;

rO=y"`rA\ h̃mf̂¡A\ rŒA¡F\ kA\-ydohnFm^.

[4]c{lg⌫XA˚t̀ yo dçAấyo B́yo g̀ZAE˚vtAm^; 2 : 47;

golok̃ -v‘g‚lok̃ vA vAs-t̃qAMBEv¯yEt.

sv‚í˚íEvEnm̀‚Äo vst̃ go˛dAyk,; 2 : 48;

˛svtF\ yo gA˚dçAíÄ~oBys̀s\E-TtAm^.

43 Niśvāsamukha 2:43c–2:46 is parallel with Śivadharmasaṅgraha 6:67a–6:70b.

47 Niśvāsamukha 2:47–2:48 is parallel with Śivadharmasaṅgraha 6:89–6:90.
49 Niśvāsamukha 2:49 is parallel with Śivadharmasaṅgraha 6:118.

2:43 Ept̂BÄA Eh ] NKW ; Ept̂BÄAñ ŚiDhaSaṅ 2:44 Eptr, s c t̂Øo ymAlỹ ]

ŚiDhaSaṅ ; Ep --- ỹ N ; Eptr, s c t̂Øo y t ỹ KW 2:44 k̀MBFpAk˚t̀ Enryà ]
NKW ; k̀MBFpAk-t̀ Enryo ŚiDhaSaṅ 2:44 c t-y BEv¯yEt ] NKW ; n t̃qA\ ˛Bß
Ev¯yEt ŚiDhaSaṅ 2:45 nrA, ] NW , ŚiDhaSaṅ ; nr, K 2:46 tAEmúm˚DtAEmúO ]
N ; tAEmúm˚DtAEmúo K ; tAEmôm˚DtAEmôO W ; tAEmúñA˚DtAEmúo ŚiDhaSaṅ
2:46 nrkA n BvE˚t Eh ] NKW ; nrkO n BEv¯yt, ŚiDhaSaṅ 2:46 t-y ] NKW ;
t̃qA\ ŚiDhaSaṅ 2:46 d̂?CEÄñ n n[yt̃ ] N ; d̂‘fEÄñ n n[yt̃ K ; d̂Ã̀EÄñ n
n-yt̃ W ; d̂?fEÄñ n n[yEt ŚiDhaSaṅ 2:47 rO=y"`rA\ h̃mf̂¡A\ ] NW ; rO=yß
K̀rA\ h̃mf̂¡A\ K ; rO=y"`rA\ h̃mf̂¡
{ W ; h̃mf̂\gA\ rO=y"`rA\ ŚiDhaSaṅ 2:47 rŒA¡F\
kA\-ydohnFm^ ] K , ŚiDhaSaṅ ; rŒ^ --- N ; rŒA¡F\ kA\-ydAEhnF W 2:47 c {lg⌫XAß
˚t̀ yo dçAấyo B́yo g̀ZAE˚vtAm^ ] NK ; c̃lg⌫WA˚t̀ yo dçAấyo B́yo g̀ZAE˚vtAm^
W ; sc {lG⌫VA¡A˚dçAEQCvBÄEíj˚mñ ŚiDhaSaṅ 2:48 m̀Äo vst̃ go˛dAyk, ]
NK ; m̀Äo vst̃ gO˛dAyk, N ; m̀ÄA vs̃ỳr^ go˛dAEyn, ŚiDhaSaṅ 2:49 ˛svtF\
yo ] NK ; ˛svtF yo W ; ˛sv˚tFÑ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 134 EnŸAsm̀Km^

p̂LvFdAnPl\ ù̃t(-vg‚lokÑ gQCEt; 2 : 49;

anX^vAhAEn bh̀fo y, ˛yQC̃EøjoÅm̃.

t̃n p̀⌫yP [ 5 ] l̃n
{v -v‘g‚lok̃ mhFyt̃; 2 : 50;

ajA\ s̀võ‚romAMvA y, ˛yQCEt En(yf,.

aE‘nlokmvAÙoEt bh̀pAtEkko _Ep y,; 2 : 51;

Ÿ̃tA\ rÄA˚tTA pFtA¨ˆ ¯ZA\ vA aAEvkA˚dd̃t^.

d̃vAE˚pt‹˚sm̀Eå[y somlok\ s gQCEt; 2 : 52;

Ept‹˚d̃vA˚sm̀Eå[y mEhqF\ yo dd̃Eøj̃.

t̃n p̀⌫y [[(( Pl̃n
{v ))]] [ 6 ] [[ Ev¯Z̀lok̃ m ]] hFyt̃; 2 : 53;

Ÿ̃tA¨ˆ ¯ZA\ s̀fFlA\ c s̀D̃ǹ\ B

}mrAk̂Etm^.
d̃vAnA\ y, ˛yQC̃t aTvAEp EíjoÅm̃; 2 : 54;

Id̂fFMmEhqF˚dÇvA Efvlok̃ mhFyt̃.

EfvlokA(pErB
}£o jAyt̃ c mhFpEt,; 2 : 55;

PAlk̂£A\ mhF˚dçA(sbFjA\ s-ymAElnFm^.

50 Niśvāsamukha 2:50 is parallel with Śivadharmasaṅgraha 6:106.

51 Niśvāsamukha 2:51 is parallel with Śivadharmasaṅgraha 6:123.

2:49 ù̃t(-vg‚ ] KW , ŚiDhaSaṅ ; ù̃t^ -vg‚ N (unmetrical) 2:49 lokÑ gQCß

Et ] K ; lokÑ sQCEt N ; lokÑ s gQCEt W ; lokAEBkA\E"ZAm^ ŚiDhaSaṅ
2:50 anX^vAhAEn ] N ; anX^vAhoEt K ; an˚®AhAEn W ; anX^vAho _Ep ŚiDha-
Saṅ 2:50 ˛yQC̃EøjoÅm̃ ] K , ŚiDhaSaṅ ; ˛yQC̃Eíjo --- N ; ˛yQCEíjoÅm̃ W
2:50 t̃n p̀⌫yPl̃n{v ] W , ŚiDhaSaṅ ; --- n
{v N ; t̃n p̀⌫ybl̃n
{v K 2:51 ajA\ s̀ß
võ‚aomAMvA y, ˛yQCEt En(yf, ] N ; ajA\ s̀võ‚romA\ñ s̀\˛˛QCEt (?) En(yf,
K ; aj\ s̀vZ‚rAmAMvA y ˛yCEt En(ys,W ; h̃mvõ‚mj\ d(vA EfvBÄEíj˚mñ
ŚiDhaSaṅ 2:51 y, ] NKW ; sn^ ŚiDhaSaṅ 2:53 Eíj̃ ] NW ; Eíj, K 2:53 Evß
¯Z̀lok̃ mhFyt̃ ] conj. ; --- hFyt̃ N ; Ev¯Z̀lok\ mhFyt̃ KW 2:54 s̀fFlA\ c ]
conj. ; s̀fFlA\ñ NKW 2:55 jAyt̃ c ] NK ; jAyt̃ s W 2:56 sbFjA\ ] Npc K ;
sEbjA\ Nac ; s̀Ecj\ W 2:56 s-ymAElnFm^ ] W ; s-ymAEl F N ; f-yfAElnFm^
Kac ; f-ymAElnF Kpc
EnŸAstÇvs\EhtAyA\ 135 EnŸAsm̀Km^

[[ yA ]] v(śy‚k̂tA\ lokA\ tAvEŧEt śy‚vt^ ; 2 : 56;

[ 8r ] B́EmdAnAâṽ(-v‘go‚ rŒdAnAd̋ṽ, p̀rm^.

v-/d, fEflok̃ t̀ tArdo v {¯Zṽ p̀r̃; 2 : 57;

EtlkA\cndAtAro yAE˚t zd̋-y cAlym^.

kA\stAm
}˛vAlAEn dÇvA yAEt vso, p̀rm^; 2 : 58;

m̀ÄAmEZEvEc/AEZ hArjAtAEn yA˚yEp.

dÇvA somp̀r\ yAEt EtlhomAà s\fy,; 2 : 59;

g̀X"FrdEDsEp‚ [ 2 ] y‚, ˛yQCEt En(yf,.

y"lokp̀r\ yAEt mD̀dAnAÅT
{v c; 2 : 60;

c˚dnAgzk=ṕ‚rkÃolklv¡kAn^.
dÇvA˚yAEn s̀g˚DAEn v
}j̃ã˚Dv‚tAàr,; 2 : 61;

56 Cf. Niśvāsamukha 2:78ab below, and also Śivadharmasaṅgraha 6:160ab:

yAv(śy‚k̂tA lokA-tAvEŧ
˜(s śy‚vt^.
57 Niśvāsamukha 2:57–2:70 is parallel with Śivadharmasaṅgraha 6:124–6:137.

2:56 yAv(śy‚k̂tA\ ] K ; --- v(śy‚k̂tA\ N ; yAv(śy‚ t W 2:56 lokA\ tAvEŧEt

śy‚vt^ ] em. ; lokA --- N ; lokA\ ( tAvEŧEt śy‚vt^ ) M-K^ ; t W 2:57 B́Em ]
KW , ŚiDhaSaṅ ; ˘ – Em N 2:57 fEflok̃ t̀ ] NK ; fEflok\ t̀ ŚiDhaSaṅ ;
sEslok̃ t̀ W 2:57 tArdo v {¯Zṽ p̀r̃ ] N ; nArdo v
{¯Zv\ p̀rm^ K ; tArdA v{¯Zṽ
p̀r̃ W ; tArdo v {¯Zv\ p̀rm^ ŚiDhaSaṅ 2:58 EtlkA\cndAtAro ] K ; EtlkocndAß
tAro NW ; Etlh̃m˛dAtAro ŚiDhaSaṅ 2:58 kA\stAm } ] ŚiDhaSaṅ ; kA˚stA\Mv
}
N ; kA\stAm }A⇥ – ˘ ⇥  K ; kA\-ytAm
ac
} K ; kA˚stA\m
pc
} W 2:58 dÇvA yAEt
vso, p̀rm^ ] NKW ; dÇv {Et vs̀mE˚drm^ ŚiDhaSaṅ 2:59 hArjAtAEn ] W ; hAß
njAtAEn N ; homjAtAEn K ; hFnjAtAEn ŚiDhaSaṅ 2:59 dÇvA somp̀r\ yAEt ]
KW ; – ˘–˘–
˘–˘– ˘–˘–˘– ˘ N ; d(vA fáp̀r\ yA\Et ŚiDhaSaṅ 2:59 EtlhomAà s\fy, ]
KW ; EtlhomAà ˘ – y, N ; EtlhomAÎ mAnvA, ŚiDhaSaṅ
– ˘ 2:60 g̀X"FrdEDß
sEp‚y‚, ] conj. ; --- N ; g̀X t y, K ; g̀X"ArdEDs t W ; dED "Fr\ g̀X\ sEp‚y‚,
ŚiDhaSaṅ 2:60 mD̀dAnAÅT {v c ] conj. ; mDdAnAÅT {v c N ; g˚DdAnAÅT {v c
K ; t W ; mD̀dAñn c {v Eh ŚiDhaSaṅ 2:61 kÃolklv¡kAn^ ] em. ; kÃoß
•klv¡kAn^ N ; kkolbAlv¡kAn^ K ; kÃo•klp¡kAn^ W ; kÃolklv¡km^
ŚiDhaSaṅ 2:61 s̀g˚DAEn ] NKW ; s̀g˚DFEn ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 136 EnŸAsm̀Km^

al¨ˆ (vA t̀ yo dçA(k˚yAÑ

{v ayAEctAm^.
s nr, -v‘g‚mAyAEt yñ DA˚y˛dAyk,; 2 : 62;
mAqm̀ãAEdkA\ v
}FhFEà(ym̃v ˛dAEyn,.
[ 3 ] t̃ _Ep -v‘g‚M˛yA-yE˚t ỹ cA˚ỹ aBy˛dA,; 2 : 63;
!pyOvnsMpàA\ v-/Al¨ArB́EqtAm^.
E-/yÑ
{v ˛yQCE˚t yAE˚t v
{çADrMpdm^; 2 : 64;
rEts/˚t̀ stt\ vrnArFq̀ dApỹt^.
t̃ _=y=srsA\ s\G̃q̀ mod˚t̃ EdEv mAnvA,; 2 : 65;
ṽ/AsnÑ f˝yAÑ ˛Etvq‚˛dAEyn,.
y"lok̃ t̀ mod˚t̃ [ 4 ] yE"ZFEB-shúf,; 2 : 66;
i˚DnAEn t̀ yo dçAEí˛
˜<y, EfEfrAgm̃.
DnvAń
}psMpào jAyt̃ s̀Bg-tTA; 2 : 67;
˛Etôy˚t̂Z\ f˝yA\ ˛AvrAà\ h̀tAfnm^.
˛EtEdnM˛yQC˚t̃ t̃ nrA, -v‘g‚gAEmn,; 2 : 68;
2:62 al¨ˆ (vA t̀ yo dçA(k˚yAÑ {v ] NKW ; al¨ˆ (y c ỹ k˚yA\ ˛yQCE˚t ŚiDha-
Saṅ 2:62 ayAEctAm^ ] NW ; ayAEctAn^ K ; (vyAEctAm^ ŚiDhaSaṅ 2:62 s nr,
-v‘g‚mAyAEt yñ DA˚y˛dAyk, ] NKW ; t̃ nrA, -vg‚m̃¯yE˚t ỹ c DA˚y˛dAEyn,
ŚiDhaSaṅ 2:63 mAqm̀ãAEdkA\ ] NW ; mAqm̀ãAEdkAn^ KŚiDhaSaṅ 2:63 v }FhFEà(yß
m̃v˛dAEyn, ] K ; ˛ --- N ; v }FEh t ˛dAEyñ W ; v
}FhFn^ ỹ dd(ysk̂àrA, ŚiDhaSaṅ
2:63 t̃ _Ep ] K , ŚiDhaSaṅ ; --- Ep NW 2:63 -v‘g‚M˛yA-yE˚t ] NW ; -v‘-y‚
yA-yE˚t K ; -vg‚¡Em¯yE˚t ŚiDhaSaṅ 2:63 aBy˛dA, ] NK ; aBy˛dA\ W ; ùß
By˛dA, ŚiDhaSaṅ 2:64 E-/yÑ {v ] NKW ; ỳvtFMỹ ŚiDhaSaṅ 2:65 rEts/˚t̀
stt\ ] NKW ; rEts/Ñ yo dçAd^ ŚiDhaSaṅ 2:65 vrnArFq̀ dApỹt^ ] NKW ; vß
rAEB, ˛mdAjn {, ŚiDhaSaṅ 2:65 t̃ _=y=srsA\ s\G̃q̀ mod˚t̃ EdEv mAnvA, ] NKW ;
kAmd̃vp̀r\ yAEt jAto _n¡smo Bṽt^ ŚiDhaSaṅ 2:66 ˛Etvq‚˛dAEyn, ] NKW ;
˛(yNd\ y, ˛yQCEt ŚiDhaSaṅ 2:66 y"lok̃ t̀ ( mod˚t̃ ) ] K ; y"lok̃ t̀ ---
NW ; modt̃ y"lok̃q̀ ŚiDhaSaṅ 2:66 shúf, ] NK ; shús, W ; smE˚vt,
ŚiDhaSaṅ 2:67 t̀ ] NKW ; c ŚiDhaSaṅ 2:67 jAyt̃ s̀Bg-tTA ] NKW ; dFß
ØAE‘n, s̀Bgo Bṽt^ ŚiDhaSaṅ 2:68 ˛AvrAà\ h̀tAfnm^ ] NK ; ˛AvrAà\ h̀tAsnm^
W ; p̀⌫yAE‘n\ f̀àmAnsA, ŚiDhaSaṅ 2:68 ˛EtEdnM˛yQC˚t̃ ] NKW ; ˛(yh\ ỹ
˛yQCE˚t ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 137 EnŸAsm̀Km^

gFtvAEd/yAnAEn d̃vAnAEà(ydAEyn,.
t̃ jAy˚t̃ mhABogA gFtvAEd/boEDtA,; 2 : 69;
! [ 5 ] pyOvnsMpà\ sEØ\ h̃mEvB́Eqtm^.
˛yQC̃Eøjm̀Hỹ<yo b }-yAÙoEt Ev£pm^; 2 : 70;
fArFs\yogs\ỳÄEmB\ kAÑnmAElnm^.
dÇvA fáp̀r\ yAEt B}£o jAyEt BogvAn^; 2 : 71;
aAtp/˛dAñn ôFmAÒAy(ysO nr,.
DMm‚rAjp̀r\ gQCàAtp̃n t̀ pF∑t̃; 2 : 72;
upAnhO t̀ yo dçA(svA‚˚m̀ [ 6 ] QyEt EkESbqAt^.
DMm‚rAjpT̃ t-y aŸo jAyEt foBn,; 2 : 73;
tØvAl̀kd̀,K
{-t̀ k⌫Vk
{ñ s̀dAzZ
{,.
n c t-y Bṽ(pFXA yo ddAEt upAnhO; 2 : 74;
gjrT˚t̀ yo dçAì̋AúZAy g̀ZAE˚vt̃.
t̃n p̀⌫yPl̃n
{v -v‘g‚lok̃ mhFyt̃; 2 : 75;
71 Niśvāsamukha 2:71a–2:80b is parallel with Śivadharmasaṅgraha 6:153c–6:162.

2:69 t̃ jAy˚t̃ mhABogA ] NKW ; jAy˚t̃ t̃ c BogAçA ŚiDhaSaṅ 2:69 gFtvAEdß

/boEDtA, ] K ; gFtvAEd/boED --- NW ; gFtvAEd/boDkA, ŚiDhaSaṅ 2:70 !pß
yOvn ] K ; --- vn N ; ¯ pyOvn W ; jṽ yOvn ŚiDhaSaṅ 2:70 ˛yQC̃Eø ]
ŚiDhaSaṅ ; ˛yQC̃Eí N ; ˛+QCE˚í K ; t Eí W 2:70 Ev£pm^ ] NKW ; Ep£ß
pm^ ŚiDhaSaṅ 2:71 fArF ] N , ŚiDhaSaṅ ; sArF KW 2:71 mAElnm^ ] NWK ;
mAlyA ŚiDhaSaṅ 2:71 jAyEt ] NKW ; BvEt ŚiDhaSaṅ 2:72 ôFmAÒAy(yß
sO nr, ] N ; ôFmA\ÒAy(ysO nr, K ; ôFyA\ jAy(ysO nr, W ; jAỹt mAnv,
ŚiDhaSaṅ 2:72 gQCàAtp̃n t̀ pF∑t̃ ] KW ; g --- àAtp̃n t̀ pF∑t̃ N ; gQCß
àAtp̃nAǹpF∑t̃ ŚiDhaSaṅ 2:73 t̀ yo dçA(svA‚˚m̀QyEt ] conj. ( K ); --- Et N ; t̀
yo ( dçA(svA‚˚m̀QyEt ) K ; t̀ yo dçA t Et W ; t̀ yo dçA(s t̀ m̀Qỹt ŚiDhaSaṅ
2:73 EkESbqAt^ ] NW , ŚiDhaSaṅ ; EkESbqm^ K 2:73 aŸo jAyEt foBn, ] NK ;
aŸA jAyEt sAsn, W ; jAyt̃ foBno hy, ŚiDhaSaṅ 2:74 vAl̀kd̀,k {-t̀ ]
NKW ; s {ktd̀,KAg{
}, ŚiDhaSaṅ 2:74 ddAEt upAnhO ] NKW ; Eh dçAd̀pAnhO
ŚiDhaSaṅ 2:75 gjrT˚t̀ yo dçAd^ ] NW ; gj\ rT\ yo dçAd^ K ; dçAd̋AjrT\
y-t̀ ŚiDhaSaṅ 2:75 mhFyt̃ ] KW , ŚiDhaSaṅ ; mhF --- N
EnŸAstÇvs\EhtAyA\ 138 EnŸAsm̀Km^

tAvà Qyvt̃ ⌧-vgA‚çAvå̃vA-svAsvA, .

ttñ
{v [ 8v ] pErB
}£o rAjA BvEt DAEm‚k,; 2 : 76;

dÇvA cAŸrTE˚d&y\ bh̀d̋&ysmE˚vtm^.

śy‚lokmvAÙoEt t̃n
{v sh modt̃; 2 : 77;

yAv(śy‚k̂tA\•okA˚tAvEŧEt śy‚vt^.
t/ c
{v pErB
}£o DnvAÒAyt̃ p̀n,; 2 : 78;

anX^vAhrT˚dÇvA ⌧sv‚d̋&ysmE˚vtm^.
dAsFdAssmop̃t, -vg‚ [ 2 ] mAÙoEt mAnv,; 2 : 79;

pErB
}£o ùto B́yo DnvAÒAyt̃ sdA.
gvA\ g
}As˚t̀ yo dçA(˛Atz(TAy mAnv,; 2 : 80;

m˚/̃Z
{v smAỳÄMm̀Qyt̃ sv‚EkESbq
{,.
-vg‚gAmF c Bvt̃ pErB
}£o mhADn,; 2 : 81;

gvAä̃ t̀ k̀l̃ j˚m gvAäñ BEv¯yEt.

76 Cf. sl Kūrmapurān.a 1:36:12cd: tt-t-mA(pErB }£o rAjA BvEt DAEm‚k,. The

same line appears in 2:38:18ab reading tt, -vgA‚t^ instead of tt-t-mAt^. .

80 Niśvāsamukha 2:80c–2:82b is parallel with Śivadharmasaṅgraha 6:95a–6:96.

2:76 tAvà Qyvt̃ -vgA‚çAvå̃vA-svAsvA, ] ŚiDhaSaṅ ; tAvà Qyvt̃ t W ; ---

NK 2:76 ttñ{v pErB}£o ] ŚiDhaSaṅ ; --- pErB
}£o N ; -vg‚lokA(pErB
}£o K ; t v
pErB}£A W 2:77 bh̀d̋&ysmE˚vtm^ ] Npc KW ; bh̀d̋+&y+smE˚vtm^ N 2:78 k̂ß
tA\•okAn^ K ; k̂tA•okAn^ NW ; k̂tA lokAs^ ŚiDhaSaṅ 2:78 Et§Et ] NKW ;
Et§˜(s ŚiDhaSaṅ 2:79 anX^vAhrT˚dÇvA ] conj. ; an(vAhrT˚d --- N ; aAnX^vAß
hrT\ tK ; anÇtAhr t W ; blFvd‚rT\ d(vAm^ ŚiDhaSaṅ 2:79 dAsFdAssmop̃t,
-vg‚mAÙoEt mAnv, ] ŚiDhaSaṅ ; --- noEt mAnv, N ; t ˛AÙoEt mAnv, K ; t
mAyAEt mAnv, W 2:80 pErB }£o ùto B́yo ] NK ; pErB }£A ùto B́yo W ; pErB
}ß
£-t̀ tấyo ŚiDhaSaṅ 2:80 t̀ yo dçA(˛Atz(TAy mAnv, ] NKW ; dErd̋ ˜Z kt‚&y\
˛Atr̃v Eh ŚiDhaSaṅ 2:81 smAỳÄm^ ] NKW ; smAỳÄo ŚiDhaSaṅ 2:81 Bvt̃ ]
NKW ; BvEt ŚiDhaSaṅ 2:81 mhADn, ] NKW ; mhADnF ŚiDhaSaṅ 2:82 gvAä̃
t̀ k̀l̃ j˚m ] NKW ; gvAä̃ c Bṽ>j˚m ŚiDhaSaṅ 2:82 gvAäñ BEv¯yEt ]
KW ; gvAäñ --- Ev¯yEt N ; gvAäñ Bv(ysO ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 139 EnŸAsm̀Km^

am̂tmTno(pàA s̀rBF lokDAEr [ 3 ] ZF; 2 : 82;

id¡~As¡ˆhAZ (vEmdMm̃ v}tm̀Åmm^.
gvA\ g
}As\ yTA d̃y\ sOrB̃ỹ tT
{v c; 2 : 83;
t̀Sym̃t(Pl˚d̂£\ Ek˚t̀ m˚/Mp̂T?p̂Tk^.
sv‚lokDrA ù̃t̃ jFEvtAà˛dAykA,; 2 : 84;
g
}As¡ˆ¢˚t̀ ã£A-t̀ et˚m̃ v
}tm̀Åmm^.
En(yMprgṽ dçAã̂hF(vA d̀l‚B\ v
}tm^; 2 : 85;
r"E˚t c ByAäorAt^ [ 4 ] -pf‚ñ pApnAfnA,.
p̀⌫ykAl̃ t̀ s\˛AØ̃ v̂qo(s‘g‚¨roEt y,; 2 : 86;
s yAEt zd̋lok˚t̀ yEd nFlo BEv¯yEt.

82 Niśvāsamukha 2:82c–2:86b is parallel with Śivadharmasaṅgraha 6:98a–6:101.

82 Cf. Somaśambhupaddhati (1:6:5–8), Kriyākramadyotikā (§ 67, p.134), Ātmārtha-
pūjāpaddhati fol.126b (attribution to Suprabhedāgama), the first two lines are found
in Jñānaratnāvalı̄ (R 14898, p.144), also with the attribution to the Suprabhedāgama:
am̂tmTno(pà̃ s̀rB̃ lokDAErEZ.
im\ g
}As\ ĝhAZ (vEmd\ m̃ v
}tm̀Åmm^;
gvA\ g
}Aso yTA d̃y, sOrB̃yAy c
{v t̀.
t̀Sym̃t(Pl\ d̂£\ Ek\t̀ m˚/, p̂Tk^ p̂Tk^;
sv‚lokDrA ù̃t̃ jFEvtAà˛dAEyn,.
g
}As\ ĝ¢˚t̀ ã£A-t̃ ù̃t˚m̃ v}tm̀Åmm^;
En(y\ prgṽ dçAã̂hF(vA d̀l‚B\ v
}tm^.
r"E˚t c ByAäorA(-pf‚ñ pApnAfnm^;
86 Niśvāsamukha 2:86c–2:88b is parallel with Śivadharmasaṅgraha 6:103–6:104.

2:82 am̂tmTno(pàA ] NKW (unmetrical) ; u(pàAm̂tmTñ ŚiDhaSaṅ 2:82 loß

kDAErZF ] K , ŚiDhaSaṅ ; l --- N ; tolo t ZF W 2:83 v }tm̀Åmm^ ] KW , Śi-
DhaSaṅ ; v }tm̀Åmà\ N 2:84 m˚/m^ ] W ; Mm˚/m^ N ; m̃ç\ K ; m˚/, ŚiDhaSaṅ
2:85 ã£A-t̀ ] NKW ; t̀£A-t̀ ŚiDhaSaṅ 2:85 ĝhF(vA ] K , ŚiDhaSaṅ ; ĝhF –
˘ N;
ĝhFyAd^ W 2:86 r"E˚t c ByAäorAt^ ] ŚiDhaSaṅ ; r"E˚t c By --- N ; r"E˚t
c ByAäorA t KW 2:86 -pf‚ñ ] NK ; -psà W ; df‚ñ ŚiDhaSaṅ 2:86 p̀⌫ykAl̃
t̀ s\˛AØ̃ ] NW , ŚiDhaSaṅ ; p̀⌫ykAl\ t̀ s\˛A=y K
EnŸAstÇvs\EhtAyA\ 140 EnŸAsm̀Km^

nFl-y
{v alAB̃ t̀ Ept̂EB-sh s\ỳt,; 2 : 87;
-vg‚lokmvAÙoEt B }£o jAyEt BogvAn^.
kEp(T˚dAEXmÑAm}\ jMb̀\ EbSv\ tT
{v c; 2 : 88;
pnsMmAt̀l̀¡Ñ nAErk̃l\ smockm^.
[ 5 ] ˛AcFnAmlnAr¡˚d̋A"A Kj́‚rm̃v c; 2 : 89;
a˚yAm̂tPlA ỹ c dÇvA t̀ s̀Bgo Bṽt^.
bh̀p̀/ñ !pAä-s̀Bgñ
{v jAyt̃; 2 : 90;
sMṕõA‚¡ñ Enzjo Bṽ(Pl˛dAyk,.
d˚tDAvndAtA c BAyA« lBEt foBnAm^; 2 : 91;
tAMb́l\ s̀rEB\ p̀¯pA˚dÇvA jAyEt pE⌫Xt,.
s̀g˚DA-y⌧ñ BvEt [ 6 ] vA‘mF g˚D˛dAyk,; 2 : 92;
upvFt\ b̂sF˚dÇvA jAyt̃ b
}úyoEnq̀.
K≥ÑáAỳD˚dÇvA fEÄk̀˚tprŸDAn^; 2 : 93;
aEsp/vnAäorAà By˚t-y jAyt̃.
88 Niśvāsamukha 2:88c–2:115 is parallel with Śivadharmasaṅgraha 6:163–6:189.

2:87 nFl-y {v alAB̃ t̀ ] NKW ; alAB̃ nFlq⌫X-y ŚiDhaSaṅ 2:88 jAyEt ]

NKW ; BvEt ŚiDhaSaṅ 2:88 kEp(T˚dAEXmÑAm }\ jMb̀\ EbSv\ tT
{v c ] NKW ;
kEp(T\ dAEXmÑ {v pns\ bFjṕrkm^ ŚiDhaSaṅ 2:89 pnsMmAt̀l̀¡Ñ nAErk̃l\ sß
mockm^ ] conj. ; pnsMmAt̀l̀¡Ñ nAErk̃l\ sm̃--- N ; pnsMmAt̀l̀¡Ñ nAErk̃l\ smo
t K ; pns ¯ t̀l̀ ¯ Ñ nAErk̃l\ smoc t W ; nAElk̃rknAr¡\ ˛AcFnAmlmockm^
ŚiDhaSaṅ 2:89 ˛AcFnAmlnAr¡˚d̋A"A Kj́‚rm̃v c ] NW ; ˛AcFnAmlnAr¡d̋A"A
Kj́‚rm̃v c K ; ôFPl\ ćtjMbFr˚d̋A"A Kj́‚rm̃v c ŚiDhaSaṅ 2:90 a˚yAm̂tPlA
ỹ c dÇvA t̀ ] ] NKW ; a˚yAEn c PlA˚ỹv\ d(vA t̀ ŚiDhaSaṅ 2:90 s̀Bß
go Bṽt^ ] NKW ; s̀KBA‘Bṽt^ ŚiDhaSaṅ 2:91 Bṽ(Pl˛dAyk, ] NKW ; BṽÎ
PldAyk, ŚiDhaSaṅ 2:91 d˚tDAvndAtA c ] K ; d˚tDAvndAÅA c N ; d˚tDAß
vndA˚tA c W ; d˚tDAvndAnAÎ ŚiDhaSaṅ 2:91 BAyA« lBEt foBnAm^ ] NK ;
BAyA\ lBEt foBnAm^ W ; BAyA‚ BvEt foBnA ŚiDhaSaṅ 2:92 s̀rEB\ p̀¯pA˚dÇvA
jAyEt ] NKW ; foEBt\ p̀¯p\ d(vA jAỹt ŚiDhaSaṅ 2:92 pE⌫Xt, ] K , ŚiDha-
Saṅ ; p --- N ; pE⌫Xtm^ W 2:92 s̀g˚DA-yñ BvEt ] ŚiDhaSaṅ ; sgn^ A --- N ;
s̀g˚DA-y t KW 2:93 b̂sF˚dÇvA ] NKW ; v̂t\ d(vA ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 141 EnŸAsm̀Km^

as\-k̂t-y loh-y dAnAì˚DByà c; 2 : 94;

GEVtop-kr\ loh\ dÇvA f-/By\ n c.
[ 9r ] lohkArñ nrko n kdAEcâEv¯yEt; 2 : 95;
m̂˚myAEn kpAlAEn dÇvA c {v km⌫Xl̀m^.
yEtdAnEmd\ ỗ§\ dÇvA s̀KmvAÙ̀yAt^; 2 : 96;
⌧kAÑn\rjt\ tAm
}\ BA⌫XmAys /Ap̀qm^.
a"y˚tâṽåAn˚dFG‚mAỳñ jAyt̃; 2 : 97;
⌧d̃vtA<yo
EíjAEt<yo dAsFdAsA\ c yo dd̃t^;
BvEt s mhABAg, [ 2 ] bh̀B̂(yjnAv̂t,; 2 : 98;
Es˚D́(T\ lvZ˚dÇvA !pvA˚s̀Bgo Bṽt^.
Ep=plF\ f̂¡ṽrÑ mErc\ EvŸB̃qjm^; 2 : 99;
dÇvA EnzjtA\ yAEt aAt̀r̃ aoqDAEn c.
aAt̀r\ Enzj¨ˆ (vA En&yA‚EDdF‚G‚mAỳqm^; 2 : 100;
mD̀rA›kV̀EtÄAEn kqAylvZAEn c.
2:95 f-/By\ n c ] KW , ŚiDhaSaṅ ; fs^ – ˘ B – ˘ --- N 2:95 lohkArñ nß
rko ] conj. ; --- kArñ nrko N ; f-/kAr\ñ nrk̃ K ; holkAr s nrko W ;
lohFpAkñ nrk̃ ŚiDhaSaṅ 2:96 s̀KmvAÙ̀yAt^ ] NKW ; t̀ s̀KBA‘Bṽt^ ŚiDha-
Saṅ 2:97 kAÑn\ rjt\ tAm }\ BA⌫XmAyss ] ŚiDhaSaṅ ; k --- ys NK ; t
s W 2:97 /Ap̀qm^ ] NKW ; sFskm^ ŚiDhaSaṅ 2:97 dFG‚mAỳñ ] NW , Śi-
DhaSaṅ ; dFG‚mAỳ, ˛ K 2:97 jAyt̃ ] W , ŚiDhaSaṅ ; –˘ --- N ; jAyt̃ K
2:98 d̃vtA<yo EíjAEt<yo ] ŚiDhaSaṅ ; --- NK ; nAÑ t W 2:98 dAsFdAsA\ c
yo dd̃t^ ] conj. ; --- NK ; dso dAsF\ c yo dd̃t^ W ; dAsFdAsA\ ddAEt y, Śi-
DhaSaṅ 2:98 BvEt s mhABAg, ] conj. ; --- NK ; BvEt s mhABA t W ; t̃
lB˚t̃ mhABogAn^ ŚiDhaSaṅ 2:98 bh̀B̂(yjnAv̂t, ] conj. ; ---v̂t, NK ; t nAv̂t,
W ; bh̀B̂(yjnAv̂tA, ŚiDhaSaṅ 2:99 Ep=plF\ ] K , ŚiDhaSaṅ ; Ep=plFR^ NW
2:99 f̂¡ṽrÑ ] K , ŚiDhaSaṅ ; B̂¡ṽrÑ NW 2:99 EvŸB̃qjm^ ] NKW ; B {qjAß
En c ŚiDhaSaṅ 2:100 EnzjtA\ ] NW , ŚiDhaSaṅ ; nFzjtA\ K 2:100 aAt̀r̃
aoqDAEn c ] N ; aAt̀r̃ aOqDAEn K ; aAt̀r̃ aoqDAEn W ; aAt̀rAyOqDAEn c
ŚiDhaSaṅ 2:100 k̂(vA En&yA‚EDdF‚G‚mAỳqm^ ] N ; k̂(vA En&yA‚ED\ dFG‚mAỳqm^ K ;
k̂(vA En&yA‚EDdFG‚mAỳqm^ W ; k̀yA‚dAỳ¯mAn^ Enzjo Bṽt^ ŚiDhaSaṅ 2:101 mß
D̀rA›kV̀EtÄAEn ] NW (unmetrical) ; m@v›kV̀EtÄAEn K ; mD̀rA›AEn EtÄAEn
ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 142 EnŸAsm̀Km^

sv‚áFXArsAEBâo jAyt̃ pE⌫Xto nr,; 2 : 101;

[3] t
{lA(svA‚EDk\ t̃j aAỳ, fÂrK⌫Xyo,.
mE>j‚tAtádAñn gvAäo go˛ṕjñ; 2 : 102;

mOEÄk\ f≤f̀ÄFEn dÇvA bh̀s̀to Bṽt^.

kpå‚kAEn yo dçAå=p‚Z\ Evml\ f̀Bm^; 2 : 103;

!pvA˚DnsMpào jAyt̃ -/Fq̀ v•B,.

poqZ\ h˚tEtÑ
{v EB"A\ vA ˛(yh˚dd̃t^; 2 : 104;

DnvA˚s t̀ jAỹt a˚yTA d̀ [ 4 ] g‚EtB‚ṽt^.

eq dAnEvED, HyAt-(vEtdAnÑ m̃ f̂Z̀; 2 : 105;

aàpAn\ sdA dçAí-/f˝yA˛Etôym^.

gA\ s̀võ‚Ñ B́EmÑ DMmA‚ZA\ Ekmt, prm^; 2 : 106;

EvçAdAn˚tTA ỗ§mEtỗ§Ñ r"Zm^.

jFv\ r"yt̃ yo Eh s c dAtA pr, -m̂t,; 2 : 107;

sṽ‚qAm̃v dAnAnA\ B́t̃¯vBydE"ZA.

2:101 jAyt̃ pE⌫Xto nr, ] KW ; jAyt̃ --- N ; EvíAÒAỹt mAnv, ŚiDhaSaṅ
2:102 t
{lA(svA‚EDk^\ t̃j ] conj. ; --- EDko t̃j N ; t
{lAsvA‚EDk\ t̃j K ; t
{lA
t EDko t̃jA W ; t
{lA(˛AZA ĜtAÅ̃j ŚiDhaSaṅ 2:102 mE>j‚tA ] NW ; m t
tA K 2:102 go˛ṕjñ ] NW ; go, ˛ṕjñ K ; go˛ṕjnAt^ ŚiDhaSaṅ 2:103 Bß
ṽt^ ] KW , ŚiDhaSaṅ ; Bṽm^ N 2:103 Evml\ f̀Bm^ ] NKW ; Enm‚l\ tTA ŚiDhaSaṅ
2:104 h˚tEtÑ {v ] K ; h˚tEtÑ { NW (unmetrical) ; h˚tkArÑ ŚiDhaSaṅ 2:104 dß
d̃t^ ] W ; dd --- N ; ddt^ K ; E"p̃t^ ŚiDhaSaṅ 2:105 DnvAn^ s t̀ jAỹt ]
NKW ; DEnn-t̃ ˛jAyE˚t ŚiDhaSaṅ 2:105 a˚yTA ] W , ŚiDhaSaṅ ; a --- N ;
a˚ỹqA\ K 2:105 d̀g‚EtB‚ṽt^ ] conj. ; --- EtB‚ṽt^ NK ; t ‘g‚EtB‚ṽt^ W ; d̀‘g‚Et\
v
}j̃t^ ŚiDhaSaṅ 2:105 dAnEvED, ] Npc KW ; dAnEvED Nac 2:105 (vEtdAnÑ ]
NKW ; ùàdAnÑ ŚiDhaSaṅ 2:106 v-/f˝yA˛Etôym^ ] NK ; v-/f˝yA˛Etúym^
W ; v-/\ f˝yA\ ˛Etôym^ ŚiDhaSaṅ 2:106 gA\ s̀võ‚Ñ B́EmÑ ] NW ; gA\ s̀vZ«Ñ
B́EmÑ W ; gA\ s̀võ‚˚tTA B́Em\ ŚiDhaSaṅ 2:106 DMmA‚ZA\ ] NKW ; Dm̃‚Z ŚiDhaSaṅ
2:107 tTA ] NKW ; pr\ ŚiDhaSaṅ 2:107 jFv\ r"yt̃ yo Eh s c ] NKW ; jFv\
r"Et yo En(y\ s ŚiDhaSaṅ 2:108 dE"ZA ] N ; dE"ZA+,+ K ; dE"ZAm^
WŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 143 EnŸAsm̀Km^

yo ddA [ 5 ] Et s dAtA Eh a˚ỹ kAmEvmoEhtA,; 2 : 108;

t-mAd̋"
˜t svA‚EZ ˛AEZnA\ jFEvtA(yỹ.
s dAtA s tp-vF c s yAEt prm\ pdm^; 2 : 109;

aEtdAnEvED, HyAto lokAnA\ EhtkAMyyA.

Edñ Edñ c yo dçAåAn˚tÑ EnboD m̃; 2 : 110;

d˚tDAvntAMb́l\ ú‘D́pÑ Evl̃pnm^.

rocnA⌧Ònv-/A [ 6 ] EZ Ed&yAl¨Arm⌫Xnm^; 2 : 111;

gjAŸArohZ\ yAnm<y¡oíÅ‚n˚tTA.
ÜAn\ Ed&ys̀g˚D
{ñ c˚dnAgzk̀¨` m
{,; 2 : 112;

k=ṕ‚r&yEtEmô
{ñ l̃p\ D́p\ sp̀¯pkm^.
m̂£AàpAndAnÑ †s̀Kf˝yAEnfFtvAn^†; 2 : 113;

vrnArFrEt⌧s̀K\ yo ddAEt s cAó̀t̃ .

[ 9v ] ad⌧ÇvA yo _EBkA\"
˜t s c d̀,KF pro Bṽt^; 2 : 114;

d̃&ỳvAc.

2:108 yo ddAEt ] K , ŚiDhaSaṅ ; --- Et s N ; ¯ ddAEt W 2:108 a˚ỹ kAmß

EvmoEhtA, ] NK ; a˚ỹ kAm ¯ E moEhtA, W ; ỹ cA˚ỹ kAmmoEhtA, ŚiDhaSaṅ
2:109 t-mAd̋" ˜t svA‚EZ ] NK ; t-mAd̋"t svA‚EZ W ; t-mAd̋"E˚t s(vAEn Śi-
DhaSaṅ 2:109 s dAtA s tp-vF c ] NKW ; s c dAtA tp-vF c ŚiDhaSaṅ
2:110 aEtdAnEvED, HyAto ] NKW ; iEt dAnEvEDñoÄo ŚiDhaSaṅ 2:110 yo
dçAåAn˚tÑ ] NKW ; yåAn\ tÎAEp Eh ŚiDhaSaṅ 2:111 d˚tDAdntAMb́l\ ] Śi-
DhaSaṅ ; d --- tAMb̀l\ N ; d˚tàAdntAMb́l\ K ; t W 2:111 ú‘D́pÑ Evl̃pnm^ ]
N , ŚiDhaSaṅ ; s t Ñ Evl̃pnm^ K ; t W 2:111 rocnAÒnv-/AEZ ] ŚiDhaSaṅ ;
roc --- EZ N ; rocnA t K ; rocnA t EZ W 2:112 gjAŸArohZ\ ] K , ŚiDhaSaṅ ;
--- jAŸArohZ\ N ; gjAŸArohn\ W 2:112 yAnm<y¡oíÅ‚n˚tTA ] K , ŚiDhaSaṅ ;
yAn\ m<y¡ { ˘ – Å‚n˚tTA N ; yAn\ m<y¡A ¯ Å‚n˚tTA W 2:113 dAnÑ ] NKW ;
dAnAEn ŚiDhaSaṅ 2:113 EnfFtvAn^ ] NK ; EnsFtvAn^ W ; EnqFdnm^ Śi-
DhaSaṅ 2:114 vrnArFrEts̀K\ ] ŚiDhaSaṅ ; vrnArFrEt --- NK ; vrnArFr E t W
2:114 yo ddAEt s cAó̀t̃ ] ŚiDhaSaṅ ; --- NKW 2:114 adÇvA yo _EBkA\" ˜t s
c ] ŚiDhaSaṅ ; ad --- N ; t KW 2:114 d̀,KF pro Bṽt^ ] KW , ŚiDhaSaṅ ; ---
KF pro Bṽt^ N 2:115 d̃&ỳvAc ] KW , ŚiDhaSaṅ ; d̃&ỳ --- N
EnŸAstÇvs\EhtAyA\ 144 EnŸAsm̀Km^

Ek˚t(pA/MBṽQC
˜
~ §\ y-y dÅ̃ mh(Plm^.
a"y˚t̀ BṽåAn˚t˚m̃ b́
}Eh mh̃Ÿr; 2 : 115;

IŸr u.
mAtAEpt̂q̀ yåAn\ g̀zb˚D̀q̀ k˚yy,.
dFnAtA‚˚Dk̂pEZnA\ tdAn˚(yAy kSpt̃; 2 : 116;

ḿK‚Ev˛shú̃<yo ṽdA@yAyF pr, -m̂t,.

ṽdA@yAEy [ 2 ] shú̃<yo ùAEhtAE‘n-tto _EDk,; 2 : 117;

aAEhtAE‘nshú̃q̀ aE‘nho/F vr, -m̂t,.

aE‘nho/Fshú̃q̀ b
}úṽÅA tto _EDk,; 2 : 118;

116 Cf. Śivadharmasaṅgraha 6:190:

mAtAEpt̂q̀ yåAn\ dFnA˚Dk̂pZ̃q̀ c.
g̀zb˚D̀q̀ k˚yAs̀ tdA˚(yAy kS=yt̃;
117 Niśvāsamukha 2:117 is parallel with Śivadharmasaṅgraha 6:191.
117 Cf. SiSa 7:69–71:
b
}úcAErshú̃<yo ṽdA@yAyF EvEf¯yt̃.
ṽdA@yAEyshú̃<yo ùE‘nho/F EvEf¯yt̃; 7 : 69;
aE‘nhoE/shú̃<yo yâyAjF EvEf¯yt̃.
yâyAEjshú̃<y, s/yAjF EvEf¯yt̃; 7 : 70;
s/yAEjshú̃<y, sv‚EvçA˚tpArg,.
sv‚EvçAEv(koEV<y, EfvBÄo EvEf¯yt̃; 7 : 71;
118 Cf. Śivadharmasaṅgraha 6:192ab: aAEhtAE‘nshúAZA\ b
}úṽÅA tto _EDk,.

2:115 BṽQC
˜
~ §\ ] K ; BṽQC
˜
~ § NW ; BṽQC
˜
~ y\ ŚiDhaSaṅ 2:115 y-y ] NW , Śi-
DhaSaṅ ; y-y ( E-mn^ ) K 2:115 dÅ̃ ] NKW ; dÅm^ ŚiDhaSaṅ 2:115 a"ß
y˚t̀ ] NKW ; a"yÑ ŚiDhaSaṅ 2:116 k˚yy, ] N ; k˚yyo, K ; k˚yyA W
2:116 k̂pEZnA\ ] W ; k̂pEZ – ˘ N ; k̂pEZnA K 2:116 tdn˚(yAy kSpt̃ ]
conj. ; tdAn˚tAy kS=yt̃ NW ; tdAn˚t\ ˛kS=yt̃ K 2:117 ḿK‚Ev˛shú̃<yo ]
K ; ḿ –˘ Ev˛s – ˘ ú̃<yo N ; ḿ ¯ Ev˛ ¯ ¯ ỗBo W ; ḿK‚Ev˛shúAZA\ ŚiDha-
Saṅ 2:117 pr, ] N ; vr, K , ŚiDhaSaṅ ; pn, W 2:117 -m̂t, ] KW , ŚiDhaSaṅ ;
˘ --- N
– 2:117 ṽdA@yAEyshú̃<yo ùAEh ] Kpc ; --- shú̃<yo ùAEh N ; ṽß
dA@yAyFshú̃<yo ùAEh Kac ; t Eyshú-yA ùAEh W ; ṽdA@yAEyshúAZAmAEh
ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 145 EnŸAsm̀Km^

t-y dÅMBṽ _n˚t\ s v

{ /AtA pr, -m̂t,.
eqA\ l"g̀ZA˚dçAd̃k˚dçAÅ̀ âAEnñ; 2 : 119;
n t̃qA\ t̀Sym̃tÅ̀ s v
{ /AtA vro vr,.
y-y dAñ n d̀,KA [ 3 ] En nrk˛
˜tsMBvA,; 2 : 120;
n BvE˚t Eh dAtAro EvpApA, -v‘g‚gAEmn,.
t-mA(sṽ‚q̀ pA/̃q̀ EfvâAnF vro vr,; 2 : 121;
tE-m˚pA/̃ sdA d̃ymA(mn, ỗy iQCtA.
a"y˚tâṽåAn\ yåÅ\ -vSpmSpEp; 2 : 122;
; ⌦; iEt EnŸAsm̀KtÇvs\EhtAyA\ lOEkk̃ EítFy, pVl, ; ⌦;
öo 122

[ 4 ] d̃&ỳvAc.
dAnDMm‚-(vyA HyAt-tF(T‚Dm‚Ñ m̃ vd.
ÜAñ p̀⌫yPl\ y(-yAÅFT̃‚ tFT̃‚ BEv¯yEt; 3 : 1;
119 Niśvāsamukha 2:119a–2:120b is parallel with Śivadharmasaṅgraha 6:192c–6:193d.
120 Cf. Śivadharmasaṅgraha 6:194:
yåAnfÅA d̀,KAEn nrk˛
˜tjA˚yEp.
a˚yAEn c s̀GorAEZ n Bv˚tFh dAtEr;
1 Niśvāsamukha 3:1a–3:13b is parallel with Śivadharmasaṅgraha 7:1a–7:13b.

2:119 t-y dÅMBṽ _n˚t\ ] NKW ; t-m { dÅ\ BṽåÅ\ ŚiDhaSaṅ 2:119 pr, ]
NKW ; vr, ŚiDhaSaṅ 2:119 eqA\ l"g̀ZA˚dçAd̃k˚dçAÅ̀ ] NK ; eqA\ l"g̀ß
ZA˚dçAd̃k˚dçA˚t̀ W ; a˚ỹqA\ koV^g̀EZt\ dçAd̃k\ t̀ ŚiDhaSaṅ 2:120 n t̃qA\ ]
˘ t̃qA\ N ; et̃qA\ K 2:120 t̀Sym̃tÅ̀ ] K ; –
W , ŚiDhaSaṅ ; – ˘ Sym̃tÅ̀ N ; kSpß
m̃v˚t̀ W ; t̀Sym̃v\ Eh ŚiDhaSaṅ 2:120 vro vr, ] N ; t vr, K ; v ¯ vr, W ;
pro vr, ŚiDhaSaṅ 2:120 y-y dAñ n d̀,KAEn ] W ; y-y dAñ --- En N ; y-y
dAñ t En K 2:120 nrk˛ ˜tsMBvA, ] N ; n t ˜
˛ts\BvA, K ; nBv˛ ˜tsMBvA, W ;
nrk˛ ˜tjA˚yEp ŚiDhaSaṅ 2:121 EvpApA, ] K ; EvpApA NW 2:122 d̃ymA(mn, ]
NW ; d̃y+,+mA(mn K 2:122 -vSpmSpEp ] NW ; -vSpm⌫vEp K 2:122 s\Ehß
tAyA\ ] K ; sEhtAyA\ NW 2:122 öo ( 122 ) ] K ; öo --- 2 N ; öo ¯ 22 W
3:1 y(-yAt^ ] NK ; y-yAt^ W ; Ek\ -yAt^ ŚiDhaSaṅ 3:1 BEv¯yEt ] NKW ; s̀r̃Ÿr
ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 146 EnŸAsm̀Km^

IŸr u.
g¡A sr-vtF p̀⌫yA ym̀nA gomtF tTA.
cEm‚lA c˚d̋BAgA c srỳ‘g‚⌫XkF tTA; 3 : 2;
jMb̀kA c ftd̋´ c kAElkA s̀˛BA tTA.
Evt-tF c EvpAfA c nm‚dA c p̀ [ 5 ] n,p̀nA; 3 : 3;
godAvrF mhAvÅA‚ fk‚rAvÅ‚mj̀‚nF.
kAṽrF kOEfkF c
{v t̂tFyA c mhAndF; 3 : 4;
EvV¨A ˛EtḱlA c somn˚dA c EvồtA.
krtoyA ṽ/vtF r̃Z̀kA ṽZ̀kA c yA; 3 : 5;
aA/̃yg¡A v
{trZF kMmA‚rF ûAdnF tTA.
ÚAvnF c svõA‚ sA kSmAqA ú\EsnF f̀BA; 3 : 6;
vEs§A c Ev [ 6 ] pApA c Es˚D̀v(yAzZF tTA.
tAm
}A c
{v E/s˚@yA c m˚dAEk˚y, prA, -m̂tA,; 3 : 7;
t
{lkofF c pArA c d̀˚d̀BF nElnF tTA.
nFlg¡A c goDA c ṕõ‚c˚d̋A fEf˛BA; 3 : 8;
upvAsrt-tAs̀ y, ÜAyAÅ̀ sErírAm^.
3:2 u ] NW ; uvAc KŚiDhaSaṅ 3:2 sr-vtF ] K , ŚiDhaSaṅ ; -vr-vtF NW
3:2 cEm‚ZF ] ŚiDhaSaṅ ; cEm‚lA NW ; cEm‚ () t K 3:2 srỳ‘g‚⌫XkF ] NW ; fß
rý‘g‚⌫XkF K ; srýg‚⌫XkF ŚiDhaSaṅ 3:3 EvpAfA ] N , ŚiDhaSaṅ ; EvpAsA KW
3:3 c p̀n,p̀nA ] KW , ŚiDhaSaṅ ; c --- p̀nA N 3:4 mj̀‚nF ] ŚiDhaSaṅ ; mj̀‚rF
N ; m\j̀‚rF K ; mj‚rF W 3:5 EvV¨A ] NKW ; vV¨A ŚiDhaSaṅ 3:6 kMmA‚rF
ûAdnF tTA ] N ; kMmA‚rF ûAEdnF tTA KW ; kOEfkF ûAdnF c yA ŚiDha-
Saṅ 3:6 svõA‚ sA ] NW ŚiDhaSaṅ ; svõA‚BA K 3:6 kSmAqAú\EsnF ] NK ;
kSmAqAô\EsnF W ; kSmAqú\snF ŚiDhaSaṅ 3:6 f̀BA ] W , ŚiDhaSaṅ ; --- NK
3:7 vEs§A c EvpApA c ] conj. ; vEs§A --- pApA c N ; vEs§A c EvpApApA c K
(unmetrical) ; vEs§A c ¯ pAyA c W ; vEf§A c apApAc ŚiDhaSaṅ 3:7 Es˚D̀ß
v(yAzZF ] NW , ŚiDhaSaṅ ; Es˚D̀v‚ØAzZF K 3:7 prA, ] Wac , ŚiDhaSaṅKpc ; prA
NKac Wpc 3:8 t {lkofF c pArA ] N ; t {lkAfF c pArA K ; t {lkosF c pArA W ;
vA‘vtF t{lkofF ŚiDhaSaṅ 3:8 goDA ] NKW ; boDA ŚiDhaSaṅ 3:9 y, ÜAyAÅ̀
sErírAm^ ] Npc ; y, ÜAyAÅ̀ sEr+d^+vrAm^ N ; y, ÜAyA ⇥ – ˘ ⇥ Å̀ sErírAm^ K ;
y, ÜA ¯ ˚t̀ sErírAm^ W ; y, ÜAyAEà sErE(-vh ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 147 EnŸAsm̀Km^

sm<yQy‚ Ept‹˚d̃vA˚s t̀ m̀Qỹt EkESbqAt^; 3 : 9;

⌧nç̃qA [ 10r ] ṕtsEllA hrḿEt‚EvEnŝtA.

ÜAto y
{-t̀ Evm̀Qỹt jlḿEt‚ nmo _-t̀ t̃; 3 : 10;

ay\ m˚/mǹ-m̂(y k̀yA‚àçvgAhnm^.

sv‚pApEvf̀àA(mA d̃h(yAg̃ Edv\ yyO; 3 : 11;

foZp̀¯krloEh(ỹ mAns̃ Es˚D̀sAgr̃.

b
}úAvÅ̃‚ kå‚mAl̃ ÜA(vA c lvZodDO; 3 : 12;

sv‚pApEvf̀àA(mA Ept̂d̃vA\ñ ṕjỹt^.

[ 2 ] aE‘nyo‚EnB‚ṽEà(y\ Ev¯Z̀ r̃t, ˛kFEÅ‚t,; 3 : 13;

b
}úAZEMptr\ Ev˚çAd̋` d̋ḿEÅ‚ jl\ -m̂tm^.
etAǹ-m̂(y y, ÜAyA(s yAEt prmA¡Etm^; 3 : 14;

ndFnd̃q̀ yo d̃h\ kAmto vA=ykAmt,.

sm̀(ŝ>y Evf̀àA(mA -v‘g‚lokMv
}j̃Edh; 3 : 15;

13 Cf. Śivadharmasaṅgraha 7:13cd: aE‘nyo‚EnEv‚¯Z̀ r̃tA b

}úZ, EptA zd̋ḿEt‚rAp,;
14 Niśvāsamukha 3:14c–3:15d is parallel with Śivadharmasaṅgraha 7:14a–7:15b.

3:9 Ept‹˚d̃vAn^ ] K , ŚiDhaSaṅ ; Ept‹d̃vAn^ N ; Ev¯Z̀d̃vA W 3:9 s t̀ m̀Qỹt EkESbß

qAt^ ] K , ŚiDhaSaṅ ; s t̀ m̀Qỹt E --- N ; t W 3:10 nç̃qA ] ŚiDhaSaṅ ; --- NKW
3:10 hrḿEt‚EvEnŝtA ] NKW ; hrḿEt‚Ery\ -m̂tA ŚiDhaSaṅ 3:10 ÜAto ] ŚiDha-
Saṅ ; ˘– to N ; t to KW 3:10 jlḿEt ‚ nmo _-t̀ t̃ ] ŚiDhaSa ṅ ; jlḿr^ E ˘
–˘–
mo _-t̀ t̃ A ; jlḿEt‚n‚mo _-t̀ t̃ K ; jl ¯ ¯ nmo _-t̀ t̃ W 3:11 ay\ ] conj. ;
ay NW ; id\ K ; im\ ŚiDhaSaṅ 3:11 nçvgAhnm^ ] KWŚiDhaSaṅ ; nçAvgAhß
nm^ N 3:12 loEh(ỹ mAns̃ ] NW , ŚiDhaSaṅ ; lOEh(ymAns K 3:12 ÜA(vA
c lvZoddO ] K , ŚiDhaSaṅ ; ÜAvA --- N ; t Zod ¯ W 3:13 Ept̂d̃vA\ñ ṕjß
ỹt^ ] ŚiDhaSaṅ ; Ept‹ --- NW ; Ept‹˚d̃vAn^ ( smc‚yn^ ) K 3:13 aE‘nyo‚EnB‚ṽEà(y\
Ev¯Z̀ ] em. ; aE‘nyoEnB‚ṽEà(y\ Ev¯Z̀ N ; aE‘n t BṽEà(y\ Ev¯Ź K ; aE‘n t
ṽ En(y\ Ev¯Z̀ W 3:14 d̋` d̋ḿEt‚ jl\ ] N ; d̋` d̋ḿEt‚j‚l\ K ; d̋` ¯ ḿEt‚jl\ W
3:14 etAǹ-m̂(y ] em. ; etAǹ(-m̂(y NW ; etA˚s\-m̂(y K ; etAnǹ-m̂(y ŚiDhaSaṅ
(unmetrical) 3:15 -v‘g‚lokMv }j̃Edh ] NKW ; somlokEmyAàr, ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 148 EnŸAsm̀Km^

-v‘g‚lokA(pErB
}£o jAyt̃ Evp̀l̃ k̀l̃.
y-tF(T« -mrt̃ En(y\ [ 3 ] mrZ\ cAEBkA\"t̃; 3 : 16;

aE‘n˛ṽf\ y, k̀yA‚˚mAnvo Enym̃ E-Tt,.

zd̋lokmvAÙoEt t̃n
{v sh modt̃; 3 : 17;

zd̋lokA(pErB
}£o vE°lokmvAÙ̀yAt^.
B̀ÆA vE°myA˚BogAÒAyt̃ p̂ETvFpEt,; 3 : 18;

amr̃fM˛BAsÑ n
{Emq\ p̀¯kr˚tTA.

16 Niśvāsamukha 3:16 is parallel with Śivadharmasaṅgraha 7:16c–7:17b.

19 Niśvāsamukha 3:19–3:22 is parallel with Śivadharmasaṅgraha 7:17c–7:21b.
19 Cf. Guhyasūtra 7:112–121:
amr̃fM˛hAsÑ n
{Emq\ p̀¯kr˚tTA.
aAqAEYE˚dE⌫Xm̀E⌫XÑ BArB́Et\ slAk̀Elm^;
˛(yAE(mk̃ m̂tA ỹ t̀ t̃ v
}j˚(ỹv t(pdm^.
hErñ˚d̋\ pr\ g̀ù\ g̀ù\ m@ymk̃Ÿrm^;
ôFpv‚t\ smAHyAtÒSp̃Ÿrmt, prm^.
aMb
}AEtk̃Ÿr\ c
{v mhAkAl\ tT
{v c;
k̃dArm̀Åm\ g̀ù\ mhAB
{rvm̃v c.
g̀ùA£k̃ m̂tA ỹ t̀ t̃ v
}j˚tFh t(pdm^;
gyAÑ{v k̀z"˜/àKl\ knKl˚tTA.
EvmlÑAÓhAsÑ mAh̃˚d̋MBFmm£mm^;
aEtg̀ù̃ m̂tA ỹ t̀ aEtg̀ù\ v
}jE˚t t̃.
Bd̋Apd\ zd̋koEVmEvm̀Ä\ mhAblm^;
gokZ« zd̋kõ‚Ñ -vZA‚"\ -TAZ̀r£mm^.
et̃¯vEp m̂tA-sMyE‘BÇvA lokmf̃qt,;
dF=ymAnA-t̀ gQCE˚t a/ -TAñq̀ ỹ m̂tA,.
Cgr⌫X\ Eír⌫XÑ mAkoVMm⌫Xl̃Ÿrm^;
kAlÒr\ smAHyAt˚d̃vdAzvn˚tTA.

3:16 -vg‚lokAt^ ] NKW ; somlokAt^ ŚiDhaSaṅ 3:16 y-tF(T« -mrt̃ ] NK ; yß

-tFT̃‚ -mrt̃ W ; tEÅT« s\-mr̃n^ ŚiDhaSaṅ 3:16 En(y\ ] ŚiDhaSaṅ ; --- NK ; En
t W 3:16 cAEBkA\"t̃ ] NKW ; cA/ kA\"t̃ ŚiDhaSaṅ 3:18 vE°myAn^ ] conj.
Acharya ; vE°yAn^ NW ; vE° ( ) yAn^ K
EnŸAstÇvs\EhtAyA\ 149 EnŸAsm̀Km^

aAqAYE˚dE⌫Xm̀E⌫XÑ BArB́EtÑ lAk̀Elm^; 3 : 19;

hErñ [ 4 ] ˚d̋\ pr\ g̀ù\ g̀ù\ m@ymk̃Ÿrm^.
ôFpv‚t\ smAHyAtÒSp̃Ÿrmt, prm^; 3 : 20;
am
}AEtk̃ŸrÑ
{v mhAkAl˚tT
{v c.
k̃dArm̀Åm¡`ùMmhAB
{rvm̃v c; 3 : 21;
gyAÑ
{v k̀z"
˜/\ nKl¨nKl˚tTA.
EvmlÑAÓhAsÑ mAh̃˚d̋\ BFmm£mm^; 3 : 22;
v-/Apd\ zd̋koEVmEvm̀ÄMmhAblm^.
[ 5 ] gokZ« Bd̋kõ« c -võA‚"\ -TAZ̀m£mm^; 3 : 23;
Cgl⌫X\ Eír⌫XÑ mAkoVMm⌫Xl̃Ÿrm^.
kAlÒr\ smAHyAt\ d̃vdAzvn˚tTA; 3 : 24;
f¨` kõ‚˚tT
{ṽh Tl̃Ÿrmt, prm^.
ÜAndf‚nṕjAEBm̀‚Qyt̃ sv‚EkESbq
{,; 3 : 25;
gQCE˚t EB(vA b
}úA⌫Xm̃q̀ -TAñq̀ ỹ m̂tA,.
f¨` kõ‚˚tT{ṽh -Tl̃Ÿrmt, prm^;
et̃¯vEp m̂tA ỹ t̀ EBÇvA lokmf̃qt,.
dF=ymAnA-t̀ gQCE˚t -TAnA£kEmd\ E˛ỹ;
23 Niśvāsamukha 3:23 is parallel with Śivadharmasaṅgraha 7:22.
24 Niśvāsamukha 3:24ab is parallel with Śivadharmasaṅgraha 7:21cd.
25 Niśvāsamukha 3:25c–3:30b is parallel with Śivadharmasaṅgraha 7:23–7:27.

3:19 BArB́EtÑ ] ŚiDhaSaṅ ; BArB́Et NW (unmetrical) ; BArB́Em ¯ K 3:20 hß

Erñ˚d̋\ pr\ g̀ù\ g̀ù\ ] ŚiDhaSaṅ ; hEr --- ˚dMprg̀ù¡`ùm^ N ; hEr t g̀ù\ g̀ùm^
K ; hEr t ˚d̋pArg̀ùg̀ùm^ W 3:21 am }AEtk̃ ] NK ; aúAEtk̃ W ; aAm}AEtß
k̃ ŚiDhaSaṅ 3:22 BFmm£mm^ ] KW , ŚiDhaSaṅ ; BAmm£mm^ N 3:23 v-/Apd\
zd̋koEVmEvm̀ÄMmhAblm^ ] em. ; v-/Apd\ zd̋koEVmEvm̀Ä\ m --- N ; v-/Apd\ zd̋ß
kAfFmEvỳÄ\ mhA t K ; v-/ ¯ d\zd̋koEVmEvm̀Ä\ mhAb tW ; B-/Apd\ zd̋kAfFmß
EvỳÄm^ mhAlym^ ŚiDhaSaṅ 3:23 gokZ« Bd̋kZ« c ] W , ŚiDhaSaṅ ; --- kõMB
+d+kõ‚Ñ N ; t Z‚MBkZ« c K 3:24 Cgl⌫Xn^ ] ŚiDhaSaṅ ; Cgr⌫X\ NW ; t
gr⌫X\ K 3:24 kAlÒr\ ] em. ; kArÒr\ NKW 3:25 Tl̃Ÿr ] NW ; -Tl̃Ÿr
K
EnŸAstÇvs\EhtAyA\ 150 EnŸAsm̀Km^

pÑA£kEmdE˚d&y\ ⌧y\ gÇvA [ 6 ] n Envt‚t̃; 3 : 26;

mhA˛ly-TAyF c ú£Aǹg
}hkArk,.
df‚nAd̃v gQC˚t̃ pdE˚d&yMmhAlỹ; 3 : 27;
k̃dArodkpAnAÎ gEtMpÑA£mF\ D̀
}vm^.
EvçyA s\ỳtA ỹ t̀ Epb˚t̃ c [ 10v ] jl\ f̀Bm^; 3 : 28;
EfvsAyo>ytA\ yAE˚t svA‚v-TAEp mAnvA,.
g̀ùA˚yA˚yEp d̃v-y d̂´A m̀QyE˚t EkESbq
{,; 3 : 29;
˛AÙ̀vE˚t gZ(v\ Eh ỹ t/ EnDn¡tA,.
uÄ\ hr-y mAhA(My\ hr̃ñAEp EnboD m̃; 3 : 30;
fAlg
}Am̃ m•ḱp̃ En(y\ ⌧sOkrṽ hEr,.
sEàDAñ mT̀rAyA\ Ÿ̃tíFp̃ tT
{v c; 3 : 31;
d̂´A ˘– [ 2 ] ˘– Av (?) Ṽ (?) Ev¯Z̀\ m̀Qyt̃ sv‚EkESbq
{,.
30 Niśvāsamukha 3:30c–3:34b is parallel with Śivadharmasaṅgraha 7:41–7:44.

3:26 pÑA£kEmdE˚d&y\ ] K ; p --- EmdE˚d --- A ; p t Emd\ Ed&y\ W ; pÑA£kpß

d\ Ed&y\ ŚiDhaSaṅ 3:26 y\ gÇvA ] ŚiDhaSaṅ ; --- NKW 3:27 mhA˛ly-TAyF
c ] NKW ; ˛ly-TAEyno Ed&yA ŚiDhaSaṅ 3:27 ú£Aǹg }hkArk, ] NK ; ô£A t̀
g}hkArk, W ; E-T(yǹg }hkAErZ, ŚiDhaSaṅ 3:27 gQC˚t̃ ] NKW ; gQCE˚t Śi-
DhaSaṅ 3:27 mhAlỹ ] NW , ŚiDhaSaṅ ; mhAlym^ K 3:28 gEtMpÑA£mF\ D̀ }vm^ ]
conj. ; gEtMpÑA£mF\ D--- N ; gEtMpÑA£mF\ t K ; gEtMpÑA£ t W ; gEt, pÑA£kF
D̀
}vA ŚiDhaSaṅ 3:28 EvçyA s\ỳtA ỹ t̀ ] ŚiDhaSaṅ ; E – ˘ çyA – ˘ \ –˘ tA –˘
˘
– N ; EvçyA t\ ˛gAy˚t̃ K ; t W 3:28 Epb˚t̃ c jl\ f̀Bm^ ] K ; Epb˚t̃ c
--- f̀Bm^ N ; t jAl ôrn^ W ; EpbE˚t c f̀B\ jlm^ ŚiDhaSaṅ 3:29 EfvsAyoß
>ytA\ ] NW ; EfvsAỳ>ytA\ KŚiDhaSaṅ 3:29 svA‚v-TAEp ] NW ; svA‚v-TAs̀ K ;
svA‚v-TAñ ŚiDhaSaṅ 3:29 g̀ùA˚yA˚yEp d̃v-y ] NW ; g̀ùA˚yA˚yEp d̃v-y K ;
g̀ùAytnmFf-y ŚiDhaSaṅ 3:29 d̂´A m̀QyE˚t EkESbq {, ] NKW ; m̀Qyt̃ vF#y
EkESbq {, ŚiDhaSaṅ 3:30 mAhA(My\ ] K , ŚiDhaSaṅ ; mAhA(My NW 3:31 En(y\ ]
KW , ŚiDhaSaṅ ; En – ˘ N 3:31 sOkrṽ ] ŚiDhaSaṅ ; sAkrv N ; t K ; t rv W
3:31 sEàDAñ mT̀rAyA\ ] conj. ; sEàDA – ˘ mT̀rAyA\ N ; sEàDA t K ; sEà t W ;
mT̀rAyA\ E-Tt, sA"At^ ŚiDhaSaṅ 3:31 Ÿ̃tíFp̃ tT {v c ] ŚiDhaSaṅ ; Ÿ̃tíFp̃ t
--- N ; t KW 3:32 d̂´A ---Av (?) Ṽ (?) Ev¯Z̀\ m̀Qyt̃ sv‚EkESbq{, ] N ; t Ev¯Z̀\
m̀Qyt̃ sv‚EkESbq {, K ; t pA t Ev¯Z̀\ m̀Qyt̃ sv‚EkESbq {, W ; t\ d̂´A p̀zqvṼ
Ev¯Z̀Mm̀Qỹt EkESbq {, ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 151 EnŸAsm̀Km^

-TAñ¯ṽq̀ m̂tA yAE˚t Ev¯Zo-t(prmMpdm^; 3 : 32;

b
}ú-k˚dgZ̃f-y lokpAlg }h̃q̀ c.
d̃&yAmAtry"
˜q̀ EpfAcorgrA"sAm^; 3 : 33;
tâÄA-tãEt\ yAE˚t jphomAçṕjn
{,.
anAfk\ y, k̀zt̃ pApA(mA pAps\ỳt,; 3 : 34;
sv‚pApEvEnm̀‚ [[ Äo ]] [ 3 ] Ev¯Z̀lokÑ gQCEt.
Ev¯Z̀lokAQQỳtñ
{q b
}AúZ, pE⌫Xto Bṽt^; 3 : 35;
t̃n
{vA<yAsyog̃n tÎ
{vA<yst̃ p̀n,.
ev˚t̃ sv‚mAHyAtm̀pvAsEvED\ f̂Z̀; 3 : 36;
mAs̃ mAs̃ t̀ y, k̀yA‚d̃krA/m̀poEqtm^.
pÑg&y\ f̀EcB́‚(vA pF(vA sA˚tpnMBṽt^; 3 : 37;
sMv(sr̃Z f̀àA(mA b
}úlok̃ [ 4 ] mhFyt̃.
k̂(vA sA˚tpnMcA˚yo íAdfAhmBojnm^; 3 : 38;
t¨ˆ (vA m̀Qyt̃ pAp
{Ev‚˛(vAÎ n hFyt̃.

36 Niśvāsamukha 3:36c–3:37 is parallel with Śivadharmasaṅgraha 7:45a–7:46b.

37 Cf. Manusmr.ti 11:213:
goḿ/\ gomy\ "Fr\ dED sEp‚, k̀fodkm^.
ekrA/opvAsñ k̂QC ~ \ sA˚tpn\ -m̂tm^;

3:32 -TAñ¯ṽq̀ m̂tA yAE˚t ] NK ; -TAñ¯v£ m̂to yA\Et W ; -TAñ¯ṽq̀ m̂to yAß
yAt^ ŚiDhaSaṅ 3:32 Ev¯Zo-t(prmMpdm^ ] NKW ; tEí¯Zo, prm\ pdm^ ŚiDhaSaṅ
3:33 gZ̃f-y ] NKW ; gZ̃fAnA\ ŚiDhaSaṅ 3:33 d̃&yAmAtry" ˜q̀ ] NKW ; umAß
yA mAt̂y"AZA\ ŚiDhaSaṅ 3:33 rA"sAm^ ] NW , ŚiDhaSaṅ ; r"sAm^ K 3:34 tß
âÄA-tãEt\ ] NK ; t\âÄA-tãEt\ W ; ỹ BÄA-tãEt\ ŚiDhaSaṅ 3:34 jphomAß
çṕjn{, ] NKW ; jphomAc‚nAEdEB, ŚiDhaSaṅ 3:35 b }AúZ, ] KW ; b }Aú\Z, N
3:36 tÎ {vA<yst̃ ] N ; tT
{vA<yst̃ K ; t t sñ W 3:37 mAs̃ mAs̃ t̀ ] NKW ; mAß
Es mAEs c ŚiDhaSaṅ 3:37 m̀poEqtm^ ] ŚiDhaSaṅ ; m̀poEqt, NKW 3:37 sAß
˚tpnMBṽt^ ] NKW ; m̀Qỹt pAtk {, ŚiDhaSaṅ 3:38 b}úlok̃ mhFyt̃ ] conj. ; b
}ú
--- mhFyt̃ N ; b }ú t-y n hFyt̃ K ; b }ú t n hFyt̃ W 3:39 t¨ˆ (vA ] NW ;
t(k̂(vA K
EnŸAstÇvs\EhtAyA\ 152 EnŸAsm̀Km^

íAdf
{tAEn k̂(vA v
{ sãEtM˛AÙ̀yAàr,; 3 : 39;

ek
{kMB"ỹíAs˚/F⌫yhAEn Ejt̃E˚d̋y,.
E/rA/opvs̃Î
{v aEtk̂QC
~ \ EvfoDñ; 3 : 40;
˛Etp"˚t̀ y, k̀yA‚(s -v‘g‚PlBA‘Bṽt^.
[ 5 ] jl\ "Fr\ ĜtÑo¯Zm̃k
{k˚t̀ ìyhEMpb̃t^; 3 : 41;

E/,ÜAyF c Evf̀àA(mA sv‚pApEvvEj‚t,.

˛AÙ̀yA(-vg‚Et\ Ev˛, pApA(mA c Evf̀@yEt; 3 : 42;

ek{kMvà‚ỹíAs\ f̀Ễ k̂¯Z̃ c †Asỹt^.

E/¯kAlÜAyF mAs˚t̀ c˚d̋v̂èA v }tÑr̃t^; 3 : 43;

cA˚d̋AyZEmd\ ỗ§\ sv‚pApApnodnm^.

pApF m̀Qỹt [ 6 ] pAp̃n apAp, -v‘g‚go Bṽt^; 3 : 44;

a£Av£O smóFyAE(p⌫XA˚m@yE˚dñ E-Tt̃.

40 Cf. Manusmr.ti 11:214:
ek
{k\ g
}AsmóFyAt^ ìyhAEZ /FEZ ṕv‚vt^.
ìyh\ copvs̃d˚(ymEtk̂QC
~ \ crE˚íj,;
43 Niśvāsamukha 3:43a–3:56f is parallel with Śivadharmasaṅgraha 7:53a–7:67b.
43 Cf. Manusmr.ti 11:217:
ek
{k\ †AsỹE(p⌫X\ k̂¯Z̃ f̀Ễ c vD‚ỹt^.
up-p̂f\E-/qvZm̃t(cA˚d̋AyZ\ -m̂tm^;
45 Cf. Manusmr.ti 11:219:
a£Av£O smóFyAE(p⌫XA˚m@y\Edñ E-Tt̃.
EnytA(mA hEv¯y-y yEtcA˚d̋AyZ\ crn^;

3:40 aEtk̂QC
~ \ EvfoDñ ] K ; aEtk̂QC
~ EvfoDñ N ; aEtk̂QC
~ EvsoDñ W 3:41
m̃k {k˚t̀ ìyhEMpb̃t^ ] N ; m̃k {k\ t̀ ah\ Epb̃t^ K ; m̃k {k\ t̀ /AhEMpb̃t^ W
3:42 E/,ÜAyF ] K ; E/ÜAyF NW 3:42 -vg‚Et\ Ev˛, ] em. ; s‘g‚Et\ Ev˛ NW ;
-vg‚Et\ Ev˛ K 3:43 g }As\ ] NKW ; Ep⌫X\ ŚiDhaSaṅ 3:43 E/¯kAlÜAyF mAs˚t̀ ]
NW ; E/kAlÜAyF mAs˚t̀ K ; E/ÜAyF mAsm̃k˚t̀ ŚiDhaSaṅ 3:44 sv‚pApApnoß
dnm^ ] N , ŚiDhaSaṅ ; sv‚pAp˛Zodnm^ K ; sv‚pApA ¯ nodnm^ W 3:44 m̀Qỹt ]
K , ŚiDhaSaṅ ; m t N ; m̀Qy t W 3:44 apAp, ] NKW ; apApF ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 153 EnŸAsm̀Km^

hEv¯ỹZ smAỳÄA˚m̀Qyt̃ sv‚pAtk

{,; 3 : 45;
apApF -v‘g‚mAyAEt yEtcA˚d̋AyZ̃n t̀.
ct̀ro B"ỹE(p⌫XA˚ṕvA‚ [ 11r ] °̃ t̀ Evc"Z,; 3 : 46;
śy‚-yA-tmñ vAEp ct̀ro B"ỹ(p̀n,.
Eff̀cA˚d̋AyZ\ ù̃td̀ppAtknAfnm^; 3 : 47;
⌧mAs̃n
{k̃n f̀àA(mA apApF -vg‚Et\ v
}j̃t^.
E/rA/AEZ t̀ y, k̀yA‚⌧(sv‚kAl\ f̀Ecv }t,; 3 : 48;
ft̃n
{k̃n ṕZ̃‚n m̀Qyt̃ sv‚EkESbqAt^.
shú̃Z mhApApA˚m̀ [ 2 ] Qyt̃ jps\ỳt,; 3 : 49;
apApF -v‘g‚mAÙoEt Qỳtñ DnBA‘Bṽt^.
ekA˚tropvAsAEn íAdfANd¨roEt y,; 3 : 50;
mhto m̀Qyt̃ pApAQC̀àA(mA -v‘g‚mAÙ̀yAt^.

46 Cf. Manusmr.ti 11:220:

ct̀r, ˛AtróFyAE(p⌫XAE˚v˛, smAEht,.
ct̀ro _-tEmt̃ śỹ‚ Eff̀cA˚d̋AyZ\ -m̂tm^;

3:45 smAỳÄAn^ ] N ; smAỳÄo K ; smAỳÄAt^ W ; smAỳÄ\ ŚiDhaSaṅ 3:46 mAß

yAEt ] NKW ; mAÙoEt ŚiDhaSaṅ 3:46 yEtcA˚d̋AyZ̃n t̀ ] N ; --- yZ̃n N ;
yEt t yZ̃n W ; yEtcA˚d̋AyZAàr, ŚiDhaSaṅ 3:46 ct̀ro B"ỹE(p⌫XA˚ṕvA‚°̃ ]
K , ŚiDhaSaṅ ; ct̀ro B --- °̃ N ; ct̀ro B"ỹ t °̃ W 3:47 śy‚-yA-tmñ vAEp ]
NK , ŚiDhaSaṅ ; śyA‚-yA-tmñ vAEp W 3:47 d̋AyZ\ ] Kpc , ŚiDhaSaṅ ; d̋AyZ
N ; d̋Ayn\ Kac ; cA˚d̋AqZA Wpc ; cA˚d̋oqZA Wac 3:47 nAfnm^ ] K , ŚiDha-
Saṅ ; nA --- NW 3:48 mAs̃n{k̃n ] ŚiDhaSaṅ ; --- k̃n NW ; pApF m̀QyEt K
3:48 -vg‚Et\ ] K , ŚiDhaSaṅ ; -v‘g‚t N ; -v‘g‚tm^ W 3:48 E/rA/AEZ t̀ ] K ;
E/rA/A – ˘ t̀ N ; E/rA/A E – ˘ W ; E/rA/AEZ c ŚiDhaSaṅ 3:48 k̀yA‚(sv‚kAl\ ]
ŚiDhaSaṅ ; k̀ --- NW ; k̀yA‚ t K 3:48 f̀Ecv }t, ] NK , ŚiDhaSaṅ ; t Ecv}t, W
3:49 ft̃n {k̃n ] K , ŚiDhaSaṅ ; f –
˘–˘ k̃n N ; s ¯ n {k̃n W 3:49 sv‚EkESbqAt^ ]
K , ŚiDhaSaṅ ; sv‚ –
˘ Eb --- N ; s t W 3:49 shú̃Z mhApApA˚m̀Qyt̃ ] em. ; ---
Qyt̃ N ; t pApA˚m̀Qyt̃ KW ; shú̃Z mhApAp {m̀‚Qyt̃ ŚiDhaSaṅ 3:50 DnBA‘Bṽt^ ]
NW ; Dn\ BA‘Bṽt^ K ; DnvAn^ Bṽt^ ŚiDhaSaṅ 3:50 vAsAEn ] NKW ; vAs˚t̀
ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 154 EnŸAsm̀Km^

p"opvAs\ y, k̀yA‚øAdfANdAE˚vkSmq,; 3 : 51;

s -v‘g‚EtmvAÙoEt pApA(mA t̀ EvkSmq,.
˛Etvq‚˚t̀ y, k̀yA‚˚mAs
{k\ s\yt̃ [ 3 ] E˚d̋y,; 3 : 52;
upvAsàro lok̃ s gEtm̀ÅmAMv
}j̃t^.
mhApApAEíf̀è̃t DnvAnEp jAyt̃; 3 : 53;
ekAàÑ{v B̀ÒAno DnvAÒAyt̃ nr,.
nÄ̃ _àMB̀Òt̃ y-t̀ yAv>jFvàroÅm,.
DnDA˚ysm̂àA(mA uÅmo jAyt̃ nr,; 3 : 54;
ayAEct˚t̀ B̀ÒAno yAv>jFv\ ⌧v
}t̃ nr, .
[ 4 ] m̂to d̃v(vmAÙoEt pApA˚m̀QyEt pAtkF; 3 : 55;
mD̀ mA˚sà B"
˜t v
}tm̃tdǹÅmm^.
ev\ yo vÅ‚t̃ En(y\ s yAEt prmA¡Etm^; 3 : 56;
b
}úcy‚v
}t\ k£\ yñr̃(-/FsmE˚vt,.
56 Cf. Manusmr.ti 2:177a: vj‚ỹ˚mD̀ mA\s\ c.
57 Niśvāsamukha 3:57–3:69 is parallel with Śivadharmasaṅgraha 7:69c–7:72b.

3:51 dfANdAE˚vkSmq, ] conj. ; dfANdAE˚v ˘ – Smf, N ; dfANdAEn En(yf, K ;

dfANdAEíkSms, W ; íAdfANd\ EvkSmq, ŚiDhaSaṅ 3:52 -v‘g‚EtmvAÙoEt ]
NKW ; -vg‚gEtmAÙoEt ŚiDhaSaṅ 3:52 ˛Etvq‚˚t̀ ] NW , ŚiDhaSaṅ ; ˛˛Etvq‚˚t̀
K 3:52 y, k̀yA‚˚mAs {k\ s\yt̃E˚d̋y, ] ŚiDhaSaṅ ; y --- E˚d̋y, N ; y, ( k̀yA‚d̀ß
pvAs\ Ejt̃ ) E˚d̋y, K ; y, k̀yA‚(mA t E˚d̋y, W 3:53 gEtm̀ÅmAm^ ] NKW ; gß
EtÑoÅmA\ ŚiDhaSaṅ 3:53 mhApApAEíf̀è̃t ] NW ; mhApApAEím̀Qỹt K ; mh(pAp\
Evf̀è̃t ŚiDhaSaṅ 3:53 jAyt̃ ] NKW ; ṕjỹt^ ŚiDhaSaṅ 3:54 nÄ̃ _àMB̀Òt̃
y-t̀ yAv>jFvàroÅm, ] NKW ; yAvE>jv\ t̀ yo B̀≠ ˜ nÄmà\ nroÅm, ŚiDhaSaṅ
3:54 DnDA˚ysm̂àA(mA ] NKW ; DnDA˚ysm̂à, -yAd^ ŚiDhaSaṅ 3:55 yAv>jFv\ ]
K , ŚiDhaSaṅ ; yAv>jFv KW 3:55 v }t̃ nr, ] ŚiDhaSaṅ ; --- NKW 3:55 m̂to ]
em. ; – ˘ to N ; t KW ; m̂t̃ ŚiDhaSaṅ 3:55 d̃v(vmAÙoEt ] NK , ŚiDhaSaṅ ; t (vß
mAÙoEt W 3:55 pApA˚m̀QyEt pAtkF ] K ; pApA˚m̀QyEt pAtkA NW ; pApA˚m̀Qỹt
pAtkF ŚiDhaSaṅ 3:56 mD̀ mA˚sà ] NW , ŚiDhaSaṅ ; t n K 3:57 b }úcy‚v}t\ ]
NK ; b }úc ¯ v }t\ W ; b
}úcy« v }t\ ŚiDhaSaṅ 3:57 -/FsmE˚vt, ] NW , ŚiDhaSaṅ ;
/FsmE˚vt, K
EnŸAstÇvs\EhtAyA\ 155 EnŸAsm̀Km^

ihAm̀/ c Esè̃t gEt\ yA-yEt coÅmAm^; 3 : 57;

d̋&y-y EvçmAn-y Env̂EÅ\ k̀zt̃Et y,.

s mhAPlmAÙo [ 5 ] Et tÎAn˚tMBEv¯yEt; 3 : 58;

m(-y\ mA˚s\ s̀rA sFD̀ rA"sAàEmd\ -m̂tm^.

tì̋AúZ̃ n dAt&y\ gEtEmQC˚mhA(mnAm^; 3 : 59;

d̃&ỳvAc.
ktr\ d̃vmAEô(y upvAsPlMmht^.
kT\ vA ṕjnFyñ kTy-v ˛sAdt,; 3 : 60;

IŸr u.
˛Etp(śpvAsF c b
}úAZMṕjyFt y,.
b
}úZ̃ nmo [ 6 ] m˚/̃Z uByorEp p"yo,; 3 : 61;

g˚D
{, p̀¯p
{ñ D́p
{ñ B#yBo>ysmE˚vt
{,.
aNdm̃k\ sm<yQy‚ át́nA\ ˛AÙ̀yA(Plm^; 3 : 62;

aŸm̃D\ rAjśy\ sOvõ‚Ñ gvAmym^.

sØEB, soms\-T{ñ nrm̃DsmE˚vt
{,; 3 : 63;
60 Niśvāsamukha 3:60–3:83 is parallel with Śivadharmasaṅgraha 8:1a–8:25b.

3:57 ihAm̀/ c Esè̃t gEt\ yA-yEt ] NK ; ihAm̀/ c Esè̃ ¯ gEt\ yA-yEt W ;

ih{v m˚/A, Es@y˚t̃ gEt\ v}jEt ŚiDhaSaṅ 3:58 k̀zt̃Et y, ] NKW ; k̀zt̃ t̀ y,
ŚiDhaSaṅ 3:58 s mhAPlmAÙoEt ] conj. ; mh t Et NW ; mhA t K ; s mh(Pß
lmAÙoEt ŚiDhaSaṅ 3:59 tì̋AúZ̃ n ] K ; tì̋úZ̃ n NW ; tQCAMBṽn ŚiDhaSaṅ
3:59 dAt&y\ ] NKW ; moÄ&y\ ŚiDhaSaṅ 3:60 d̃vmAEô(y ] K , ŚiDhaSaṅ ; d̃vmAß
f̂(y NW 3:60 ṕjnFyñ ] KW ; ṕjnFñ N (unmetrical) ; ṕjnFyA-t̃ ŚiDhaSaṅ
3:60 kTy-v ˛sAdt, ] NKW ; b }vFEh prm̃Ÿr ŚiDhaSaṅ 3:61 c b }úAZMṕjyFt
y, ] K ; c b }úAZMṕjyF --- NW ; t̀ b}úAZ\ ṕjỹàr, ŚiDhaSaṅ 3:61 b }úZ̃
nmo ] conj. ; --- NKW ; b}úZ̃ nm ŚiDhaSaṅ 3:61 m˚/̃Z ] NW ; t Z K ; iß
(ỹvm^ ŚiDhaSaṅ 3:62 g˚D{, p̀¯p
{ñ ] NK ; ¯ ẽ, p̀¯p
{ñ W ; g˚Dp̀¯p
{ñ ŚiDhaSaṅ
3:62 smE˚vt {, ] K ; smE˚vt, NW ; smE˚vtm^ ŚiDhaSaṅ 3:62 ˛AÙ̀yA(Pß
lm^ ] NKW ; PlmAÙ̀yAt^ ŚiDhaSaṅ 3:63 soms\-T {ñ ] N ŚiDhaSaṅ ; soms\â
{ñ
K ; soms\ ¯ ñ W
EnŸAstÇvs\EhtAyA\ 156 EnŸAsm̀Km^

b
}úA -vy\B́Ev‚ErEÑ, pîyoEn, ˛jApEt,.
ct̀m̀‚K, pî [ 11v ] h-t aoEm(ỹkA"r-t̀ y,; 3 : 64;

ct̀ṽ‚dDr, ú£A gFvA‚Z, prm̃E§n,.

s—âAEB, ṕjỹd̃EBb
}‚úAZmEmtç̀Etm^; 3 : 65;

sMv(sr̃Z ỳÄA(mA -v‘g‚lok̃ mhFyt̃.

yAv>jFv˚t̀ k̀vA‚Zo b
}úlok\ s gQCEt; 3 : 66;

EítFyAyA\ ṕjỹdE‘nmA>ỹn
{v t̀ tp‚ỹt^.
v
{ŸAnr\ jAtṽd\ h̀tB̀ [ 2 ] ‘G&yvAhnm^; 3 : 67;

d̃vvÄ~\ sv‚B"\ ĜZF c jgdAhkm^.

EvBAvs̀\ sØEj§\ vrnAm̃Et kFEÅ‚tm^; 3 : 68;

˛EtmAs\ sm<yQy‚ uByorEp p"yo,.

vq̃‚Z
{k̃n f̀àA(mA yAv>jFvAE‘nloktA; 3 : 69;

t̂tFyAyA\ ṕjỹç"Mg˚DD́pEnṽdn
{,.

3:64 b}úA -vy\B́Ev‚ErEÑ, ] ŚiDhaSaṅ ; b

} ˘
–v –
˘ Ev‚ –
˘ N; t K; b} ¯ ¯ yMB̀
EvEr\Ec, W 3:64 pîyoEn, ˛jApEt, ] ŚiDhaSaṅ ; --- NK ; ¯ îyoEn, ˛ t W
3:64 ct̀m̀‚K, pîh-t ] conj. ; --- h-t NW ; t K ; gFvA‚Z, pîh-tñ ŚiDha-
Saṅ 3:64 aoEm(ỹkA"r-t̀ y, ] N ; t "r-t̀ y, K ; h-t uEm ¯ kA"r-t̀ y,
W ; aoEm(ỹkA"r, ˛B̀, ŚiDhaSaṅ 3:65 ú£A ] K , ŚiDhaSaṅ ; ú£A\ N ; ô£A W
3:65 gFvA‚Z, prm̃E§n, ] KW ; gFvA‚Z, pr‚m̃E§n, N ; prm̃§F ct̀m̀‚K, ŚiDhaSaṅ
3:66 sMv(sr̃Z ] Npc KW ; sMv(sr̃+Z+ N 3:66 b }úlok\ s gQCEt ] NKW ;
b
}úlok̃ mhFyt̃ ŚiDhaSaṅ 3:67 EítFyAyA\ ṕjỹdE‘nm^ ] W (unmetrical) ; Eíß
tFyAyAMṕjỹdE‘n --- N ; t K ; EítFỹ ṕjỹdE‘nm^ ŚiDhaSaṅ 3:67 aA>ỹn {v
t̀ tp‚ỹt^ ] ŚiDhaSaṅ ; --- NK ; aA>yñv t̀ t=p‚ỹt W 3:67 v {ŸAnr\ jAtṽd\
h̀tB̀‘G&yvAhnm^ ] conj. ; --- ‘G&yvAhnm^ NW ; G&yvAhnm^ K ; v {ŸAnro jAtṽdA
h̀tB̀‘G&yvAhn, ŚiDhaSaṅ 3:68 d̃vvÄ~\ sv‚B"\ ] NKW ; d̃vvÄ~, sv‚B"o ŚiDha-
Saṅ 3:68 jgdAhkm^ ] N ; jgtA t m^ K ; jg t m^ W ; jgdAhk, ŚiDhaSaṅ
3:68 EvBAvs̀\ sØEj§\ ] NKW ; EvBAvs̀, sØEj§o ŚiDhaSaṅ 3:69 uByorEp
p"yo, ] NKW ; p"yozByorEp ŚiDhaSaṅ 3:69 yAv>jFvAE‘nloktA ] NKW ;
s gQC̃dE‘nloktAm^ ŚiDhaSaṅ 3:70 t̂tFyAyA\ ṕjỹç"m^ ] NKW (unmetrical) ;
t̂tFỹ ṕjỹç"\ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 157 EnŸAsm̀Km^

uBA<yAmEp p"A<yA\ yAv⌧dNd\ BṽEdh ; 3 : 70;

[ 3 ] Dn˚dA-yEt y"o Eh BEÄỳÄ\ s̀ṕEjt,.

yAv>jFv\ ˛k̀vA‚Zo Dnd-y pdMv
}j̃t^; 3 : 71;
Dndñ y"pEtEv‚Å̃fo EnEDpAlk,.
rA"sAEDpEtñ
{v Ep¡lA"o EvmAng,; 3 : 72;
zd̋sKA k̀b̃rñ pOl-(yk̀ln˚dn,.
lokpAl̃Ÿrñ
{v y"
˜˚d̋, pErkFEt‚t,; 3 : 73;
aNd\ ṕj [ 4 ] yt̃ y-t̀ y"MBEÄsmE˚vt,.
DnDA˚ysm̂àñ yAv>jFṽn y"rAV^; 3 : 74;
gZ̃fMṕjỹç-t̀ g˚Dp̀¯psmE˚vt,.
B"Bo>ysmAkFõ‚Ñt̀(Lỳ‚Byp"yo,; 3 : 75;
aNd̃n
{k̃n f̀àA(mA yAv>jFṽ gZoÅm,.
EvnAyk
{nA‚EBB́ỹço _c‚ỹt gZAEDpm^; 3 : 76;

[ 5 ] EvÍ̃Ÿr\ gZpEtm̃kd˚t¡jAnnm^.
3:70 uBA<yAmEp p"A<yA\ ] ŚiDhaSaṅ ; uBAmEp p"A<yA N ; uBA<yAmEp p"A?<yA
˘ K ; uBAmEp p"A<yA\ W
– 3:70 yAvdNd\ BṽEdh ] ŚiDhaSaṅ ; --- NK ; yAv t
W 3:71 Dn˚dA-yEt y"o Eh BEÄỳÄ\ s̀ṕEjt, ] NK ; t -ỹEt y"o Eh BE"ỳÄ\
s̀ṕEjt, W ; Dn˚dA-yE˚t y"A Eh DndAçA, s̀ṕEjtA, ŚiDhaSaṅ 3:71 yAv>jFß
v\ ˛k̀vA‚Zo ] NKW ; yAv>jFv˚t̀ k̀vA‚Zo ŚiDhaSaṅ 3:72 Dndñ y"pEtEv‚Å̃fo ]
NW ; Dndñ y"pEt EvÅ̃fo K ; Dndo y"rAjñ EvÅ̃fo ŚiDhaSaṅ 3:73 zß
d̋sKA ] K ; zd̋ ˘ – KA N ; zd̋ ¯ KA W ; zd̋sK, ŚiDhaSa ṅ 3:73 pOl-(y ]
K , ŚiDhaSaṅ ; pOls^ –˘ N ; pOlE£ W 3:73 pErkFEt ‚t, ] KW , ŚiDhaSa ṅ ; pß
ErkFEÅ‚ --- N 3:74 aNd\ ṕjyt̃ y-t̀ ] conj. ; --- t y-t̀ N ; t ṕjyt̃ y-t̀ K ;
t y-t̀ W ; aNd˚t̀ ṕjỹç-t̀ ŚiDhaSaṅ 3:74 smE˚vt, ] NKW ; smAEôt,
ŚiDhaSaṅ 3:74 DnDA˚ysm̂àñ yAv>jFṽn y"rAV^ ] NK ; ṽrDA ¯ sm̂àñ yAvß
>jFṽn y"rAV^ W ; DnDA˚ysm̂à-t̀ yAv>jFv\ s y"rAV^ ŚiDhaSaṅ 3:75 B" ]
N ; B#y KWŚiDhaSaṅ 3:76 yAv>jFṽ gZoÅm, ] conj. ; yAv>jFṽ gZoÅmm^
NW ; yAv>jFv\ ; gZA+ED+pm^ K ; s yAEt gZmE˚drm^ ŚiDhaSaṅ 3:76 Evß
nAyk {nA‚EBB́ỹço _c‚ỹt gZAEDpm^ ] NKW ; EvÍ {ñ nAEBB́ỹt yo _c‚ỹãZnAykm^
ŚiDhaSaṅ 3:77 EvÍ̃Ÿr\ gZ ] ŚiDhaSaṅ ; --- Z N ; ( gZ̃Ÿr\ ) gZ K ; t
Ÿr¡Z W 3:77 gjAnnm^ ] Npc KW , ŚiDhaSaṅ ; +g+jAnnm^ N
EnŸAstÇvs\EhtAyA\ 158 EnŸAsm̀Km^

gjkõ‚˚tTA ìy"àAgyâopvFEtnm^; 3 : 77;

ct̀B̀‚jÑ D́m
}A"\ vÖt̀⌫X\ EvnAykm^.
mhodrÑ s—âAEB-sADk, s\yt̃E˚d̋y,; 3 : 78;

modk
{•‚å̀k
{ñ{v ḿlk
{vA‚Ep foBn
{,.
n t-y d̀•‚B\ EkEÑ(ṕjỹço gZAEDpm^; 3 : 79;

pÑ [ 6 ] MyA\ ṕjỹàAgA˚p̀¯p
{, s̀rEBfoBn
{,.
D́p
{ñ{v s̀g˚D
{-t̀ g̀X"FrspAys
{,; 3 : 80;

p̀¯p
{, fÂrm@vAEBzByorEp p"yo,.
sMv(sr̃Z kAmAEn lBt̃ ⌧kA\E"tAEn t̀.
yAv>jFv\ sm<yQy‚ nAglokmvAÙ̀yAt^; 3 : 81;

-k˚d\ q§+A\ ṕjỹÅ̀ [ 12r ] upvAssmE˚vt,.

g˚Dp̀¯psD́p̃n B"Bo>ỹn s\ỳt,; 3 : 82;

uBA<yAmEp p"A<yAMṕjEy(vA smAEht,.

-k˚d\ EvfAKE˚/võ« umAn˚dAE‘ngB‚jm^; 3 : 83;

3:77 yâopvFEtnm^ ] K , ŚiDhaSaṅ ; yâo˛vFEtnm^ N ; yẫ˛vFEtnm^ W 3:78

vÖt̀⌫X\ ] NKW ; váf̀⌫Xm^ ŚiDhaSaṅ 3:79 vAEp ] NKW ; cAEp ŚiDhaSaṅ 3:79
gZAEDpm^ ] KW , ŚiDhaSaṅ ; gZAED --- N 3:80 pÑMyAm^ ] KW , ŚiDhaSaṅ ; --- m^
N 3:80 D́p {ñ{v s̀g˚D
{-t̀ g̀X"FrspAys {, ] NW ; D́p
{ñ{v s̀g˚D
{ñ g̀X"FrspAys {,
K ; D́p
{, s̀rEBg˚D{ñ g̀X"Fr {, spAys {, ŚiDhaSaṅ 3:81 p̀¯p
{, fÂrm@vAEBzByoß
rEp p"yo, ] conj. ; p̀¯p
{, fÂrm@vA\EBzByorEp p"yo, N ; fk‚rg˚DAB {zByorEp
p"yo, K ; fÂrm@vA›zByorEp p"yo, W ; fk‚rAmD̀p̀¯p {ñ p"yozByorEp Śi-
DhaSaṅ 3:81 sMv(sr̃Z kAmAEn lBt̃ kA\E"tAEn t̀ ] ŚiDhaSaṅ ; sMv(sr̃Z kAmA
--- E lBt̃ --- E t̀ N ; sMv(sr̃Z kAmAEØl‚Bt̃ t K ; sMv(sr̃Z kAmAEn lBt̃
t W 3:82 -k˚d\ q§+A\ ṕjỹÅ̀ ] K ; --- NW ; -k˚d\ q§+A\ t̀ s\ṕ>y ŚiDha-
Saṅ 3:82 upvAs ] KW , ŚiDhaSaṅ ; ˘ – pvAs N 3:82 sD́p̃n B" ] NW ;
s̀D́p̃n B#y KŚiDhaSaṅ 3:83 -k˚d\ EvfAKE˚/võ« umAn˚dAE‘ngB‚jm^ ] em. ;
-k˚d\ EvfAK˚t̂võ« umAn˚dAE‘ngB‚jm^ N ; -k˚d\ EvfAK\ t umAn˚dAE‘ngB‚jm^
K ; -k˚d\ EvfAK˚t̂võ‚ umAn˚dAE‘ngB‚jAm^ W ; -k˚do EvfAK, áoÑAErzmAn˚do
_E‘ngNB‚j, ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 159 EnŸAsm̀Km^

g¡AgB« frãB‚¨ˆ EÅkAs̀tm̃v c.

q⌫m̀K\ fEÄh-tÑ mýrvrvAhnm^; 3 : 84;

pÑCV¨` mArÑ ṕj [[(( ỹàAm ))]] EB, f̀B

{,.
[ 2 ] ˛EtmAs˚t̀ ỳÄA(mA mA‘g‚fFq̃‚ smAEht,; 3 : 85;

sv‚kAmAnvAÙoEt vq̃‚Z
{k̃n mAnv,.
yAv>jFv\ sm<yQy‚ -k˚dsAyo>ymAÙ̀yAt^; 3 : 86;

sØMyAMmA‘g‚fFqA‚dO cAEd(y\ y-t̀ ṕjỹt^.

upvAs̃n ỳÄA(mA p̀¯pD́pEvl̃pn
{,; 3 : 87;

B"Bo>y
{ñ bh̀EB-tTA homjpAEdEB,.
s\v(sr̃ [ 3 ] Z f̀àA(mA apApF kAmm̀Åmm^; 3 : 88;

śy‚lok\ v
}j(ỹq yAv>jFv˚t̀ ṕjnAt^.

84 Cf. Śivadharmasaṅgraha 8:25c–8:26b:

n
{gm̃fo mhAs̃nE-/vZ‚, k̂EÅkAs̀t,;
pÑEfK, k̀mArñ d̃vs̃nApEtg̀‚h,.
84 Niśvāsamukha 3:84cd is parallel with Śivadharmasaṅgraha 8:26cd.
85 Niśvāsamukha 3:85ab is parallel with Śivadharmasaṅgraha 8:26ab.
85 Cf. Śivadharmasaṅgraha 8:27ab: nAmEB, ṕjỹd̃EB, s\yto mA‘g‚fFq‚t,.
86 Niśvāsamukha 3:86ab is parallel with Śivadharmasaṅgraha 8:27cd.
86 Niśvāsamukha 3:86c–3:151 is parallel with Śivadharmasaṅgraha 8:28c–8:93.

3:84 q⌫m̀K\ fEÄh-tÑ ] NK ; K⌫m̀KfEÄh-tÑ W ; qª̀K, fEÄh-tñ ŚiDha-

Saṅ 3:84 mýrvrvAhnm^ ] K ; mýr --- vAhnm^ NW ; mýrvrvAhn, ŚiDhaSaṅ
3:85 pÑCV¨` mArÑ ṕjỹàAmEB, f̀B
{, ] conj. ; pÑCV¨` mArÑ ṕj N ; pÑCV¨` mAß
rÑ ṕjỹàAm K ; pÑCVA¨` mArÑ ṕjỹàAm W ; pÑQCV, k̀mArñ d̃vs̃nApEtg̀‚h,
ŚiDhaSaṅ 3:86 -k˚dsAyo>ymAÙ̀yAt^ ] NW ; -k˚dsAỳ>ymAÙ̀yAt^ K ; -k˚dsAß
ỳ>ytA\ v}j̃t^ ŚiDhaSaṅ 3:87 cAEd(y\ y-t̀ ṕjỹt^ ] NKW ; BA-kr\ ṕjỹQC̀Ec,
ŚiDhaSaṅ 3:88 B" ] NW ; B#y KŚiDhaSaṅ 3:88 homjpAEdEB, ] KW , Śi-
DhaSaṅ ; homjpAEdEB --- N 3:88 s\v(sr̃Z ] K , ŚiDhaSaṅ ; --- Z N ; t r̃Z
W 3:88 apApF ] NKW ; Enm‚l, ŚiDhaSaṅ 3:89 v }j(ỹq yAv>jFv˚t̀ ṕjnAt^ ]
NKW ; v }j(yAf̀ yAv>jFv\ ˛ṕjnAt^ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 160 EnŸAsm̀Km^

Qỳto DnAäo jAỹt Enzjo dFG‚jFEvn,; 3 : 89;

aAEd(y-sEvtA śyo‚ Kg, ṕqA gBE-tmAn^.
Ehr⌫ygB‚E-/EfrA-tpno BA-kro rEv,; 3 : 90;
loksAE"j‚gà̃/o nAmEB-t̀ ˛ṕjỹt^.
sv‚kAmAn [ 4 ] vAÙoEt ṕjỹço EdvAkrm^; 3 : 91;
a£MyA\ f¨rMṕ>y mAs̃ mA‘g‚Efr̃ f̀B̃.
upvAs̃n ỳÄA(mA goḿ/˛Afñn t̀; 3 : 92;
aEtrA/Pl\ lB̃d̀ByorEp p"yo,.
B"Bo>yAàpAn
{ñ et(PlmvAÙ̀yAt^; 3 : 93;
d̃vd̃v\ t̀ pOq̃ c ac‚ỹt ù̀poEqt,.
vAjp̃yPl\ lB̃ãof [ 5 ] k̂(˛Afñn t̀; 3 : 94;
ìyMbk\ ṕjEy(vA t̀ mAG̃ k̂¯Z upoEqt,.
aŸm̃DPl\ l̃B̃ pysA ˛Afñn t̀; 3 : 95;
-TAZ̀\ PASg̀nk̂¯Z̃ t̀ upvAs̃n ṕjỹt^.
3:89 Qỳto DnAäo jAỹt Enzjo ] NKW ; QỳtA DnAäA jAy˚t̃ EnzjA ŚiDha-
Saṅ 3:90 śyo‚ ] NKW ; śy‚, ŚiDhaSaṅ 3:90 E/EfrA-t ] K ; t̂EfrA-t N ;
t̂EsrA-t W ; E/EfK-t ŚiDhaSaṅ 3:91 loksAE"j‚gà̃/o ] NKpc W ; loksAß
E"j‚gÎ"`r^ Kac ; loksA"F jgà̃/\ ŚiDhaSaṅ 3:91 nAmEB-t̀ ˛ṕjỹt^ ] NKW ;
nAamEB-(ṽEBrc‚ỹt^ ŚiDhaSaṅ 3:91 sv‚kAmAnvAÙoEt ṕjỹço ] K , ŚiDhaSaṅ ;
--- –˘ – ˘ E ṕjỹço N ; sv t ỹçA W 3:92 f¨rMṕ>y mAs̃ mA‘g‚Efr̃ f̀B̃ ]
˘ –
NK ; f¨rMṕ>y mAs̃ mA‘g‚Esr̃ f̀B̃ W ; mAg‚fFq‚-y EfvnAmAnmc‚ỹt^ ŚiDha-
Saṅ 3:92 t̀ ] NKW ; c ŚiDhaSaṅ 3:93 lB̃d̀ByorEp p"yo, ] NKW ; t-y
p"yozByorEp ŚiDhaSaṅ 3:93 B" ] NW ; B#y KŚiDhaSaṅ 3:93 pAn {ß
ñ et(PlmvAÙ̀yAt^ ] NKW ; pAnAç {r̃t(PlmAÙ̀yAt^ ŚiDhaSaṅ 3:94 t̀ pOq̃ c
ac‚ỹt ù̀poEqt, ] NKW ; sm<yQy‚ mAs̃ pOq̃ upoEqt, ŚiDhaSaṅ 3:94 vAjß
p̃yPl\ lB̃d^ ] conj. ; vA --- N ; t K ; ¯ jỹ t B̃ t W ; vAjp̃ymvAÙoEt Śi-
DhaSaṅ 3:94 gofk̂(˛Afñn ] K , ŚiDhaSaṅ ; --- k̂t^ ˛Afñn N ; go ¯ k̂(˛Asñn
W 3:95 k̂¯Z upoEqt, ] NKW ; mAG̃ k̂¯Z̃ ù̀poEqt, ŚiDhaSaṅ 3:95 aŸm̃DPl\
l̃B̃ pysA ˛Afñn t̀ ] NK ; aŸm̃DPl\ l̃B̃ pysA ˛Asñn t̀ W ; lBt̃ hym̃ß
D˚t̀ py,s\˛Afñn t̀ ŚiDhaSaṅ 3:96 PASg̀nk̂¯Z̃ t̀ upvAs̃n ṕjỹt^ ] NKW ;
PASg̀nmAs̃ t̀ ṕjỹd̀pvAEst, ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 161 EnŸAsm̀Km^

dED ˛A[y Evf̀àA(mA nrm̃DPl\ lB̃t^; 3 : 96;

hrÑ
{/̃ t̀ sMṕ>y k̂¯ZA£MyAm̀poEqt,.
aA>y\ ˛A[y f̀EcB́‚(vA [ 6 ] rAjśyPl\ lB̃t^; 3 : 97;

v
{fAK̃ t̀ Efv\ ṕ>y upvAsF k̀fodkm^.
˛AfEy(vA EjtA(mAsO sO/AmEZPl\ lB̃t^; 3 : 98;

Bv\ >ỹ§
˜ t̀ s\ṕ>y upvAsF f̀Ecà‚r,.
˛A[y f̂¡odk\ go-t̀ sv‚yâPl\ [ 12v ] lB̃t^; 3 : 99;

aAqAỸ nFlk⌫WÑ k̂¯ZA£MyA\ smc‚ỹt^.

f≤-yAp\ s pF(vA t̀ gom̃D-y Pl\ lB̃t^; 3 : 100;

Ep¡l\ ôAvZ̃ ṕ>y k̂¯ZA£MyAm̀poEqt,.

EsàAT‚m̀dkMpF(vA k˚yAdAnPl\ lB̃t^; 3 : 101;

mAs̃ BAd̋pd̃ zd̋\ ṕjEy(vA upoEqt,.

yvodkM˛AfEy(vA zd̋lok̃ mhFyt̃; 3 : 102;

IfAn⇢^ ⌧cAEŸñ mAs̃ k̂¯ZA£MyA\ t̀ [ 2 ] ṕjỹt^.

Etlodk\ ˛AfEy(vA bh̀z‘mPl\ lB̃t^; 3 : 103;

3:96 ˛A[y ] N , ŚiDhaSaṅ ; cA-y K (there is a correction sign above the word) ; ˛Aß
-y W 3:96 nrm̃DPl\ lB̃t^ ] NKW ; n̂m̃DPlmAÙ̀yAt^ ŚiDhaSaṅ 3:97 aA>y\
˛A[y f̀EcB́‚(vA ] K , ŚiDhaSaṅ ; –
˘ –˘ M˛A[y --- N ; t B́‚(vA W 3:98 v
{fAK̃ ]
KW , ŚiDhaSaṅ ; --- N 3:98 k̀fodkm^ ] K , ŚiDhaSaṅ ; –˘ fodkm^ N ; ¯ sodß
km^ W 3:98 EjtA(mAsO ] NKW ; EjtáoD, ŚiDhaSaṅ 3:99 upvAsF f̀Ecà‚r, ]
NKW ; sopvAsF f̀Ecv }t, ŚiDhaSaṅ 3:99 f̂¡odk\ go-t̀ ] ŚiDhaSaṅ ; f̂godk\
go-t̀ NW (unmetrical) ; f̂\godk\ y-t̀ K 3:99 lB̃t^ ] ŚiDhaSaṅ ; --- NK ; lB̃t^
t b̃t^ W 3:100 aAqAỸ nFlk⌫WÑ ] KW ; --- qAỸ nFlk⌫WÑ ; aAqAỸ nFlk⌫W˚t̀
ŚiDhaSaṅ 3:100 k̂¯ZA£MyA\ ] KW , ŚiDhaSaṅ ; k̂¯Z --- MyA\ K 3:100 f≤-yAp\
s pF(vA t̀ ] em. ; – ˘ K –˘ A p\ s F (vA N ; t pF(vA\ t̀ K ; t t̀ W ; f≤-yAp-tt,
pF(vA ŚiDhaSaṅ 3:100 gom̃D-y Pl\ lB̃t^ ] NKW ; goshúPl\ Bṽt^ ŚiDhaSaṅ
3:102 upoEqt, ] NKW ; ù̀poEqt, ŚiDhaSaṅ 3:103 IfAnÑAEŸñ ] ŚiDhaSaṅ ; I
(?) --- N ; t K ; IfAnA t s̃ W 3:103 k̂¯ZA£MyA\ t̀ ] W , ŚiDhaSaṅ ; --- ˚t̀ N ;
t K 3:103 bh̀z‘mPl\ ] conj. ; bh̀!‘mPl\ NKW ; bh̀sOvEZ‚k\ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 162 EnŸAsm̀Km^

ug
}˚t̀ kAEÅ‚k̃ mAs̃ k̂¯ZA£MyAm̀poEqt,.
s̀vZ‚m̀dk\ pF(vA gAZAp(ymvAÙ̀yAt^; 3 : 104;

sMv(sr˚tt, k̂(vA i£kAmA\•B̃àr,.

akAmt, át̀Pl\ gAZAp(yÑ kAmt,; 3 : 105;

uBA<yAmEp p"A<yA\ EvEDr̃q [ 3 ] ˛kFEÅ‚t,.

nvMyA\ sM˛v#yAEm mhAd̃&yA-t̀ ṕjnm^; 3 : 106;

upvAs̃n s\ỳÄ, ṕjỹàAmEB, f̀B

{,.
umA kA(yAEynF d̃vF d̀‘gA‚ zd̋A s̀BEd̋kA; 3 : 107;

kAlrA/F mhAgOrF r̃vtF B́tnAEykA.

aAyA‚ ˛k̂Et!pA c gZAnAÑ{v nAEykA; 3 : 108;

nAmEB, ṕjỹd̃EB, p"yo [ 4 ] zByorEp.

g˚D
{, p̀¯p
{ñ D́p
{ñ v-/Al¨ArB́qZ
{,; 3 : 109;

n
{ṽç
{ñophAr
{ñ k˚dḿlPl
{-tTA.
˛Afn
{ñ EvEc/
{ñ vrdAMṕjỹ(sdA; 3 : 110;

udk\ k̀s̀mM˛A[y sÄ̀\ lAjA\ sDAnkAm^.

k̂srAÑ pyo ḿl\ PlMpõ‚˚tT {v c; 3 : 111;

3:104 s̀vZ‚m̀dk\ ] KW ; s̀vZ‚m̀dk\m^ N ; sOvZ‚m̀dk\ ŚiDhaSaṅ 3:104 gAZAp(y ]

NW , ŚiDhaSaṅ ; gAZp(y K 3:105 i£kAmA\•B̃àr, ] em. ; i£kAmA•B̃àr,
NW ; i£kAmA\ lB̃àr, K ; i£kAmA\•B̃t s, ŚiDhaSaṅ 3:105 akAmt, á ( t̀Pß
l\ ) ] K ; akAmt, á – ˘–
˘–˘ R^ N ; akAmt, t R^ W ; Bṽ(át̀Pl\ kAmAd^ ŚiDhaSaṅ
3:105 gAZAp(yÑ kAmt, ] NW ; gAZp(y\ t̀ kAmt, K ; gAZAp(ymkAmt, ŚiDha-
Saṅ 3:106 p"A<yA\ ] K , ŚiDhaSaṅ ; p"AB^ – ˘ N ; p"A<yA W 3:106 EvEDr̃q ]
ŚiDhaSaṅ ; --- N ; t r̃q KW 3:106 mhAd̃&yA-t̀ ṕjnm^ ] NKW ; mhAd̃&yA,
˛ṕjnm^ ŚiDhaSaṅ 3:107 s̀BEd̋kA ] NW , ŚiDhaSaṅ ; s̀nE˚dk K 3:108 kAlß
rA/F m ] NW , ŚiDhaSaṅ ; kAlrAE/m‚ K 3:108 aAyA‚ ] N , ŚiDhaSaṅ ; aAçA
K ; aAyA W 3:109 p"yozByorEp ] K , ŚiDhaSaṅ ; --- zByorEp N ; t yorEp
W 3:109 g˚D {, p̀¯p
{ñ D́p
{ñ ] NKW ; p̀¯p{D́‚{
pñ g˚D{ñ ŚiDhaSaṅ 3:110 k˚d ]
K , ŚiDhaSaṅ ; -k˚d NW 3:111 sÄ̀\ lAjA\ ] NK ; sÄ̀\ lAj\ W ; sÄ̀lAj\
ŚiDhaSaṅ 3:111 k̂srAÑ ] NWŚiDhaSaṅ ; k̂frA\ñ K
EnŸAstÇvs\EhtAyA\ 163 EnŸAsm̀Km^

fAkAEn c EtlAÑ
{v EtlAnA\ c KEl [ 5 ] ˚tTA.
m̀ãAEn c smóFyAÅTA c
{v EnrótA; 3 : 112;

˛AfEy(vA tT{tAEn sv‚kAmAnvAÙ̀yAt^.

aAd̋‚kM˛AfEy(vA t̀ f̀ÊBojF EnfA"ỹ; 3 : 113;

lBt̃ sv‚kAmA\-t̀ nvmFnvmoEqt,.

mErc˛Afn\ k̂(vA nvmFnv yo _΂ỹt^; 3 : 114;

sv‚kAmAnvAÙoEt d̃vF c vrdA ⌧Bṽt^ .

[ 6 ] k̀f˛-trZfAyF pÑg&yk̂tAfn,; 3 : 115;

nvmF-t̀ nv ṕ>y d̃vF dçAíroÅmm^.

ym˚dfMyA\ sMṕ>y [ 13r ] mAEs mAg‚Efr̃ f̀B̃; 3 : 116;

p̀¯p
{‘g‚˚D
{ñ D́p
{ñ B"Bo>ysmE˚vt
{,.
ymAy Dm‚rAjAy m̂(yṽ cA˚tkAy c; 3 : 117;

v
{v-vtAy kAlAy sv‚lok"yAy c.
ug}d⌫XD̂t̃ En(y\ mEhqAsnyAEyñ; 3 : 118;

3:112 EtlAÑ
{v ] N ; EtlA\ñ
{v K ; EtlA\ c
{v W ; PlÑ
{v ŚiDhaSaṅ 3:112 EtlAß
nA\ c ] W , ŚiDhaSaṅ ; EtlAnA --- NK 3:112 KEl˚tTA ] ŚiDhaSaṅ ; --- ˚tTA
N ; t El-tTA K ; t El˚tTA W 3:112 EnrótA ] N , ŚiDhaSaṅ ; EnrôtA K ;
Enrs̀tA W 3:113 tT {tAEn ] NW , ŚiDhaSaṅ ; tTOtAEn K 3:113 f̀ÊBojF ] N ,
ŚiDhaSaṅ ; f̀ÄBojF K ; f̀Ê(p {jF (?) W 3:113 EnfA"ỹ ] NKpc W ; EnfA(yỹ
K ; tTA p̀n, ŚiDhaSaṅ
ac
3:114 nvmoEqt, ] NKW ; sm̀poEqt, ŚiDhaSaṅ
3:114 mErc˛Afn\ ] NK (unmetrical) ; mErc˛Asn\ W (unmetrical) ; mErc\ ˛Afn\
ŚiDhaSaṅ 3:115 vrdA Bṽt^ ] ŚiDhaSaṅ ; --- N ; vrdA t KW 3:115 k̀fß
˛-trZfAyF ] N ; k̀f˛-trZ̃ fAyF K ; k̀f˛-trZsoyF W ; k̀f˛-trfAyF c
ŚiDhaSaṅ 3:116 nvmF-t̀ nv ṕ>y ] N ; nvMyA (?) t̀ nv ṕ>y Kpc W ; nvmF
t̀ nv ṕ>y Kac ; nvmF\ nv s\ṕ>y ŚiDhaSaṅ 3:116 vroÅmm^ ] K , ŚiDhaSaṅ ;
vroÅmAm^ NW 3:116 mAEs mAg‚Efr̃ f̀B̃ ] K ; --- Efr̃ f̀B̃ N ; t ‘g‚Efr̃ f̀B̃
W ; mAs̃ v { mAg‚fFq‚k̃ ŚiDhaSaṅ 3:117 B#yBo>ysmE˚vt {, ] K , ŚiDhaSaṅ ; Bß
"Bo>ysmE˚vt, N ; B"Bo>yAsmE˚vt {, W 3:117 Dm‚rAjAy ] KW , ŚiDhaSaṅ ;
DMm‚rAy N 3:117 cA˚tkAy c ] N , ŚiDhaSaṅ ; cA˚tkAy K ; coÅmAy c W
3:118 ug}d⌫XD̂t̃ En(y\ ] NW ; ug }d⌫XDt̃ En(y\ K ; ug}d⌫Xog}h-tAy ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 164 EnŸAsm̀Km^

fAEs/̃ c nm-t̀<y\ nrkAEDpt̃ nm,.

nAmEB, ṕjỹd̃EB-t=p‚ỹÎ ⌧Etlodk
{, ; 3 : 119;
⌧uBA<yAmEp [ 2 ] p"A<yAmNdm̃k\ s̀yE˚/t,.
m̀Qyt̃ sv‚pAp
{-t̀ n d̀,K\ nrkoâvm^; 3 : 120;
yAv>jFvA΂n¨ˆ (vA s gQC̃(prmA¡Etm^.
ekAd[yA˚t̀ yo DMm‚Mṕjỹt f̀Ecv
}t,; 3 : 121;
g˚D
{, p̀¯p
{ñ D́p
{ñ B"
{nA‚nAEvD
{-tTA.
DMm‚-s(y˚dyA "AE˚t, fOcmAcArm̃v c; 3 : 122;
aEh\sA c adMBñ r"A lok-y [ 3 ] sAE"Z̃.
v̂qBAy nm-t̀<ymd̂£Ay nmo nm,; 3 : 123;
nAmEB, ṕjỹd̃EBD‚Mm« s(y\ prAámm^.
uByo, p"yoñ {v vq‚m̃k\ s̀yE˚/t,; 3 : 124;
yAMyd̀,K
{Ev‚m̀Ä-t̀ jAyt̃ p̂ETvFŸr,.
yAv>jFv\ sm΂˚t˚tp‚y\ñ Etlodk
{,; 3 : 125;
uÅmA¡EtmAÙoEt ⌧yA¡(vA n EnvÅ‚t̃ .
⌧k̃fv\ [ 4 ] ṕj Ey(vA t̀ mAs̃ mA‘g‚Efr̃ nr,; 3 : 126;
3:119 nrkAEDpt̃ nm, ] W ; nrkAED --- NW ; nrkAEDptỹ ŚiDhaSaṅ (unmetr-
ical) 3:119 nAmEB, ] ŚiDhaSaṅ ; --- NK ; nAmAd
{, W 3:119 ṕjỹd̃EB-t=p‚ỹß
Î ] W , ŚiDhaSaṅ ; ṕjỹd̃ --- N ; t K 3:119 Etlodk {, ] ŚiDhaSaṅ ; --- NKW
3:120 uBA<yAmEp ] ŚiDhaSaṅ ; --- NK ; t Ep W 3:120 d̀,K\ ] NW , ŚiDhaSaṅ ;
d̀,K K 3:121 prmA¡Etm^ ] NW , ŚiDhaSaṅ ; prmAgEtm^ K 3:122 g˚D {, p̀¯p
{ß
ñ D́p {ñ ] NKW ; g˚D {D́‚{
pñ p̀¯p
{ñ ŚiDhaSaṅ 3:122 B"
{nA‚nA ] NW , ŚiDhaSaṅ ;
B#y {nA‚nA K 3:122 DMm‚-s ] NW , ŚiDhaSaṅ ; DMm‚ s K 3:123 aEh\sA c
adMBñ r"A lok-y sAE"Z̃ ] conj. ; --- sAE"Z̃ N ; aEh\sA c t -y sAE"Z̃ K ;
aEh\sA c t -y sAE"ZA W ; aEh\sA cA=ydMBñ r"A lok-y sAE"Z̃ ŚiDhaSaṅ
3:124 DMm« s(y\ prAámm^ ] N , ŚiDhaSaṅ ; DMm‚s(yprAámm^ KW 3:125 smß
΂˚t˚tp‚y\ñ ] N ; sm΂˚tt^ KW ; sm<yQy‚ tp‚ỹÎ ŚiDhaSaṅ 3:126 yA¡(vA n
EnvÅ‚t̃ ] ŚiDhaSaṅ ; --- NK ; t Env t W 3:126 k̃fv\ ṕjEy(vA t̀ ] ŚiDhaSaṅ ;
--- (vA t̀ N ; t K ; t Ep(vA t̀ W 3:126 mAs̃ mA‘g‚Efr̃ nr, ] NW ; mA‘g‚Efr̃
nr, Kpc ; mAs̃ mA‘g‚Efr̃ f̀B̃ Kac ; mAg‚fFq̃‚ nroÅm, ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 165 EnŸAsm̀Km^

íAd[yAM˛A[y goḿ/mE‘n£omPl\ lB̃t^.

p̀¯ỹ nArAyZMṕ>y íAd[yA\ t̀ upoEqt,; 3 : 127;
PlÑ{vAE‘n£om-y k̂(vA gomyB"Zm^.
mADv\ mAGmAs̃ t̀ íAd[yA˚t̀ upoEqt,; 3 : 128;
ṕjEy(vA py, ˛A[y u?Lym̃DPl\ lB̃t^.
goEv˚d\ PASg̀ñ _<yQy‚ íAd[yA\ t̀ [ 5 ] upoEqt,; 3 : 129;
qoXfFPlmAÙoEt k̂(vA t̀ dEDB"Zm^.
c
{/̃ Ev¯Z̀\ sm<yQy‚ íAd[yA˚t̀ upoEqt,; 3 : 130;
aA>y\ v
{ ˛AfEy(vA t̀ vAjp̃yPl\ lB̃t^.
upoEqt-t̀ v
{fAK̃ ṕjỹ˚mD̀śdnm^; 3 : 131;
k̀fAMb̀ ˛A[y íAd[yA\ ⌧aEtrA/Pl\ lB̃t^ .
>ỹ§
˜ E/Evám\ ṕ>y íAd[yA˚t̀ upoEqt,; 3 : 132;

[ 6 ] ⌧Etlodk\ ˛AfEy(vA aAØoyA‚mPl\ lB̃t^.

aAqAỸ vAmnMṕ>y íAd[yA\ s̀smAEht,; 3 : 133;
Pl\ ˛A[y Evf̀àA(mA aŸm̃DPl\ lB̃t^.

3:127 p̀¯ỹ ] KW , ŚiDhaSaṅ ; q̀¯ỹ N 3:127 íAd[yA\ t̀ upoEqt, ] NKW ; íAdß

[yAm̀pvAEst, ŚiDhaSaṅ 3:128 PlÑ {vAE‘n£om-y ] NK ; PlÑ {vAE‘n£Am-y W ;
>yoEt£omPl˚t-y ŚiDhaSaṅ 3:128 íAd[yA˚t̀ upoEqt, ] NKW ; íAd[yA\ sß
m̀poEqt, ŚiDhaSaṅ 3:129 u?Lym̃DPl\ lB̃t^ ] conj. ; uk^ ˘ – m̃DPl\ --- N ;
uÄm̃DPl\ lB̃t^ K ; u"m̃DPl\ t W ; aŸm̃DPl\ lB̃t^ ŚiDhaSaṅ 3:129 goß
Ev˚d\ PASg̀ñ _<yQy‚ íAd[yA\ t̀ upoEqt, ] conj. ; --- poEqt, N ; t upoEqt, K ;
t W ; goEv˚d\ PASg̀ñ _<yQy‚ íAd[yAm̀pvAEst, ŚiDhaSaṅ 3:130 íAd[yA˚t̀
upoEqt, ] NKW ; íAd[yA\ sm̀poEqt, ŚiDhaSaṅ 3:132 k̀fAMb̀ ˛A[y íAd[yA\ ]
K ; k̀fAm^ – ˘ N ; k̀fAMb, ˛A[y íAd[yA\ W ; íAd[yA\ ˛A[y dBo‚dm^ ŚiDhaSaṅ
3:132 aEtrA/Pl\ lB̃t^ ] ŚiDhaSaṅ ; --- NKW 3:132 >ỹ§
˜ E/Evám\ ṕ>y íAß
d[yA˚t̀ upoEqt, ] conj. ; >ỹ§ ˜ E/Evám\ ṕ>y íAd[yAm̀pvAEst, ŚiDhaSaṅ ; ---
NKW 3:133 Etlodk\ ˛AfEy(vA ] ŚiDhaSaṅ ; --- E – ˘ A N ; t KW 3:133 aAß
ØoyA‚mPl\ lB̃t^ ] ŚiDhaSaṅ ; aAØyA‚mPl\ lB̃t^ N ; t Pl\ K ; aAÙ̀yAyPl\ W
3:133 s̀smAEht, ] NKW ; upvAEst, ŚiDhaSaṅ 3:134 ˛A[y ] ŚiDhaSaṅ ; ˛A=y
NKW
EnŸAstÇvs\EhtAyA\ 166 EnŸAsm̀Km^

ôAvZ̃ ôFDrMṕ>y íAd[yA\ t̀ upoEqt,; 3 : 134;

⌧pZ« ˛A[y Evf̀àA(mA rAjśyPl\ lB̃t^.
tTA BAd̋
˜ ãqFk̃f\ s\ṕ>y EvEDvì̀D,; 3 : 135;
gvAmy-y [ 13v ] yâ-y tt, PlmvAÙ̀yAt^.
mAs̃ (vAŸỳj̃ d̃v\ pînAB˚t̀ ṕjỹt^; 3 : 136;
nrm̃D-y yâ-y Pl\ lBEt mAnv,.
⌧dAmodr˚t̀ s\ṕ>y kAEt‚k̃ mAEs yo nr,; 3 : 137;
upoEqt-t̀ íAd[yA\ bh̀sOvEõ‚k\ Plm^.
sMv(sr˚t̀ s\ṕ>y sv‚kAmAnvAÙ̀yAt^; 3 : 138;
apApF át̀mAÙoEt pApA(mA [ 2 ] m̀Qyt̃ nfAt^.
yAv>jFv\ sm<yQy‚ p̀¯p
{‘g‚˚D
{, s̀g˚Dk {,; 3 : 139;
B#yBo>y {ñ D́p {ñ QC/@vjEvtAnk{,.
h̃mj
{B́‚qZ
{Eå‚&y
{Mm‚EZrŒEvEc/k
{,; 3 : 140;
v-/
{, ṕjA\ EvEc/AÑ k̂(vA Ev¯Z̀pdMv
}j̃t^.
an¡˚t̀ /yod[yA\ ṕ⌧jỹço EvDAnEvt^; 3 : 141;
B#yBo>yAàpAn
{ñ g˚D D́ [ 3 ] púgAEdEB,.
3:134 t̀ upoEqt, ] NKW ; sm̀poEqt, ŚiDhaSaṅ 3:135 pZ« ˛A[y Evf̀àA(mA rAjß
śyPl\ lB̃t^ ] ŚiDhaSaṅ ; --- NKW 3:135 tTA BAd̋˜ ãqFk̃f\ s\ṕ>y EvEDvì̀D, ]
ŚiDhaSaṅ ; --- NKW 3:136 gvAmy-y yâ-y tt, PlmvAÙ̀yAt^ ] ŚiDhaSaṅ ; ---
ǹyAt^ N ; t mAÙ̀yAt^ K ; t t̀ PlmvAÙ̀t^ W 3:136 mAs̃ (vAŸỳj̃ d̃v\ pînAB˚t̀
ṕjỹt^ ] NK ; mAs(v t ṕjỹt^ W ; mAs̃ cAŸỳj̃ d̃v\ pînAB˚t̀ ṕjỹt^ ŚiDhaSaṅ
3:137 nrm̃D-y yâ-y Pl\ lBEt mAnv, ] N , ŚiDhaSaṅ ; nrm̃D-y t K ; t W
3:137 dAmodr˚t̀ s\ṕ>y kAEt‚k̃ mAEs yo nr, ] ŚiDhaSaṅ ; --- ˚t̀ ṕ>yt ? kA E ---
N ; t KW 3:138 upoEqt-t̀ íAd[yA\ bh̀sOvEõ‚k\ Plm^ ] ŚiDhaSaṅ ; --- NKW
3:138 sMv(sr˚t̀ s\ṕ>y sv‚kAmAnvAÙ̀yAt^ ] ŚiDhaSaṅ ; --- NKW 3:139 apApF
át̀mAÙoEt pApA(mA ] ŚiDhaSaṅ ; --- NKW 3:139 m̀Qyt̃ nfAt^ ] N ; m̀Qyt̃
nsAt^ K ; aQyt̃ rsAt^ W ; m̀Qyt̃ _\hsA ŚiDhaSaṅ 3:141 EvEc/AÑ ] NW ;
EvEc/A\ñ K ; EvEc/ {ñ ŚiDhaSaṅ 3:141 /yod[yA\ ṕjỹço EvDAnEvt^ ] ŚiDha-
Saṅ ; / --- N ; /yod[yA\ ṕ t K ; /yod[yA\ t W 3:142 B#yBo>yAàpAn {ñ
g˚DD́púgAEdEB, ] ŚiDhaSaṅ ; --- púgAEdEB, N ; t D́púgAEdEB, KW
EnŸAstÇvs\EhtAyA\ 167 EnŸAsm̀Km^

an¡Mm˚mT\ kAmmFŸrMmohn˚tTA; 3 : 142;

pÑbAZ˚Dǹh‚-tm̀˚mAdÑ vf\krm^.
rEtE˛yM˛FEtkr\ ãdy-yAphAErZm^; 3 : 143;
nAmEB, ṕjỹd̃EB, kAmd̃vMmhAblm^.
mAs̃ mAg‚Efr-yAdO yAv(kAEÅ‚km̃v c; 3 : 144;
⌧sOBA‘y\ DnDA˚yÑ p̀/dArA B [ 4 ] vE˚t c.
kAmd̃v-y sAyo>y\ yAv>jFv-y ṕjnAt^; 3 : 145;
ct̀å‚[yAMp̀nd̃‚vMṕjỹ(prm̃Ÿrm^.
hr\ fv« Bv˚ìy"\ fMB̀Ñ
{v EvB̀\ Efvm^; 3 : 146;
-TAZ̀\ pf̀pEt\ zd̋\ IfAn\ f¨r˚tTA.
ṕjỹd̃EB-s\âAEBEv‚EDv(prm̃Ÿrm^; 3 : 147;
mA‘g‚fFq‚-y mAsAdO yAvdNd\ ⌧v
}tÑr̃t^ .
[ 5 ] p̀¯p
{g‚˚D
{ñ D́p
{ñ B"Bo>y
{-tT
{v c; 3 : 148;
al¨Ar{ñ EvEvD
{[C/@vjEvtAnk {,.
uByo, p"yoñ{v sv‚kAmAnvAÙ̀yAt^; 3 : 149;
sMv(sr̃Z ỳÄA(mA En¯kAm-t̀ gZo Bṽt^.
yAv>jFṽn sAyo>y\ pApF m̀QyEt EkESbqAt^; 3 : 150;

3:142 kAmmFŸrm^ ] NKW ; kAmmFfAEr\ ŚiDhaSaṅ 3:143 Dǹh‚-t ] NW , ŚiDha-

Saṅ ; ct̀h‚-t K 3:143 vf\krm^ ] NW , ŚiDhaSaṅ ; vs\krm^ K 3:145 sOBA‘y\
DnDA˚yÑ p̀/dArA BvE˚t c ] ŚiDhaSaṅ ; --- vE˚t c N ; t BvE˚t c K ; sosA
¯ DnDA t vE˚t c W 3:145 sAyo>y\ ] NW ; sAỳ>y\ KŚiDhaSaṅ 3:146 fß
v« ] K , ŚiDhaSaṅ ; f®‚ N ; sv‚ W 3:147 pf̀pEt\ ] NKW ; cA=yT ŚiDhaSaṅ
3:147 EvEDv(prm̃Ÿrm^ ] NKW ; d̃vd̃v\ v̂q@vjm^ ŚiDhaSaṅ 3:148 mA‘g‚fFq‚-y
mAsAdO ] W ; mA‘g‚fFq‚-y mA --- NK ; mAg‚fFqA‚(smAr<y ŚiDhaSaṅ 3:148 yAß
vdNd\ v }tÑr̃t^ ] ŚiDhaSaṅ ; --- NK ; yAvd t W 3:148 p̀¯p {g‚˚D
{ñ D́p
{ñ ] W ;
--- g‚˚D
{ñ D́p {ñ N ; t g˚D {ñ D́p{ñ K ; p̀¯p
{D́‚{
pñ g˚D
{ñ ŚiDhaSaṅ 3:148 Bß
"Bo>y {-tT {v c ] NW ; B#yBo>y {-tT{v c K ; B#yBo>y {, s̀foBn {, ŚiDhaSaṅ
3:150 En¯kAm-t̀ ] NW , ŚiDhaSaṅ ; En¯kA\m-t̀ K 3:150 sAyo>y\ ] NW , ŚiDha-
Saṅ ; sAỳ>y\ K
EnŸAstÇvs\EhtAyA\ 168 EnŸAsm̀Km^

amAvA-yA\ mAg‚Efr̃ (( Ept‹\-t=p‚ )) --- [- 4 -] ---.

[ 6 ] kMm‚ZA ôAàỳÄ̃n Ep⌫X̃n c Etlodk
{,; 3 : 151;

pOõ‚mA-yA˚tT
{ṽh k̀®‚t-t̀ Pl\ f̂Z̀.
sEtlodkEp⌫X̃n y, ôAà̃ t=p‚ỹE(pt‹n^; 3 : 152;

t̃ t̂ØA, Eptr-t-y ỹ vsE˚t ymAlỹ.

[ 14r ] sMv(sr̃Z Eptro m̀Qy˚t̃ ymyAtnAt^; 3 : 153;

yAv>jFv˚t̀ k̀vA‚Zo p"yozByorEp.

pApA(mA m̀Qyt̃ pApAdpApF -v‘g‚go Bṽt^; 3 : 154;

Eptr-sompA Ev˛
˜ "E/ỹ t̀ hEvB̀‚jA,.
aA>ypA v
{[yyonO t̀ f́d̋AZA˚t̀ s̀kAEln,; 3 : 155;

[[(( pOZ‚mA-yA\ p̀n )) ñAE‘n\ ṕ ]] jỹt --- [- 4 -] ---.

--- [- 3 -] --- [ 2 ] upvAs̃n aE‘nlokmvAÙ̀yAt^; 3 : 156;

pApF m̀QyEt pAp̃n DnvA˚sM˛jAyt̃.

uByo, p"yoù̃‚q EvEDzÄo myA EíjA,; 3 : 157;

upvAs-y d̃vAnAMṕjn\ sAM˛t\ f̂Z̀.

154 Niśvāsamukha 3:154 is parallel with Śivadharmasaṅgraha 8:110.

155 Niśvāsamukha 3:155 is parallel with Śivadharmasaṅgraha 8:109.
155 Cf. Manusmr.ti 3:197:
sompA nAm Ev˛AZA\ "E/yAZA\ hEvB̀‚j,
v
{[yAnAmA>ypA nAm f́d̋AZA\ t̀ s̀kAEln,;

3:151 amAvA-yA\ mAg‚Efr̃ ] K ; a ˘ – A vA-yAMmAg‚Ef --- N ; amAvA-yA\ mAg‚Esr̃

W ; amAvA-yA\ Ept‹ZA\ Eh ŚiDhaSaṅ 3:151 Ept‹\-t=p‚ ] conj. ; --- NK ; Ept̂-t=p‚
W ; mAs̃ v
{ mA‘g‚fFq‚k̃ ŚiDhaSaṅ 3:153 sMv(sr̃Z ] em. ; --- NK ; t r̃Z W
3:154 k̀vA‚Zo ] NW ; k̀vA‚Z, KŚiDhaSaṅ 3:154 pApAdpApF -v‘g‚go Bṽt^ ] NKW ;
pAp
{rpApF -vg‚mAÙ̀yAt^ ŚiDhaSaṅ 3:155 hEvB̀‚jA, ] NW ; hEvB̀‚j, KŚiDhaSaṅ
3:155 t̀ f́d̋AZA˚t̀ ] K , ŚiDhaSaṅ ; --- d̋AZA˚t̀ NW 3:156 jỹt ] conj. ; ---
NKW 3:156 upvAs̃n ] em. ; --- vAs̃n NW ; --- pvAs̃n K 3:157 sM˛jAyt̃ ]
NW ; s ˛jAyt̃ K 3:157 EíjA, ] em. ; EíjA K ; Eíj NW
EnŸAstÇvs\EhtAyA\ 169 EnŸAsm̀Km^

˛EtpâojỹEí˛A˚ṕjEy(vA ˛jApEtm^; 3 : 158;

sOvõ‚ÑArEv˚d˚t̀ k̀yA‚àAmAE¨t\ tt,.

⌧tAm
}pA/̃ ĜtAṕZ̃‚ E" [ 3 ] óvA Ev˛Ay dApỹt^; 3 : 159;

IE=stA\•Bt̃ kAmAEà¯kAmo b
}úloktAm^.
aE‘n\ ṕ>y EítFyAyAMb
}AúZA\-t=p‚ỹàr,; 3 : 160;

sOvõ‚v-t̃ nAmAEn v°̃rAElHy yŒt,.

ud̀Mbr̃>yṕõ̃‚ t̀ BAjñ ˛E"p̃Å̀ tm^; 3 : 161;

toyṕõ̃‚ GṼ -TA=y B"Bo>ysmE˚vt̃.

uBA<yAmEp p"A<yA\ dçAEí˛A [ 4 ] y foBñ; 3 : 162;

sv‚kAm˛do vE°rNd {k̃n BEv¯yEt.

yAv>jFv\ k̂t̃n
{v (vE‘nlok\ s gQCEt; 3 : 163;

158 Niśvāsamukha 3:158c–3:163 is parallel with Śivadharmasaṅgraha 8:115a–8:120b.

3:158 ˛EtpâojỹEí˛An^ ] NKW ; ˛EtpEd BojỹEí˛An^ ŚiDhaSaṅ (unmetrical)

3:159 cArEv˚d˚t̀ ] NKW ; sOvZ‚mrEvd˚t̀ ŚiDhaSaṅ 3:159 k̀yA‚àAmAE¨t\ tß
t, ] K , ŚiDhaSaṅ ; k̀yA‚àAmA --- NW 3:159 tAm }pA/̃ ĜtAṕZ̃‚ ] ŚiDhaSaṅ ; ---
NK ; a ? t W 3:159 E"óvA Ev˛Ay dApỹt^ ] conj. ; óvA Ev˛Ay dApỹt^ N ; t
Ev˛Ay dApỹt^ K ; t ˛Ay dApỹt^ W ; E"óvA dçAEøj˚mñ ŚiDhaSaṅ 3:160 IE=sß
tA\•Bt̃ kAmAEà¯kAmo ] K ; IE=stA•Bt̃ kAmAn^ En¯áAmo N ; IE=stA•Bt̃ kAmAn^
EnÄ~Amo W ; IE=st\ lBt̃ kAm\ En¯kAmo ŚiDhaSaṅ 3:160 aE‘n\ ṕ>y EítFyAyAm^ ]
KW ; aE‘nMṕj EítFyAyAm^ N ; sMṕ>yAE‘n\ EítFyAyA\ ŚiDhaSaṅ 3:160 nr, ]
NKW ; p̀n, ŚiDhaSaṅ 3:161 sOvõ‚v-t̃ nAmAEn ] NW ; sOvZ‚ t nAmAEn K ;
tAEn nAmAEn sOvZ̃‚ ŚiDhaSaṅ 3:161 ud̀Mbr̃>yṕõ̃‚ t̀ ] NW ; ud̀Mbr̃>yṕZA« t̀
K ; tAEm}k̃ sEp‚qA ṕZ̃‚ ŚiDhaSaṅ 3:161 BAjñ ˛E"p̃Å̀ tm^ ] N ; Bojñ ˛E"p̃ß
-t̀ tm^ K ; Bojñ ˛E"p̃Å̀ tm^ W ; BAjñ ˛E"p̃t c ŚiDhaSaṅ 3:162 ṕõ̃‚ ]
NW , ŚiDhaSaṅ ; ṕõ‚ K 3:162 B"Bo>ysmE˚vt̃ ] N ; B#yBo>ysmE˚vtm^
K ; B#yBo>ysmE˚vt̃ WŚiDhaSaṅ 3:162 p"A<yA\ dçAEí˛Ay foBñ ] ŚiDhaSaṅ ;
p ˘ – --- y foBñ N ; p"A<yA\ t y foBñ K ; p"A<yA\ dçA t y foBñ W
3:163 yAv>jFv\ ] ŚiDhaSaṅ ; yAv>jFv NKW 3:163 (vE‘nlok\ s gQCEt ]
NKW ; ˛yA(ynlmE˚drm^ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 170 EnŸAsm̀Km^

t̂tFyAyA\ t̀ sMṕ>y y"\ h̃mmyF¡dAm^.

nAmA˚yAElHy dAt&yA BAjñ ĜtṕErt̃; 3 : 164;
ct̀(LyA‚˚dE˚tn˚dçA(sOvõ‚àAm - cAE¨tm^.
EvÍ̃Ÿr-y d̃v-y Ĝtṕõo‚d̀Mbr̃ E-Ttm^; 3 : 165;

[ 5 ] Ev˛A\ s̀BoEjtA¨ˆ (vA dÇvA B"A˚GVA˚yEp.

sMv(sr̃Z EsEà, -yAçAv>jFṽ gZ̃ftA; 3 : 166;
pÑMyA\ h̃mjMpî dÇvA Ev˛Ay BoEjt̃.
ĜtÚ̀t\ snAmA¨˚tAm
}BAjns\E-Ttm^; 3 : 167;
an˚t\ vAs̀Ek\ vAEp t"k\ vA E/r̃EKZm^.
pî\ [ 14v ] mhANj\ f≤\ vA k̀Elk\ vA mhorgm^; 3 : 168;
sMṕ>yA˚ytm˚t̃qA\ g˚DD́púgAEdEB,.
B"Bo>yAàpAn
{ñ kAmdMpAphAErZm^; 3 : 169;
mýr\ h̃mj¨ˆ (vA -k˚dnAmAE¨t\ f̀Bm^.

164 Cf. Śivadharmasaṅgraha 8:120c–8:121b:

s\ṕ>y lEvl˚t-y nAmA¨A¨AÑnF\ gdAm^;
E"óvA dçAÅ̂tFyAyA\ sĜt̃ tAm
}BAjñ.
165 Niśvāsamukha 3:165a–3:177b is parallel with Śivadharmasaṅgraha 8:121c–8:133.

3:164 y"\ h̃mmyF¡dAm^ ] K ; y"A\ h̃mmyF¡dAm^ Npc ; y"A\ h̃myF¡dAm^ Nac

(unmetrical) ; y"A\ h̃mmyF¡dAm^ W 3:164 BAjñ ] NW ; Bojñ K 3:165 cß
t̀(LyA‚˚dE˚tn˚dçA(sOvõ‚àAm - cAE¨tm^ ] NKW ; ct̀LyA« rdn\ dçAà̃m\ nAmAE¨t\
f̀Bm^ ŚiDhaSaṅ 3:165 Ĝtṕõo‚d̀Mbr̃ E-Ttm^ ] W ( ù^ p̃m̃‚E/cl^ ); Ĝtṕõo‚d̀ --- N ;
Ĝtṕõo‚d̀MbrE-Ttm^ K ( ù^ p̃m̃‚E/cl^ ); tAm
}pA/̃ ĜtAE˚vt̃ ŚiDhaSaṅ 3:166 Ev˛A\
s̀BoEjtA¨ˆ (vA ] NW ; Ev˛A\-t̀ BoEjtAn^ K ; Ev˛An^ s̀BoEjtAn^ k̂(vA ŚiDhaSaṅ
3:166 dÇvA B"An^ GVA˚yEp ] N ; dÇvA B#yAn^ GVA˚yEp K ; dÇvA B"A\ GVA˚yEp
W ; dçAâ"\ GVAnEp ŚiDhaSaṅ 3:166 yAv>jFṽ ] NW ; yAv>jFv\ K , ŚiDhaSaṅ
3:167 pî ] N ; pî\ KW ; sp« ŚiDhaSaṅ 3:167 dÇvA Ev˛Ay ] NKac W ; dÇvA
Ev˛˜ c K ; dçAEí˛Ay ŚiDhaSaṅ 3:168 E/r̃EKZm^ ] KW , ŚiDhaSaṅ ; E/r̃EK ---
pc

N 3:168 pî\ mhANj\ ] ŚiDhaSaṅ ; --- hANj\ N ; t mhA ¯ ¯ W ; aNj\ mhANj\ K

3:168 vA mhorgm^ ] NKW ; c mhorgm^ ŚiDhaSaṅ 3:169 sMṕ>yA˚ytm˚t̃qA\ ]
NKW ; s\ṕ>yA˚ytm\ vAEp ŚiDhaSaṅ 3:169 B" ] NW , ŚiDhaSaṅ ; B#y K
EnŸAstÇvs\EhtAyA\ 171 EnŸAsm̀Km^

q§+A˚dçAÅ̀ Ev˛Ay Ĝtṕõo‚d̀Mbr̃ E-Ttm^; 3 : 170;

toyṕZA«ñ klfA˚B"Bo>ysmE˚vtAn^.
⌧d(vA kAmAnvAÙo [ 2 ] Et p"yozByorEp; 3 : 171;
sMv(sr̃Z kAmA\-t̀ EcE˚ttA\ lBt̃ nr,.
pApF m̀QyEt pAp̃n f̀àA(mA -k˚dmAÙ̀yAt^; 3 : 172;
aŸ\ h̃mmy˚dçAd̋ṽàA‚mAE¨t\ b̀D,.
p"yozByoñ
{v sĜt̃ tAm
}BAjñ; 3 : 173;
vq̃‚Z
{k̃n pApA(mA m̀Qyt̃ bh̀EkESbqAt^.
yAv>jFvk̂t̃n{v aAEd(yp [ 3 ] dmAÙ̀yAt^; 3 : 174;
a£MyA\ v̂qB˚dçAâvnAmAE¨t\ Eíj̃.
uBA<yAmEp p"A<yA\ sĜt̃ tAm
}BAjñ; 3 : 175;
klf
{B‚"s\ỳÄ
{, pysA c s̀ṕErt
{,.
sMv(sr̃Z f̀àA(mA IE=st\ lBt̃ Plm^; 3 : 176;
yAv>jFṽn gZtA\ yo _΂ỹàAmEBh‚rm^.
nvMyA\ Es\h\ nAm̃n d̃&yAñA<yEc‚t̃ [[(( n c ))]] ; 3 : 177;

177 Cf. Śivadharmasaṅgraha 8:134–8:135:

ṕvo‚ÄEvEDnA Es\h\ d̃&yA nAmAE¨t\ f̀Bm^.

3:170 dçAÅ̀ ] NKW ; dçAÎ ŚiDhaSaṅ 3:170 Ĝtṕõo‚d̀Mbr̃ E-Ttm^ ] N ( ù^ p̃m̃‚ß

E/cl^ ); ĜtṕZA‚d̀Mbr̃ E-Ttm^ K ( ù^ p̃m̃‚E/cl^ ); Ĝtṕõo«d̀Mbr̃ E-Ttm^ W ; tAm
}pA/̃
ĜtAE˚vt̃ ŚiDhaSaṅ 3:171 toyṕZA«ñ klfAn^ ] ŚiDhaSaṅ ; toyṕZA« – ˘ klfAn^ N ;
toyṕZA« t klfAn^ K ; toyṕZ‚ ¯ klsA W 3:171 B" ] NW ; B#y KŚiDha-
Saṅ 3:171 d(vA kAmAnvAÙoEt p"yozByorEp ] ŚiDhaSaṅ ; --- Et p"yozByorEp
N ; t mAÙoEt p"yozByorEp K ; t ÙoEt p"yozByorEp W 3:172 EcE˚ttA\
lBt̃ ] NW ; EcE˚ttA\•Bt̃ KŚiDhaSaṅ 3:172 m̀QyEt ] NKW ; m̀Qyt̃ ŚiDhaSaṅ
3:172 f̀àA(mA ] Npc KW , ŚiDhaSaṅ ; f̀àA(mA\ Nac 3:174 bh̀EkESbqAt^ ] NKW ;
sv‚EkESbq {, ŚiDhaSaṅ 3:174 aAEd(ypd ] K , ŚiDhaSaṅ ; aA --- d N ; aAEd t
pd W 3:175 v̂qB˚dçAâvnAmAE¨t\ Eíj̃ ] NKW ; BvnAmA\k\ v̂q\ dçAEøj˚mñ
ŚiDhaSaṅ 3:176 B" ] NW ; B#y KŚiDhaSaṅ 3:176 IE=st\ lBt̃ ] NKW ;
˛AÙ̀yAdFE=st\ ŚiDhaSaṅ 3:177 Es\h\ ] N ; Es\h KW
EnŸAstÇvs\EhtAyA\ 172 EnŸAsm̀Km^

[ 4 ] ĜttAm
}-y dAnAÎ B"
{, pyGVAE˚vt
{,.
ymAy mEhq˚dçAàAmA¨˚t̀ ĜtÚ̀tm^; 3 : 178;

tAm
}BAjns\-T˚t̀ pyoGVsmE˚vtm^.
B"{ỳ‚Ä\ dfMyA˚t̀ Ev˛A˚s\Bo>y dApỹt^; 3 : 179;

yAMyd̀,K̃n m̀Qy˚t̃ mhApAtEkno _Ep ỹ.

s\v(sr̃Z f̀àA(mA jFvA˚t̃ gEtzÅmA; 3 : 180;

ekA [ 5 ] d[yA˚t̀ DMm‚-y v̂q˚dçAEøjoÅm̃.

nAmA¨\ sĜt˚tAm
}\ GV\ B"smAỳtm^; 3 : 181;

s DMm‚gEtmAÙoEt f̀à, s\v(sr̃Z t̀.

kAmF lBEt kAmA\ñ En¯kAmo DMm‚loktAm^; 3 : 182;

íAd[yA\ gzX\ dçAàAmA¨\ GVm̃v vA.

tAm
}BAjns\-T˚t̀ GVAn^ [ 15r ] toỹn ṕErtAn^; 3 : 183;

d(vA nvMyA\ Ev˛Ay ˛yAEt prmA¡Etm^;

ymnAmAE¨t\ h̃m\ mEhq\ tAm
}BAjñ.
aA>yṕZ̃‚ EvEnE"=y pyoGVsmE˚vt̃;
179 Niśvāsamukha 3:179c–3:194b is parallel with Śivadharmasaṅgraha 8:136–8:150.

3:178 ĜttAm
}-y ] W ; --- ttAm
}-y N ; t s\˛ K 3:178 B"
{, pyGVA ] NW ;
B#y{, pyoGVA K 3:179 B" {ỳ‚Ä\ dfMyA˚t̀ Ev˛A˚s\Bo>y dApỹt^ ] NW ; B#y {ỳ‚Ä\
dfMyA˚t̀ Ev˛A˚s\Bo>y dApỹt^ K ; dÇvA dfMyA\ Ev˛Ay BoEjtAy tpE-vñ ŚiDha-
Saṅ 3:180 pAtEkno ] K , ŚiDhaSaṅ ; pAtEknA NW 3:180 ỹ ] N , ŚiDhaSaṅ ;
c KW 3:180 sMv(sr̃Z ] KW , ŚiDhaSaṅ ; s\vt^ --- Z N 3:180 f̀àA(mA ]
NKW ; ỳÄA(mA ŚiDhaSaṅ 3:180 gEtzÅmA ] K , ŚiDhaSaṅ ; gEt --- N ; gEtm̀ß
ÅmA W 3:181 ekAd[yA˚t̀ ] K , ŚiDhaSaṅ ; --- d[yA˚t̀ NW 3:181 EíjoÅm̃ ]
NKW ; Eíj˚mñ ŚiDhaSaṅ 3:181 tAm}\ GV\ B"smAỳtm^ ] em. ; tAm }\ GVB"ß
smAỳtm^ NW ; tAm }\ GV\ B#ysmAỳtm^ K ; ˚y-y tAm }pA/̃ ĜtAE˚vt̃ ŚiDhaSaṅ
3:182 f̀à, ] Npc KW , ŚiDhaSaṅ ; f̀à Nac 3:182 kAmF lBEt kAmA\ñ En¯kAmo ]
NKW ; kAmF c lBt̃ kAmAn^ En¯kAmF ŚiDhaSaṅ 3:183 nAmA¨\ GVm̃v vA ] KW ;
nAmA¨\ GVm̃v --- N ; nAnAB#ysmE˚vtm^ ŚiDhaSaṅ 3:183 tAm }BAjns\-T˚t̀ Gß
VAn^ toỹn ṕErtAn^ ] conj. ; --- toỹn ṕErtAn^ N ; tAm} t toỹn ṕErtAn^ KW ;
ṕvo‚Ä̃n EvDAñn pyoGVsmE˚vtm^ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 173 EnŸAsm̀Km^

Ev¯ZonA‚flA t̀ dAt&yA p"yozByorEp.

s\v(sr̃Z f̀àA(mA_pApF át̀Pl\ lB̃t^; 3 : 184;
yAv>jFv˚t̀ sMṕ>y Bojn
{ñ sdE"Z
{,.
Ev¯Z̀lokmvAÙoEt Ev¯Z̀nA sh modt̃; 3 : 185;
sOvZ‚˚Dǹq˚dçA(pÑbAZsmE˚vtm^.
kAmd̃v\ sm<yQy‚ sĜt̃ ⌧tAm
}BAjñ ; 3 : 186;

[ 2 ] B"AMb̀ṕõ‚GVkA\ Ev˛A\ sMBo>y dApỹt^.

sOBA‘y˚DnDA˚yÑ apApF lBt̃ D̀ }vm^; 3 : 187;
yAv>jFv\ t̀ sMṕ>y kAmd̃vpdMv }j̃t^.
ct̀å‚[yA\ v̂q˚dçA(sMṕ>y prm̃Ÿrm^; 3 : 188;
t-y nAmAE¨t¨ˆ (vA tAm
}BAjnsEM-Ttm^.
˛dçAEí˛m̀Hỹ<yo BojEy(vA yTAEvED; 3 : 189;
uBA<yAmEp p"A [ 3 ] <yAMGVAMB"AMb̀ṕErtAm^.
aNdA(pApEvf̀à-t̀ íAdfANd
{‘g‚Z̃Ÿr,; 3 : 190;
yAv>jFvk̂t̃n
{v sAyo>y-t̀ mh̃Ÿr̃.
amAvA-yAMpOõ‚mA-yA\ p"yozByorEp; 3 : 191;
3:184 Ev¯ZonA‚flA t̀ dAt&yA ] NW ; Ev"`nAflA t̀ dAt&yA K ; Ev¯ZonA‚m sm̀ÎAß
y‚ ŚiDhaSaṅ 3:184 pApF át̀Pl\ lB̃t^ ] NKW ; EvpAp, át̀mAÙ̀yAt^ ŚiDha-
Saṅ 3:186 sOvZ‚˚Dǹq˚dçA(pÑbAZsmE˚vtm^ ] conj. ; --- Dǹ – ˘ ˚dçA(p N ;
t KW ; sOvZ‚˚Dǹq\ k̂(vA pÑbAZsmE˚vtm^ ŚiDhaSaṅ 3:186 kAmd̃v\ sm<yQy‚
sĜt̃ tAm}BAjñ ] ŚiDhaSaṅ ; --- NK ; kAmd̃v\ sm<˝Q~ y sĜ t W 3:187 B"Aß
Mb̀ṕõ‚GVkA\ Ev˛A\ ] NW ; B#yAMb̀ṕZ‚GVkAn^ Ev˛An^ K ; B#yAMb̀ṕZ‚GVkA\ Ev˛An^
ŚiDhaSaṅ 3:187 apApF ] NKW ; EvpA=mA ŚiDhaSaṅ 3:188 t̀ sMṕ>y kAmß
d̃vpdm^ ] NKW ; c sMṕ>y kAmd̃vp̀r\ ŚiDhaSaṅ 3:189 BAjn ] ŚiDhaSaṅ ;
BAj NW (unmetrical) ; t K 3:189 yTAEvED ] ŚiDhaSaṅ ; yTAEvEDm^ NW ;
yTAEvED, K 3:190 uBA<yAmEp p"A<yA\ ] K , ŚiDhaSaṅ ; uBA --- <yA\ N ; uBo t
<yAm^ W 3:190 GVAMB"AMb̀ṕErtAm^ ] N ; BVA+n^+ B#yA\b̀ṕErtAm^ K ; <yAçAß
&yMB"AMb̀ṕErtAm^ W ; GV\ B#yAMb̀ṕErtm^ ŚiDhaSaṅ 3:190 aNdA(pApEvf̀à-t̀ ]
NK ; aNdA ¯ ¯ pEvf̀à-t̀ W ; aNdA(pApEvf̀Eà, -yAd^ ŚiDhaSaṅ 3:191 sAyoß
>y-t̀ ] NW ; sAỳ>y-t̀ K ; sAỳ>y˚t̀ ŚiDhaSaṅ 3:191 amAvA-yAMpOõ‚mA-yA\ ]
NKW ; pOõ‚mA-yAmmAvA-yA\ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 174 EnŸAsm̀Km^

ôAàEp⌫XA=s̀dAñn Ept‹˚y-t̀ sm΂ỹt^.

sOvõ‚Mp̀zq¨ˆ (vA Ept̂nAmAE¨t\ nr,; 3 : 192;
˛dçAEí˛m̀Hỹ<yo tAm
}-T\ [ 4 ] Ĝts\Ú̀tm^.
B"AMb̀ṕZ‚GVkA˚dÇvA c
{v EvkSmq,; 3 : 193;
aNd̃n
{k̃n ỳÄA(mA EvpApF kAmmFE=stm^.
yAv>jFv\ Ept̂pdMB}£o BvEt BogvAn^; 3 : 194;
DnDA˚ysm̂à-t̀ bh̀p̀/ñ so Bṽt^.
d̃vAnAMṕjñ ù̃q EvEDzÄo myA EíjA,; 3 : 195;
d̃&yAf\krs\vAd̃ t˚myA pErkFEÅ‚tm^.
[ 5 ][[( pEñm̃ )]] n
{v vÄ
˜Z
~ lOEkk\ gEdt\ sdA; 3 : 196;
; ⌦; iEt EnŸAsm̀KtÇvs\EhtAyA\ lOEkk̃ t̂tFy, pVl, öo 197 ; ⌦;

d̃&ỳvAc.
ṽdDMm‚, kT˚d̃v kÅ‚&yo gEtEmQCtA.
194 Cf. Śivadharmasaṅgraha 8:151:
yAv>jFvk̂t̃n{v s̀t̂ØA, Eptro Bṽt^.
Ept‹ZA\ pdmAÙoEt B
}£o BvEt coÅm,;
195 Niśvāsamukha 3:195a–3:196b is parallel with Śivadharmasaṅgraha 8:152a–8:152f.
1 Niśvāsamukha 4:1–4:7b is parallel with Śivadharmasaṅgraha 9:1–9:7b.

3:192 ôAàEp⌫XA=s̀dAñn ] NW , ŚiDhaSaṅ ; ôAàEp⌫X˛dAñn K 3:192 Ept‹˚y-t̀

sm΂ỹt^ ] NK ; Ept̂˚y-t̀ sm΂ỹt^ W ; Ept‹n^ s˚tp‚ỹàr, ŚiDhaSaṅ 3:192 Epß
t̂nAmAE¨t\ nr, ] K ; Ept̂nAmAE¨ --- , NW ; Ept̂nAmAE¨t\ b̀D, ŚiDhaSaṅ 3:193
m̀Hỹ<yo ] KW ; ˛dçAEí˛m̀Hỹ --- N ; ˛dçAEí˛m̀Hỹ ŚiDhaSaṅ 3:193 tAm }-T\
Ĝts\p̀l̀tm^ ] conj. ; --- t sptm^ N ; t n s\ỳtm^ K ; ts ¯ ¯ m^ W ; tAm}-T˚t̀
ĜtÚ̀tm^ ŚiDhaSaṅ 3:193 B"AMb̀ ] NW ; B#yAMb̀ KŚiDhaSaṅ 3:194 B }£o ]
NW ; B̀\ÇkA K 3:195 bh̀p̀/ñ so Bṽt^ ] NW ; bh̀p̀/ñ s Bṽt^ K (unmetrical) ;
bh̀p̀/, ˛jAyt̃ ŚiDhaSaṅ 3:195 myA EíjA, ] NK ; myA Eíj, W ; myAnß
G ŚiDhaSaṅ 3:196 d̃&yAf\krs\vAd̃ ] N ; d̃&yA, f\krs\vAd̃ K ; d̃&yAs\krs\vAd̃
W ; d̃&yAf\krs\vAd\ ŚiDhaSaṅ 3:196 pEñm̃n{v ] K ; --- n
{v N ; p t n {v W
4:1 gEtEmQCtA ] NKW ; EvEDEmQCtA ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 175 EnŸAsm̀Km^

-vgA‚pvg‚h̃toñ ˛sAdAíÄ̀mh‚Es; 4 : 1;
IŸr uvAc.
m̃KlF d⌫XDArF c s\@yopAsnt(pr,.
⌧-vA@yA [ 6 ] yF homjApF c B
{"AfF c am
{T̀nF; 4 : 2;
mD̀mA\sEnv̂Åñ s"ArlvZAEn c.
v̂"rohZm̃kA˚t˚tAMb́lÑ n B"ỹt^; 4 : 3;
vj‚nM˛
˜"Z\ ḱp̃ n n‘nÜAnmAcr̃t^.
-/F˛
˜"Zà k̀vF‚t mASyD́pÑ vj‚ỹt^; 4 : 4;
vj‚ỹdÒn\ ⌧g˚D˚tTA Evqml\Gnm^ .
⌧qV^E/\fdENdkA cyA‚ [ 15v ] g̀ro-/
{ṽEdk\ v
}tm^; 4 : 5;
tdED‚k\ pAEdk\ vA g
}hZAE˚tkm̃v vA.
b
}úcAErv
}t\ ù̃td̀Ä˚d̃Ev myA p̀rA; 4 : 6;
EvÚ̀to nrk\ yAEt -vAcr˚-v‘g‚EtMv
}j̃t^.
b
}úcAErEvED, HyAto ĝh-T-y ˛c#yt̃; 4 : 7;
k̂tdAro ĝh̃ y-t̀ yj̃çâA\ sdE"ZA\.
5 Cf. Manusmr.ti 3:1:
qV^E/\fdAENdk\ cy« g̀rO /
{ṽEdk\ v
}tm^.
tdED‚k\ pAEdk\ vA g}hZAE˚tkm̃v vA;
8 Niśvāsamukha 4:8–4:12 is parallel with Śivadharmasaṅgraha 9:7c–9:12b.

4:1 vÄ̀mh‚Es ] K , ŚiDhaSaṅ ; --- Ä̀mh‚Es NW 4:2 -vA@yAyF homjApF c ] Śi-

DhaSaṅ ; --- homjApF c NK ; ¯ ¯ yF homjpF c W 4:2 B {"AfF c am {T̀nF ]
N; B{#yAfF c am {T̀nF K ; B
{"AsF c am {T̀nF W ; EB"AfF (yÄm {T̀nF ŚiDhaSaṅ
4:4 ḱp̃ n n‘nÜAnmAcr̃t^ ] NK ; k̀p̃ n n‘ñ ÜAnmAcr̃t^ W ; kopmĜ£A ÜAnß
mAcr̃t^ ŚiDhaSaṅ 4:5 vj‚ỹdÒn\ ] K , ŚiDhaSaṅ ; vj‚ỹdÒ --- N ; vj‚ỹd t W
4:5 g˚D˚tTA Evqml\Gnm^ ] ŚiDhaSaṅ ; --- tTA --- NKW 4:5 qV^E/\fdENdkA
cyA‚ ] ŚiDhaSaṅ ; --- NKW 4:5 g̀ro-/ {ṽEdk\ ] W , ŚiDhaSaṅ ; --- -/
{ṽEdk v}tm^
N ; f̀B{-/{ṽEdk\ v}tm^ K 4:6 tdED‚k\ pAEdk\ ] ŚiDhaSaṅ ; tdED‚k\ pAEdkA\ NW ;
tdEDkAyA‚EDk\ K 4:6 ù̃td̀Ä˚d̃Ev ] NKW ; ù̃td̀Äm̃v ŚiDhaSaṅ 4:7 -vAcrn^ ]
NK ; aAcr̃t^ W ; aAcArAt^ ŚiDhaSaṅ 4:8 yj̃çâA\ ] N ; yj̃çâ\ KWŚiDhaSaṅ
4:8 sdE"ZA\ ] conj. ; sdE"Zm^ K ŚiDhaSaṅ ; sd --- N ; sdA t W
EnŸAstÇvs\EhtAyA\ 176 EnŸAsm̀Km^

-vA@yAy\ ˛(yh\ k̀yA‚(sAy\ ⌧˛Atñ hAvn [ 2 ] m^ ; 4 : 8;

bElÑ v{Ÿd̃vÑ aEtT̃ñ
{v ṕjnm^.
df« c pOõ‚mAsÑ pf̀b˚D̃E£m̃v c; 4 : 9;
ôAà\ sdE"Z¨` yA‚d̂t̀kAl̃ v
}j̃E(-/ym^.
vj‚ỹ(prdArA\ñ aAcArAãEtmAÙ̀yAt^; 4 : 10;
aEh\sA Enm‚m(v\ c bAD-t̃yEvvEj‚t,.
kAmáoDEnv̂EÅñ g̀zṕjAEBvAdnm^; 4 : 11;
"mA dmo dyA dA [ 3 ] n\ s(y\ fOc˚D̂EtĜ‚ZA.
EvçA EvâAnmAE-tÈm̃tì̋AúZl"Zm^; 4 : 12;
˛(yh\ s\EhtAjApF (vNd̃n
{k̃n EsèEt.
ìyNdAãAyE/EsEà-t̀ b
}úlokmvAÙ̀yAt^; 4 : 13;
ff‘yj̀,sAmTvA‚ZA\ ˛(yh˚s\EhtAÒp̃t^.
Ejt̃E˚d̋yo _˛Etg
}AhF b
}úlok\ s gQCEt; 4 : 14;
Eflo—C̃n
{v jFṽt ˛m̂ [ 4 ] t̃n
{v vA p̀n,.
15 Niśvāsamukha 4:15–4:16 is parallel with Śivadharmasaṅgraha 9:12c–9:14b.

4:8 -vA@yAy\ ˛(yh\ ] em. ; -vA@yAy\ stt\ ŚiDhaSaṅ ; – ˘ vAy –

˘ yh, --- N ; ṽdAß
@yAy\ ˛(yh, K (unmetrical) ; t @yAy\ ˛(yh W 4:8 k̀yA‚(sAy\ ˛Atñ hAvnm^ ]
ŚiDhaSaṅ ; k̀yA‚ qAy --- m^ N ; k̀yA‚(sAy t m^ W ; k̀yA‚ t K 4:9 v
{Ÿd̃vÑ ]
NKW ; v {Ÿd̃vAnAm^ ŚiDhaSaṅ 4:9 aEtT̃ñ {v ṕjnm^ ] N ; aEtT̃ñ ˛ṕjnm^ K ;
aEtET\ c{v ṕjnm^ W ; aEtT̃ñ {v Bojnm^ ŚiDhaSaṅ 4:9 df« c ] K , ŚiDhaSaṅ ;
df‚n\ N ; df‚n W 4:10 v }j̃t^ E-/ym^ ] conj. ; rm̃E(-/ym^ NKW ; E-/y\ v }j̃t^
ŚiDhaSaṅ 4:10 prdArA\ñ ] NKW ; prdArAdFn^ ŚiDhaSaṅ 4:11 aEh\sA Enm‚mß
(v\ c ] K ; aEh˚sAEBmm(vÑ N ; aEh˚so _EBmm˚DÑ W ; aEh\sA Enm‚l(v\ Eh
ŚiDhaSaṅ 4:11 bAD-t̃yEvvEj‚t, ] conj. ; bAD-t̃yvEj‚t, N ; t -t̃yvEj‚t, K ;
t -tpvEj‚t, W ; tØ-t̃yEvvj‚nAt^ ŚiDhaSaṅ 4:11 g̀zṕjAEBvAdnm^ ] NKW ;
g̀zṕjnm̃v c ŚiDhaSaṅ 4:12 dmo dyA dAn\ s(y\ fOc\ ] K , ŚiDhaSaṅ ; dmo
d --- ˘– s(y\ fOc\ N ; dmA dyA t cn^ W 4:13 gAyE/ ] NW ; gAy/F
K 4:14 ff‘yj̀,sAmTvA‚ZA\ ] conj. ; ff‘yj̀-sAmT‚vA‚ZA\ NW ; ff‘yj̀,sAmTvA‚Z\
K 4:15 Eflo—C̃n {v jFṽt ] NK ; EflAE—Cn {v jFṽt W ; jFṽEQCloÑv̂(y {v
ŚiDhaSaṅ 4:15 ˛m̂t̃n {v ] ŚiDhaSaṅ ; ˛ --- t̃n
{v NKW
EnŸAstÇvs\EhtAyA\ 177 EnŸAsm̀Km^

a-vy¨ˆ tvAEZ>ỹ B́tAd̋oh̃Z jFvt̃; 4 : 15;

jEØ j̀hoEt vA En(y\ s -v‘g‚PlBA‘Bṽt^.

pÑyâmk̀vA‚Zo nrk\ yAEt so D̀
}vm^; 4 : 16;

a@yApn\ b
}úyâ\ Ept̂yâ˚t̀ t=p‚Zm^.
homo {
dvo bElBO‚to n̂yâo _EtETṕj [[ nm^ ]] ; 4 : 17;

pÑ
{tA\-t̀ mhAyâA\ n hApyEt f [ 5 ] EÄt,.
-vĝh̃ _Ep vsEà(y\ śnAdoq
{n‚ El=yt̃; 4 : 18;

p̃qZF k⌫XnF c̀•F udk̀MB, ˛mAj‚nF.

pÑ śnA Bv˚(ỹt̃ kETtA-tv foBñ; 4 : 19;

y-t̀ b
}úAp‚Z̃n
{v yj̃çâA˚sdE"ZAn^.
aA(m@yAnrtñ {v s EvíA˚ṽdDMm‚Evt^; 4 : 20;

17 Cf. Manusmr.ti 3:70–71:

a@yApn\ b
}úyâ, Ept̂yâ-t̀ tp‚Zm^.
homo {
dvo bElBO‚to n̂yâo _EtETṕjnm^;
pÑ
{tA˚yo mhAyâAà hApyEt fEÄt,.
s ĝh̃ _Ep vsEà(y\ śnAdoq
{n‚ El=yt̃;
19 Cf. Manusmr.ti 3:68:
pÑ śnA ĝh-T-y c̀•F p̃q⌫ỳp-kr,.
k⌫XnF codk̀MBñ b@yt̃ yA-t̀ vAhyn^;
20 Niśvāsamukha 4:20a–4:31b is parallel with Śivadharmasaṅgraha 9:23c–9:34d.

4:15 a-vy¨ˆ tvAEZ>ỹ B́tAd̋oh̃Z jFvt̃ ] N ; a-vy¨ˆ tvAEZ>y t tAd̋oh̃Z jFvt̃

K ; a-vy¨ˆ tvAEZ>ỹ t tAd̋oh̃Z jFvt̃ W ; vAEZ>yAEd (yj̃(km‚ B́td̋ohÑ sv‚dA
ŚiDhaSaṅ 4:16 jEØ j̀hoEt vA En(y\ ] NW ; jpEt j̀hoEt vA En(y\ K (unmetr-
ical) ; jpAE‘nhoms\ỳÄ, ŚiDhaSaṅ 4:16 yAEt so D̀
}vm^ ] NW ; yAEt s D̀
}vm^ K ;
s D̀}v\ v
}j̃t^ ŚiDhaSaṅ 4:17 n̂yâo ] K ; t̂yâo N ; ¯ yẫ W 4:18 mhAyâA\ ]
em. ; mhAyâA NK ; mhAyâ W 4:18 n hApyEt fEÄt, ] em. ; --- EÄt, NW ;
t K 4:19 p̃qZF ] K ; pFqZF NW 4:20 y-t̀ b
}úAp‚Z̃n
{v ] NKW ; yâb }úAp‚ß
Z̃n
{v ŚiDhaSaṅ 4:20 yj̃çâAn^ sdE"ZAn^ ] NKW ; yj̃çâ\ sdE"Zm^ ŚiDhaSaṅ
4:20 s EvíAn^ ] NKW ; Esèt̃ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 178 EnŸAsm̀Km^

@yAy˚˛Zvyog̃n sv‚g(v\ s cAÙ̀yAt^.

⌧qoXfAr̃ [ 6 ] Z cá̃Z yEdQC̃E(sEàmA(mn,; 4 : 21;

ôàyA ekEcÅ̃n sv‚í˚ísh̃n c.

En(yÑAl̀NDEcÅ̃n sv‚m̃k(vdEf‚nA; 4 : 22;

ev\ yo vÅ‚t̃ En(y\ jp@yAnAc‚homs̀.

n cAsO d̀g‚Et\ yAEt b
}úlok\ s gQCEt; 4 : 23;

k̃vl\ km‚kArF -yAdA(m@yAnEvvEj‚t,.

ag(vA ⌧sv‚g\ b
}ú -vg‚mA/ [ 16r ] Pl\ lB̃t^; 4 : 24;

at U@v« vñvAsF sBAy‚-t̀ Ejt̃E˚d̋y,.

vs̃íngto EvíA˚vÅ‚n\ k̀fEb˚d̀nA; 4 : 25;

k˚dḿlPl
{, fAk{, [yAmnFvArkA¡`EB,.
sAyM˛Atñ t
{r̃v homỹ>jAtṽdsm^; 4 : 26;

aPAlk̂£
{v‚nj
{d̃‚vb
}AúZtp‚Zm^.
(( Ept‹ZA\ t=p‚Z\ kAy« )) ⌧jphomrt, sdA ; 4 : 27;

4:21 sv‚g(v\ s cAÙ̀yAt^ ] K ; sv‚g(ṽ cAÙ̀yAt^ N (unmetrical) ; sv‚g˚D cAÙ̀yAt^

W 4:21 sv‚g(v\ s cAÙ̀yAt^ ] NKW ; sv‚g\ b
}ú sv‚dA ŚiDhaSaṅ 4:21 qoXfAß
r̃Z ] ŚiDhaSaṅ ; --- NKW 4:21 cá̃Z ] NW , ŚiDhaSaṅ ; nÄ̃n (?) K 4:22 ôß
àyA ] KW , ŚiDhaSaṅ ; f̀àyA N 4:22 ekEcÅ̃n ] NKW ; c {kEcÅ̃n ŚiDhaSaṅ
4:23 jp@yAnAc‚homs̀ ] NKW ; jp@yAnAE‘nkMm‚s̀ ŚiDhaSaṅ 4:23 s gQCEt ]
W ; --- Et N ; c gQCEt KŚiDhaSaṅ 4:24 km‚kArF ] K , ŚiDhaSaṅ ; kMm‚kA
--- N ; km‚kAEr, W 4:24 ag(vA ] conj. ; ag --- N ; t K ; t W ; aEj(vA
ŚiDhaSaṅ 4:24 sv‚g\ b }ú -vg‚mA/Pl\ ] ŚiDhaSaṅ ; --- Pl\ NKW 4:25 sBAß
y‚-t̀ Ejt̃E˚d̋y, ] NK ; sBAy-t̀ Ejt̃E˚d̋y, W ; EjtáoDo Ejt̃E˚d̋y, ŚiDhaSaṅ
4:25 vngto ] NWŚiDhaSaṅ ; vn\ gto K 4:25 vÅ‚n\ k̀fEb˚d̀nA ] conj. ; vÅ‚n\
k̀z Eb˚d̀nA NKW ; vt‚y˚k̀fEb˚d̀nA ŚiDhaSaṅ 4:26 k˚d ] KW , ŚiDhaSaṅ ; -kß
˚d N 4:26 [yAmnFvArkA¡`EB, ] N ; -yAmnFvArk\g̀EB, K ; -yAmnFvArkA¡`EB,
W ; [yAmAnFvArk¡`EB, ŚiDhaSaṅ 4:27 k̂£ {v‚nj{, d̃vb
}AúZtp‚Zm^ ] ŚiDhaSaṅ ;
--- åevb }Aú --- N ; k̂£ {v‚nj
{ t b}AúZtp‚Zm^ K ; k̂£ {v‚nj å̃vb }AúZtp‚ZAt^ W
4:27 Ept‹ZA\ t=p‚Z\ kAy« ] W ; –
˘ E ” ZA tpZ ky‚ --- N ; t K ; Ept‹ZA˚t=p‚ZÑ {v
ŚiDhaSaṅ 4:27 jphomrt, sdA ] ŚiDhaSaṅ ; --- NKW
EnŸAstÇvs\EhtAyA\ 179 EnŸAsm̀Km^

sv‚B́tEh [ 2 ] t̃ ỳÄ-sv‚d̀,KsEh¯Z̀ñ.
fFtAtpAvkAfAEd pÑAE‘nj‚lfAEytA; 4 : 28;
k̀fvSklvAs, -yA(k̂¯ZAEjnDr-sdA.
k̂QC
~ AEtk̂QC
~ tØAEdprA?cA˚d̋AyZ
{-sdA; 4 : 29;
fFõ‚põA‚Mb̀BojF c aA(mAnMpErfoqỹt^.
m̂gcArF shAvAs, k£A\ v̂EÅ\ smAEôt,; 4 : 30;
b
}AúZ, ⌧-vg‚gAmF -yAEíÚ̀ [ 3 ] to nrk\ v
}j̃t^.
vAn˛-Tv
}t\ HyAtÑt̀T‚ÑAôm\ f̂Z̀; 4 : 31;
kAy-TmE‘n¨ˆ (vA t̀ KmAkAf̃ t̀ Ev˚ys̃t^.
Ev˚ys̃íAỳmEnl̃ (vnl̃ _E‘n\ pyo _MBEs; 4 : 32;
kAy\ B́mO mnñ˚d̋
˜ Ed"` ôo/AEZ Ev˚ys̃t^.
Ev¯ZO pAdO bl\ zd̋
˜ a‘nO vAc\ EvEnE"p̃t^; 4 : 33;
Em/̃ pA˝ṽE˚d̋y\ ˚y-y Efó\ c
{v ˛ [ 4 ] jAptO.
32 Niśvāsamukha 4:32a–4:36b is parallel with Śivadharmasaṅgraha 9:35a–9:39b.

4:28 sv‚B́tEht̃ ] conj. ; --- t̃ NW ; t K ; sv‚B́tEhto ŚiDhaSaṅ 4:28 ỳÄ-sv‚ß

d̀,KsEh¯Z̀ñ ] NKW ; En(y\ sv‚d̀,KsEh¯Z̀k, ŚiDhaSaṅ 4:28 fFtAtpAvkAfAEd ]
NKW ; aB }AvkA[y\ fFto¯Z̃ ŚiDhaSaṅ 4:29 k̀fvSklvAs, -yAt^ ] NKW ; k̀fß
vSklvAsA\Es ŚiDhaSaṅ 4:29 prA?cA˚d̋AyZ {-sdA ] NK ; prA\ cAcZ {-sdA W ;
prAk{ñA˚d̋AyZ {-tTA ŚiDhaSaṅ (unmetrical) 4:30 fFõ‚põA‚Mb̀BojF c ] NK ;
fFõ‚põA‚Mb̀BojF c W ; fFZ‚pZo‚dkAhAr {r^ ŚiDhaSaṅ 4:30 shAvAs, ] NW ; sß
hAvAs K ; vs̃Å {-t̀ ŚiDhaSaṅ 4:30 smAEôt, ] NKW ; smAE-Tt, ŚiDhaSaṅ
4:31 b }AúZ, -vg‚gAmF -yAEíÚ̀to ] ŚiDhaSaṅ ; b }Aú --- to N ; b}AúZ t to K ;
b
}AúZ, Ÿ t W 4:32 Ev˚ys̃íAỳmEnl̃ ] NKW ; c̃£AyA\ Ev˚ys̃íAỳm^ ŚiDhaSaṅ
4:32 (vnl̃ _E‘n\ pyo _MBEs ] conj. ; (vnlAE‘nMpyoMBEs NW ; (vnlAE‘n\ pß
yoMBEs K ; anl̃ _E‘n\ pyo _MBEs ŚiDhaSaṅ 4:33 ôo/AEZ ] NKW ; ôo/̃ t̀
ŚiDhaSaṅ 4:33 Ev¯ZO pAdO bl\ zd̋ ˜ a‘nO vAc\ ] conj. ; Ev¯Z̀\ pAdO bl\ zd̋
˜ a‘nO
vAc\ N ; Ev¯Z̀\ pAdO bl\ zd̋o a‘nO vAc\ K ; Ev¯Z\ pAdo\ bl\ zd̋o a‘nO vAc\ W ;
Ev¯Z̀\ pAd̃ gl̃ zd̋\ aE‘n\ vAEc ŚiDhaSaṅ 4:33 EvEnE"p̃t^ ] ŚiDhaSaṅ ; EvEnE ---
t^ NW ; EvEn t t^ K 4:34 pAE˝vE˚d̋y\ ˚y-y ] K ŚiDhaSaṅ ; pA˝ṽE˚d̋ --- N ;
pA˝ṽE˚d̋y\ ˚y ¯ W 4:34 Efó\ c {v ˛jAptO ] conj. ; Ef --- jApEtm^ NKW ; Efó̃
c
{v ˛jApEtm^ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 180 EnŸAsm̀Km^

s\˚yAs\ t̀ ám¨ˆ (vA áoDloBEvvEj‚t,; 4 : 34;

ad̋ohF sv‚B́tAnA\ sv‚mA(mEn p[yEt.

E/d⌫Xk̀⌫XF cáF c n
{kAàAd-s B
{"B̀k^; 4 : 35;

n (v-vm̀pB̀ÒFt B
{"v̂EÅsmAEôt,.
g
}Am
{krA/m̀Eqto ngr̃ pÑrA/km^; 4 : 36;

vqA‚-ṽk/ Envs̃åMBkSkEvvEj‚t,.
⌧g}Ams¡Ev [ 5 ] v>jF‚ -yA(s¡doqEvvEj‚t,; 4 : 37;

sm-sṽ‚q̀ B́t̃q̀ anAr\BF aEh\sk,.

aA(m@yAnrto En(y\ b
}Aú+BAvsmE˚vt,; 4 : 38;

ev\ yo vÅ‚t̃ En(y\ s yAEt b

}úlOEkkm^.
b
}úZA sh mod̃t b
}úEZ s t̀ lFyt̃; 4 : 39;

EvÚ̀to nrk\ yAEt kAmloBsmE˚vt,.

36 Cf. Śivadharmasaṅgraha 9:39c–9:40:

g
}Am
{krA/m̀Eqto n vs̃(pÑrAE/k,;
vqA‚-ṽk/ s\vAsF ngr̃ pÑrAE/k,.
dMBkSkEvEnm̀‚Ä, sv‚í\ísEh¯Z̀k,;
37 Niśvāsamukha 4:37c–4:41 is parallel with Śivadharmasaṅgraha 9:41–9:44.

4:34 s\˚yAs\ t̀ ] K ŚiDhaSaṅ ; s˚yAs˚t̀ NW 4:34 ám¨ˆ (vA áoDloBEvvEj‚t, ]

NK ; ám k̂(vA áoDlABEvvEj‚t, W ; tt, k̂(vA loBáoDAEdvEj‚t, ŚiDhaSaṅ
4:35 ad̋ohF ] NKW ; ad̋oh, ŚiDhaSaṅ 4:35 E/d⌫Xk̀⌫XF cáF c ] NW ; E/d⌫X
t ⌫XF cáF c K ; E/d⌫XF k̀E⌫XpA/F c ŚiDhaSaṅ 4:35 n
{kAàAd-s B
{"B̀k^ ]
NKW ; B
{"g
}AsA£B̀k^ sdA ŚiDhaSaṅ 4:36 (v-vm̀p ] NW ; -v-vm̀p K ; n
fŸd̀p ŚiDhaSaṅ 4:36 smAEôt, ] K , ŚiDhaSaṅ ; smAf̂t, N ; smAŝt,
W 4:36 pÑrA/km^ ] NW ; pÑrA/k, K 4:37 g }Ams¡Evv>jF‚ -yA(s¡ ] Śi-
DhaSaṅ ; g
}A --- v>jF‚ -yA(s¡ N ; g}Am t (s\g K ; g
}Am t W 4:38 anAr\BF
aEh\sk, ] ŚiDhaSaṅ ; (vnArMBF (vEh˚sk, NKW 4:38 a(m@yAnrto En(y\ ]
NKW ; aA(m@yAnrEtEn‚(y\ ŚiDhaSaṅ 4:38 b }Aú+BAvsmE˚vt, ] NW ; b}AúBAvß
smE˚vt, K ; b }úBAvsmE˚vt, ŚiDhaSaṅ 4:39 b }úEZ s t̀ lFyt̃ ] NK ; b
}úEZ
s t̀ lF=yt̃ W ; b }ú⌫ỹv t̀ lFyt̃ ŚiDhaSaṅ
EnŸAstÇvs\EhtAyA\ 181 EnŸAsm̀Km^

yToÄkArF b
}úA(mA b
}úlok\ [ 6 ] s gQCEt; 4 : 40;
ṽdDMmo‚ myA ˛oÄ, -vg‚n
{ỗys, pr,.
uÅr̃Z
{v vÄ ˜Z
~ &yAHyAtñ smAst,; 4 : 41;
aA@yAE(mk\ ˛v#yAEm dE"ZA-ỹn kFEÅ‚tm^.
sA\HyÑ
{v mhAâAn\ yogÑAEp mhAv
}t̃; 4 : 42;
˛k̂Et\ p̀zqÑ
{v uBAṽk/ yoEjtO.
˘
–˘–˘
–˘–˘
– h̃t̀ñ yt-sv« ˛vt‚t̃; 4 : 43;
--- [ 16v ] B́t̃ t̀ rj,sÇvO ˛jAyt̃.
etEÅ~ g̀Zs\ỳÄ\ tto b̀Eàñ jAyt̃; 4 : 44;
b̀èh\kAr-sMB́t-t˚mA/AEZ tto _Bvn^.
iE˚d̋yAEZ tT
{ṽh B́t-t˚mA/sMBv,; 4 : 45;
ac̃tnAEn svA‚EZ p̀zqñ̃tn, -m̂t,.
yAv˚mm(v\ k̀zt̃ [[ tAvì ( à-(v ) sO p̀mAn^ ]] ; 4 : 46;
˛k̂(yA sv‚kmA‚EZ s --- [- 3 -] --- s̀ [ 2 ] KF Bṽt^.
as\˚yAsF t̀ b@ỹt yAv˚mAyAà Ev˚dEt; 4 : 47;
sA\HyâAnMmyAHyAt\ yogâAnÑ m̃ f̂Z̀.
sv‚í˚ísho DFr-sv‚doqEvvEj‚t,; 4 : 48;
s\sAroEí‘nEcÅ-t̀ s yogF pErkFEÅ‚t,.
uÅrAEBm̀Ko B́(vA bùA yogAsn˚tt,; 4 : 49;
4:40 b}úlok\ s gQCEt ] conj. ; b }ú --- –˘ Et N ; b
}úZo t Etm^ K ; b }úlok
s gQCEt W ; b }úlokÑ gQCEt ŚiDhaSaṅ 4:41 pr, ] NKW ; pdm^ ŚiDhaSaṅ
4:43 ˛k̂Et\ ] NW ; ˛k̂Et K 4:43 h̃t̀ñ ] NK ; ¯ ¯ ¯ ¯ v W 4:44 tmoß
g̀ZAEBB́t̃ ] conj. Kandel ; --- B́t̃ N ; t B́t̃ KW 4:44 etEÅ~ g̀Zs\ỳÄ\ ] conj. ;
etEÅ~ g̀ –
˘ – ˘ (Ä\ N ; etEÅ~ g̀Zs\ỳÄ\ K ; etEÅ~ g̀Z t W
˘ – 4:44 jAyt̃ ] KW ;
jAt̃¯ N 4:46 tAvì ( à-(v ) sO p̀mAn^ ] K ; tAvìD – ˘ (vso p̀mAn^ N ; tAv t
so W 4:47 s--- ] NW ; t K 4:47 s̀KF ] em. ; --- NKW 4:47 as\˚yAsF ]
K ; as˚yAsF NW 4:47 mAyAà ] NW ; mAyA n K 4:48 yogâAnÑ m̃ ] NW ;
yogâAnmT K 4:49 yogAsn˚tt, ] NW ; yogAsn tt, K
EnŸAstÇvs\EhtAyA\ 182 EnŸAsm̀Km^

-vE-tk\ pîk\ Bd̋\ (và‚c˚d̋M˛sAErtm^.

sApA [ 3 ] ôymÒElk\ yogpÓ\ yTAs̀Km^; 4 : 50;

bùA yogAsn\ sMyk̂j̀kAy-smAEht,.

Ej§A˚t̀ tAl̀k̃ ˚y-y d˚t
{d‚˚tAà s\-p̂f̃t^; 4 : 51;

fNd̃ -pf̃‚ c !p̃ c rs̃ g˚D̃ c pÑs̀.

avfÑ̃E˚d̋yg
}Am\ sEàz˚@yA(˛yŒt,; 4 : 52;

˛Et˛EtEnroDAÎ ˛(yAhAr, ˛kFEÅ‚t,.

sv‚gm̃ --- [- 3 -] --- [ 4 ] t̀ @yAn!pm!pkm^; 4 : 53;

rAgí̃qEvnAfAy Ec˚tỹèAnm̃v t̀.

˛AZAyAmM˛v#yAEm E/¯˛kAr\ sm<ys̃t^; 4 : 54;

Evr̃QyAṕy‚ s\zà\ k̀MBkMpErkFEÅ‚tm^.

ṕrỹÎ -vk˚d̃h\ yAvdAṕErtMBṽt^; 4 : 55;

ṕrk-t̀ smAHyAto ˛AZAyAmo EítFyk,.

En¯áAmyEt yo vAỳ\ -v [[ d̃hA ]] --- [- 5 -] ---; 4 : 56;

[ 5 ] s r̃ck-smAHyAt, ˛AZAyAm-t̂tFyk,.
a¡`§Ag
˜
} t̀ @yAyFt vAỳ\ sv‚gtÑlm^; 4 : 57;

vAỳnA ṕrỹEíŸ\ k̂¯Zr̃⌫vAk̀l̃n t̀.

50 Cf. Nayasūtra 1:105:
aAsnMpîk\ bùA -vE-tkMBd̋c˚d̋km^.
sApAôy\ yogpÓmAsFnÑ yTAs̀Km^;
The same list is found in Svacchandatantra 7:290c–291b thus:
aAsn\ pîk\ b@vA -vE-tk\ Bd̋mAsnm^;
sApAôymà‚c˚d̋\ yogpÓ\ yTAs̀Km^.

4:50 sApAôy ] em. ; --- ôy NKW 4:52 avfÑ̃ ] N ; avs\ c̃ KW 4:53
EnroDAÎ ] K ; EnroàAÎ N ; EnroDAÎA W 4:53 sv‚gm̃ t t̀ ] K ; sv‚g --- t̀
N ; sv‚s t ˚/ W 4:54 E/¯˛kAr\ ] NW ; E/,˛kAr\ K 4:56 smAHyAto ] NW ;
smAHyAt\ K 4:56 EítFyk, ] K ; EítFy ˘ – , N ; EítFyk\ W
EnŸAstÇvs\EhtAyA\ 183 EnŸAsm̀Km^

evm<ysmAn-t̀ vAỳ!p, ˛vÅ‚t̃; 4 : 58;

>vl˚tEÑ˚tỹíE°\ dh˚t\ sv‚toEdfAm^.

evm<yst-t-y vE°!p\ ˛jAyt̃; 4 : 59;

p̂LvF kEWn!p̃ (([[ Z ]])) f̂Z̀ d̃h̃ yTA E-T [ 6 ] tA.

@yAt&yA sA sm̀d̋A˚tA pFtA Enñll"ZA; 4 : 60;

GE⌫VkAyA\ úv˚t˚t̀ vzZEÑ˚tỹçEd.

aAp!p, ˛jAỹt DArZAd‘DEkESbq,; 4 : 61;

aAgm{-tÂỹÅÈA« yogEvâAnkArZAm^.
-vpErâAnm̀(pÅO aEvqõ-t̀ l"ỹt^; 4 : 62;

smADO s\E-Tt-yA-y [[ EvEc/df‚nA ]] --- [- 2 -] ---.

--- [- 6 -] --- [ 17r ] &ỹt yAvÅ˚mytA\ gt,; 4 : 63;

fNd\ -pf« c !pÑ rs\ g˚DÑ pÑmm^.

svA‚⌫ỹtA˚yjAnAEt ydA t˚mytA¡t,; 4 : 64;

tAEXtÑ n Ev˚d̃t c"`qA n c p[yEt.

Ed&yd̂E£, ˛jAỹt ydA t˚mytA¡t,; 4 : 65;

sv‚EvçA, ˛vt‚˚t̃ sv‚M˛t^ [[(( y ))]] "to Bṽt^.

(( Esà
{ñ sh s\BAq\ ydA )) t˚mytA¡t,; 4 : 66;

60 Cf. Nayasūtra 2:23cd and Svacchandatantra 12:3ab:

p̂LvF kEWn!p̃Z f̂Z̀ d̃h̃ yTA E-TtA.

4:59 sv‚toEdfAm^ ] N ; sv‚toEdfm^ KW 4:59 vE°!p\ ] em. ; vE°!p, Npc KW ;

vE°!p Nac 4:60 p̂LvF ] NW ; p̂LvF\ K 4:60 f̂Z̀ d̃h̃ yTA E-TtA ] em. ; --- tA
NK ; s t tA W 4:60 sA ] conj. ; s NKW 4:60 Enñll"ZA ] NW ; Enñlß
l"ZA\ K 4:61 aAp!p, ] NW ; apA!p\ K 4:62 tÈA« yogEvâAnkArZAm^ ] N ;
tÈ‚ yogEvâAnkArZm^ K ; t?g‚ yogEvâAnkArZAm^ W 4:62 -vpErâAnm̀(pÅO ]
N ; s̀pErâAnm̀(pÅO K ; -vpErâAnm ¯ ÅO W 4:62 aEvqõ-t̀ ] N ; aEvqZ-t̀
KW 4:63 EvEc/df‚nA ] K ; E --- r^ --- N ; E ¯ E ¯ /df‚nA W 4:63 &ỹt ] NW ;
˝ỹt K 4:66 ˛vt‚˚t̃ ] KW ; ˛v ˘– ˚t̃ N 4:66 t˚mytA¡t, ] conj. ; --- NKW
EnŸAstÇvs\EhtAyA\ 184 EnŸAsm̀Km^

--- [- 8 -] --- s [ 2 ] v‚âñ

{v jAyt̃.
añn
{v frFr̃Z s ŝj̃Î
{v s\hr̃t^; 4 : 67;

IŸr\ @yAymAn-y sv‚m̃t(˛vÅ‚t̃.

IŸrMpdmAÙoEt b
}ú@yAnAÎ t(pdm^; 4 : 68;

Ev¯Z̀@yAnAEí¯Z̀pdm˚ỹqAm̃v t(pdm^.
ỹn ỹn Eh BAṽn tÅ(pdmvAÙ̀yAt^; 4 : 69;

a@yAE(mk\ smAHyAtmEtmA‘g‚Ñ m̃ f̂Z̀.

B-m (( nA )) --- [- 5 -] --- [ 3 ] B-mfAyF Ejt̃E˚d̋y,; 4 : 70;

EnmA‚SyDArF EB"AfF g̀ù-TAnMpErv

}j̃t^.
df‚nAT‚˚t̀ If-y ṕjA˚t/
{v kSpỹt^; 4 : 71;

El¡-yAytñ vAso h̀å̀¨Ar-tv

{-tTA.
gFtn̂(ynm-kAr
{b}‚úEBj‚ps\ỳt,; 4 : 72;

ekvAso ùvAso vA dE"ZAḿEÅ‚mAEôt,.

s̀fFZ‚pEtt
{, p̀¯p
{å̃‚vd̃v\ sm΂ [[(( ỹt^ ))]] ; 4 : 73;

ḿ/Am̃ [ 4 ] @yà p[ỹt -/Ff́d̋àAEBBAqỹt^.

70 Cf. Pāśupatasūtra 1:2: B-mnA E/qvZ\ ÜAyFt. and 1:3: B-mEn fyFt.
71 Cf. Pāśupatasūtra 1:5: EnmA‚Sym^.

72 Cf. Pāśupatasūtra 1:7: aAytnvAsF. and 1:8: hEstgFtn̂ÅX̀\X̀\kArnm-kArjß

=yophAr̃ZopEt§
˜t^. (read: h̀å̀¨Ar. )

73 Cf. Pāśupatasūtra 1:10: ekvAsA,. 1:11: avAsA vA. and 1:9: mhAd̃v-y
dE"ZAḿt̃‚,. dE"ZAḿEt‚m^. (Bisschop 2006:5)
74 Cf. Pāśupatasūtra 1:12: ḿ/p̀rFq\ nAṽ"
˜t^. and 1:13: -/Ff́d̋\ nAEBBAq̃t^.

4:67 sv‚â ] em. ; --- v‚â NKW 4:67 ŝj̃Î

{v ] conj. ; ŝj̃\Î
{v N ; s\ŝj\Ñ
{v K ;
sf̂j̃Î
{v W 4:69 Ev¯Z̀@yAnAd^ ] K ; Ev¯Z̀@yAnAÎ NW (unmetrical) 4:72 h̀ß
å̀¨Ar ] N ; h̀˚Å̀¨Ar K ; h̀Å̀¨Ar W 4:72 jps\ỳt, ] NW ; Åps\ỳt, K
4:74 ḿ/Am̃@yà ] conj. ; --- @yà NW ; t n K
EnŸAstÇvs\EhtAyA\ 185 EnŸAsm̀Km^

˛AZAyAmÑ d̂´A v
{ bh̀!p˚tto jp̃t^; 4 : 74;
akAl̀¯ỹZ BAṽn j˚t̀Mp[ỹt sv‚t,.
am¡lMm¡lÑ aps&y\ ˛dE"Zm^; 4 : 75;
Ept̂ṕjA\ d̃vṕjAm̀B̃ d̃vAy kSpỹt^.
an˚yBEÄnA kAy« tp ug }MmhA(mnA; 4 : 76;
fFtAtppErỄf
{j‚lmố --- [- 2 -] --- [ 5 ] EsEB,.
jp@yAnpro En(y\ sv‚í˚ísEh¯Z̀tA; 4 : 77;
jpEn§
{kA˚trEt&y‚ÄA&yÄ
{kElE¡n,.
EvprFtAEn kMmA‚EZ k̀v«•okj̀g̀E=st,; 4 : 78;
pErB́ymAnñr̃í̋tMpAf̀pt\ mht^.
t̃<yo d̀¯k̂tmAdÅ̃ s̀k̂tÑApkq‚t̃; 4 : 79;
-p˚dmAn-t̀ Eváof̃˚m\Ṽ k̀⌫ṼEt vA p̀n,.
74 Cf. Pāśupatasūtra 1:16: ˛AZAyAm\ k̂(vA. 1:14: yçṽ"
˜ççEBBAq̃t^. and 1:17:
rOd̋F\ gAy/F\ bh̀!pF\ vA jp̃t^.
75 Cf. Pāśupatasūtra 1:18: akl̀qmt̃,.
75 Cf. Pāśupatasūtra 2:7: am¡l\ cA/ m¡l\ BvEt. and 2:8: aps&y\ c ˛dE"Zm^

76 Cf. Pāśupatasūtra 2:9–11: t-mAd̀ByTA y£&y,. d̃vvE(pt̂vÎ. and uBy\ t̀ zd̋

˜
d̃vA, Eptrñ.
76 Cf. Pāśupatasūtra 2:20: nA˚yBEÄ-t̀ f¨r̃. and 2:16: aEttØ\ tp-tTA.
78 Cf. Pāśupatasūtra 3:2: &yÄAcAr,. and 3:1: a&yÄEl¡F.
78 Cf. Pāśupatasūtra 3:3–4: avmt,. and sv‚B́t̃q̀.
79 Cf. Pāśupatasūtra 3:5: pErB́ymAnñr̃t^.

79 Cf. Pāśupatasūtra 3:8–9: pAp\ c t̃<yo ddAEt. and s̀k̂t\ c t̃qAmAdÅ̃.

80 Cf. Pāśupatasūtra 3:13–14: -p˚d̃t vA. and m⌫Ṽt vA.

4:75 j˚t̀m^ ] NW ; jÄn^ K 4:75 aps&y\ ] NW ; avs&y\ K 4:76 Ept̂ṕjA\ d̃vß

ṕjAm^ ] K ; Ept̂ṕjA\ d̃vṕjA NW 4:77 jlmố ] N (?); jlm t KW 4:77 sß
Eh¯Z̀tA ] KW ; sEh¯Z̀\tA N 4:78 k̀v«•ok ] K ; k̀v‚•ok̃ NW 4:79 mAnñß
r̃d^ ] NW ; mAnñ cr̃d^ K 4:80 m\Ṽ k̀⌫ṼEt ] conj. ; m\Wok̀⌫ṼEt NW ; s\Wok̀⌫VEt
K
EnŸAstÇvs\EhtAyA\ 186 EnŸAsm̀Km^

Evzàc̃E£t\ vAÈ\ Evzà [ 6 ] ÑAÒn\ sdA; 4 : 80;

Evzàm⌫Xn¡A/̃ sv‚dA sm̀pám̃t^.

pErB́t, k̂QC
~ tpA sv‚lok̃q̀ EnE˚dt,; 4 : 81;
mhAtpA c Bvt̃ ṕjAlABEvvEj‚t,.
ǵYv
}to˚mÅc̃£F EvlomF lOEkk̃ v
}t̃; 4 : 82;

Ejt̃E˚d̋yñ dA˚tñ "mF kAmEvvEj‚t,.

goDMmA‚ m̂gDMmA‚ vA n
{kAàAd, kdAcn; 4 : 83;

lvZ ˘– --- [- 4 -] --- [ 17v ] c EB"AyA\ pEtt\ sdA.

n d̀¯ỹt tdóAEt s˚mA‘g‚v }tcAErZ̃; 4 : 84;

˛AZAyAm{DA‚rZAEBro¨Ar˚t̀ EvEc˚tỹt^.
f́˚yAgArg̀hAvAsF En(ym̃v [mfAng,; 4 : 85;

ev\ yo vÅ‚t̃ En(y\ dMBloBEvvEj‚t,.

80 Cf. Pāśupatasūtra 3:16–17: aEpt(k̀yA‚t^. and aEptâAq̃t^.

81 Cf. Pāśupatasūtra 3:19: pErB́ymAno Eh EvíA˚k̂(ÜtpA BvEt.

82 Cf. Pāśupatasūtra 4:2: ǵYv
}t,. and 4:6: u˚mÅvd̃ko Evcr̃t lok̃.
83 Cf. Pāśupatasūtra 5:11: Ejt̃E˚d̋y,.
83 Cf. Pāśupatasūtra 5:18: goDmA‚ m̂gDmA‚ vA.
84 Cf. Pāśupatasūtra 5:14–16: B
{#ym^. pA/Agtm^. and mA\smd̀¯y\ lvZ̃n vA.
85 Cf. Pāśupatasūtra 5:25: ãEd k̀vF‚t DArZAm^. and 5:24: ao¨ArmEB@yAyFt.

85 Cf. Pāśupatasūtra 5:9: f́˚yAgArg̀hAvAsF.

86 Cf. Pāśupatasūtra 1:19: crt,.

4:80 Evzàc̃E£t\ ( vAÈ\ +Evzà\+ ) ] K ; Evzàc̃E£t\ vA --- N ; Evzàc̃E£t\ vAß

È\ t W 4:81 sm̀pám̃t^ ] Npc ; sm̀p̀ám̃t^ Nac ; s\˛cám̃t^ K ; s ¯ ¯ ám̃t^
W 4:81 pErB́t, ] K ; pErB́ –
˘ N ; pErB́Å W 4:82 c̃£F ] KW ; c̃§F N
4:82 lOEkk̃ ] NW ; loEkk̃ K 4:83 n
{kAàAd, kdAcn ] em. Acharya ; n
{knAd,
kdAcn, NKW 4:84 lvZ ˘– ] N ; lvZ K ; lvZ W 4:84 c EB"AyA\ ] NK ;
s ¯ EB"AyA\ W 4:84 cAErZ̃ ] NW ; cAErZ, K
EnŸAstÇvs\EhtAyA\ 187 EnŸAsm̀Km^

sv‚âAtA c Bvt̃ ôvZ˚df‚n˚tTA; 4 : 86;

mnn\ foDn\ c {v EvâAn\ c yT̃E=stm^.
(( mhA )) –˘ –˘ –˘ [ 2 ] c
{vAsO zd̋sAyo>ytAMv
}j̃t^; 4 : 87;
Esà-t̀ n EnvÅ̃‚t EvÚ̀to nrkMv
}j̃t^.
a(yAômv
}t\ HyAt\ lokAtFtÑ m̃ f̂Z̀; 4 : 88;
aAlND, pÑEBg̀‚ù
{åF‚E"tñ
{v so B
}m̃t^.
KV^vA¡F c kpAlF c s jVF m̀⌫Xm̃v vA; 4 : 89;
vAlyâopvFtF c Efrom̀⌫X
{ñ mE⌫Xt,.
kOpFnvAso B-mA¡F Ed&yABrZ [[ B́Eqt, ]] ; 4 : 90;

[ 3 ] jgd̋` d̋myMm(vA zd̋BÄo d̂Yv

}t,.
svA‚d-sv‚c̃£ñ zd̋@yAnprAyZ,; 4 : 91;
zd̋\ m̀ÆA n cA˚yo _E-t /AtA m̃ d̃vtMprm^.
EvEd(v {kAdfA@vAn\ EnEv‚f¨, smAcr̃t^; 4 : 92;
˛Tm̃ jAlm̃tÅ̀ EítFỹ ḿEÅ‚s—âkm^.
t̂tFỹ pf̀rAHyAtMpAfAñ
{v ct̀T‚k̃; 4 : 93;

86 Cf. Pāśupatasūtra 1:22: sv‚âtA. and 1:21: d́rdf‚nôvZmnnEvâAnAEn cA-y

˛vt‚˚t̃.
87 Cf. Pāśupatasūtra 1:24: kAm!Ep(vm^.

87 Cf. Pāśupatasūtra 5:26: ffEqEv‚˛o mhAñq,. and 5:33: lBt̃ zd̋sAỳ>ym^.

4:86 sv‚âAtA ] NK ; sv‚ ˘ – tA W 4:87 mnn\ foDn\ ] K ; mn ˘ – \ --- Dn N ;

mn\ s ¯ sADn\ W 4:87 yT̃E=stm^ ] NW ; y t E=stm^ K 4:87 mhA ] W ; ---
NK 4:87 sAyo>y ] NW ; sAỳ>y K 4:88 nrkMv }j̃t^ ] NW ; ngr\ v }j̃t^
K 4:88 HyAt\ ] KW ; HyA ˘ – \ N 4:89 aAlND, pÑEBg̀
‚ ù
{åF‚E"tñ{v so B}m̃t^ ]
N ; aAlND\ pÑEBg̀‚ù{dF‚EBtñ{v so B }mt^ K ; aAlMb p\cEBg̀‚ù {dF‚E"tñ{v so B }m̃t^
W 4:90 pvFtF ] NKpc W ; pvFEt Kac 4:90 kOpFnvAso ] NW ; kOpFnvAsA
K 4:90 B́Eqt, ] K ; --- N ; B́ t W 4:92 d̃vtMprm^ ] NW ; d̃vt(pr, K
4:92 EvEd(v{kAdfA ] N ; EvEd(v {kAdf KW 4:93 jAlm̃tÅ̀ ] N ; jlm̃tÅ̀ K ;
jAlm̃t˚t̀ W 4:93 HyAtMpA ] NW ; HyAt, pA K
EnŸAstÇvs\EhtAyA\ 188 EnŸAsm̀Km^

pÑm̃ Evg
}h, HyAt, [ 4 ] af̀àA-t̃ ˛kFEÅ‚tA,.
af̀àmA‘go‚ &yAHyAt, f̀àmAg‚Ñ m̃ f̂Z̀; 4 : 94;

yoEnvA‚g̃ŸrF d̃vF ˛Zvo y/ jAyt̃.

t̂tFyÑ
{v DAtAr\ @yAnÑ
{v ct̀(T‚km^; 4 : 95;

t̃jFfMpÑm∫At\ D̀
}v\ q§M˛kFEÅ‚tm^.
avFQyAEd D̀
}vA˚tÑ et>âA(vA Evm̀Qyt̃; 4 : 96;

áFXAT‚Esàỹ c
{v ˛EáyA@yAnmAEôt,.
[ 5 ] fo@y v
{ ˛EáyA@vAnmTfNd̃n dF"ỹt^; 4 : 97;

aTfNdEnpAt̃n dFE"tñApf̀B‚ṽt^.
EáyAvA\ñ d̀rAcAro m̀Qyt̃ nA/ s\fy,.
lokAtFt\ smAHyAt\ Ekm˚y(pErp̂QCEs; 4 : 98;

d̃&ỳvAc.
ekAdf
{t̃ tÇvA-t̀ nAmmA/̃Z m̃ ồtA,.
p̀nEv‚-trfo b́
}Eh yTA ṽEî mh̃Ÿr; 4 : 99;

mh̃Ÿr uvAc.
[ 6 ][[(( a ))]] vFcF k̂EmEncyo v
{trZF ḱVfASmlF.
EgEry‚ml uQC
^ vAso EnzQC
^ vAso ùTApr,; 4 : 100;
ṕEtmA˚sd̋vñ
{v /p̀-tØjt̀-tTA.
p\kAlyo _E-TB¡ñ ákcQC̃dm̃v c; 4 : 101;

4:94 HyAt, ] K ; --- yA ˘

– --- N ; HyAt t W 4:94 af̀àA-t̃ ] em. ; --- àA-t̃
NKW 4:96 t̃jFfm^ ] NKpc W ; t {js\ Kac 4:96 q§m^ ] NKpc (?) W ; qV^ c Kac
4:97 áFXAT‚Esàỹ ] W§ ; áFXAT« Esàỹ NK 4:97 fo@y v
{ ˛EáyA@vAnmT ]
conj. Acharya ; v
{ ˛EáyA@vAn\mT NW ; t @vAnmT K 4:99 tÇvA-t̀ ] K ; tß
ÅA –˘ NW 4:99 Ev-trfo ] K ; Ev-tr\fo N ; Ev-trsA W 4:99 mh̃Ÿr ] KW ;
mh̃\Ÿr N 4:100 mh̃Ÿr uvAc ] K ; --- NW 4:100 k̂EmEncyo ] N ; k̂Em\Encyo
K ; EáEmEncyo W 4:100 ḱVfASmlF ] NK ; k̀VfASmlF W 4:100 EnzQC ^ vAß
so ] K ; EnzŸAso NW 4:101 ṕEtmA˚s ] KW ; ṕ\EtmA˚s N 4:101 p¨l̃po ]
N ; p\kAlyo K ; p¨l̃pA W
EnŸAstÇvs\EhtAyA\ 189 EnŸAsm̀Km^

m̃do_ŝ?ṕy†dñ tF#ZAy-t̀⌫Xm̃v c.
a¡ArrAEfB̀vn, fk̀EnñAMbrF [[ qk, ]] ; 4 : 102;
--- [ 18r ] A˚yA ùEstAlvn-tTA.
ścFm̀K, "`rDAr, kAlś/o _T pv‚t,; 4 : 103;
pîñ
{v smAHyAto mhApî-tT{v c.
apAko sAr u¯Zñ sÒFvns̀jFvnO; 4 : 104;
fFttmo˚DtmsO mhArOrvrOrvO.
íAE/\fd̃t̃ nrkA myA d̃Ev ˛kFEÅ‚tA,; 4 : 105;
ftA£A (( EDks\ỳ )) ÄA, --- [- 5 -] --- [ 2 ] s\ỳtA,.
ctAlFsft\ ù̃tàrkAZAM˛kFEÅ‚tm^; 4 : 106;
pAtAlAEn ˛v#yAEm EnboDy yfE-vEn.
aAdO mhAtlàAm k̂¯ZBOmM˛kFEÅ‚tm^; 4 : 107;
rsAtlE˚ítFy˚t̀ -PAEVk˚t(˛kFEÅ‚tm^.
tlAtl˚t̂tFy˚t̀ {
r(yBOmM˛kFEÅ‚tm^; 4 : 108;
tAm
}BOm˚t̀ EntlÑt̀T‚˚t̀ Engçt̃.
rO=yBO [ 3 ] m˚t̀ s̀tlMpÑmMpErpÕt̃; 4 : 109;
q§\ Evtls—â˚t̀ rŒfÂrsEÑtm^.
sØmEàtlàAm sOvõ‚˚td̀dAãtm^; 4 : 110;
ám̃Z kETtA-sØ pAtAlAEDptF\ f̂Z̀.
4:102 tF#ZAy-t̀⌫Xm̃v ] NW ; t y-t̀⌫Xm̃v K 4:102 fk̀EnñAMbrFqk, ] K ;
fk̀EnñAMbrF t N ; sÄEnŸAñrFpk, W 4:103 A˚yA ] A˚yA N ; t K ; g t
W 4:104 apAko sAr u¯Zñ ] N ; a˛A t r u¯Zñ K ; açAko ¯ ¯ u¯Zñ W
4:105 mhArOrvrOrvO ] NK ; mhArOrv ¯ nvO W 4:105 íAE/\fd̃t̃ ] K ; íAt̂\fd̃t̃
N ; íAt̂sd̃t̃ W 4:105 ˛kFEÅ‚tA, ] NW ; ˛kFEÅ‚tA K 4:106 ftA£AEDks\ỳÄA, ]
conj. ; ftA£A E --- N ; ftA£AEDk t K ; ftA£AEDks\ỳ W 4:106 ctAlFsft\ ]
conj. Sanderson ; sctAl\ ft\ NW ; sc {tAl\ ft\ K 4:109 rO=yBOm˚t̀ ] conj.
Sathyanarayanan ; --- m˚t̀ NW ; t BOm\ t̀ K 4:111 EDptF\ ] conj. Sanderson ;
EDpEt\ NKW
EnŸAstÇvs\EhtAyA\ 190 EnŸAsm̀Km^

nAgAñ gzXAñ
{v tTA EkMp̀zqA⌫XjA,; 4 : 111;
aE‘nvA‚ỳñ vzZo ùs̀rA\pty-tTA.
kETtA-t̀ EnvAEs˚yo B́lok [[(( mD̀nA f̂ ))]][ 4 ] Z̀; 4 : 112;
sØíFpsm̀d̋A˚t\ vq‚v̂"ng
{ỳ‚tm^.
vnopvnǵYÑ ndFEB-sAgr
{ỳ‚tm^; 4 : 113;
ffEqd̃vgZAkFõ« g˚DvA‚=srs̃Evtm^.
DMmA‚T‚kAmmo"˚t̀ sv‚mE-m˚˛EtE§tm^; 4 : 114;
B́lo‚k, kETto ù̃q B̀vlo‚kmt, prm^.
-vlo‚k˚t̀ tto@v‚˚t̀ mhlo‚kÒn\ tp,; 4 : 115;
s(y\ c
{v tto@v« t̀ [[ b
}ú ]][ 5 ] lok˚ttopEr.
Ev¯Zoñ
{v Enk̃t˚t̀ Efv-y t̀ p̀r˚tTA; 4 : 116;
b
}úA⌫X eq EvHyAt, kpAlA [[( v )]] rZ
{ỳ‚t,.
ftzd̋Añ pÑA£O d̃vyo˚y£k˚tt,; 4 : 117;
yogA£kÑ s̀Efv\ g̀zpE≠/y˚tt,.
tÇvsg‚mto@v‚˚t̀ kLymAnÑ m̃ f̂Z̀; 4 : 118;
˛DAnb̀èh¨Art˚mA/AZFE˚d̋yAEZ c.
[ 6 ] B́tAEn c tTA pÑ mnñ
{voByA(mkm^; 4 : 119;
ct̀Ev«fEt tÇvA [[ En p̀ ]] zq, pÑEv\fk,.
pÑEv\fkm̃tÅ̀ qÖOEfksm̀âvm^; 4 : 120;
4:111 p̀zqA⌫XjA, ] conj. ; p̀zqA˚XjA, N ; p̀zqA˚tjA+,+ Kac ; p̀zqAZ^+,+
Kpc ; p̀zqAt̀jA, W 4:112 EnvAEs˚yo ] NW ; EnvAEsno K 4:113 sØíFp ]
NKpc W ; sØEíp Kac 4:113 v̂" ] K ; v̂"‚ NW 4:113 sAgr
{ỳ‚tm^ ]
Nac KW ; sAgr {ỳ‚t, Npc 4:114 =srs̃Evtm^ ] em. Sanderson ; =sr-s̃Evtm^
NW (unmetrical) ; =srsoEvtm^ K 4:116 s(y\ c{v tto@v« t̀ ] K ; s(yÑ {v
tto --- N ; s(y\ c̃v ttoà‚˚t̀ W 4:117 kpAlAvrZ { ] K ; kpAlA –˘ rZ
{ NW
4:117 d̃vyo˚y£k\ ] K ; d̃vyo˚yA£k\ NW 4:119 ByA(mkm^ ] N ; ByA(mk, KW
4:120 ct̀Ev«fEt tÇvAEn p̀zq, ] K ; ct̀Ev\fEt tÇv --- zq, N ; ct̀Ev\fEt tÇv
¯ p̀zq, W 4:120 qÖOEfk ] K ; qÖOEqk N ; qÖAEqk W
EnŸAstÇvs\EhtAyA\ 191 EnŸAsm̀Km^

mAt̂j
{, Ept̂j
{ñ{v aàpAnEvvEà‚tm^.
ghnÑ tto@v‚˚t̀ Evg
}h̃f\ tto@v‚t,; 4 : 121;
Efvf¨rm [ 18v ] sA@y\ hErzd̋df̃fkm^.
pÑ Ef¯yA-tTAcAyA‚ mhAd̃v/y˚tt,; 4 : 122;
gopt̃g
}‚E˚T!@v‚˚t̀ ḿA‚EBBvpÑkm^.
an˚tñ
{v pAfAñ jAlm̃t(˛kFEÅ‚tm^; 4 : 123;
kAy« d̀,K\ tTA âAn\ sADn˚tÇvm̃v c.
q§\ sA@y\ tT
{Ÿy« kArZÑ tTA£mm^; 4 : 124;

[ 2 ] ˛oÄ\ EvqymâAn\ kArZo@vF‚ c kLyt̃.

af̀àA@vA smAHyAt, f̀àA@vAnÑ m̃ f̂Z̀; 4 : 125;
m̀Ä ffEqk̀l̃<y-t̀ s\sArAÎ d̀r(yyAt^.
yo˚yAÑA=yT vAg̃[yA\ jAt, ˛Zv uQyt̃; 4 : 126;
121 Cf. Guhyasūtra 1:18–22:
ghn\ Evg
}h̃f\ c EnyEt --- BAgyo,.
Efvf\krmsA@y\ hErzd̋\ c kFEt‚tm^.
df̃fAnA-tTA Ef¯yA g̀rv, pÑ ev c.
mhAd̃v/y\ yÎ gopEtg
}‚E˚Ts\E-TtA,.
ḿDA‚EBBvpAfA Eh tTA ErEqk̀l\ c yt^.
yoEnvA‚g̃ŸrF d̃vF ˛Zvo¨Arm̃v c.
DAtAr\ mdñfñ B-m̃f̃n smE˚vt,.
˛mAZA£kEvçA£O mAyA mAyF c Evçyo,.
!p\ ct̀Ev‚D\ ẫy\ fÄyE-túm̃v c.
âAnfEÄEáyAfEÄ t̃jFf EnDno D̀
}vm^.

4:121 Evg
}h̃f\ ] N ; Evg
}h̃s\ KW 4:122 df̃fkm^ ] em. Sanderson ; df̃qkm^
NKW 4:122 /y˚tt, ] conj. Sanderson ; /y --- N ; /y\ t t, K ; /y ¯ ¯ ,
W 4:123 ḿA‚ ] NW ; ḿDA‚ K 4:123 pAfAñ jAl ] conj. Sanderson ; – ˘–˘
ñ jAl NW ; t jl K 4:124 kAy« ] N ; kAy K ; kAy\ W 4:124 sAß
Dn˚t ] NW ; soDn\ t K 4:125 kArZo@vF‚ ] N ; kArZ̃à« K ; kArZoàF W
4:125 smAHyAt, ] K ; smAHyAt\ NW 4:126 m̀Ä ] conj. Sanderson ; --- NK ; m̀
¯ ¯ W 4:126 vAg̃[yA\ ] N ; vAg̃-yA\ KW
EnŸAstÇvs\EhtAyA\ 192 EnŸAsm̀Km^

DAtAr˚dmnÑ
{v IŸr\ @yAnm̃v c.
B-mFfÑ smAHyAt\ ˛mAZA£km̃v c; 4 : 127;

EvçA£k\ c ḿ(y‚ [ 3 ] £O t̃jFfñ D̀

}v-tTA.
iEt s∫A, smAs̃n f̀àA@vn, ˛kFEÅ‚tA,; 4 : 128;

kpAlv}tmAEô(y D̀
}v\ gQCE˚t t(pdm^.
lokAtFt\ smAHyAt\ mhApAf̀pt\ v
}tm^; 4 : 129;

˛EáyAcy‚s\ỳÄo D̀
}v\ gQCEt t(pdm^.
EvÚ̀to nrk\ yAEt ˛EáyAcy‚vEj‚t,; 4 : 130;

aEtmA‘g« smAHyAt\ Eí,˛ [[ kAr\ v ( rA )]][ 4 ] nñ.

ṕṽ‚Z
{v [[( t̀ )]] vÄ
˜Z
~ srh-y\ ˛kFEÅ‚tm^.
at U@v‚MmhAd̃Ev Ek\ v#ỹ prm̃ŸEr; 4 : 131;

d̃&ỳvAc.
m˚/mAg‚˚(vyA d̃v śEctà t̀ vEõ‚tm^.
s\sAroEQCEÅkrZ˚tmAc#v mh̃Ÿr; 4 : 132;

evm̀Ä-t̀ pAv‚(yA sv‚pAphro hr,.

uvAc mD̀rA\ vAZFMm˚/t˚/AT‚EnEñtAm^; 4 : 133;

aD̀nA [ 5 ] [[ tdto ]] Ev˛A-s\vAdm̀myA sh.

IŸr-y +t̀+ d̃v-y m˚/mAg‚&yvE-Ttm^; 4 : 134;

pÑm̃n
{v vÄ
˜Z
~ IfAñn EíjoÅmA,.

4:127 dmnÑ
{v ] NW ; dmk\ c
{v K 4:128 EvçA£k\ c ḿ(y‚£O ] conj. Sanderson ;
EvçA£k --- £O N ; EvçA£km t £O K ; EvçA£\k c t £O W 4:128 s∫A, ]
Kpc ; s∫A NKac W 4:128 f̀àA@vn, ] em. ; f̀àA@vAn, NK ; s̀àA@vAn, W
4:129 Eô(y ] K ; f̂(y NW 4:129 mhApAf̀pt\ ] K ; mhApAf̀tm^ N ; mhApAß
f́t\ W 4:130 ˛EáyAcy‚ ] N ; ˛EáyAcy KW 4:131 Eí,˛kAr\ vrAnñ ] K ;
Eí¯˛ --- nñ N ; Eí¯˛kAr v ¯ nr̃ W 4:131 ṕṽ‚Z{v t̀ vĘZ
~ ] K ; ṕṽ‚Z
{v Ä
˜Z
~
NW 4:133 vAZF\ ] KW ; ZF\ N (unmetrical) 4:134 tdto ] K ; --- N ; vdto W
4:134 t̀ ] NW ; c K 4:134 m˚/mAg‚&yvE-Ttm^ ] NW ; m˚/mAg‚&yvE-Tt, K
EnŸAstÇvs\EhtAyA\ 193 EnŸAsm̀Km^

m˚/AHy\ kTEy¯yAEm d̃&yAyA gEdtMp̀rA; 4 : 135;

ct̀,úotA myA ṕv« ồtA d̃&yA, ˛sAdt,.
t̃ sṽ‚ kETtA-t̀<y\ En-sE˚d‘DA EíjoÅmA,; 4 : 136;
pÑm˚t̀ pr\ úot\ [[ Ef ]] --- .
[ 6 ] kETt\ d̃vd̃ṽn EkMB́y, ôot̀EmQCT; 4 : 137; ;
; ⌦ ; iEt EnŸAsm̀KtÇvs\EhtAyA\ ct̀T‚, pVl,; ;
öokft\ sØE/\foÅrm^. ct̀,úotA, öo 643 ; ⌦ ;

4:135 m˚/AHy\ ] NW ; m\/AHyo K 4:135 gEdtMp̀rA ] NW ; gEdtA p̀rA K 4:136

ct̀,úotA ] K ; ct̀úotA N ; ct̀ôotA W 4:136 d̃&yA, ] K ; d̃&yA NW 4:137 úoß
t\ ] N ; úots^ Kpc ; úoto Kac ; ôot W 4:137 ôot̀EmQCT ] NW ; ôot̀EmQCT,
K 4:137 ct̀T‚, pVl, ] NW ; ct̀T‚pVl, K 4:137 sØE/\ ] conj. ; sØ – ˘ N;
sØEv\ KW 4:137 ct̀,úotA, ] K ; ct̀úotA, N ; ct̀ôo/A W
TRANSLATION

CHAPTER I

[Frame story: the five streams]

Ricīka said:
I went to the eastern direction for the sake of flowers and kindling.184 An unprecedented
marvel was seen. Having seen that [I became] full of curiosity.185 (1)
[There were] eighty-eight thousand sages, whose semen flowed upwards,186 [living in]
the Naimiṣa forest […].187 (2)
[…]188 O Lord! please tell me, who am asking, all [about] this. (3)
O Lord you are expert in all scriptures and especially in the Vedas.189 I ask you, O
Mataṅga, because (tena…yena) you know. (4)

Mataṅga said:
Listen, my child: I will tell you everything briefly. Those [sages] residing in the Naim-
iṣa forest heard (śrutam) that […]190 (5)
184
There is a euphonic glide m between the words pūrva and āśā. Here samidhaiḥ is presumably to be under-
stood as meaning ‘together with firewood’. Prof. Vasudeva suggests a possibility of conjecturing samidhe as
in any case we need to understand it to be dative. He further points out that there are a handful of instances
where puṣpa and samidh appear together, such as Divyāvadāna p. 43, lin. 6, Kūrmapurāṇa 2:12:24 etc.
185
Masculine pronoun tam is presumably meant for neuter tat.
186
The same line appears in Brahmāṇḍapurāṇa 1:7:180 and 1:21:170, Mārkaṇḍeyapurāṇa 49:79 and Garuḍapurāṇa
1:49:26. The same line reading yatīnām and munīnāṃ instead of ṛṣīṇām appears in Mahābhārata 2:11:34 and
Skandapurāṇa 114:14 respectively. Eighty-eight thousand aṣṭāśītisahasrāṇi appears to be a common cliché in
the Mahābhārata (2:48:39, 2:11:34, 4:65:16, 12:34:17 etc.) and Purāṇas (Bhāgavatapurāṇa 8:1:22, Brahmāṇḍapurāṇa
1:21:164, Viṣṇudharmottara 64:22, Viṣṇupurāṇa 1:6:36, 2:8:92, Vāmanapurāṇa 27:59, Skandapurāṇa 114:14, Agni-
purāṇa 376:32 etc.).
187
In comparison to other folios, the first folio of the manuscript is much damaged in the right-hand margin.
The text lost in this line and the following line must be telling something about the sages of the Naimiṣa forest,
probably their visit to the Devadāruvana. We know from the text a little further on (1:19–20) that these sages
have gone to the forest of Devadāru for the purpose of initiation. Our guess is that the unprecedented marvel
Ricīka saw and became curious about is the moving of the sages of the Naimiṣa forest to the Devadāru forest.
188
We are not able to conjecture here. We do not get to know the precise question that Ricīka asked to
Mataṅga.
189
All of the our sources read devānām instead. We could even accept this reading. In this case our translation
would be: O Lord you are expert in all scriptures and especially of gods.
190
The lost text after this point must have said, at least, what the sages heard. It is possible that they heard
that the gods, including Brahmā and Viṣṇu are gathered in the Devadāru forest where Maheśvara stayed. We
are, however, unable to reconstruct the lost text.
196 Niśvāsamukha

[…]191 by those [sages] residing in the Naimiṣa forest in the very place Brahmā and
Keśava were initiated. O Ricīka! [Thus,] they were all full of curiosity [and] were extremely
astonished. (6–7)
Those experts in all scriptures spoke to each other as follows. How could one obtain
(katham…prapadyeta) an initiation outside (muktvā) the Vedic tradition (vedoktam āgamam)?
For there is nothing else higher than the Veda. Yoga [[…]].192 (8–9)
How is it that Viṣṇu also, the knower of the Sāṅkhya and Yoga,193 was initiated? Hav-
ing heard that (taṃ)194 all sages of stringent vows came [there]. (10)
Seen (dṛṣṭvā) [to you] as you were approaching [there] (tvayi-m-āyāntā),195 they entered
the forest of Devadāruvana (devadāruvanaṃ vanaṃ). They there, thinking that we shall see
Brahmā, Viṣṇu and Maheśvara196 together (samudāyena) [and request them for] initiation
(dīkṣā) [[…]]197 (11–12)
[…] Then they all, Brahmā, Viṣṇu and Maheśvara, however, [[…]]198 went [back] to
their respective places199 after having given permission to Nandin [in the following way].
(12–13)
« You are the bestower of favour [not only] upon sages but also upon all living be-
ings200 and also (tathā) you were earlier endowed with authority [to bestow dīkṣā?] by
Devī.201 (14)
191
Three pāda of the verse are missing here. It is possible that the text lost here included ‘it was heard again,’
because immediately after the lacuna, we have ‘by the sages of the Naimiṣa forest,’ and also what was heard
by them: ‘in that very place Brahmā and Keśava were initiated’. Once again we are not able to conjecture the
text.
192
Twenty one syllables of text are missing here and so the last three pādas of this verse cannot be translated
precisely. We, however, assume that the missing text, at least, is about a question of the initiation of Brahmā,
as the immediately following line states a question about Viṣṇu’s initiation saying kathaṃ viṣṇuś ca dīkṣītaḥ
‘How Viṣṇu also was initiated,’ alluding to the initiation of Brahmā. We know that both Brahmā and Viṣṇu
were initiated in the Devadāruvana (1:7) and (1:16). As Viṣṇu is said to be the knower of the Sāṅkhya and
Yoga, we somehow expect that Brahmā is recognized as the master of Veda.
193
The Guhyasūtra 1:12cd also states that the Sāṅkhya and Yoga are related to Viṣṇu: anviṣet sāṅkhyayogañ ca
viṣṇudhyānaratas sadā.
194
Masculine accusative singular standing for neuter accusative singular.
195
Here the letter m has probably been used in order to avoid hiatus, and although all manuscripts read
tvayimāyāntā perhaps we need to understand tvayi-m as a locative functioning as an instrumental. Our inter-
pretation is very tentative. The passage, after all, may be corrupt.
196
We require brahmāviṣṇumaheśvarāḥ as a compound. Please note that brahmā- is often used in this text as a
stem-form.
197
The text breaks off after dīkṣā. We assume that the lost text here could have mentioned that Śiva himself
did not grant initiation to the sages, but he bestowed this authority to Nandikeśvara.
198
Here we may be missing a past participle referring to the gods.
199
The second of the two instances of tu seems intended only to pad out the metre (pādapūraṇa).
200
The second pāda is unmetrical, the fifth letter being long.
201
According to the third chapter, tantrāvatāra, of the Rauravāgama, Devī teaches tantra to Nandikeśvara and
he teaches it to Brāhmins. We are not sure what is referred to in this case. We have assumed here that this
is an aiśa use of the genitive singular (devyāyāḥ) employed (m.c.) in the sense of the ablative: “authority has
been handed down [to you] from the goddess”.
Chapter One 197

[[…. » …]]202 (15a–16b)

« Tell us all how (yathā…tathā) Brahmā and Viṣṇu were initiated, both of them (te)203
being knowers of knowledge about initiation in all scriptures.204 Please tell [us] all about
it, O omniscient Nandikeśvara! » Thus they [[…]]205 (16c–17d)

Ricīka said:
« How could Lord Nandikeśvara be the teacher of them [i.e. sages] ? How were they
initiated into this system (śāstre), the true doctrine of Śiva (śivasanmate)? » (18)

Mataṅga said:
Now I will tell you, O best among Brahmins, how (yathā…tathā) they, desirous of ini-
tiation and knowledge,206 venerated (stunvanti) Nandi: please listen207 with one-pointed
minds. (19)
In the beautiful Devadāru forest [[…]]208
O you of very great austerity! Devotee of Rudra! (rudrāṃśa),209 Omniscient because
202
Six pādas are missing here. We have only the first letter dī of 15a. Most probably the complete word would
be dīkṣā, ‘initiation’. Could then the text be about the initiation of Nandikeśvara by Śiva as he is endowed with
authority for dīkṣā by Devī? Or the text may have said that Nandikeśvara is capable of granting initiation to
the sages. However, at least in the last part of this lacuna, we expect change of interlocutors, because after the
lacuna we find the sages requesting Nandikeśvara to clear their doubt.
203
Here this masculine plural must either be taken in the sense of a masculine dual pronoun, or simply
corrected to tau.
204
This line could of course be interpreted differently. For instance, it might be assumed instead that they
know both about all scriptures and about initiation and knowledge (assuming a samāhāradvandva, for this cf.
Svāyambhuvasūtrasaṅgraha, Vidyāpāda 1:1 and Sadyojyoti’s commentary on it.)
205
We are not able to conjecture as almost two pādas are missing here.
206
We take dīkṣājñānasya as a samāhāradvandva.
207
Here śṛṇuṣvekamanādhunā is aiśa sandhi for śṛṇuṣvaikamanādhunā.
208
The text of Guhyasūtra 16:1a–2b (devadāruvane ramye ṛṣayaḥ saṃśitavratāḥ|nandīśam upasaṃgamya praṇi-
patya muhur muhuḥ||ūcus te ṛṣayaḥ sarve stutvā nandiṃ śivātmajam|. ‘‘In the beautiful Devadāru forest, having
approached Nandin and bowing down again and again, [and] after praising Nandin, son of Śiva, the sages
spoke thus’’. seems to be fitting in this lacuna, but the damaged space of the manuscript does not allow us to
put all the three lines there. We could fit these three lines in our lacuna by cutting them into two as: devadāru-
vane ramye praṇipatya muhur muhuḥ| ūcus te ṛṣayaḥ sarve stutvā nandiṃ śivātmajam|. We are not however sure
about this conjecture and are hesitant to put it in the main text.
209
The Svacchandatantra 8:3d–4b defines rudrāṃśa as follows:
… rudrāṃśaṃ ca nibodha me||
rudrabhaktaḥ suśīlaś ca śivaśāstrarataḥ sadā|
‘Now listen to me [about] rudrāṃśa. [The person called rudrāṃśa is] devoted to Rudra, well-
disposed and always delighting in Śiva-scriptures.’
Cf. Guhyasūtra 1:11. Certainly rudrāṃśa could equally mean “part of Rudra” or “partial incarnation of Rudra”
but Sanderson convincingly says, ‘‘In Śaiva terminology a compound formed of the name of a deity followed
by the word -aṃśaḥ means a devotee of that deity, more precisely a person with a natural inclination (aṃśaḥ)
towards that deity rather than another.’’ For more details see Sanderson 2003:354:16. Kṣemarāja commenting
on Svacchandatantra 8:1ab defines aṃśaka as follows: parasya bodhabhairavasya śaktibhiḥ brāhmyādibhir adhiṣṭhitā
198 Niśvāsamukha

of Śiva’s power (śivatejasā)!210 Sinless one! The dialogue between Devī and Śaṅkara,211
[which is] the means for destruction of worldly existence [and is] the supreme nectar
among all knowledge was previously heard by you. It is taught only through initiation by
Śiva, who removes what is inauspicious (aśivahāriṇā).212 (20–22)
Please (prasādāt)213 act in such a way as to ensure that all the excellent sages [here] are
liberated through your grace […].214 (23)
[…] To [you, who has] the form of […]!215 Homage to you who holds a spear in
your hand,216 three-eyed, to you who were born from a sage (ṛṣisambhave),217 to you
whose body is afflicted by austerity! Please raise [us] up [out of saṃsāra] through your
compassion (prasādataḥ). O Nandikeśvara, there can be no other protector except you.
(24–25)

Nandikeśvara said:
All you sages, listen to that which is said to be five-fold: worldly (laukikam), Vedic
(vaidikam), relating to the soul (ādhyātmikam), transcendent (atimārgam), and Mantra
(mantrākhyam) […].218 (26a–27b)

brāhmādyās tathābhāvabhāsitā aṃśāḥ, tatas tadanugrāhyā api tadaṃśā ity ucyante|. Cf. also Śivadharmaśāstra 4:9.
210
Alternatively, we could take śivatejasā with what follows. In this case our translation would be: the dia-
logue between Devī and Śaṅkara was previously heard by you through the power of Śiva ….
211
devyāśaṃkarasaṃvādam is assumed to be an aiśa compound for devīśaṃkarasaṃvādam, but the word could
be split taking devyā as an instrumental.
212
This may mean that the above-mentioned knowledge is somehow transmitted through a ritual initiation
or that it is only through having received initiation that one is entitled to receive the knowledge.
213
Instead of manuscript K’s reading “prasādād” we could retain the reading of N and W, prasādā, and treat
it as a aiśa ablative without a final consonant.
214
We are not able to conjecture 23d.
215
25d might for example have read namaste śivarūpiṇe; the translation would then be “veneration to you
[who has] the form of Śiva”. It is clear from the context that we are missing some epithet(s) of Nandin in 25c
too.
216
śūlahastāya might of course mean that he holds a trident.
217
ṛṣisambhave might be an aiśa use of the locative for the dative, but it is a perfectly correct form of the dative
singular, since the root saṃbhu also exists in the same meant as saṃbhū. Or it could simply be corrected, as
suggested by Professor Alexis Sanderson, to a vocative, ṛṣisambhava. In that case our translation would be
“O you who were born from a sage!”. According to the Skandapurāṇa (20:4ff.), Śatarudrasaṃhitā (6:1ff.) of the
Śivapurāṇa, Haracaritacintāmaṇi (4:32ff.) etc. Nandīkeśvara is the son of the sage Śilāda.
218
Perhaps we may conjecture something like mantrākhyaṃ tantrabhedam anekadhā, for cf. Śataratnasaṅgraha
p. 8 (this text is quoting from the Kāmika) laukikaṃ vaidikaṃ caiva tathādhyātmikam eva ca| atimārgaṃ ca
mantrākhyaṃ tantrabhedam anekadhā| or “[[…]] mantrākhyam tantram etad anekadhā. Cf. also Pūrvakāmika 1:17c–
18b: laukikaṃ vaidikaṃ caiva tathādhyātmikam eva ca| atimārgaṃ ca mantrākhyaṃ tantram etad anekadhā. Neither
of these parallels provides a pāda that perfectly suits our context. Our text says that these five kinds of knowl-
edge are revealed by five different faces of Śiva: the laukika from the west face, i.e. Sadyojāta (3:197), the vaidika
from the north face, i.e. Vāmadeva (4:41), the ādhyātmika from the south face, i.e. Aghora (4:42), the atimārga
from the east face, i.e. Tatpuruṣa (4:132), and the mantramārga from the upper face, i.e. Īśāna (4:136). Sander-
son (2006:157) points out that the same kind of division is found in the Mṛgendra the Puṣkarapārameśvara, the
Svacchandatantra and the Jayadrathayāmala. See also commentary of Nārāyaṇakaṇṭha on Mṛgendrakriyāpāda
Chapter One 199

All [the sages] were initiated by Nandin: some (pare) were joined to liberation (nirvāṇe
yojitāḥ); others, being desirous of vidyā, were joined to vidyā.219 Having initiated them
according to rule he started to speak. (27c—28)
“I will teach, O best among Brahmins, just as Śiva, the destroyer of all suffering, when
asked by the great goddess”. After prostrating before Śiva and making myself pure,220
(29)
One should bow one’s head to the god [who has] the crescent moon as his diadem,
join one’s hands together and raise them to one’s forehead with devotion, and proclaim a
hymn as follows.221 (30)
Veneration to you together with your attendants, and together with your wife. Let
there be veneration to you. O Sadāśiva let there be veneration to you! O greatest soul Śiva
(paramātma)!222 Veneration to you, Śiva (śive). »223 (31)
The earth supports people [so] people are understood to consist of earth. [Your224

8:76.
The first four divisions are treated in this section of the Niśvāsa, the Niśvāsamukha. They are the religious
context out of which the Tantric religion of Mantramārga arose here. The fifth, the Mantramārga, is what is
taught in the remainder of the Niśvāsa.
219
27c—28 must have been spoken by Mataṅga to Ricīka. Vidyā here may be vidyādīkṣā. Throughout
the Niśvāsa corpus there are two basic types of initiation, one of which is called nirvāṇadīkṣā and the other
vidyādīkṣā. Prof. Dominic Goodall has suggested (in the paper “Vidyādīkṣā and Muktidīkṣā in Niśvāsa corpus”
delivered in the First International Workshop on Early Tantra on 19th September 2008) that the first is for liber-
ation and the second for sādhana. One possible explanation of the name vidyādīkṣā is that it grants entitlement
to use mantra (vidyā) for the pursuit of siddhis. But this passage might be supposed to imply instead that the
element vidyā refers to a level of the universe.
220
Kṣemarāja, on Svacchandatantrodyota Vol.1, p. 26, takes śuciḥ ‘pure’ to mean śuciḥ kṛtayatheṣṭasnānaḥ ‘who
has taken adequate bath(s)’.
221
We assume that the aṣṭamūrtistava is a hanging passage here . See introduction p. aṣṭa:hanging.
222
paramātma is presumably an aiśa vocative for the dative.
223
We assume that śive is an aiśa usage of the locative as a dative.
224
Cf. Prayogamañjarī 1:19, Tantrasamuccaya 1:15 and Īśānagurudevapaddhati 26:56 kṣitir vai dhāryate lokān
lokāḥ kṣitimayāḥ smṛtāḥ| sarvagaṃ kṣitirūpaṃ te kṣitimūrte namo ’stu te. Note that the Prayogamañjarī, Tantra-
samuccaya and Īśānagurudevapaddhati have kṣitirūpaṃ te (‘your form as earth’) where our text has kṣitirūpaṃ
tu. Here starts the description of the eight forms of Śiva. We often find these eight forms of god mentioned
in Purāṇas, tantras, Kāvyas, inscriptions, etc. including the Śatapathabrāhmaṇa (6:1:3:9–17). Cf. Liṅgapurāṇa
41:29ff, Vāyupurāṇa pūrvabhāga 27:1ff, Brahmāṇḍapurāṇa pūrvabhāga 1:10:1ff, Viṣṇupurāṇa 1:8:1ff, Śivapurāṇa
uttarabhāga of the Vāyavīyasaṃhitā 3:18–19, Kūrmapurāṇa 1:10:23–26, Rauravasūtrasaṅgraha upodghāta verse 16 (it
appears in the Rauravāgama vol. I, p.2, verse 16) Prayogamañjarī 1:18–28, Tantrasamuccaya 1:15–23, Īśānaguru-
devapaddhati 26:56–65, Somaśambhupaddhati 4:2:205–206, Pūrvakāmika, 66:102–103, Suprabhedāgama, 37:74–78,
Abhijñānaśākuntala 1:1, Vallabhadeva’s commentary on Raghuvaṃśa 5:4 and Kūrmapurāṇa 41:32, Śiśupālavadha
14:18, Bhera-ghat inscription (Epigraphia Indica Vol. II, no. 2, p. 10), Bakong Stele inscription of Indravar-
man I (Epigraphia Indica Vol. II, no. 35, p. 439), the inscription of Harsha stone (Epigraphia Indica Vol. II,
no. 8, p. 120) the inscription of Bhaṭṭa Bhavadeva etc. (inscriptional records are quoted from Satyanarayanan
2007:401–403).
There are close parallel verses for 27c–35b, in the Prayogamañjarī (1:18–26) and Tantrasamuccaya (1:16–23),
and Īśānagurudevapaddhati 26:56–63. It is remarkable that we find this parallel only in the Keralā Tantric tra-
dition. Our sources for the aṣṭamūrti are unanimous in recording these eight forms of god except for some
200 Niśvāsamukha

] form as earth is all pervading: O you who have earth as your form!225 Let there be
veneration to you. (32)
The water supports people [so] people are understood to consist of water. [Your] form
as water is all pervading: O you who have water as your form! Let there be veneration to
you. (33)
The wind supports people [so] people are understood to consist of wind. [Your] form
as wind is all pervading: O you who have wind as your form! Let there be veneration to
you. (34)
The fire supports people [so] people are understood to consist of fire. [Your] form as
fire is all pervading: O you who have wind as your form! Let there be veneration to you.
(35)
The soul performs oblations [so] people are understood to consist of oblation. [Your]
form as oblation is all pervading: O you who have oblation as your form! Let there be
veneration to you.226 (36)
Ether supports people [so] people are understood to consist of ether. [Your] form [as]
ether is all pervading: O you who have ether as your form!227 Let there be veneration to
you. (37)
The moon supports people [so] people are understood to consist of moon. [Your] form
as a moon is all pervading: O you who have moon as your form! Let there be veneration
to you. (38)
The sun supports people [so] people are understood to consist of sun. [Your] form as
sun is all pervading: O you who have sun as your form! Let there be veneration to you.
(39)
Eight form [[…]]228
variants of one of the names. These forms are: earth, water, wind, fire, oblation/yajamāna/dīkṣita/ātmā, ether,
moon and sun. The Śatapathabrāhmaṇa (6:1:3:9–17), perhaps the earliest source for these eight names of god,
however, records the eight forms as: fire, water, wind, oṣadhi, vidyut, parjanya, moon and sun.
225
Or perhaps ‘O form [of yours] as earth’?
226
yajña, as one of the forms of Śiva, apart from our text, appears in the Tantrasamuccaya (1:18), the Prayoga-
mañjarī (1:21) and Īśānagurudevapaddhati (26:58).
A few more variants of this form of Śiva appear in our sources: most commonly yajamāna (see Abhijñāna-
śākuntalam 1:1, Liṅgapurāṇa 41:32, Vallabhadeva’s commentary on Kumārasaṃbhava 1:55, Śiśupālavadha 14:18,
Somasaṃbhupaddhati 4:2:205, Bhera-ghat inscription, (quoted from Satyanarayanan 2007:401) Viṣṇupurāṇa
(1:8:7), the Vāyupurāṇa pūrvabhāga (27:19) and the Brahmāṇḍapurāṇa pūrvabhāga (1:10:20) use the term dīkṣito
brāhmaṇa for yajamāna; dīkṣita (see Vallabhadeva’s commentary on Raghuvaṃśa 5:4 and Kūrmapurāṇa 41:32,
commentary on Netratantra 18:61, Viṣṇupurāṇa 1:8:7 etc.). See also Goodall and Isaacson 2003:263–264 on this
point; ātman, cf. Rauravasūtrasaṅgraha, upodghāta, verse16, uttarabhāga of Vāyavīyasaṃhitā 3:19 of the Śivapurāṇa,
Ajitāgama 54:2, Mahimnastava 26 and various inscriptional records (see Satyanarayanan 2007:401 etc.)
227
pāda 32c is hypermetrical and mūrtyākāśa is an aiśa compound for ākāśamūrti (m.c.) unless we analyse, as
suggested by Prof. Bhim Kandel, the compound as mūrtiḥ ākāśaṃ iva.
228
We are here missing twelve letters. It is likely from the context of the following line that the lost text would
have mentioned something in praise of Śiva. The gap is too little to fit the eight correlating names of the eight
forms of Śiva mentioned above (27c–35b) viz. earth, water etc., what we normally would expect have.
These eight, commonly called guardians of the forms (mūrtipāḥ or mūrtiśvarāḥ), are: Śarva/Sarva, Bhava,
Chapter One 201

By this true sentence please draw me out from worldly existence. (40)
Whoever is pure (śuciḥ) and recites (paṭhet) this hymn consisting of eight forms [of
Śiva], [becoming] free from all sins, he will attain union229 with Śiva. (41)

Devī said:
You are the god [having] no beginning and end (anādinidhano), devoid of birth and
destruction,230 imperishable, all pervading and having all forms. You are omniscient [and]
the sole cause [of the whole universe]. (42)
[You are] the creator, maintainer and destroyer, the chief (parameṣṭhī)231 and the
supreme god. [[…]]232 highest goal (gatiḥ). (43)
Having taken refuge in you, sages, gods and demons, snakes, Gandharvas, Yakṣas,
Piśācas, apsaras and rākṣasas have all obtained accomplishment (siddhi).233 (44)
Having obtained a boon by your grace, they play after having reached the goal, which
is liberation after which one is not reborn (apunarbhavanirvāṇam), from which, once one
has reached it, one does not return [to this world].234 (45)
Indeed (hi), I watch the spinning, dreadful wheel of time, seeing people tormented by
sorrows and extremely afflicted. (46)

Rudra, Paśupati, Īśāna, Ugra, Mahādeva and Bhīma. The Śatapathabrāhmaṇa exceptionally mentions Aśani in
place of Bhīma and Sarva, with its etymology (see Śatapathabrāhmaṇa 6:1:11), in place of Śarva. Since our close
parallels, the Prayogamañjarī (1:28), Tantrasamuccaya (1:15) and Īśānagurudevapaddhati (26:65), and virtually
every source records the eight forms following the eight correlating names of Śiva, we would expect to find
them here. It is noteworthy, however, that the correlation of these eight names of Śiva with his eight forms is
not consistent, see Satyanarayanan 2007:401–402.
The Liṅgapurāṇa 2:13:1ff and Viṣṇupurāṇa 8:8ff give the eight names along with corresponding wives and
sons, the Īśānagurudevapaddhati uttarārddha 12:40ff presents the iconography of these eight form of Śiva, and
the Śatapathabrāhmaṇa (6:1:3:8–17), Vāyupurāṇa pūrvabhāga, 27:1ff = Brahmāṇḍapurāṇa pūrvabhāga 1:10:1ff and
Viṣṇupurāṇa 1:8:1ff has a detailed account as to how Śiva became the aṣṭamūrti (note that Kūrmapurāṇa 1:10:23
too alludes the story). It is likely that this story goes back to the Śatapathabrāhmaṇa (6:1:3:8–17).
229
sāyojyatām is a common aiśa form, with Prakritic guṇa-grade of the vowel, for sāyujyatām.
230
The first pāda anādinidhano devaḥ is a common cliché. The first half of this verse seems to be somewhat
similar to Vākyapadīyam 1:1ab: anādinidhanaṃ brahma śabdatattvaṃ yad akṣaram. We have assumed that the
sense is that of ajo ’kṣaro ’vyayaḥ, although the transmitted text is ajam akṣaram avyayaḥ, where the m functions
as a euphonic glide sound.
231
The term parameṣṭhī generally is an epithet of Brahmā, not of Śiva.
232
Certainly the lost text speaks in praise of Śiva, but we are not able to conjecture what it would be.
233
The compound piśācāpsararākṣasāḥ involves an aiśa sandhi between apsaras and rākṣasāḥ.
234
‘‘They play’’ (krīḍante) looks a rather curious expression. We think that the world refers to the ‘‘play’’ by the
means of supernatural powers (siddhi) in which a practitioner would be able to assume minute form (aṇimā)
and the like. This is made clear later in the text (2:20ab), where it states that they play by using the aṇimā and
the rest: īśvarasya prasādena krīḍante aṇimādibhiḥ. Cf. also Svacchandatantra 7:225b. This, in the context of the
Niśvāsa, bestowed by the bhukti- / vidyā-dīkṣā, an initiation that is for the enjoyment of supernatural powers.
This leads to assume that apunarbhavanirvāṇaṃ in the verse might be related with the mukti- / nirvāṇa-dīkṣā,
an initiation leading up to the liberation, as it appears with the combination of play, which we think to be
related with supernatural powers. It is the Niśvāsatattvasaṃhitā that deals specifically with these two types of
initiations. For details see Goodall and Isaacson 2011:124ff.
202 Niśvāsamukha

O god of gods! […]235 on account of your compassion for the world, how mortals may
be released from birth, death, old age etc. and also from hunger, thirst, cold, heat, desire,
anger, fear,236 and separations from loved ones (iṣṭānām), [they who are] enveloped by
all [kinds of] diseases. Helpless, destitute of refuge, O god, [they are] treacherous and
deceitful, delighting in killing others and malevolent (duṣṭāḥ). O great god! Please protect
them.(47–49)
O Lord of the gods! how and by which [specific] means will these malevolent ones,
devoid of pure conduct be purified [[…]];237 please tell me that method. (50)

Īśvara replied:
I have taught five streams [of knowledge] on account of my desire for the welfare of the
world. I will explain (pravakṣyāmi) all of them, O beloved one! Please listen attentively.238
(51)
And for the sake of heaven and liberation (svargāpavargahetoḥ), understand this (tan)239
exactly. (52ab)
I shall teach [first] the worldly [stream] (laukikam), by which people attain heaven
(svargam). (52cd)
Wells, ponds, houses, gardens [[…]]240 [and] courtyards (maṇḍapāḥ), donations, pil-
grimages, (tīrtha) fasting, religious observances and restraints, [eating] edibles and avoid-
ing inedibles (bhakṣābhakṣaparīhāram),241 Mantra recitation and sacrifice (japahomam), [com-
mitting suicide by] falling into water, fire or from a cliff, and abstaining from food, re-
nouncing possessions (vidyamānanivṛttiḥ),242 honouring teachers and aged people, this is
what I have taught as laukika. The four-āśrama system is called Vaidika, […]243 […]244 The
world-transcenders are mahāvratin
and those who are called mantra[-path-follower]s are Śaivas. [Any] others than these
235
Three letters are missing. They have to convey something like ‘please teach [me]’. It could be something
like vadasva, ācakṣva or brūhi me etc.
236
We take all these instrumentals in the meaning of ablative.
237
Ex conj. The Śivadharmasaṅgraha (5:15) makes it clear that what we are missing is a word(s) or a compound
that deals with sins. There are several ways we could conjecture. Prof. Diwakar Acharya, has suggested
sarvakilbiṣaiḥ.
238
Note an elision instead of ordinary sandhi, in śṛṇuṣv’ avahitā. One could, of course, consider adopting the
reading of apograph K: śṛṇuṣvāvahitā.
239
tam may refer to hetu, or perhaps should be tān, or be intended to mean ‘therefore’. There is a possibility
that tan is meant for tān. In this case this refers to the five steams.
240
A considerable text is missing here, consisting of 20 letters. The text must be about constructing a garden,
cross-way and the like for a public good. For this see 2:25ff.
241
bhakṣābhakṣaparīhāram is assumed to be an aiśa compound for the sake of the metre to mean: bhakṣaṃ ca
abhakṣaparīhāraṃ ca.
242
For this expression, cf. 3:58 below.
243
The lost part of the text must have listed the Sāṃkhya and Yoga which constitute the ādhyātmikas in this
corpus.
244
We expect the term atimārga to occur here in 56a.
Chapter One 203

are situated on a wrong path. (53–56)

Devī asked:
O god! You have indicated the five streams but not described them, now you should
(arhasi) teach (vaktum) them to me at length by your grace. (57)

[1. The Laukika stream]

Īśvara replied:
[Even] a bad, evil-minded (duṣṭacetasaḥ) person,245 who makes a drinking-fountain,246
will shake off […]247 and rejoice with ancestors.248 (58)
One who creates a lotus pond, becoming free from blemishes, will go to heaven,249
together with seven generations [of his family] until his fame fades away.250 (59)
Whoever offers a house, having filled it with possessions,251 to a Brahmin, for that
person there will be a celestial golden house in heaven. (60)
If one makes a garden in a temple of the lord of lords (devadevasya cālaye),252 then hear
from me the reward of the merit that one gains from each different flower [offered from
that garden(?)]. (61)
[The offering] of one flower [to the liṅga] is of the value of ten gold coins; a garland is
equivalent to one lakh [of gold coins]; one crore, they say, [is obtained] from a hundred
garlands; if one covers the liṅga [with flowers, then the reward is] infinite.253 (62)
Those who always act in this manner [viz. by making offerings of flowers] become my
troops (gaṇāḥ), never to fall [from that state]:254 they will not become mortals [again], even
after a hundred crores of kalpas. (63)
245
We understand this genitive singular duṣṭacetasaḥ to be used as a masculine nominative singular duṣṭa-
cetāḥ. This kind of use is quite common throughout Niśvāsa corpus. See Nisvāsamukha: 1:110, 1:124, 2:34;
Nisvāsaguhya: 1:10, 3:15, 3:80 etc.; Niśvāsamūla: 1:16; Niśvāsanaya: 2:58, 4:59 and Niśvāsottara: 5:23.
246
It is not inconceivable that this means instead: ‘who offers drinking water [to others’]; utpānaṃ is an aiśa
usage (m.c.), with the sense of udapānaṃ, as is confirmed by the reading of the Śivadharmasaṅgraha (5:15).
247
On the basis of the Śivadharmasaṅgraha (5:15), namely pāpasaṃghātam, we could conjecture something like
vidhūya pāpasaṃghaṃ ‘will shake off a multitude of sin’. Since we are not sure about how the order of the
words were arranged in the lost portion, we did not put it into the text itself. The other likely conjecture could
be vidhūya svakaṃ pāpaṃ ‘will shake off his own sin’. We could have adopted the reading of the Śivadharma-
saṅgraha, namely, pāpasaṃghātam, but that would have rendered the pada hypermetrical.
248
Here begins the treatment of laukika religion, the first of the five srotas.
249
Ex conj.
250
For this idea, see Mahābhārata 5:35:4: yāvat kīrtir manuṣyasya puṇyā lokeṣu gīyate| tāvat sa puruṣavyāghra
svargaloke mahīyate||. Here naśyate is an aiśa ātmanepada for naśyati (m.c.). It is conceivable, as has been sug-
gested by Prof. Diwakar Acharya, that what is meant is that he remains in heaven until such time as the
lotus-pond, the physical manifestation of his fame, is destroyed.
251
Alternatively, we could take kṛtvā as only intended to pad out the metre.
252
ca is functioning as a hiatus breaker.
253
Cf. below 1:123ff.
254
Once again ca is functioning as a hiatus breaker.
204 Niśvāsamukha

This is what I heard from Hara, who was telling the goddess, and I have told it all to
you (tubhyaṃ),255 namely that which is the fruit of covering the liṅga (liṅgapūraṇe).256 (64)

[1.1 Worship of the liṅga]

The sages spoke:257

The sages, fearful, oppressed by the fear of the world, ask: « How is god to be
pleased?258 What is the fruit of worshipping him? What is the fruit of bathing him with
milk, clarified butter, curds, and water?259 And what is the fruit of [offering] all kinds of
flowers, fragrance, incense,260 cloths, ornaments, edibles, banners, mirrors, and awnings?
Tell us the fruit of [offering] lamps and an umbrella, (dīpacchatraphalam)261 cows, goats,
sheep and buffalo (go’jāvimahiṣīṣū),262 offering of horses and elephants, the fruit of
[offering] servants and maids; what is the fruit of cleansing and likewise besmearing?
Tell [us] the fruit of singing and dancing, and the fruit [of playing] the lute and [other]
musical instruments. Tell [us] the fruit of keeping vigil on the eighth and fourteenth days
of the dark half of the month.263 What is the merit of fasting and taking refuge in the god
of gods??264 Please tell us all this properly; we have approached you ».265 (65–70)

Nandīśa said:
If somebody endowed with devotion to Śiva cleanses [the liṅga], he will certainly get
255
This dative singular tubhyaṃ is perhaps being used here (m.c.) in the sense of dative plural yuṣmabhyaḥ.
256
Ex conj. liṅgapūraṇe (cf. 1:57 below) is a proposition of Professor Sanderson, on the grounds that the merits
of liṅgapūjana will be taught later, and that Nandin has just (1:62) taught the merit of liṅgapūraṇe.
257
ṛṣayaḥ ūcuḥ is not strictly speaking necessary, and Dr. Diwakar Acharya suggests removing this phrase. It
is possible, however, that it is original, even though its sense is repeated in the following verse.
258
Note an aiśa ātmanepada.
259
Note that K’s reading, pañcagavyena toyena is a guess, and that the reading adopted from the Śivadharma-
saṅgraha (5:22) is confirmed by W.
260
gandhadhūpa is an aiśa samāhāradvandva.
261
We understand dīpacchatraphalam to be used in the sense of dīpacchatradānaphalaṃ.
262
Presumably go’jāvimahiṣīṣū stands for gojāvimahiṣīnāṃ dānasya phalam. The reading of the Śivadharma-
saṅgraha (5:23) gavādimahiṣīṣu ca is intended as an improvement on this.
263
For this expression kṛṣṇāṣṭamicaturdaśī, see 1:80, 88 and 93 below, which is an aiśa compound for
kṛṣṇāṣṭamyāṃ kṛṣṇacaturdaśyāṃ; for this grammatically correct form see Guhyasūtra 3:46, 14:33 and 14:103.
264
This particular phrase devadevāśritasya gives a similar nuance to that of the Pāśupatasūtra 1:9 (mahādevasya
dakṣināmūrtim) ‘on the southern side of the great god.’ We come across the peculiar practice of the Pāśu-
patas distinctly one more time in the Niśvāsamukha (1:75 and 1:166). In both case it mentions of offering the
HUḌḌUṄ sound to god, reflecting the Pāśupatasūtra 1:8. These pieces of evidence show that some of the
particular practices of the Pāśuptas were shared with the lay Śaiva religion by the time the Niśvāsamukha was
composed.
265
sma here is presumably intended not as the particle, but rather as the 1st person plural present indicative
verb-form: the visarga has been irregularly dropped for metrical reasons.
Chapter One 205

[the fruit of offering] a hundred pure golden coins (niṣkāṇāṃ),266 and if besmears [it], he
will obtain [the fruit of offering] a thousand of them. (71)
One who has not had Śaiva initiation (śivadīkṣāvivarjitaḥ)267 should always worship
god being attentive after having purified himself and anointed the Śiva temple [with clay
mixed with cow-dung].268 (72)
If someone (yaḥ) daily (nityaśaḥ) worships with leaves, flowers, fruits, curds, milk, ghee
and so forth, and with pavitras,269 that have been rendered pure with devotion,270 clothes,
edibles, parasols, banners, mirrors, awnings, bells, yak-tail whisks, garlands, ornaments,
and water, with gold, jewels and garments, with fragrances, incense and unguents, with
songs, instrumental music and dances, and with the sound huḍḍuṅ271 and with eulogies,
266
The syntax of the sentence is clumsy. niṣka can also mean a golden ornament for the neck or breast. This
may then refer to the fruit of offering such ornaments.
267
The same expression occurs once again in 1:165d. We are not absolutely clear which type of initiation it is
referring to: the Mantramāgic Śiva initiation or the Atimārgic one. It may refer to Mantramāgic Śiva initiation
as the Niśvāsamukha is the preface to the Niśvāsatattvasaṃhitā whose teaching is that of the Mantramāgra. On
the other hand, in both instances the term śivadīkṣāvivarjitaḥ is closely accompanied by the typical offering of
the bellowing sound (huḍḍuṅ), one of the offerings recommended by the Pāśupatasūtra (1:8) of the Pāśupatas
to Śiva. Thus, we cannot even deny the possibility of its being a reference to the Pāśupata-initiation. This
passage here gives the impression that the teaching of the worldly (laukika) is for uninitiated lay people. This
is further supported by 1:169ab: evaṃ yaḥ pūjayed ajñaḥ śivadīkṣāvivarjjitaḥ ‘If someone who is unaware [of the
rules] and has not received Śaiva initiation worships [the liṅga] in this fashion (evam)’. But the immediately
following line tells us the teaching is not only meant for the uninitiated but also for initiated: tasyedaṃ phalam
uddiṣṭam apavarggāya dīkṣite|| 1:169cd ‘ for him these fruits have been taught (uddiṣṭam); in the case of an
initiate, [the same worship] will contribute to liberation (apavargāya)’. This provides evidence that lay duties
of Śaivas were carried out, perhaps in some cases, even by the initiated one too, or at least lay Śaiva religious
duties were not only restricted to lay Śaiva people, but the initiated were also entitled to perform them, and
for them the performed practice would be beneficial to the path of liberation.
268
The underlying idea is that non-initiates are nevertheless fit for temple duties.
269
pavitra can refer to a ring made of kuśa-grass which is worn on the fourth finger to sprinkle water, or
ghee, the means of purification in rituals. Here it is possible that it refers to the cords that are laid on the
liṅga, according to various paddhatis, in a ceremony of pavitrāropaṇa: see, e.g., Somaśambhupaddhati volume 2,
pp.3–193.
270
Or perhaps this should be emend to bhaktipūtaś ca, to qualify the worshipper.
271
We know from the Pāśupatasūtra (1:8) that this is one of the offerings that a Pāśupata is supposed to
offer to Śiva. This occurrence here, among lay Śaiva teaching, is significant as it tells us that this partic-
ular practice of Pāśupatas was also a part of lay Śaivism at the time of composition of the Niśvāsamukha.
The reading huḍḍuṅ is of Śivadharmasaṅgraha 5:31 (the oldest manuscript, A, of the Śivadharmasaṅgraha reads
huḍukāra; another manuscript, C, reads huṃḍuṃkāra; the Nepalese edition of the text reads huhuṅkāra whereas
our manuscript and both apographs have lost the text), and the particular word huḍḍuṅkāra is our emendation
based on Niśvāsamukha 4:72:
liṅgasyāyatane vāso huḍḍuṅkārastavais tathā|
gītanṛtyanamaskārair brahmabhir japasaṃyutaḥ
where the Niśvāsamukha has paraphrased the Pāśupatasūtra 1:8:
hasitagītanṛtyahuḍḍuṅkāranamaskārajapyopahāreṇopatiṣṭhet|

• °huḍḍuṅkāra° ] em.; °huḍuṃkāra° Bisschop; °ḍuṃḍuṃkāra° Śāśtrī

206 Niśvāsamukha

O you [who have] obtained exclusive devotion (kevalāṃ bhaktim) to the god whose origin
is unknown [i.e. Śiva] (aparijñātakāraṇe),272 listen273 to the fruit [obtained] by worshipping
[the liṅga]. I will tell [you], everything [about it], thus:. (73–76)

One should bathe the liṅga with water mixed with fragrance; [by doing so] men will
be freed from mental sin in one night,274 from bodily [sin] in ten nights, and from a capital
sin275 in fifteen nights. In one month they attain heaven (svargam); in one year the state
(gatim) of being a lord of gaṇas;276 in three years they attain the state of being ancestor-
divinities (pitṛtāṃ); in five years, one may save one’s [entire] family; in twelve years attain

Śāśtri’s edition of the Pāśupatasūtra and ad loc. Kauṇḍinya’s bhāṣya (see Pāśupatasūtra 1:8 and commentary
on it) read ḍuṃḍuṃkāra; Kauḍiṇya description of the word is— huḍḍuṅkāro (corr; ḍuṃḍuṃkāro ed.) nāma ya eṣa
jihvātālusaṃyogān niṣpadyate puṇyo vṛṣanādasadṛśaḥ saḥ. Whereas Kṣemarāja’s description is (Svacchandatantra
p. 99)— bhaktivaivaśyenoccaran āntaraḥ śabdo huḍḍuṅkāraḥ (corr; huḍuṃkāraḥ ed.).
Bisschop (2006:4–5) retains the reading of the Pāśupatasūtra as huḍuṃkāra. Since Niśvāsamukha 4:72, which
is the paraphrase of the related sūtra 1:8, particularly has the reading huḍḍuṅkāra; and since Svacchandatantra
2:182 and Kṣemarāja’s commentary ad loc. also have the reading huḍḍuṅkāra, I feel huḍḍuṅkāra is the original
reading. (Although in the printed edition of Svacchandatantra 10:588 and ad loc. Kṣemarāja also has the reading
huḍuṅkāra. Thus we are tempted to correct it to huḍḍuṃkāra since the old Nepalese manuscript of it, B28/18 fol.
106r, li. 6, reads huḍḍūkāra). Cf. also Tīrthakāṇḍa of Kṛtyakalpataru, p. 82 huḍḍuṅkāranamaskāraiḥ (corr; huḍukkāra
Bisschop & Griffiths 2007:34, fn. 155; huḍuṅkāra ed.) nṛtyagītais tathaiva ca (corr: huḍḍuṅkāra. I have drawn
this information from Bisschop & Griffiths 2007:34, fn. 155). Sanderson (2002:30, fn.32) has also claimed that
the original reading should be: huḍḍuṅkāra.
Furthermore, there is another reading huḍukkāra which is also commonly attested in early sources. See
Niśvāsamukha 1:166: huḍukkārasya nṛtyasya mukhavādyāṭṭahāsayoḥ. Cf. also Ratnaṭīkā p.18–19, where it
occurs four times: tadanu pūrvoktavidhinopaviśya śivaṃ dhyāyan eva huḍḍukkāraṃ kṛtvā namaskāraṃ kuryāt
tadanu japam iti| atra japanamaskārau mānasāv eva, nṛtyaṃ kāyikam eva, hasitagītahuḍukkārā vācikā eveti tatra
dīrghocchvāsatrayaṃ (corr.: dīrghocchvāsa° ed.) yāvad dhasitaṃ, daṇḍakatrirāvartanaṃ yāvad gītanṛtye gamb-
hīrahuḍukkāratrayam […] tad evaṃ nirvartyopahāraṃ dhyāyan īśaṃ hasitagītanṛtyahuḍukkāranamaskārajapyaiḥ
ṣaḍaṅgopahāraṃ bhagavan mahādeva, Sarvadarśanasaṅgraha p. 169 where it occurs twice: tad uktaṃ sūtrakāreṇa—
hasitagītanṛtyahuḍukkārajapyaṣaḍaṅgopahāreṇopatiṣṭheteti […] huḍukkāro nāma jihvātālusaṃyogān niṣpādyamānaḥ
puṇyo vṛṣanādasadṛśo nādaḥ. These pieces of evidence suggest that there was another well attested orthogra-
phy huḍukkāra. However, Bisschop (2006:4–5) argues that the vocalization HUḌUṂ (huḍuṃkāra) is original.
272
Cf. Kumārasaṃbhava 5:71 (vapur virūpākṣam alakṣyajanmatā […]). We have taken aparijñātakāraṇa to mean
whose cause of birth (i.e. the parents) is not known. We could also translate (aparijñātakāraṇe) to ‘who do not
know any instrumentality’. This, however, does not give much sense. Professor Isaacson suggests that we
may understand -kāraṇa to mean -karaṇa ‘[proper] procedure’; if so, this orthography -kāraṇa is retained for
metrical reasons. He also pointed out to me that reading -karaṇa does not completely solve the problem since
what follows is also a procedure.
273
Note that śṛṇudhvam is an aiśa use of ātmanepada imperative second person plural for śṛṇuta.
274
ekarātreṇa means one day and night. Note that ekāham (1:83) is a synonym for this. This sentence is ana-
coluthic, beginning with a singular and ending with a plural subject.
275
Presumably mahāpāpa means the same as mahāpātaka: see, e.g., Manusmṛti verse 55, p. 847: brahmahatyā
surāpānaṃ steyaṃ gurvaṅganāgamaḥ| mahānti pātakāny āhuḥ saṃsargaś cāpi taiḥ saha|.
276
For the expression gāṇeśvarī gatiḥ, cf. Revākhaṇḍa of the Vāyupurāṇa (previously assigned to Skandapurāṇa)
23:8, 215:2 Niśvāsamukha 1:97, 81, 1:101 and Śivadharmasaṅgraha 5:34, 40, 42 and 61.
Chapter One 207

union with Īśvara;277 and after a lifetime278 they attain union with Śiva.279 (77–79)
One should bathe the liṅga with pure curds on the eighth and fourteenth day of the
dark half of the month:280 [one who does so] will be freed from sins made in his lifetime,
there is no doubt. If a man, [being] pure, bathes [the liṅga] daily for one month, he will get
the [fruit of performing] sacrifice daily;281 [and] when he departs from the body, he will
attain the place of Śiva.282 (80–81)
If someone bathes [the liṅga] for six months, he will become a supreme Gaṇa. By
bathing [it] for one year his ancestors attain the place of Śiva (śivālayam); [by bathing it]
for three years he will attain to union with Rudra; [by his bathing it for twelve years] his
own lineage [will attain to union with Rudra]. (82a–83b)
If a man bathes the liṅga with ghee for one day, destroying all sins, he will obtain the
fruit of performing an aśvamedha sacrifice. By [bathing it for] ten nights he goes to heaven
(svargagatiḥ);283 for one month, the position of being a lord of gaṇas (gāṇeśvarīṃ gatim); and
ancestors in hell will be lifted out, there is no doubt. (83c–85b)
If he bathes [the liṅga] daily with uninterrupted focus (abhagnayogataḥ) for six months,
his ancestors too will necessarily (nityam) obtain the position of being a lord of gaṇas. By
[bathing it for] two years,284 he will obtain (gacchate)285 union [with Śiva] together with his
ancestors. (85c–86)
There is nothing higher than bathing [a liṅga] with ghee, [by which] he can draw out
seven generations [of his family from hell].286 [His ancestors will become] three eyed,
having trident in hand, bull-marked and moon-diademed.287 (87)
If one bathes the liṅga with milk on the eighth and fourteenth days of the dark half of
277
īśvara is the lowest level of Śiva (just above vidyā) both in the Niśvāsa and in the theology of the developed
Śaivasiddhānta.
278
yāvajjīvam alone as clause of a sentence is incomplete. We would expect something like yāvajjīvaṃ kṛte
where sati is understood.
279
śivaṃ vrajet has been translated as though it were the same as śivasāyujyatāṃ vrajet.
280
See footnote on verse 69 about kṛṣṇāṣṭamicaturdaśī.
281
kratum āpnoti presumably means kratuphalam āpnoti, but what kind of sacrifice is intended? Perhaps a
Vedic soma-sacrifice?
282
Once again, the exact nature of the reward is not clear.
283
84c is a hypometrical pāda.
284
One might think that dvirabdena is used here (m.c.) for dvyabdena. This, however, is grammatically correct.
For this, see the Paninian dvitricaturbhyaḥ suc 5:4:18.
285
Note an aiśa use of the ātmanepada.
286
The sentence is clumsy; there is no mention of the correlative pronoun, sa, for ya. Furthermore, there is an
aiśa sandhi between ya and uddharet. Although these two grammatical problems (an aiśa sandhi and relative
pronoun) have been edited out in Śivadharmasaṅgraha 5:43 by the reading ghṛtasnānāt paran nāsti uddharet kula-
saptakam, the problem of understanding the line remains unsolved. We may therefore have to understand the
line as follows: ghṛtasnānāt param anyat snānaṃ nāsti| yo ghṛtena liṅgaṃ snāyāt sa kulasaptakam uddharet.
287
Presumably this is the reward of sārūpya, but the phrase is incomplete or anacolouthic. Note again that the
Śivadharmasaṅgraha (5:43–44) has improved the construction here mainly by supplying the finite verb bhavanti.
The Śivadharmasaṅgraha (5:43c–44b) reads trinetrāḥ śūlahastāś ca vṛṣāṅkāś candraśekharāḥ|sarvajñāḥ sarvagā nityā
bhavanti jagadīśvarāḥ.
208 Niśvāsamukha

the month,288 he will be freed from the sin made in [his] lifetime; there is no doubt on this
point. (88)
If one who possesses all kinds of sin bathes [the liṅga with milk] for one month,289 he
will be freed from all those sins and obtain union with Śiva (śivasāyojyatām). (89)
If he bathes [the liṅga with milk] for six months, he will be the best of gaṇas. By bathing
[it] for one year he will certainly lift out seven generations [of his family from hell]; by
bathing [it] for three years [he will obtain] union with Rudra and † uddhareṇa śivātmakaṃ
†.290 (90a–91b)
If he bathes [it with milk] daily (satatam) for twelve years with devotion, he will carry a
whole hundred crores of [members of his] family and beyond (sāgram)291 out of hell. This
is the fruit of bathing [the liṅga] with milk, [which] is higher than that of bathing it with
ghee (ghṛtasnānopari sthitam).292 (91c–92)
If a man bathes the liṅga with honey on the eighth and fourteenth days of the dark half
of the month, he will obtain the fruit of having performed the rājasūya sacrifice. (93)
[By bathing it] daily for one year [he will become] a lord of Gaṇas [and?] obtain a
fruit(?);293 by [bathing it for] five years he will obtain union [with Śiva], together with his
forefathers. (94)
Somebody who […]294 bathes [the liṅga] daily with the five products of the cow, †his
death does not occur†: he obtains the world of gods (devalokam). (95)
By [bathing it for] one year, being pure, he will obtain union with Śiva, and [by bathing
it for] two years seven generations (pitaraḥ) [of his family] are considered to be raised out
288
See note on verse 69 for kṛṣṇāṣṭamicaturdaśī. The Śivadharmasaṅgraha (5:44) tries to make this compound
regular by reading kṛṣṇāṣṭamyāṃ caturddaśyāṃ, but for metrical reasons the complete regularization is not
possible in this place in the Śivadharmasaṅgraha.
289
Ex conj. An alternative reading might be māsena.
290
Prof. Sanderson points out that śivātmakam is odd and that we might rather expect śivaṃ vrajet or śivāt-
matām. Prof. Diwakar Acharya, however, suggests pañcābdena or ṣaḍabdena in the place of uddhareṇa. The
Śivadharmasaṅgraha (5:38–39) rephrases it (86–87) avoiding the problem as follows: ṣaṇmāsaṃ snāpayed yas tu
surāṇāṃ cottamo bhavet| abdasnānena pitaras tasya yānti surālayam| tryabdena rudrasāyujyaṃ dvādaśābdaiḥ ku-
laiḥ svayam. In the light of this reading of the Śivadharmasaṅgraha we may interpret the reading uddhareṇa
śivātmakaṃ thus: uddhareṇa meaning having raised [his ancestors from hells], and śivātmakaṃ (assuming as
professor Sanderson suggests, that is a corruption for śivātmatā) meaning ‘[he obtains] the state of being Śiva’
[together with his ancestors].
291
92ab is paralleled by the Niśvāsakārikā (see our edition) and 92a is also paralleled by Revākhaṇḍa of the
Vāyupurāṇa 172:79c.
292
It is odd of this text that it registers bathing the liṅga by milk is higher than that of bathing it with ghee.
Perhaps detecting this problem, the Śivadharmasaṅgraha does not render this particular section.
293
We expect the usual sequence of one month, six months, one year, but in the Śivadharmasaṅgraha (5:45)
too, no longer sequence occurs in this context. It is possible nonetheless that the text is corrupt and became
so before it was used by the redactor of the Śivadharmasaṅgraha. There is a further difficulty here in that
the expression phalam āpnoti appears to be left hanging without sufficient context. Probably in the course of
transmission a scribe has by mistake copied phalam āpnoti from the preceding line, replacing the actual words
fitting in the context.
294
We could perhaps conjecture something like kārayen naraḥ.
Chapter One 209

[of the hells]. (96)

If a man besmears the liṅga with fragrances that are sweet-smelling and divine,295 he
will obtain the fruit of performing the vājapeya sacrifice, and if he besmears [it] with sandal
paste mixed with camphor for ten nights he gets the fruit of an aśvamedha; [if he does so]
for one month, he becomes a Gaṇa; [by doing so] for one year, he will achieve union with
[Śiva] (97a–99b)
If someone gives [the rite of] besmearing the liṅga [with sandal paste mixed with cam-
phor] daily with uninterrupted focus, all his ancestors will go to the supreme destiny (gati).
(99c–100b)
He who burns296 guggulu once in the vicinity of the supreme god (devadevasya) [by the
merit of giving that] incense, he will obtain the fruit of having performed an Agniṣṭoma.
(100c–101b)
If someone burns incense of the best guggulu [in the presence of the supreme god]
continuously for one month, he will obtain [the fruit] of a hundred sacrifices.297 (101c–
102b)
If someone burns them for six months, he will become an excellent (uttamaḥ) Gaṇa. For
him there is no possibility of being reborn (sambhavaḥ) in the mortal [world] (martye); he
rejoices with [his] ancestors. (102c–103b)
If someone, having purified himself, burns [them] daily for one year, as a wise Śiva-
devotee (tena śivabhaktena dhīmatā), he will lift out [his] own family [from hells]. (103c–
104b)
If someone offers cloths, banners or awnings to the liṅga, he will obtain sovereignty
(paramaiśvaryam) and will be born in an excellent family. (104c–105b)
This will be the fruit of offering [them] once; by [offering them] twice or three times
(dvis tridhā) he will have an excellent destiny (gatiḥ);[namely] the man will attain the moon-
world (somalokam) without delay:298 there is no doubt on this point. (105c–106b)
By offering [them] hundreds [or] thousands of times, one will be born as a lord of
Gaṇas (gatir gāṇeśvarī), and by offering [them] one hundred thousand times, there is no
doubt that, together with his ancestors, [he will obtain position of a lord of Gaṇas].299
(106c–107b)
If, having made a golden bell, someone offers [it] to Śiva,300 by the fruit of that merit
[he] will be honoured in the world of Śiva. (107c–108b)
295
Is it conceivable that this instead means: ‘If a man besmears the liṅga with [ordinary] fragrance and with
divine fragrances …’
296
ātmanepada remains for parasmaipada.
297
Obtaining the fruit of a hundred sacrifices presumably means that he becomes equal to Indra.
298
Prof. Yokochi thinks somaloka is odd here. She thinks that it could be śivaloka instead.
299
śatasāhasra and lakṣa should be equivalent and so we could, as suggested by Professor Sanderson, con-
jecture daśasāhasradānena. But because this awkwardness is also to be found in the Śivadharmasaṅgraha (5:61),
we have assumed it to be authorial and have accordingly interpreted śatasāhasra- to mean ‘hundreds or thou-
sands’.
300
Here Śiva presumably means a Śiva-liṅga, in other words a Śiva-temple.
210 Niśvāsamukha

He who gives [a bell with] a good clapper (sulolāṃ)301 as well as (punaḥ) well-sounding
[bell] made of silver, copper, bell-metal, brass,302 tin or clay to a Śiva-temple (śivāgāre), such
a person will fully (sarvaḥ)303 abide in heaven. (108c–109)
Once that person falls from heaven (svargalokāt), he will be born a king. (110ab)
If someone offers (dadet)304 a white, red, yellow or black yak-tail fly-whisk having a
golden handle, or [having] a silver, brazen or tin [handle], [he] will be honoured in the
world of Rudra.305 (110c–111)
[When he has] fallen from the world of Rudra, he reaches (upāgataḥ)306 the world of
Vāyu; [when he has] fallen from the world of Vāyu, he reaches the world of Agni; [and
when he has] fallen from the world of Agni, he is born as a king on earth [and/or]307 a
Brahmin, possessed of a kingdom, wise (vidvān) and profoundly learned. (112–113)
All this [sort of status] in this world comes about through the fruit of such merit.
(114ab)
If someone offers a girdle and waist-cord on the head of the liṅga, [he] will be the lord
of the earth bounded by the four seas. (114c–115b)
Someone who offers a crown, an ear-ring (kuṇḍalaṃ) and a multicoloured turban (cit-
rapaṭṭam) [to the liṅga, that] giver of body ornaments will [also] enjoy the entire earth.308
(115c–116a)
[If someone offers] a turban onto the [metal] covering [decorated] with a face (mukha-
kośe) [of the liṅga],309 he will [become] a regional king; by offering multicoloured [turbans]
301
It is conceivable that the adjective sulolāṃ is intended to mean well-swinging.
302
Ex conj. For a comparable hierarchical list of metals, see Guhyasūtra 1:59.
303
The precise force of the word sarvaḥ here is doubtful.
304
dadet is an aiśa optative third person singular for dadyāt.
305
In verse 106a, the word hemadaṇḍan is assumed to be a bahuvrīhi compound, which means that raupyaṃ,
raityaṃ and trāpuṣaṃ stand for raupyadaṇḍam, etc. The word īdṛśaṃ cāmaraṃ datvā seems only to pad out the
meter.
306
Past participle used for present.
307
It is not clear whether he becomes both a king and a Brahmin or whether he may become either one of
the two.
308
pradāyinaḥ has the appearance of a plural adjective, but is intended as a masculine nominative singular.
See our note on the word duṣṭacetasaḥ in the verse 58b above.
309
The sentence is elliptical and the present translation is simply our guess. It is not yet clear in which
place 116d should be construed. The Śivadharmasaṅgraha (5:64) modifies the text, perhaps losing the original
sense, by reading yaṣṭā prādeśiko nṛpaḥ. We find the occurrence of the mukhakośa in Bāṇa’s Harṣacarita pp. 151–
152 thus: kailāsakūṭadhavalaiḥ kanakapatralatālaṅkṛtaviṣāṇakoṭibhir mahāpramāṇaiḥ saṃdhyābalivṛṣaiḥ sauvarṇaiś ca
snapanakalaśair arghabhājanaiś ca dhūpapātraiś ca puṣpapaṭṭaiś ca maṇiyaṣṭipradīpaiś ca brahmasūtraiś ca mahārha-
māṇikyakhaṇḍakhacitaiś ca mukhakoṣaiḥ paritoṣam asya manasi cakruḥ. The translation of Cowell and Thomas,
p. 85, has a footnote (fn. 3) that reads: ‘It is difficult to see what this word means’. The commentary of Saṅkara
glosses mukhakoṣaiḥ, mukhayuktāḥ kośā ye liṅgopari dīyante ‘Those coverings, consisting of faces [of god], that
one puts on the top of a liṅga’. Cf. also Kubjikāmatatantra 17:83–84 lalāṭakaṇṭhavakṣasthaṃ guhyāṅghrau ratna-
pañcakam| ślokadvādaśabhir mālā pādādau cūlikāvadhim| brahmasūtrojjvalā devyāḥ skandhobhau tadgrahānvitau|
pañcabījair mukhakoṣaṃ pañcauṃkāraiḥ khilaṃ nyaset.
Mukhakośa is also known as mukhaliṅgakośa. For this, see C. 38, inscription No. 2 of Golzio
Chapter One 211

2004:35: śrīsatyavarmmācyutasatyavarmmā| daivasvabhāvapravikīrṇṇakīrttiḥ| bhāsvatmukhaṃ śrīmukhaliṅga-

kośam| prāsthāpayat sadguṇakarmmaśuddhyā), and sometimes just as kośa. Bagchi (1930:102) commenting on
the word kośa in the inscriptional verse tasyaiva sthāpitaṃ tena dvayaṃ kośaṃ carasthiram|samukhaṃ carakośaṃ
hi śāke śaśiyamādrige| says ‘‘kośa here, as in many other cases in these [Campa] inscriptions, should be taken
in the sense of liṅga-kośa’’). Cf. also Nepalese 10th century inscription kṛtvā caturmukhaṃ kośaṃ sauvarṇaṃ
ratnamaṇḍitam (Bhttācārya:1966:6, fn. 7, quoting C. Bendall 1886:85).
Bagchi (1930:102), on the strength of the Champa inscription, says ‘‘these kośas were often golden and dec-
orated with costly gems’’ (cf. also Guy 2009:139). Since we are also told in Bāṇa’s description (see above) and
the Nepalese inscription (see above) that kośa is decorated with precious gems, we may not be mistaken in
saying that decorating in such a way is a common custom. Guy (2009:138) says,

A number of examples of liṅgakośa have been recovered in recent years, most notably from the
Mỹ Sơn area of Quảng Nam province. A series of Sanskrit inscriptions in Champa, dating from
the sixth to ninth centuries, are the first to make explicit reference to the commissioning and
installation of golden liṅga-covering. They are described four- or five faced in form. To date, the
liṅga-kośa recovered appear to belong to single-faced assemblages (ekamukhaliṅga).

Bagchi (1930:102), however, also mentions that in Champa inscriptions there are two references to six-
faced liṅga coverings. He mentions an occurrence of an ūrddhvakośa which he thinks is a detachable one.
It is clear from the Champa inscriptional verse quoted by Bhaṭṭācārya 1966:7, asyaiva sthāpitaṃ tena dvayaṃ
kośaṃ carasthiram| samukhaṃ carakośaṃ hi śāke śaśiyamādrige, that there are two types of kośas: moveable and
immovable. Bhaṭṭācārya points out that this verse also prevents us from thinking that all kośas necessarily
consist of face. Guy (2009:139) notes that the moveable kośa was provided with one or several faces. On the
strength of this we may say that there are two types of covering of the liṅga, with face(s) or without face(s).
In the case of six faced kośa, Bhaṭṭācārya says,

This custom recalls a well-known philosophical conception. In Śāṃkhya and Vedānta, in fact,
the word liṅga (= liṅgaśarīra = sūkṣmaśarīra) means the ‘‘subtle body, enclosed in the ‘‘sheath’’
(kośa) of the ‘‘gross body’’ (sthūlaśarira). This word, moreover has given rise to various specu-
lations, and it is interesting to note that a certain etymology of the word was current in Śaiva
as well as in Sāṃkhya circles: layanāl lṅgam (here he gives reference to this phrase from the
Liṅgapurāṇa, Suprabhedāgama and the rest). We can, therefore, safely assert that the Śaivas, when
they invented the custom of enclosing the liṅga in a sheath, had in mind this philosophical
conception—Śiva was conceived as a person with his liṅga (-śarīra) enclosed in the kośa of this
‘‘gross body’’ (Bhaṭṭācārya 1966:7) [[…]] Finally, in the enunciations of dates contained in the
epigraphy of Champa and Kambuja, the word kośa is sometimes used in the numeric sense of
six (see his footnote 34). This is well attested in India itself (see his footnote 35); so it should not
surprise us. [[…]] According to a physiological theory, adopted by Śāṃkhya and Vedānta, the
‘‘gross body’’ (sthūlaśarīra), i. e. the annamayakośa, itself composed of six elements, called kośa.
These are: skin (or, according to another tradition, hair), blood, flesh, tendons (or, according to
another tradition, fat), bones, and marrow. The first three, it is said, derive from the mother,
and the last three from the father (see also his footnote 35; Bhaṭṭācārya 1966:12–13)

From Bagchi, Bhaṭṭācāray and Guy we understand that there are plenty of examples of kośa or liṅga-kośa
found in Champa and Kambuja inscriptions. The occurrence of Niśvāsamukha, Harṣacarita, Nepalese inscrip-
tion and record of Vijayanagar King Kṛṣṇadevarāja’s gift to the presiding deity of Virupākṣa temple, Hampi
(Guy 2009:140) shows that the practice of offering kośa to liṅga was in fact in current in India.
On the strength of these pieces of evidence we can say without doubt that there are two types of covering
of the liṅga; with face(s) and without faces; mukhakośa in particular is an outer covering consisting of face(s)
of god that is put on the liṅga for decorative purposes. Guy (2009:138) and Bagchi (1930:102) both observe
the fact that the offering of the outer covering to liṅga is considered as the highest gift to the deity. Bagchi
212 Niśvāsamukha

he will partake of wonderful kinds of unrivalled enjoyments. (116b–117b)

If someone again and again offers gems, ornaments and adornments, he will obtain
the indestructible, eternal and imperishable state of being a leader of Gaṇas. (117c–118b)
If one worships Śiva by offering a muktimaṇḍapa310 with devotion, there is no rebirth

(1930:102) further says, ‘‘the cult objects, installed during the performance of liṅga-pūjās were a major feature
of Śaivite temple worship in Champa.’’
310
This may be, as its name suggests, a pavilion that is somehow related with liberation. This appears here
as an offering to the liṅga. We are not absolutely clear as to how it should be offered. Is the pavilion to be
constructed over the liṅga? Or should the pavilion be constructed conventionally in the southern side of
the temple as an offering to Śiva? The evidence of Śivadharmaśāstra (5:174c–175b) seems to suggest that it is
something to be made/offered over/unto the liṅga:

śivasyopari yo dadyāt sarvaratnopaśobhitam||5:174||

maṇḍapaṃ mauktikaṃ śrīmān tasya puṇyaphalaṃ śṛṇu|
‘Listen to the fruit for him, who, a fortunate person, offers a liberating pavilion (muktimaṇḍapa)
decorated with all precious jewels on the top of the liṅga (śivasyopari).’

Later sources mention that muktimaṇḍapa is a place where dying people would receive the liberating initi-
ation (tārakadīkṣā) from Śiva. We find a muktimaṇḍapa in the Paśupati temple, Kathmandu, as well as in the
Jagannātha temple of Puri, Orissa. In the latter the muktimaṇḍapa is located in the southern side of the temple.
Mohapatra 2005:1 writes,
A splendid yajña was performed in the Jagannātha temple, which is testified by the existence
of muktimaṇḍapa or the platform for salvation in the southern side of the main temple. It [the
maṇḍapa] has sixteen black granite pillars meant for Brāhmin of Sasan village established by
Hindu king with various privileges and facilities and facilities and free land grant, i.e., Niscara.
There is a muktimaṇḍapa in the vicinity of the Kuśaleśvara temple in Keonjhar, Orissa. (The American
Institute of Indian Studies (http://dsal.uchicago.edu/images/aiis/aiis_ search.html?depth=Get+Details&
id=88836, ”consulted in January 2011”) has recorded a photograph of this muktimaṇḍapa.) The Devībhāgavata
speaks of four types of maṇḍapas, one of which is the muktimaṇḍapa.311 The text (12:12:8–10b:) further states:
śṛṅgāramaṇḍape devyo gāyanti vividhaiḥ svaraiḥ|
sabhāsado devavaśā madhye śrījagadaṃbikā|
muktimaṇḍapamadhye tu mocayaty aniśaṃ śivāḥ|
jñānopadeśaṃ kurute tṛtīye nṛpa maṇḍape|
caturthamaṇḍape caiva jagadrakṣāvicintanam|
The text does not tell us where these pavilions are to be situated, only what are they meant for. It says that
in the muktimaṇḍapa Śaiva people get liberation.
Bhasmajābālopaniṣat 2:28 states that in the southern side [of a temple in Kāśī], there is a place called the mukti-
sthāna which is called muktimaṇḍapa where Śiva teaches the liberating mantra. Its description is as follows:
dakṣiṇāyāṃ diśi muktisthānaṃ tan muktimaṇḍapasaṃjñitam|tatrānekagaṇāḥ pālakāḥ sāyudhāḥ pāpaghātakāḥ|tatra
ṛṣayaḥ śāṃbhavāḥ pāśupatā mahāśaivā vedāvataṃsaṃ śaivaṃ pañcākṣaraṃ japantas tārakaṃ sapraṇavaṃ modamānās
tiṣṭhanti|tatraikā ratnavedikā|tatrāham āsīnaḥ kāśyāṃ tyaktakuṇapāñ chaivān ānīya svasyāṅke saṃniveśya bhasita-
rudrākṣabhūṣitān upaspṛśya mā bhūd eteṣāṃ janma mṛtiś ceti tārakaṃ śaivaṃ manum upadiśāmi.
Cf. also Śrīpraśnasaṃhitā 23:192. This indicates that it is also known as a place in the late mediaeval
time where paṇḍits assemble, hold discussion over religious matter and make judgements. See O’Hanlon
(2011:265–266). Note that there is a reference to a muktimaṇḍala in a tantric context in Mūlasūtra 4:1ff., and
this should not be confused with the muktimaṇḍapa. The muktimaṇḍapa is a pavilion and the muktimaṇḍala is a
diagram used in the performance of dīkṣā.
Chapter One 213

for him; he will become an excellent Gaṇa. (118c–119b)

If someone daily performs [the rite of] plastering [using] yellow pigment (rocanā)312
and saffron (kuṅkumam) on the top of the liṅga, he will become a Vidyādhara.
(119c–120b)
By besmearing [the liṅga] with camphor and agaru for twelve years, people in [this]
world who are intently devoted to Śiva become Gaṇas, and by offering bracelets and arm-
bands [for twelve years], they obtain [whatever] supremacy [is] desired by their minds
(manomatam). (120c–121)
If someone offers gems […] to Śiva.313 (122ab)
[The gift of] even a scentless flower [to Śiva] is of the value of ten gold coins [in
heaven?]; a garland is equivalent to one lakh [of gold coins]; if one covers the liṅga [with
flowers, then the reward is] infinite. (122c–123b)
O best of Brahmins! I have taught the process [of worshipping the liṅga] with scentless
flowers; listen also to the fruit of [worshipping the liṅga] with beautiful [flowers,] divinely
fragrant and the like (divyagandhādyaiḥ). (123c–124b)
By offering one [fragrant] flower one will not be reborn in misfortune for eighty crores
of kalpas:314 that is the fruit of worshipping the liṅga [with one flower]. (124c–125b)
This great fruit is taught when the liṅga is worshipped without [specific] desire;315 lis-
ten also to the fruit of worshipping the liṅga with a [specific] desire. (125c–126b)
Śaṃkara smells all of the four families of flowers: Agati Grandiflora (buka), oleander
(karavīrasya), milkweed (arkasya) and thorn-apple (unmattakasya).316 (126c–127b)
[If one worships the liṅga] with Agati Grandiflora (buka), god bestows boons; [if one
worships it] with oleander (karavīra), [god] bestows wealth; [if one worships it] with milk-
weed [god] pursues that which is beneficial [for the worshipper] (priyam anvicchan); and [if
one worships] with thorn-apple (dhuttūrakeṇa),317 [god bestows] liberation. (127c–128b)
If someone worships the excellent liṅga by offering blue water lilies, he becomes a yogī.
[If he worships the liṅga] with a lotus (padmam), however, [he obtains] a kingdom and [if he
worships the liṅga] with white lotuses, he [becomes] an emperor (cakriṇaḥ).318 (128c–129b)
312
This translation assumes that what is meant is gorocanā.
313
The reading of Śivadharmasaṅgraha 5:69 ratnadānāni divyāni fills the gap, but its reading is clearly not orig-
inal since N reads …kan tu and K and W read ratnadā…kan tu. As Prof. Diwakar Acharya suggests, we could
conjecture ratnadāmakam ekaṃ tu; cf. keśaradāmakaiḥ (1:30b). In this case our translation would be: ‘if someone
offers a garland of jewels.’ At least a half verse is probably missing after 122ab; for, before the section on
flowers begins in 122cd we expect the reward of offering gems to Śiva.
314
Here this apparently nominative plural aśītikalpakoṭayaḥ is perhaps intended to be an accusative of dura-
tion.
315
In the light of what follows, it seems less likely that this means ‘not deliberately’.
316
Verses 1:126c–127f have a parallel in Skandapurāṇa 28:31abcd. For this, see p. skanda:mukha, above.
317
dhuttūra, unmattaka and dhattūra are commonly used as synonyms of each other. Surprisingly dhuttūra is
not recorded in our dictionaries, but this orthography is common in Bauddha and Śaiva tantras.
318
We understand cakriṇaḥ to be used as a masculine nominative singular cakravartī. See footnote on duṣṭa-
cetasaḥ in the verse 54 above. Another possibility would be to assume that cakriṇaḥ means cakriṇaḥ padaṃ. In
that case our translation would be ‘‘he will achieve the position of Viṣṇu’’. But this seems unlikely.
214 Niśvāsamukha

[Worshipping the liṅga] with the campaka flowers [one obtains] all kinds of enjoyments;
[worshipping the liṅga] with puṃnāga and nāgakeśara flowers, [he] obtains desired enjoy-
ments; similarly (tathā) [worshipping the liṅga] with kesara garlands (kesaradāmakaiḥ)319
(129c–130b)
If someone worships the supreme god with solanum and agasti flowers (bṛhatyāgasti-
puṣpakaiḥ)320 [or] attentively with siddhaka?, [he] obtains mastery of Mantras.321 (130c–
131b)
Whoever worships [Śiva] with fragrant flowers obtains all desired objects: (131cd)
[Worshipping the liṅga] with musk roses(?) (kubjakaiḥ) one obtains great benefit and
vāruṇī 322 [is said to be used for worshipping the liṅga] for good fortune. (132ab)
If someone is desirous for a daughter, he should worship the supreme god with Jas-
minum grandiflorum(?) (jātībhiḥ); he will obtain a beautiful (uttamām) daughter in six
months: there is no doubt on this point. (132c–133b)
If someone worships the supreme god with mallikā flowers323 for the sake of knowl-
edge, [he] obtains ultimate knowledge, which destroys the fear of worldly existence.
(133c–134b)
In the case of the wish for a son, he should worship [the liṅga], after becoming purified,
with kunda flowers; he will obtain many wealthy and long-lived sons.324 (134c–135b)
By worshipping [the liṅga] with kuśa flowers one obtains [good] health;325 union with
beloved ones (priyasaṅgamam) [comes about from worshipping the liṅga] with aśoka [flow-
ers]; [if one worships the liṅga] with karṇikāra flowers one obtains wealth; for the sake of
subjugation [of others] the droṇapuṣpikā [should be used for worshipping the liṅga]. (135c–
136b)
One should daily (satatam) worship the liṅga with kadamba [flower], remaining firm in
one’s observances (niyatavrataḥ) for the sake of controlling one’s enemies, one should give
[a kadamba flower] daily (nityam eva). (136c–137b)
The diseases will be destroyed of one who worships [the liṅga] with Musta grass (ari-
319
It is not clear whether 125b should be construed with what precedes or with what follows it.
320
This is an instance of vowel-lengthening in the middle of a compound: cf. Niśvāsaguhya: 1:27c, 7:125c;
Niśvāsamukha: 1:178a etc.
321
The syntax is uncertain here. Śivadharmasaṅgraha has obviated the difficulty by changing the word samāhi-
taḥ to tathaiva hi.
322
It is not very clear us what exactly vāruṇī is. From our context we can simply say that it must be some
fragrant flower. So we have guessed that it may be a kind of lotus flower, assuming that it is so called because
it is ‘born from water’ (varuṇād utpannā). Apte has recorded vāruṇī as a kind of dūrvā grass, but this would
not fit in our context.
323
The instrumental mallikaiḥ is an irregular instrumental plural for mallikābhiḥ.
324
Note that 135ab which exists only in Śivadharmasaṅgraha is not smooth: we have assumed that dhanavantam
and cirāyuṣam, which are formally masculine accusative singulars, qualify bahuputratvam, and yet describe the
sons themselves.
325
It is possible that this refers to the broom-like flowers of darbha grass, but it is also possible, according to
Monier-Williams, that kuśapuṣpa refers to ‘a kind of oak-apple’.
Chapter One 215

mustakaiḥ).326 (137d)
One who is bound will be freed from bondage [by worshipping the liṅga] with the
flower of Vitex Negundo (sinduvārasya).327 (138ab)
[Flowers of] Alangium (aṅkoṭakāḥ) and [any] others [flowers] that are known to be scent-
less and black—such flowers (tān puṣpān)328 one should offer (kalpayet) to the god of gods
to destroy [one’s] enemies. (138c–139b)
Yellow flowers [are understood to be used to worship the liṅga] for the sake of nour-
ishment (puṣṭyarthe) and victory. If someone offers [them to the liṅga] daily, he will obtain
all desired objects. (139c–140b)
One should use (prakalpayet) fragrant and water-born329 [flowers] for subjugation. Blue
and red flowers always cause attraction.330 (140c–141b)
Wood-apple (bilva) is the bestower of all desired objects, [as well as] the remover of
poverty; there is nothing higher than wood-apple (bilva) leaves, by which Śaṅkara is
pleased. (141c–142b)
Damanaka331 [will be] for victory [for one] who worships with it; if someone worships
the supreme god with it, he conquers all his enemies, if he worships the one who has the
bull for his banner.332 [142c–143b]
[The offering of] maruva [bestows] all kinds of pleasures, and jambuta333 is a bestower
of all desired objects. (143cd)
[One should use] Clerodendrum phlomoides (tilakaḥ) [to worship the liṅga] for obtain-
ing wealth; and for obtaining cows [one should use] āṃkulī.334
326
The reading is insecure here.
327
This whole line is only transmitted in the Śivadharmasaṅgraha; it is therefore possible that the line might
not be exactly the same as it was in N. It is difficult see how one can do this worship while being held captive.
328
tān puṣpān is an aiśa masculine accusative plural for neuter accusative plural.
329
saugandhikādyā jalajāḥ is an aiśa masculine plural used instead of the neuter plural, which can equally be
translated as ‘‘water-born fragrant [flowers]’’.
330
Ex conj. Note, however, that Śivadharmasaṅgraha reads instead tāni vaśyakarāṇi tu. This seems inappropri-
ate since we already have subjugation described immediately above.
331
The Śivadharmasaṅgraha (5:98) reads damanakam here and we have adopted this against the testimony of
our manuscripts, which give madanakam, first on the grounds that the thorn-apple has already been mentioned
and, secondly, that the name damanaka (“that which tames”) is more appropriate to our context here where
victory over others is the subject. Accidental metathesis must have produced our reading. Pandanus Database
of Plants (http://iu.ff.cuni.cz/pandanus/database, ‘‘consulted in March 2013’’) gives the latin name of damana
as Artemisia vulgaris L., and the English names as Indian wormwood, Fleabane, Mugwort. This database gives
the Hindi names of it, Nāgdonā, Davanā, daunā; the Bengali name Nāgadānā; Tamil names, Mācipattiri, Makkippū,
Tirunāmacceṭi. The botanical information as the database records it is as follows: An aromatic shrub, 1-2m.
high, yellow or dark red small flowers, grows throughout India in hills up to 2400m elevation.
332
Note that 142c–143b contains meaningless repetition which the Śivadharmasaṅgraha (5:98) has tried to im-
prove by altering 142cd thus: vijayārthe damanakaṃ yojayen niyamasthitaḥ.
333
We in fact expect jambukaḥ, but both N and Śivadharmasaṅgraha agree on this reading. Another interpre-
tation might be to take jambutaḥ as an ablative of jambu, but that gives a loose construction with kāmadaḥ.
334
Exceptionally N writes ā here with a hook attached beneath a which is normally used for u-mātrā. This fea-
ture is common in Licchavi inscriptions and still appears in early Nepalese manuscript such as the manuscripts
216 Niśvāsamukha

Tabernaemontana (tagaraḥ), [if someone uses it for worshipping the liṅga, is understood
to be] a bestower of good fortune; kiṃkirāṭa335 bestows desired objects, good health and
wealth;336 and panic-seed (priyaṅguḥ), [bestows anything] desired. (144a–145b)
[When one uses] Vatica robusta (sālaḥ) [for worshipping the liṅga, it] causes pleasure
and [when he uses] Flame of the Forest (kiṃśukaḥ) it increases [his] life-span.337 (145cd)
To obtain elephants, horses, and cattle, one should worship Hara with Wrightia an-
tidysenterica (kuṭajena). (146ab)
Camphor and Damaka338 (karpūradamakau) are to be used [to worship the liṅga] for the
destruction of enemies; [his] enemies will quickly be destroyed by worshiping the god of
gods [in this manner]. (146c–147b)
śyāmā 339 always bestows good health; so too does the China Rose Hibiscus (javāpuṣ-
paḥ).340 (147cd)
[It is taught that one should use] kerañjaka341 flowers to subjugate [others]: [some-
one who wants to subjugate others] should daily (nityam) worship the liṅga with [them].
(148ab)
Jasminum Auriculatum (yūthikā) is enjoined for worship of the supreme god for the
purpose of causing dissension.342 (148cd)
[The flower of] Pandanus fascicularis (ketakī) is for destroying enemies. If someone
is angry [and wishes to destroy his enemies], he should worship the liṅga with [ketakī
flowers].343 (149ab)
O goddess! This vyāghra [flower] (Pongamia glabra) is proclaimed (prakīrtitaḥ) to be
the bestower of all desired objects [when one uses it in worshipping the liṅga]; likewise

of the Skandapurāṇa. Instead of āṃkulī, the Śivadharmasaṅgraha (5:99) reads vaṃkulī, which is not recorded in
our dictionaries. Does this āṃkulī have to do with aṅkola/ aṅkoṭa?
335
We find only one parallel for this word and that is in the Mañjuśriyamūlakalpa, on p. 679 of chapter fifty-
five. It is possible that it is the same plant as kiṅkirāla, which Monier Williams identifies with varvūra ‘Acacia
Arabica.’
336
Note that there is in fact no verb governing ārogyam and dhanam and we have supposed that they are to
be understood as things bestowed by using kiṃkirāṭa.
337
We have understood āyuvarddhanaḥ as an aiśa usage (m.c.) intended to mean the same as āyurvarddhakaḥ.
Note that the Śivadharmasaṅgraha (5:101) has rephrased the sentence to obviate this awkwardness and has
instead: kiṃśukād āyur āpnuyāt.
338
We find no name recorded for damaka in our dictionaries.
339
Monier Williams records various possible identifications (gundrā, priyaṅgu, sārivā) for this plant and we
are not sure which to adopt. If śyāmā is meant for śyāmaka or śyāmāka Pandanus Database of Plants gives its
names as follows: Latin, Panicum sumatrense Roth; English, Little millet; Hindi, Sāvan, Kumku, Kuṭkī and Tamil,
Cāmai.
340
Once again, we have an aiśa masculine for neuter.
341
Note that kerañjaka is not recorded in our dictionaries; Śivadharmasaṅgraha 5:103 reads kuraṇṭaka instead,
which Monier Williams records as meaning ‘yellow amaranth’ or ‘a yellow kind of Barleria’.
342
Note that 148cd is not quite smooth because of the locative parameśvare, literally: ‘with respect to the
supreme god’. In Śivadharmasaṅgraha 5:104 the text has been rephrased to obviate the problem: vidveṣe yūthikā
yojyā devadeve maheśvare.
343
Note that 149ab has a clumsy structure; but in this case Śivadharmasaṅgraha has no variant.
Chapter One 217

jyotsnākārī 344 [when so used also] always bestows desired objects. (149c–150b)
One should worship god with vāsaka flowers: [by doing so one’s] strength (balam) and
life-span (āyuḥ) will be increased. (150cd)
Jhaṇṭikā flowers345 always bestow happiness, so tathā [do] apsara346 and campaka (Miche-
lia Campaka)347 [flowers when they are used for worshipping god]. (151ab)
Ḍimbākṣī 348 as well as Aśvakarṇa349 [are to be used for worshipping god] for the anni-
hilation of diseases. (151cd)
Sesbania AEgyptiaca (Jayantī) is [to be used] for victory (jayakāmāya) and [also]
white girikarṇikā;350 for [causing] hatred [among people] and driving them away
(vidveṣoccāṭanārthāya) one should worship with Neem flowers (nimbapuṣpaiḥ).351 (152)
Bhaṭī 352 and also madayantī 353 are taught [to be used to worship god] for the act of at-
traction; Ṛṣipuṣpa and Rudrajaṭā, annihilate misfortunes (nāśayeta upadravān).354 Similarly
śaṇapuṣpī as well as kokilākṣā.355 (153a–154b)
344
We have found no identification for this plant; there is however a plant called jyotiṣmati which may be
a synonym for jyotsnākārī. Panddanus Database records the Latin name for jyotiṣmati (alternatively called
pītatailā), Celastrus paniculatus Willd; the English, climbing staff plant; the Tamil, Vāluḷuvai; Hindi, Mālkaṅganī
and Mālkuṅkī.
345
Monier Williams does not record this word, but it is possible that it is a variant form of jhiṇṭikā, which one
manuscript of the Śivadharmasaṅgraha transmits here (5:106), and which Monier Williams identifies as Barleria
cristata, also known as the ‘Philippine violet’. It is also possible that jhaṇṭikā is simply a copying mistake for
jhiṇṭikā.
346
Note that our dictionaries do not record the flower called apsara.
347
Note that apsaracampakam is an aiśa samāhāradvandva compound.
348
No plant of this name is known to me, and the form has been accepted on the authority of the Śivadharma-
saṅgraha (5:107). Prof. Diwakar Acharya on semantic ground observes a possibility of it being corrupted from
ḍitthākṣī, although this form is also not recorded in lexicons.
349
Monier Williams identifies this as Vatica Robusta, which has already been referred to above under the
name śāla (1:140).
350
Pandanus Database gives aparājitā as a synonym of girikarṇikā. The database gives this plant’s Latin name
as Clitoria ternatea L.; English, Clitoria, Butterfly pea; Tamil, Kaṉṉikkoṭi and Kirikaṉṉi; Hindi, Aparājit. Botanical
information on the plant according to the Database is as follows: ‘‘a perennial twining herb with terete stems
and branches, growing throughout India in hedges and thickets, leaves compound, imparipinnate, blue or
white flowers, fruits nearly straight, flattened pods, sharply beaked, seeds 6 - 10, yellowish brown.’’
351
The syntax here seems problematic: no pronoun answers the relative pronoun. Here the Śivadharma-
saṅgraha (5:108) offers no improved version.
352
Note that our dictionaries do not record bhaṭī, but it is possible that it is a variant form of bhaṭā, which
Monier Williams identifies as Coloquintida. Here the Śivadharmasaṅgraha (5:108) instead reads bhaṇḍī, which
Monier Williams identifies as Rubia Munjista. I assume that the m after bhaṭī is intended as a hiatus-breaker;
note that the Śivadharmasaṅgraha (5:108) has inserted a ca to deal with the problem.
353
According to Monier Williams, this is Arabian jasmine, in other words Jasminum sambac. Note that yā
bhavet has no particular role in the sentence.
354
Here the Śivadharmasaṅgraha (5:109) has normalized the syntax of 153cd by reading ṛṣipuṣpī rudrajaṭī hanti
sarvān upadravān.
355
śaṇapuṣpī is identified by Monier Williams as Crotolaria Verrucosa. Note that kokilākṣā may be an aiśa femi-
nine for masculine (‘corrected’ in the text of Śivadharmasaṅgraha 5:109). This plant is also called kokilanayana, in
defining which Monier Williams records the following possible identifications: Capparis spinosa, Asteracantha
218 Niśvāsamukha

All white [flowers are to be used to worship god] for peace (śāntyarthe) and all yellow
[flowers are to be used to worship god] for nourishment (pauṣṭike). [154cd]
Blue and red flowers,356 when used in worship, are [respectively] for controlling and
for attracting (vaśyākarṣaṇe).357 In this way one may accomplish everything with these
[flowers of various colours]. (155)
One should also offer (kalpayet) black flowers to the supreme god for malevolent acts.
(156ab)
If someone daily offers (dadyāt) leaves, flowers, fruit, water, grass and milk (payaḥ) to
Śaṅkara,358 he will not have a bad destiny (durgatim). (156c–157b)
That person, too, reaches the supreme goal (parāṃ gatim) of whose tree the leaves, flow-
ers and fruits are offered to Śiva (mahādevāya). (157c–158b)
A milkweed (arka) is a hundred times better than oleander (karavīrāt); a wood-apple
(bilva), in the same manner [is a hundred times better then an milkweed (arka)]; an Agati
Grandiflora (buka) is a thousand times better then wood-apple (bilva); a thorn-apple
[flower] (dhuttūrakaḥ) is [yet a thousand] better than Agati Grandiflora (buka). Having
thus worshipped the Lord of gods [with flowers], one should [next] also offer food.
(158c–159)
By offering grains [as a] food-offering (annanaivedyadānena) one obtains imperishable
happiness. Similarly by offering chewable foods (bhakṣadānāt) one approaches (anuprāptiḥ)
the realm of the gods (devalokam). (160)
The offerer of chewable food as offering (bhakṣyanaivedyadāyakaḥ) obtains well-being
and prosperity (śivam aiśvaryam).359 (161ab)
If someone daily (sadā) offers rice-pudding together with ghee [as] the principle food-
offering (naivedyam) to Śambhu, he will quickly obtain the state of being a leader of Gaṇas;
[if he offers them daily for] twelve years [he will obtain the state of being a leader of Gaṇas]
together with his family.360 (161c–162b)
If someone makes [offerings] made out of dainty (khaṇḍakhādyakṛtam),361 he will obtain
an excellent destiny (gatim).362 (162cd)
longifolia and Barleria longifolia.
356
Note the use of aiśa masculine plurals for neuter plurals.
357
Ex conj. We assume that the transmitted m was a hiatus-breaker inserted in the course of transmission, but
it may in fact have been authorial. The Śivadharmasaṅgraha (5:110) appears to have rearranged the text here for
clarity, but in doing so it has modified slightly the correspondences: there (5:110) red flowers are for attracting
and dark flowers are for malevolent rites (abhicāra). The categories of vaśya and ākarṣaṇa are therefore not there
distinguished, and the following half-line of our text is dropped.
358
Here, as in many other places in this work, the locative is used as a dative. The Śivadharmasaṅgraha (5:111),
however, has refined the text by reading śambhave instead of śaṅkare.
359
Ex conj. This conjecture is a tentative one.
360
Note that the Śivadharmasaṅgraha (5:122) reads dvādaśābdāt instead of dvādaśābdam. It appears to be in-
tended as a clarificatory improvement.
361
Perhaps the expression refers to lumps of raw sugar cane (khaṇḍa) offered as a dainty snack. We are unsure
of how to take kṛtam at the end of the compound (or -kṛtān in the reading of Śivadharmasaṅgraha 5:124).
362
The Śivadharmasaṅgraha (5:124) has made the text smoother by reading dattvā instead of dadyāt.
Chapter One 219

By offering chewable and unchewable foods (bhakṣyabhojyāni)363 one may indeed (vai)
obtain all desired objects; by offering rice-gruel (yavāgūn), porridge (kṛsarām)364 and cakes
(pūpān), one partakes of happiness (sukhabhāg bhavet). (163)
Having offered [to god] rice-gruel (maṇḍakām), susumālān,365 pastries and sweets
(śaṣkulyāmodakāni),366 [and] other fruits and roots, and whatever is lickable or suckable,
one obtains all kinds of pleasures. [He will obtain] infinite pleasures if [he offers] a song
and music (gītavādite). (164a–165b)
This is the fruit of [offering these things] once; [now] hear from me [the fruit] of playing
the lute367 [in front of god]. (165cd)
If he plays (kṛtvā)368 [in front of god], the lute player (tantrīvādyasya vādakaḥ) attains the
state of being a Gaṇa. (166ab)
If someone makes (kurvāṇaḥ) huḍuk sounds (huḍukkārasya),369 dances, makes music
with [his] mouth and laughs loudly (mukhavādyasyāṭṭahāsayoḥ)370 [as an offering to god]
363
Our text records four divisions of food: bhakṣya, bhojya, lehya and coṣya. The last two are recorded in
the following verse, 160. The Śivadharmasaṅgraha (5:124–26) also mentions this division of food. For the
same division, cf. also Skandapurāṇa 162:45, Rāmāyaṇa 2:85:17 etc. Madhusūdana Sarasvatī on the commen-
tary of Bhagavadgītā 15:14 defines the four divisions of food as follows: prāṇibhir bhuktam annaṃ caturvidhaṃ
bhakṣaṃ bhojyaṃ lehyaṃ coṣyaṃ ceti| tatra yad dantair avakhāḍyāvakhāḍya bhakṣyate ’apūpādi tad bhakṣyaṃ carvyam
iti cocyate| yat tu jihvayā viloḍya nigīryate sūpaudanādi tad bhojyam| yat tu jihvāyāṃ nikṣipya rasāsvādena nigīry-
ate kiṃca dravībhūtaguḍarasālaśikhariṇyādi tal lehyam| yat tu dantair niṣpīḍya rasāṃśaṃ nigīryāvaśiṣṭaṃ tyajyate
yathekṣudaṇḍādi tac coṣyam iti bhedaḥ. Cf. also the commentary of Nīlakaṇṭha, Śrīdhara on the same verse of
Bhagavadgītā. However, Rāmāyaṇa 2:44:15, Īśvarasaṃhitā 5:12 and 13:36, Jayākhyasaṃhitā 13:171, Nāradasaṃhitā
2:117, Pārameśvarasaṃhitā 6:384 etc. mention the four divisions of food as bhakṣya, bhojya, peya and lehya. On
other occasions we come across only three divisions of food, bhakṣya, bhojya and pāna or peya, cf. Mahābhārata
3:242:22, 3:265:15, 12:172:27, Viṣṇudharmottara 2:54:5, Pādmasaṃhitā 11:5, 25:120 etc. We also come across five
divisions of food, bhakṣya, bhojya, lehya, coṣya and peya, cf. Mahābhārata 12:184:16, Brahmāṇḍapurāṇa 2:16:49,
Brahmapurāṇa 215:36, Nāradapurāṇa 1:43:117, Viṣṇudharmottara 1:209:89, Nāradasaṃhitā 19:70, Sarvajñānottara
5:60, Pāñcārthabhāṣya p. 24, Jayasiṃhakalpadruma p. 51 etc.
The Pārameśvarasaṃhitā (18:386–387) gives an example of these five divisions of food as follows: bhakṣyāṇy
apūpapūrvāṇi bhojyāni ca phalāni ca| lehyāni madhupūrvāṇi coṣyāṇy āmrādikāny api| peyāni kṣīrapūrvāṇi anupānān-
vitāni ca. Cf. also Jayasiṃhakalpadruma p. 51.
Rājanighaṇṭu 20:72 mentions eight kinds of food as follows: bhojyaṃ peyaṃ tathā coṣyaṃ lehyaṃ khādyaṃ
ca carvaṇam| niṣpeyaṃ caiva bhakṣyaṃ syād annam aṣṭavidhaṃ smṛtam. Besides all these divisions, we most
commonly find two divisions of food, bhakṣya and bhojya, often mentioned in the Mahābhārata, Rāmāyaṇa,
Purāṇas, and in Tantras etc.
364
We take this to be an accusative plural. Monier-Williams defines it as ‘a dish consisting of sesamum and
grain’.
365
It is clear from the context that susumāla is a kind of food, but we don’t know what it is exactly. Note that
our dictionaries do not record the word. Or it might be a corruption of something else.
366
I assume this to be an aiśa compound, the first member of which would normally be śaṣkulī (cf. the form
of the word Devyāmata).
367
We have understood tantrīvādyasya to mean tantrīvāditasya.
368
We have understood kṛtvā to mean vādanaṃ kṛtvā.
369
The reading of huḍuk remains uncertain. See our note 271 on p. 205.
370
This verse echoes Pāśupatasūtra 1:8. The precise meaning of the mukhavādya remains uncertain. We may
understand mukhavādya as a wind instrument such as śaṅkha, bherī etc. as opposed to karavādya ‘‘that which
220 Niśvāsamukha

three times a day, he will become an excellent Gaṇa. (166c–167b)

Those who always remember the oddly-eyed (virūpākṣam) once, twice or three times
[a day], they are to be known as lords of Gaṇas. (167c–168b)
Pilgrimage to sixty thousand sites or [even] sixty crore [sites] will not be worth even
one-sixteenth part of worshipping the liṅga once. (168c–169b)
If someone who is ignorant [of the rules] and has not received Śaiva initiation (śivadīkṣā-
vivarjitaḥ) worships [the liṅga] in this fashion (evam), for him these fruits have been taught
(uddiṣṭam); in the case of an initiate, [the same worship bestows] liberation (apavargāya).371
(169cdef)
O Brahmins! This is what I heard from Hara, who was telling the goddess, and I have
recounted it to you, the truth that the Lord has taught.372 (170)

[1.2 The Liṅgodbhava myth]

The sages spoke:

What is the significance (māhātmya) of the liṅga here, which you have highly extolled

is played by hands’’; Nayasūtra 2:41 makes it clear that there is a such a division:
tantrīvādyavicitrāṇi karavādyāni yāni ca|
mukhavādyāni ramyāṇi kāṣṭhāyuktāni caiva hi|41
According to Kṣemarāja, referring to the commentary on Svacchandatantra 2:182, mukhavādya is a synonym
of huḍḍuṅkāra: bhaktivaivaśyonmiṣannādāmarśamayo dhvanir mukhavādyāparaparyāyo huḍḍuṅkāraḥ; this does not
however mean that mukhavādya should always be taken to mean huḍḍuṅkāra. Śivadharmasaṅgraha 5:129:
huḍḍuṅkārādikaṃ nityaṃ mukhavādyāṭṭahāsatām| trikālañ caiva kurvāṇaḥ sa bhaved uttamo gaṇaḥ. ‘He who does
huḍḍuṅkāra, dance, mouth-music (mukhavādya) and loud laughter three times a day will attain the state of
Gaṇa’. Here mukhavādya is definitely different from huḍḍuṅkāra. Cf. also Nāradapurāṇa uttarakhaṇḍa 49:14
huḍḍuṅkāranamaskārair (corr: ḍuaṃḍukāranamaskār ed.) nṛtyagītais tathaiva ca| mukhavādyair anekaiśca sto-
trair mantrais tathaiva ca||, Tīrthavivecanakāṇḍa 8th part, p. 82 kṣīreṇa madhunā caiva toyena saha sarpiṣā| tar-
payanti paraṃ liṅgam arcayanti devaṃ śubham| huḍḍuṅkāranamaskārair (corr; huḍuṅkāra ed.) nṛtyagītais tathaiva
ca| mukhavādyair anekaiś ca stotramantrais tathaiva ca.
There are some occurrences of mukhavādya which can be interpreted in either way, since there are no com-
mentaries that would help us to understand precisely. Cf. Śivadharmaśāstra 5:8 snānakāle trisandhyāṃ ca yaḥ
kuryād geyavādinaḥ| nṛtyaṃ vā mukhavādyaṃ vā tasya puṇyaphalaṃ śṛṇu| ‘Hear the meritorious fruit of he who
performs singing, playing instruments, dance, or mukhavādya’. Cf. also Śivadharmaśāstra 9:42–43 bhūmidānasya
yat puṇyaṃ kanyādānasya yat phalam| mukhavādyena tat puṇyam ubhayaṃ labhate naraḥ| tad eva puṇyaṃ gītasya
nṛtyasya ca viśeṣataḥ| tad eva jayaśabdasya tad eva tālakadhvaneḥ| where mukhavādya is given more importance
even than an offering of land or of a virgin girl; Kriyākālaguṇottara quoted in the Netratantra vol. 2, p. 157 deva-
gṛhagṛhītasya etad bhavati lakṣaṇam| gāyate nṛtyate hṛṣṭo mukhavādyaṃ karoti ca|, Tīrthavivecanakāṇḍa 8th part p.
64 gandhadhūpanamaskārair mukhavādyaiś ca sarvaśaḥ| yo mām arcayate tatra tasya tuṣyāmy ahaṃ sadā| Bisschop
& Griffiths (2007:34, fn. 155) mention that in Carakasaṃhitā, Cikitsāsthāna 9:20 mukhavādya is included among
the characteristics of one who is possessed by a Gandharva.
371
The Śivadharmasaṅgraha (5:133) makes the syntax smoother by reading tasyedaṃ phalam uddiṣṭaṃ nirvāṇaṃ
dīkṣitasya tu.
372
The remainder of the text has a different character, and it is possible that it was added at a later stage.
Chapter One 221

(ativarṇitam)?373 Tell [us] the fruit if someone makes [one]. [And also tell us the fruit] if
someone makes [one] every day.374 (171)

Nandikeśvara spoke:
There was (bhavet)375 a dispute which (yat)376 took place (pūrvavṛttam) between Brahmā
and Viṣṇu [in which each claimed]: « I am the Cause [of all] ». Fiery energy rose up in
the water.377 (172)
In the midst of the fiery energy there stood a liṅga of the size of the thumb’s [topmost]
joint (parvāṅguṣṭhapramāṇataḥ).378 Both of them were astonished at this (tatra). What is this
wonder that has happened? (173)
Then they both started watching the liṅga grow, thinking ‘‘it is a wonder’’, they both
went up and down: Viṣṇu went down from there (tataḥ)379 and Brahmā went up from
there. And not finding (paśyantau) the end of it, both of them became weary. (174–175)
And then having returned back again, [both of them] praised380 Hara with a hymn.
(176ab)
Then, the supreme god, being pleased, in order to bestow boons on both of them
(varan dattvā ubhāvapi)381 took the form of a man standing [before them] (puruṣarūpī sthito
bhūtvā)382 [and said]: « I will give whatever you desire. » (176c–177b) Brahmā said (va-
373
It is possible that the scribe of N in fact intended to write the more conventional word abhivarṇitam, in
which case we might translate simply ‘which you have described’. But given that Śivadharmasaṅgraha 5:135
(kiṃ liṅgasya hi māhātmyaṃ tvayā yad iti varṇitam) has modified the text here, it is perhaps more likely that a
slightly odd usage in the Niśvāsamukha lay before the redactor.
374
The Sanskrit is elliptical here and some other understanding of the scenario could be imagined.
375
We have understood bhavet to mean abhavat. Here starts the Liṅgodbhava myth, for details see Kafle, 2013.
376
This hanging relative pronoun is particularly problematic in this awkward sentence. Note that the Śiva-
dharmasaṅgraha (5:136) has rephrased this introduction to the story to make it clearer.
377
We suppose that kāraṇakartā is so intended, rather than a tatpuruṣa or dvandva.
378
Once again, the Śivadharmasaṅgraha (5:137) has tightened up the phrasing here, in this case by replacing
it with a bahuvrīhi.
379
This is the suggestion of Dr. Kahrs: one went down the liṅga, the other up. Otherwise we would have to
interpret the repeated tataḥ to mean simply “then”.
380
tuṣṭuve is an aiśa use of the ātmanepada perfect third person singular instead of the required dual. Note
that the Śivadharmasaṅgraha (5:140) has corrected this as required.
381
The word order suggests, as we have translated it, that dattvā (or perhaps dattvai before sandhi) may be
intended as an infinitive. In that case, we could either have an aiśa hiatus within a pāda, with dattvā irregularly
used as an infinitive, or a regular sandhi reduction of dattvai, in an archaic use of a Vedic infinitive. The syntax
of the whole sentence is in any case clumsy and once again the Śivadharmasaṅgraha (5:140) has rephrased it to
“improve” the text.
382
The Śivadharmasaṅgraha (5:141) alters the wording of our text (svarūpaṃ divyam āsthāya sarvaloka-
namaskṛtam) to develop Śiva’s anthropomorphism. Chapter 81 of the Brahmayāmala records the theomorphic
form of Śiva, whereas the myth found in chapter 3 of the Śivadharmaśāstra mentions neither Śiva’s theomor-
phic form nor his anthropomorphic one. Phyllis Granoff (2006), in her article Śiva and his Gaṇas: Techniques
of Narrative distancing in Purāṇic Stories ingeniously shows that in early versions of certain Śaiva myths Śiva
is not directly involved in the action; he employs instead one of his gaṇas or of his weapons to do his work
for him. But in the later version of the same story Śiva is involved in the main action. We may observe the
222 Niśvāsamukha

dati): « O you of excellent observances! You yourself be [my] son ».383

« So be it, » replied god.384
But you will not be worshipped,385 since (yasmād dhi), O twice born, the boon you
desire is inappropriate (anānurūpam).386 (177c–178)
O Viṣṇu! I certainly will bestow a boon that you desire, tell me! For (hi) my speech is
not false. Ask me (vadasva me) now whatever you desire. (179)

Viṣṇu asked:
O god! If you are pleased and want to give me a boon, I will be your devotee and
favourite to you (tvatpriyaḥ):387 there is no doubt on this point. (180)

Īśvara replied:
So be it! May good be with you! All the creatures belong to Rudra and Nārāyaṇa
(rudranārāyaṇī prajā).388 There is no difference between the two of them, between Keśava
and Hara. (181)
For (hi), this very liṅga389 was installed by Brahmā and Viṣṇu,390 together with the gods
including Indra, the Asuras, Yakṣas, Uragas, Rākṣasas, Siddhas, Vidyādharas, Bhūtas,
Apsaras, Uragas,391 Pisācas, Grahas, Nakṣatras and the best of the sages (munisattamaiḥ).
(182–183)
Having worshipped the boon-bestowing god and obtained [their desired] boons, they
were delighted. ‘I have taught (uktaḥ)392 that the liṅga bestows all desired wishes, O stain-
less ones!’393 (184)
same kind of development in the case of the Liṅgodbhava myth. I have argued (Kafle, 2013) that the myth
found in the Śivadharmaśāstra may be the earliest since it preserves the primitive idea peculiar to early Śaiva
myths. Since our text mentions the anthropomorphic form of Śiva, its version of the myth is one step further
developed from the one found in the Śivadharmaśāstra.
383
For Brahmā’s desire to have Śiva as his son see Skandapurāṇa 4:5.
384
Ex conj. Niśvāsamukha 1:178ab is close to the reading of Śivadharmasaṅgraha (5:144), the portion evama
being alone visible in the manuscript N. We have conjectured evam astv abravīd devaḥ, thus following Śiva-
dharmasaṅgraha as closely as possible.
385
Does this perhaps refer to the paucity of temples dedicated to Brahmā?
386
We assume that the second syllable is lengthened to obviate a metrical fault (the second and third syllable
of a pāda cannot both be short).
387
Of course this could equally mean “fond of you”.
388
The same idea is presented in a different context in Vāyupurāṇa 20:21 and Kūrmapurāṇa 1:14:90.
389
Note that the masculine pronoun eṣa is used in apposition here with a neuter noun. It is not made quite
clear why the fact that this liṅga is established by Brahmā and Viṣṇu should be connected with there being
creatures belonging to Hara and Keśava.
390
brahmaviṣṇunā is an aiśa samāhāradvandva compound (m.c).
391
One or the other of these uragas is only to pad out the metre.
392
Once again, a masculine is put in apposition with a neuter noun. The Śivadharmasaṅgraha (5:155) has dealt
with the problem here by treating liṅga in every respect as a masculine noun.
393
This plural vocative suggested by the Śivadharmasaṅgraha (5:155) seems to be right, since, here it is
Nandikeśvara speaking to sages, not Śiva to Devī.
Chapter One 223

With minds frightened by the pain of the ocean that is worldly existence, Brahmā,
Viṣṇu, Mahendra, snakes, the sages and Yakṣas, together with Vidyādharas [are] devoted
to worshipping the liṅga. Desirous of boons, they worship [the liṅga] daily (aharahaḥ),394
joining their hands together and raising them to [their] foreheads. How is prosperity pos-
sible for those mortals who do not worship (namanti) the unborn [god] in this form (īdṛśam)
? (185)

Thus is the first chapter, about worldly duty/religion in the Niśvāsamukhatattvasaṃhitā. verses
187.

394
Note that our text reads raharahaḥ instead of aharahaḥ to avoid hiatus with the previous word.
CHAPTER II

[1.3 Temporary liṅgas]

Sages asked:
What is the fruit of making a liṅga? [What is the fruit of] installing it? And what is the
fruit that accrues to someone who makes one every day?395 (1)

Nandi replied: Those children who make a liṅga with dust while playing will definitely
obtain an unrivalled kingdom without enemies.396 (2)
If someone daily makes a [liṅga], without knowing this [relevant] rule,397 relying [just]
on devotion, listen also to the fruit [that accrues] to him. (3)
Having made [any liṅga without knowing the precise rule], if someone worships Śiva,
[he will obtain] wealth, [various] enjoyments and sovereignty; a worshipper of the liṅga
always enjoys great fortune. (4)
If one worships a thousand of them, one should know (vidyāt) that he will not see hell
(nirayam); 398 having enjoyed [various] irreproachable enjoyments he will obtain the world
of Rudra. (5)
If someone makes [and worships a liṅga] one hundred thousand times, [the liṅga] will
become aflame for him one [time(?)]; having seen [that] flaming liṅga, he [becomes] an
accomplished one (siddhaḥ), [and being an accomplished one, he] obtains the state of god.
(6)
[Worshipping the liṅga] one million times, he will obtain the state of being Indra; [wor-
shipping the liṅga] two million times (viṃśabhiḥ)399 it is [to be] understood that he will ob-
tain the state of Brahma; worshipping [the liṅga] three million times400 [he will attain] the
395
Note that the syntax is irregular: no correlative pronoun picks up the yat of the first half-line.
396
This very closely is paralleled by Śivadharmaśāstra 3:77c–78b. For this see our discussion in the introduc-
tion p. 55.
397
The words vidhim etat‘this rule’ expect some rule to have been mentioned in the text, but do not have any
rules mentioned so far. Thus this may have happened due to borrowing. It could be the case that the rule may
have been mentioned the source of the Niśvāsamukha in the preceding passage which has not been borrowed
and the incautious borrowing gave rise to this acwordness in our text. Note that the Śivadharmasaṅgraha has
entirely rephrased this half-line to avoid these awkwardnesses. The syntax is irregular here: an instrumental
participle agreeing with the nominative subject and a neuter pronoun agreeing with a masculine accusative
noun.
398
Among the hells (narakas) listed in this chapter, the śilāvarṣa is not known from any other source, except
the Śivadharmasaṅgraha. The medahrada is also not found anywhere else, if mahāhrada of the Śivadharmottara is
not a corruption for it.
399
viṃśabhiḥ is an aiśa shortening for viṃśatibhiḥ.
400
triṃśabhiḥ is an aiśa shortening for triṃśadbhiḥ.
Chapter Two 225

state of Viṣṇu and [worshipping the liṅga] four million times,401 he will attain the state of
Rudra. (7)
Having cleansed [the ground] with the five products of the cow, one should make a
liṅga of clay402 If someone makes a liṅga of cooked rice (anna), he will obtain desired fruits.
(8)
Having worshipped a liṅga made of jaggery, one obtains the greatest prosperity; one
will be the master of a hundred virgins and the ruler of all vassal kingdoms. (9)
And [if a] woman [makes a liṅga out of jaggery and worships it], she, being above all
[women403 and always] surrounded by thousands (sahasreṇa) of women on all sides, will
obtain incomparable good fortune. (10)
If a man or a woman (naranārī vā)404 worships a liṅga of jaggery daily (nityaśaḥ), they
will rejoice in children and grandchildren; they will also enjoy happiness greatly (atyan-
tam). (11)
If someone daily worships a liṅga having made [it] of refined sugar (sita), he will obtain
all desired objects within six months; there is no doubt on this point. (12)
[If someone worships] a liṅga made of unclarified butter, he will obtain [any] desired
fruit;405 [by worshipping it] for six months with his self controlled,406 goes to the world of
Śiva. (13)
If someone daily makes and worships a liṅga made of leaves, he will obtain great power
and always enjoy [it] remaining in good health.407 (14)
One obtains sovereignty on earth by worshipping a liṅga made of flowers; without
rival one enjoys [sovereignty] and gives [it to others as well?]. (15)
If someone worships a liṅga [made of] salt, he will obtain the greatest fortune; and if
he [worships it] daily, he will obtain eternal and unbroken lordship. (16)
401
We have guessed that caturguṇaiḥ is intended to mean “multiplied by forty” even though it properly
means “multiplied by four”.
402
We understand this causative kārayet in the sense of karoti. The statement of Verse 8ab remains incomplete.
To be precise, the reward of the recommended act remains untold. Even the Śivadharmasaṅgraha retains this
problem as it is.
403
Although we have not adopted W’s sarvāsām, we assume that sarveṣām was intended as a feminine genitive
plural.
404
naranārī vā may be taken as an aiśa dvandva compound followed by vā connecting its elements or, alterna-
tively, nara may be taken as a uninflected nominative singular for metrical reasons.
405
Note a hiatus within a pāda. The Śivadharmasaṅgraha (6:13) has added semantically meaningless ca, that is
it reads cepsitam instead of īpsitam to obviate the problem.
406
We have accepted the reading of K and Śivadharmasaṅgraha against the reading of the original manuscript
N and apograph W, yuktyātmā. A similar situation appears in the Nayasūtra (4:80): dhyāyate yas tu yuktātmā
māsamekaṃ suyantritaḥ| prākṛtā jāyate siddhir dvimāsena tu pauruṣī|| Here too, the old manuscript N and apo-
graph W read muktyātmā, which does not fit in the context, and other sources read yuktātmā, which is fitting.
It is also noteworthy that in the Niśvāsa-corpus the expression yuktātmā appears frequently, but muktātmā is
found nowhere except in these two cases.
407
An aiśa form for niruk, treated as an a-stem. This is a reoccurring phenomenon, see for example, 2:91 and
3:89.
226 Niśvāsamukha

If someone makes408 [and worships] earthen liṅgas made from a mould (saccakena)409
a thousand times, he will certainly (hi) obtain the desired fruits. By worshipping [it] ten
thousand times, he will obtain the state of Gaṇa, and by worshipping [it] one hundred
thousand times, he will obtain (gacchati) union with [Śiva] in his own body (svaśarīreṇa)
and will never come back [to worldly existence] again. (17–18)
Having worshipped these [liṅgas], gods together with demons and men [become] en-
dowed with all their desires and [they become] freed from pleasure and pain. By the grace
of god they play with [the eight yogic powers, namely] aṇiman (the supernatural capability
to become minute) and so forth.410 (19a–20b)

[1.4 Donations]

Those who make a Śiva temple furnished with marked bricks411 will dwell in heaven
until (yāvat... tāvat) fourteen Indras [finish their term of office].412 (20c–21b)
[Having] made [liṅgas] of gems, precious stones, corals, crystals, emeralds,413 glass,
gold, sliver, copper, bell-metal, brass, iron, lead and tin, and having then (punaś ca) wor-
shipped them, after enjoying pleasures one will attain union with Śiva (śivaṃ vrajet).414
(21c–23b)
There is no rebirth for him who installs the liṅga on earth; but, if he installs [it] in the
middle of a temple, he [becomes equal to] Śiva: there is no doubt on this point. (23c–24b)
He who plants ten mango trees will never see dreadful hells; if someone creates a gar-
den, he will enjoy [everything] in heaven as Indra does. (24c–25b)
408
Causative is meant for simplex.
409
Profs. Harunaga Isaacson and Diwakar Acharya point out to us that saccaka is meant for saṅcaka ‘a mound’.
We feel no necessity for an emendation from saccaka to sañcaka since this orthography appears, apart from our
text, in the Śivadharmasaṅgraha (6:17) and in Ādikarmapradīpa (e-text provided by Prof. Isaacson), where the
word appears three times.
410
The Śivadharmasaṅgraha (6:40) reads prakrīḍaṃty aṇimādibhiḥ instead of krīḍante aṇimādibhiḥ to obviate an
aiśa use of the ātmanepada and aiśa hiatus within a pāda.
411
From the context it appears to us that aṣṭeṣṭaka means ‘marked bricks’, but we are not sure what the bricks
were marked with: Śiva’s names, a liṅga, or other emblems of Śiva. A statement parallel to this is found in
the Śivadharmaśāstra (4:25):
aṣṭeṣṭakāsamāyuktaṃ yaḥ prakuryāc chivālayam|
vidhūya pāpasaṃghātaṃ so ’pi gacchec chivālayam|
• aṣṭeṣṭakāsamāyuktaṃ ] BC; aṣṭoṣṭa kālamāyuktaṃ EN

See also Agnipurāṇa 41:15ab kumbhān na cālayet teṣu nyased aṣṭeṣṭakāḥ kramāt, 41:34a–35b kṛte tu kiṃ punas ta-
sya prāsāde vidhinaiva tu|aṣṭeṣṭakasamāyuktaṃ yaḥ kuryyād devatālayam|na tasya phalasampattir vaktuṃ śakyeta ke-
nacit| and 327:19ab aṣṭeṣṭakasurāgārakārī svargam avāpnuyāt; Vāyavīyasaṃhitā of the Śivapurāṇa 34:53 aṣṭeṣṭakāb-
hiḥ prāsādaṃ kṛtvā liṃgaṃ ca mṛnmayam|tatrāvāhya mahādevaṃ sāṃbaṃ sagaṇam avyayam.
412
This must refers to the time of fourteen Manvantaras, each ruled by one Indra.
413
Inflected nominative singular sphaṭir meant for a prātipadika, meaning sphaṭika.
414
Note that 22ab is restored from the Śivadharmasaṅgraha (6:42). We assume that this reading is plausible
since N reads kācahema … tāmrakāsyāni …, but K and W has no text transcribed at all.
Chapter Two 227

Those people who plant (kurvanti) trees,415 such as the fig-tree and others, on a road,
they will reach to the house of Yama (yamasādanam) accompanied by cool shadows.416 For
those there will not be [those] dreadful [possible] sorrows of the world of Yama. This is
the virtuous act of planting trees [on the way, which] I have told to you (te).417 (25c–27b)
Those who install Viṣṇu, having had a temple constructed [for him], will go to the
world of Viṣṇu and rejoice with Him. (27c–28b)
If someone worships418 [whomsoever among] Brahmā, Skanda, Rudrāṇī, Gaṇeśa, the
mothers (mātaram),419 sun, fire, Indra (śatakratum), the Yakṣas,420 Vāyu, Dharma or Varuṇa
(jaleśvaram) with highest devotion, having installed them in a beautiful temple, he becomes
immortal and [achieves] the world of that [particular deity]. (28c–30b)
If someone makes a bridge (saṅkramam) on a way which is hard to cross (asaṅkrama-
pathe), he will go comfortably [down] the path of Yama (dharmarājapathe). He will cross
(santaret) by a bridge the river Vaitaraṇī, with its steaming water (uṣṇatoyām),421 loudly
roaring and difficult to traverse because of its deep eddies. (30c–32b)
If someone makes a causeway (setubandham) on a terrible muddy path, he will go easily
to the city of Yama (dharmarājapure), which is so difficult to attain.422 (32c–33b)
One who makes the path of a water-channel to flow freely (nālīmārgaprayāyinaḥ)423
passes through the terrible hells, [namely] Paṅkalepa and that of Taptatrapu and Taptajatu
(taptatrapujatuś ca yaḥ). (33c-34b)
If someone makes (kāriṇaḥ)424 a hut [for an ascetic], an abode (āvasathasya), or a pavilion
(maṇḍapasya), after first going [for judgement] to the city of Yama (dharmarājapuraṅ gatvā),
[there will be a] golden house [for him] in heaven; there will be no fear of him [falling
415
We have understood vṛkṣāṃ as an accusative plural, as in other cases we find the ending āṃ for ān. Note
that Śivadharmasaṅgraha (6:46) has corrected it to vṛkṣān.
416
The Śivadharmasaṅgraha (6:46) reads na te yānti, which might at first glance appear smoother but in fact
makes little sense, since it is then impossible to construe chāyābhiḥ śītalābhiś ca with their action, since that
action does not take place.
417
Dative singular te remains for plural vaḥ.
418
Note an irregular elision of the final t of the optative.
419
We understand mātaram as categorical singular and take it to mean any of the seven or eight moth-
ers. The seven mothers in general are: Brāhmī, Māheśvarī, Kaumārī, Vaiṣṇavī/Yāmī, Vārāhī, Ain-
drī/Indrāṇi/Māhendrī, Cāmuṇḍā; an eighth, added later, is most commonly Mahālakṣmī. For further details,
see Hatley 2007: specifically pp. 33, 44 and 67.
420
As in the case of mātaram, we take yakṣam as categorical singular. It is possible, however, that Kubera is
meant, cf. the translation of verse 3:70ff. below.
421
The letter m preceding this adjective is presumably intended as a hiatus-breaker.
422
Note the unnecessary use of two pronouns. The Śivadharmasaṅgraha (6:53) has rephrased 33ab, reading
dharmarājapure mārge durgame sa sukhaṃ vrajet; ‘he will go at ease on the way [which is] difficult to cross (dur-
game) to the city of Yama (dharmarājapure).’ In the Śivadharmasaṅgraha’s reading sentence structure is improved
and non-standered sandhi is avoided.
423
We suppose that this is the sense (cf. Śivadharmasaṅgraha 6:54), and we suppose that it may be arrived at
by taking °prayāyinaḥ as a nominative singular and as having causative sense.
424
This can be interpreted as genitive singular or, alternatively, as nominative plural of singular. See nālīmār-
gaprayāyinaḥ in 2:34b.
228 Niśvāsamukha

down] into the [hells called] Taptāṅgāra and Śilāvarṣa (taptāṅgāraśilāvarṣe).425 (34c–35d)
I have told you all the fruit of [making] a hut, an abode or a pavilion; now listen to the
fruit of giving donations (dānasya). (36)
Whoever is a donator of food (annadātā yo hi), that man (asau naraḥ) will not have a bad
rebirth (durgatim): he will obtain the world of Brahmā (brahmalokagato bhavet)426 [and will
enjoy] imperishable pleasure. There is no possibility of his being [re]born in the mortal
world until Brahmā [himself] is destroyed (naśyati). (37a–38b)
If someone gives a place for supplying water to thirst-afflicted passers-by (pathike jane)
in the hot season (grīṣme), his thirst will be quenched in the house of the dead (preta-
bhavane); devoid of thirst and [every possible] pair of extremes [such as hot and cold,
pleasure and pain and so forth].427 (38c–39b)
If someone offers sesame and water (tilodakān)428 to the gods and ancestors (devān pitṚṃ
samuddiśya),429 [his] ancestors will be satisfied [and] they will be freed (varjitāḥ) from the
three [following] hells: these men will not sink (nimajjanti) in [the hells that are] the pond[s]
Pūya, Asṛk and Meda.430 [Thus] his ancestors will be liberated by the fruit of offering
sesame and water (tilodakaphalena). (39c–41b)
If someone gives the skin of a black buck filled with sesame seeds, having hooves dec-
orated with silver, horns [decorated] with gold, its body dressed with cloths (sacailāṅgam)
and having a brazen milk-pail (kānsadoham),431 this giver of a cow of sesame seeds,432 will
obtain indestructible worlds. And when that person falls [from those worlds] at the end
of the Yuga (yugānte), he will be born in a respectable family (vipule kule). (41c-43b)
People who, devoted to their ancestors, regularly (nityam) perform śrāddha [rites], their
ancestors as well as (ca) they [themselves]433 will certainly be content in the house of Yama
(yamālaye), and the hell [called] Kumbhīpāka will not be for them;434 moreover (ca), those
425
We find no record of śilāvarṣa as a hell except in our text and the Śivadharmasaṅgraha.
426
The Śivadharmasaṅgraha (6:57) has tried to make the sentence smoother by replacing bhavet (which seems
uncomfortably like a non-Sanskritic auxiliary verb) with naraḥ.
427
Note that 38c–39b is anacoluthic: we start with a singular subject and finish with a plural one.
428
Note that the Śivadharmasaṅgraha (6:65) reads tilodakam.
429
Even though it may seem strange that sesame and water would be offered to gods as well, we have taken
it in this sense on the strength of the parallel expression devān pitṚn samuddiśya or pitṚn devān samuddiśya in
2:52c and 2:53a, where the gods and ancestors clearly form two separate groups.
430
These three hells appear together again in Niśvāsamukha 4:102 and in a slightly modified form in Guhya-
sūtra 4:38–39.
431
Literally: “whose milk-pail is of bronze”. kānsa- should perhaps be emended to kāṃsya-, but cf. 2:58
below. This qualification (elsewhere expressed by adjectives such as sakāṃsyapātra) is standard in gifts of
cows to Brahmins, such as that described in Yājñavalkyasmṛti 1:204ff.
432
For references to other passages mentioning the gift of a “sesame-seed cow” (tiladhenu) made by filling
a black-buck-skin with sesame seeds, see Kane’s History of Dharmaśāstra, Vol. II, Part 2, pp. 880f. Cf. also
Śivopaniṣat 6:70.
433
Note that our adopted text actually has sa ca tṛpto yamālaye, which is anacoluthic, but it is conceivable
that the singular is “wrongly” used here in order to obviate a possible confusion: if he had said te ca tṛptāḥ, a
reader might have supposed that the ancestors were again being referred to.
434
We take tasya to refer to the ancestors as well as the agent of the rite.
Chapter Two 229

people who perform the [rites] of śrāddha (śrāddhakārayitā)435 will go to the world of the
ancestors. (43c–45b)
For one who daily (nityam) offers a lamp to gods and ancestors there will not be the
hells [called] Tāmisra and Andhatāmisra.436 His eyes will become bright and [his] power
of sight will [never be] destroyed. (45c–46)
If somebody donates a virtuous [cow with] hoofs decorated with silver, horns [deco-
rated] with gold, [with] a copper milk-pail (kāṃsyadohanīm), neck decorated with cloths
again and again, his abode (vāsaḥ) will be either in the world of cows or in heaven. A cow
donator lives (vasate) free from all [possible] pair of opposites (sarvadvandvavinirmuktaḥ).
(47–48)
If someone gives a calving cow, which has two beautiful faces (vaktrobhayasu-
saṃsthitām),437 this [bears the same] fruit as giving land, [and this cow donator] will go to
heaven.438 (49)
If someone gives bulls (anaḍvāhāni)439 regularly (nityaśaḥ) to the best of the twice born
(dvijottame), by the fruit of that merit [he] will be honoured in heaven (svargaloke). (50)
If someone even with great sins (bahupātakikaḥ)440 offers a golden haired goat daily
(nityaśaḥ), he will obtain the world of fire (agnilokam).441 (51)
If someone gives a white, red, yellow or a black woollen garment [to a Brahmin]442 in
the name of the gods or [his] ancestors, he will go to the world of the moon. (52)
If someone gives a buffalo to a Brahmin443 in the name of the gods or [his] ancestors,
by the fruit of that merit he will be honoured in the world of Viṣṇu. (53)
One should offer (prayaccheta) a white, black or bee-coloured [viz. mottled?] (bhra-
marākṛtim) and well-mannered buffalo (sudhenu)444 to the gods or to the best of the twice
435
Note the irregular use of the nominative singular or an agent noun as though it were a plural.
436
The dual subject is here (irregularly) restated as a plural (narakāḥ), presumably in order to be able to avoid
using a dual verb-form.
437
This presumably means that the calving cow is given away right at the moment when the calf face
appears. The expression vaktrobhayasusaṃsthitām is not very common. However, see Śivadharmasaṅgraha
10:220ab: dadyād ubhayamukhīṃ gāṃ śivāyātīvaśobhanām. Yājñavalkyasmṛti 1:206ab savatsāromatulyāni yugāny
ubhayatomukhīm further supports our idea. The same expression ubhayatomukhīm appears in a similar context
in Skandapurāṇa 111:93 and Nāradapurāṇa pūrvakhaṇḍa 13:87 and Viṣṇusmṛti 88:4.
438
Note that the Śivadharmasaṅgraha (6:118) reads hy etat svargalokābhikāṃkṣiṇām instead of hy etat svargalokañ
ca gacchati.
439
Note that the Śivadharmasaṅgraha (6:106) reads anaḍvāho ’pi- instead of anaḍvāhāni-.
440
I take bahupātakikaḥ in the sense of mahāpātakī.
441
Note that the Śivadharmasaṅgraha (6:123) reads ’pi san instead of ’pi yaḥ to obviate the problem of having
two pronouns.
442
For this suppletion, see the next verse.
443
Note an irregular optative and the use of the locative in the sense of the dative.
444
Verses 2:54–2:55 are redundant since the procedure of offering dhenu – a cow or a buffalo – has already
been mentioned. Here we may have translated sudhenu as ‘cow’ but this translation would not fit with 55a,
where we do have clear mention of a buffalo. If we were to translate sudhenu as ‘cow’ then mahiṣīm, in 55a
would remain problematic. In this case, we expect, in 55a, some word denoting a cow, not a buffalo; either we
understand mahiṣī to mean a cow or we need to replace it by an accusative noun denoting a cow. Note that
230 Niśvāsamukha

born. By offering this kind of buffalo (mahiṣīm) he will be honoured in the world of Śiva.
Once he falls from the world of Śiva, he will be reborn as a king. (54–55)
If someone gives land tilled with a plough, sown with seed (sabījām) and grain-
garlanded (sasyamālinīm),445 he will remain like the sun as long as the sun-created worlds
[exist].446 (56)
By giving land one goes to heaven; by giving gems one goes to the world (puram) of
the sun. He who donates cloth [goes] to the world of the moon and he who donates silver
(tāradaḥ) [goes] to the world of Viṣṇu (vaiṣṇave pure).447 (57)
And those who donate sesame seeds and gold will go to the world of Rudra; by giving
brass, copper and coral one goes to the world of Indra (vasoḥ puram). (58)
‘No matter (yāny api)448 what kinds of pearls, gems or necklaces one gives, one goes
to [the world of] the moon (somapuram);449 [and also] for [having offered] an oblation of
sesame seeds: there is no doubt on this point. (59)
If someone daily gives treacle, milk, curds or ghee, he goes to the Yakṣa-world (yakṣa-
lokapuram).450 So too by giving honey. (60)
By giving sandalwood, Agallochum, camphor, kallokakaḥ, cloves and other fragrant
things, a man will attain the state of being a Gandharva. (61)
If someone offers unsollicited a [virgin] girl451 having first adorned [her],452 that man
will obtain heaven. So does a donator of grains (dhānyapradāyakaḥ). (62)
Those who daily offer grains [such as] Phaseolus radiatus, Phaseolus mungo (māṣa-

the Śivadharmasaṅgraha does not have these problematic verses.

445
Cf. Mahābhārata 13:61:28ab: halakṛṣṭāṃ mahīṃ dattvā sabījāṃ saphalām api.
446
The syntax of the sentence is clumsy, not only because it starts with a singular subject and ends with
a plural one, but also because there seems to be no reason why the worlds created/illuminated by the sun
should be in the accusative. The intended meaning may have been: as long as the light of the Sun remains.
We are not, however, sure how to draw out this meaning. Minimally, we need to understand that āloka has
been reduced to loka, perhaps, for metrical reasons. Perhaps the complete interpretation here should be re-
examined.
447
The syntax of the sentence is clumsy. Note an aiśa use of dative singular for genitive singular and the
word pura being used in the sense of loka.
448
We understood yāny api in the sense of yāni kāny api ‘any’.
449
The Śivadharmasaṅgraha (6:126) reads śakrapuram ‘the world of Indra’ instead of somapuram, but this does
not seem quite right since it reads śakrapuram below (71).
450
Here we expect either yakṣalokam or yakṣapuram, but not both in the same place. Does this refer to the
world of Kubera?
451
The Śivadharmasaṅgraha (6:129) reads tv ayācitām instead of ayācitām to obviate an aiśa hiatus within a
pāda. A similar verse appears in the southern recension of Sivadharmaśāstra 12:47c-49b (T. 32, p. 146). This
passage states that the girl should be offered to a Brhamin but does not, however, refer to the context. We are
not sure whether or not this offering should be made for the marriage or not: kanyām alaṃkṛtāṃ dadyād alaṃ
jīvanasaṃyutām|| dvijāya vedaviduṣe kanyādānaṃ tad ucyate| śivabhaktāya viprāya dattvā kanyāṃ sv alaṃkṛtām||
kulatrayaṃ samuddhṛtya svargaṃ prāpnoti niścalam|. The offering of a virgin girl mentioned in our text here
may refer to the marriage ritual where a father gives his daughter to the groom (cf. Mahābhārata (appendix)
13:15:3339ff.)
452
Note an irregular ktvā for lyap.
Chapter Two 231

mudgādikāṃ)453 and others will obtain heaven [after death], as well as those who offer
protection (abhayapradāḥ)454 [to living beings]. (63)
[Those who] offer a woman (striyam) possessed of beauty and youth and adorned with
cloths and ornaments will obtain the state of being a Vidyādhara. (64)
Those men who continually (satatam) provide dāpayet a feast of lovemaking (rati-
satram) among beautiful women (varanārīṣu)455 will rejoice in heaven among companies
(saṃgheṣu) of celestial nymphs.456 (65)
Those who yearly offer (prativarṣapradāyinaḥ)457 a cane-seat or a couch (vetrāsanañ ca
śayyāñ ca),458 will rejoice in the Yakṣa-world with thousands of Yakṣiṇīs. (66)
If someone gives fuel to Brahmins at the arrival of the cold season, he will become rich,
handsome (rūpasampannaḥ) and possessed of good fortune (subhagaḥ).459 (67)
Those people who daily offer460 shelter, straw (tṛnam), a couch, a blanket, food (prā-
varānnam)461 and fire will go to heaven (svargagāminaḥ) (68)
For those who regularly offer songs, musical instruments and vehicles to the gods, they
will be [re]born to have great enjoyments, [they will regularly be] awakened by songs and
instrumental music (gītavāditrabodhitāḥ). (69)
If someone offers a horse possessed of beauty and youth462 and adorned with golden
[ornaments] to Brahmins, he will obtain the heaven of the sun (bradhnasyāpnoti viṣṭapam).463
(70)
By giving a caparisoned (śārīsaṃyogasaṃyuktam) elephant with a golden garland one
453
Note that māṣamudgādikāṃ is intended as an accusative plural, which is what we find in the Śivadharma-
saṅgraha (6:130).
454
Note that the Śivadharmasaṅgraha (6:130) reads hy abhayapradāḥ just to avoid a hiatus within a pāda.
455
The syntax is clumsy here. Firstly, the plural subject has a singular verb (dāpayet). Secondly, the relative
pronoun is missing. Next, the locative is used in the sense of instrumental. All these problems have been
displaced in the Śivadharmasaṅgraha (6:132) by reading: ratisatrañ ca yo dadyād varābhiḥ pramadājanaiḥ| kāma-
devapuraṃ yāti jāto ’naṅgasamo bhavet||.
456
The Śivadharmasaṅgraha (6:132) has rephrased 56cd quite differently by reading kāmadevapuraṃ yāti jāto
’naṅgasamo bhavet which means that the giver will obtain the world of Kāmadeva and, once born there, he will
become equal to Kāmadeva.
457
Note that the Śivadharmasaṅgraha (6:133) has polished Sanskrit prativarṣapradāyinaḥ by reading pratyabdaṃ
yaḥ prayacchati at the same time making the plural agent singular.
458
We could equally translate vetrāsanañ ca śayyāñ ca as ‘a cane-seat or a cane-couch’ or as ‘a cane-seat and a
couch/ cane-couch’.
459
Note that the Śivadharmasaṅgraha (6:134) reads dīptāgniḥ subhago bhavet ‘will become [like] a blazing fire
[and] possessed of good fortune’ instead of jāyate subhagas tathā. We have understand dīptāgniḥ ‘blazing fire’
to mean dīptāgniprabhaḥ ‘like a blazing fire’.
460
Note that the Śivadharmasaṅgraha (6:135) rephrased prayacchante to prayacchanti in order to normalize the
Sanskrit.
461
To avoid this awkward compound the Śivadharmasaṅgraha (6:135) reads puṇyāgniṃ śuddhamānasāḥ instead
of prāvarānnaṃ hutāśanam.
462
It is conceivable that we should read instead, with the Śivadharmasaṅgraha (6:137), jave yauvanasampannam,
where we could perhaps take jave as though it were an instrumental: ‘possessed of youth and speed’.
463
We find the phrase bradhnasyāpnoti viṣṭapam in Manusmṛti 9:137, but in a different context.
232 Niśvāsamukha

goes to the world of Indra (śakrapuram); once one falls from there one will be reborn (jāy-
ati)464 as a king (bhogavān). (71)
By offering an umbrella (ātapatrapradānena) this man (asau naraḥ) will be465 endowed
with good fortune (śrīmān). He will not be afflicted by the heat [on his way] to the world
of Yama.466 (72)
If someone offers a pair of shoes, he will be freed467 from all sin, [and] he will have a
beautiful horse468 on the way to [the world of] Yama. (73)
Also, for one who offers a pair of shoes there will be no torture caused by terrible thorns
and the pains of heated sand [on the way to Yama’s world].469 (74)
If someone offers an elephant-chariot470 to a virtuous (guṇānvite)471 Brahmin, by the
merit of that fruit he will be honoured in heaven; he will not fall from heaven until the
gods together with Indra (yāvad devāḥ savāsavāḥ)472 [themselves fall down]; and once he
falls from there473 he will be reborn as a pious king. (75–76)
By offering a divine horse-[drawn] chariot together with many accoutrements one ob-
tains the world of the sun; [once one gets there] he will rejoice with him. He will remain
like the sun as long as the sun-created worlds [exist]; and once he falls from there will be
reborn as a rich [person]. (77–78)
By offering a bullock-cart474 together with all accoutrements, a man will obtain heaven
together with male and female servants.475 Once he falls from there, he will then (bhūyaḥ)
invariably (sadā) be reborn as a rich person. (79a–80b)
464
Note an aiśa parasmaipada. The Śivadharmasaṅgraha (6:154) reads bhavati instead of jāyati to obviate the
grammatical problem.
465
Once again, to avoid an aiśa parasmaipada problem the Śivadharmasaṅgraha (6:154) reads jāyeta mānavaḥ
instead of jāyaty asau naraḥ.
466
Cf. verse 26 above. In this case, however, the Śivadharmasaṅgraha (6:154c–155b) has not distorted the
meaning.
467
The Śivadharmasaṅgraha (6:155) has rephrased the text as sa tu mucyeta in order to avoid the irregular form
mucyati.
468
Note an aiśa parasmaipada for ātmanepada; to obviate the problem the Śivadharmasaṅgraha (6:156) has
rephrased the text to read jāyate śobhano hayaḥ (instead of aśvo jāyati śobhanaḥ).
469
The Śivadharmasaṅgraha (6:157) reads hi dadyād upānahau instead of dadāti upānahau to avoid an aiśa hiatus
within a pāda.
470
The Śivadharmasaṅgraha (6:157) has rephrased gajarathan tu yo dadyād to read dadyād rājarathaṃ yas tu. But
this might in part be a secondary corruption, for rā and ga look similar in old Newari script.
471
The locative adjective is used here to qualify a noun in the dative.
472
Note that this whole line has been adopted from the Śivadharmasaṅgraha (6:158). We assume it to be a
plausible reading since W also reads tāvan na cyavate [[…]].
473
Here we have adopted the reading of the Śivadharmasaṅgraha (6:159) tataś caiva instead of K’s reading
svargalokāt since the last letter in W is clearly va, and K tends to repair the text imaginatively (whereas W
simply copies what he believes he sees).
474
Ex conj. We assume that the Śivadharmasaṅgraha (6:161) has banalised the text by choosing a more common
word.
475
Ex conj.: this is largely drawn from the Śivadharmasaṅgraha (6:161), for this portion of text is lost in our
manuscripts.
Chapter Two 233

If someone wakes up early in the morning and [daily] gives476 a mouthful of grass
(grāsaṃ) to cows while reciting the mantra [that follows below], (mantreṇaiva samāyuktam),
he will be destined to go to heaven (svargagāmī ca bhavate);477 once he falls [from there, he
will be reborn as] a rich person: his birth [will take place] in a family rich in cattle and he
will [himself] be rich in cattle. (80c–82b)
“O Surabhi (surabhī), world-maintainer, born from the churning of nectar,478 please
accept this mouthful of grass. This is my excellent observance.”
Just as one gives a mouthful of grass to cows, in the same manner one may give to a
bull (saurabheye). The same fruit is seen (dṛṣṭam), but the mantra479 [to be used] is different
in each case (pṛthak pṛthak). (83c–84b)
‘‘These (ete) [bulls] sustain the entire world and give food for living beings: may they
be pleased to accept [this] clump of grass. This is my excellent observance.480 ’’ (84c–85b)
If some one daily offers [a clump of grass] to another man’s cow, adopting this difficult
observance, they [viz. the cows?] will protect him from danger and disease; if someone
touches (sparśane)481 [them], they (the cows) will remove his sins. (85a–86b)
If someone lets a bull free482 at the arrival of an auspicious time (puṇyakāle tu
saṃprāpte),483 he will go to the world of Rudra, providing the bull is a black one. If,
however, he cannot obtain a black one484 he will obtain heaven together with his
ancestors; once he falls from there will be reborn (jāyati)485 as a king (bhogavān). (86c–88b)

476
The Śivadharmasaṅgraha (6:95) has rephrased 80ab to read gavāṃ grāsaṃ daridreṇa kartavyaṃ prātar eva hi
instead of gavāṃ grāsan tu yo dadyāt prātar utthāya mānavaḥ. This gives the extra element daridreṇa ‘by a pauper’,
but it means also the loss of prātar utthāya, which implies that the gift is to be made on a daily basis.
477
The ca appears to be meaningless and the ātmanepada is irregular; the latter oddity has been corrected in
the reading of the Śivadharmasaṅgraha (6:96): svargagāmī ca bhavati.
478
We have understood the nominative singulars to be intended as vocative singulars. The verse appears in
the Somaśambhupaddhati (1:6:5), the Kriyākramadyotikā (§ 67, p.134) and the Jñānaratnāvalī (R 14898, p.144) in
the following form: amṛtamathanotpanne surabhe lokadhāriṇi| imaṃ grāsaṃ gṛhāṇa tvam idaṃ me vratam uttamam.
The Śivadharmasaṅgraha (6:98) corrects 82a amṛtamathanotpannā to utpannāmṛtamathane, but it does not correct
82b, perhaps for metrical reasons.
479
The word mantra is rarely used in the neuter. The Śivadharmasaṅgraha (6:99) reads mantraḥ instead of
mantram.
480
This is presumably the mantra to be used when offering grass to a bull.
481
The Śivadharmasaṅgraha (6:101) reads darśane instead of sparśane. The syntax is clumsy and the interpreta-
tion of the whole unit is uncertain. Perhaps, since the cow is not one’s own, the action is considered altruistic,
for one gains no milk or other products from another man’s cow.
482
According to Kane (History of Dharmaśāstra, Vol. IV, pp. 539ff.) the bull should preferably be black and
have auspicious signs: having intact limbs and so forth. Letting a bull free is prescribed on two occasions;
one is on the full moon day of Kārttika or Āśvina, and an other is the 11th (according to Garuḍapurāṇa) or 12th
(according to Bhaviṣyapurāṇa) day after death.
483
Here, the auspicious time means the full moon day of Kārttika or Āśvina, see Kane’s History of Dharmaśās-
tra, Vol. IV, pp. 539f.
484
The Śivadharmasaṅgraha (6:104) reads alābhe nīlaṣaṇḍasya to obviate the hiatus.
485
An aiśa parasmaipada has been used here for metrical reasons. The Śivadharmasaṅgraha (6:104) corrects
jāyati to bhavati.
234 Niśvāsamukha

By offering the fruit of Feronia Elephantum (kapittham), pomegranate, mango, rose-

apple (jambum), wood-apple (bilvam), bread-fruit (panasam), sweet lime (mātuluṅgam),
coconut, together with banana (samocakam), Clypea Hernandifolia, Emblica Offic-
inalis Gaertn, orange (prācīnāmalanāraṅgam), grape and dates (kharjūram eva ca)486 and
other nectar-like fruits (anyāmṛtaphalā ye)487 one will be fortunate, have many sons and be
endowed with beauty, and [then again] be reborn a very fortunate man.488 (88c–90d)
One who offers fruits will be [reborn] with all limbs intact (saṃpūrṇāṅgaḥ) and will be
healthy. And one who offers teeth-cleaning sticks (dantadhāvanadātā) will obtain a beautiful
wife.489 (91)
By offering fragrant betel and flowers one will become a pandit and one who offers
fragrant substances (gandhapradāyakaḥ)490 will have fragrant breath (saugandhāsyaḥ) and
eloquence. (92)
By offering a sacred thread and a cushion made of kuśa-grass one will be born among
Brahmins.491 (93ab)
By offering swords, discuses, [and] weapons, [such as] spears, darts and hatchets (śakti-
kuntaparaśvadhān) one will have no fear of the terrible [hell called] Asipatravana (fierce
jungle of sword blades). (93c–94b)
By offering unworked iron (asaṃskṛtasya lohasya) one will have no fear of bondage
and by offering iron fashioned into utensils (ghaṭitopaskaram),492 there will be no fear from
weapons [for him,] and there will never be the hell [called] Lohakāra.493 (94c–95d)
Offering cups made of clay or a water jar is the best [type of] offering to ascetics; by
giving [these] one will obtain pleasures. (96)
486
Note an aiśa samāhāradvandva compound.
487
We assume that the intended meaning here is that of anyāni cāmṛtarasāṇi phalāni yāni. The Śivadharma-
saṅgraha (6:163–6:164) has rearranged these two verses, adding more fruits than we have in our text and it has
obviated the grammatical problem by reading anyāni ca phalāny evam.
488
There is an awkward repetition here of subhaga, which the Śivadharmasaṅgraha (6:164) has avoided by
reading sukhabhāg instead of subhago.
489
Śivadharmaśāstra 12:72 also relates the offering of teeth-cleaning sticks to women. The recipient in the Śiva-
dharmaśāstra, however, is a Śivayogin: dantadhāvanam uddiṣṭaṃ nivedya śivayogine| divyastrībhogasaṃyuktaṃ
divi ramyaṃ puraṃ labhet||. It is to be noted that our text does not speak of a recipient.
The Śivadharmasaṅgraha (6:166) reads bhāryā bhavati śobhanā instead of bhāryāṃ labhati śobhanām, presumably
just to obviate an aiśa parasmaipada, but with the unintended result that the pāda could then be taken to mean
‘will become a beautiful wife’.
490
We have assumed here that this last word is a postponed repetition of the original subject, but one could
instead take each verse-half as a separate statement with a separate gift and a separate reward.
491
Literally this means ‘in Brahmin wombs’.
492
This bahuvrīhi perhaps more literally means ‘out of which utensils have been fashioned’.
493
lohakāraś ca is our conjecture on the strength of N’s reading [[…]] kāraś ca, where K reads śastrakāraṃś ca,
W reads lohakāra sa and the Śivadharmasaṅgraha (6:170) reads lohīpākaś ca. As mentioned above, this is not a
hell that typically features in Śaiva lists (e.g. in the other sūtras of the Niśvāsa or in Parākhya 5), but both occur
in dharmaśāstra literature: just after asipatravana, Manusmṛti 4:90 speaks of a hell called lohadāraka, lohacāraka,
lohāṅgāraka or lohakāraka, etc. depending on which manuscripts are followed (see Olivelle 2005:934). The same
hell appears in Viṣṇusmṛti 43:22 and perhaps, arguably, in Parākhya 5:23.
Chapter Two 235

[The offering of] a golden, silver, copper, iron or tin (āyasatrāpuṣam) vessel494 will be an
indestructible offering,495 and [the donor] will have a long life. (97)
If someone offers male or female slaves496 to the gods or to Brahmins,497 he will be
highly fortunate, surrounded by many dependants. (98)
By offering rock-salt coming from Sindh (sindhūttham) one becomes handsome and
highly fortunate.498 (99ab)
By offering piper longum (pipalīm), ginger, pepper and dry ginger (viśvabheṣajam), one
obtains good health, and also by [offering] remedies to the sick (āture).499 (99c–100b)
By restoring health to a sick person one becomes healthy and [acquires] long life
(dīrgham āyuṣam).500 (100cd)
[By giving] sweet, sour, pungent, bitter, astringent, salty [things] he becomes a con-
noisseur of the flavours of all pleasures (sarvakrīḍārasābhijño) and a Pandit. (101)
By offering oil one obtains supreme power (tejaḥ);501 by offering sugar and treacle one
will be long lived; by offering thickened curd502 or buttermilk, one becomes rich in cows
if one [also] worships cows. (102)
By offering pearl [or] nacreous shells503 one will have many sons.(103ab)
If someone offers cowrie shells, and a stainless [and] bright mirror, he will become
handsome, rich and beloved among women. (103c–104b)
If someone daily offers504 nourishment, expressions of compassion (hantatim)505 or
494
Note that almost the whole line 97ab is reconstructed from the Śivadharmasaṅgraha (6:171), but in place of
the word -trāpuṣam, which is the reading of our manuscripts, the Śivadharmasaṅgraha (6:171) reads -sīsakam.
495
Presumably it is not the object given that is indestructible, but rather the moral retributive force of the act
of giving, which is presumably only indestructible in the sense that it cannot be destroyed without giving its
fruit.
496
Note the aiśa optative. The Śivadharmasaṅgraha (6:172) has obviated this awkwardness by reading dadāti
yaḥ instead of ca yo dadet.
497
devatābhyo dvijātibhyo is reconstructed from the Śivadharmasaṅgraha (6:172).
498
Presumably this refers to a kind of salt, that is typically but not necessarily found in Sindh. The offering
of salt (lavaṇa) is implicitly paired here with the acquisition of lāvaṇya, “loveliness”.
499
It is an aiśa locative use for dative, to which no sandhi has been applied.
500
The aiśa use of āyuṣam in the sense of āyuḥ, which one could take to be a nominative (“[there will be] long
life [for him]”) or an accusative for which the verb must be supplied. The redactor of the Śivadharmasaṅgraha
(6:175) has obviated the problem by rewriting the line.
501
Note that the Śivadharmasaṅgraha (6:176) reads tailāt prāṇā ghṛtāt tejaḥ ‘by offering oil one obtains the breath
of life [and] by offering ghee one obtains power’ instead of tailāt sarvādhikaṃ tejaḥ.
502
This translates marjjitā, which might be an error for mārjitā, which is in turn listed among milk-products
in the Amarakośa (sometimes given in the variant form mārjikā) 2:9:44.
503
We have assumed that śaṅkhaśuktīni is irregularly treated as neuter and that it is intended not as a dvandva,
but rather as a single unit, meaning “shells covered with mother of pearl”. One could, of course, take it as a
dvandva, but there seem to be other usages of the collocation where a dvandva analysis is unlikely or impossible,
e.g. Jayākhya 26:64 and Īśvarasaṃhitā 2:26.
504
Note the aiśa optative. Note that the Śivadharmasaṅgraha (6:179) reads kṣipet instead of dadet to obviate the
problem.
505
We have understand the otherwise unparalleled expression hantatim to be intended to mean hantoktim on
236 Niśvāsamukha

alms (bhikṣāṃ), he will become rich; if he does not, he will have a bad rebirth.506 (104c–
105b)
This is the injunction of making offerings [that has been] taught. Hear from me also
(ca) the [injunction] of extreme offering (atidāna).507 (105d)
One should always offer food and water; [but as for the offering of] cloths, bed, refuge
(vastraśayyāpratiśrayam), cows, gold and land — what else among virtuous acts can be
greater than this. (106)
Likewise (tathā) the offering of knowledge is excellent,508 but the most excellent is pro-
tection of life: if someone protects a living being,509 that very [protector] (sa ca) is under-
stood to be the best [sort of] giver. (107)
Among all kinds of offerings the gift of the absence of fear to living beings [is the best].
Whoever gives that is verily (hi) a ‘Giver’; others are beguiled by desire. Therefore one
should protect all [living beings] when the life of living beings is at risk (jīvitātyaye); he
who [does] so is a [true] giver, he is a [true] ascetic (tapasvī) and will attain the supreme
goal.510 (108–109)
I have taught the injunction of extreme offering (atidānavidhiḥ) for the benefit of the
people. If someone makes offerings every day, hear from me [the fruit of] that offering
too.511 (110)
If someone offers (yo dadāti) teeth-cleaning sticks, betel leaves (dantadhāvanatāmbūlam),
garlands, incense, ointment (vilepanam), yellow orpiment, collyrium, cloths,512 decora-
the basis of comparison with the Śivadharmasaṅgraha (6:179), which reads hantakāraṃ.
506
Here the Śivadharmasaṅgraha (6:179) has an anacoluthic sentence (beginning in the plural and ending with
a singular), and hiatus.
507
The underlining meaning of the extreme offering (atidāna) according to our text (2:109) is the protection of
life. In the Pāśupata context, on the basis of Kauṇḍinya’s understanding of Pāśupatasūtra 2:15 atidattam atīṣṭam,
the extreme offering refers to offering oneself to god (see Kauṇḍinya’s on Pāśupatasūtra 2:15). According to
Vasiṣṭhadharmasūtra 29:19 the extreme offerings are the offering of cows, land and knowledge. Thus, the term
atidāna refers to different concepts in different traditions.
508
The offering of knowledge includes three kinds of notions: ‘‘the gifts of book, the gift of icons and the
impartation of teachings’’ (De Simini 2013:1). Most probably vidyādāna here refers to the offering of books
in the form of manuscripts. Florinda De Simini wrote her doctoral thesis on vidyādāna. Thus, the reader is
referred here to De Simini 2013 for full treatment of this subject.
509
The Niśvāsamukha has an ātmanepada for parasmaipada for metrical reasons, while the Śivadharmasaṅgraha
(6:182) reads jīvaṃ rakṣati yo nityaṃ sa instead of jīvaṃ rakṣayate yo hi sa ca to obviate the problem.
510
It stands to reason that the protector of living beings in most of the cases is the king. In some instances,
however, an ordinary person could also be the agent. Whoever the agent might be, it is clear that protecting
life is the best offering according according to our text.
511
Here perhaps starts the section on temple donation. We assume that dine dine implies some daily ritual.
If the interpretation is right, most likely the capable agent of the following daily offering is the king, which
involves the riding of a horse or an elephant and the offering of vehicles together with other expensive objects
(2:112).
We have understood dānan tañ ca ‘that offering too’ to mean taddānaphalaṃ ca ‘the fruit of that offering too’.
The Śivadharmasaṅgraha (6:185) has rephrased yo dadyād dānan tañ ca to read yad dānaṃ tac cāpi hi, in order to
remove anacoluthon.
512
Note that 111c rocanāñjanavastrāṇi is reconstructed from the Śivadharmasaṅgraha (6:186).
Chapter Two 237

tion with wonderful ornaments (divyālaṅkāramaṇḍanam), the riding of a horse or elephant

(gajāśvārohaṇam), vehicles, unguents and massage (abhyaṅgodvartanan), bathing with di-
vine perfumes, anointing with sandal paste, Agallochum, saffron (candanāgarukuṅkumaiḥ)
mixed with camphor, incense together with flowers, gifts of sweets and beverages, a com-
fortable couch in the night (sukhaśayyāniśītavān),513 he will enjoy the pleasure of amorous
enjoyment with most excellent women.514 (111–114b)
If someone does not offer [the above] and [yet] desires it [viz. the pleasure of amorous
enjoyment], he will be extremely grieved. (114cd)
Devi asked: Who is the best recipient [to offer something to], by giving (datte) to whom
there is great benefit, [and whereby] the offering will be indestructible? Tell me that O
Maheśvara. (115)

[1.5 Hierarchy of recipients]

Īśvara replied:
Offering to [one’s] mother, father, teacher, relatives, a virgin girl (kanyayaḥ),515 the unfor-
tunate, the afflicted, the blind and the poor will be valid for eternity (ānantāya kalpate).
(116)
One learned in the Vedas is considered to be better than thousands of foolish Brah-
mins;516 one who has installed the Vedic fires is considered to be better than thousands of
men learned in Vedas. (117)
Among thousands of those who have installed the Vedic fires (āhitāgni) an agnihotrī
(one who maintains the sacrificial fire) is considered to be better.517 Among thousands of
agnihotrīs, one who knows brahman (brahmavettā) is considered to be better.518 (118)
513
It is not clear to us what sukhaśayyāniśītavān is. We might understand sukhaśayyāniśītavān as sukhaśayyāṃ
niśīthe, but then the vān would be meaningless. Or it might be possible to translate it togther with varanārīrati-
sukham, and in this case our translation would be ‘he will enjoy the pleasure of amorous enjoyment with most
excellent women on a comfortable couch at nights’. The Śivadharmasaṅgraha (6:188) reads -niṣīdanam instead
of -niśītavān, which could make the compound mean simply ‘[the gift of] sleeping well on a bed’.
514
Alternatively, varanārīratisukhaṃ could be intended to be yet another offering. In this case, we have to
imagine that the giver will obtain all of the enumerated items in the other world as the reward of his offering
here. Note that 114ab is the reading of the Śivadharmasaṅgraha (6:188); our manuscripts have only varanārīrati-.
515
The metri causa reading kanyayaḥ should be understood to mean kanyāyāḥ. This understanding is compati-
ble with the understanding of Śivadharmasaṅgraha 6:190: mātāpitṛṣu yad dānaṃ dīnāndhakṛpaṇeṣu ca| guruband-
huṣu kanyāsu tad anantyāya kalpyate||
516
Note that the Śivadharmasaṅgraha (6:191) reads -sahasrāṇām instead of -sahasrebhyaḥ in order to make the
reading smoother.
517
āhitāgni is he who has installed the Vedic fires viz. Gārhapatya, Āhavanīya and Dakṣināgni. The moment
he installs these fires he will have the right to perform agnihotra. He who installs these Vedic fires but cannot
continue to sacrifice in them for some reason, such as old age or being widowed, is only āhitāgni. An agnihotrī,
as commonly known, is he who maintains the sacrificial fires by performing sacrifice in them twice a day,
morning and evening (e.g. Aitareya Brāhmaṇa 5:31:4). I wrote this footnote on the strength of Sriramn Sharma’s
mail to me, dated 05-12-2010.
518
The Śivadharmaśāstra attests a hierarchy of recipients (7:69–71) that is somewhat similar to our passage
here. For more treatment on this topic see p. 14, above.
238 Niśvāsamukha

The [offering] given to him (i.e. brahmavettā) will [bear] an eternal [fruit] (bhave ’nan-
tam);519 he is considered the supreme saviour (trātā).520
If someone offers ten thousand times to them [i.e. to those who know brahman], [a gift
of the same value in terms of merit would be made as if] he had offered once to a [Śiva-
]knower (jñānin);521 this [act of giving] to them is not equal; he [viz. the knower] is the
supreme saviour of all. (119a–120b)
By offering to him there will be no sorrows; givers [to such a recipient] indeed (hi)
cannot become born [in the rebirths known] as naraka and preta (narakapretasambhavāḥ),522
[since they are] freed from sin (vipāpāḥ) and destined to go to heaven (svargagāminaḥ).523
(120c–121b)
Therefore among all recipients the knower of Śiva [is certainly] the best of the best (varo
varaḥ). (120c–121d)
One who desires one’s welfare should [always] offer to that [Śaiva] recipient; that
[act of] offering will be indestructible, even if (api) what is offered is very little (svalpam
alpapi).524 (122)

Thus is the second chapter, with regard to worldly duty in the Niśvāsamukhatattvasaṃhitā.
519
Note a double sandhi with an elision of final t. The Śivadharmasaṅgraha (6:192) has rephrased the text
by reading tasmai dattaṃ bhaved dattaṃ (‘what is given to him is [truly] given’) instead of tasya dattaṃ bhave
’nantam in order to avoid the problem. As for the sense, it could be that this is rhetorical exaggeration, since
even svarga is not eternal, or it could more likely be, as perhaps in earlier passages where dāna was said to be
akṣaya (e.g. in 115 above), a statement to the effect that the pious act of giving will perdure until such time as
it bears karmic fruit.
520
Although this word literally means ‘protector’, it is used here in the sense of dātā ‘donor’.
521
The knower (jñānin) is understood as a Śiva-knower. The text further down (2:121) makes it clear that the
intended meaning is a Śiva-knower (śivajñānine). For metrical reasons, it is impossible to have (śivajñānine)
here.
The Śivadharmasaṅgraha (6:193) has tried to improve the text by reading anyeṣāṃ koṭiguṇitaṃ dadyād ekaṃ
tu jñānine instead of eṣāṃ lakṣaguṇān dadyād ekan dadyāt tu jñānine. However, this changes the meaning: “If
he gives one [gift] to a [single] knower, he [effectively obtains the merit that he would obtain if he] gave ten
million times [that gift] to others.”
522
If we were to follow the Śivadharmasaṅgraha here, we would translate instead “By offering to him there
will be no sorrows arising from hells or pretas.” This would then simply refer to troubles in hells and troubles
from not performing śrāddha-rites for deceased ancestors. (Cf. Śivadharmasaṅgraha 2:184cd … narakapretajair
duḥkhais sattvānāṃ kliśyatāṃ bhṛśam.) But such an interpretation would involve assuming an unlikely aiśa
switch of gender: °sambhavāḥ would have to agree with duḥkhāni. Note, however, that the pair naraka and
preta occur together elsewhere in relatively early literature as part of a list of possible rebirths (yoni, gati), e.g.
Abhidharmakośabhāṣya at the beginning of the third kośasthāna. We therefore think it more likely that the text is
referring to those rebirths.
523
Here too, it looks as though the redactor of the Śivadharmasaṅgraha (6:195) may have misunderstood the
text, taking vipāpa to mean “especially sinful”, for he has apparently rephrased this line as follows: pāpakarmā
yadā kaścid dātuṃ notsahate manaḥ, “When someone is an evil doer, [his] mind is incapable of giving [to such a
recipient].” Such a misunderstanding is perhaps entailed by the immediately preceding one.
524
Prof. Isaacson thinks that svalpam alpapi may be a corruption for (svalpam aṇv api), which is what K also
has. We decided keep svalpam alpapi on the basis of the reading of manuscripts, N and W. We take alp as metri
causa for alpam.
CHAPTER III

[1.6 Sacred sites]

Goddess spoke:
You have taught the merit of donation (dānadharmaḥ), [now] teach (vada) me the merit of
pilgrimage, what will be525 the virtuous fruit from bathing in each pilgrimage site? (1)

[1.6.1 Rivers]

God spoke: [1] Gaṅgā,526 [2] Sarasvatī, [3] Puṇyā , [4] Yamunā , [5] Gomatī, [6] Carmilā,527
[7] Candrabhāgā, [8] Sarayu, [9] Gaṇḍakī, [10] Jambukā, [11] Śatadrū, [12] Kālikā, [13]
Suprabhā, [14] Vitastī, [15] Vipāśā, [15] Narmadā, [16] Punaḥpunā, [17] Godāvarī, [18]
Mahāvarttā, [19] Śarkarāvarttā, [20] Arjunī (śarkarāvarttamarjunī)528 [21] Kāverī, [22]
Kauśikī, and [23] Tṛtīyā, [24] Mahānadī,529 [25] Viṭaṅkā, [26] Pratikūlā, [27] Somanandā,
[28] Viśrutā,530 [29] Karatoyā, [30] Vetravatī, [31] Reṇukā, [32] Veṇukā, [33] Ātreyagaṅgā,
[34] Vaitaraṇī, [35] Karmārī, [36] Hlādanī, [37] Plāvanī, [38] Savarṇā, [39] Kalmāṣā
[40] Sraṃsinī, [41] Śubhā,531 [42] Vasiṣṭhā, [43] Vipāpā, [44] Sindhuvatī, [45] Aruṇī
(sindhuvatyāruṇī)532 [46] Tāmrā, [47] Trisandhyā and [one] known [as] the supreme [48]
Mandākinī.533 (2–7)
[As also are] [49] Tailakośī, [50] Pārā, [51] Dundubhī, [52] Nalinī, [53] Nīlagaṅgā, [54]
Godhā, [55] Pūrṇacandrā and [56] Śaśiprabhā; if someone having first worshipped [his]
525
The text somewhat clumsily gives us two verbs, syāt and bhaviṣyati. The Śivadharmasaṅgraha (7:1) obviates
this awkwardness by replacing the second with sureśvara ‘O lord of the gods’.
526
Here follows a list of rivers. Although we are unable to identify many rivers, there are only a few southern
rivers in the list: Kāverī, Vasiṣṭhā and Tāmrā. The rest of the identified rivers run their course in the northern
or central part of India. This list could suggest that the redactor was more familiar with northern geography
than with southern, especially if the list was the innovation of the Niśvāsamukha. As such lists of rivers are
found in a vast range of Indian texts, the actual geographical details are hard to determine for certain.
527
This name of the river occurs also in Guhyasūtra 1:31 as Carmiṇī. The name of this rive is hardly attested
in other sources.
528
This is the reading of the Śivadharmasaṅgraha (7:4). Note that śarkarāvarttamarjunī is an aiśa formation with
a hiatus breaker m in between two words: śarkarāvartā and arjunī.
529
Otherwise we might take mahānadī as an adjective of tṛtīyā and in that case our translation would be ‘ [23]
Tṛtīyā, a great river ...’ We should not, however, forget that there exists a river named Mahanadī in Gayā as
well in Orissa (Dey 1927:117).
530
We might otherwise understand viśrutā as an adjective of somanandā.
531
I have not found these names: kamāṣā, sraṃsinī, śubhā attested as rivers. We might think of śubhā as an
adjective of śraṃsinī.
532
We assume this to be an aiśa compound where an instrumental singular is treated as a nominative singular:
the first member of this would normally be sindhuvatī (cf. the form of the word śaṣkulyāmodakāni in 1:159).
533
We assume that mandākinyaḥ is intended as a singular and is thus another name.
240 Niśvāsamukha

ancestors and the gods and fasted (upavāsarataḥ) bathes in [these] best of rivers,534 he will
be freed from sin. (8-9)
« This river is of pure water [that] has come from the embodiment of Śiva; whoever
bathes [in these waters] (yaiḥ) will be liberated; O you who have water as your form! Let
there be veneration to you. » 535 (10)
Reciting (anusmṛtya) this mantra (ayaṃ mantram)536 one should bathe in a river (nadyav-
agāhanam);[as a result of doing so] he becomes freed from all sins and goes (yayau)537 to
heaven when he abandons his body. (11)
Having bathed in the Śoṇa [river], Puṣkara [lake?] or Lohitya [river] (śoṇapuṣkara-
lohitye),538 in [lake] Mānasa, in the place the Indus meets the ocean (sindhusāgare)539 or
in Brahmāvartta,540 or Kardamāla541 or in the salty ocean, one [becomes] free from all sins
[and] he should [then] worship one’s ancestors and the gods. (12a–13b)
It is always (nityam) taught (bhavet) [that] fire is the womb [and it is] taught [that] Viṣṇu
is the seminal fluid; one should know542 Brahmā to be the father and water is to be known
to be a form of Rudra.543 If someone bathes reciting those544 [names], he will obtain the
534
saridvarām is presumably a collective feminine accusative singular for locative plural.
535
It was already stated that water is one of the eight forms of Śiva (1:32–39). The verse as a whole is a
mantra that is supposed to be recited during the bath in the aforementioned rivers. In his 2008 presentation
at the EFEO at Pondicherry, Prof. Peter Bisschop noted a parallel of this mantra in Himavatkhaṇḍa 88:39 of the
Skandapurāṇa. This mantra in the Himavatkhaṇḍa, however, is slightly different from the one attested in our
text.
536
This is intended as an accusative phrase, as is indicated by the correction imaṃ mantram, which we find
in the Śivadharmasaṅgraha (7:11).
537
Note that the perfect yayau is irregularly used here with future meaning.
538
Lohitya is otherwise commonly called Brahmaputra.
539
We have understood sindhusāgare to mean sindhusāgarasaṃgame. Both forms are attested in Purāṇas. For
instance, see the Skandapurāṇa (73:8 and 73:71). This is a particular place connected to Śaṅkukarṇa, one of
Śiva’s Gaṇas. This is the place where Śiva performed tapas while guarded by his Gaṇa, Śaṅkukarṇa. This
suggests that the phrase sindhusāgare is a particular location where Sindhu and ocean meet (Bisschop 2006:220).
The reader is also referred here to Bakker 2014:2, 118, 151 and 173. For the māhātmya of Śaṅkukarṇa, see Skanda-
purāṇa chapter 73.
540
This is probably not the well-known region of North India, identified by the Manusmṛti (2:17), but it
seems to be a place particularly connected to Brahmā. Bakker (2014:183–184) assumes that this place, in the
Skandapurāṇa could correspond ‘‘with the early historical mount at Shyampur Garhi, a small tributary of the
Ganges’’ nearby Haridvāra. This suggests that this is a pilgrimage site, which fits the context of our text.
Bakker (2014:168) also mentions that the Mahābhārata identifies the same place as Kurukṣetra. This clearly is
a location for pilgrimage.
541
This is a rare toponym, which is located in Gujarāt. The reader is referred to our introduction p. 30 for the
discussion of this place. The last three are names of territories and not of bodies of water. These are probably
the places that had important bodies of water, which could be a river, tank, the ocean and the like.
542
If correctly transmitted, this is in an instance of vindyāt (“one should find”) being used in the sense of “one
should know”.
543
Note that the sentence structure changes in 14a. The Śivadharmasaṅgraha (7:13) has squeezed 13c–14b into
one line reading agnir yonir viṣṇu retā brahmaṇaḥ pitā rudramūrtir āpaḥ.
544
Note that etān utsmṛtya is the reading of N and W and we are assuming that it is a corruption of etānusmṛtya,
which we suppose in turn to be a contraction (for metrical reasons of etān anusmṛtya, which is what the Śiva-
Chapter Three 241

highest destiny. (13c–14)

If someone, with desire or without desire, abandons (samutsṛjya) his body in female or
male rivers (nadīnadeṣu), he, his soul pure, will go [directly] to heaven (svargalokam) from
this world (iha).545 Once he falls from heaven he will be reborn in an excellent family.
(15–16b)

He who always546 remembers [a certain] pilgrimage site and desires to die (maraṇaṃ
cābhikāṃkṣate) [there]547 [and] who [therefore] enters the fire [there],548 following the pre-
scribed injunction, (niyame sthitaḥ), [that] man (mānavaḥ) will obtain the world of Rudra
and rejoice [there] with him. Once he falls from the world of Rudra, he will be reborn
(āpnuyāt) in the world of fire; having enjoyed the delights of the fire-world (vahnimayān
bhogān),549 he will be reborn as a king (pṛthivīpatiḥ).550 (16c–18)

[1.6.2 The pañcāṣṭakas]

dharmasaṅgraha (7:14) reads. K has also tried to correct the text by reading etān saṃsmṛtya.
545
We understand iha to mean itaḥ. What does the whole expression mean? Does the person who com-
mits suicide here in these bodies of water travel directly to heaven from here? The Śivadharmasaṅgraha (7:15)
obviates the problem of iha by reading somalokam iyān naraḥ, thus changing the destination.
546
Ex conj.; nityam is reconstructed from the Śivadharmasaṅgraha (7:17).
547
The Śivadharmasaṅgraha (7:17) tries to make the text clear simply by reading maranaṃ cātra kāṃkṣate instead
of maraṇaṃ cābhikāṃkṣate.
548
An alternative interpretation of his verse would be: ‘‘He who alway remembers [a certain] pilgrimage
site and desires to die there [and] who [therefore] enters the fire [anywhere he likes]…’’. These are tentative
translations which assume that the text is correctly transmitted here. It is possible, however, that a corruption
has taken place. Note that in the Śivadharmasaṅgraha verses 17 and 18 are missing, which means that there is
no reference to agnipraveśa and that a list of tīrthas follows on relatively smoothly from the mention of dying
in a tīrtha in 16cd. Perhaps, then, verses 17 and 18 are an interpolation made after the redaction of the Śiva-
dharmasaṅgraha. It is also possible that 17 and 18 are original and that 16cd should have come after them but
has somehow been misplaced.
549
Ex conj.
550
It is to be noted that when someone enters fire while remembering a certain tīrtha, in this case a body of
water, he first goes to the world of of Rudra. Once he falls from there, he goes to the world of fire. It seems
to us that the power of calling the water to the mind at the time of entering fire leads the person to the world
of Rudra, as the water is one of the form of Rudra/Śiva. Then the merit of entering fire causes him to stay
transitorily in the world of fire. For the attainment of the world of fire by abandoning one’s body in the fire
see Mahābhārata 13:130:51.
242 Niśvāsamukha

[1] Amareśa,551 [2] Prabhāsa,552 [3] Naimiṣa, [4] Puṣkara, [5] Āṣāḍha,553 [6]
Diṇḍimuṇḍi, [7] Bhārabhūti,554 [8] Lākuli, [9] Hariścandra is very secret, [10] Madhya-
makeśvara is [also] secret, [11] Śrīparvata is [then] taught, and beyond that [12] Jalpeśvara
and [13] Amrātikeśvara,555 and also [14] Mahākala and [15] Kedāra are excellent secret
[pilgrimages], and so is [16] Mahābhairava. (21) [17] Gayā, [18] Kurukṣetra, [19] Nakhala,
[20] Kanakhala, [21] Vimala, [22] Aṭṭahāsa, [23] Māhendra and [24] Bhīma [as] the
eighth [of that group of eight], [25] Vastrāpada,556 [26] Rudrakoṭi, [27] Avimukta, [28]
Mahābala,557 [29] Gokarṇa, [30] Bhadrakarṇa, [31] Svarṇākṣa and [32] Sthāṇu [as]
the eighth [of that group of eight]; [33] Chagalaṇḍa, [34] Dviraṇḍa, [35] Mākoṭa, [36]
Maṇḍaleśvara, [37] Kālañjara558 is taught [next] [38] Devadāru [39] Śaṅkukarṇa and after
that [40] Thaleśvara.559 By bathing, seeing or performing worship there one becomes free
from all sins. (22–25)
Those who die in these places go [up], penetrating the [shell of the] egg of Brahmā
(brahmāṇḍam), to [the respective world in] this divine set of five groups of eight [worlds

551
Here follows a list of 40 worlds, grouped into five ogdoads and known as the pañcāṣṭaka. The list of five
ogdoads (pañcāṣṭaka) occurs in the Niśvāsamukha in the context of places sacred to Śaivas. Some of these same
places are to be found in the Mahābhārata (see Bisschop, 2006:19–22), where they are not restricted to Śaivas.
Thus, some of the places listed in the list of pañcāṣṭaka at first were not necessarily only Śaiva pilgrimage sites.
Therefore, although the list of pañcāṣṭaka appears to be a quite early phenomenon in Śaiva literature (it is,
however, not found in the the Skandapurāṇa ), it is later fashioned into five groups of eight sites by the Śaivas,
incorporating already existing sites and giving them a Śaiva identity. The important point about the list of the
five aṣṭakas of this text is that it is not incorporated within the Śaiva cosmology explicitly; thus it supports the
argument of Goodall (2004:15, fn.617) that the five ogdoads are an earlier, not exclusively tantric, structure.
For more details see Goodall (2004:315) and Bisschop, (2006:27–37) and TAK2 s.v. guhyāṣṭaka. See also our
introduction p. 39.
552
The Guhyasūtra (3:112) reads prahāsañ ca instead.
553
The Guhyasūtra (3:113) reads āṣāḍhin in stead of āṣāḍha.
554
Ex conj., we have adopted the reading bhārabhūtiñ ca from the Śivadharmasaṅgraha (7:18).
555
The Guhyasūtra (7:115), which is our conjecture, reads āmbrātikeśvara. Our source there read: ambrā --- N;
amdhrā ! K and ambrātike ! W.
556
The original name of this place is probably Bhastrāpada (Bisschop 2006:31). Once again the Guhyasūtra
(7:118) reads bhadrāpada instead.
557
Ex conj. This reading is based on the reading of W, mahāba…, which is further conformed by the Guhya-
sūtra (7:117). In other Śaiva sources we come across Mahālaya instead. The Śivadharmaśāstra which is the first
and earliest book of the Sivadharma corpus reads Mahālaya at this place. The Svacchandatantra (10:887), which
borrows a great deal of text from the Niśvāsa also records Mahālaya. We are not able to propose which of these
names could be the original as the Niśvāsa records Mahābala but other sources Mahālaya. It is interesting to
note that Mahābala occurs in the Kāravaṇamāhātmya as one of the four names Śiva related to four yugas (see
Bisschop 2006:208).
We could have adopted the reading mahālayam from the Śivadharmasaṅgraha (7:22). According to the
Skandapurāṇa this is the foremost abode of Śiva, and it is otherwise also called Rudranātha, Rudrālaya or
Rudramahālaya. See Bisschop 2006: 177–179.
558
It is one of the very few toponyms to be mentioned in early scripture outside of such lists of places, for it
occurs in the upodghāta to the Rauravasūtrasaṅgraha. It also features in the frame narrative of the Niśvāsamukha.
559
Note that thaleśvara is meant for sthaleśvara, which is what the Guhyasūtra (7:121) reads.
Chapter Three 243

bearing the same names as the pilgrimage sites], upon reaching which (yaṃ gatvā)560 he
will not be reborn [in this world(?)]. (26)
He who stands in Mahāpralaya (mahāpralayasthāyī)561 [is] the creator and agent of
grace; from merely (eva) seeing [his footprint (padam)] in [the sacred site of] Mahālaya,
people will attain (gacchante)562 [in the next life] the divine state (padam). (27)
Also by drinking the water of Kedāra one certainly obtains the fruit (gatim) [of attain-
ing] the five sets of eight [i.e. of all forty bhuvanas] (pañcāṣṭamīm). As for those who possess
(saṃyutāḥ) the Vidyā-mantra (vidyayā)563 and who drink [this] pure water [of Kedāra], in
whatsoever walk of life they will obtain (yānti) union with Śiva.564 (28a–29a)
Men in all walks of life (sarvāvasthā’’pi mānavāḥ),565 by visiting (dṛṣṭvā) other secret
(guhyānyāny api)566 [places] of god will be freed from all sins; they will obtain the state
of being gaṇas if they die (nidhanaṅ gatāḥ) there. [Thus] the greatness of [the sacred sites
associated with] Hara has been taught; now hear the greatness of [the sites associated with]
Hari from me. (29b–30)

560
Ex conj.; yaṃ gatvā is the reading of the Śivadharmasaṅgraha (7:24). This portion of the text is lost in our Mss.
This is a curious doctrine here. These five groups of eight sites are some kind of divine abode, higher than the
egg of Brahmā corresponding to earthly pilgrimage places. These divine abodes are equated with the state of
liberation mokṣa. It looks that once one reaches one of these places, the new condition achieved is permanent.
If it is so, what is the role of the world of Śiva in this connection? The divine pañcāṣṭakas are not part of the
cosmology of the Śivadharmaśāstra (12:119). If one dies in one of those places, his destination is the world of
Rudra. In this respect the list of the Śivadharmaśāstra is less developed than the list of the Niśvāsamukha, which
could suggest the Niśvāsamukha’s later composition. See also Bisschop: 2006: 28, fn. 71.
561
This is perhaps meant to be understood in two ways: “He who remains [even] in a period of total resorp-
tion [of the universe]” and “He who stands in [the sacred site called] Mahā(pra)laya”.
562
Mahālaya is one of the foremost sacred sites of Śaivas. It is the place of high importance for them because,
we are told that this is the place where Mahādeva planted his footprint (Bisschop 2006:22). The reader is
referred here to Bisschop (2006:177-179).
563
This refers to the ten-syllable vidyāmantra taught in chapter 16 of the Guhyasūtra, also referred to as
Daśākṣaradeva. For a summary of the legend, see TAK 3, s.v. daśākṣara.
564
Kedāra is treated as special and certain special values are attached to it (3:28a–29b). It is to be noted that
by dying in each site of the pañcāṣṭaka one goes up, penetrating the shell of the egg of Brahmā and will not be
reborn in this world again. On the other hand, by merely drinking water from the sacred site of Kedāra one
can obtain the fruit of attaining the five sets of eight sacred places. Alternatively, he could obtain the divine
abode of Kedāra. In addition to this, by drinking the water of Kedāra together with vidyā grants the union
with Śiva, which seems to be a higher state then the divine sets of five or the divine abode of Kedāra. The
text seems to draw a clear distinction in reward if it is an ordinary person or an initiated one who drinks the
water of Kedāra. The ordinary one somehow does not get the union with Śiva, but the initiated one does.
565
This is a tentative interpretation. Note that K reads sarvāvasthāsu, which might be the intended meaning,
whereas the Śivadharmasaṅgraha (6:26) has perhaps tried to correct it by reading: sarvāvasthāś ca, but this does
not seem any clearer.
566
This irregular usage has been supplanted in the Śivadharmasaṅgraha (7:27) It is not clear to us which sites
are referred to in our text, or which site in the Śivadharmasaṅgraha is referred to by guhyāyatanam.
244 Niśvāsamukha

Hari always [resides] in Śālagrāma,567 Mallakūpa,568 Saukarava,569 in Sannidhāna,

Mathurā,570 as well as in Śvetadvīpa;571 having seen Viṣṇu [[…]]572 one will be freed from
all sins; people deceased in these places will go to that highest abode (paramaṃ padam) of
Viṣṇu. (31–32)
As for Brahmā, Skanda, Gaṇeśa (brahmaskandagaṇeśasya), the Lokapālas, the planets
(lokapālagraheṣu), Devī, the Mothers and Yakṣas (devyāmātarayakṣeṣu), Piśācas, and snakes,
567
A famous vaiṣṇava tīrtha. Mahābhārata 3:821:6 speaks of this sacred place thus tato gaccheta rājendra sthānaṃ
nārāyaṇasya tu|sadā saṃnihito yatra harir vasati bhārata|śālagrāma iti khyāto viṣṇor adbhutakarmaṇaḥ|abhigamya
trilokeśaṃ varadaṃ viṣṇum avyayam| aśvamedham avāpnoti viṣṇulokaṃ ca gacchati. Cf. also Brahmāṇḍapurāṇa
2:13:89, 2:25:66; Brahmapurāṇa 64:4, 65:89; Viṣṇudharmottara 36:15, 70:97; Nāradapurāṇa 1:4:50; Matsyapurāṇa
22:62; Kūrmapurāṇa 2:34:37; Agnipurāṇa 219:68, 305:5 380:1 etc. It is a well known fact that śālagrāma is also a
kind of stone worshiped as a form of Viṣṇu. Here śālagrāma does not mean the stone form of Viṣṇu as it is
a place name. Kane IV:799 and Dey 1927:174 mention that it is a sacred place near the shore of the Gaṇḍakī
river.
568
As far as we can see, this place sacred to Viṣṇu is attested only in our text and in the Śivadharmasaṅgraha
(7:41).
569
For this name cf. Brahmapurāṇa 228:149. In the same Purāṇa, this place is also called Śūkarava and identified
as rūpatīrtha, see Brahmapurāṇa 228:145 gaccha śūkaravoddeśaṃ rūpatīrtheti viśrutam|siddhiṃ yāsyasi viprendra
tatas tvaṃ mām avāpsyasi (cf. also the same Purāṇa 25:12). If this tīrtha is also known as śūkaratīrtha or sukara-
tīrtha then it is the place that Kane IV:808 says is on the west bank of Gaṅgā between Bareli and Mathurā.
570
It is possible that this is the sacred area known as Saṃnihitā (see Kane IV:2:801). Alternatively, we could
conjecture sannidhāno and take this, irregularly, as an adjective with the sense of sannihita, for which cf., e.g.,
Parākhya 2:25 and 14:61. In the latter case, we might translate: “…[Hari] is present in Mathurā”.
571
Since this place here occurs among sacred places to Viṣṇu, we expect it to be a real historical place, as the
context demands. Unfortunately we are not able to locate the place because of lack of evidence. This place
is, however, a well known mythical region sacred to Viṣṇu. The Bhāgavatapurāṇa (8:4:18) mentions that this
is one of the favourite places of Viṣṇu: kṣīrodaṃ me priyaṃ dhāma śvetadvīpaṃ ca bhāsvaram|. According to
the Mahābhārata (12:323:23) it is situated to the north of Kṣīrodadhi where the devotees of Viṣṇu, after doing
tapas there, attain union with him. This island may have been called Śvetadvīpa because the people there
are white, resembling the moon (Mahābhārata 12:323:31) or the name may refer to the people there who are
without indriyas i.e. pure. Mahābhārata 12:323:19ff presents us with the description of the Śvetadvīpa as seen
by sages Ekata, Dvīta and Trita.
We find references to this place in a wide range of Sanskrit texts: Mahābhārata, Purāṇas, Āyurveda, Kāvyas
Tantras etc. For instance, cf. Kūrmapurāṇa 1:47:39, 2:34:33; Liṅgapurāṇa 2:1:43ff and 2:3:76; Nāradapurāṇa 1:62:38;
Vāmanapurāṇa 34:57; Kathāsaritsāgara 11:69, 17:101 etc.; Vāsavadattā p. 35; Bhāratamañjarī 13:1195; Īśānaguru-
devapaddhati II:36-35; Bahmasaṃhitā 5:6; Laghubhāgavata 1:2:41; Devāmṛtapāñcarātra 7:3; Īśvarasaṃhitā 1:29, 20:52
etc.; Pādmasaṃhitā 2:47; Rasaratnasamuccaya 3:2ff etc.
572
The Śivadharmasaṅgraha (7:42) reads taṃ dṛṣṭvā puruṣavaṭe viṣṇuṃ mucyeta kilbiṣaiḥ, which suggests that
there should be a place called Puruṣavaṭa, for which we find no other testimony. We could conjecture some-
thing like pañcāvaṭe, assuming an irregular lengthening of the vowel in the middle of a compound. The reason
we are tempted to do this is that the ā is clearly visible in the manuscript. We know that the Pañcavaṭī is the
name of forest where Rāma made his dwelling at the time of exile (see Rāmāyaṇa 3:14:11). This could be a secret
place for Vaiṣṇavas, which is what the context demands. The problem is that the our text does not seem to have
Pañcāvaṭī, it rather has Pañcāvaṭa, which is a Śaiva pilgrimage site according to the Mahābhārata (3:81:141).
We could also consider conjecturing bhadrāvaṭe (Mahābhārata 3:8:69) or muñjāvaṭe (Mahābhārata 3:81:18). We
again would end up with the unwanted corollary that these places are connected with Śaivas, but not with
Vaiṣṇavas. If we were to accept one of these readings, our translation would be ‘having seen Viṣṇu in [the
place called] pañcavaṭa/ bhadravaṭe/ mundravaṭe one will be freed...’.
Chapter Three 245

Rākṣasas: devotees of these will obtain the worlds of those (tadgatim).573 (33a–34a)
If a bad person who has accrued bad karman (pāpasaṃyutaḥ) undertakes a fast until
death (anāśakaṃ yaḥ kurute) with mantra-recitation, oblation into fire and worship (japa-
homādyapūjanaiḥ).574 he too (ca), freed from all sins, will go to the world of Viṣṇu. Once he
falls from the world of Viṣṇu, he will be reborn as a learned Brāhmin. (34b–35)

[1.7 Observance of fasts]

By applying the same procedure he will further practice the same [fasting].575 Thus I
have told you all [that]; now listen to the process of fasting. (36)
If someone observes (kuryāt) fasting for one night every month (māse māse) after con-
suming only the five products of the cow having first purified himself— [this] would be
sāntapana.576 By observing [this practice] (kṛtvā) for a year, one [becomes] pure and will
be honoured in the world of Brahmā. (37a–38b)
Another sāntapana [is defined as follows]: fasting for twelve days. By doing this [kind
of sāntapana], one will be freed from sins and will not be degraded from Brahmin-hood.577
By doing this twelve times a man will certainly obtain a good rebirth. (38c–39)
Having subdued one’s sense faculties, one should, for three days, eat [only] a mouth-
ful and one should fast for three nights. [This kind of religious observance is called]
573
This part of the text contains a number of problems whose import is difficult to assess. The first is that text
text seems to be incomplete or it is out of place. Secondly, the locative and genitive are used interchangeably.
Thirdly, members of a compound are used in inflected forms: devyā for devī and mātara for mātṛ, i.e. the seven
(or sometimes eight) mother-goddesses.
574
This is an odd compound in that it has ādya in the middle, standing for ādi. This oddity has been removed
in the Śivadharmasaṅgraha (7:44) by reading japahomārcanādibhiḥ.
575
We are unfortunately not sure that we have understood this line; we believe it may refer to the notion that
pious acts in one rebirth tend to lead to further pious acts in subsequent rebirths. Once again, it is noteworthy
that this return to the theme of Viṣṇuloka has the air of an insertion and is not in the Śivadharmasaṅgraha,
which may mean that it was interpolated here in a version of our text later than that on which the Śivadharma-
saṅgraha was based. Note that the awkwardness we feel in interpreting this verse may be because it has been
indiscriminately adapted from a well-known cliché about good acts leading in a virtuous cycle to further good
acts in later rebirths. A similar half-verse appears quoted in the Bhāmatī on Brahmasūtraśāṅkarabhāṣya 2:1:24, p.
482 as: janmajanma yad abhyastaṃ dānam adhyayanaṃ tapaḥ| tenaivābhyāsayogena tac caivābhyasate punaḥ. Cf. also
Viṣṇudharmottara chapter 98:27. There is also a possibility that some text has been lost during transmission, and
then subsequently the redactor of the Śivadharmasaṅgraha encountered an incomplete part of this passage and
did not transmit the problematic section. Or, alternatively, it is possible that the awkwardness of expression
of this section led to its being left out by the redactor of the Śivadharmasaṅgraha.
576
This verse echoes Manusmṛti 11:213: gomūtraṃ gomayaṃ kṣīraṃ dadhi sarpiḥ kuśodakam|ekarātropavāsaś ca
kṛcchraṃ sāṃtapanaṃ smṛtam|| The commentators of the Manusmṛti vary over the point how this observance
is to be practiced; taking two days, consuming the five products of cow and fasting the other day or consuming
the products each for six days and fasting on the seventh. See Olivelle 2005:346, a note to the translation of
verse 11:213.
577
According to the Manusmṛti this observance is called parāka, one of the sāntapana/kṛcchra observances.
Manusmṛti 11:215 presents it as follows: yatātmano ’pramattasya dvādaśāham abhojanam|parāko nāma kṛcchro ’yaṃ
sarvapāpāpanodanaḥ||
246 Niśvāsamukha

atikṛccha, for purification’578 If someone observes (kuryāt) [the atikṛcchra] every fortnight
(pratipakṣaṃ), he will partake of the fruit of heaven. (40a–41b)
One should drink hot water, hot milk and hot ghee, each for three days, and one
should bathe three times a day: [this religious observance is called hot-and-arduous (tapta-
kṛcchra).]579 [In this way] a pure-souled Brahmin who is devoid of all sin will go to heaven;
[and a Brahmin who is] a sinner will be purified [from sin]. (41c–42)
One should increase [his food] by a mouthful [a day in the days of] the bright fort-
night and should decrease it [in the days] of the dark fortnight [by a mouthful a day] and
should bathe three times a day; one should observe this observance for a month in accor-
dance with the change of the moon (candravṛddhyā). This is the excellent lunar-observance
(cāndrāyaṇa), which removes all sins.580 A sinner will be freed from sin [by performing it],
and one who has not committed sin will go to heaven. (43–44)
One should eat eight rice-lumps at each noon from the sacrificial oblation (haviṣyeṇa
samāyuktān);581 By [this religious observance which is called] yaticāndrāyaṇa one will be
freed from all crimes (sarvapātakaiḥ); [but] if he is sinless, he will go to heaven. (45a–46b)
A wise man should eat four lumps of rice in the forenoon, and again he should
[eat] four lumps of rice after the setting of the sun; this observance which [is called]
śiśucāndrāyaṇa,582 destroys [the demerit accrued from] minor transgressions. By observing
it for a month (māsenaikena)583 one becomes pure-souled; if someone who is [already] free
of sin performs it for three nights, he will go to heaven.584 (46c–48c)
Someone who remains constantly (sarvakālam) strict in his observance585 will be freed
from all sins by one hundred complete repetitions of it. If someone observes it for a thou-
sand nights,586 together with mantra- recitation, he will be freed from the great sins.587
If he is sinless, he will go to heaven and, once he falls [from there], he will be reborn as
(bhavet) a rich man. (48d–50b)
If someone fasts intermediated by a day [viz. every other day] for twelve years, he will
578
Alternatively viśodhane can be vocative. In this case our translation would be ‘[This kind of religious
observance is called] atikṛccha, [and is especially observed] O pure lady (viśodhane).’ Here there is a rather
closer verbal echo of Manu, for which see the apparatus.
579
The taptakṛcchra as recorded in the Niśvāsamukha is slightly different from its appearance in the Manusmṛti.
The Manusmṛti (11:215) records it as taptakṛcchraṃ caran vipro jalakṣīraghṛtānilān| pratitryahaṃ pibed uṣṇān sakṛt-
snāyī samāhitaḥ| ‘A Brahmin should drink hot water, hot milk, hot ghee, and hot air, each for three days and
bathe once [a day so as] attentively to observe (caran) [the religious practice called] hot-and-arduous (tapta-
kṛcchra).’
580
This has the echo of Manusmṛti 11:217, for which see the apparatus.
581
Once again, we have a close verbal echo of the Manusmṛti (11:219), for which see the apparatus.
582
This also has the echo of the Manusmṛti (11:220) for which see the apparatus.
583
Ex. conj., this is the reading of the Śivadharmasaṅgraha (7:58).
584
The division of the syntactic units here is quite uncertain. Very different statements could be read in the
text by punctuating it differently here.
585
Ex. conj., this is the reading of the Śivadharmasaṅgraha (7:58).
586
Ex. conj.
587
Ex. conj.
Chapter Three 247

be freed from the great sins; [if he is] a pure soul, he will obtain heaven. (50c–51b)
If somebody [free from sin] fasts for a fortnight [every year]588 (pakṣopavāsaṃ) for
twelve years, he will attain heaven; as for a sinner, he will be freed from sin. (51c–52b)
If somebody, having his senses controlled,589 fasts for one month every year, that man
will obtain an excellent rebirth (gatim uttamāṃ vrajet) in [this] world; he will be purified
from the great sin and he will be [reborn as] a rich man.590 (52c–53)
He who eats only one meal [a day] will be reborn as a rich man; if an excellent man
(narottamaḥ) eats a meal [only] in the evening for a lifetime, that excellent man will be
reborn as someone rich in money and grains. (54)
If someone [being] in a religious observance (vrate)591 eats unsolicited food for a life-
time, he will become a god when he dies (mṛtaḥ);592 [if someone is] sinful (pātakī), he will
be freed from sin. (55)
One should not consume intoxicating drink and meat, this is the most excellent obser-
vance: whoever always remains thus will obtain an excellent rebirth. (56)
If someone practises a difficult observance [called] celibacy, together with [his] spouse,
he will obtain supernatural power here and hereafter, and he will obtain an excellent re-
birth.593 (57)
If somebody gives up the wealth that he has,594 he will obtain a great reward,595 and
that [reward] will be without end. (58)
Fish, meat, any spirituous liquor (surā) or spirituous liquor distilled from molasses
(sīdhu) are considered to be the food of Rākṣasas;596 these should not be offered to a
588
For this suppletion, see 52c below. Alternatively we might conjecture that the intended sense is that one
should fast on alternate fortnights; but it might then be difficult to remain alive for 12 years.
589
Ex. conj., basically this is the reading of the Śivadharmasaṅgraha (7:62).
590
The reading pūjayet in the Śivadharmasaṅgraha (7:63) is perhaps a corruption of pūjyate: ‘he will also be
revered [as] a rich man’.
591
Ex. conj., vrate naraḥ is the reading of the Śivadharmasaṅgraha (7:65); the text is broken off in other
manuscripts.
592
Ex. conj., here N reads --- to, and this is the basis to our emendation, whereas K and W are silent; but the
Śivadharmasaṅgraha (7:66) reads mṛte, which, though grammatically wrong, might also be a possible reading.
It seems that the practice of eating unsolicited food is somehow related to ascetic behaviour. It is, however, as
seen in this text, also meant for householders (see, for example, the Dharmasūtra of Āpastambha 1:9:27:7 and
Manusmṛti 4:5). This observance is sometime called ayācitavrata ‘the observance of [eating] unsolicited [food]
’ (see the Dharmasūtra of Vasiṣṭha 21:20.)
593
Although it is not mentioned when exactly someone is supposed to start the observance of celibacy with
his wife, most probably it is after having offspring. The Śivadharmasaṅgraha (7:69c) reads brahmacaryaṃ vrataṃ
kaṣṭaṃ, where we have to understand vrataṃ as in apposition to brahmacaryaṃ, instead of brahmacaryavrataṃ
kaṣṭaṃ (37a). Further, the Śivadharmasaṅgraha (7:70ab) reads quite differently: ihaiva mantrāḥ siddhyante gatiṃ
vrajati cottamāṃ. ‘Mantras will work for him in this world and he will obtain an excellent rebirth’.
594
See Niśvāsamukha 1:55 for a similar expression. Note that kuruteti is perhaps to be seen as an aiśa sandhi
for kurute iti, but the resulting form has the sense of kurute; the Śivadharmasaṅgraha (7:70) reads kurute tu yaḥ
to obviate the problem.
595
Note that we are not told what the great reward is.
596
The Mahābhārata (9:42:21–22), however, gives the list rākṣasānna as follows: kṣutakīṭāvapannaṃ ca yac
248 Niśvāsamukha

Brāhmin by a noble man who desires [good] fortune.597 (59)

[1.8 Worship of different divinities]

Devi spoke:
By resorting to which god will fasting bear great fruit? And how should [the god] be
worshipped? Tell [me this] by your grace. (60)

God spoke:
If somebody fasts and worships Brahmā598 on the first day of both lunar fortnights for
a year using the mantra brahmaṇe namaḥ599 with fragrance, flowers, and incense, together
with bhakṣya and bhojya (bhakṣyabhojyasamanvitaiḥ),600 he will obtain the fruit of sacrifices
[namely]: Aśvamedha, Rājasūya, Sauvarṇa and Gavāmaya, along with seven Somasaṃsthas601
together with the naramedha. (61–63)
If someone of concentrated mind (yuktātmā) worships Brahmā, of infinite splendour,
for a year with these names: [1] Brahmā, [2] Svayambhū, [3] Viriñci,602 [4] Padmayoni, [5]
Prajāpati, [6] Caturmukha, [7] Padmahasta, [8] He who is the single syllable Om (om ity
ekākṣaraḥ), [9] Caturvedadharaḥ, [10] Sraṣṭā, [11] Gīrvāṇa and [12] Parameṣṭhī,603 he will
be honoured in heaven; he who does so for a lifetime goes to the world of Brahmā. (64-66)
If someone worships the fire-god and pleases him, with nothing other than (eva) ghee,
on the second day of both halves of the month every month for one year, reciting (kīrtti-
tam)604 his excellent names: [1] Vaiśvānara, [2] Jātavedas, [3] Hutabhuk, [4] Havyavāhana,
cocchiṣṭāśitaṃ bhavet|keśāvapannam ādhūtam ārugṇam api yad bhavet|śvabhiḥ saṃspṛṣṭam annaṃ ca bhāgo ’sau
rakṣasām iha| tasmāj jñātvā sadā vidvān etāny annāni varjayet|rākṣasānnam asau bhuṅkte yo bhuṅkte hy annam
īdṛśam.
597
Although the meaning is clear, the construction of pāda 59cd is ambiguous. We understand the locative
brāhmaṇe to stand for the dative brāhmaṇāya and gatim icchan mahātmanām as gatiṃ icchatā mahātmanā. The
Śivadharmasaṅgraha (7:72) rephrases the first part to read: tac chāmbhavena moktavyaṃ, which may mean ‘this
[type of food] should be given up (moktavyaṃ) by a Śaiva devotee’; but the more problematic pāda appears not
to have been altered.
598
The Śivadharmasaṅgraha (8:2) reads brahmāṇaṃ pūjayen naraḥ instead of brahmāṇaṃ pūjayīta yaḥ to obviate
the problem of having an aiśa ātmanepada optative form.
599
The reading brāhmaṇe namo mantreṇa is a conjecture based on Śivadharmasaṅgraha (8:2). Note that it is not
metrical and that it omits a quotative iti. We might instead conjecture brāhmaṇe-nama-mantreṇa, treating it as
a sort of compound.
600
Ex conj.; perhaps N’s reading, bhakṣyabhojyasamanvitaiḥ, could be defended.
601
The Dharmasūtra of Gautama (8:20) mentions the seven Soma sacrifices as: agniṣṭomo ’tyagniṣṭoma ukthyaḥ
ṣoḍaśī vājapeyo ’tirātro ’ptoryāma iti sapta somasaṃsthāḥ. The same list is found in the Viṣṇudharmottara 2:95:14–
16, Sarvajñānottara 10:48–49, Niśvāsakārikā (for example, T. 150, pp.190) and Svacchandatantra 10:403–4.
602
Ex. conj.; the readings of 64ab are basically those of the Śivadharmasaṅgraha (8:5).
603
Note that parameṣṭhinaḥ is used as a nominative singular parameṣṭhī. The Śivadharmasaṅgraha (8:5–6) ap-
pears to have rearranged the order of the names to avoid the problem.
604
We have understood this as present participial kīrtayan, but we could also take it as a description: “who
is well known by these names”.
Chapter Three 249

[5] Devavaktra, [6] Sarvabhakṣa, [7] Ghṛṇin, [8] Jagadāhaka,605 [9] Vibhāvasu and [10]
Saptajihva,606 he will be pure [from sin]; [if he does so] for a lifetime, he will [obtain] the
world of fire.607 (67–69)
If he should worship Yakṣa on the third day608 in both halves of the month, with fra-
grances, incense and food-offerings until a year is completed, Kubera, being thoroughly
honoured with devotion, will give him wealth here [in this world itself] (iha).609 If he does
so for a lifetime, he will go to the world of Kubera (dhanadasya). (70–71)
[He should worship Yakṣa] reciting (parikīrttitaḥ) [his names]: [1] Dhanada, [2] Yakṣa-
pati, [3] Vitteśa, [4] Nidhipālaka, [5] Rākṣasādhipati,610 [6] Piṅgalākṣa,611 [7] Vimānaga,612
[8] Rudrasakhā,613 [9] Kubera, [10] Paulastyakulanandana, [11] Lokapāleśvara614 and [12]
Yakṣendra. (72–73)
If someone worships Kubera (yakṣam) for a year with devotion, [he will be] rich in

605
A metri causa irregular form for jagaddāhaka.
606
Strictly speaking, we expect twelve names of fire, since one is supposed to worship the fire-god for a year
under different names (see 69 below). Even if we count Agni (mentioned 67a) we will have eleven names. We
could make the names twelve by counting Varanāmā, ‘he who has excellent names’ as a name of Agni. We are
not sure whether or not it is natural to assume so. The Śivadharmasaṅgraha (8:8–10) as well mentions the same
list of the names of Agni. In this list of names we have nominative and accusative forms of the neuter and
masculine singular used indiscriminately, as though all such forms belonged to the same case and gender.
607
yāvajjīvāgnilokatā is presumably for yāvajjīvenāgnilokatām.
608
Here Yakṣa appears to be a proper name of Kubera rather than an adjective defining a class of semi-divine
being. The names listed below (verses 72–73) clearly suggest that Yakṣa is meant to be Kubera. Kubera, as
attested below (verse 72), is generally called the lord of Yakṣas (see also Rāmāyaṇa 4:42:223) not simply Yakṣa.
The Śivadharmasaṅgraha (8:11) reads tṛtīye pūjayed yakṣaṃ instead, changing the metrically incorrect text into
metrically correct form.
609
Here, the Śivadharmasaṅgraha (8:12) has understood the text differently as dhanan dāsyanti yakṣā hi
dhanadādyāḥ supūjitāḥ ‘Kubera and others, being thoroughly honoured with devotion, will give him wealth’.
The plurals are quite problematic and do not fit in either the following and or preceding text.
610
The term adhipati- may have been used in the sense of king. Kubera is often said to be the lord of the
demons, and ruled the city of Laṅkā, which is full of troops of demons (Mahābhārata 3:258:16). He obtained
the city by the grace of Brahmā (Mahābhārata 3:258:15). This name of Kubera might indeed be suggesting that
he ruled the city of demons.
611
According to Rāmāyaṇa 7:13:19–24, in his visit to god [i.e. Śiva] together with goddess Umā, Kubera was
captivated by her unprecedented beauty. He looked at Umā with his right eye and by the power of Goddess
that right eye turned tawny.
612
According to Rāmāyaṇa 5:7:10–11, Kubera obtains a flying chariot by Brahmā as a result of his (i.e. Ku-
bera’s) great tapas.
613
Kubera performs one hundred and eight year long tapas that Śiva had done previously. Thus, Śiva, being
pleased with Kubera’s penance, accepts him as his friend. For the story see Rāmāyaṇa 7:13:25ff. See also
Meghadūta verse 70.
614
Kubera is the one of the guardians of the North in the post-Vedic period. He does not appear as a lokapāla
in the Vedic period; most commonly in this period Soma is the lord of the North; sometimes Varuṇa, Dhātṛ,
Parjanya, and Rudra substituted Soma in this early phase. Kubera seems to appear for the first time as a
lokapāla in the Mānavaśrautasūtra. From the Mahābhārata onwards, he is commonly the standard lokapāla of the
North. For further details, see Corinna Wessels-Mevissen 2001:4–17.
250 Niśvāsamukha

wealth and grain; [by doing so] for a lifetime [he will be] the king of Yakṣas.615 (74)
If someone should worship Gaṇeśa on the fourth day616 in both halves of the month,
with fragrances, flowers, plenty of bhakṣya and bhojya for a year, he will be purified [from
sins]; by doing so for a lifetime (yāvajjīve),617 [he will be reborn as] an excellent gaṇa. He
who worships the lord of the gaṇas will not be overpowered618 by demons (vināyakaiḥ).
(75–76)
If a religious practitioner of controlled senses worships (pūjayed yaḥ), the lord of the
gaṇas, with modakas, laḍḍukas or with delicious roots (mūlakaiḥ), using these names: [1]
Vighneśvara, [2] Gaṇapati, [3] Ekadanta, [4] Gajānana, [5] Gajakarṇa, [6] Tryakṣa [7] Nā-
gayajñopavītin, [8] Caturbhuja, [9] Dhūmrākṣa,619 [10] Vajratuṇḍa (adamantine-snout),620
[11] Vināyaka and [12] Mahodara (having a big belly), for him, nothing is impossible to
obtain. (77–79)
One should worship serpents on the fifth day in both halves of the month with bril-
liant, fragrant flowers, incense, perfumes, treacle, milk, milk-rice (guḍakṣīrasapāyasaiḥ),621
flowers,622 sugar, honey (śarkaramadhvābhiḥ);623 [by doing so] for a year, he will obtain the
desired objects; by worshipping [the serpents] for a lifetime, he will obtain the world of
615
This is rhetorical; the same thing has been already expressed in verse 70–71 above.
616
The elephant-head god is addressed as Gaṇeśa. The early Purāṇas, such as the Vāyu and the earliest
known recension of the Skandapurāṇa do not call him Gaṇeśa, but refer to him as Vināyaka. Bhavabhūti, the
author of the Mālatīmādhava (late 7th to early 8th century) still calls him Vināyaka (Törzsök 2004:19–22). The
reference of Gaṇeśa here is evidence that this figure is already Gaṇeśa by the time of the Niśvāsamukha. Note
that caturthī has here been used as though it were the inflected form caturthyām. This usage is found often in
other parts of the corpus, particularly for days of the fortnight.
617
We could take this as a locative, as a curtailed instrumental, as a curtailed optative, or perhaps as an error
for yāvajjīvaṃ, as K has supposed. Parallels for each could be adduced. Whichever solution is prefered, the
sense remains the same.
618
As the rephrasing of the Śivadharmasaṅgraha shows (8:17), abhibhūyet must be intended to have passive
sense, as though it were abhibhūyeta (which is metrically impossible here).
619
This is not a commonly known name of Gaṇeśa. He may have been called Dhūmrākṣa ‘smokey eyed’ as
he is already depicted (3:165) as elephant-headed. Thus, the text may be pointing to the colour of the eyes
of an elephant. Alternatively, it may simply have indicated an aggressive colour of the eyes. According to
the Mahābhārata (3:27:15), however, Dhūmrākṣa is a demon figure who was killed by Hanumān. In a similar
context to our text, the Garuḍapurāṇa (1:129:26) refers to Gaṇeśa as Dhūmravarṇa. This may indicate the colour
of his skin. This could suggest the dhūmra, ‘smokey’ colour is somehow connected to Gaṇeśa. Yet, his name
Dhūmrākṣa remains out of the ordinary.
620
Except for the Niśvāsa, we have not been able to find a single text which refers to vajratuṇḍa
as a name of Gaṇeśa. It is, however, noteworthy that the Sanskrit-Wöterbuch attests vajratuṇḍa as a name of
Gaṇeśa referring to the Trikāṇḍakośa. Either vakratuṇḍa or vakraśuṇḍa would be more common names for him.
The Śivadharmasaṅgraha (8:19) here reads vakraśuṇḍa.
621
This is an aiśa dvandva compound with an otiose -sa- in the middle.
622
Note that ‘‘flowers’’ is mentioned twice.
623
If the conjectured text is correct, we can either interpret this as a shortened form of °madhvādibhiḥ or, as
we have assumed here, as a case of irregular metrical lengthening before the instrumental ending, perhaps on
the analogy of other endings with bh in them that are preceded by long vowels: in other words °madhvābhiḥ
would stand for °madhubhiḥ. Note also that śarkara too has been metrically shortened: the correct form would
be śarkarā, as we find in the Śivadharmasaṅgraha (8:22).
Chapter Three 251

the serpents.624 (80–81)

One should fast and worship Skanda on the sixth day of the half month with fra-
grances, flowers, incense (gandhapuṣpasadhūpena),625 and together with (saṃyutaḥ) bhakṣya
and bhojya, worship him concentratedly in both halves of the fortnight. (82–83b)
[1] Viśākha, [2] Trivarṇa,626 [3] Umānanda, [4] Agnigarbhaja, [5] Gaṅgāgarbha, [6]
Śaradgarbha,627 [7] Kṛttikāsuta, [8] Ṣaṇmukha, [9] Śaktihasta, [10] Mayūravāhana, [11]
Pañcachaṭa628 and [12] Kumāra: One should worship Skanda629 every month with these
auspicious names, being self-controlled (yuktātmā) and with concentration (samāhitaḥ) in
mārgaśīrṣa [the month in which the full moon enters the constellation Mṛgaśiras]. [By doing
so] for a year, a man will obtain all desired objects. By worshipping him for a lifetime, he
will obtain union with Skanda. (83c–86)
If someone, self-controlled, fasts and worships the sun on [every] seventh [day], begin-
ning in mārgaśīrṣa, with flowers, incense, unguents, different kinds of bhakṣa, bhojya and
with oblations, mantra-recitations and so forth for a year, he will be purified [from sins],
[and if he is already] freed from sins, he will obtain [his] highest desire. By worshipping
him for a lifetime he will go to the world of the sun. Once he has fallen from there he will
be reborn as a rich, healthy and long-lived man.630 (87–89)
One should worship [the sun ] with [these] names: [1] Āditya, [2] Savitṛ, [3] Sūrya,
[4] Khaga, [5] Pūṣan, [6] Gabhastimān, [7] Hiraṇyagarbha, [8] Triśiras,631 [9] Tapana, [10]
Bhāskara, [11] Ravi and [12] Jagannetra, the witness of the world (lokasākṣi),632 Whoever
worships [in this manner] the sun will obtain all desired objects. (90–91)
If someone of concentrated mind fasts and worships [1] Śaṅkara while consuming

624
There exist eight standard names of serpents. To our surprise, they are not mentioned here. Instead they
are listed in verse (3:168) below in the section on the worship of god. They may not have been listed here as
the names of serpents are not twelve, but only eight. These names are expected for the twelve months, as in
the case for the other divinities.
625
Once again an aiśa dvandva compound with an otiose -sa- in the middle.
626
We am not aware of Trivarṇa as a name of Kumāra. Could this name appear here because it is related to
three tops of his hair?
627
We am not aware of such a name of Kumāra. It may stand for the commonly known name, Śarajanmā or
for the less commonly used name Saridgarbha?
628
The Śivadharmasaṅgraha (8:26) records Pañcaśikha instead of Pañcachaṭa. We cannot trace any source apart
from our text that uses the Pañcachaṭa as a name of Skanda.
629
The reason for not counting this as one of the names is that we suspect that 12 names are given for each
divinity, one for each month. Note that the Śivadharmasaṅgraha (8:25–26), perhaps not following the text pre-
cisely, records sixteen names of Kumāra, but does not mention Gaṅgāgarbha or Śaradgarbha (we find Pañca-
śikha in the Śivadharmasaṅgraha instead of Pañcachaṭa) that are recorded in our text. Additional names in the
Śivadharmasaṅgraha are: Devasenāpati, Guha, Naigameśa, Mahāsena, Krauñcāri and Skanda.
630
Masculine plural is functioning as masculine singular.
631
It is not clear to what this name of the sun refers to. Does this allude to the movement of the sun, which
appears as sunrise, noon, and sunset? We have not been able to find any attestation of this name of the sun.
632
Alternatively, Lokasākṣi, the eye of the world. lokasākṣi has actually been transformed into an i-stem noun
in the text: the correct form would be lokasākṣī, as in the Śivadharmasaṅgraha (8:33).
252 Niśvāsamukha

[only] the urine of the cow, on the eighth day of both halves, in the month of Mārgaśiras,633
he will obtain634 the fruit of the Atirātra. And [by worshipping] with bhakṣya and bhojya
and with beverages, he will obtain this same fruit. (92–93)
If someone, undertaking a fast, worships [2] Devadeva635 in the month of Pauṣa, con-
suming [only] cow dung, he will obtain the fruit of the Vājapeya. (94)
If someone fasts and worships [3] Tryambaka in the dark half of the month of Māgha,
consuming [only] milk (payasā),636 he will obtain (lebhe)637 the fruit of Aśvamedha. (95)
If someone fasts and worships [4] Sthāṇu in the dark half of Phālguna, consuming
[only] curds, he will become pure and obtain the fruit of the Naramedha. (96)
If someone fasts and worships [5] Hara on the eight day of the dark half of the month
of Caitra, consuming [only] clarified butter, becoming pure, he will obtain the fruit of the
Rājasūya. (97)
If someone fasts and worships [6] Śiva in the month of Vaiśākha, consuming [only]
water boiled with kuśa-grass, he becomes self-controlled, and will obtain the fruit of a
Sautrāmaṇi. (98)
If someone fasts and worships, [remaining] pure, [7] Bhava in the month of Jyeṣṭha,
consuming water [passed through] the horn of a cow, he will obtain the fruit of all sacri-
fices. (99)
One should worship [8] Nīlakaṇṭha on the eighth day of the dark half of the month of
Āṣāḍha, drinking [only] water [passed through] a conch;638 he will obtain the fruit of the
Gomedha. (100)
If someone fasts and worships [9] Piṅgala,639 on the eighth day of the dark half of the
633
mārgaśire is an aiśa a-stem locative form of mārgaśiras. The worship of Śiva is recommended twice: first on
the eighth day (verses 83a–107b) and second on the fourteenth day (verses 147:151) of the fortnight. In these
two places we find two slightly different lists of twelve names prescribed for the twelve months’ worship.
The following names are the same in both lists: Śaṅkara, Tryambaka (this is replaced by Tryakṣa in the later),
Sthāṇu, Hara, Śiva, Bhava, Rudra, and Īśāna. Instead of the names Devadeva, Nīlakaṇṭha, Piṅgala and Ugra,
we find Śarva, Śambhu, Vibhu and Paśupati in the second. The order of the names is also different, except
the 10th (Rudra) and 11th (Īśāna).
634
93a is unmetrical, the seventh letter being short. A similar case once again occurs in 94c below. Note that
95c reads lebhe to avoid this problem.
635
Devadeva has not been translated because it is presumably intended as the name of Śiva that is to be used
in the month of Pauṣa.
636
If the text is right here (and we do not emend to payasāṃ or payasaḥ), then perhaps we should literally
render this “by milk, by eating it”.
637
Although this is formally a perfect, we take it as an optative singular (labheta), used for the sake of metre.
Note that the Śivadharmasaṅgraha (8:38) has rephrased the text to get rid of the irregular use of the perfect,
lebhe.
638
Note that ap is irregularly treated as a singular noun here.
639
For piṅgala as a name of Śiva cf. Vāyupurāṇa 24:122, Liṅgapurāṇa 2:18:29, Haracaritacintāmaṇi 11:8, 11:8 etc.
This name is not so common in scriptures. Also note that piṅgala can mean many things such as sun, fire, the
colour (yellow), Yakṣa (Mahābhārata 3:221:22: piṅgalo nāma yakṣendro lokasyānandadāyakaḥ), attendent of Śiva
(Skandapurāṇa 135:15: mahākālaś ca kālābho nandiṣeṇaś ca viśrutaḥ|piṅgalo lohitākṣaś ca somanandī ca vīryavān)
etc. The Anekārthasaṅgraha (verse 704) records various (of course not all) possibilities as follows: piṅgalaḥ
Chapter Three 253

month of Śrāvaṇa, drinking [only] mustard-water (siddhārtham udakam),640 he will obtain

the fruit of having offered a virgin. (101)
If someone fasts and worships [10] Rudra in the month of Bhādra, consuming [only]
water [mixed] with barley seeds, he will be honoured in the world of Rudra. (102)
One should worship [11] Īśāna on the eighth day of the dark half of the month of Āśv-
ina, drinking [only] water [mixed] with sesame seeds; [by doing so], he will obtain much
gold (rugma)641 as the fruit. (103)
One should fast and [worship] [12] Ugra on the eighth day of the dark half of the
month of Kārttika, drinking [only] water mixed with gold; [by doing so], he will obtain
the state of being a lord of gaṇas (gāṇāpatyam). If a man then does [this worship of Śiva
every month] for a year, he will obtain [the above] desired objects. [If someone worships]
without [particular] desires, he will obtain the fruit of the sacrifices [mentioned],642 and [if
someone worships] with desires, he will obtain the state of being a lord of gaṇas.643 This
procedure has been described for both halves of the month. (104a–106b)
I shall teach (pravakṣyāmi), the worship of Mahādevī, on the ninth day. One should fast
and worship [Her] with these auspicious names: [1] Umā, [2] The goddess Kātyāyinī,644 [3]
Durgā, [4] Rudrā, [5] Subhadrikā, [6] Kālarātrī, [7] Mahāgaurī, [8] Revatī, [9] Bhūtanāyikā,
[10] Āryā, and [11] Prakṛtirūpā, also [12] The leader of gaṇas (gaṇānāñ caiva nāyikā).
One should worship [Her] with these names in both halves of the month. One should
always worship the boon-giving [goddess] (varadāṃ) with fragrance, flowers, incense,
cloth, ornaments, decorations, offering of eatables, gifts (upahāraiḥ), bulbs, roots and fruits,
and various kinds of foods. (106c–110)
[One should worship the goddess] consuming [only] water, flowers, gruel, parched
rice grains (lājām) with husks (sadhānakām), kṛsara,645 milk, roots, fruits, leaves, green veg-
etables, sesame seeds [or] sediment of [oil of] sesame seeds (khalim). And one may con-
sume mung beans (mudgāni) and (tathā caiva) [he should] abstain from [all other] food.
Having thus eaten these [above mentioned foods], one will obtain all desired objects.
(111a–113b)

kapile vahnau rudre ’rkaparipārśvake|kapau munau nidher bhede piṅgalā kumudastriyām.

640
The syntax is irregular here: we expect a compound.
641
It is, otherwise, more commonly known as rukma. Note that rugma also occurs in other parts of the Niśvāsa
(Nayasūtra 3:28 and Guhyasūtra 6:28).
642
This interpretation is uncertain.
643
This makes little sense, since he already has this fruit from worshipping Ugra in Kārttika. Furthermore,
the fruit of the sacrifices is regarded grater than the state of being a lord of gaṇas. It would rather be natural
to state: if someone worships without desires, he will obtain the state of being a lord of gaṇa, as in the case of
(3:150). The state of a Gaṇa is certainly a higher reward than the reward of sacrifices in the Śaiva context. The
Śivadharmasaṅgraha (8:47) rewrites the text and makes it the other way round.
644
We have taken devī as an adjective to kātyāyinī. This is probably intended to be one name, since it would
not otherwise be a list of twelve, one for each month of the year. There are two other ways of avoiding the
problem, [1] we could take bhūtanāyikā as an adjective of Revatī or [2] prakṛtirūpā as an adjective of āryā.
645
According to Monier-Williams, this is : “a dish consisting of sesamum and grain”.
254 Niśvāsamukha

If someone consumes wet ginger at dawn, eats [only] white [viz. sāttvika] food (śukla-
bhojin)646 and fasts and [worships the goddess] on the ninth day of a fortnight nine times
[in a row] (navamīnavamoṣitaḥ),647 he will obtain all desired objects. (113c–114b)
If someone worships [the goddess] for nine ninth days (navamīnava)648 consuming only
pepper, he will obtain all desired objects and the goddess will be generous. If someone
worships [the goddess] nine ninth days sleeping on a bed of kuśa grass and consuming
the five products of the cow, the goddess will bestow an excellent boon [upon him]. (114c–
116b)
Venerating Yama in the bright half of the month (māsi) Mārgaśiras with flowers, fra-
grances, incense, together with bhakṣya and bhojya, one should worship [him] using these
names: [1] Yama, [2] Dharmarāja, [3] Mṛtyu, [4] Antaka, [5] Vaivasvata, [6] Kāla, [7] Sarva-
lokakṣaya, [8] always Ugradaṇḍadhṛt, [9] He who travel sitting on a buffalo (mahiṣāsana-
yāyine), [10] Punisher and [11] Overlord of the hells (narakādhipate),649 obeisance [to you]!
and one should make a libation to him with water mixed with sesame seeds. If someone
[self-]controlled [worships him] in both halves of [each] month for a year, he will be liber-
ated from all sins and there will be no sorrow arising from naraka [for him]; worshipping
him for a lifetime, the worshipper (sa) will obtain an excellent rebirth. (116c–121b)
If someone, of pure observance, worships Dharma650 on the eleventh day with fra-
grances, flowers, incense and different kinds of eatables [and] should worship Dharma,
[that is to say] Satya, [that is to say] Parākrama, with these names: [1] Dharma, [2] Satya,
[3] Dayā, [4] Kṣānti, [5] Śauca, [6] Ācāra, [7] Ahiṃsā, [8] Adambha and [9] Rakṣā,651 [10]

646
This could mean “eats [only] in the bright half of the month”, but that sounds hard to sustain over four
and a half months. Note that the previous couple of verses seem to describe pure food.
647
This aiśa compound involves an ordinal number navama in the sense of a cardinal nava and the participle
uṣitaḥ, ‘‘spent’’, written as oṣitaḥ, is used in the sense of upoṣitaḥ ‘‘fasted.’’ Thus, we have understood the
compound to mean something like nava navamīr upoṣitaḥ, although the reading remains doubtful.
648
We assume this to be an irregular tatpuruṣa compound. It would of course be possible to emend to navamīr
nava.
649
The vocative has been used for metrical reasons where we would expect the dative. It seems probable
that one name is missing from the list here, for we require 12 names for the 12 months. The redactor of the
Śivadharmasaṅgraha appears to have responded to this need by reading ugradaṇḍograhastāya (8:60). It is likely
that in the passage of the Niśvāsamukha here, there might have been a textual corruption in an earlier stage.
The indicator for this might be the word nityaṃ, which does not serve special propose here.
650
Some items in the list refer to yamas and niyamas. The Yogasūtra (2:30) records yamas as
ahiṃsāsatyāsteyabrahmacaryāparigrahā yamāḥ, and (2:32) the niyamas as śaucasaṃtoṣatapaḥsvādhyāyeśvara-
praṇidhānāni niyamāḥ. In our text, among the twelve names of Dharma, two qualities [vis. ahiṃśā and satya] of
yamas and one quality [viz. śauca] of niyama are shared. The Mataṅgavidyāpāda 17:29c–31 gives a list of yamas
and niyamas that also shares the three names [viz. ahiṃsā, satya, and śauca] of Dharma. Furthermore, the
Mataṅgavidyāpāda (17:29cd) clearly states that the Dharma is of twofold: yama and niyama (dharmaś ca dvivid-
haḥ prokto yamaś ca niyamo ’paraḥ). The Parākhya (4:75–78) has the same list of yamas and niyamas as the Mataṅga
does. The list of yamas and niyamas is commonly mentioned in Purāṇas and it differs from text to text. For
more detail see (Goodall 2004: 253–254).
651
Note an irregular use of gender.
Chapter Three 255

Lokasākṣin, [11] Vṛṣabha,652 [12] Adṛṣṭa,653 obeisance [to you]!, being controlled, in both
halves [of each month] for a year, he will be freed from the [possible] sorrows of the world
of Yama; he will be reborn as a king. (121c–125b)
By worshipping him (samarcan tan)654 and making a libation with water mixed with
sesame seeds [in each half of each month] for a lifetime, one obtains an excellent rebirth
[in heaven]; once he obtains this [excellent birth] he will not return [to this world]. (125c–
126b)
By worshipping [1] Keśava on the twelfth day of each half of Mārgaśira,655 while con-
suming [only] the urine of a cow, a man obtains the fruit of the Agniṣṭoma.656 (126c–127b)
If someone fasts657 and worships [2] Nārāyaṇa on the twelfth day [when the sun is] in
[the constellation of] puṣya [viz. in the month of Pauṣa], consuming [only] cow-dung, he
obtains the fruit of the Agniṣṭoma.658 (127c–128b)
If someone fasts659 and worships [3] Mādhava on the twelfth day in the month of
Māgha, consuming [only] milk, he will obtain the fruit of the Ukthyamedha.660 (128c–129b)
If someone fasts and worships [4] Govinda on the twelfth day in the month of Phāl-
652
This depiction of Dharma as a bull is known from other sources, for example Manusmṛti 8:16a vṛṣo hi
bhagavān dharma.
653
It is not clear to us why Dharma is called unseen but it is possible that he has no bodily form, and
so is called adṛṣṭa. In the Mīmāṃsā system adṛṣṭa is a key term and refers to the unseen force produced
from the sacrificial act that will provide its reward in the next life. In the Vaiśeṣika system both dharma
and adharma are defined as atīndrīya or adṛṣṭa. Cf. Praśastapādabhāṣya pp.272–280: dharmaḥ puruṣaguṇaḥ|
kartuḥ priyahitamokṣahetur atīndriyo ’ntyasukhasaṃvijñānavirodhī puruṣāntaḥkaraṇasaṃyogaviśuddhābhisandhijaḥ
varṇāśramiṇāṃ pratiniyatasādhananimittaḥ... adharmo ’py ātmaguṇaḥ|kartur ahitapratyavāyahetur atīndriyo ’ntya-
duḥkhasaṃvijñānavirodhī. Cf. also Ṣaḍdarśanasaṅgraha pp. 416–417 kartṛphaladāyy ātmaguṇa ātmamanaḥsaṃyoga-
jaḥ svakāryavirodhī dharmādharmarūpatayā bhedavān parokṣo ’dṛṣṭākhyo guṇaḥ| tatra dharmaḥ puruṣaguṇaḥ ….
654
Understand samarcayaṃs tam.
655
We find precisely the same list of twelve names of Viṣṇu with reference to the twelve months, starting
from Mārgaśīrṣa up to Kārttika, in Mahābhārata (appendix) 14:4:2998ff. The reward of worship, however, is
different. The fact that we find this list of twelve names of Viṣṇu also in Vaiṣṇava sources, such as the appendix
passage of the Mahābhārata, indicates that the Niśvāsamukha is dependent on a Vaiṣṇava tradition with regard
to this framework of twelve names and their association with twelve months.
656
Our text (3:127–133) follows the traditional list of seven Somasaṃsthās, basis of a Soma sacrifice, in the
same order. This shows the author’s authoritative knowledge of Vedic sacrifices. Kane II:2:1204 gives the
list of the seven Somasaṃsthās as follows: Agniṣṭoma, Atyagniṣṭoma, Ukthya, Ṣoḍaśin, Vājapeya, Atirātra
and Āptoryāma. This sacrifice may have been called Ṣoḍaśin because during it one should add a stotra (also
called uktha stotra) and a corresponding śastra (called uktha śastra), called Ṣoḍaśin in the third savana to the
fifteen stotras and the fifteen śastras of the Ukthya. For more detail see Kane II:2:1204–1205.
657
Note an aiśa hiatus within a pāda.
658
Perhaps there is transmission error here, for we expect a different soma sacrifice to be mentioned. Ac-
cording to the list mentioned above, p. 255, the Atyagniṣṭoma needs to be mentioned. Therefore, we could
conjecture something like phalaṃ cātyagniṣṭomasya. The Śivadharmasaṅgraha (8:70) has Jyotiṣṭoma instead, which
does not seem to be a right choice.
659
Once again an aiśa hiatus within a pāda.
660
Ex. conj. The name Ukthyamedha is not common among Vedic sacrifices, but it might well refer merely to
the Ukthya. We conjectured Ukthyamedha as all the sources agree on the reading uk in the beginning and, after
a gap, medha in the end.
256 Niśvāsamukha

guna, consuming [only] curds, he will obtain the fruit of the Ṣoḍaśī. (129c–130b)
If someone fasts and worships [5] Viṣṇu on the twelfth day in the month of Caitra,
consuming [only] clarified butter, he will obtain the fruit of the Vājapeya. (130c–131b)
If someone fasts and worships [6] Madhusūdana on the twelfth day in the month of
Vaiśākha, consuming [only] water mixed with kuśa grass, he will obtain the fruit of the
atirātra. (131c–132b)
If someone fasts and worships [7] Trivikrama on the twelfth day in the month of
Jyeṣṭha, consuming [only] water mixed with sesame seeds, he will obtain the fruit of the
Āptoryāma. (132c–133b)
By worshipping [8] Vāmana attentively on the twelfth day in the month of Āṣāḍha,
consuming [only] fruits, a pure soul will obtain the fruit of the Aśvamedha. (133c–134b)
If someone fasts and worships [9] Śrīdhara on the twelfth day in the month of Śrāvaṇa,
consuming [only] leaves, that pure soul will obtain the fruit of the Rājasūya. (134c–135b)
Similarly, by worshipping [10] Hṛṣīkeśa, as prescribed,661 [on the twelfth day] in the
month of Bhādra, the wise man obtains the fruit of the Gavāmaya.662 (135c–136b)
One should worship the god [11] Padmanābha, in the month of Āśvayuja;663 [by doing
so], a man obtains (labhati664 ) the fruit of the Naramedha sacrifice. (136c–137b)
If a man fasts and worships [12] Dāmodara on the twelfth day of each half of the month
of Kārttika, he will obtain the fruit of the Bahusuvarṇa.665 (137c–138b)
By worshipping [Viṣṇu thus] for a year he will obtain all desired fruits. If someone
is sinless, he will obtain [the fruit of having performed the above mentioned] sacrifices,
[and if someone is sinful, he will] be freed from [possible] destruction. By worshipping
[Viṣṇu thus] for a lifetime with flowers, sweet-smelling fragrances, bhakṣya, bhojya, incense,
umbrellas, banners, awnings, divine golden ornaments, various gems and jewels, cloths
and performing a splendid worship, one will go to the world of Viṣṇu (literally ‘locality
of Viṣṇu’). (138c–141b)
If someone who knows precepts worships Anaṅga on the thirteenth day of [each]
half month with bhakṣya, bhojya, beverages, fragrances, incense, garlands and the like
[and] should worship mighty Kāmadeva with these [of his] names: [1] Anaṅga, [2] Man-
matha, [3] Kāma, [4] Īśvara, [5] Mohana, [6] Pañcabāṇa, [7] Dhanurhasta, [8] Unmāda, [9]
661
Ex. conj. This is the reading of the Śivadharmasaṅgraha(8:77). The corresponding text is lost in our
manuscripts.The text states vidhivad, ‘as prescribed,’ but the vidhi, ‘method’ is not mentioned. Thus, this pas-
sage might not be original. Since we are on the section of observance, as in most of other cases (for example,
3:31–33), we expect some substance that is to be consumed during the time of observance.
662
Cf. Chāndogyopaniṣad 4:2:2, Mahābhārata 13:109:44 etc.
663
Most commonly known as a āśvina.
664
Note an aiśa parasmaipada for ātmanepada.
665
This sacrifice, as its name suggests, may indicate that it is connected with offering much of gold or grains
to the priest. Sanderson (forthcoming, p. 77) relates that Narasiṃhavarman I is reported to have performed
a Bahusuvarṇa, which might have been equated to ten Aśvamedhas. He (forthcoming, p. 74–75) takes note
of Mādhavavarman who performs Bahusuvarṇa along with other Vedic sacrifices. The occurrence of the
Bahusuvarṇa sacrifice is frequent in inscriptions, but not in ‘‘technical Śrauta literature’’ (forthcoming, p. 78).
Chapter Three 257

Vaśaṃkara, [10] Ratipriya, [11] Prītikara [and] [12] Hṛdayāpahārin (hṛdayasyāpahāriṇam).

By worshipping [him] beginning in the month of Mārgaśira and up until Kārttika, there
will be [sexual] good fortune (saubhāgyam), wealth, grain and sons and wives [for that
worshipper]; one obtains union with Kāmadeva by worshipping [him] for a lifetime.666
(141c–145)
One should worship god, the supreme lord, again on the fourteenth day [of the fort-
night]. One should worship the supreme lord with the prescribed procedure and with
these [of his] names: [1] Hara, [2] Śarva, [3] Bhava, [4] Tryakṣa, [5] Śambhu, [6] Vibhu, [7]
Śiva, [8] Sthāṇu, [9] Paśupati, [10] Rudra, [11] Īśāna, [12] Śaṅkara [and] practice a religious
observance in both halves of the month, beginning in the month of Mārgaśīrṣa (mārga-
śīrṣasya māsādau), for a year, with flowers, fragrances, incense, bhakṣya, bhojya, different
kinds of decorations, parasols, banners and awnings. [By doing so,] one will obtain all
desired objects; if a concentrated person who has no [worldly] desires worships [the god
thus] for a year, he will become a gaṇa; [by doing so] for a lifetime, he will obtain union
with [the supreme god]; [if a worshipper is a] sinful [person], he will be freed from sins.
(146–150)
If someone, on the new moon day (amāvasyā) of Mārgaśiras, satisfies [his] ancestors
[[…]]667 by means of the ritual called(?) śrāddha (karmaṇā śrāddhayuktena), [i.e.] by [the act
of offering] balls of rice (piṇḍena), sesame seeds and water; similarly, if he satisfies [his]
ancestors with rice-balls together with sesame seeds and water by the means of the ritual
connected to śrāddha on the full-moon day, listen to the fruit of that for him: those of his
ancestors will be satisfied who dwell in the world of Yama.668 By doing so for a year, [his]
ancestors will be liberated from the punishments [assigned] by Yama. (151–153)
If he does so for a lifetime in both halves of the month, he will be freed from sin [if] he
is a sinner; if [already] sinless, he will go to heaven. (154)
In the case of a Brahmin, the ancestors are [called] Somapās; in the case of a Kṣatriya,
Havirbhujas;669 in the case of a Vaiśya, Ājyapas; and for Śūdras, [they are called] Sukālins.
(155)
[If someone] fasts [and] worships Agni again670 on the full moon day [[…]], he will
666
The syntax of the sentence is slightly clumsy because the correlative of yo in 141d is missing and an unusual
genitive yāvajjīvasya is used (which could either be understood as yāvajjīvaṃ or yāvajjīvena.) Finally we are
also missing the reward of worshipping Kāmadeva.
667
Although we have a lacuna after pitṚṃs tarpa, it is, nevertheless, clear that we are not missing anything
crucial from the sentence. We may conjecture something like pitṚṃs tarpayate tu yaḥ.
668
The manuscript, N, is damaged hereafter, K leaves a gap for about two pādas, and W, which is faithfully
coping N, leaves no gap. There are several instances in the case of the sixth line that the scribe stopped copying
before reaching the end of the line. We assume that here too, this must have been the case as the context also
leaves no mark of textual loss.
669
The Śivadharmasaṅgraha (8:109) corrects an irregular plural to a standard plural. For the parallel to this
verse see Manusmṛti 3:197 and our discussion on page 52.
670
The word punaś in the verse is significant as the text already mentioned an observance of Agni on the
second day of the lunar calendar in verses 3:67–69.
258 Niśvāsamukha

obtain the world of Agni; [If someone] is a sinner, he will be freed from sin, and [if someone
is already sinless,] he will be reborn as a rich man. (156a–157b)
O Brahmins, I have taught this procedure of fasting for both halves of a month; now
listen to [the procedure of] worshipping gods.671 (157c–158b)
On the new moon day, one should feed Brahmins after first worshipping Prajāpati,
[and one should] make a golden lotus marked with [Prajāpati’s] names;672 then [he] should
give it to a Brahmin having put it in a copper vessel filled with clarified butter; one will
get the desired objects. If someone is without desire, he will obtain the world of Brahmā.
(158c–160b)
After first worshipping Agni on the second day [of the fortnight], a man should satisfy
Brahmins [i.e. by offering food], and having carefully (yatnataḥ) written the names of Agni
on a golden goat (sauvarṇavaste), he should put it into a vessel [of] udumbara filled with
clarified butter;673 having installed two pots filled with milk together with bhakṣya and
bhojya, one should give this to an excellent Brahmin674 in both halves of the month; [by
doing so] the fire will be the bestower of all desired objects [to the giver] within a year. If
one does so for a lifetime he will go to the world of Agni. (160c–163)
Having first worshipped Yakṣa on the third day [of the fortnight] one should give a
golden mace675 [to a Brahmin] writing the names of [Kubera on it and putting it] in a
vessel filled with clarified butter.676 (164)
On the fourth day [of the fortnight], one should give a golden elephant677 marked with

671
The details of the fasts have indeed been given above in every case, whereas no details of how the pūjā of
each divinity is to be conducted have as yet been given. Furthermore, it is uncertain who is the speaker here
and who has/have been addressed. We could certainly retain the reading of N and W (dvija) which would
easily argue with śṛṇu. If Nandikeśvara is addressing the Brahmins we expect the optative verb in plural. If
Śiva is addressing Devī, the word dvija, dvijāḥ is problematic. It is also possible to read 3:157cd separately. In
this case we assume that Nandikeśvara is addressing the Brahmins. In the following lines (3:158a ff.) Śiva is
addressing Devī. Then śṛṇu in optative third person singular remains unproblematic.
672
This probably refers back to the names of Brahmā (3:64–65) mentioned in the section on fasting. If it is so,
particularly this present section on worship (3:158–195) of divinities who are the lords of the different lunar
days and the section on fasting (3:61–156) of the same divinities are systematically linked. Therefore, the
names of the divinities who alluded to the lords of the fifteen lunar days in this section of worship (3:158–195)
refer respectively to the names of the same divinities mentioned in the section on fasting (3:61–156). The whole
section on worship here seems to be related with the accomplishment (samāpana) of fasting as it involves the
donation to Brahmins too.
673
Presumably udumbarejyapūrṇe is an aiśa formulation for audumbare ājyapūrṇe. The reading of the Śiva-
dharmasaṅgraha (8:118) supports this.
674
Note an aiśa use of locative which is used in apposition to a dative noun.
675
The gadā is the weapon of Kubera as the Lord of the Northern direction.
676
The syntax of the sentence is clumsy and there is no mention of the reward of worshipping Kubera.
677
This evidence shows that Vighneśvara is already identified with gajavaktra in this period. The Śivadharma-
saṅgraha (8:121) reads radanam ‘tusk’ instead of dantinam ‘elephant’. This reading of the Śivadharmasaṅgraha
might be secondary.
Chapter Three 259

the names678 of the god Vighneśvara placed in [a vessel made of] udumbara wood679 [to a
Brahmin], after first having feasted Brahmins,680 and offered pots as well as eatables.681
Supernatural power will arise for him within a year; by [doing so for] a lifetime, he will
obtain the state of being a lord of gaṇas. (165–166)
On the fifth day [of the fortnight], after having feasted Brahmins, one should give
(dattvā)682 a golden padma683 marked with the name [of a serpent from among those listed
below], putting it in a copper pot filled with clarified butter, [to a Brahmin]. (167)
[1] Ananta, [2] Vāsuki, [3] Takṣaka, [4] Trirekhin, [5] Padma, [6] Mahābja,684 [7]
Śaṅkha,685 or the great serpent [8] Kulika: 686 one should worship one of these with
fragrances, incense, garlands, etc., and also with bhakṣya and bhojya food and beverages;
[as a result of this, that serpent will become a] bestower of desired objects, [and] a
destroyer of sins. (168–169)
Having made a golden peacock marked with the auspicious names of Skanda, one
should give it, placed in a pot of udumbara filled with ghee, to a Brahmin [and also one
should give] jars filled with milk together with bhakṣya and bhojya.687 By giving [thus] in
678
Note an aiśa compound having ca in between members of the compound.
679
Note that 156d is hypermetrical.
680
Once again viprāṃ stands for viprān.
681
Could bhakṣān ghatān also be understood as ‘pots [filed with] eatables.’?
682
This presumably stands for dadyāt.
683
Occurrence of padma here suspicious. Note that the Śivadharmasaṅgraha (8:123) reads sarpam instead.
684
Most commonly known as Mahāpadma. For this see our reference to the list of serpents below.
685
Śaṅkha is otherwise called Śaṅkhapāla. Cf. Brahmāṇḍapurāṇa 3:20:54, Ajitāgama 39:30, Kāmikauttarabhāga
80:70 etc.
686
Kulika is otherwise recorded as Gulika. For the list cf. Mahābhārata 1:59:40, śeṣo ’nanto vāsukiś ca takṣakaś
ca bhujaṃgamaḥ|kūrmaś ca kulikaś caiva kādraveyā mahābalāḥ; Brahmāṇḍapurāṇa 3:20:53–54, ananto vāsukis takṣaḥ
karkoṭaḥ padma eva ca| mahāpadmaḥ śaṅkhapālo gulikaḥ subalas tathā|ete nāgeśvarāś caiva nāgakoṭibhir āvṛtāḥ (We
have considered subala as an adjective of gulika, otherwise we have nine names of serpents). Cf. also Rāja-
nighaṇṭu 19:65; Svacchandatantrodyota chapter 7, p. 198; Ajitāgama 39:29–30; Kāmikauttarabhāga 80:69–70; Rudra-
Yāmala 22:68; Kāraṇauttarabhāga 107:15; Īśvarasaṃhitā 10:252–254; Pādmasaṃhitā 10:65–67 etc. In our text we
have the standard list of eight serpents with one variant, Trirekhin; in its place we generally find Karkoṭa
(Rājanighaṇṭu), Kārkoṭaka (Īśvarasaṃhitā) or Kākoṭa (Pādmasaṃhitā). trirekhin alludes to the bodily feature of
Kārkoṭaka. According to Śivadharmaśāstra 6:188, Karkoṭaka has three lines in his throat.
Note that the Mahābhārata presents a different list of eight serpents, including only four (Ananta, Vāsuki,
Takṣaka and Kulika which are also shared by our text) of the names that are ‘‘standard’’ in later texts. The
Garuḍapurāṇa 1:129:29–32, prescribing each to be worshipped in each month, records 12 names of serpents as
follows: Ananta, Vāsukī, Śaṅkha, Padma, Kumbala, Kārkoṭaka, Nāga, Dhṛtarāṣṭra, Śaṅkhaka, Kālīya,Takṣaka
and Piṅgala. Five of these names are to be found in our text: Ananta, Vāsukī, Śaṅkha, Padma and Takṣaka.
However, this list of twelve serpents in the Garuḍapurāṇa blends with the standard system of listing eight
names of serpents. In fact, by almost contradicting itself, the text mentions that one should actually worship
eight serpents (1:129:31). The thing to be noted here is that the twelve names of the divinities mentioned are
referring to the same deity. But the eight names of the serpents are not referring to a particular serpent, but
they stand for different ones. Thus, we do not expect the twelve names of the serpents to be mentioned in
this scheme of worship. The question about how they should be worshipped for a month with eight different
names is to be further investigated.
687
Note that 170d is hypermetrical.
260 Niśvāsamukha

both halves of the month one will obtain the desired objects; a man, [by doing so], for a
year will obtain [all] desired objects that are longed for. A sinner will be freed from [his]
sins, and a pure soul (i.e. who has not committed sins) will obtain [the world of] Skanda
(skandam āpnuyāt). (170–172)
A wise man should give a golden horse marked with the name of Ravi [to a Brahmin]
in both halves of the month, putting it in a copper vessel filled with clarified butter; [by
doing so,] a sinner will be freed from many sins within a year; [by doing so] for a lifetime,
he will obtain the world of the sun (ādityapadam āpnuyāt). (173–174)
One should give a [sculpture of a golden] bull marked with the names of Bhava to
a Brahmin in both halves of the month, putting it in a copper vessel filled with clarified
butter, together with jars filled with food and with milk; [by doing so,] being purified, one
will obtain the desired fruits within a year; if someone worships Hara with [his] names
for a lifetime, he will obtain the state of being a gaṇa. (175a–177b)
On the ninth day [of a fortnight], [one should give a sculpture of a golden] lion [pro-
vided] with her name[s after first] worshipping Devī (abhyarcitena?), [and] also by giving
a copper [container] of ghee and [some] eatables, together with pots filled with milk, [to a
Brahmin].…688 (177c–178b)
One should give to Yama a [golden] buffalo covered in ghee, marked with the names
[of Yama], and placed in a copper vessel, together with a pot filled with milk and together
with [some] eatables on the tenth day [of the fortnight], [and] give [it] to Brahmins after
feeding them. [By doing so], even those who [have committed] great crimes will be freed
from [possible] sorrows of the world of Yama; [by doing so] for a year, one will be purified,
[and will get] an excellent rebirth after death.689 (178c–180)
One should give, a [sculpture of a golden] bull marked with 690 the name of Dharma,
[in] a copper pot filled with clarified butter, together with eatables, to an excellent Brahmin
on the eleventh day [of the fortnight]; [by doing so] for a year, [being] purified, he will
obtain a virtuous rebirth. A desirous person will obtain desired objects, [and] a desireless
person will obtain the world of Dharma. (181–182)
On the twelfth day [of the fortnight], one should give a [sculpture of a golden] Garuḍa
[having installed] two pots filled691 marked with the names [of Viṣṇu], placed in a copper
688
This is a tentative translation, the syntax of the sentence is clumsy and elliptical. It seems that some text
is missing in our manuscript, for no reward is mentioned. This would suggest again that this manuscript is a
copy of a previous one. Here, the Śivadharmasaṅgraha (8:134) reads pūrvoktavidhinā siṃhaṃ devyā nāmāṅkitaṃ
śubham| datvā navamyāṃ viprāya prayāti paramāṅ gatim|| ‘By giving a beautiful lion marked with the name
of the goddess to a Brahmin according to the above mentioned procedure on the ninth day [of the fortnight]
(navamyāṃ) one will get an excellent rebirth.’ This reading may give sense, but it it probably not the original
reading.
689
This last half-verse is anacoluthic.
690
We have understood nāmāṅkam as nāmāṅkitam.
691
Our understanding of ghaṭameva vā rests on verse 3:162a: toyapūrṇe ghaṭe sthāpya. The reading ghaṭameva,
here, is considered to be the result of a sandhi between ghaṭe and eva, then followed by the insertion of the
hiatus breaker m. The problem remains with vā, ‘or’, as there seems to be no alternative stated in the verse.
Chapter Three 261

vessel,692 [to a Brahmin], [and] pots filled with water. [These] should be given in the name
of Viṣṇu (viṣṇor nāmnā) in both halves of the month. [By doing so] for a year, one becomes
purified, [and being sinless] obtain the fruit of sacrifices.693 But by worshipping [Viṣṇu]
for a lifetime with foods together with sacrificial fees [to be given to the same Brahmins(?)],
he will obtain the world of Viṣṇu and rejoice with Viṣṇu. (183–185)
Having first worshipped Kāmadeva [on the thirteen day of the fortnight], one should
give a golden bow together with five arrows [placed] in a copper vessel filled with clar-
ified butter [to Brahmins]. He should [also] give pots filled with eatables and water to
Brahmins, having feasted [them].694 [By doing so], a sinless person certainly will obtain
[sexual] good fortune, money and grain;695 but by worshipping him (i.e. Kāmadeva) [thus]
for a lifetime, he will go the world of Kāmadeva. (186a–188b)
After first worshipping the supreme god, one should give a bull on the fourteenth day
of the fortnight, having marked it with his names, placed in a copper vessel; one should
give it to excellent Brahmins, after first having feasted them as prescribed, [and he also
should give] pots filled with eatables and water in both halves of the month. [By doing
so] for a year, one will be freed from [the consequences of] bad deeds; by [continuing for]
twelve years, he will be a lord of gaṇas; and by performing this for a lifetime, [he will
obtain] union with Maheśvara.696 (188c–191b)
On the new-moon and full-moon days of both halves of a month, one should honour
[one’s] ancestors by giving balls of rice [of] śrāddha in water.697 A man, having made a
golden man marked with the name of his ancestor, should give it to excellent Brahmins,
placed in a copper vessel and covered with clarified butter, and by also giving pots filled
with eatables and water; he will become sinless. [By doing so] for a year, a concentrated
person will become sinless [and obtain] desired objects; [by continuing it] for a lifetime,
he will [obtain] the world of ancestors. Once he falls from there, he will be reborn as a
prosperous person (bhogavān); he698 will be rich in money, grain and sons.699 (191c–195b)

Thus, we understand vā in the sense of ca, ‘and.’

692
Ex. conj. Cf. 3:179.
693
In 184d, there is a possibility of reading pāpī instead of apāpī as it is a choice of sandhi. We chose the reading
apāpī on the basis that N gives some mark before the word pāpī which looks like a avagraha and the reading
of the Śivadharmasaṅgraha (8:141) vipāpaḥ kratumāpnuyāt, where the word vipāpa is equivalent to apāpī. If we
were, however, to read pāpī our translation would be: ‘[By doing so] for a year, a sinner will be purified [and]
will obtain the fruit of sacrifices’.
694
There are a couple of familiar irregular usages in 187ab. We have understood it thus: bhakṣyāmbupūrṇān
ghaṭakān viprān saṃbhojya dadyāt.
695
We assume that samvatsareṇa ‘by worshiping for a year’ is missing in the text.
696
We assume that sāyojyaḥ is the author’s way of saying sāyujyam (cf. Śivadharmasaṅgraha 8:147), but it is
perhaps conceivable that it is intended to refer to ‘one who has attained sāyujya’.
697
In this aiśa compound, we are assuming that the locative plural apsu has been irregularly treated as a
stem-form.
698
We assume so to be a frozen sandhi form used here for metrical reasons.
699
Einoo (2005) has discussed the tithis and their presiding deities in Purāṇas and texts that belong to the
Gṛhyapariśiṣṭa level. His study shows that the list of the presiding deities varies. Many of the deities men-
262 Niśvāsamukha

O twice-born ones!700 I have taught this procedure for worshipping the gods. I have
told [you what I had heard] in the conversation of Devī and Śaṅkara uttered eternally by
his Western face,701 [namely] worldly [religion]. (195c–196)

Thus is the third chapter, with regard to worldly duty, in the Niśvāsamukhatattvasaṃhitā.

tioned in Einoo’s study also appear in our list, although there are variations. The only major difference that
occurs in the list of Einoo (2005:106) when we compare it with ours is the eleventh tithi. Our text explicitly as-
sociated this tithi with Dharma, but Einoo’s list has no example for this. His list shows association of this tithi
with Munis, Rudra/Śiva, Viśve Devāḥ, Bull, Dhanada, or with Viṣṇu, unless we take Bull to mean Dharma,
with which it is commonly associated.
700
Presumably this plural vocative is intended to remind the reader that it is Nandin speaking to a group of
sages, among whom is Mataṅga, see verse 1:22.
701
Verse 1:51 suggests that Śiva has already taught the five streams at some point of time. We assume that
the term sadā, ‘eternally’ bears this connotation. In this text, Śiva is teaching the vedadharma with his Northern
face, the ādhyātmika with his Southern face, the laukikadharma with his Western face, the mantramārga with his
upward-facing face, and the atimārga with his Eastern face.
CHAPTER IV

[2. The Vaidika stream]

Goddess spoke:
How should the dharma prescribed in the Vedas, O god, be practised by one who desires
an [excellent] course [after death] for the sake of heaven and liberation?702 Pray tell [me]
by [your] grace. (1)

[2.1 Injunctions for Vedic students]

God spoke:
One should wear a girdle (mekhalī)703 and carry a staff (daṇḍadhārī),704 [and should
be] wholly intent on the observances of the junctions of the day.705 He should do his daily
recitation [of the Veda] (svādhyāyī), perform sacrifice, and recite mantras (homajāpī).706 And
[he should] subsist on alms and abstain from sexual intercourse,707 as well as from liquor
and meat and [anything] pungent or salty (sakṣāralavaṇāni).708 [He should also refrain]
from climbing trees709 and [from] isolation710 and he should not eat betel. (3)
He should avoid (varjanam)711 looking in wells712 and should not bathe naked.713 He
702
svargāpavargahetoś ca is an irregular dvandva compound followed by ca connecting its elements.
703
Mitākṣarā, a commentary on Yājñavalkyasmṛti, says that the mekhalā should be make of mauñja grass and
the like (see the commentary on verse 1:29ab).
704
Once again the Mitākṣarā tells us that the staff should be made of palāśa wood. (see commentary on 1:29ab)
705
Since this injunction is Vedic, the junctions of the day referred to may be three, rather than the four we
find in tantric contexts.
706
This is an aiśa compound, but we assume that this is the sense.
707
The Śivadharmasaṅgraha (9:2) reads tyaktamaithunī instead of ca amaithunī to avoid an aiśa hiatus within a
pāda.
708
We have to construe this expression with na bhakṣayet at the end of the verse, but with the following two
expressions we have to supply a prohibitory verb form such as na kuryāt.
709
Cf. Kauṣītakagṛhyasūtra 40:11:26 (udapānāvekṣaṇavṛkṣārohaṇaphalaprapatanasaṃdhisarpaṇ-
avivṛtasnānaviṣamalaṅghanaśuktavadanasaṃdhyādityaprekṣaṇabhaikṣaṇāni na kuryāt na ha vai snātvā bhikṣetāpaha
vai snātvā bhikṣāṃ jayatīti śruteḥ) and Pāraskaragṛhyasūtra 2:7:6 and Vasiṣṭhadharmasūtra 12:25. These texts
assign this injunction to a snātaka, someone who has has finished his studies. At the same time it also
mentions that this rule can be observed by any one. Our text, however, mentioned this injunction for a
brahmacārin, a student.
710
Cf. Kauṣītakagṛhyasūtra 40:11:26.
711
If the text is correctly transmitted here, varjanam may have the sense of an optative singular, or we may
follow the Śivadharmasaṅgraha and emend to varjayet.
712
Cf. Kauṣītakagṛhyasūtra 40:11:27 and Pāraskaragṛhyasūtra 2:7:6. These texts again mention this injunction
for a snātaka not for a brahmacārin.
713
Cf. Pāraskaragṛhyasūtra 2:7:6, Baudhāyanadharmasūtra 2:3:6:24 and Manusmṛti 4:45. These sources again
mentions these injunction particularly for a snātaka.
The Śivadharmasaṅgraha (9:4) here reads: varjayet prekṣanaṃ kopam aghṛṣṭvā snānam ācaret|. In this case per-
haps he is enjoined to avoid people or staring at people “in anger.”
264 Niśvāsamukha

should not look at women and should avoid garlands and incense. 714 (4)
He should avoid ointments and perfumes and should not traverse rugged ground
(viṣamalaṃghanam). 715 (5ab)
The [aforementioned] observance [should last] thirty-six years, and [this] commitment,
based on the triple-Veda, [should be carried out] at his teacher’s [house]. Alternatively, [it
may last] half of that [time] (i.e. eighteen years), or a quarter (i.e. nine years), or until he has
learnt them [i.e. the Vedas].716 This is the brahmacārin’s observance, which I have taught
previously, O goddess! One who strays from [these rules] will go to hell; observing [them]
properly, he will go to heaven. The brahmacārin’s injunction has [now] been taught. [Next,]
I will teach the householder’s [injunction]. (5c–7)

[2.2 Injunctions for householders]

One who is married (kṛtadāraḥ) should perform sacrifices717 at home and [pay] the sac-
rificial fees [to the officiating priest]. He should study the Vedas daily (pratyahaḥ) and per-
form oblations (hāvanam)718 in the evenings and mornings. He should make bali offerings
and [perform] the vaiśvadeva rite and he should venerate [any] uninvited guests.
He should observe darśa, paurṇamāsa and paśubandha sacrifices. He should perform the
śrāddha ritual and [pay] the sacrificial fee [to the officiating priest]. He should go to [his]
spouse [for sex] at the seasonal time [of her fertility after menstruation].719 And he should
avoid the wives of others. By observing [these injunctions] one will find an [excellent]
course [after death]. (9–10)
[He should adopt] nonviolence and selflessness, and he should refrain from troubling
[others] and [from] stealing. He should rid [himself] of desire and anger, and [he should
both] respect and greet his religious teachers. Forbearance, self-restraint, compassion, gen-
erosity, truthfulness, purity, fortitude (dhṛtiḥ), being well-disposed towards others, knowl-
edge, wisdom, and faith are the characteristics of a Brahmin. (11–12) 720
He who recites the [Vedic] saṃhitās everyday will attain accomplishment within a year.
He will gain mastery over the gāyatrī-mantra (gāyatrisiddhiḥ)721 within three years; [if he
714
Cf. similar injunctions in Manusmṛti 2:177-178.
715
Cf. Pāraskaragṛhyasūtra 2:7:6 for the injunction of not traversing the rugged ground.
716
Cf. Manusmṛti 3:1: ṣaṭtriṃśadābdikaṃ caryaṃ gurau traivedikaṃ vratam|tadardhikaṃ pādikaṃ vā grahaṇān-
tikam eva vā||.
717
Once again, what looks like a feminine accusative singular, yajñāṃ, is intended to be understood as a
masculine accusative plural.
718
This is an aiśa formation for havanam.
719
The same injunction in Manusmṛti (3:45ab) as follows: ṛtukālābhigāmī syāt svadāranirataḥ sadā| ‘‘Finding
his gratification always in his wife, he should have sex with her during her season.’’ (Olivelle 2005:110)
720
Cf. Manusmṛti 6:92: dhṛtiḥ kṣamā damo ’steyaṃ śaucam indriyanigrahaḥ| dhīr vidyā satyam akrodho daśakaṃ
dharmalakṣaṇam||.
721
We are not sure what gāyatrisiddhiḥ means here. It could be mastery over the Vedas or the mastery over
the well-known gāyatrī-mantra. Note that the stem-form has been shortened for metrical reasons.
Chapter Four 265

does it for a lifetime],722 he will obtain the world of Brahmā [after death]. (13)
One should recite daily the saṃhitās of Ṛks, Sāmans, Yajuḥs, and Atharvans.723 Having
conquered his senses and free from possessions, he will go to the world of Brahmā. (14)
He should live by gleaning or agriculture (pramṛtena).724 Without engaging in trade
done by himself he lives without harming living beings.725 (15)
He should regularly do mantra-recitation (japti) and (vā) perform oblations;726 [by do-
ing so] he will partake of the fruit of heaven. He727 who does not perform the five sacrifices
will certainly go to hell. (16)
The sacrifice to the Veda is teaching; the sacrifice to the ancestors is the quenching
libation; the sacrifice to gods is the burnt offering; the sacrifice to beings is the Bali offer-
ing; and the sacrifice to humans is the honouring of guests. If a man never fails to offer
these five great sacrifices to the best of his ability, he remains unsullied by the taints of his
slaughter-houses in spite of living permanently at home.728 (16c–18)
Mortar and pestle, fireplace, water-pot and broom are the five slaughter-houses of [a
householder]; these have been taught to you, O beautiful one! (19)
He, who by means of offering sacred knowledge alone, [effectively] performs sacrifices
[involving] sacrificial fees, and he who delights in self-contemplation, that wise person is
an expert in the Vedic-dharma. (20)
By meditating using the praṇava729 he may attain the state of omnipresence, if he
wishes730 [this] power for himself (siddhim ātmanaḥ), by means of the sixteen-spoked
wheel (ṣoḍaśārena cakrena).731 (21)
722
Ex. conj. We need some time-frame here. Thus we venture to conjecture a lifetime, following Niśvāsamukha
3:66cd: yāvajjīvan tu kurvāṇo brahmalokaṃ sa gacchati||.
723
Ex. conj. If we are right, ṛgyajuḥsāmatharvāṇām contains another aiśa shortening perhaps for the sake of
the metre.
724
For this expression, see Manusmṛti 4:4–5: ṛtāmṛtābhyāṃ jīvet tu mṛtena pramṛtena vā | satyānṛtābhyām api
vā na śvavṛttyā kadā cana || ṛtam uñchaśilaṃ jñeyam amṛtaṃ syād ayācitam | mṛtaṃ tu yācitaṃ bhaikṣaṃ pramṛtaṃ
karṣaṇaṃ smṛtam ||. The word order of śiloñcha is interchanged due to the metrical demand. In the Manusmṛti
gleaning, uñchaśila, is the gloss of ṛtam. (pramṛtena is understood as agriculture on the strength of the above
mentioned passage of the Manusmṛti. It seems that the reading of 15ab is fabricated depending on Manusmṛti
4:4–5.
725
Cf. Manusmṛti 4:2a: adroheṇaiva bhūtānāṃ. Perhaps the reading of the Śivadharmasaṅgraha, vāṇijyādi tya-
jet karma bhūtadrohañ ca sarvadā is intended here. Furthermore, we have assumed that asvayaṅkṛtavāṇijye is
intended as an instrumental.
726
An irregular syncope of japati for metrical reasons, and vā presumably does not stand for option; to obviate
these problems the Śivadharmasaṅgraha (9:13) reads japāgnihomasaṃyuktaḥ instead of japti juhoti vā nityam.
727
Here we again have a frozen sandhi. The Śivadharmasaṅgraha (9:14) has rephrased the text as sa dhruvaṃ
vrajet to do away with the problem.
728
This translation is based on Patrick Olivelle’s edition of the Manusmṛti (2005:112).
729
This appears to refer to a breath-control type of meditation involving mantroccāra, in which the breath is
homologised with the mantra in question, namely oṃ.
730
Note an aiśa frozen sandhi.
731
This teaching can only be found, as far as we are aware, in Tantric sources. We are, however, here in the
section on the brahmanical householder, the second stage of life according to the Vedic teachings. Thus, it is
266 Niśvāsamukha

[He should meditate] with devotion, [his] mind one-pointed, enduring all opposite
extremes (sarvadvandvasahena), [being] ever with a mind that is not greedy and that sees
oneness in all [things]. (22)
If he remains thus regularly engaged in mantra recitation, meditation, worship, and
sacrifice, he will not have a bad course [after death]; he will go to the world of Brahmā.
(23)
If he should perform works alone and forgo meditation on the self, thus not attaining
the [state of] the omnipresent brahman, he will obtain only heaven [as his] reward. (24)

[2.3 Injunctions for forest-dwellers]

After that [household life], he, together with his spouse, [his] senses mastered, should
become a forest-dweller (vanevāsī). He should go to the forest and live there by means of
[water] drops [that form] on kuśa grass. (25)
He should [sustain himself with] bulbs, roots, fruits, vegetables, black wild rice or
kāṅgu732 and make fire sacrifice [every] evening and morning with the same. (26)
He should satisfy gods and Brahmins with wild food obtained without [using] the
plough. He should satisfy [his] ancestors [and] be always intent upon mantra recitation
and sacrifice.733 (27)
He should be engaged in benefitting all beings [and] should endure all sufferings.
He should accommodate himself to heat and cold [of the weather] (śītātapāvakāśādi). [He
should attend to] the five-fires [in the hot season, and practice] sleeping in water [in the
cold season]. (28)
He should be clothed in Kuśa grass, or tree-bark, and always wear the skin of a black
antelope. [He should] always [observe the penitential practices known as] kṛccha, atikṛc-
chra, tapta[kṛcchra], parāk,734 cāndrāyaṇas, and so forth. (29)
[Mortifying himself,] he should dry himself out735 by consuming fallen leaves and
water [that falls as dew].736 He should move like a wild animal, not dwell with others
unusual to have this verse here.
The Brahmayāmala 89:10ab says that it is the sixteen-spoked wheel located in the middle of the navel: nābhi-
madhye paraṃ cakraṃ ṣoḍaśāraṃ (ṣoḍaśāraṃ corr; ṣoḍaśāraṃ ed.) prakīrttitam. The Mālinīvijayottaratantra 19:24–
36 also mentions that this cakra is located in the navel. The Tantrasadbhāva 1:499 says that the sixteen-spoked
wheel is located in the palate (tālu). Mallinson (2007:236–237), on the basis of multiple evidence, says that it
is a Viśuddhi/Viśuddha cakra located in the throat. As these source are incoherent about the location of this
cakra, we are unable to determine where a Yogin is supposed to focus his mind.
732
Dictionaries record only kaṅgu ‘a kind of Panic seed’, food for the poor, but not kāṅgu.
733
Ex conj.
734
parāk is an aiśa shortening for parāka. Seeing the problem, the redactor of the Śivadharmasaṅgraha (9:33)
reads parākaiḥ, although this violates the metre.
735
Cf. Manusmṛti 6:24d śoṣayed deham ātmanaḥ.
736
According to the Skandapurāṇa (34:41) Devī seems to have followed these procedures while she was doing
her tapas: kadācit sā phalāhārā kadācit parṇabhojanā | kadācid ambubhakṣābhūt kadācid anilāśanā||. Cf. also
Haracaritacintāmaṇi 21:21.
Chapter Four 267

(sahāvāsa), and resort to a difficult lifestyle. A Brahmin [who does this] will go to heaven;
if he fails [in this observance], he will go to hell. I have explained the religious observance
of a forest hermit. (30–31c)

[2.4 Injunctions for ascetics]

[Now] hear about the fourth āśrama [from me]. Having put the [Vedic] fires inside his
body, he should place the ether [of the bodily cavities] in the ether, he should place his
[bodily] air in the air, [bodily] fire in the fire, [bodily] water in the water, the body in the
earth, the mind in the moon [and] the organs of hearing (śrotrāṇi)737 in the quarters; he
should deposit the feet in Viṣṇu, energy in Rudra [and] speech in the fire; he should place
(nyasya) the faculty of excretion in the sun and the penis in Prajāpati.738 (31d–34b)
Having done [this] depositing in the right order, devoid of anger and greed, abstaining
from causing injury to any being, he will see everything in the self. (34c–35b)
Possessed of a triple-stick, a water pot (tridaṇḍakuṇḍī),739 and being a wanderer (cakrī),
he should eat from begging, [but] he should not eat food [given] by one person. 740 He
should not make use of that which does not belong to him, he should resort to the practice
of eating alms-food [only].741 He should stay [no more than] one night in a village and five
nights in a city. During the rainy season he should stay in one place; he should remain free
from arrogance and hypocrisy. He should abstain from contact with the village [people];
he should be free from the fault of attachment. (35c–37)
He should be the same with regard to all beings; [he should] not undertake [anything],
should avoid [causing] harm, [and] should daily delight in meditation on the Self, suffused
with the reality of brahman. (38)
Whoever always remains thus, he will go to the world of Brahmā (brahmalaukikam).742
He will rejoice [there] with Brahmā, and (tu) will [then] be dissolved in brahman. (39)
737
The plural is used for the dual.
738
In Manusmṛti 12:120ff., series of placements are given, but in reverse: the ether is placed in the orifices of
the body, and so forth. In Bhāgavatapurāṇa 7:12:24ff., however, we find the same directionality as in our text.
739
Generally tridaṇḍin refers to a class of ascetic (see Yājñavalkyasmṛti 3:58) who carries triple-sticks, tied
together, to indicate his school. The Manusmṛti, however, (12:10) gives the following metaphysical interpre-
tation of the tridaṇḍin: vāgdaṇḍo ’tha manodaṇḍaḥ kāyadaṇḍas tathaiva ca| yasyaite nihitā buddhau tridaṇḍīti sa
ucyate|| ‘The rod of speech, the rod of mind, and the rod of action–a man in whose intellect these are kept
under control is said to be ‘‘triple-rodded’’ (Olivelle, 2005:230).
740
Manusmṛti 2:188b (naikānnādī bhaved vratī) mentions the injunction. Cf. also Kūrmapurāṇa 2;12:60 and
2:28:15, Nāradapurāṇa 1:25:29 and 1:27:95, Nāradaparivrājakopaniṣad 5:35 and Saṃnyāsopaniṣad 2:60. It is likely
that the source of the our text is the Manusmṛti as there are considerable borrowings from the Manusmṛti,
particularly in the Vedic section.
741
This appears to be an otiose repetition. Note that the Śivadharmasaṅgraha (9:38) has avoided the repetition
by altering the earlier pāda that speaks of living off alms to an injunction that he should not eat more than 8
mouthfuls.
742
This is an odd compound: brahmalaukikam is used as though it meant brahmalokam.
268 Niśvāsamukha

If he fails [in this observance], full of desire and greed, he will go to hell. Acting as in-
structed [and] having brahman in his heart (brahmātmā), he will go to the world of Brahmā.
(40)
I have taught the dharma [prescribed in] the Veda which is excellent (paraḥ) which leads
to heaven and the highest good (svarganaiśreyasaḥ).743 I have explained [all this] in brief,
specifically (eva) with [my] Northern face (i.e. Vāmadeva). (41)

[3. The Ādhyātmika stream]

[Now] I will teach the [dharma] called ādhyātmika with [my] Southern (Aghora) face:
[namely] the great science of the Sāṅkhya, as well as Yoga, O you who observe the
mahāvrata.744 (42)

[3.1 Sāṅkhya]

[Regarding] prakṛti and puruṣa, they are united together in one [[…]]745 as a conse-
quence of which, (yataḥ) everything comes into being. [[…]]746 rajas and sattva arise.747 [It,
viz. pradhāna] is endowed with these three qualities; from it (tataḥ) the intellect (buddhiḥ)
is born. (43–44)
From the intellect I-ness comes into being,748 then the [five] subtle elements arise.749 In
the same manner, sense faculties [arise] here;750 the gross elements (bhūtaḥ)751 come into
743
Of course, the grammatically correct form would be svarganaiḥśreyasaḥ.
744
Alternatively, we could interpret this half-line to mean: “The sāṅkhya is truly (eva) a great knowledge and
so is the yoga, O you of great religious observance!” This the first time that Devī is addressed as mahāvrate.
This is a potentially loaded term. However, we are not able to figure out what Devī’s mahāvratas are.
745
Irregular neuters prakṛtiṃ and puruṣaṃ are meant for feminine prakṛtiṃ and masculine puruṣaḥ. We could
consider svargāpavargahetuś ca as a possible conjecture as we are told (1:52) that the teachings of the five streams
are meant for svarga and apavarga. Furthermore the teaching of the Vedic streams (4:1: svargāpavargahetoś ca)
is also said to be intended for svarga and apavarga. Although the manuscript, N, is damaged here, we can
still see the upper part of the missing letters. These letters do not seem to have contained two r particles
for the conjecture we proposed svargāpavargahetuś ca. Thus, although the conjecture seems logical, it is not
likely. An alternative conjecture could be saṃyogas tatra hetuś ca ‘the union is the reason there’ reflecting the
Sāṃkhyakārikā, 21: saṃyogas tatkṛtaḥ sargaḥ. The term prakṛti/ pradhāna might also have been found in the gap,
as it is the primordial source of the world to come into being (Sāṃkhyakārikā, 22).
746
It is certain that at least the term tamas is missing here as the following verse refers to the three guṇas,
‘qualities’. For the three qualities see Sāṃkhyakārikā, 13. We are not able to propose a likely conjecture here.
747
Present third person singular prajāyate stands for dual prajāyete.
748
This translation assumes buddhyahaṃkāras is not intended as a compound but as a metrically required
contraction of buddher ahaṃkāraḥ.
749
These elements are: sound (śabda), touch (sparśa), sight (rūpa), taste (rasa) and smell (gandha). (See
Gauḍapāda’s commentary on verse 22 of the Sāṃkhyakārikā)
750
There are altogether eleven sense faculties in this system. Among these, there are five sense organs (viz.
ear, skin, eye, tongue and nose) and five organs of action (viz. tongue, hands, feet, anus and the generative
organ) and the mind being the eleventh. (See Gauḍapāda’s commentary on verse 22 of the Sāṃkhyakārikā)
751
These five gross elements are: sky (ākāśa), air (vāyu), fire (agni), water (jala) and earth (pṛthvī). (See
Gauḍapāda’s commentary on verse 22 of the Sāṃkhyakārikā)
Chapter Four 269

being from the [five] subtle elements.752 (45)

All [these manifested things] are insentient; [only] the puruṣa is considered to be sen-
tient.753 So long as he maintains a sense of “mine”, so long the person is bound. (46)
[Knowing] all works are [accomplished] through prakṛti, he [[…]]754 should be content.
But the non-renouncer (asaṃnyāsin) will remain bound [to the cycle of transmigration] for
as long as he does not find out māyā.755 (47)

[3.2 Yoga]

I have taught the knowledge of the Sāṃkhya; hear from me [now] the knowledge of
yoga. [One] who endures all pairs [of extremes], is resolute, devoid of all faults, with a
mind troubled by worldly existence, is called a yogin.756 (48a–49b)
After facing north and then assuming a yogic posture, [such as one of the following:]
[1] svastika,757 [2] the lotus-posture,758 [3] bhadra,759 [4] arddhacandra,760 [5] prasārita,761 [6]
752
The masculine singular bhūtaḥ and -saṃbhavaḥ here are used for neuter plural. Verses 45 and 46 seem to
be saying the same thing as the Sāṃkhyakārikā, 22: prakṛter mahāṃs tato ’haṃkāras, tasmād gaṇaś ca ṣoḍaśakaḥ|
tasmād api ṣoḍaśakāt pañcabhyaḥ pañca bhūtāni|.
753
Cf. Sāṃkhyakārikā 11.
754
We are not certain how to fill the gap here. Perhaps one could assume sa saṃnyāsī and interpret the line to
mean: “[Knowing] all works [are accomplished] by matter, the renunciant becomes happy.” Or alternatively,
as suggested by Ramhari Timalsina, we could consider emending the text to prakṛtyā sarvakarmāṇi sṃanyasya
sa sukhī bhavet. Then our translation would be ‘‘renouncing all works to Prakṛti one becomes happy.’’ We are
not aware of the idea of saṃnyāsa attested in Sāṃkhya sources.
755
It is noteworthy that the māyā is missing in Sāṃkhya sources. According to the Sāṃkhya system puruṣa is
bound so long as he sees prakṛti (Sāṃkhyakārikā, 61). Could it be the case that māyā here refers to prakṛti as in
the Śvetāśvataropaniṣad (4:10): māyāṃ tu prakṛtiṃ vidyān māyinaṃ tu maheśvaram?
756
Here begins the yoga section. In this section we are taught the ṣaḍaṅga yoga (Rauravasūtrasaṅgraha 7:5:
pratyāhāras tathā dhyānaṃ prāṇāyāmo ’tha dhāraṇā|tarkaś caiva samādhiś ca ṣaḍaṅgo yoga ucyate), corresponding
to the Śaiva Yoga system (see Vasudeva 2004:367–382 for ṣaḍaṅga yoga), not the aṣṭāṅga yoga (Yogasūtra 2:29:
yamaniyamāsanaprāṇāyāmapratyāharadhāraṇādhyānasamādhayo ’ṣṭāv aṅgāni), following the system of Patañjali.
757
Vācaspati Miśra in Tattvavaiśāradī commenting Yogasūtra 2:46 defines the Svastika posture thus:
savyam ākuñcitaṃ caraṇaṃ dakṣiṇajaṅghorvantare, dakṣiṇaṃ cākuñcitaṃ caraṇaṃ vāmajaṅghorvantare nikṣipet| etat
svastikam. See also Goodall 2004:349, fn. 725 and Pāñcārthabhāṣya p. 38.
758
The Yogabhāṣyavivaraṇa on the Yogasūtra 2:46 defines this posture as follows: tatra padmāsanaṃ nāma
savyaṃ pādam upasaṃhṛtya dakṣiṇopari nidadhīta|tathaiva dakṣiṇaṃ savyasyopariṣṭāt| kaṭyurogrīvaṃ ca viṣṭabhya
mṛ(ga)?tasuptavann nāsikāgranihitaḍṛṣṭiḥ, samudgakavad apihitoṣṭhasampuṭaḥ dantair dantāgram aparāmṛśan muṣṭi-
mātrāntaraviprakṛṣṭacibukorassthalaḥ rājadantāntara nihitarasanāgraḥ hastau pāṇyor upari kacchapakaṃ brahmāñ-
jaliṃ vā kṛtvā, sakṛd āsthāpitaitthaṃsaṃsthānaḥ punaḥ punaḥ śarīrāvayavaśarīravinyāsaviśeṣaparityaktaprayatnaḥ san
yenāsīta tat padmāsanam. See also Pāñcārthabhāṣya p. 38.
759
Vācaspati Miśra, in the Tattvavaiśāradī, commenting on Yogasūtra 2:46, defines this yogic posture as follows:
pādatale vṛṣaṇasamīpe saṃpuṭīkṛtya tasyopari pāṇīkaccapikāṃ kuryāt tad bhadrāsanam. See also Pāñcārthabhāṣya p.
38.
760
This yogic posture as defined by Parākhyatantra 14:6c–7b is as follows: dviguṇe jānunī kṛtvā pādāv anyonya-
saṃgatau||tadvad bhuvi kṛtāvāse tad bhaved ardhacaṃdrakaṃ. See also Pāñcārthabhāṣya p. 38. For further details,
see Goodall 2004:350, fn. 728.
761
See also Pāñcārthabhāṣya p. 38.
270 Niśvāsamukha

sāpāśraya,762 [7] añjalika,763 [8] yogapaṭṭa,764 in whatever posture is comfortable [for him],765
[and] having correctly assumed a yogic posture, with the body upright, focused, one
should place one’s tongue on the palate, and should not allow [one’s upper] teeth to come
into contact with [one’s lower] teeth.766 (49c–51)
762
Kṣemarāja commenting on Svacchandatantra 7:291a remarks on this posture: bhityāśrayāt sāpāśrayam etat.
Although all occurrences of this posture in the Niśvāsatattvasaṃhitā appear as Sāpāśraya we assume that the
original name of the posture may have been Sopāśraya since Yogabhāṣya (see commentary on 2:16) and com-
mentators on it keep the reading Sopāśraya. Carakasaṃhitāsūtrasthāna 15:11 mentions the reading Sopāśraya
as well as Svāpāśraya.
763
See also Pāñcārthabhāṣya p. 38.
764
Kṣemarāja glosses this posture: yogārthaṃ paṭṭaṃ parikarabandhāya badhvā etad anyatam āsanam.
765
We may count yathāsukha as a separate yogic posture as we know there is a well known posture called
sukhāsana. In this case we will have a list of nine yogic postures. We have a parallel for these postures in Naya-
sūtra 4:14–15 yatra tatra sthito deśe yatra tatrāśrame rataḥ| svastikaṃ padmakaṃ bhadram arddhacandraṃ prasāri-
tam| sāpāśrayam añjalikaṃ yogapaṭṭaṃ yathāsukham|aṣṭāsanāni mukhyāni kīrtitāni samāsataḥ. The same list of
yogic postures occurs again in Nayasūtra 4:105; the text explicitly says that there are eight yogic postures,
which is the reason we do not count yathāsukha as a separate yogic posture. The Yogabhāṣya on 2:46 does how-
ever count yathāsukha as a separate yogic posture. The Svacchandatantra 7:290–291 records the list of the six (if
we do not count Yathāsukha) or seven yogic postures, sharing its list with our text except that Prasārita and
Añjalika are not on its list, thus:
āsanaṃ padmakaṃ badhvā svastikaṃ bhadram āsanam|290
sāpāśrayam arddhacandraṃ yogapaṭṭaṃ yathāsukham|291ab
• 290cd āsanaṃ padmakaṃ badhvā svastikaṃ bhadram āsanam ] N1 ; āsanaṃ svastikaṃ bad-
dhvā padmakaṃ bhadrameva vā KSTS• 291ab arddhacandraṃ ] N1 ; saardhacandraṃ KSTS
The Kiraṇatantra (58:4–5): baddhvāsanaṃ yathābhīṣṭaṃ svastikaṃ padmameva vā|ardhacandraṃ ca vīrākhyaṃ
yogapaṭṭaṃ prasāritam|paryaṅkaṃ ca yathāsaṃsthamāsanāṣṭakamucyate), however, presents the list of eight āsanas
—Svastika, Padma, Ardhacandra, Vīra, Yogapaṭṭa, Prasārita, Paryaṅka and Yathāsaṃstha— in which it shares
five āsanas with our text.
The Sarvajñānottarayogapāda verse 9 gives the list of seven āsanas sharing four with our text thus: pad-
makaṃ svastikaṃ vāpi upasthātyāñjaliṃ tathā|pīṭhārdhamardhacandraṃ vā sarvatobhadrameva vā|| The Parākhya-
tantra 14:5 mentions four āsanas — Padma, Svatika, Daṇḍa and Ardhacandra- sharing three of them with our
text. The Makuṭāgama 11:6cd–7ab mentions six āsanas— Gomukha, Svastika Padma, Arddhacandra, Vīra,
and Yogāsana ?— sharing three of them with our text thus: gomukhaṃ svastikañ caiva padmañ caivārddha-
candrakam|vīraṃ yogāsanaṃ proktaṃ ṣaḍvidhañ cāsanaṃ kramāt. The Mataṅgayogapāda 2:13 records six āsanas
— Paryaṅka, Kamala Bhadra, Svastika, Acala and Dṛḍha— sharing two of them with our text thus: tataḥ
samādhau yogyaḥ syān nānyathā munipuṅgava|paryaṅkaṃ kamalaṃ bhadraṃ svastikaṃ cācalaṃ dṛḍham. Pāśupata-
sūtra 1:16 mentions eight āsanas — Padmaka, Svastika, Upastha, Añjalika, Arddhacandra, Pīṭhaka, Daṇḍāyata
and Sarvatobhadra— sharing four with our text. This sketch of the āsanas found in the Śaiva texts shows that
almost every text mentions a different number of āsanas only a few of which are shared. Note that the Yogab-
hāṣya, which might have been the source for other texts, in 2:46 records the 13 āsanas – Padmāsana, Bhadrāsana,
Vīrāsana, Svastikāsana, Daṇḍāsana, Sopāśraya, Paryaṅka, Krauñcaniṣadana, Hastiniṣadana, Uṣṭraniṣadana,
Samasaṃsthāna, Sthirasukha and Yathāsukha—sharing four āsanas with our text.
766
This is what is called karaṇa in the context of the yoga which is to be done once a Yogin has assumed a yogic
posture and before the prāṇāyāma. Our reading (51cd) is closely paralleled by Skandapurāṇa 179:40cd (tālau
jihvāṃ samādhāya dantair dantān na ca spṛśan). The Mataṅgayogapāda (2:22c–28) presents this idea as follows:
karaṇaṃ ca pravakṣyāmi yathāvat tan nibodha me||
ubhayor jaṅghayor madhye hastāv ānīya tiryagau|
Chapter Four 271

With regard to the five [sense-objects], hearing, touch, sight, taste and smell, the group
of the senses is unruly; one should restrain [them] with effort.767 (52)
When [the senses are] restrained one by one, this is called pratyāhāra.768 (53ab)
All pervading [[…]],769 whose form is meditation, formless. (53cd)
For the destruction of passion and hatred one should practise meditation (cintayed dhyā-
nam) alone. (54ab)
Now I will teach controlling of the breath (prāṇāyāma): one should practise three va-
rieties. After having first exhaled [and] then inhaled, the retention [of breath] is called
kumbhaka.770 One should fill one’s body [with air] until [it is] completely filled; this is
called pūraka, the second type of breath-control. (54c–56b)
If someone exhales [retained] air from [his] body, [[…]]771 this is called recaka, which is
the third type of breathing exercise.772 (56b–57b)

kṛtvottānau samau vidvān vāmasyopari dakṣiṇam||

nyaset karaṃ yathāṅgulyo dakṣiṇā vāmamūlataḥ|
kiṃcid ākuñcitāṅguṣṭhau kartavyo niyatātmanā||
uraśconnamya vivataṃ kṛtvā bāhū pariślathau|
pṛṣṭham ākuñcayet skandhadeśam unnamayet sudhīḥ||
niṣkampāṃ sudṛḍhām ṛjvīṃ nātistabdhāṃ na kuñcitām|
grīvāṃ vidhārayed yatnāc chiraḥ kāryaṃ samaṃ sadā||
dyāvāpṛthivyābhimukho dṛṅāsāgrasamāśrayā|
kiṃcit sammīlayen netre dantair dantān na saṃspṛśet||
tālumadhyagatenaiva jihvāgreṇa mahāmune|
karaṇaṃ yogamārgoktaṃ yathāvat parivistarāt||
The Triśikhibrāhmaṇopaniṣat 91–92 presents the same idea without saying that this practice is called karaṇa
thus: badhvā prāg āsanaṃ vipro ṛjukāyaḥ samāhitaḥ|nāsāgranyastanayano dantair dantān asaṃspṛśan||rasanāṃ
tāluni nyasya svasthacitto nirāmayaḥ|ākuñcitaśiraḥ kiṃcin nibadhnan yogamudrayā|hastau yathoktavidhinā prāṇāyā-
maṃ samācaret|| See also the same Upaniṣad 144–146b where 146ab of the Upaniṣad (saṃyamec cendriyagrā-
mam ātmabuddhyā viśuddhayā) comes quite close to 4:52ab of our text. Cf. Sarvajñānottarayogapāda 250–251,
Svacchandatantra 4:365–367, Uttarakāmika 23:209–210, Jayottara 9:19–23, Vāsudevakalpa 394–395, Bhojadeva’s
Siddhāntasārapaddhati B 28/19, fol. 39r:1–3 Bṛhatkālottara A 43/1, fol. 13v:4–5, Īśānagurudevapaddhati V:3, p.185
etc. See also TAK:2 v.s. karaṇa.
767
The Manusmṛti (2:99–100) presents this idea as follows: indriyāṇāṃ tu sarveṣāṃ yady ekaṃ kṣaratīn-
driyam|tenāsya kṣarati prajñā dṛteḥ pādād ivodakam||vaśe kṛtvendriyagrāmaṃ saṃyamya ca manas tathā|sarvān
saṃsādhayedarthānakṣiṇvan yogatastanum||
768
The Yogasūtra 2:54 defines the pratyāhāra as follows: svasvaviṣayāsamprayoge cittasvarūpānukāra iven-
driyāṇāṃ pratyāhāraḥ. Further, Vyāsa comments on pratyāhāra thus: yathā madhukararājaṃ makṣikā utpatantam
anūtpatanti niviśamānam anuniviśante tathā indriyāṇi cittanirodhe niruddhānīti eṣa pratyāhāraḥ.
769
We could consider conjecturing sarvagam ekaniṣṭhaṃ tu as suggested by Diwakar Acharya. Alternatively,
we might consider conjecturing sarvagam ekacittas tu.
770
Once again the neuter is used for the masculine.
771
We are not missing the essential part of the text since in this breathing exercise the retained air is ex-
haled which is what we already have in the existing text. Prof. Diwakar Acharya has suggested to conjecture
something like svadehāt tu śanaiḥ śanaiḥ.
772
These are the commonly known three types of prāṇāyāmas. Some other sources, however, mention four
kinds of prāṇāyāmas. For instance, Nayasūtra 4:113, Svacchandatantra 7:298 and Tantrasadbhāva 27:23 mention
the fourth kind of prāṇāyāma called supraśānta. The Dharmaputrikā (1:19), a late Śaiva yoga text, also mentions
272 Niśvāsamukha

One should meditate on the all-pervading, moving air [as being situated] in the tip of
one’s big toe,773 and should fill everything (viśvam) with air filled with black dust. He who
practices thus, he acts as one who has the nature of air. (57c–58)
One should meditate [next] on blazing fire which consumes all the quarters;774 he who
mediates thus becomes of the nature of fire. (59)
Listen to how the earth is situated in the body as something firm in nature: it should
be meditated upon as extending up to the ocean, yellow, and having immobility as its
defining characteristic. (60)
If one meditates on flowing water (varuṇam) in the uvula (ghaṇṭikāyām), he, his sins
having been destroyed by [this] mental concentration (dhāraṇā), he will become of the na-
ture of water. (61)
One should discriminate the causes of yoga and wisdom,775 which are to be discrimi-
nated according to the āgamas.776 Confident, he should aim for knowledge of the self, with
a view to that arising.777 (62)
He who abides in samādhi [will] see amazing [things] [[…]] he should meditate [[…]]
until he attains oneness with them. (63)
Sound, touch, form, taste, and smell as the fifth; he does not perceive (ajānāti)778 any
the fourth kinds of prāṇāyāma, the fourth being praśānta instead of supraśānta:
pūrakaḥ kumbhakaś caiva recakas tadanantaram|
praśāntaś caiva vijñeyaḥ prāṇāyāmaś caturvidhaḥ|
• 19b recakas tadanantaram ] B7 EN ; rekaka tadanantaram C
• 19c praśāntaś caiva ] B7 EN ; praśāntaś caiti C

773
Here begins the section on dhāraṇā. We have the four types of dhāraṇa — air, fire, earth and water, appear-
ing in this order. The Rauravasūtrasaṅgraha (7:6–9): prathamā dhāraṇāgneyī nābhimadhye tu dhārayet|tasyāṃ
vai dhāryamāṇāyāṃ pāpaṃ nirdahati kṣaṇāt|hṛdaye dhārayed vidvān saumyāṃ somasṛtāṃ kalām|tasyāṃ vai
dhāryamāṇāyāṃ sarvatrāpy āyanaṃ bhavet|aiśānīṃ dhārayen mūrdhni sarvasiddhikarīṃ nṛṇām|yayā prayānti vai
kṣipraṃ śivasya paramaṃ padam|amṛtā dhāraṇā yā tu vyāpinī tu śivaṃkarī|āpyāyayati sarvatra sarvaṃ jñānāmṛtena
ca) mentions four types of dhāraṇā: fire (āgneyī), moon (saumyā), sovereign (aiśānī) and nectar (amṛtā). The
same list of type of dhāraṇā, found in the Rauravasūtrasaṅgraha, is found too in the Svāyaṃbhuvasūtrasaṅgraha
(20:4–7). The Mataṅgayogapāda (2:38–65) has the list of the four dhāraṇās: fire (āgneyī), water (vāruṇī), sovereign
(aiśānī) and nectar (amṛtā). The list of dhāraṇā listed in the Niśvāsamukha seems to be unique.
774
Although K and W record grammatically correct form sarvatodiśam, we have retained the reading of N
sarvatodiśām considering it to be original.
775
Once again what appears to be a feminine accusative singular is in fact intended as a masculine accusative
plural, used in lieu of a neuter.
776
It is not clear what group of texts this refers to, but presumably it does not refer to Siddhāntatantras. tarka
is the one of the most distinguishing characteristic of the Ṣaḍaṅgayoga. Vasudeva (2004:173) writes: ‘‘Ṣaḍaṅ-
gayoga is uncompromisingly theistic and distinguished by the presence of ”Judgement” (ūha, tarka) as the
most important ancillaries’’.
777
Alternatively, the m could be a euphonic glide in the middle of a compound, in which case we could
interpret: “he should focus [his attention] for the sake of the arising of complete self-knowledge.’’
778
Finite verbs are not usually used with an alpha privative. Prof. Dominic Goodall writes, in his email dated
26-09-2007, for the Indology discussion list thus: ‘‘S. A. Srinivasan appears inclined to assume that Vācaspa-
timiśra, in his Sāṅkhyatattvakaumudī, may have used the negative a without intending to express reproach. He
Chapter Four 273

of these when he attains oneness with them. (64)

He does not experience [the sound of drums and the like] being beaten779 and he does
not see with his eyes; divine sight will arise when he attains oneness with those [elements].
(65)
All kinds of spells (sarvavidyāḥ)780 will function [for him, and] everything will be di-
rectly perceptible to him, and he will [be able to] converse with accomplished ones [ev-
erywhere], when he attains oneness with [them].781 (66)
[[…]]782 and he will be omniscient. By [means of] this very body he will be able to
create and destroy. (67)
All this will work for him who meditates on Īśvara;783 he will [finally] obtain the po-
sition of Īśvara. Similarly (ca), by meditating on Brahmā, he will obtain his (i.e. Brahmā’s)
position. (68)
By meditating on Viṣṇu, he will obtain the position of Viṣṇu; by meditation on other
[gods], he will obtain [their] positions. Whatever contemplation [he employs], he will
obtain the corresponding (tat tat) position.784 (69)

[4. The Atimārga stream]

I have taught you [the stream of revealed knowledge] relating to the self (adhyātmikam);
now hear as well the atimārga from me.785 (70ab)

begins his discussion of the privative with this observation (P1.4.5.16, p.40):
”Das a-privativum ist sandhigefaehrdet und geht manchmal verloren. Die Ueberlieferer tilgen
es daher manchmal, oder sie aendern die Wortstellung, um es vor Verlust zu schuetzen.”’’

779
Cf. Kulasāratantra fol. 38r:3: tāḍyamānair na vindeta yadā tanmayatāṃ gataḥ|
780
Alternatively, this may refer to knowledge.
781
Ex conj. 65c–66 echoes Nayasūtra 3:21c—22: siddhaś caiva svatantraś ca divyasṛṣṭiḥ
prajāyate||ṣaṇmāsāddhyānayogena divyasiddhiḥ prajāyate|trailokye yaḥ pravartteta pratyakṣan tasya jāyate||
In the light of this reading of the Nayasūtra we may consider emending divayadṛṣṭi to divyasṛṣṭi in our text,
since sarvaṃ patyakṣato bhavet has the same connotation of divyadṛṣṭi. Otherwise one or the other (sarvaṃ
patyakṣato bhavet or divyadṛṣṭi) is tautologous.
782
In the Niśvāsa-corpus sarvajñaḥ, when it appears to refer to a state of the aspirant (sādhaka), is often ac-
companied by śivatulyaḥ ‘equal to Śiva’ and kāmarūpī ‘able to assume form at will’. For example see Nayasūtra
3:23. śivatulyaḥ kāmarūpī would be a possible conjecture here. Our passage is in the context of general yoga,
rather the Śaiva yoga. Thus, the gap may not have particularly contained the world śivatulyaḥ.
783
Īśvara seems to refer to Śiva and this is perhaps an echo of Yogasūtra (1:23) īśvarapraṇidhānād vā. According
to the Yogasūtrabhāṣya the fruit of fixing [the mind] on Īśvara is equivalent to that of samādhi, but in our context
the fruit of concentrating the mind on Īsvara is the obtaining of the position of Īśvara.
784
This cliché yena yena hi bhāvena is so well known that the syntax has been left incomplete here. For this
see Manusmṛti 4:234, Netratantra 22:67, Kubjikāmatatantra 3:97 and so on. Cf. also Bhagavadgītā 4:11ab ye yathā
māṃ prapadyante tāṃs tathaiva bhajāmy aham, and 9:25 yānti devavratā devān pitṚn yānti pitṛvratāḥ| bhūtāni yānti
bhūtejyā yānti madyājino ’pi mām||
785
The term atimārga refers to the systems of the Pāśupatas. According to Niśvāsamukha’s classification Pāśu-
patas are said to be two types: atyāśramins and lokātītas (Niśvāsamukha 4:88). As far as we are aware, there is no
274 Niśvāsamukha

[4.1 Atyāśrama: paraphrase of the Pāśupatasūtra]

[He should bathe …] with ash,786 he should sleep on ash,787 [and] control his sense
faculties;788 he should wear nirmālya,789 live on alms,790 [and] frequent secret places.791
In order to [obtain] a darśana of god he should perform worship in those very places.792
(70c–71)
earlier parallel for the use of the term atimārga. So, the Niśvāsamukha may be responsible for coining the term.
The subsequent history of the term has been mostly dealt with by Sanderson 2006. For detailed discussion
see our introduction p. 44.
786
Here starts the long paraphrase of the Pāśupatasūtra. Our translation of the Pāśupatasūtra and the bhāṣya
in the notes in this section is based on Hara 1966. Unless otherwise stated, the translation is by us. As our
text consists of a paraphrase of the Pāśupatasūtra, we have only provided a translation of those sūtras which
would serve a special purpose to our understanding of the text.
Cf. Pāśupatasūtra 1:2: bhasmanā triṣavaṇaṃ snāyīta. Given that this section consists of a paraphrase of the
Pāśupatasūtras, we expect to find a reference here to bathing three times a day in ash (Pāśupatasūtra 1:2). We
may therefore conjecture, although it is hypermetrical, bhasmanā triṣavaṇasnāyī or bhasmanā triṣkālasnāyī (cf.
Niśvāsamukha 3:43). Both of these conjectures of Prof. Diwakar Acharya seem plausible since the next Pāśupata-
sūtra (1:3), bhasmani śayīta, is paraphrased in Niśvāsamukha 4:70d in the same manner as bhasmaśāyī. We may
also conjecture here something like bhasmanā kurute snānam (cf. Brahmāṇḍapurāṇa 1:2:27:123, Liṅgapurāṇa 34:18)
or bhaṣmanā digdhasarvāṅgaḥ (cf. Skandapurāṇa 32:115 and 122:78), which is rater weak. We find a reference to
this injunction in Guhyasūtra 12:9–12:10 too:

bhasmasnānañ ca śaucañ ca upasaṃhāran tathaiva ca|9cd

kapālaṃ caiva khaṭvāṅgaṃ bhasmavāsañ ca sarvadā|10ab
• 9d upasaṃhāran tathaiva ] NW(unmetrical); upahāraṃ tathaiva ca K• 10a kapālaṃ caiva ] KW;
kapālaṃñ caiva N• 10b khaṭvāṅgaṃ ] K; khaṭvāga N; khaṭvāṃga W

787
Cf. Pāśupatasūtra 1:3 (bhasmani śayīta). Kauṇḍinya emphasises the injunction to sleep upon ashes during
the night, bhasmany eva rātrau svaptavyam nānyatrety arthaḥ.
788
The sūtra, jitendriyaḥ is not in the first chapter, but is rather found in 5:11 of the Pāśupatasūtra. It is unlikely
that the same sūtra would appear twice, so we may assume that this cliché is merely a pādapūraṇa.
789
Cf. Pāśupatasūtra 1:5: nirmālyam. This is a technical term. It refers to a collection of flowers that had
served its purpose for worshipping the image of Śiva. According to Kauṇḍinya’s interpretation, a Pāśupata
ascetic should wear nirmālaya for two reasons. The first is to increase his devotion to god and the second is
to show his sectarian mark: bhaktivivṛddhyarthaṃ liṅgābhivyaktyarthaṃ ca tad dhāryam ity arthaḥ. (Kauṇḍinya’s
commentary ad loc. Pāśupatasūtra 1:5).
790
Once again this appears not to be mentioned in the sūtras in section 1 of the Pāśupatasūtra, but we have
the sūtra, bhaikṣyam in the Pāśupatasūtra 5:14.
791
Although this looks like a sūtra, no clear parallel can be found in either sūtra or bhāṣya. It could be related
to what is stated in the earlier passage 3:29cd:
guhyānyānyapi devasya dṛṣṭvā mucyanti kilbiṣaiḥ
‘by visiting (dṛṣṭvā) other secret [places] of god they will be freed from sins.’
We unfortunately do not know what these other secret places are. Alternatively, could this refer to the
Guhyāṣṭaka?
792
There is no clear parallel for the half line in either sūtra or bhāṣya. This is the first time that we encounter
the pūjā element among Pāśupata injunctions. For more details, see our introduction p. 46 ff. This element
seems to have been added in a later stage among Pāśupata practices.
Chapter Four 275

He [should take up his] abode in the house of a liṅga [i.e. a temple],793 he should praise
with the sound huḍḍūṅ, sing, dance, [pay] homage with the word namas and recite the
[five] brahma [mantras].794 (72)
He should wear one garment,795 or [be] naked,796 and he should resort to
Dakṣiṇāmūrti.797 He should worship the god of gods with withered, fallen flow-
793
Cf. Pāśupatasūtra 1:7: āyatanavāsī. Here in the paraphrased text of the Niśvāsamukha there is a reference to
the liṅga. Neither the Pāśupatasūtra nor the bhāṣya mention the liṅga. See our introduction (p. 45) for more
details. According to Kauṇḍinya the abode should be made by others (see Kauṇḍinya’s commentary ad loc.
Pāśupatasūtra 1:7).
794
Cf. Pāśupatasūtra 1:8: hasitagītanṛttaduṃduṃkāranamaskārajapyopahāreṇopatiṣṭhet. We assume that duṃduṃ-
kāra is a corruption for huḍḍuṅkāra. Thus, we propose this sūtra to be read as follows: hasitagītanṛtya-
huḍḍuṅkāranamaskārajapyopahāreṇopatiṣṭhet.
This sūtra, sometimes in paraphrased version and sometimes only in echoed form, is found widely in Śaiva
sources. For example in Ratnaṭīkā, p. 18–19; Sarvadarśanasaṅgraha, p. 169; Tīrthavivecanakāṇḍa p. 82, Svacchanda-
tantra 10:588 and in Śivadharmasaṅgraha 5:31. Ratnaṭīkā calls these hasita-gīta etc., sixfold deeds ṣaḍaṅgopahāra
‘six-limbed offering.’
795
Cf. Pāśupatasūtra 1:10: ekavāsāḥ.
796
Cf. Pāśupatasūtra 1:11: avāsā vā. Kauṇḍinya commenting on this sutra states that the particle vā, or, in the
sūtra stands for ability, but not for choice. Therefore, if an aspirant is able, he should remain without cloth
and if not he should wear a piece of cloth (Kauṇḍinya ad loc. Pāśupatasūtra 1:11).
797
Cf. Pāśupatasūtra 1:9: mahādevasya dakṣiṇāmūrtim (according to Bisschop 2007:5). Bakker (2004) argues that
basically Dakṣiṇāmūrti involves the concept of Śiva as a teacher. Śiva faces east and the pupil sits to the right
side of the teacher and faces to the north. Thus, the pupil faces the right side of the deity. In the same way,
Śiva is facing east. He is the teacher, just as in the model of the teacher in the Vedic upanayana ritual where
the pupil sits on the southern side. In other words, at the right side of god. Kauṇḍinya’s commentary on
dakṣināmūrti is as follows:
devasya iti ṣaaṣṭhī| svasvāmibhāvaḥ sambandhaḥ| parigrahārtham evādhikurute| atra dakṣiṇeti dik-
prativibhāge bhavati| ādityo diśo vibhajati| diśaś ca mūrtiṃ vibhajanti| mūrtir nāma yad etad
devasya dakṣiṇe pārśve sthitenodaṅmukhenopānte yad rūpam upalabhyate vṛṣadhvajaśūlapāṇinandi-
mahākālordhvaliṅgādilakṣanaṃ, yadvā [yatra] laukikāḥ pratipadyante mahādevasyāyatanam iti tat-
ropastheyam| dakṣināmūrtigrahaṇāt pūrvottarapaścimānāṃ mūrtīnāṃ pratiṣedhaḥ, mūrtiniyogāc ca
mūrtyabhāve niyamalopaḥ|
“devasya” is a genitive. The relation is one of owner and owned; it bears reference to (His) grace
(parigraha) only. “Dakṣiṇā” in the Sūtra has the meaning of a spatial division; the sun divides
the quarters and the quarters divide the mūrti. (That) which the word “mūrti” designates is
this form (rūpa) which is seen in (His) proximity by one who is facing north while standing at
God’s right side (dakṣiṇe pārśve), (a form) that is characterized by the bull- banner, lance in hand,
Nandin, Mahākāla, erect phallus, etc., or it is (that) to which the laymen resort, “the sanctuary
of Mahādeva.” The object of worship is there. (Bakker 2004:126)
Kauṇḍinya implies two meanings of the Dakṣiṇāmūrti. Bakker’s (2004:127) summary and analysis of these
two categories in Pāśupata sources is as follows:
The concept of dakṣṇāmūrti thus comprises the manifested form (rūpa) of God, the (physical)
image or body (mūrti) in which it may be envisaged, and the right side (dakṣiṇe pārśve), which
indicates the Pāśupata’s position with respect to Mahādeva and his embodiment. As such, the
term is applicable to every situation in which the Pāśupata enters into contact with his object
of worship. And this appears to have been the intention of the author of the Pāśupatasūtra
when we read PS 1.8-9 coherently (as also the author of the Ṭīkā seems to have done: upahārasū-
276 Niśvāsamukha

ers.798 He should not see [[urine and excrement]]799 and he should not speak to women
and śūdras.800 (73)
If he does see [urine and excrement and speak to women and śūdra, he should first do]
prāṇāyāma,801 and then recite the aghora [mantra].802 (74)
One should see all living beings with an unclouded disposition,803 [then] the inauspi-
cious [becomes] auspicious,804 [and] circumambulating to the left [becomes] circumam-
tra, above p. 124): “He should worship with offerings of laughter, singing, dancing, bellowing,
obeisance, and muttering to the gracious form/body (dakṣiṇāmūrti) of Mahādeva’’. The same
idea underlies the Ratnaṭīkā at Gaṇakārikā 7 (p. 18) where it says that the Pāśupata should conse-
crate the ashes with mantras in the temple “at Śiva’s Dakṣiṇāmūrti,” or the Skandapurāṇa when
it advises that one should offer rice pudding with ghee at the “southern mūrti” during one year
in order to become like Nandin.
Finally, he concludes:
In sum, the Pāśupata Dakṣiṇāmūrti is a state in which God reveals one quarter of Himself, the
form to which He grants access, that is, yoga; it is Śiva’s body/ form of grace. (Bakker 2004:127)
Bakker (2004) also convincingly shows the Vedic origin of the imagery of Dakṣiṇāmūrti.
In the Guhyasūtra, this expression occurs frequently not as a compound but dissolved into two words:
dakṣināyāṃ mūrtau, often preceded by devasya. This makes it clear that the dakṣiṇāmūrti is not a particular
form of the god but it refers to the position: at the right side of god (for example, see Guhyasūtra 3:18c–3:20ab,
10:8c–10:10b, 10:50–52, 11:112, 10:22, 10:29, 10:51, 11:59, 11:61, 11:73 and 11:83–85). This must be the meaning
our text intended to covey, and not the Dakṣiṇāmurti, which is a name of an iconographical form of Śiva that
appears most commonly on the southern side of temples in South India (Goodall (Tāntrikābhidhānakośa v.s.
Dakṣiṇāmūrti).
798
Note an irregular compound for metrical reasons. We do not find any parallel for this line. It is certainly
not from the Pāśupatasūtra, bhāṣya or Ratnaṭīkā. This injunction goes with the Pāśupata concept of harmlessness
ahiṃsā. By using fallen flowers one is abstained from harm that would result from plucking them. Cf. also
Sanderson 2014:10, fn. 38. He also shows a parallel of this notion in the Devīkālottara.
799
Ex conj. Cf. Pāśupatasūtra 1:12: mūtrapurīṣaṃ nāvekṣet. Cf. also Baudhāyanadharmasūtra 3:8:17.
800
Cf. Pāśupatasūtra 1:13: strīśūdraṃ nābhibhāṣet. Cf. also Manusmṛti 11:224, Baudhāyanadharmasūtra 3:8:17,
4:5:4, Viṣṇusmṛti 46:25 etc. For more references see Bisschop & Griffths 2003:338 including their fn. 121.
In the Niśvāsamukha, the grammatically irregular optative singular abhibhāṣet, which, according to Pāṇinian
grammar should be abhibhāṣeta in ātmanepada, is paraphrased as abhibhāṣayet, which is also irregular. For
variants of this line with the correct ātmanepada form, see Atharvavedapariśiṣṭha 40:6:2 (Bisschop & Griffiths
2003:338, including footnote 221), Kāṭhakagṛhyasūtra 5:3 and Mahābhārata 12:36:35.
801
Cf. Pāśupatasūtra 1:16: prāṇāyāmaṃ kṛtvā. On the strength of this sūtra, we could perhaps assume, alterna-
tively, emending dṛṣṭvā to kṛtvā. But, in this case we would miss the main cause in the sentence. Thus we are
supplying ‘‘urine and excrement and speak to women and śūdra, he should first do’’. This is on the strength of
Pāśupatasūtra 1:14: yady avekṣed yady abhibhāṣayet| ‘‘If one should look, if one should speak’’ (Hara 1966:226).
802
Cf. Pāśupatasūtra 1:17: raudrīṃ gāyatrīṃ bahurūpīṃ vā japet . Unlike our text, Pāśupatasūtra gives the option
of reciting either raudrī gāyatrī or bahurūpī gāyatrī. The bhāṣya (p. 39) tells us that raudrī is tatpuruṣa and bahurūpī
is the aghora mantra.
803
Cf. Pāśupatasūtra 1:18: akaluṣamateḥ. Note that paśyeta remains for paśyet.
804
Cf. Pāśupatasūtra 2:7: amaṅgalaṃ cātra maṅgalaṃ bhavati. Kauṇḍinya mentions that ‘‘inauspicious’’ is a
multitude of methods such as nakedness, anti-clockwise circumambulation and so forth, but he concludes by
saying, kāraṇamūrtau kriyamāṇam amaṅgalaṃ maṅgalaṃ bhavatīty arthaḥ. ‘‘The meaning is, inauspicious [acts]
that are performed to the image of the cause (kāraṇamūrtau) [of the universe] (i.e. Śiva) become auspicious’’
(Hara 1966:272).
Chapter Four 277

bulating to the right.805 (75)

Worship as performed for ancestors and worship as performed for gods: one should
perform [them] both for the great god (i.e. Rudra).806
The great-souled one should practise intense austerity (tapaḥ)807 with exclusive devo-
tion [for Śiva].808 (76)
Through the hardships of cold and heat; water [[…]]. He should always be dedicated
to mantra recitation and meditation, and should [have] the capacity for patient endurance
of all kinds of pairs [of opposites].809 (77)
Being intent upon mantra recitation,810 and enjoying solitude,811 [he should be] notice-
805
Cf. Pāśupatasūtra 2:8: apasavyaṃ ca pradakṣiṇam. Kauṇḍinya glosses, apasavyaṃ nāma yat savyād viparītam.
‘‘apasavya means that which is opposite of left.’’ On right-circumambulation he glosses, pradakṣiṇaṃ nāma yad
anyeṣām apasavyaṃ tad iha pradakṣiṇaṃ dharmaniṣpādakaṃ bhavati. ‘‘right-circumambulation means that which
is left-circumambulation for others, in this context (iha) that is right-cricumambulation, and it becomes the
accomplishment of dharma.’’
He further says, na kevalaṃ kāraṇamūrtisāmarthyād amaṅgalaṃ maṅgalām āpadyate, apasavyaṃ ca pradakṣiṇam
āpadyata ity arthaḥ. ‘‘The meaning is— by the strength of the image of Śiva (kāraṇamūrti), not only does inaus-
picious becomes auspicious [but] also left-circumambulation becomes right-circumambulation.’’
Hara 1966:273, fn.2 points out that apasavya means wearing a sacred thread to the left side i.e. over the
right shoulder. He (ibid.) in his note says, ‘‘It is possible that in giving the etymological sense of apasavya,
Kauṇḍinya intends it to refer to the wearing of the sacred thread as well as to circumambulation.’’ Although
Hara’s observation (and we find the same type of example in Mitākṣarā glossing Yājñavalkyasmṛti (1:132cd) is
ingenious, the question remains whether a Pāśupata-ascestic is allowed to wear a sacred thread.
806
Cf. Pāśupatasūtra 2:9–11; sūtra 9 says that one should worship Rudra in both ways: tasmād ubhayathā
yaṣṭavyaḥ. sūtra 10 says Rudra should be worshipped in the manner of gods and of ancestors: devavat pitṛvac
ca. Sūtra 11 gives the reason for worshipping Rudra/Śiva in both ways saying that both gods and ancestors
are essentially within Rudra: ubhayaṃ tu rudre devāḥ pitaraś ca. According to Kauṇḍinya, those who seek the
end of suffering duḥkhānta should not worship gods and ancestors. For this [for the attainment of the end
of suffering] one should worship the great god (i.e. Śiva): tasmād duḥkhāntārthinā te devapitaro na yaṣṭavyāḥ|
tadarthe bhagavān maheśvaro yaṣṭavyaḥ ity arthaḥ|
807
This takes the essence from Pāśupatasūtra 2:16 atitaptaṃ tapas tathā.
808
Cf. Pāśupatasūtra 2:20 nānyabhaktis tu śaṅkare, which literally means ‘No devotion to any other [divinity]
but [only] to Śaṅkara’.
809
This seems to be an expansion on tapas explained in 4:76. We find no parallel to this line in the Pāśupata-
sūtra, but we do find a similar notion relating to sarvadvandvasahiṣṇutā in Pāñcārthabhāṣya p. 25: ihādhyātmikād-
hibhautikādhidaivikānāṃ sarvadvandvānāṃ manasi śarīre ca upanipatitānāṃ sahiṣṇutvam apratīkāraś ceti|. ‘‘Since
in this system forbearance (sahiṣṇutva) and absence of retaliation (apratīkāra) [are taught] in the face of all the
ills that can fall on mind or body from within oneself, from the outside world and from fate.’’ (Hara 1966:203).
The same idea occurs in the Pāñcārthabhāṣya p. 121 and 122.
On the strength of this evidence we may say that what our text demonstrates is already in the Pāñcārtha-
bhāṣya but we cannot say with certainty that this reading of Niśvāsamukha is influenced by Kauṇḍinya’s bhāṣya.
810
We find no precise reference to this line in either Pāśupatasūtra or Kauṇḍinya’s bhāṣya. Note that the
injunction of mantra recitation was mentioned above in 77a (japadhyānaparo nityam). Thus, one of them seems
to be redundant. There is, however, a possibility that our text has some other additional source which is not
accessible to us at this date.
811
In this instance too we find no exact parallel in Pāśupatasūtra, at least following Pāñcārthabhāṣya. Perhaps,
we can relate it to the first part of Pāśupatasūtra 5:39 ekaḥ kṣemī san vītaśokaḥ. The Guhyasūtra (1:21ab) also
records this property of an ascetic,
278 Niśvāsamukha

able [in his deeds] without [any] religious mark;812 doing transgressive actions, [he should
wish to be] censured by people.813 (78)
Being ill-treated,814 he should observe the great pāśupata observance; [by doing so, he]
will give [his] sins to those [who insult him], and take [from them the fruit of their] good
deeds.815 (79)
He should tremble, yell, limp (maṇṭe), or act the fool (kuṇṭeti),816 [engage in] inappropri-
ate behaviour [and] inappropriate speech,817 he should always apply (samupakramet) inap-
ekāntaratiśīlaś ca dayāyukto yatiḥ smṛtaḥ|121ab
• 121a ekāntaratiśīlaś ca ] em.; ekāntarati --- N; ekāntaretisaṃ ! K; ekānaratisī ˉ W • 121b yatiḥ ]
K; yati NW

Cf. also Brahmayāmala 55:162: ekāntarataśīlas tu sidhyate vigatāmayaḥ and Mārkaṇḍeyapurāṇa 41:26 samāhito
brahmaparo ’pramādī śucis tathaikāntaratir jitendriyaḥ| samāpnuyur yogam imaṃ mahādhiyo maharṣayaś caivam
aninditāmalāḥ|. The same verse occurs in Vāyupurāṇa 16:23 (where we find tathaivātmaratiḥ instead of
tathaikāntaratiḥ) and Liṅgapurāṇa 88:29 with some variations.
812
It is difficult to make sense of eka in the compound. We assume that -liṅginaḥ is intended as a nominative
singular. Cf. Pāśupatasūtra 3:1 avyaktaliṅgī, ‘without [any] religious mark’ and Pāśupatasūtra 3:2 vyaktācāraḥ,
‘noticeable deeds’.
813
78cd is a paraphrase of Pāśupatasūtra 3:3–4 avamata, ‘dishonoured’ and sarvabhūteṣu, ‘among all beings’.
Our text rephrases avamataḥ as jugupsita ‘disliked’ and sarvabhūteṣu as loka ‘world’.
814
Cf. Pāśupatasūtra 3:5: paribhūyamānaś caret. This refers the well-known theory of exchange of good and
bad karma of the Pāśupatasūtra (see Ingalls 1962: 287–293.) Kauṇḍinya mentions that a Pāśupata ascetic should
consider that ill-treatment as though it were the consecration of a poor man as king: sa paribhavo daridra-
puruṣarājābhiṣeka iva draṣṭavyaḥ.
815
Cf. Pāśupatasūtra 3:8–9 pāpaṃ ca tebhyo dadāti and sukṛtaṃ ca teṣām ādatte. We must understand on the
strength of Pāśupatasūtra 3:8 that the sense of ādatte in our text is similar to the dadāti of the Pāśupatasūtra. If
we were to understand ādatte literally as ‘take away’, there would arise the unwanted corollary that the ascetic
will take away both sins and the fruit of good deeds from those who ill-treat him which is not the meaning
we want here.
816
Cf. Pāśupatasūtra 3:13-–14: spandeta vā and maṇṭeta vā. The opinion of Prof. Diwakar Acharya, on the
evidence of the parallel in the Taittirīyabrāhmaṇa passage, is that the reading of the Pāśupatasūtra 3:13 and
3:14 might originally have been spandeteva and maṇṭeteva respectively (Acharya 2013a:110). This translation
(80ab) is based upon Prof. Acharya’s translation (2013a). In our context spandamānas, maṇṭe and kuṇṭeti are
formulated in optative third person singular, causing a number of problems in the reading. The first is span-
damānas, which is presumably meant to mean spandeta; the second is the use of maṃṭe where the last syllable t
is dropped for the sake of the meter; the third is kuṇṭeti where the final letter, t, is once again missing denoting
the imparative third person singular, and the fourth is an aiśa sandhi between kuṇṭe and iti.
817
These injunctions may be intended as a reflection of Pāśupatasūtra 3:16–17 apitat kuryāt and apitad bhāṣet,
‘he should act improperly’ and ‘he should speak improperly’ (Hara 1966:327). Kauṇḍinya says on 3:16,
yamānām avirodhināṃ śucirūpakāṇāṃ (corr/Hara; śuvirūpakāṇāṃ) dravyāṇāṃ kāṣṭhaloṣṭādīnāṃ
grahaṇadhāraṇasaṃsparśanādīni kartavyāni| tatas te vaktāro vadanti asamyakkārī śucyaśucyoḥ
kāryākāryayor avibhāgajña iti|
‘[a Pāśupata-ascetic] should take or hold or touch an object such as a piece of wood or a lump of
clay so that people say of him that he is acting improperly, and he does not know what is pure
and what is not and so forth’.
This might be the sense adopted by our text and rephrased as viruddhaceṣṭitam. In his commentary on the
Pāśupatasūtra (3:17) Kauṇḍinya mentions that he should speak means that he should say bad things, su-
Chapter Four 279

propriate ointments, and always wear inappropriate ornaments on his body.818 (80a–81b)
Humiliated, practicing harsh tapas, and blamed everywhere (sarvalokeṣu), he becomes
great in tapas,819 bereft of respect and benefit (pūjālābhavivarjitaḥ).820 (81c–82b)
He [should be one who carries out] religious observances in secret;821 [he should]
act [as though] mad,822 contravening ordinary observances.823 He [should] conquer his
senses,824 be restrained, be forgiving, [and] free from desire.825 He should [act in the man-
ner of] a cow or an antelope,826 [but] he [should] never eat the food [that is obtained from]
a [single house].827 (82c–83)
Salt and [[…]] fallen into [his] alms will not be defiled,828 he, who practices the obser-

perfluous and contradictory, so that people will say of him that he is speaking ill and so forth: apārthakaṃ
punaruktaṃ vyāhataṃ bhāṣitavyam iti| tatas te vaktāro vadanti asamyagvādī vācyāvācyayor avibhāgajña iti|. We
assume that this is the meaning of viruddha vākya in our text.
818
We do not find any parallel in either Pāśupatasūtra or bhāṣya.
819
Both kṛchratapā and mahātapā read without the final s as if these were n-stems. The unit 81c–82a para-
phrases Pāśupatasūtra 3:19: paribhūyamāno hi vidvān kṛtsnatapā bhavati ‘A wise man, being ill-treated accom-
plishes all tapas’. Our text does not mention two elements of sūtra: hi and vidvān. It reads mahātapas instead
of kṛtsnatapas.
820
This word appears to have no clear counterpart in the Pāśupatasūtra.
821
Cf. Pāśupatasūtra 4:2: gūḍhavrataḥ. This marks the beginning of the fourth stage of the religious life of a
Pāśupata ascetic according to Kauṇḍinya.
822
Note an aiśa double sandhi. Cf. Pāśupatasūtra 4:6 unmattavad eko vicareta loke| ‘He must wander about by
himself like a madman’. In this case the Niśvāsamukha does not rephrase the complete sūtra.
823
Alternatively this half-verse might be translated: ‘In the practice [called] “worldly”, he conceals his [own
real] observance, acts as though mad and flouts convention (vilomī)’. We do not find any parallel to this in
either Pāśupatasūtra or bhāṣya.
824
Cf. Pāśupatasūtra 5:11: jitendriyaḥ. According to Kauṇḍinya the state of conquering the senses is being able
to direct and hold back the senses according to one’s own will (jitendriyatvaṃ nāma utsarganigrahayogyatvam).
Manusmṛti 2:98, however, says a jitendriya is, śrutvā spṛṣṭvā ca dṛṣṭvā ca bhuktvā ghrātvā ca yo naraḥ| na hṛṣyati
glāyati vā sa vijñeyo jitendriyaḥ|. ‘‘When a man feels neither elation nor revulsion at hearing, touching, see-
ing, eating or smelling anything, he should be recognised as a man who has mastered his organs (Olivelle
2005:99)’’. This marks the beginning of the third stage of the religious life of a Pāśupata ascetic according to
Kauṇḍinya.
825
We find no parallel to dāntaś ca kṣamī kāmavivarjitaḥ in either Pāśupatasūtra or bhāṣya.
826
Cf. Pāśupatasūtra 5:18: godharmā mṛgadharmā vā. Kauṇḍinya says that although there exist qualities in a
cow and in an antelope, we should understand that the intended meaning here is spiritual qualities such as
the enduring pairs of opposites and the like (i.e. pain/pleasure etc.): tayos tu sati dharmabahutve samāno dharmo
gṛhyate, ādhyātmikādidvandvasahiṣṇutvam. Cf. also Gaṇakārikā verse 3b dvaṃdvajayaḥ ‘‘overcoming the pairs
of opposites’’ and the commentary Ratnaṭīkā on it (p. 6). For more details, see D. Acharya 2013b.
827
Cf. Niśvāsamukha 4:35. Cf. also Ratnaṭīkā p. 5. There is, however, no parallel for this line in either Pāśupata-
sūtra or Pāñcārthabhāṣya.
828
Perhaps we may conjecture lavaṇaṃ madhu māṃsaṃ ca. Cf. Pāśupatasūtra 5:14–16: bhaikṣyam ‘alms’, pātra-
gatam ‘fallen into [alms] pot’ and māṃsam aduṣyaṃ lavaṇena vā ‘meat is undefiled even with salt’. For the
proposed supplying of madhu, cf. Kauṇḍinya’s avatārikā of 5:16, which reads: āha brahmacārikalpe madhumāṃsa-
lavaṇavarjanam iti. Cf. also Manusmṛti 2:177 varjayen madhu māṃsaṃ ca gandhaṃ mālyaṃ rasān striyaḥ| śuktāni
yāni sarvāṇi prāṇināṃ caiva hiṃsanam. Diwakar Acharya suggests that alternatively we may conjecture lavaṇaṃ
cāpi māṃsaṃ ca in which case the conjecture is closer to the Pāśupatasūtra than to the Pāñcārthabhāṣya; this is
more likely since Niśvāsamukha contains no echo of Pāñcārthabhāṣya.
280 Niśvāsamukha

vances of the right path eats them.829 (84)

With breath-control (prāṇāyāmaiḥ) and meditative fixations (dhāraṇābhiḥ),830 he should
focus his mind on the sound oṃ,831 living in desolate dwellings or caves,832 [and] he should
always go to the cremation ground.833 (85)
If somebody always remains thus,834 devoid of pride and greed,835 he will obtain [the
state of] omniscience,836 and also [of divine] hearing and seeing. [There will arise] reflec-
tion, purification, wisdom,837 and whatever he desires.838 Great [[…]],839 he will attain
union with Rudra.840 (86–87)
An accomplished one will not return [to this world]; if he fails [to practise these obser-

829
The syntax is irregular here. Perhaps msK is right in correcting to °cāriṇaḥ, which could be treated as
a nominative. We find no exact parallel for this either in Pāśupatasūtra or in Kauṇḍinya’s bhāṣya, but there
is a possibility that sanmārggavratacāriṇe is a distant paraphrase of the Pāśupatasūtra 4:16–17 sarvaviśiṣṭo ’yaṃ
panthāḥ ‘‘This faith is distinguished above all [others]’’ (Hara 1966:367) and satpathaḥ ‘‘The good path’’ (Hara
1966:367).
830
Cf. Pāśupatasūtra 5:25: hṛdi kurvīta dhāraṇām ‘he should fix [oṃ] in the heart’.
831
Cf. Pāśupatasūtra 5:24: oṅkāram abhidhyāyīta.
832
Cf. Pāśupatasūtra 5:9: śūnyāgāraguhāvāsī.
833
Or alternatively ‘Only (eva) when he is permanent[ly in the mental presence of god] (nityaḥ)’. This in-
terpretation assumes that the m in nitya-m-eva is a euphonic glide consonant, and that nitya is intended as
an adjective describing the ascetic, echoing Pāśupatasūtra 5:10: devanityaḥ ‘‘Constantly associated with God’’
(Hara 1966:395) .
The Ratnaṭīkā (p. 15) notes that the automatic uninterrupted flow of thought towards Rudra creates closeness
to Rudra and when this very closeness reaches to the highest degree, it is called devanityatva: viṣayiṇām iṣṭa-
viṣayeṣv ivānicchato ’pi rudre cittavṛttipravāhaḥ samīpaṃ, tad evātyantotkarṣāpannaṃ devanityatvam iti| The same
text (p. 21) commenting on Gaṇakārikā 7b sadārudrasmṛtiḥ, ‘always remembering Rudra’ states basically the
same thing.
Cf. Pāśupatasūtra 5:30: śmaśānavāsī ‘Living in a cremation ground’. According to Kauṇḍinya, a Pāśupata
aspirant is supposed to live in a cremation ground in this fourth stage. He notes that (see his comment on
Pāśupatasūtra 5:30) there are five stages for a Pāśupata aspirant. In the first stage he lives in a temple; in the
second he lives wherever he happens to be (loke) (this is an ingenious suggestion of Hara, but Śāstri’s edition
reads āyatane which is certainly wrong since āyatana has already been mentioned); in the third stage he lives
in an empty house or a cave; in fourth stage in a cremation ground; and in the fifth he lives where the god is.
See also Ratnaṭīkā pp. 16–17.
834
This may reflect Pāśupatasūtra 1:19 carataḥ ‘practising.’
835
We find no exact parallel to this in either Pāśupatasūtra or Pāñcārthabhāṣya.
836
Cf. Pāśupatasūtra 1:22 sarvajñatā.
837
Cf. Pāśupatasūtra 1:21: dūradarśanaśravaṇamananavijñānāni cāsya pravartante ‘There comes about for him
seeing, hearing, reflection and comprehension of [things that are] far-off’. Our text, if K is right in its reading,
mentions one extra element śodhana ‘purification’. Cf. also Mūlasūtra 7:19–20 and Yogabhāṣya on 2:43.
838
Cf. Pāśupatasūtra 1:24 kāmarūpitvaṃ. Our text does not have the same wording as the Pāśupatasūtra.
839
Ex.conj. There may have been a partial paraphrase of Pāśupatasūtra 5:26 (ṛṣir vipro mahān eṣaḥ) ,due to the
urge of the meter, as this sūtra contains the mahān element. We could possibly propose mahāviprarṣi, assuming
irregular omission of visarga due to the metrical reasons. Or it could have been the case that it was a paraphrase
of the text of the Pāśupatasūtra (5:23) ato yogaḥ pravartate. If this were the case, a possible conjecture could be
mahāyogena. Then, the translation would be: By the means of great yoga ...
840
Cf. Pāśupatasūtra 5:33: labhate rudrasāyujyam.
Chapter Four 281

vances], he will go to hell. I have taught [you] the atyāśramavrata,841 (88abc)

[4.2 Lokātīta: cosmology of the Lākulas]

Hear now the (lokātīta).842 Touched with the five Brahmamantras and initiated, he
should wander. He should carry a skull-topped staff (khaṭvāṅgī) and [an alms-bowl fash-
ioned from] a human cranium (kapālī). He should have matted locks (jaṭī) or have his head
shaved (muṇḍaḥ).843 (88d–89)
He should wear a sacred thread made from the hair [of the dead] (vālayajñopavītī) and
he should adorn himself with a chaplet fashioned from human skull-bones. He may wear
nothing but a strip of cloth to cover his private parts. He must smear himself with ashes
and decorate himself with celestial ornaments. (90)
Seeing all things as Rudra in essence he should hold firmly to his observance as Rudra’s
devotee. He may eat and drink anything. No action is forbidden to him. He should remain
immersed in contemplation of Rudra. (91)
[Thinking] ‘‘none but Rudra can save me. He is the deity supreme.’’ Provided that he
has first understood the [Lākula] cosmic hierarchy of eleven [levels] he should practise his
observance, remaining free of all inhibition (nirviśaṅkaḥ). (92)
On the first [level] is this [lower universe which we call the] Net (jālam).844 On
the second are the Embodiments (mūrtisaṃjñakam) ˉ[the Śatarudrāḥ, the five Ogdoads
(pañcāṣṭakāni), the eight Devayonis, the eight Yogas, the three Lines of Gurus (gurupaṅkti-
trayam)]. On the third is the bound soul (paśuḥ). On the fourth are the bonds (pāśaḥ)
841
Literally atyāśrama means ‘‘beyond the [four] āśrama system’’. Already in the Mahābhārata the term
atyāśrama is established with reference to Pāśupata. Mahābhārata 12:28:405–7 states that atyāśrama is a Pāśu-
pata system; this system is similar in some respects to the dharma that is practised by varṇāśramins (hierarchy
of caste and stage of life) and different in others: varṇāśramakṛtair dharmair viparītaṃ kvacit samam| gatāntair
adhyavasitam atyāśramam idaṃ vratam| mayā pāśupataṃ dakṣa yogam utpāditaṃ purā. Paurāṇic occurrences also
allude that atyāśrama refers to the Pāśupata system. For this cf. Kūrmapurāṇa 1:13:38 and 2:11:66–68, Liṅga-
purāṇa 55:26c–27b and Vāyavīyasaṃhitā 33:84–84.
In Śaṅkara’s commentary on Chāndogyopaniṣad 2:1:23, however, it (atyāśrama) refers to the highest ascetic,
paramahaṃsa: tathehāpi brahmasaṃsthaśabdo nivṛttasarvakarmatatsādhanaparivrāḍ ekaviṣaye ’tyāśramiṇi parama-
haṃsākhye vṛtta iha bhavitum arhati […] tasmād idaṃ tyaktasarvabāhyaiṣaṇair ananyaśaraṇaiḥ paramahaṃsapari-
vrājakair atyāśramibhir vedāntavijñānaparair eva vedanīyam. This word atyāśrama occurs in Śvetāśvataropaniṣad
6:21, which may stand for the same meaning as is taken by Śaṅkara.
842
This translation, from 88c–100b, closely follows that of Sanderson (2006:164–165). The annotation, which
is mainly on the linguistic features of the text, is mine. See Sanderson (2006:164ff.) for more details about the
interpretation of this part of the text.
843
Note a euphonic glide m in muṇḍameva; alternatively this might be an aiśa use for muṇḍī eva.
844
Prof. Diwakar Acharya has pointed out an interesting discussion in Kauṇḍinya’s Bhāṣya (on Pāśupatasūtra
5:35) where the Net is defined. I quote here his translation of the relevant portion:
In this system, when demerit is in unaltered state/uniformity, it has not yet begun to produce
its effects, till then it is named as ‘the cause.’ But when by the force of the latent impression of
nescience it is consolidated and, by that process, has entered the state of stability and further, it
receives the name ‘net’ (D. Acharaya 2013b:18).
282 Niśvāsamukha

ˉ(Gahana up to Ananta) and on the fifth are the Vigrahas. These are termed the impure
[levels]. I have explained the impure cosmos (aśuddhamārga). Hear me now as I teach the
pure cosmos (śuddhamārgaḥ). (93–94)
[First is] the Womb (yoniḥ), Vāgeśvarī, from which one is [re]born as Praṇava [the sec-
ond pure level]. The third is [that of] Dhātṛ and the fourth is [that of] Dhyāna. (95)
The fifth is called Tejīśa[’s] and the sixth is placed as Dhruva[’s]. When he has gained
knowledge of all this, from the lowest hell (Avīci) [in the Net] up to [the world of] Dhruva,
he attains liberation. (96)
In order to enable him to accomplish his goal of sporting (krīḍārthasiddhaye) [in ever
higher levels of the universe the officiant] should first meditate on the hierarchy of these
levels. Then [when he has] purified that hierarchy,845 he should initiate [him] by means of
the word ‘atha’. (97)
Initiated through the descent of that word (athaśabdanipātena) he will cease to be a soul
in bondage. Provided that [the initiate] maintains the observances he attains liberation [at
death], even if he is a sinner. Of this there is no doubt. I have now explained the lokātīta.
What else do you wish to know? (98)
The goddess spoke:
I have learned these eleven levels (tattvāḥ) only as names. Explain this matter again in
greater detail, O Maheśvara. (99)
The great god spoke:
[1] Avīcī, [2] Kṛminicaya, [3] Vaitaraṇī, [4] Kuṭaśālmalī, [5] mount Yamala,846 [6] Uc-
chvāsa, [7] Nirucchvāsa and then [8] Pūtimāṃsadrava, [9] Trapu, [10] Taptajatu then [11]
Paṃkālaya, [12] Asthibhaṅga, [13] Krakacaccheda and [14] Medao’sṛkpūyahrada, [15]
Tīkṣṇāyastuṇḍa, then [16] Aṅgārarāśibhuvana, [17] Śakuni, [18] Ambarīṣaka, [19] ?, [20]
Asitālavana, then [21] Sūcīmukha, [22] Kṣuradhāra, [23] Kālasūtra, then [24] Parvata,847
then [25] Padma is taught, then [26] Mahāpadma, then [27] Apāka, [28] Sāra,848 [29] Uṣṇa,
[30] Sañjīvana, [31] Sujīvana, [32] Śītatamas, [33] Andhatamas, [34] Mahāraurava and [35]
Raurava; these thirty-two hells I have taught, O goddess, together with one hundred and
eight [[…]] conjoined. [I have] taught these one hundred and forty hells.849 (100–106)
845
Ex conj. As the Lākula initiation involves purification of cosmic hierarchy (Sanderson 2006:192), we are
tempted to accept the conjecture of Prof. Diwakar Acharya, sodhya.
846
The Guhyasūtra (4:46), however, records giriyāmala. Many Śaiva sources record this hell with variations in
wording. Variation is made possible as it involves two words giriḥ yāmalaḥ and the authors could play with
the synonyms of both. The Skandapurāṇa (Bakker, Bisschop & Yokochi 2013:82, fn. 285) calls it Yamalācala. In
Svacchandatantra 10:46 it is called Yugmaparvata.
847
Parvata to be mentioned as a hell is unusual. Thus, ’tha parvataḥ could be a corruption for ’siparvata as in
the Guhyasūtra 4:36. In this case number [24] would be Asiparvata.
848
We do not know the hells Apāka and Sāra from other sources. It is possible that these two words refer to
a single hell.
849
Ex conj. This is a conjecture of Sanderson’s that refers to a Middle Indo-Aryan form (catālīsa) for forty.
This conjecture appears likely since it is found in the Guhyasūtra (4:33c–34b) that the total number of hells is
one hundred plus the half of eighty:
Chapter Four 283

Now I shall teach the pātālas; learn [about them] O famous [one]!850 The first (ādau),
called Mahātala, is said [to have] a black ground;851 the second is Rasātala: it is said to be
made of white crystal; the third one, Talātala, is [said to] have brazen ground; the fourth
one has ground of copper and it is called Nitala. Sutala, which has a silver ground,852 is
taught as [being] the fifth [pātāla]. The sixth, named Vitala, is encrusted with gemstones.
The seventh is named Nitala and it is said to be golden. I have taught the seven [pātālas]
in due sequence; [now] hear about the lords of pātālas.853 (107a–111b)
Nāgas, Garuḍas, egg-born Kiṃpuruṣas,854 Agni, Vāyu, Varuṇa and the lords of
demons [viz. Rākṣasas(?)]855 are the denizens [of these underworlds] (nivāsinyaḥ)856
have been taught; now hear [about] the earth (bhūlokam) which encompasses the seven
tasyopari samākhyātan narakāṇāṃ śataṃ priye|| 4:33||
aśītyarddhottaraṃ ghoraṃ avīcyādyaṃ bhayaṅkaram|
• 34a aśītyarddho° ] N; asī ! ttaraṃ K; aśīya ◊ W

We find catālīsa meaning ‘‘forty’’ in the ninth century manuscript of Pārameśvara fol. 22r, lin. 1, where its
colophon reads iti pārameśvare mahātantre sāmānyaprakaraṇe samayapaṭalam[|] ślokāḥ ṣaṭcatālīsa. It is notewor-
thy that in the Pāia-sadda-mahaṇṇavo the cardinal number forty is called cattālīsa (see s.v. cattālīsa). If catālīsa
was indeed the original form behind catāla which is the reading of N and W, then this might have noteworthy
consequences in the assessment of the language of our manuscript. The text in its original version may have
contained more Prākṛtic forms and they may have disappeared during transmission of the text. This evi-
dence, moreover, provides us with further support for the supposition that this portion of the text must have
been composed somewhere in Northern India, as we would not expect Sanskrit written in Southern India to
contain such Prākṛtic forms.
Although the text states that there are thirty-two hells, in actual count it records thirty-five of them. A
similar list of hells is shared by the Guhyasūtra (4:34ff.). However, a common list of hells consist of twenty-
one (Bakker, Bisschop & Yokochi 2013:81, fn. 279). In the context of Śaiva Siddhānta, the standard list bears
thirty-two hells (Sanderson 2003-4:422; Goodall 2004:282, fn. 487). The Skandapurāṇa attests only thirteen hells
(Bakker, Bisschop & Yokochi 2013:81, fn. 279). It is possible that the Pāśupatas had a different number of hells
in their system or, alternatively, their list didn’t have a fixed number.
850
This text records the list of seven pātālas. They are as follows: [1] Mahātala, [2] Rasātala, [3] Talātala, [4]
Nitala, [5] Sutala, [6] Vitala and [7] Nitala. Their respective colour is: [1] black, [2] white crystal, [3] brazen,
[4] copper, [5] silver [6] gemstones and [7] golden. Kirfel (1967:144) lists the pātālas attested in the Purāṇic
sources: the same number of pātālas are attested there too. The order and colour of the pātālas mentioned in
our text, however, are different from those recorded in Purāṇic sources.
851
This most likely means that it is of iron.
852
Ex conj. Sanderson here (2006:166) conjectures differently (raityabhauman tu), but the sequence of materials
suggests that silver would be appropriate.
853
Probably a portion of the text is lost here as what are mentioned in the following section seem to be the
creatures that are the inhabitants of the respective pātālas and not the lords of the pātālas. Alternatively, the
mentioned creatures in the following section can be considered as the lords of pātālas. The problem remains
that the concerned section starts with pātālādhipatīṃ śṛṇu ‘‘hear about the lords of pātālas’’ and ends with
kathitās tu nivāsinyo ‘‘the inhabitants [of the pātālas] have been taught.’’ This at least shows some corruption
in the text.
854
Ex conj. Sanderson here (2006:166) reads kimpuruṣāṃtajāḥ.
855
Note an irregular genitive plural within the aluksamāsa.
856
We assume that this feminine nominative plural is used in place of the required masculine in order to
avoid a clumsy metrical cadence.
284 Niśvāsamukha

continents and is bounded by seven oceans, is endowed with land-masses, trees and
mountains, is covered with forests and groves, endowed with rivers and seas, filled with
throngs of sages and gods, and frequented by gandharvas and nymphs. (111c–114b)
Virtue (dharma), material achievement (artha), fulfilment of desires (kāma) and libera-
tion (mokṣa)— all are rooted in this [world].857 This [world] I have taught is the terrestrial
world (bhūrlokaḥ); beyond this there is the world [called] bhuvaḥ. (114c–115b)
The world [called] svar is above that, [then further] the worlds mahas, jana and tapas,
and [further] above [those] the world [called] satya, and above that the world of Brahmā;
then above [that] the residence of Viṣṇu, and [further] above [that] the city of Śiva. This
[that] I have explained is the brahmāṇḍa covered in layers of shell. [Beyond that, sup-
porting it, are] the hundred Rudras,858 [above them] the five groups of eight [abodes]
(pañcāṣṭau),859 then the eight devayonis, [above them] 860 the eight Yogas (yogāṣṭaka), [above
them]861 Suśiva,862 and above [him] the three lineages of gurus. Above that863 is the group
of tattvas (tattvasargam).864 Now hear [this] from me as I tell you about it. (115c–118)
[This consists of] primal nature (pradhāna), intellect (buddhi), I-ness (ahaṅkāra), the [five]
subtle elements (tanmātrāṇi), the [ten] senses (indriyāṇi), the five [gross] elements (bhūtāni),
and the mind (manas), which is included among both [organs of action and perception].865
857
This may be intended to asseverate, by implication, that it is a karmabhūmi. All other worlds are therefore
presumably bhogabhūmis, in which the fruits of actions can be enjoyed but not stored up.
858
The individual names of these hundred Rudras are listed in Guhyasūtra 7:81–110b.
859
These are the forty bhuvanas grouped into five sets of eight that have the same name of the forty pilgrimage
sites on earth (Niśvāsamukha 3:19ff.). As far as we can tell the Lākula sect of Pāśupatas was responsible to
include the forty pilgrimage sites into the list of bhuvanas of their cosmology.
860
According to Guhyasūtra 7:126, these eight Devayonis are: Paiśāca, Rākṣasa, Yākṣa, Gāndharva, Indra
(which is meant to be Aindra), Prājāpatya, Saumya and Brāhmya. Cf. also Svacchandatantra 10:315.
861
These Yogāṣṭakas are: Akṛta, Kṛta, Raibhava, Brāhma, Vaiṣṇava, Kaumāra, Bhauma and Śrīkaṇṭha (see
Guhyasūtra 7:134–135). These, according to Guhyasūtra 7:135, are the abodes of Yogis.
862
Suśiva seems to represent a collective singular noun as the Guhyasūtra 7:136–138 and Svacchandatantra
10:139-141 record twelve Suśivas. The first two names are not visible in the manuscript due to physical dam-
age. According to the Svacchandatantra these two first names are Vāma and Bhīma. The rest of the names
recorded in the Guhyasūtra are: Bhava, Śarva, Vidyādhipati, Ekavīra, Pracaṇḍadhṛt, Īśāna, Umābhartā, Ajeśa,
Ananta and Ekaśiva.
863
The three lineages of gurus are mentioned with their names in Guhyasūtra 7:145–160 and Svacchandatantra
10:147–1061. The list of gurus presumably involves eighty-two in numbers (Svacchandatantra Ibid). The first
row consists of thirty-three gurus, the second row consists of thirty gurus and the third row consists of twenty-
one. What seems to be clear is that these teachers are considered to be the Rudras (Guhyasūtra 7:144). Note an
aiśa double sandhi between tataḥ and ūrdhvam in 115c and 116a.
864
It is presumably the ontology of Sāṅkhyas, which consists of the well-known twenty-five tattvas. This is
what will be told in the immediately following verses. Cf. Guhyasūtra 7:160ff.
865
The assigning to the mind of a double function is found already in Sāṅkhyakārikā 27a: ubhayātmakam atra
manaḥ, Gauḍapāda ad loc. glosses as follows: atra indriyavarge mana ubhayātmakam| buddīndriyeṣu buddhīn-
driyavat, karmendriyeṣu karmendriyavat| kasmāt, buddhīndriyāṇāṃ pravṛttiṃ kalpayati karmendriyāṇāṃ ca| tasmād
ubhayātmakaṃ manaḥ|

‘‘here in the set of organs, the mind is of the nature of both. Among the organs of sense, it is like
an organ of sense; among the organs of action, it is like an organ of action. Why?— [Because]
Chapter Four 285

These are the twenty-four tattvas; puruṣa is the twenty-fifth. (119–120b) This twenty-fifth
(i.e. puruṣa) is born out of six kośas, with [three coming] from the mother [and three] from
the father, and nourished with food and liquids.866 (120c–121b)
[Above these twenty-five tattvas that are known as Sāṅkhya tattvas] there is Gahana;867

it determines the functioning of the organs of sense and action. Therefore, the mind is of the
nature of both’’ (Sharma, 1933:40).

Kauṇḍinya’s comment on Pāśupatasūtra 2:27 (manomanāya namaḥ) expresses the idea as follows: atra manaḥśab-
denāntaḥkaraṇaṃ tattantratvāt udāharaṇārthatvāt ca manograhaṇasya ubhayātmakatvāt ca manasaḥ sarvakaraṇagra-
haṇānugrahaṇāt ca. Similarly Guhyasūtra 7.165: buddhīndriyāṇi pañcaiva manaś caivobhayātmakaḥ| See also
Svacchandatantra 11:81 and Parākhya 4:125. Mataṅgavidyāpāda 18:80–82 describes the mind with its presiding
deity and activity in detail. For further details, see Goodall 2004: fn. 430.
A second meaning of this expression is the mind’s being associated with dharma and adharma or with pāpa
and puṇya. The Yogabhāṣya is very likely the first text to attest the idea. The Yogabhāṣya on the sūtra abhyāsavairā-
gyābhyāṃ tannirodhaḥ (1:12) comments as follows: cittanadī nāma ubhayatovāhinī, vahati kalyāṇāya vahati pāpāya
ca| yā tu kaivalyaprāgbhārā vivekaviṣayanimnā sā kalyāṇavahā; saṃsāraprāgbhārāvivekaviṣayanimnā pāpavahā|

The so-called river of mind-stuff, whose flow is in both directions, flows towards good and flows
towards evil. Now when it is borne onward to Isolation (kaivalya), downward towards discrim-
ination, then it is flowing unto good; when it is borne onward to the whirlpool-of-existence,
downward towards non-discrimination, then it is flowing into evil. (Woods 1927:34)

For an expression of this idea in our text, see Niśvāsanaya 2:14: manaś caikādaśo jñeyam ubhayor api dhāvati,
‘‘Mind should be understood as the eleventh [sense organ] which runs after both’’. That this means dharma
and adharma is implied by Niśvāsanaya 2:53ab: manas tu kathitaṃ hy etad dharmmādharmmanibandhakam.
A third double function of mind is ‘‘volition and doubt’’ (saṅkalpavikalpātmaka), see Niśvāsanaya 2:52cd
saṃkalpāś ca vikalpāś ca daśadhākṣeṣu dhāvati| ‘[The mind], for the sake of volition and doubt, engages in sense
faculties tenfold’. Svacchandatantra 12:31 makes Niśvāsanaya’s reading smoother by rephrasing saṃkalpe ca
vikalpe ca […]. instead. Kṣemarāja ad loc. glosses buddhikarmendriyaviṣaye yaḥ idaṃ śritam idam ādadhe iti
saṃkalpaḥ, yaś ca idam īdṛḍam iti niścayātmā vikalpaḥ, which means, to him saṃkalpa is ‘approach’ and vikalpa is
‘resolution’. Cf. also Śaṅkara’s commentary on Īśāvāsyopaniṣad 4, and Gītābhāṣya ad 3:43, 10:22, 12:8 and 12.14.
866
Guhyasūtra 7:161–62 defines this as:

snāyvasthiśukrasaṃghātaṃ paitṛkan trikam ucyate|

tvaṅmāṃsāñ caiva raktañ ca mātṛkan trikam ucyate|| 7:161||
etad annena satataṃ pānena ca vivarddhitam|
sarvayonyāṃ śarīran tu ṣaṭkauśikam udāhṛtam|| 7:162||

• 161b trikam ] K; tṛkam NW• 161d trikam ] K; tṛkam NW• 162a satataṃ ] NW; saṃtataṃ K

‘‘The group of tendons, bones and marrow is called a triad [coming from] the father; skin, flesh and blood is
called a triad coming from the mother. These six elements always get enveloped by food and water: the body,
in all wombs, is taught —made of six kośas.’’ In the list of the Suprabhedāgama śukra is replaced by majjā. See
Suprabhedāgamavidyāpāda 21:22: asthi snāyuś ca majjā ca pitṛjaṃs trayam eva tu | tvaṅmāṃsaśoṇitañ caiva mātṛjaṃ
trikam eva ca| itthaṃ ṣaṭkauśikaṃ proktaṃ śarīrān tais tu jāyate|— For further details, see Goodall 2007:154–155.
867
Gahana probably refers to Gahaneśa Rudra who is listed among the teachers that fall into the first row of
gurus (Goodall et al. 2015:296).
286 Niśvāsamukha

above that is Vigraheśa;868 above him is Śivaśaṅkara,869 Asādhya, Harirudra,870 [and]

ten lords (-daśeśakam).871 Then five pupils, five teachers,872 then [above them] three great
gods.873 (121c–122)
868
We are not able to identify the position of Vigraheśa. According to Goodall et al. (2015:296) ‘‘Vigraha
refers either to Vigraheśa (cf. Niśvāsamukha 4:122, Guhyasūtra 1:117, 7:56 and perhaps 7:149) or to the group of
eight worlds (vigrahāṣṭaka) which he presumably governs (cf. Guhyasūtra 7:220-1).’’
869
According to Guhyasūtra 7:225–228, this is refers to ten Śaṅkaras and ten Śivas with reserved order of two
sets.
870
The reading of Guhyasūtra 7:131 and Svacchandatantra 10:1113 suggest, by reading the dual hariharu varau,
that these are two distinct worlds.
871
Note an aiśa dvandva compound having a number in between. The ten lords, as recorded in Guhyasūtra
7:232–33, are as follows:
tasmād api daśeśānāḥ saṃsthitāḥ kāmarūpiṇaḥ|
suhṛṣṭas suprahṛṣṭaś ca surūpo rūpavarddhanaḥ||232||
manonmanas samākhyātaḥ sumanonmana eva ca|
mahāvīras suvīraś ca vīreśo daśamaḥ smṛtaḥ||233||
• 233b sumanonmana ] KW; sunonmana N

The Svacchandatantra mentions nine of them and calls them vīreśas. See SvaT 10.1113–114:
suhṛṣṭaḥ suprahṛṣṭaś ca surūpo rūpavardhanaḥ|1113
manonmano mahādhīraḥ vīreśaḥ parikīrtitaḥ|1114ab
• 1113a suhṛṣṭaḥ suprahṛṣṭaś ca ] KSTS; suhṛṣṭa suprahṛṣṭañ ca N1 • 114b vīreśaḥ parikīrtitaḥ ]
N1 ; vīreśāḥ parikīrtitāḥ KSTS

Ksemaraja, of course depending on the Kashmirian recension of Svacchandatantra, counts eight and calls
them vīreśas. Svacchandauddyota ad loc.: yathā niyatikālagatā rudrāḥ śaṅkarāḥ śivāś coktāḥ, tathā ete vīreśā ucyante
duṣpariharatvāc caivam uktāḥ|
872
Guhyasūtra 7:234–35 lists these five groups of pupils and five groups of teachers as follows:
ata ūrdhvaṃ bhavec chiṣyāḥ kalyāṇā ((du)) --- rmmitāḥ|
kalyāṇaḥ piṅgalo babhrus sarvaḥ suvara eva ca||234||
medhāvī atithiś caiva cchedako dāhakas tathā|
śāstrakārī ca nirddiṣṭā daśaite guravaḥ smṛtāḥ||235||.
• 234b sarvaḥ suvara ] em.; sarva śuvara N; sarva ! vara K; sarva ! W

This list may appear to tell us that there are ten teachers (daśaite guravaḥ smṛtāḥ), but actually we need to
understand that, although they are all in some sense gurus, the first five are pupils and the second five teachers.
Kṣemarāja in the commentary of verse 10.1115cd makes this point clear by saying ādyāḥ śiṣyāḥ, antyā ācāryā
‘‘the first are pupils and the second are teachers’’. The Svacchandatantra, however, records a slightly different
list of pupils and teachers to the Guhyasūtra; instead of the two pupils Sarva and Suvara the Svacchandatantra
mentions Vīra and Prabha, and instead of Chedaka, it has Chandaka. See Svacchandatantra 1115-6:
kalyāṇaḥ piṅgalo babhrur vīraś ca prabhavas tathā|
medhātithiś cchandakaś ca dāhakaḥ śāstrakāriṇaḥ|1115
pañca śiṣyās tathācāryā daśaite parikīrttitāḥ|1116ab
• 115a babhrur ] KSTS; babhru N1 • 116b parikīrttitāḥ ] N1 ; saṃvyavasthitāḥ KSTS

873
Guhyasūtra 7:236 records the list of three great gods as follows: vāmo jyeṣṭhaś ca rudraś ca mahādevatrayaṃ
Chapter Four 287

Then above [them] Gopati, situated in the knot [of māyā],874 at the head [of the knot
of māyā are the] five lords (mūrdhnābhibhavapañcakam).875 [Then above] is Ananta, and the

smṛtam, ‘‘Vāma, Jyeṣṭha and Rudra are understood to be the three great gods.’’ However the Svacchandatantra,
and Tantrasadbhāva 10:1152 in its turn, gives a different list of three gods: Mahādeva, Mahātejā and Mahājyoti.
See Svacchandatantra 10.1118–1119:

kalātattve mahādevi mahādevatrayaṃ sthitam| 1118cd

mahādevo mahātejo mahājyotiḥ pratāpavān| 1119ab

• 1119a mahātejo ] N1 ; mahātejā KSTS

874
Literally ‘‘the knot of Gopati,’’ which is not likely. We would expect simply Gopati who is situated in
the granthi i.e. the māyāgranthi. That is what we have in Guhyasūtra 1:119: mahādevatrayaṃ yac ca gopatir
granthisaṃsthitāḥ (perhaps we need to emend to granthisaṃsthitāḥ or simply understand it so). Guhyasūtra
7:239, Uttarasūtra 1:5, Niśvāsamūla 5:12 also confirm that there is not such a thing that is the knot of Gopati.
Svacchandatantra 10:1124–1125 mentions that the Gopati is situated in the lower part of the māyā.
875
We consider that the instrumental mūrdhnā is to be understood as a locative mūrdhni. The Guhyasūtra lists
the constituents of what are probably this group of five, even though it does not use the label abhibhavapañcaka:
Trikala, Kṣemīśa, Brahman (brahmaṇo), Adhipati and Śiva. See Guhyasūtra 7:240-241:

granthyordhve saṃsthitaṃ viśvaṃ trikalakṣemīśam eva ca 240cd

brahmaṇo ’dhipatiś caiva śivaś ceti ca pañca vai 241ab

• 240cd granthyordhve saṃsthitaṃ viśvaṃ trikalakṣemīśameva ca ] em.; ◊ nthyorddha sa --- tṛkalakṣa ---
N; ! K; ˉ ndhyorddha saṃsthitaṃ viśvaṃ tṛkalakṣamīśameva ca W

‘In the uppermost part of the knot is situated the world(?) Then Trikala, Kṣemīśa, Brahman (brahmaṇo),
Adhipati and Śiva. These are the five [Lords]’. Niśvāsamūla 5:12 mentions the same list as Guhyasūtra 7:240–
241 but does not rank them abhibhava. Svacchandatantra 10:1130–31 records the same list without levelling
them, except that it reads kṣema instead of kṣemīśa. Niśvāsakārikā : T. 127 p.159-60 and T. 150 p. 200 record a
different name, suśiva, instead of trikala:

! kṣemīśaḥ brāhmaṇo ’dhipatis tathā|1514cd

suśivaś ca śivaś caiva kathitā anupūrvaśaḥ|1555ab

• 1555b kathitā ] T127 ; adhitā T150

Transcript T. 17, p. 897 records a corrupt version of this list, which mentions only two of them: Trikala and
Kṣemīśa. The term abhibhava occurs once more in Guhyasūtra 1:20, which does however mention their number.
288 Niśvāsamukha

fetters;876 this [group of fetters(?)/totality of the cosmos so far(?)] is called the net.877 (123)
[Then above] actions, sufferings, knowledge, instruments and “truth(s?)” (tattvam).878
The sixth is that which is to be accomplished (sādhyam), sovereignty, and the cause
(kāraṇam)879 is the eighth. I have taught the subject of ignorance;880 [now] I shall tell [of]
the [subject which is] above the cause. I have explained the impure path, [now] hear
[about] the pure path from me. (124–125) He who is released from the families of sages
and from rebirth, which is difficult to escape, is then born in the womb of Vāgeśī881 [and]
is called Praṇava. [In due order] Dhātāra, Damana, Īśvara, Dhyāna, and Bhasmīśa is told
[of],882 then the eight pramāṇas,883 then eight vidyās,884 the eight mūrtis,885 then Tejīśa,

876
We don’t know what these fetters actually are here. Basically we have no other source than the Niśvāsa-
corpus which would tell us about atimārga cosmology or even what the pāśas meant in that system. If we were
to follow the interpretation implied in the translation of Sanderson 4:93, above the pāśas in this system is from
Gahana up to Ananta.
The Uttarasūtra, Niśvāsanaya, and Guhyasūtra all give a different account of pāśa, but place them above
Ananta, which seems to be the explicit change that has taken place in the account of mantramārga cosmology.
Uttarasūtra 2:28ff. mentions a list of pāśas which is further expounded in Niśvāsanaya 1:83–92. Guhyasūtra
7:241–2 says that there are fetters above Ananta that have been already taught, but it is not clear where they
are taught. The Svacchandatantra 10:1131–1132 also mentions fetters in the plural in this context and states
that they have already been taught. Kṣemarāja ad loc. explains: pūrvam eva puruṣatattvanirūpaṇāvasare ’ṃbā
ca salilā oghā [[…]]| ityādinā tuṣṭisiddhyādyā vidyeśapāśāntā ye pāśā uktāḥ, te iha pararūpeṇa avasthitā ity arthaḥ|
For this list of fetters, see Svacchandatantra 10:1069–1104. This solution of Kṣemarāja also seems implausible
since those pāśas have already been placed at a lower level.
877
Perhaps jālam etat prakīrtitam rather points forward and identifies the group of eight entities enumerated
in the next two half-lines.
878
This may refer to the group of twenty-five tattvas known to the Sāṅkhyas, which appeared in 4:119–120.
879
In Kauṇḍina’s Pāśupatism, this is an expression that refers to god, and it may do so here too, since Kṣe-
marāja, commenting on Svacchandatantra 10:1089, says it is god, the cause of primordial tattva: kāraṇam iti
kāraṇarūpasya pradhānatattvasya utthāpakaṃ devatārūpam ity arthaḥ. It seems that the cosmology of the Lākulas
considers all principles up to the highest reality (kāraṇam) of the Pāñcārthikas to be impure. Its cosmology
goes further, including what is considered to be the pure path, which is taught in the immediately following
section.
880
We have understood viṣayam ajñānam as viṣayājñānam.
881
Literally “born in the womb in Vāgeśī.”
882
We are not sure whom these names refer to. For some discussion on these names see Goodall et al.
(2015:298ff.)
883
The eight Pramāṇas have the same name as the eight scriptures of Lākulas. They seem to be Rudras
named after these scriptures (cf. Svacchandatantrodyota, p. 477). These are recorded in the Guhyasūtra 7:224–
225 are: [1] Pañcārtha, [2] Śivaguhya, [3] Rudrāṅkuśa, [4] Hṛdaya, [5] Lakṣaṇa, [6] Vyūha, [7] Ākarṣaka and
[8] Ādarśa. For a detailed discussion on these, see Sanderson 2006:169ff. and Goodall et al. (2015:300).
884
We are not told what these eight vidyās are. Guhyasūtra 7:246 and Svacchandatantra 10:1138 mention māyā
in this place. Above māyā, Guhyasūtra 7:246 and Svacchandatantra 10:1143 mentions mahāvidyā which is divided
into eight divisions. These eight divisions according to Svacchandatantrodyota, p.484 are the letters: a, ka, ca,
ṭa, ta, pa, ya and śa. We are not sure whether this eight division is meant in our text. See also discussion of
Goodall et al.’s (2015:300) on this topic.
885
These eight mūrttis, according to Guhyasūtra 257–258, are: [1] Ananteśa, [2] Sūkṣma, [3] Śivottama, [4]
Ekanetra, [5] Ekarudra, [6] Trimūrti, [7] Śrīkaṇṭha and [8] Śikhaṇḍī.
Chapter Four 289

then Dhruva.886 The numbers of the pure path have been explained in brief. 887 (126–128)
Having resorted to the observance [called] kapāla they will go to the realm of Dhruva.
I have taught the observance which is called the lokātīta, the super pāśupata observance.
(129)
Knowing the cosmography and conduct888 one certainly goes to the [respective] state
[that he engages with]. If he fails to observe [these observances] he will go to hell [being]
devoid of [knowledge of] cosmology and conduct. (130)
I have taught the atimārga in two forms, O beautiful-visaged one! Through the Eastern
face I have taught this along with the secret. What further can I teach, O great goddess, O
supreme deity? (131)
Devi spoke:
You have indicated mantramārga, O god, but not described, [that it is] the cause of
extirpation of the saṃsāra: tell me [of] that O great god. (132)

Addressed thus by Pārvatī, Hara, the remover of all sins, spoke the sweet words estab-
lished for the sake of the system of mantras (mantratantrārthaniścitām).889 (133)
Now then (tad ato), O Brahmins, I shall tell [you] the discourse of the god Śiva (īśvarasya)
with Umā, called Mantra (mantrākhyaṃ, which is settled as the mantramārga [and] which
was formerly related to Devi by the fifth Īśāna face, O best of Brahmins! (134–135)
I told you [about] the four streams, which I heard before by the grace of Devi; [they
are] unfailing, O best of Brahmins. (136)
But, the fifth is the highest stream [[…]] taught by the god of gods; what else do you
want to hear? 890 (137)
886
Tejīśa is the highest goal for those who follow the Vimala system of Pāśupatas and Dhruva is the ultimate
goal for those who follow the Pramāṇa system of the Pāśupatas. For a detailed discussion on this topic see
Sanderson 2006:169ff.
887
The cosmology of the Lākulas is divided into pure and impure levels. Although the cosmology presented
in Guhyasūtra 1 and 7 is close to the account of the Lākulas presented in the the Niśvāsamukha, the Guhyasūtra
does not divide the universe into the two segments, pure and impure. The Kiraṇatantra, however, does include
these two categories. For more discussion on the pure and impure universe see Goodall et al. (2015:301) and
Sanderson (2006:173ff.).
888
Note an irregular shortening of vowel in -carya for metrical reasons.
889
This interpretation assumes that the term tantra means system (śāstra). We are not absolutely sure about
whether the term mantratantrārthaniścitām has been understood rightly or not. Literally, it might also mean
‘‘words established by reason of mantra and tantra.’’ This seems to be unlikely since the god Śiva, who is the
supreme authority of the tradition, should not rely on the scriptures which he is here going to teach for the
first time.
890
The author of the Niśvāsamukha seems to try to make a connection with the Mūlasūtra, the immediately fol-
lowing book in the manuscript where the sages ask the question about where the revelation of Śiva-knowledge
(śivajñāna) took place. This question introduces the scene which is alluded in this last section of the Niśvāsa-
mukha. Mūlasūtra 1:1 reads: ṛṣaya ūcuḥ: śivajñānaṃ paraṃ guhyaṃ katham uktaṃ svayambhuvā| kasmiṃ sthāne
śrutan devyā prasādād vaktum arhasi|| ‘‘ The Ṛṣis spoke: How did the self-born [Lord] teach the supreme, secret
Śiva-knowledge? In what place did the goddess hear it? Out of [your] grace [you should tell us].’’ Goodall
et al. 2015:233. It is possible that the first verse of the Mūlasūtra may have been added by the author of
290 Niśvāsamukha

Thus is the fourth chapter in the Niśvāsamukhasaṃhitā. One hundred and thirty seven verses.
Four streams, verses 643.

the Niśvāsamukha to the original Mūlasūtra. The Mūlasūtra would have started with the setting of the mount
Kailāsa (1:2), which would would fit the context and the narrative story of the Mūlasūtra.
On the basis of this, we could try to fill the gap of our text conjecturing something like śivajñānaṃ svayaṃb-
huvā or śivajñānaṃ dvijottamā.
EfvDm‚s¡~h̃
pÑmA@yAyto nvmA@yAypy‚˚tm^

IŸr uvAc.

aâAnAEj‚tpApAnA\ b
}vFEm @v\sn\ E˛ỹ.
EvâAyAEj‚tpApAnA\ n b
}vFEm kdAcn; 5 : 1;

n âAnblmAEô(y pAp\ k̀vF‚t s\ymF.

lokA, EkMm̂(ỳnA yo>yA blmAEô(y B́B̀jAm^; 5 : 2;

s\v̂EÅ\ âAEnnAm̃v\ ỳÄm̃vAEBrE"t̀m^.

EvzàAfnEvEQCEÅB {‚qjAm̃v foBt̃; 5 : 3;

vmn
{ r̃cn
{, -ṽd
{rOqDFnA\ bl̃n c.
rogAtA‚˚fmy˚tFEt Ek\ s̃&yA n Eht
{EqEB,; 5 : 4;

5:0 IŸr uvAc ] CEN ; --- Ÿr uvAc A 5:1 EvâAyAEj‚tpApAnA\ ] C ; EvâAyAß

EjtpApAnA\ A ; EvâAnAEj‚tpApAnA\ EN 5:1 n b }vFEm kdAcn ] AEN ; n b }vFEm
kdAcn, C 5:2 B́B̀jAm^ ] AEN , lo ˘ – Ek\ m̂(ỳnA yo ˘
– blmA ˘
– (y B́B̀ ˘
–˘–
C 5:3 s\v̂EÅ\ âAEnnAm̃v\ ] CEN ; s\v̂EÅ âAEnnAm̃ --- A 5:3 ỳÄm̃vAEBrE"t̀m^ ]
CEN ; ỳÄ ˘– vAEBrE"t̂m^ A 5:3 EvzàAfnEvEQCEÅB {‚qjAm̃v ] em. ; EvzàAfnß
EvEQCEÅB{qjAm̃v A ; EvzàAfnEvEQCEÅEBqjAm̃v C ; EvzàAsnEvEQCEÅEB‚qjAß
m̃v EN 5:4 vmn { r̃cn
{, -ṽd
{rO ] EN ; vmn { Evr̃cn {, -ṽd
{rO A (unmetrical) ;
vmn{ r̃cn
{, ˘ – {
d rO C 5:4 rogAtA‚n^ fmy˚tFEt ] C ; rogA ˘ – fmy˚tFEt
– ˘
A ; rogAÅA‚n^ smy˚tFEt EN 5:4 s̃&yA n Eht {EqEB, ] EN ; s̃&yAñ Eht {Eq‚EB, A ;
s̃&yA n Eht̃EqEB, C
EfvDm‚s¡~h̃ 292 a@yAyA, 5 – 9

dAnDm« ˛v#yAEm ˛
˜tlokA‘g‚lMprm^.
EvD̀r@vA˚tmAt‚⌫X\ sopAn\ s̀rṽ[mnAm^; 5 : 5;

i>yA@yyndAnAEn tp, s(y\ "mA D̂Et,.

aloB iEt mAgo‚ _y\ DMm‚-yA£EvD, -m̂t,; 5 : 6;

t/ ṕv‚ñt̀v‚go‚ dMBAT‚mEp s̃&yt̃.

U@v‚ñoÅrvg‚-t̀ s mhA(ms̀ Et§Et; 5 : 7;

i>yA tp, -vA@yyn\ dAnAEn EvEvDAEn c.

dmḿlAEn svA‚EZ t-mAd̀pfmF Bṽt^; 5 : 8;

dAnAQCoqm̀p
{Et v
{rjlEDåA‚nAÎ lok, E˛y,.
dAnA(kFEt‚rtFv !pEvBv, ôFBogsMpÅTA.
m̂(yo•o‚kgt, s̀KAEn prmA⌫yAÙoEt dAnAdEp.
-vg̃‚ n˚dEt dAnto _Ep s̀Ecr˚dAnAEà sv« Bṽt^; 5 : 9;

nAg̃˚d̋A-t̀rgA, pdAEn EvBvo yAnAEn vE˚d-tTA.

Ed&yAhArEvhArB́qZs̀K\ Es\hAsnÑAmrm^.

5:5 dAnDm« ] CEN ; dAnDMm‚ A 5:5 ˜˛tlokA‘g‚lMprm^ ] CEN ; ˜ ˛tlokA‘gl

prm^ A 5:5 mAt‚⌫X\ ] AC ; mAt‚⌫X EN 5:5 s̀rṽ[mnAm^ ] EN ; s̀rṽ ---
A ; s̀ –˘ ṽ –˘ mnm^ C 5:6 i>yA@yyndAnAEn ] EN ; --- n – ˘ – ˘ En A ; –˘ –˘
@yyn – ˘ nAEn C 5:6 -m̂t, ] AE N ; ˘
– t, C 5:7 ct̀v‚go‚ ] CE N ; ct̀v‚‘g‚
A 5:7 dMBAT‚mEp ] AC ; dMBATmEp EN 5:7 s ] EN ; t A ; tA A ; nA
c ac

C 5:8 i>yA tp, -vA@yyn\ ] CEN ; i>yA tp -vA@yy A (unmetrical) 5:8 dß

mḿlAEn svA‚EZ ] em. ; dmoḿlAEn s --- A ; dfḿlAEn svA‚EZ C ; dmo ḿlAEn
svA‚EZ EN 5:8 t-mAd̀pfmF ] em. ; --- mF A ; t – ˘ d̀pfmF C ; t-yAd̀dsmF EN
5:9 dAnAQCoqm̀p {Et ] EN ; dAnAfoqm̀p {Et A ; dAnACo t C 5:9 v {rjlEDåA‚nAÎ ]
EN ; v{rjlEDdAnAc A ; t C 5:9 lok, E˛y, ] em. ; lok E˛ỹ A ; t C ;
lokE˛yo EN 5:9 dAnAt^ kFEt‚rtFv!pEvBv, ] em. ; dAnA kFEÅ‚rtFv!pEvBv,
A; ˘ – nAt^ ˘–˘– rtFv t C ; dAnAt^ kFEÅ‚rtFv!pEvfv, EN Sk^ s ˘ – ÅTA C
5:9 m̂(yo•o‚kgt, ] EN ; m̂(yolokgt, A ; m̂ – ˘ kgt, C
˘ – 5:9 prmA⌫yAÙoß
Et ] CEN ; prmA˚yAÙoEt A 5:9 n˚dEt dAnto _Ep ] AC ; n˚dEtdAnto _Ep EN
5:9 dAnAEà sv« Bṽt^ ] AEN ; dAnA E t C 5:10 nAg̃˚d̋A-t̀rgA, pdAEn EvBvo ]
EN ; nAg̃ --- Bvo A ; t C 5:10 yAnAEn vE˚d-tTA ] A ; t C ; yAnAEn v˚dF
tTA EN 5:10 Ed&yAhArEvhArB́qZs̀K\ Es\hAsnÑAmrm^ ] AEN ; t C
EfvDm‚s¡~h̃ 293 a@yAyA, 5 – 9

aTA‚fApErṕrZ\ ỳvtyo hMyA‚, ffA¨˛BA,.

˛âA boDg̀ZA, sdA EnzjtA ˛A‘dAnEc°\ n̂ZAm^; 5 : 10;
ĝh-T-yopjFvE˚t vrD̃noñt̀-tnAn^.
d̃vtA, Eptrñ
{v mAǹqAñ EgrF˚d̋j̃; 5 : 11;
-vAhAkArvqÖArAǹpjFvE˚t d̃vtA,.
-vDAkAr\ Ept̂gZA h˚tkArÑ mAǹqA,; 5 : 12;
f́d̋o _Ep pÑEBy‚â
{y‚jt̃ m˚/yogt,.
ato _˚yTA t̀ yo B̀≠˜ s ffZ\ En(ymó̀t̃; 5 : 13;
ĝh-T, sv‚dA k̀yA‚ådAEtyjEtEáyA,.
dAnDm‚mk̀vA‚Zo d̋&ỹ sEt s yA(yD,; 5 : 14;
udpAn\ t̀ y, k̀yA‚(pApA(mA d̀£c̃ts,.
EvD́y pAps\GAt\ Ept̂EB, sh modt̃; 5 : 15;
p̀¯kEr⌫yAñ y, kÅA‚ modt̃ EdEv fávt^.
k̀l{ñ sØEBỳ‚Äo yAv(kFEÅ‚n‚ n[yEt; 5 : 16;
ĝh\ d̋&ysmop̃t\ dçAEí˛Ay yo nr,.
5:10 aTA‚fApErṕrZ\ ỳvtyo ] AEN ; t C 5:10 hMyA‚, ffA¨˛BA, ] A ; t C ;
hMy« ffA¨˛Bm^ EN 5:10 ˛âA boDg̀ZA, sdA EnzjtA ] EN ; ˛âA boDg̀Z sdA
EnzjtA A ; ˛âA ˘ – D g̀ZA ˘ – dA ˘ – EnzjtA C 5:10 ˛A‘dAnEc°\ ] CEN ;
˛A‘dAnEc° A 5:11 ĝh-T-yopjFvE˚t ] AEN ; ĝh-TAǹpjFvE˚t C 5:11 vß
rD̃noñt̀-tnAn^ ] C ; vrD̃noñt̀-t --- A ; v(so D̃noñt̀-tnAn^ EN 5:11 d̃vtA,
Eptrñ {v ] CEN ; --- A 5:11 mAǹqAñ EgrF˚d̋j̃ ] EN C ; ˘ – ǹqñ EgrF˚d̋j̃ A
5:12 d̃vtA, ] AEN ; d̃v –
˘ C 5:12 -vDAkAr \ ] E N ; -vATAkAr A ; t C 5:12 hß
˚tkArÑ ] A ; t C ; pA¡kArñ EN 5:13 f́d̋o _Ep pÑEBy‚â {y‚jt̃ ] EN ; f́d̋o
_Ep pÑEByâ {yj˚t̃ A ; t y – ˘ C 5:13 ato _˚yTA t̀ yo B̀≠
˘ – ˜ ] AEN ; t C
5:13 s ffZ\ En(ymó̀t̃ ] em. ; s ffZ En(ymó̀t̃ A ; ˘ ˘
– – –˘ \ En(y – ǹt̃ C ;
˘
s /AZ\En(ymó̀t̃ EN 5:14 ĝh-T, sv‚dA k̀yA‚ådAEtyjEtEáyA, ] CEN ; ĝh-T,
sv‚dA k̀ --- A 5:14 dAnDm‚mk̀vA‚Zo ] CEN ; --- k̀vA‚Zo A 5:15 y, k̀yA‚t^ ]
CEN ; y k̀yA‚t^ A 5:15 Ept̂EB, sh modt̃ ] AEN ; Ep t C 5:16 p̀E¯kEr⌫yAß
ñ y, kÅA‚ modt̃ EdEv ] EN ; t Ev C ; p̀E¯kEr⌫yAñ y, kÅA‚ modt̃ EdEv A
5:16 k̀l{ñ sØEBỳ‚Äo ] AEN ; k̀ t EBỳ‚Äo C 5:17 dçAEí˛Ay yo nr, ] EN ;
dç --- A ; dçA Ev˛Ay yo nr, C
EfvDm‚s¡~h̃ 294 a@yAyA, 5 – 9

t-y h̃mmy\ Ed&y\ ĝh\ -v‘g̃‚ ˛jAyt̃; 5 : 17;

uçAn\ k̀zt̃ y-t̀ d̃vd̃v-y m\Edr̃.
t-y dAnPl\ yÅ(p̀¯p̃ p̀¯p̃ EnboD m̃; 5 : 18;
dfsOvEõ‚k\ p̀¯p\ mAlA l"
˜Z s\EmtA.
koEVmA‚lAft̃nAh̀rn˚t\ El\gṕrZ̃; 5 : 19;
ev\ k̀v‚E˚t ỹ En(y\ t̃ gZA mm cA"yA,.
n t̃qA\ m(y‚BAvo Eh kSpkoEVft
{rEp; 5 : 20;
ffqy Uc̀,;
p̂QCE˚t ffqyo BFtA, s\sArByEv§lA,.
t̀¯yt̃ c kT˚d̃v aEc‚t-y c EkMPlm^; 5 : 21;
"FrA>ydEDtoỹn ÜAEpt-y c Ek\ Plm^.
p̀¯pAZAÑ
{v s®
˜‚qA\ g˚DD́p-y EkMPlm^; 5 : 22;
v-/Al¨Arn
{ṽç
{@v‚jAdf‚EvtAnk
{,.
Ek\ Pl\ QC/dFpAñ gvAEdmEhqFq̀ c; 5 : 23;
ajvArZdAn-y dAsFdAs-y y(Plm^.
s˚mA>j‚ñ Pl\ Ek\ -yAÅTA c
{vopl̃pñ; 5 : 24;
5:17 t-y ] CEN ; --- -y A 5:17 -v‘g̃‚ ˛jAyt̃ ] A ; -v‘g̃‚q̀ jAyt̃ CEN 5:18
uçAn\ ] CEN ; uçAn A 5:18 t-y dAnPl\ yÅt^ ] Cf. NiMukh ; t-y dAn\ Pl
yà A ; t-y dAnPl\ sMyk^ CEN 5:18 EnboD m̃ ] AC ; EnboDm̃ EN 5:19 p̀¯p\ ]
EN ; p̀¯p A ; t C 5:19 mAlA l" ˜Z s\EmtA ] AEN ; t C 5:19 koEVmA‚lAft̃ß
nAh̀ ] em. ; koEVmAlAft̃nAh̀ AEN ; t tnAh̀ C 5:20 ev\ k̀v‚E˚t ỹ En(y\ ]
A ; ev\ k̀vF‚t yo En(y\ C 5:20 t̃ gZA mm cA"yA, ] em. ; --- aA, A ; s gZo
mm cA"y, CEN 5:21 Uc̀, ] CEN ; Uc̀ A 5:22 "FrA>ydEDtoỹn ÜAEpt-y
c Ek\ Plm^ ] AEN ; "FrA>ydED t C 5:22 p̀¯pAZAÑ {v s®˜‚qA\ ] AEN ; t sṽ‚qA\
C 5:22 g˚DD́p-y EkMPlm^ ] C ; g˚DD́p (?) --- A ; g˚Dp̀¯p-y Ek\ Pl\ EN
5:23 v-/Al¨Arn {ṽç
{@v‚jA ] C ; --- l\kArn
{ṽç
{@v‚jA A ; v-/Al¨Arn {ṽç
{à‚jA
EN 5:23 Ek\ Pl\ QC/dFpAñ ] A ; Ek\ Pl\ QC/dFp̃q̀ CEN 5:24 ajvArZ ]
CEN ; ajAvArZ A 5:24 s˚mA>j‚ñ ] C ; sMmAj‚ñ AEN 5:24 Pl\ Ek\ -yAß
ÅTA c {vopl̃pñ ] EN ; Pl Ek\ -yA tTA c {vopl̃pỹt^ A ; Pl\ Ek\ -yA tTA c { –
˘
pl̃pñn C
EfvDm‚s¡~h̃ 295 a@yAyA, 5 – 9

gFtn̂(yPl\ b́
}Eh t˚/FvAçPlÑ yt^.
k̂¯ZA£MyA\ ct̀d‚[yA\ jAgr-y Pl\ vd; 5 : 25;
upvAs-y y(p̀⌫y\ d̃vd̃vAEôt-y t̀.
et(sv« smAHyAEh upsàA, -m t̃ vym^; 5 : 26;
nE˚dk̃Ÿr uvAc.
ft\ s\mA>j‚ñ dAn\ shúm̀pl̃pñ.
En¯kAZA\ ˛AÙ̀yA(p̀⌫y\ EfvBÅA smE˚vt,; 5 : 27;
upEl=y EfvAgAr\ f̀cFB́y smAEht,.
ac‚ỹ(stt\ d̃v\ âAndF"AEvvEj‚t,; 5 : 28;
p/p̀¯pPl
{ñ{v dED"FrĜtAEdEB,.
EvEc/
{B‚EÄṕt
{ñ y, ṕjyEt En(yf,; 5 : 29;
y-t̀ n
{ṽçQC/
{ñ @vjAdf‚EvtAnk
{,.
G⌫VAcAmrdAñn al¨ArOdñn vA; 5 : 30;
s̀võ‚mEZv-/
{ñ g˚DD́popl̃pn
{,.
gFtvAEd/n̂Å
{ñ h̀å̀¨Ar-tṽn c; 5 : 31;
v#yAEm sv‚m̃v˚t̀ apErâAtkArZ̃.
k̃vlMBEÄmApà̃ f̂Z̀@v\ ṕjñ Plm^; 5 : 32;
5:25 gFtn̂(yPl\ b́
}Eh t˚/FvAçPlÑ yt^ ] AEN ; gFtn̂(yPl\ b́ }Eh t t Ñ yt^
C 5:25 k̂¯ZA£MyA\ ct̀d‚[yA\ jAgr-y Pl\ vd ] EN ; k̂¯ZA£ --- gr-y Pl\ vd
A ; t Pl\ vd C 5:26 d̃vd̃vAEôt-y ] AC ; d̃vd̃vEôt-y EN 5:26 upsàA
-m t̃ vym^ ] A ; upsàA, -m t̃ vym^ C ; ups(y, -m t̃ vy\ EN 5:27 nß
E˚d ] A , n˚dF M-B^ 5:27 p̀⌫y\ ] CEN ; p̀⌫y A 5:28 upEl=y EfvAgAr\ ]
CEN ; --- r\ A 5:28 f̀cFB́y ] A ; f̀cFB́‚(vA CEN 5:28 ac‚ỹ(stt\ ] AC ;
a΂yn^ stt\ EN 5:29 p/p̀¯pPl {ñ {v ] C ; p/p̀¯pPl\ c{v A ; bB̀}p̀¯pPlÑ {v
EN 5:29 EvEc/ {B‚EÄṕt
{ñ ] em. ; EvEc/ {BEÄṕt{ñ A ; EvEc/{BEÄṕj
{ñ C ; EvEcß
/
{B‚EÄṕj
{ñ EN 5:30 G⌫VAcAmrdAñn al¨ArOdñn vA ] CEN ; G⌫VAcAmrdAn
--- A 5:31 v-/ {ñ ] AC ; rŒ {ñ EN 5:31 h̀å̀¨Ar-tṽn ] em. ; h̀X̀¨ArA-tṽn
A ; h\h̀\kAr-tv
{-tTA C ; h̀h̀¨Arr
{-tT{v c EN 5:32 apErâAtkArZ̃ ] C ; s\pErß
âAtkArZ̃ C ; apErâAtkArZ\ EN 5:32 f̂Z̀@v\ ] CEN ; f̂Z̀@v A 5:32 ṕjñ ]
conj. ; ṕjt̃ A ; ṕjA C (unmetrical) ; ṕjyA EN
EfvDm‚s¡~h̃ 296 a@yAyA, 5 – 9

toỹn ÜApỹE•¡\ g˚DEd‘D̃n c

{v Eh.
ekrA/̃Z m̀Qy˚t̃ mAnsAE(kESvqAàrA,; 5 : 33;

dfrA/A(kAEyk̃n mhApAp̃n p"t,.

mAs̃n -vg‚mAÙoEt aNdAãAZ̃ŸrF\ gEtm^; 5 : 34;

ìyNd̃n Ept̂tA\ yAEt pÑEB, k̀lm̀àr̃t^.

EíqÖ
{rFfsAỳ>y\ yAv>jFv\ Efv\ Evf̃t^; 5 : 35;

k̂¯ZA£MyAÑt̀d‚[yA\ yo dA ÜApỹEQCvm^.

yAv>jFvk̂t{, pAp{m̀‚Qyt̃ nA/ s\fy,; 5 : 36;

˛(yh\ ÜApỹç-t̀ mAsm̃k\ f̀Ecn‚r,.

át́nA\ PlmAÙoEt EBà̃ d̃h̃ s̀rAlym^; 5 : 37;

q⌫mAs\ ÜApỹç-t̀ s̀rAZA\ coÅmo Bṽt^.

aNdÜAñn Eptr-t-y yAE˚t s̀rAlym^; 5 : 38;

ìyANd̃n zd̋sAyo>y\ íAdfANd

{, k̀l
{, -vym^.
Ĝt̃n ÜApỹE•¡m̃kAhmEp mAnv,; 5 : 39;

d‘@vA t̀ sv‚pApAEn aŸm̃DmvAÙ̀yAt^.

5:33 ÜApỹE•¡\ ] CEN ; ÜApỹ El¡\ A 5:33 mAnsAE(kESvqAàrA, ] CEN , mAnß

sEkESb --- MsA 5:34 dfrA/A(kAEyk̃n ] CEN ; --- kAEyk̃n A 5:34 aNdAãAZ̃ß
ŸrF\ gEtm^ ] conj. ; aNdA\gAZ̃ŸrF gEt\ A ; aNdAgAZ̃ŸrF\ gEtm^ C ; aANdAãAZ̃ŸrF\
gEt\ EN 5:35 yAEt ] CEN ; yAE˚t A 5:35 EíqÖ
{rFfsAỳ>y\ ] EN ; EíqÖ {ß
rFfsAỳ>y A ; EíqÖ {rFfsAyo>y\ C 5:35 Evf̃t^ ] AEN ; f̃t^ C (unmetrical)
5:36 ct̀d‚[yA\ ] CEN ; ct̀d‚[yA A 5:36 ÜApỹEQCvm^ ] CEN ; ÜApỹ Efvm^ A
5:36 yAv>jFvk̂t {, pAp
{m̀‚Qyt̃ nA/ s\fy, ] CEN ; yAvjFvk̂t {, p --- A 5:37 mAß
sm̃k\ f̀Ecn‚r, ] C ; mAsm̃k f̀Ecnr, A ; mAsm̃k\ s̀Ecà‚r, EN 5:37 át́nA\ ]
AC ; k̃t́nA\ EN 5:37 EBà̃ d̃h̃ ] AC ; EBàd̃h̃ EN 5:37 s̀rAlym^ ] CEN ; s̀rAß
lỹ j A 5:38 q⌫mAs\ ÜApỹç-t̀ ] AEN ; qmAs\ ÜAp y-t̀ C 5:38 aNdÜAñn
Eptr-t-y ] AC ; aNdÜAñEptr-t-y EN 5:39 ìyANd̃n zd̋sAyo>y\ ] C ; ìyNd̃n
zd̋sAỳ>y A ; ayNd̃n zd̋sAỳ>y\ EN 5:39 íAdfANd {, k̀l
{, -vym^ ] CEN ; íAdß
fANd̃ k̀l
{ -vym^ A 5:39 Ĝt̃n ÜApỹE•¡m̃kAhmEp mAnv, ] CEN ; Ĝt̃n Ü ---
nv, A 5:40 d‘@vA t̀ sv‚pApAEn ] AC ; dA t̀ sv‚ pApAEn EN
EfvDm‚s¡~h̃ 297 a@yAyA, 5 – 9

dfrA/A(-v‘g‚gEtMmAsAãAZ̃ŸrF¡Etm^; 5 : 40;

Ept‹àrkgt‚-TAǹàr(yEvkSpt,.
qªAs\ ÜApỹç-t̀ En(y\ cAB‘nyogt,; 5 : 41;

t-yAEp Eptro yAE˚t En(y\ gAZ̃ŸrF¡Etm^.

EírNd̃n
{v sAỳ>y\ v
}jE˚t Ept̂EB-sh; 5 : 42;

ĜtÜAnA(pràAE-t uàr̃(k̀lsØkm^.
E/ñ/A, f́lh-tAñ v̂qA¨Añ˚d̋f̃KrA,; 5 : 43;

sv‚âA, sv‚gA En(yA BvE˚t jgdFŸrA,.

k̂¯ZA£MyA\ ct̀å‚[yA\ mD̀nA ÜApỹEQCvm^; 5 : 44;

rAjśy-y yâ-y Pl\ ˛AÙoEt mAnv,.

˛(yh\ ÜApỹç-t̀ vq̃‚Z
{v gZ̃Ÿr,; 5 : 45;

pÑANd̃n t̀ sAyo>y\ ˛yAEt Ept̂s\ỳt,.

˛(yh\ pÑg&ỹn y, Efv\ Üpỹàr,; 5 : 46;

n t-y d̂[yt̃ cA˚t\ d̃vlokÑ gQCEt.

sMv(sr̃Z f̀àA(mA EfvsAyo>ytA\ v
}j̃t^; 5 : 47;

5:40 dfrA/A(-vg‚gEtm^ ] CEN ; dfrA/A -vg‚gEt A 5:40 mAsAãAZ̃ŸrF¡Etm^ ]

CEN ; mAsAãZ̃ŸrFgEtm^ A 5:41 Ept‹àrkgt‚-TAǹàr(yEvkSpt, ] CEN ; Epß
t̂\ nrkgÅ‚-TAǹàr(vEvkSpt, A 5:42 t-yAEp Eptro ] AC ; t-yopErvrA EN
5:42 gAZ̃Ÿ ] AEN ; gAñŸ C 5:42 EírNd̃n
{v sAỳ>y\ v }jE˚t Ept̂EB-sh ]
em. ; Eír --- –
˘ -sh A ; EdrNd̃n
{ v sAyo>y \ v
} jE˚t Ept̂EB, sh C ; EírNd̃n
{v
sAyo>y\ v}jE˚t Ept̂EB, sh EN 5:43 ĜtÜAnA(pràAE-t ] C ; ĜtÜAnpr nAE-t
A ; Ĝt ÜAnA(pr\ nAE-t EN 5:43 uàr̃(k̀lsØkm^ ] CEN ; uàr̃ k̀lsØkm^ A
5:43 E/ñ/A, f́lh-tAñ ] CEN ; t̂Z̃/ f́lh-tAñ A 5:43 v̂qA¨Añ˚d̋f̃KrA, ]
CEN ; v̂qA\k c˚d̋f̃Kr, A 5:44 sv‚âA, sv‚gA En(yA ] CEN ; sv‚âA sv‚gA En(y\
A 5:44 óApỹEQCvm^ ] CEN ; óApỹ Efvm^ A 5:45 rAjśy-y ] AEN ; rAjß
śy‚-y C 5:45 ˛(yh\ óApỹç-t̀ vq̃‚Z {v gZ̃Ÿr, ] CEN ; ˛(yh\ óApỹç-t̀ v ---
A 5:46 sAyo>y\ ] CEN ; sAỳ>y A 5:46 y, Efv\ ópỹàr, ] CEN ; y Efv\
ópỹ nr, A 5:47 d̂[yt̃ ] AC ; d̂¯yt̃ EN 5:47 cA˚t\ ] Ac CEN ; Ec˚t\ Aac
5:47 d̃vlokÑ ] A ; d̃vlok\ s CEN 5:47 sAyo>ytA\ ] C ; sAỳ>ytA\ AEN
EfvDm‚s¡~h̃ 298 a@yAyA, 5 – 9

Eívq̃‚Z Ept‹˚sØ sm̀à̂(y Efv\ v

}j̃t^.
g˚D
{ñ ÜApỹE•¡\ Ed&y {ñ
{v s̀gE˚DEB,; 5 : 48;

vAjp̃y-y yâ-y Pl\ ˛AÙoEt mAnv,.

k=ṕ‚r&yEtEmỗZ c˚dñn t̀ l̃pỹt^; 5 : 49;

EvçADr(vmAÙoEt rmt̃ s̀rṕEjt,.

aŸm̃DPlÑ{v dfrA/̃Z cAÙ̀yAt^; 5 : 50;

mAs̃n gZtA\ yAEt aNdA(sAyo>ymAÙ̀yAt^.

aB‘nyogo yo dçA(˛(yh\ El¡l̃pnm^; 5 : 51;

Eptr-t-y sṽ‚ t̃ gEt\ y-yE˚t coÅmAm^.

agz˚dfsAhú\ qV^sAhú˚t̀ c˚dnm^; 5 : 52;

an˚to g̀‘g̀lñ{v shA>ỹn s̀yoEjt,.

í̃ shú̃ plAnA\ t̀ mEhqA"-y g̀‘g̀lo,; 5 : 53;

˛dh̃ÅãtA(mA y, sv‚pAp
{, ˛m̀Qyt̃.
d̃Ev sMv(sr̃ ṕZ̃‚ n˚dFŸrsmo Bṽt^; 5 : 54;

ekAh\ dht̃ y-t̀ d̃vd̃v-y s\EnDO.

sv‚pApEvf̀àA(mA aE‘n£ommvAÙ̀yAt^; 5 : 55;

5:48 Ept‹˚sØ ] C ; Ept̂ sØ A ; Ept̂˚sØ EN 5:48 ÜApỹE•¡\ Ed&y

{ñ{v s̀gE˚Dß
EB, ] CEN ; Üpỹ El\g\ --- A 5:49 yâ-y Pl\ ] C ; yâ-y Pl A ; yAâ-y Pl\
EN 5:49 c˚dñn ] CEN ; c˚dñnA A 5:50 aŸm̃DPlÑ {v ] CEN ; aŸm̃DPl
c
{v A 5:50 dfrA/̃Z cAÙ̀yAt^ ] A ; dfrA/AdvAÙ̀yAt^ CEN 5:51 mAs̃n gZtA\
yAEt ] em. Cf. NiMukh ; mAs̃n gZtA yAE˚t A ; mAs̃n {k̃n gZtA\ CEN M-C ^ EN ;
aNdA sAỳ>ymAÙ̀yAt^ A 5:51 aB‘nyogo yo dçA(˛(yh\ El¡l̃pnm^ ] C ; aB‘nß
yogo yo --- pnm^ A ; ah‘nyogo yo dçA(˛(yh\ El¡l̃pnm^ EN 5:52 Eptr-t-y
sṽ‚ t̃ gEt\ ] CEN ; Eptr-t-y sṽ t̃ gEt A 5:52 qV^sAhú˚t̀ ] CEN ; qV^sß
hú\ t̀ A 5:53 an˚to ] CEN ; an\(yo A 5:53 shA>ỹn ] AEN ; shAj̃n C
5:53 mEhqA"-y g̀‘g̀lo, ] CEN ; mEhsAK-c g̀g̀lo, A 5:54 ˛dh̃ÅãtA(mA ]
conj. ; ˛dh̃Åg‚tAnA\ y, A ; ˛dh̃Å¡tA(mA y, C ; ˛dh̃Å¡tA(mAy, EN 5:54 d̃Ev
sMv(sr̃ ṕZ̃‚ n˚dFŸrsmo Bṽt^ ] CEN ; d̃Ev s\vt^ --- r smo Bṽt^ A 5:55 ekAh\
dht̃ y-t̀ ] C ; ekAho _Ep dh̃ç-t̀ A ; ekA˚h\ dht̃ y-t̀ EN
EfvDm‚s¡~h̃ 299 a@yAyA, 5 – 9

BEÄmA˚˛dh̃ç-t̀ D́p\ g̀‘g̀lm̀Åmm^.

mAs
{k̃n smAÙoEt át́nA\ ftm̀Åmm^; 5 : 56;

vq‚m̃k˚dh̃ç-t̀ s gZñoÅmo Bṽt^.

n t-y sMBvo m(ỹ‚ Ept̂EB, sh modt̃; 5 : 57;

ïNd\ dhEt yo d̃Ev f̀cFB́y Edñ Edñ.

-vk̀lÑoà̂t\ t̃n EfvBÄ̃n DFmtA; 5 : 58;

v-/@vjEvtAn\ vA yo dçAE•¡sEàDO.
lBt̃ prm
{Ÿy« jAyt̃ coÅm̃ k̀l̃; 5 : 59;

sk̂åAnPl\ ù̃tEøE-/DA gEtzÅmA.

˛AÙ̀yA˚mAnv, fFG
}\ somlok\ n s\fy,; 5 : 60;

ftsAhúdAñn gEtgA‚Z̃ŸrF Bṽt^.

Ept̂EB, s\ỳtñ
{v l"dAnAà s\fy,; 5 : 61;

m̃KlA¨EVś/Ñ yo dçAE•¡ḿD‚En.
ct̀,sAgrpy‚˚t#mAyA˚t̀ s Bṽà̂p,; 5 : 62;

5:56 BEÄmAn^ ] CEN ; BEÄmA A 5:56 mAs

{k̃n ] EN ; mAs
{k\n Ac ; tmAs
{k\n
A ac
; mAs̃k̃n C 5:56 át́nA\ ] AC ; át̀nA\ EN 5:57 vq‚m̃k˚dh̃ç-t̀ ] AC ; mAß
sm̃k\ dh̃ç-t̀ EN 5:57 gZñoÅmo Bṽt^ ] CEN ; gZño --- A 5:57 sMBvo m(ỹ‚
Ept̂EB, ] CEN ; s\Bv m(ỹ Ept̂EB A 5:58 ïNd\ dhEt ] A ; ïNd\ hEt C (unme-
trical) ; &çNd\ dhEt EN 5:58 f̀cFB́y ] AC ; f̀cFB́‚to EN 5:58 t̃n EfvBÄ̃n ]
AEN ; t̃nA sBÄ̃n C (unmetrical) 5:59 v-/@vjEvtAn\ vA ] A ; v-/@v t n
cC ; v-/@vjEvtAn˚t̀ EN 5:59 dçAE•¡sEàDO ] CEN ; dçA El¡s\EnDO A
5:59 lBt̃ prm {Ÿy« ] CEN ; lBt̃ prm̃Ÿy« A 5:59 jAyt̃ coÅm̃ k̀l̃ ] CEN ;
jAt, prmk̃ k̀l̃ A 5:60 etd^ EíE-/DA gEtzÅmA ] em. ; EíE/DA gEtzÅmA
C ; Eít̂DA gEtz --- A ; E/DAgEtzÅmA\ EN 5:60 ˛AÙ̀yA˚mAnv, ] EN ; ˛AÙ̀ß
yA(mAnv, C ; ---nv, A 5:60 somlok\ ] CEN ; somlok A 5:61 gEtgA‚Z̃ŸrF
Bṽt^ ] EN ; gEtpAZ̃ŸrFMBṽt^ A ; gEtmAgA‚Z̃ŸrF Bṽt^ C 5:61 Ept̂EB, s\ỳtß
ñ
{v ] Ac EN ; Ept̂EB s\ỳtñ {v Aac ; Ept̂EB, s\ỳt\ñ
{v C 5:61 l"dAnAà ] CEN ;
l"dAn\ n A 5:62 m̃KlA¨EVś/Ñ ] C ; m̃KlA kEVś/Ñ A ; m̃KlA\ kEVś/[Ñ
EN 5:62 ḿE‚q̀ ] A ; ḿD‚En CEN 5:62 ct̀,sAgrpy‚˚t"AyA˚t̀ s Bṽà̂p, ]
C ; ct̀sAgrpy˚t\ "mAyA s Bṽ n̂p, A ; ct̀,sAgrpy‚˚t "AyA\ ǹ s Bṽà̂p, EN
EfvDm‚s¡~h̃ 300 a@yAyA, 5 – 9

m̀k̀V\ k̀⌫Xl\ c
{v Ec/pÓkdAyk,.
sklA˚t̀ mhF\ B̀≠
˜ a¡ABrZdAnt,; 5 : 63;
m̀Kkof̃ tT
{ṽh pÓA(˛Ad̃Efko n̂p,.
Ec/k̃ Ec/BogAEn En-spŒmvAÙ̀yAt^; 5 : 64;
p̀n, p̀nñ yo dçAd̋ŒABrZB́qZm^.
gAZAp(ymvAÙoEt a"y\ prm\ D̀
}vm^; 5 : 65;
m̀EÄm⌫XEpkA\ BÅA d(vA yo _΂yt̃ Efvm^.
n t-y p̀nrAv̂EÅg‚Zñ
{voÅmo Bṽt^; 5 : 66;
rocnA\ k̀\k̀m\ c
{v El\g-yopEr yo nr,.
˛(yh\ l̃pn˚dçA(s EvçADrtA\ v
}j̃t^; 5 : 67;
íAdfANd̃n gZtA\ kṕ‚rAgzl̃pn
{,.
kVk̃ýrdAñn aAEDp(y\ mh̃QCtAm^; 5 : 68;
˛AÙ̀vE˚t nrA lok̃ EfvBEÄprAyZA,.
rŒdAnAEn Ed&yAEn yo ddAEt EfvAy v
{; 5 : 69;
dfsOvEZ‚k\ p̀¯p\ En‘g‚E˚D yEd BAEvEn.
ftsAhEúkA mAlA an˚t\ El\gṕrZ̃; 5 : 70;
5:63 Ec/pÓkdAyk, ] CEN ; Ec/pÓk --- A 5:63 sklA˚t̀ mhF\ B̀≠ ˜ ] em. ; ---
t̀ mhF B̀\Ä̃ A ; sklA˚t̀ mhF B̀≠˜ C ; sklA˚t̀ mhF\ m̀≠
˜ EN 5:63 a¡ABrZß
dAnt, ] AEN ; a¡ABrZdAntt, C 5:64 m̀Kkof̃ tT {ṽh ] AC ; m̀skof̃tT {ṽh
EN 5:64 pÓAt^ ˛Ad̃Efko n̂p, ] C ; pÓ˛Ad̃Efko n̂p, A ; qÓA(˛Ad̃Efko n̂p,
EN 5:64 En-spŒmvAÙ̀yAt^ ] em. ; En-vpŒmvAÙ̀yAt^ A ; En,spŒA˚yvAÙ̀yAt^
C ; En, sMpàA˚yvAÙ̀yAt^ EN 5:65 gAZAp(ymvAÙoEt ] C ; gZAp(ymvAÙoEt
A ; gAZp(ymvAÙoEt EN 5:65 a"y\ ] A ; cA"m^ C (unmetrical) ; cA"y\ EN
5:66 m̀EÄm⌫XEpkA\ BÅA ] em. ; m̀Äm⌫XEpkA BÅA A ; m̀ÄAm⌫XEpkA\ BÅA C ;
m̀EÄm⌫XEpkABÅA EN 5:66 yo _΂yt̃ Efvm^ ] CEN ; --- A 5:66 rAv̂EÅg‚ ]
EN ; rAv̂EÅg AC 5:67 rocnA\ ] C ; rocn A ; rocnA EN 5:68 kṕ‚rAgß
z ] C ; kṕrAgz A ; kṕ‚rAg̀z EN 5:68 kVk̃ýrdAñn ] AC ; kVk̃ýr dAñn
EN 5:69 ˛AÙ̀vE˚t nrA lok̃ EfvBEÄprAyZA, ] CEN ; ˛Ap^ --- BEÄprAyZA, A
5:70 dfsOvEZ‚k\ ] CEN ; dfsOvEZ‚k A 5:70 En‘g‚E˚D ] A ; Eng‚ED C ; Eng‚˚D\
EN 5:70 BAEvEn ] A ; BAEmEn CEN 5:70 ftsAhEúkA ] AC ; ftsAhEúkA\ EN
EfvDm‚s¡~h̃ 301 a@yAyA, 5 – 9

Eng‚E˚Dk̀s̀m-yAy\ EvED, HyAto EíjoÅmA,.

foBn
{Ed‚&yg˚DAç
{, f̂Z̀ t/ t̀ y(Plm^; 5 : 71;

ekp̀¯p˛dAñn El\g̃q̀ ˛EtmAs̀ vA.

afFEtkSpkoVFnA\ d̀g‚Et\ n nro v
}j̃t^; 5 : 72;

ev\ v
{ EnryA, sṽ‚ Enyt\ f́˚ytA\ gtA,.
ekp̀¯p˛dAñn k-y yogo n Evçt̃; 5 : 73;

EvÅs\pEÅs\f̀à\ f̃q\ s\pEÅBAEvtm^.

t̂Zm=ỳÅmATA‚y koEVṽED rs̃˚d̋vt^; 5 : 74;

nE˚dk̃Ÿr uvAc.
ekp̀¯p˛dAñn yog, sv‚-y Evçt̃.
n ct̀,sMpdAyog, Ek\ t̀ sv‚-y Evçt̃; 5 : 75;

akAmA<yE΂t̃ El¡
˜ etd̀Ä\ myA Plm^.
kAm̃nA<yQy‚mAn-y f̂Z̀ t-yAEp y(Plm^; 5 : 76;

aÂ-y krvFr-y b̀k-yo˚mÅk-y c.

ct̀ZA« p̀¯pjAtFnA\ g˚D\ EjG
}Et f\kr,; 5 : 77;

s̀võ‚En¯k\ p̀¯p̃ t̀ sv‚E-m˚d̃Ev kLyt̃.

5:71 Eng‚E˚Dk̀s̀m-yAy\ EvED, HyAto EíjoÅmA, ] EN ; EngE˚Dk̀s̀m-y

{qA EvED,
HyAtA EíjoÅmA, A ; En‘g‚E˚Dk̀p̀m-yAy\ EvED, HyAto EíjoÅm C 5:71 foBn {Ed‚ß
&yg˚DAç{, f̂Z̀ t/ t̀ y(Plm^ ] CEN ; foBn {Ed&y --- t̀ y(Plm^ A 5:72 v }j̃t^ ]
CEN ; Bṽt^ A 5:73 EnryA, sṽ‚ ] CEN ; Evty\ A 5:74 EvÅ ] A ; v̂EÅ\ C ;
v̂EÅ EN 5:74 BAEvtm^ ] AC ; BAEqt\ EN 5:74 t̂Zm=ỳÅmATA‚y koEVṽß
ED rs̃˚d̋vt^ ] C ; t̂Zm=ỳÅmATA --- A ; t̂Zm=ỳÅmATA‚y koEVvEDrs̃˚d̋vt^ EN
5:75 nE˚dk̃Ÿr ] AEN ; n˚dFk̃Ÿr C 5:75 yog, sv‚-y Evçt̃ ] CEN ; yog
sv‚-y EvíE˚t A 5:75 ct̀,sMpdAyog, ] C ; ct̀MpdAyog A ; ct̀,sMpdA yoß
g, EN 5:76 akAmA<yE΂t̃ El¡ ˜ etd̀Ä\ ] CEN ; akAmA<yc‚ỹ El¡m̃td̀Ä\ A
5:76 kAm̃nA<yQy‚ ] EN ; kAm̃nA<yc‚ AC 5:76 y(Plm^ ] CEN ; ytPlm^ A
5:77 ct̀ZA« p̀¯pjAtFnA\ g˚D\ EjG}Et ] EN ; ct̀ZA\ --- A ; ct̀ZA« p̀¯pjAtFnA\ g˚D
EjG}Et C 5:78 s̀võ‚En¯k\ p̀¯p̃ ] em. ; s̀võ‚En¯kp̀¯p̃ AC ; s̀võ‚En¯k\ p̀¯p\ EN
5:78 sv‚E-mn^ ] EN ; sv‚E-m\ A ; sv‚E-m C
EfvDm‚s¡~h̃ 302 a@yAyA, 5 – 9

shú̃ (v˚yp̀¯pAZA\ dÅ̃ y(kLyt̃ Plm^; 5 : 78;

ekE-m˚krvFr-y dÅ̃ p̀¯p̃ Eh t(Plm^.

krvFrshú-y BṽåÅ-y y(Plm^; 5 : 79;

td̃k-y t̀ pî-y dÅ-y Plmó̀t̃.

pîAnAÑ shú-y mm dÅ-y y(Plm^; 5 : 80;

t(Pl\ lBt̃ p/̃ dÅ̃ EbSv-y foBñ.

EbSvp/shú̃ t̀ dÅ̃ m̃ y(Pl\ -m̂tm^; 5 : 81;

b̀kp̀¯p̃ td̃kE-m˚mm dÅ̃ lB̃(Plm^.

b̀kp̀¯pshú̃ t̀ dÅ̃ y(kFEt‚t\ Plm^.
p̀¯p̃ dÅ̃ td̃kE-m˚lB̃à̀t́rk-y t̀; 5 : 82;

b̀k̃n vrdo d̃v, krvFr

{à‚n˛d,.
ak̃‚Z EôymAÙoEt mo"\ D̀Ǻrk̃n t̀; 5 : 83;

nFlo(pl
{B‚ṽâogo yo _c‚ỹE•¡m̀Åmm^.
rÄANj
{, ˛AÙ̀yAd̋A>y\ p̀⌫XrFk
{ñ cEáZm^; 5 : 84;

5:78 shú̃ (v˚yp̀¯pAZA\ ] C ; shú̃ (v(yp̀¯pAZA\ A ; shú˚(v˚yp̀¯pAZA\ EN 5:78

y(kLyt̃ ] CEN ; ykLyt̃ A 5:79 ekE-m˚krvFr-y dÅ̃ p̀¯p̃ Eh t(Plm^ ] AC ;
eyeskip EN 5:79 krvFrshú-y BṽåÅ-y y(Plm^ ] C ; krvFrshú-yoMBṽ dÅß
-y y(Plm^ A ; krvFrshú-y BṽÅd-y ytPl\ EN 5:80 pî-y ] AC ; p̀¯p-y
EN 5:80 pîAnAÑ ] A ; pîAnA˚t̀ CEN 5:80 shú-y mm dÅ-y y(Plm^ ]
CEN ; s --- Plm^ A 5:81 t(Pl\ ] CEN ; ttPl\ A 5:81 EbSvp/shú̃ t̀ dÅ̃
m̃ y(Pl\ ] EN ; EbSvp/shú\ t̀ dÅ\ m̃ ytPl\ A ; EbSvp/shú̃ t̂ dÅ̃ m̃ y(Pl\
C 5:82 b̀kp̀¯p̃ td̃kE-mn^ mm dÅ̃ lB̃(Plm^ ] CEN ; b̀kp̀¯p˚td̃kE-m\ mm dÅ̃
lBt̃ Plm^ A (unmetrical) 5:82 b̀kp̀¯pshú̃ t̀ dÅ̃ y(kFEt‚t\ Plm^ ] C ; b̀kp̀ß
¯p\ shú\ t̀ dÅ̃ y(PlEMkEÅ‚tm^ A ; eỹE-kp^ EN 5:82 td̃kE-mn^ ] C ; Îd̃kE-m\
(?) A ; yd̃kE-mn^ EN 5:82 lB̃à̀t́rk-y ] C ; lB̃ D̀t́rk-y A ; lB̃àt̀rk-y
EN 5:83 b̀k̃n vrdo d̃v, krvFr {à‚n˛d, ] C ; b̀k̃n vrdo d̃ --- A ; v, v̀k̃n
vrdo d̃v, krvFr {à‚n˛d, EN 5:83 ak̃‚Z EôymAÙoEt ] AC ; ak̃‚Z E˛ymEQCà̃
EN 5:83 D̀Ǻrk̃n ] A ; D̀Å̀rk̃Z C ; DǺrk-y EN 5:84 nFlo(pl{B‚ ] AEN ;
nFlo(pl {B C 5:84 yo _c‚ỹE•¡ ] CEN ; yoc‚ỹ El¡ A 5:84 rÄANj {, ] em. ;
rÄANj { A ; rÄANd {, C ; rÄAk {‚, EN
EfvDm‚s¡~h̃ 303 a@yAyA, 5 – 9

cMpk
{, sv‚kAmAEn p̀\nAg
{nA‚gk̃fr
{,.
IE=stA\•Bt̃ kAmA\-tTA k̃frdAmk
{,; 5 : 85;

m˚/EsEàmvAÙoEt b̂h(yAgE-tp̀¯pk{,.
yo _c‚ỹ(prm̃fAn\ Esàk̃n tT
{v Eh; 5 : 86;

sv‚kAmAnvAÙoEt yo _΂ỹã˚Dp̀¯pk
{,.
k̀Njk
{Ev‚p̀lo lAB, sOBA‘yAy c vAzZF; 5 : 87;

k˚yAkAm-t̀ jAtFEByo‚ _΂ỹ(prm̃Ÿrm^.

s lB̃ÎoÅmA\ k˚yA\ q⌫mAs̃n n s\fy,; 5 : 88;

mE•kA âAnkAmAy a΂ỹço mh̃Ÿrm^.

lBt̃ prm\ âAn\ s\sArBynAfnm^; 5 : 89;

p̀/kAmAy k̀˚d
{-t̀ a΂yFt f̀Ecà‚r,.
lBt̃ bh̀p̀/(v\ Dnv\t\ EcrAỳqm^; 5 : 90;

aAro‘y\ k̀fp̀¯p
{-t̀ afok{, E˛ys¡mm^.
kEõ‚kAr{D‚n\ EvçAí[yAT̃‚ d̋oZp̀E¯pkA; 5 : 91;

5:85 cMpk
{, ] CEN ; cMpk
{ A 5:85 IE=stA\•Bt̃ kAmA\-tTA ] conj. ; IE=st\•Bt̃
kAm˚tTA A ; IE=stA•Bt̃ kAmA\-tTA C ; IE=stA\ lBt̃ kAmA\-tTA EN 5:86 b̂hß
(yAgE-tp̀¯pk {, ] C ; --- A ; b̂h(ygcE-tp̀¯pk {, EN (unmetrical) 5:86 Esàk̃n ]
em. ; EsEàk̃n A ; EstAÃ̃‚Z CEN 5:87 sv‚kAmAnvAÙoEt ] CEN ; sv‚kAnmAvAÙoß
Et A 5:87 yo _΂ỹã˚Dp̀¯pk {, ] C ; yo _΂ỹ g˚Dp̀¯pk
{, A ; yo _uc‚ỹã˚Dp̀¯pk{,
EN 5:87 k̀Njk {Ev‚p̀lo lAB, ] conj. ; t́ck{ Evp̀l\ lAB\ A ; k̀˚dk
{Evp̀lo lAB,
C ; k̀p̀k
{Ev‚p̀lolAB, EN 5:87 sOBA‘yAy c vAzZF ] em. ; sOBA‘y\y c vAzZF
A ; fOBA‘yAy c vAzZF C ; sOBA‘yAy c vAzZ\ EN 5:88 jAtFEByo‚ _΂ ]
CEN ; jAtFEByo _΂ A 5:88 s lB̃ÎoÅmA\ k˚yA\ ] CEN ; s lB̃ coÅmA\ k˚yA
A 5:89 âAnkAmAy a΂ỹço mh̃Ÿrm^ ] conj. ; âAnkAm̃ y --- A ; âAnkAmAT‚mß
΂y˚to mh̃Ÿrm^ CEN 5:89 lBt̃ prm\ ] em. ; lB˚t̃ prm\ CEN ; lB˚t̃ tŸr
A 5:90 k̀˚d {-t̀ a΂yFt f̀Ecà‚r, ] C ; k̀\d̃-t̀ ac‚ỹ f̀Ecnr, A ; k̀˚d {-t̀ a΂ß
yFt f̀EÎà‚r, EN 5:90 lBt̃ ] CEN ; lB˚t̃ A 5:90 Dnv\t\ ] A ; Dnv\˚t\ C ;
Dnv(v\ EN 5:91 k̀fp̀¯p {-t̀ ] CEN ; k̀yp̀¯p{-t̀ A 5:91 kEõ‚kAr {D‚n\ EvçAíß
[yAT̃‚ d̋oZp̀E¯pkA ] C ; kEõ‚kAr̃ Dn\ EvçA\í[yAT̃‚ d̋oZp̀E¯pkA, A ; kEZ‚kAr\ Dn\
EvçAí[yAT̃‚ d̋oZp̀E¯pkA\ EN
EfvDm‚s¡~h̃ 304 a@yAyA, 5 – 9

kdMb̃nAc‚ỹE•¡\ stt\ Enytv

}t,.
f/́ZA\ vfkAmAy En(ym̃v ˛dApỹt^; 5 : 92;

n[yE˚t &yADy-t-y yo _c‚ỹdErm̀-tk

{,.
Es\d̀vAr-y p̀¯p̃Z bào m̀Qỹt b˚DnAt^; 5 : 93;

a\koVAEstvõA‚En Eng‚E˚Dk̀s̀mAEn c.
tAEn f/̀EvnAfAy d̃vd̃vAy kSpỹt^; 5 : 94;

pFtkAEn t̀ p̀œT̃‚ p̀¯pAEZ EvjyAy c.

En(ym̃v t̀ yo dçA(sv‚kAmmvAÙ̀yAt^; 5 : 95;

jljAEn t̀ p̀¯pAEZ v[yAT̃‚ t̀ ˛kSpỹt^.

nFlrÄAEn yo dçAÅAEn v[ykrAEZ t̀; 5 : 96;

sv‚kAm˛d\ EbSv\ dAErïBynAfnm^.

EbSvp/A(pr\ nAE-t ỹn t̀¯yEt f¨r,; 5 : 97;

EvjyAT̃‚ dmnk\ yojỹEàymE-Tt,.

EvEjtA, f/v-t̃n yo _c‚ỹí̂qB@vjm^; 5 : 98;

5:92 kdMb̃nAc‚ỹE•¡\ ] EN ; kd\b̃nAc --- A 5:92 stt\ Enytv

}t, ] C ; --- ytv
}t,
A ; stt\ Enyt̃ v
}t, EN 5:92 En(ym̃v ] AEN ; En(ym̃v\ C 5:93 &yADy-t-y ]
CEN ; &yADys^ sṽ A 5:93 yo _c‚ỹdErm̀-tk
{, ] A ; yo _c‚ỹdEtm̀-tk
{, C ; yo
_c‚ỹdEtm̀Äk {, EN 5:93 bào ] CEN ; bDo A (unmetrical) 5:94 a¨oVAEstß
võA‚En ] C ; a\koVEstvõA‚En A ; a\kolAEstvZA‚En EN 5:94 Eng‚E˚Dk̀s̀mAEn
c ] A ; En‘g‚˚Dk̀s̀mAEn c C ; Eng‚˚Dk̀s̀mA E˛ỹ EN 5:94 tAEn f/̀EvnAfAy
d̃vd̃vAy kSpỹt^ ] CEN ; tAEn f/̀EvnAfAy d̃ --- A 5:95 p̀œT̃‚ p̀¯pAEZ EvjyAß
y ] conj. ; p̀œT‚ p̀¯pAEZ EvjyAEn A ; p̀œT̃‚ p̀¯pAEZ Ev/yAy C ; p̀œT« p̀¯pAEZ
EvjyAy EN 5:95 sv‚kAmmvAÙ̀yAt^ ] A ; st(kAmmvAÙ̀yAt^ CEN 5:96 jljAß
En t̀ p̀¯pAEZ v[yAT̃‚ t̀ ] AC ; jljAEnt̀ p̀¯pAEZ v[yAT« t̀ EN 5:96 yo dçAt^ ]
em. ; yo dçA A ; yA˚ỹv CEN 5:97 sv‚kAm˛d\ EbSv\ ] CEN ; sv‚kAmyd c {v\ A
5:97 dAErïBynAfnm^ ] A ; dAErï-y ˛mocnm^ CEN 5:97 EbSvp/A(pr\ nAE-t
ỹn t̀¯yEt ] CEN ; EbSvp --- A 5:98 EvjyAT̃‚ dmnk\ ] C ; EvjyAT‚˚dvnå\ A ;
EvjyAT« dmnk\ EN 5:98 yojỹEàymE-Tt, ] C ; yojỹ EnymE-Tt, A ; yoß
jỹEàymAE-Tt, EN 5:98 EvEjtA, f/v-t̃n yo _c‚ỹí̂qB@vjm^ ] EN ; EvjyA
f/̀v-t̃n yojỹí̂qB@vj, A ; EvEjtA, f-/v-t̃n yo _΂ỹí̂qB@vjm^ C
EfvDm‚s¡~h̃ 305 a@yAyA, 5 – 9

s̀K\ mzvk˚dçA>jMb̀V, sv‚kAmd,.

Etlko DnkAmAy gokAmAy c v\k̀lF; 5 : 99;
sOHydñAEp tgr, Ek¨rAVñ kAmd,.
aAro‘yÑ DnÑ
{v PElnF kAmdA -m̂tA; 5 : 100;
fAl, E˛ykrñ
{v Ek\f̀kAdAỳrAÙ̀yAt^.
h-(yŸpf̀kAmAy k̀Vj̃nA΂ỹàrm^; 5 : 101;
kṕ‚rdmn\ dçAQC/́ZAÑ EvnAfñ.
n[yE˚t f/v, fFG
}\ d̃vd̃v-y ṕjnAt^; 5 : 102;
[yAmA cAro‘ydA En(y\ jvAp̀¯pMtT
{v c.
k̀r⌫Vk-y v[yAT« En(y\ El¡-y ṕjnAt^; 5 : 103;
Eví̃q̃ ýETkA yo>yA d̃vd̃ṽ mh̃Ÿr̃.
k̃tkF f/̀nAfAy á̀ào El¡\ t̀ yo _c‚ỹt^; 5 : 104;
sv‚kAm˛dA ù̃qA &yAG}F d̃Ev ˛kFEÅ‚tA.
>yo(ÜAkArF tT{ṽh En(ym̃v Eh kAmdA; 5 : 105;
vAsk̃nAc‚ỹå̃v\ blmAỳñ vD‚t̃.
5:99 s̀K\ mzvk˚dçA>jMb̀V, sv‚kAmd, ] C ; s̀KMmz (?) vk˚dçA jMỳV sv‚ß
kAmd, A ; s̀K̃ mzvk\ dçA>jMb̀V, sv‚kAmd, EN 5:99 v\k̀lF ] AC ; v\k̀lO
EN 5:100 tgr, ] B , trAr, MsA 5:100 tgr, Ek¨rAVñ ] C ; tgrE¨¨rAVñ
A ; tgr, EkE¨rAtñ EN 5:100 aAro‘yÑ DnÑ {v PElnF kAmdA -m̂tA ] CEN ;
aAro‘yÑ Dn\ --- A 5:101 Ek\f̀kAdAỳrAÙ̀yAt^ ] CEN ; Ek\f̀kArAỳdAÙ̀yAt^ A
5:102 kṕ‚rdmn\ ] AC ; kṕ‚rdmnkO EN 5:102 dçAQC/́ZAÑ ] EN ; dçA f/́ZAÑ
A ; dçAQC/́ZA c C 5:102 f/v, ] CEN ; t/v A 5:103 jvAp̀¯pm^ ] AC ;
jpAp̀¯p\ EN 5:103 k̀r⌫Vk-y v[yAT« ] A ; k̀z⌫Vk-y v[yAT‚ C ; k̀rA⌫Vk-y
v[yAT« EN 5:103 En(y\ El¡-y ṕjnAt^ ] CEN ; En(y\ --- A 5:104 yo>yA d̃vß
d̃ṽ mh̃Ÿr̃ ] AEN ; yo>yA d̃vd̃vmh̃Ÿr̃ C 5:104 f/̀nAfAy ] AEN ; f/̀nAyA C
(unmetrical) 5:105 sv‚kAm˛dA ù̃qA ] C ; svkAmpdo ù̃qA A ; sv‚kAm˛dA ù {qA
EN 5:105 &yAG
}F d̃Ev ˛kFEÅ‚tA ] em. ; &yAG }F d̃Ev ˛kFEÅ‚tA, A ; &yAG}F d̃vF ˛ß
kFEÅ‚tA CEN 5:105 >yo(ÜAkArF tT {ṽh ] A ; >yo(ÜAkrF tT {ṽh C ; >yo(ÜAkrF
tT{vAh EN 5:106 vAsk̃nAc‚ỹå̃v\ ] AEN ; vAfk̃nAc‚ỹå̃v\ C 5:106 blmAỳñ
vD‚t̃ ] CEN ; blmAỳñ vDt̃ A
EfvDm‚s¡~h̃ 306 a@yAyA, 5 – 9

EJE⌫VkA s̀KdA En(y\ tTA cA=srcMpkm^; 5 : 106;

EXMbA"F &yAEDnAfAT‚mŸkõ‚-tT
{v c.
jy˚tF jykAmAy Ÿ̃tA c EgErkEZ‚kA; 5 : 107;

Eví̃qoÎAVnATA‚y EnMbp̀¯p̃Z yo _΂ỹt^.

B⌫XF cAkq‚Z̃ yo>yA mdy˚tF t̀ yA Bṽt^; 5 : 108;

ffEqp̀¯pF zd̋jVF hE˚t svA‚ǹpd̋vAn^.

fZp̀¯pÑ y(˛oÄ\ koEklA"-tT
{v c; 5 : 109;

sv‚f̀Ê\ t̀ fA˚(yT̃‚ sv‚pFt˚t̀ pOE£k̃.

sv‚rÄ˚t̀ v[yAT̃‚ k̂¯Z\ c
{vAEBcAzk̃; 5 : 110;

p/\ p̀¯p\ Pl\ toy\ t̂ZÑ

{v tTA py,.
˛(yh\ fMBṽ dçAàAsO d̀‘g‚EtmAÙ̀yAt^; 5 : 111;

y-y v̂"-y p̀¯pAEZ p/AEZ c PlAEn c.

mhAd̃vopỳÄAEn so _Ep yAEt prA¡Etm^; 5 : 112;

nAE-t pApsm, f/̀n‚ c Dm‚sm, sKA.

5:106 EJE⌫VkA s̀KdA En(y\ ] C ; gE⌫VkA s̀KdA En(y --- MsA ; EkE⌫VkA s̀KdA
En(y\ EN 5:106 tTA cA=srcMpkm^ ] CEN ; --- A 5:107 EXMbA"F &yAEDnAß
fAT‚mŸkõ‚-tT {v c ] C ; EXMbATF &yAEDnAfAT‚ aŸkõ‚-tT {v c A ; EXMbA"F
&yAEDnAfAT«mŸkõ‚-tT {v c EN 5:107 EgErkEZ‚kA ] CEN ; EgErkEZ‚ A (unme-
trical) 5:108 Eví̃qoÎAVnATA‚y EnMbp̀¯p̃Z yo _΂ỹt^ ] CEN ; Eví̃qocAVnAT˚t̀
EnMbp̀¯pAEn yocỹt^ A 5:108 B⌫XF cAkq‚Z̃ yo>yA ] em. ; B⌫XF cAkq‚Z̃ yo>y
AC ; B⌫XFcAkq‚Z̃ yo>yA EN 5:108 t̀ ] A ; c CEN 5:109 hE˚t svA‚ǹpd̋vAn^ ]
EN ; hE˚t svA‚˚t̀pd̋vAt^ A ; h˚tF svA‚ǹpd̋vAn^ C 5:109 sZp̀¯pÑ y(˛oÄ\ ] EN ;
ftp̀¯pÑ y --- A ; sZp̀¯pÑ y(˛oÄ\ C 5:109 koEklA"-tT {v c ] CEN ; ---
v c A 5:110 sv‚f̀Ê\ t̀ ] AC ; sv« f̀Ê\˚t̀ EN 5:110 sv‚pFt˚t̀ ] AC ; sv«
pFt˚t̀ EN 5:110 sv‚rÄ˚t̀ v[yAT̃‚ k̂¯Z\ c{vAEBcAzk̃ ] em. ; sv‚rÄ˚t̀ v[yAß
T̃‚ k̂¯Z c{vAEBcAzk̃ A ; k̂¯ZÑ {vAEBcAr̃ c d̃vd̃vAy kSpỹt^ CEN 5:111 p/\
p̀¯p\ Pl\ toy\ ] CEN ; p/\ p̀¯p Pl˚toy A 5:111 dçAàAsO ] CEN ; dçAtsO
A 5:112 mhAd̃vopỳÄAEn ] C ; mhAd̃ --- A ; mhAd̃vAy ỳÄAEn EN 5:112 so
_Ep yAEt prA¡Etm^ ] EN ; --- yAE˚t prA¡Etm^ A ; so _Ep yAEt prA gEtm^ C
5:113 pApsm, f/̀n‚ c Dm‚sm, ] CEN ; pApsm f/̀n c Dm‚sm A
EfvDm‚s¡~h̃ 307 a@yAyA, 5 – 9

n
{v zd̋A(pro d̃vo n p̀¯p\ knkAdEp; 5 : 113;

b̀k̃nA<yQy‚mAn-t̀ vrdo BvEt ˛B̀,.

sØrA/\ Enṽç-t̀ b̀ko zd̋Ay DFmtA; 5 : 114;

Edñ Edñ t̀ dAt&y\ fOcEy(vA p̀n, p̀n,.

sØrA/mEtáMy EnmA‚Sy(v\ ˛pçt̃; 5 : 115;

sk̂åÅ̃ b̀k̃ d̃Ev goshúPl\ lB̃t^.

p"
˜Z yogF BvEt mAs̃n t̀ Edv\ v}j̃t^; 5 : 116;

mAsíỹn cAÙoEt át́nA\ Plm̀Åmm^.

E/EBmA‚s
{, ˛pç̃t b
}úlokmǹÅmm^; 5 : 117;

ct̀EB‚, EsEàmAÙoEt yogEsEàÑ pÑEB,.

q⌫mAs̃n nro yAEt zd̋lok\ n s\fy,; 5 : 118;

zd̋Ak̂EtDro B́(vA c˚d̋Aà‚k̂tf̃Kr,.

˛yAEt v̂qyAñn EítFy iv f́lD̂k^; 5 : 119;

evm<yQy‚ d̃ṽf\ n
{ṽçMpErkSpỹt^.
aàn
{ṽçdAñn lBt̃ s̀Km"ym^; 5 : 120;

d̃vlokmǹ˛AØo B#ydAnAàroÅm,.
EvçADrpEtB́‚(vA modt̃ EdEv d̃vvt^; 5 : 121;

sĜt\ pAys\ dçAà

{ṽç\ f\Bṽ sdA.
5:113 zd̋A(pro d̃vo n p̀¯p\ ] CEN ; zd̋pro d̃vo n p̀¯p A 5:115 fOcEy(vA p̀n,
p̀n, ] C ; fOcEy(vA p̀n, p̀ --- A ; focEy(vA p̀n, p̀n, EN 5:115 sØrA/mEtß
áMy ] CEN ; --- mEtáMy A 5:117 át́nA\ ] AEN ; át́nA C 5:117 E/EBmA‚s {, ]
CEN ; t̂EBmAs{, A 5:118 ct̀EB‚, EsEàmAÙoEt ] CEN ; ct̀EB EdEsmAÙoEt A
5:118 yogEsEàÑ pÑEB, ] C ; yogEsEàÑ pÑ --- A ; yogEsEàñ pÑEB, EN
5:118 yAEt zd̋lok\ n s\fy, ] CEN ; yAE˚t zd̋lok n s\fy A 5:119 Dro ]
AC ; nro EN 5:120 n {ṽç ] AEN ; ñṽç C 5:121 d̃vlokmǹ˛AØo B#ydAß
nAàroÅm, ] C ; d̃vlokmǹ˛A --- Åm, A ; d̃vlokmǹ˛AØA B#ypAnAàroÅmA, EN
5:121 EvçADrpEtB́‚(vA ] EN ; EvçADrpEtB́(vA AC 5:122 dçAà {ṽç\ ] EN ; dçA
n
{ṽç A ; dçAà̃ṽç\ C 5:122 sdA ] CEN ; (s˚dA A
EfvDm‚s¡~h̃ 308 a@yAyA, 5 – 9

gAZAp(y\ BṽQC
~ FG
}\ íAdfANdA(k̀l
{, sh; 5 : 122;
Ĝtṕp\ t̀ sg̀X\ mm dE"ZḿEt‚q̀.
EnṽdyEt yo m(yo‚ n˚dFŸrsmo Bṽt^; 5 : 123;
K⌫XKAçk̂tA˚d(vA ˛AÙ̀yAãEtm̀ÅmAm^.
B#yBo>yAEdk\ d(vA sv‚kAmAnvAÙ̀yAt^; 5 : 124;
yvAǵ\ k̂srAMṕpA˚d(vA t̀ s̀KBA‘Bṽt^.
m⌫XkAEsEàEp⌫XA\ñ f¯k̀lFmodkAEn c; 5 : 125;
d(vA˚yPlḿlÑ l̃ùco¯yAEZ yAEn c.
d(vA sv‚s̀KAvAEØrn˚t\ gFtvAdñ; 5 : 126;
EnrAhArA, "mAỳÄA, s(yAj‚vprAyZA,.
mâÄA ỹ Eh n̂(ỹỳ-t̃ -ỳ, ˛AZsmA gZA,; 5 : 127;
sk̂(k̂(vA Pl\ ù̃tÅ˚/FvAç-y m̃ f̂Z̀.
k̂(vAsO gZtA\ yAEt t˚/FvAç-y vAdk,; 5 : 128;
h̀å̀¨ArAEdk\ En(y\ m̀KvAçAÓhAstAm^.

5:122 gAZAp(y\ BṽQC ~ FG

}\ ] C ; gAZAp(y Bṽ fFG }\ A ; gAZp(y\ BṽQC ~ FG
}\ EN
5:122 íAdfANdA(k̀l {, sh ] EN ; íAdfANd^ k̀l {-sh, A ; íAdfANdA k̀l {, sh C
5:123 Ĝtṕp\ ] CEN ; ĜtdFp\ A 5:123 m(yo‚ ] CEN ; m˚ỹ A 5:124 K⌫XKAß
çk̂tA˚d(vA ˛AÙ̀yAãEtm̀ÅmAm^ ] CEN ; K⌫X --- p yA gEtm̀ÅmAt^ A 5:124 Bß
#yBo>yAEdk\ ] AC ; B#y Bo>yAEdk\ EN 5:124 sv‚kAmAnvAÙ̀yAt^ ] CEN ; svA‚
kAmAnvAÙ̀yAt^ A 5:125 yvAǵ\ k̂srAMṕpAn^ ] C ; yvAǵk̂srṕpA A ; yvAǵk̂fß
rA, ṕpA EN 5:125 m⌫XkAEsEàEp⌫XA\ñ ] conj. ; m⌫XkA EsàEp⌫XAñ A ; m⌫XkA
EsàEp⌫XAñ C ; m⌫dkAn^ EsàEp⌫XAñ EN 5:125 f¯k̀lFmodkAEn c ] em. ; f\k̀ß
lFmodkAEn c A ; q¯k̀lFmodkAEn t̀ C ; f¯k̀lFmodkAEn t̀ EN 5:126 d(vA˚yß
PlḿlÑ ] AEN ; d(vA˚y˚PlḿlÑ C 5:126 d(vA sv‚s̀KAvAEØrn˚t\ gFtvAdñ ]
CEN ; sv‚ sh --- d – ˘ A 5:127 s(yAj‚v ] AC ; s(yj‚v EN 5:127 mâÄA
ỹ Eh n̂(ỹỳ-t̃ -ỳ, ˛AZsmA gZA, ] CEN ; mâÄ yo Eh n̂(ỹỳ-t̃ -ỳ, ˛AZsmo
gZ, A 5:128 sk̂(k̂(vA Pl\ ù̃tt^ ] C ; sk̂ d(vA Pl\ ù̃t A ; sk̂å(vA Pl\
ù̃tt^ EN 5:128 t˚/FvAç-y vAdk, ] A ; t˚/FvAd-y vAdk, C ; t˚/FvAç-y
vA d̃v, EN 5:129 h̀å̀¨ArAEdk\ ] em. ; h̀˚/̀kArAEdk Ehà̃\ (?) A ; h̀\d̋\kArAEdk
` \
En(y\ C ; h̀\h̀\kArAEdk\ En(y\ EN 5:129 m̀KvAçAÓhAstAm^ ] CEN ; m̀K --- A
EfvDm‚s¡~h̃ 309 a@yAyA, 5 – 9

E/kAlÑ
{v k̀vA‚Z, s Bṽd̀Åmo gZ,; 5 : 129;

ekkAl\ EíkAl\ vA E/¯kAl\ vAEp En(yf,.

ỹ -mrE˚t Ev!pA"\ EvẫyA-t̃ gZ̃ŸrA,; 5 : 130;

qE£tFT‚shúAEZ qE£koEV-tT{v c.
El¡˛ZAm-y{k-y klA\ nAG‚E˚t qoXfFm^; 5 : 131;

eko _Ep El\g̃ s̀k̂t˛ZAmF dfAŸm̃DAdEDkAEn yogAt^.

dfAŸm̃DF p̀nr<ỳp{Et El¡˛ZAmF (vp̀nB‚vo Eh; 5 : 132;

ev\ y, ṕjỹdâ, EfvdF"AEvvEj‚t,.

t-ỹd\ Plm̀Eå£\ EnvA‚Z\ dFE"t-y t̀; 5 : 133;

ồtm̃t˚myA Ev˛A d̃&y

{ kTyto hrAt^.
myAEp v, smAHyAt\ s(ymFfAnBAEqtm^; 5 : 134;

ffqy Uc̀,.
Ek\ El¡-y Eh mAhA(My\ (vyA yEdEt vEZ‚tm^.
k̂(vA c
{v Pl\ b́
}Eh y, kroEt Edñ Edñ; 5 : 135;

nE˚dk̃Ÿr uvAc.

5:129 E/kAlÑ
{v k̀vA‚Z, ] C ; t̂kAlÑ
{v k̀vA‚Z A ; E/¯kAlÑ
{v k̀vA‚Z, EN 5:130
ekkAl\ vAEp ] CEN ; ekkAl vAEpA 5:130 E/¯kAl\ vAEp ] C ; t̂¯kAl\ vAEp A ;
E/kAl\vAEp EN 5:131 qE£tFT‚shúAEZ ] EN ; qE§ÅFT‚shúAEZ A ; qE§˚tFT̃‚ sß
húAEZ C 5:131 qE£koEV-tT {v c ] conj. ; qE§\ koEV-tT{v c A ; qE£koÔ-tT {v
c C ; qE£koÔ-tT {v c EN 5:131 El¡˛ZAm-y {k-y ] EN ; El¡˛mAZsm̃k-y
A ; El¡˛sOm-y {k-y (?) C 5:131 klA\ nAG‚E˚t qoXfFm^ ] C ; klA nAG‚ß
E˚t qoXfFm^ A ; klAàAg‚E˚t qoXfF\ EN 5:132 s̀k̂t˛ZAmF ] C ; s̀k̂t, ˛Z
--- A ; s̀k̂t, ˛ZAmo EN 5:132 dfAŸm̃DAdEDkAEn yogAt^ ] C ; --- kAEn yoß
gAt^ A ; dfAŸm̃DAdEDko EnyogAt^ EN 5:132 p̀nr<ỳp{Et ] AEN ; p̀nr<yp{Et
C 5:132 (vp̀nB‚vo ] CEN ; (vp̀nBvo A 5:133 ṕjỹdâ, ] AEN ; ṕjỹÅâ, C
5:133 t̀ ] AEN ; c C 5:134 ồtm̃t˚myA ] AEN ; ồtm̃t(myA C 5:134 v,
smAHyAt\ ] CEN ; v smAHyAt A 5:134 s(ymFfAnBAEqtm^ ] em. ; s(ymFfAn
--- MsA ; s(ymFŸrBAEqtm^ CEN 5:135 ffqy Uc̀, ] EN ; --- c̀ A ; ffqy Uc̀
C 5:135 mAhA(My\ ] CEN ; mAhA(My A 5:136 nE˚dk̃Ÿr ] AEN ; n˚dFk̃Ÿr C
EfvDm‚s¡~h̃ 310 a@yAyA, 5 – 9

b
}úAb
}vFdh\ kÅA‚ tT
{vAh gdADr,.
i(ỹv\ vdtorg
˜
} ˛Ad̀rAsF>jl̃ EvB̀,; 5 : 136;

t̃jom@ỹ E-Tt\ El¡\ pvA‚¡`§˛mAZkm^.

uBO tO EvE-mtO t/ EkÑ̃dEmEt cAht̀,; 5 : 137;

uBO tO d̋£̀mArNDO và‚mAn-tto EvB̀,.

aAñy‚EmEt sEÑ˚(y aD Uù‚¡tAv̀BO; 5 : 138;

aDo gt-tto Ev¯Z̀!ù« b

}úA jgAm c.
a˚tÑA-y n p[y˚tO EKàAṽtO s̀roÅmO; 5 : 139;

p̀nñ
{v smAgMy -to/ {-t̀£̀vt̀h‚rm^.
tt-t̀£o mhAd̃vo b
}úAZEmdmb }vFt^; 5 : 140;

-v!p\ Ed&ymA-TAy sv‚loknm-k̂tm^.

EkEmQCEs vr\ Ev˛ b́
}Eh yÅ̃ _EBkA\E"tm^; 5 : 141;

ev\vAEdEn d̃ṽf̃ b
}úA p˛QC k̃fvm^.
vr\ Ek\ yAcyAMỹn\ d̃vd̃vÒg(pEtm^; 5 : 142;

avAdF˚mADv-t-m { p̀/(v\ yAcy d̋` tm^.

ydA t̃ sMBṽ(p̀/o BvAñv tdA ˛B̀,; 5 : 143;

5:136 b
}vFdh\ ] A ; b
}tF(yh\ C ; b
}vF(yh\ EN 5:136 tT
{vAh ] AC ; tT
{vAh, EN
5:136 i(ỹv\ ] CEN ; i(ỹv EN 5:136 EvB̀, ] A ; ˛B̀, CEN 5:137 t̃jom@ỹ ]
AEN ; t̃jom@y C 5:137 pvA‚¡`§ ] CEN ; pvA‚g̀§ A 5:137 uBO tO EvE-mtO
t/ EkÑ̃dEmEt cAht̀, ] CEN ; --- t/ Ekc̃dEm vAht̀ A 5:138 d̋£̀mArNDO ] A ;
d̋£mArNdO C ; d̋` £̀mArNDO EN 5:138 và‚mAn-tto EvB̀, ] AC ; và‚mAn\ tto EvB̀\
EN 5:138 aAñy‚EmEt sEÑ˚(y aD ] EN ; aAñyEmEt sEÑ˚(y aDm‚ A ; aAß
cy‚EmEt s\Ec˚(y aD C 5:139 gt-tto Ev¯Z̀!ù« b }úA ] CEN ; gtA-tto Ev¯Z̀
uà‚ b}ú A 5:139 p[y˚tO ] CEN ; p[ỹtO A 5:139 EKàAṽtO ] AC ; E"tAß
ṽtO EN 5:139 s̀roÅmO ] AEN ; s̀coÅmO C 5:140 -to/ {-t̀£̀vt̀h‚rm^ ] CEN ;
-to/{-t̀£̀vt̀ --- MsA 5:140 tt-t̀£o ] CEN ; --- A 5:141 -v!p\ ] CEN ; -vß
!p A 5:141 EkEmQCEs ] CEN ; EkEmQC-v A 5:142 b }úA ] CEN ; b }ú A
5:143 t-m { ] AEN ; t-m̃ C 5:143 p̀/(v\ ] AC ; p̀/-(v\ ( (v\ ) EN 5:143 ydA
t̃ sMBṽ(p̀/o BvAñv ] C ; --- tA ˘ – v A ; ydA t̃ fMBṽ p̀/o Bvt̃ vA EN
– ˘
EfvDm‚s¡~h̃ 311 a@yAyA, 5 – 9

tT
{vAh tTA b}úA p̀/o m̃ Bv i(ym̀m^.
tTAE-(v(yb
}vFå̃v, Ek\(vṕ>yo BEv¯yEs; 5 : 144;

anAǹ!p\ y-mAEà vr\ t̃ kA\E"t\ Eíj.

tT
{vm̀Äo d̃ṽn Evqõvdn, -vB́,; 5 : 145;

fAE¡‚Z\ fApyAmAs áoDs\rÄlocn,.

Bv˚t\ ỹ _c‚Ey¯yE˚t t̃ yA˚t̀ Enry\ D̀
}vm^; 5 : 146;

b
}úZAT {vm̀Ä-t̀ Ev¯Z̀rAh mh̃Ÿrm^.
i(T\ fØo _E-m d̃ṽf b}úZA prm̃E§nA.
upAyo _E-t ydFfAn tâvAn^ vÄ̀mh‚Et; 5 : 147;

d̃vd̃v uvAc.
Ept̃(ỳÄo myA ù̃q n t-y EvtT\ vc,.
Ek˚t̀ "FZỳg̃ Gor̃ s̀gt-(v\ BEv¯yEs; 5 : 148;

tE-m˚(vA\ ỹ _c‚Ey¯yE˚t ḿYA, pE⌫XtmAEnn,.

t̃ yAE˚t Enry\ Gor\ a˚ỹ yA˚t̀ prA\ gEtm^; 5 : 149;

Ev¯Zo ddAEm t̃ v(s vrEm£\ vd-v m̃.

mm vAÈmEmLyA Eh b́ }Eh yÅ̃ _EBkA\E"tm^; 5 : 150;

Ev¯Z̀zvAc.

5:144 b
}úA ] CEN ; b
}ú A 5:144 tTAE-(v(yb
}vFå̃v, ] C ; tTAE-(v(yb }vFå̃v A ;
tTAE-m ( E-(v(v ) (yb
}vFå̃v, EN 5:145 anAǹ!p\ y-mAEà ] A ; aǹ!pà y-mAEà
CEN 5:145 Eíj ] C ; Eíj, AEN 5:145 tT {vm̀Äo ] A ; aT{vm̀Äo C ; aT {vm̀Äo
EN 5:145 Evqõvdn, ] CEN ; Evqõvdn A 5:146 áoDs\rÄlocn, ] CEN ;
áoDs\rÄlocnm^ A 5:146 Ey¯yE˚t t̃ yA˚t̀ Enry\ D̀ }vm^ ] CEN ; Ey¯y --- A
5:147 b }úZAT{vm̀Ä-t̀ ] C ; b
}úZ̃n{vm̀Ä-t̀ A ; b}úZA=ỹvm̀Ä-t̀ EN 5:147 iß
(T\ ] CEN ; iT\ A 5:147 tâvAn^ vÄ̀mh‚Et ] C ; tâvA\ vÄ̀mh‚Es A ; s BvAn^
vÄ̀mh‚Et EN 5:148 t-y EvtT\ vc, ] C ; t-y EvtT vc A ; tLy\ EvtT\ vc,
EN 5:148 "FZỳg̃ ] AEN ; "FZ̃ ỳg̃ C 5:149 tE-m˚(vA\ ỹ _c‚Ey¯yE˚t ḿYA,
pE⌫XtmAEnn, ] C ; yE-m\ (v\ ỹ _c‚ --- tmAEnn, A ; tE-m\-(vA\ ỹ _c‚Ey¯yE˚t
ḿYA, pE⌫Xt mAEnn, EN 5:149 t̃ yAE˚t Enry\ Gor\ a˚ỹ ] A ; t̃ yA˚t̀ Enry\
Gorm˚ỹ CEN
EfvDm‚s¡~h̃ 312 a@yAyA, 5 – 9

yEd t̀£o _Es m̃ d̃v vr\ dAt̀Emh̃QCEs.

(vâÄ-(vE(˛yñ
{v BEv¯yAEm n s\fy,; 5 : 151;

mh̃Ÿr uvAc.
ev\ Bvt̀ Bd̋˚t̃ zd̋nArAyZF ˛jA.
aAvyor˚tr\ nAE-t mzd\bryoErv; 5 : 152;

eq ev Eh El¡o Eh -TAEpt\ b
}úEv¯Z̀nA.
i˚d̋AEdEB, s̀r
{{
d‚(y
{, sy"orgrA"s
{,; 5 : 153;

Esà
{Ev‚çADr
{B́‚t
{r=srogZEkàr
{,.
EpfAc
{g}‚hn"/
{-tT
{v m̀EnsÅm
{,; 5 : 154;

s\ṕ>y vrd\ d̃v\ vr\ lN@vA t̀ r̃Emr̃.

sv‚kAm˛do El¡ eq uÄo myAnGA,; 5 : 155;

b
}úop̃˚d̋mh̃˚d̋nAgm̀nyo y"A, sEvçADrA,
s\sArAZ‚vd̀,KBFtmnso El\gAc‚ñ t(prA,.
BEIJ§EDy -t̀v˚(yhrh, k̂(vAÒEl\ m-tk̃
ỹ m(yA‚ n nmE˚t t\ s̀rg̀z\ t̃ ÍE˚t -v\ m̀E£EB,; 5 : 156;

5:151 dAt̀Emh̃QCEs ] CEN ; dAt̀m̃h̃f̀Es A 5:151 (vâÄ-(vE(˛yñ {v ] CEN ; (vß

âÄ, (vE(˛yñ {v A 5:152 mh̃Ÿr uvAc ] CEN ; --- A 5:152 nArAyZF ˛jA ]
CEN ; nArAyZo ˛jA, A 5:152 aAvyor˚tr\ ] CEN ; aAvyor˚tr A 5:152 mß
zd\bryoErv ] conj. Acharya ; vrd\bryoErv A ; mzv\vryoErv C ; m̃zd̀MbryoErv
EN 5:153 -TAEpt\ ] A ; -TAEpto CEN 5:153 s̀r{{d‚(y
{, ] EN ; s̀r{{
d(y{, AC
5:154 Esà { EvçADr { B́t{r=srogZEkàr {, ] CEN ; Esà {Ev‚çADr {B́‚t
{ sA=srogZEk\nß
{
r, A 5:154 EpfAc {g}‚hn"/{-tT {v m̀EnsÅm {, ] C ; EpfAc {n}hn"/ {-t --- A ; Epß
fAc {ñ‚hn"/{-tT{v m̀EnsÅm {, EN 5:155 vr\ lN@vA t̀ r̃Emr̃ ] EN ; vr lNDA t̀
r̃Emr̃ A ; vr lNDA t̀ r̃ t C 5:155 sv‚kAm˛do El¡ eq uÄo myAnGA, ] C ;
sv‚kAm˛do El¡o eq uÄo myAnG, A ; sv‚kAm˛doEl¡ eq uÄo myAnGA, EN
5:156 b }úop̃˚d̋ ] CEN ; b}ú̃p̃˚d̋ A 5:156 y"A, ] CEN ; y"A A 5:156 sEvß
çADrA, ] CA ; sEvçADrA EN 5:156 mnso El\gAc‚ñ ] AC ; mnsoEl¡Ac‚ñ EN
5:156 k̂(vAÒEl\ ] CEN ; k̂(vAÒEl A 5:156 ỹ m(yA‚ n nmE˚t t\ s̀rg̀z\ ] CEN ;
--- rg̀z\ A 5:156 -v\ ] em. ; -v A ; s\ C ; K\ EN
EfvDm‚s¡~h̃ 313 a@yAyA, 5 – 9

; ⌦; iEt EfvDMm‚s\g
}h̃ pÑmo _@yAy,; ⌦;

ffqy Uc̀,.
k̂t-y
{v t̀ El\g-y -TAEpt-y t̀ y(Plm^.
˛(yh\ k̀zt̃ y-t̀ Ek˚t-yAEp Pl\ Bṽt^; 6 : 1;
nE˚dk̃Ÿr uvAc.
áFX˚to _Ep c ỹ bAlA El¡\ k̀v‚E˚t pA\f̀nA.
lB˚t̃ rA>ym̃kA˚t̃ En-spŒmk⌫Vkm^; 6 : 2;
˛(yhEMvEDhFn\ t̀ El¡\ y, k̀zt̃ nr,.
k̃vlMBEÄmAlMNy f̂Z̀ t-yAEp y(Plm^; 6 : 3;
Dn\ Bo‘y\ tTA rA>y\ y, k̂(vA ṕjỹ(sdA.
El¡\ ṕjEytA En(y\ mhtF\ Eôymó̀t̃; 6 : 4;
shúm΂yE˚vçAEàry\ t̀ n p[yEt.
zd̋lokmvAÙoEt B̀ÆA BogAnEnE˚dtAn^; 6 : 5;
l"\ t̀ k̀zt̃ y-t̀ t-y
{k\ >vlEt D̀
}vm^.
d̂´A El¡\ >vl˚tÑ Esào d̃v(vmAÙ̀yAt^; 6 : 6;
l"
{å‚fEBEr˚d̋(v\ -k˚d\ Ev\fEtEB, -m̂tm^.
5:156 iEt EfvDMm‚s\g }h̃ pÑmo _@yAy, ] CEN ; iEt EfvDMm‚s\g }h̃ p̀¯pEvEDEl\goß
(pEÅ, pÑmo _@yAy, pVl, A 6:1 Uc̀, ] EN ; Uc̀ A ; uvAc C 6:1 Bṽt^ ]
AEN ; lB̃t^ C 6:2 nE˚dk̃Ÿr uvAc ] EN ; nE˚dk̃Ÿ --- A ; n˚dFk̃Ÿr uvAc
C 6:2 áFX˚to _Ep ] CEN ; --- – ˘ A 6:2 rA>ym̃kA˚t̃ ] AEN ; rAjm̃kA˚t̃
C 6:2 En-spàmk⌫Vkm^ ] CEN ; Ensptmk⌫Vkm^ A 6:3 El¡\ y, k̀zt̃ nr, ]
CEN ; El¡ y k̀zt̃ nr, A 6:3 mAlMNy ] AEN ; mAlMNy\ C 6:4 y, k̂(vA
ṕjỹt^ ] CEN ; y --- A 6:4 El¡ṕjEytA ] A ; El¡\ ṕjEytA CEN • En(y\ mhtF\ ]
EN ; En(y\ mhtF A ; En(y mhtF C 6:5 shúmc‚yE˚vçAn^ ] CEN ; shúmc‚y\
EvçA A 6:5 Enry\ t̀ n ] A ; Enryà t̀ CEN 6:5 B̀ÆA BogAnEnE˚dtAn^ ] C ;
B̀ÆA BogAnEnE˚dtA\ A ; B̀ÆABogAnEnE˚dtAn^ EN 6:6 t-y {k\ >vlEt ] C ; t-y {k\
>vElEt A ; t-y {ko >vlEt EN 6:6 >vl˚tÑ ] CEN ; >vl --- A 6:6 Esào
d̃v(vmAÙ̀yAt^ ] C ; --- A ; Esà̃ d̃v(vmAÙ̀yAt^ EN 6:7 l" {å‚fEBEr˚d̋(v\ ] EN ;
l" { dfEBEr˚d̋(v\ A ; l" {d‚fEBEr˚d̋(v C 6:7 -k˚d\ ] CEN ; k˚D\ A
EfvDm‚s¡~h̃ 314 a@yAyA, 5 – 9

E/\f•"
{, m̀rAEr(v\ zd̋(v\ t̀ ct̀g̀‚Z
{,; 6 : 7;
pÑg&ỹn s\mA>y‚ ydA El¡\ t̀ ṕjỹt^.
aàEl¡Ñ k̀vA‚Zo lBt̃ kAEmk\ Plm^; 6 : 8;
g̀XEl¡\ sm<yQy‚ pr\ sOBA‘ymAÙ̀yAt^.
k˚yAftpEtñ {v ˛AEtrA>ỹŸro Bṽt^; 6 : 9;
nArF c -/Fshú̃Z sApŒ
{, pErvAErtA.
lB̃(sOBA‘ymt̀l\ sṽ‚qAm̀pEr E-TtA; 6 : 10;
rmt̃ p̀/pO/
{-t̀ s̀KmAn˚(ymó̀t̃.
a΂ỹàrnArF vA K⌫XEl¡Ñ En(yf,; 6 : 11;
Est̃n k̂(vA El¡˚t̀ ˛(yh\ y, sm΂ỹt^.
sv‚kAmAàvAÙoEt qX^EBmA‚s
{n‚ s\fy,; 6 : 12;
nvnFtmỹ El¡˜ lBt̃ c̃E=st\ Plm^.
q⌫mAs̃n
{v ỳÄA(mA EfvlokÑ gQCEt; 6 : 13;
˛(yh\ p/El¡˚t̀ y, k̂(vA t̀ sm΂ỹt^.
lB̃ÎoÅmm
{Ÿy« s B̀\Ä̃ Enzj, sdA; 6 : 14;
6:7 E/\f•" {, m̀rAEr(v\ ] em. ; E/\fl" {, s̀rAEr(v A ; E/\f•" {, srAEr(v\ C ; E/\fß
•" {Mm̀‚rAEr(v\ EN 6:7 zd̋(v\ t̀ ct̀g̀‚Z
{, ] em. ; zd̋(v\ t̀ ct̀g̀Z
{, A ; zd̋(v t̀
ct̀g̀‚Z
{, C ; zd̋(v\ t̀ ct̀g̀‚n, EN 6:8 pÑg&ỹn s\mA>y‚ ] AC ; pÑ g&ỹn s\yo>y
EN 6:8 aàEl¡Ñ k̀vA‚Zo lBt̃ kAEmk\ Plm^ ] C ; aàEl¡Ñ k̀vAZo lBÅ̃
kAEmk Plm^ A ; a˚t̃ ( à {, ) El¡Ñ k̀v‚Zo lBt̃ kAEmk\ Pl\ EN 6:9 g̀Xß
El¡\ ] CEN ; g̀XEl¡ A 6:9 k˚yAftpEtñ {v ] CEN ; --- v A 6:9 ˛AEt ]
AC ; ˛Et EN 6:10 nArF c -/Fshú̃Z sApŒ {, pErvAErtA ] CEN ; vr-/FEB,
shú̃Z sApn {, p\ErvAErtA A 6:10 lB̃t^ ] CEN ; – ˘ B̃t^ A 6:10 E-TtA ] CEN ;
E-TtA, A 6:11 rmt̃ p̀/pO/ {-t̀ ] EN ; lBt̃ p̀/pO/-t̀ A ; pmt̃ p̀/pO/̃q̀ C
6:11 s̀KmAn˚(ymó̀t̃ ] CEN ; s̀KñAm\nmó̀t̃ A 6:11 a΂ỹàrnArF ] CEN ; aß
c‚ỹ nrnArF A 6:11 K⌫X ] AC ; KX^¸ EN 6:12 Est̃n k̂(vA El¡˚t̀ ] EN ;
Est̃n k̂(vA t A ; Eft̃n k̂(vA El¡˚t̀ C 6:12 ˛(yh\ y, sm΂ỹt^ ] CEN ; --- t^
A 6:12 qX^EBmA‚s {n‚ ] CEN ; qX^EBmA‚s {n A 6:13 nvnFtmỹ El¡ ˜ ] AC ; nvnFß
tmy\ El¡\ EN 6:13 EfvlokÑ ] A ; Efvlok\ s CEN 6:14 p/El¡˚t̀ ] AC ;
y/ El¡˚t̀ EN 6:14 t̀ sm΂ỹt^ ] A ; sMyg΂ỹt^ CEN 6:14 lB̃ÎoÅmm {Ÿy« ]
CEN ; lB̃ÎoÅmm {Ÿy\ EN 6:14 s B̀\Ä̃ ] C ; s B̀Ä̃ A ; s B̀≠ ˜ EN
EfvDm‚s¡~h̃ 315 a@yAyA, 5 – 9

p̂ET&yAmAEDp(yÑ p̀¯pEl¡-y ṕjnAt^.

lBt̃ En,spŒ˚t̀ B̀≠
˜ c{v ddAEt c; 6 : 15;
lAvZ̃n t̀ El\g̃n Bṽ(sOBA‘ym̀Åmm^.
En(y
{Ÿy‚mK⌫XÑ ˛(yh\ yo _EBṕjỹt^; 6 : 16;
sÎk̃n t̀ El¡En pAET‚vAEn t̀ kArỹt^.
shúṕjnA(so Eh lBt̃ c̃E=st\ Plm^.
l"
˜Z{k̃n gZtA\ koÔAm<yQy‚ gQCEt; 6 : 17;
dDFEczvAc.
Ek\ PlMbAl̀kAEl¡-yA΂nAdEp Ek\ Bṽt^.
kT\ vA ṕjỹ(km‚ v
}tÑ
{v kTMBṽt^; 6 : 18;
mh̃Ÿr uvAc.
f̂Z̀ m̃ kTEy¯yAEm bAl̀kAEl¡mc‚nm^.
v
}tÑ b
}úcy‚Ñ EjtáoDo Ejt̃E˚d̋y,; 6 : 19;
aE΂tAnA\ ndF\ g(vA bAl̀kA\ fo@y yŒt,.
a<ỳ#y g˚Dtoỹn m˚/ỳÄ̃n b̀EàmAn^; 6 : 20;
˛EtEl¡\ f̀B\ k̂(vA s̀s\ṕõ« s̀l"Zm^.
tAm
}\ vA dE˚tkAf̂¡\ kA§˜nAEp c foBnm^; 6 : 21;
bAl̀kA\ ṕrEy(vA c bFjm˚/smE˚vtAm^.
sçojAt̃n d̃ṽn tấMyA\ pErfoDỹt^; 6 : 22;
vAmd̃ṽn fo@ỹt bAl̀kA ỹn yŒt,.
aGor̃Z t̀ d̃ṽn EsÑ̃Î(vAEr vAErZA; 6 : 23;
6:15 p̀¯pEl¡-y ṕjnAt^ ] CEN ; p̀ --- A 6:15 lBt̃ En,spŒ˚t̀ ] EN ; lBt̃
Enspn\ t̀ A ; lBt̃ En,pŒ˚t̀ C (unmetrical) 6:15 c {v ] EN ; c{ –˘ A ; c̃ß
v C 6:16 lAvZ̃n ] C ; lvZ̃n AEN 6:16 En(y{Ÿy‚ ] CEN ; En(y
{Ÿy A
6:17 sÎk̃n ] C ; sck̃n A ; sâÄ̃n EN 6:17 pAET‚vAEn ] CEN ; pAET‚yvAEn A
6:17 so Eh ] A ; so _Ep CEN 6:17 koÔAm<yQy‚ gQCEt ] em. ; koÔA mAhAß
(MymQC‚Et C ; m<yQy‚ gQC --- A ; koÔA mAhA(Mym̂QCEt EN 6:19 mc‚nm^ ]
conj. ; m΂ỹt^ C 6:21 s̀s\ṕõ« ] C ; s̀s\ṕZ‚ EN
EfvDm‚s¡~h̃ 316 a@yAyA, 5 – 9

t(p̀zq̃Z d̃ṽn ˛EtEl¡AEn m˚/ỹt^.

IfAñn t̀ d̃ṽn bAl̀kA\ pErṕrỹt^; 6 : 24;

Bgv˚pÑb }ú̃Z ˛Et§A=y ãdA tTA.

añn
{v t̀ m˚/̃Z ṕjEy(vA sdAEfvm^; 6 : 25;

kr˚yAsA˚t,krZ\ qX@vA¡Ñ foDnm^.

k̂(vA cAsnsAà
{@y\ fEÄf\B̀\ tto _c‚ỹt^; 6 : 26;

homkm‚ c jA=yÑ sADnMm˚/m̃v c.

fAE˚tk\ pOE£kAro‘y\ v[yAkq‚ZkAmdm^; 6 : 27;

añn
{v t̀ m˚/̃Z Esèt̃ sADnAì̀D,.
f̀cO ˛EtE§t\ El¡m̃k
{k\ bAl̀kAàr,; 6 : 28;

ahorA/k̂t
{, pAp
{m̀‚Qyt̃ nA/ s\fy,.
pÑrA/k̂tA(pApA˚m̀Qyt̃ Eík̂tA΂nAt^; 6 : 29;

dfrA/k̂tA(pApA˚m̀Qyt̃ E/,k̂tAc‚nAt^.
Ev\fd̋A/k̂t\ pApÑt̀El‚¡
˜n m̀Qyt̃; 6 : 30;

pÑk̂(vA΂no y-t̀ m̀Ä, pÑoppAtkAt^.

sv‚fAE˚tkmAÙoEt qÖ̂t\ El¡m΂nAt^; 6 : 31;

p̀E£kATF‚ lB̃(p̀E£\ sØk̂(vA΂nAEøj,.

a£˛EtE§tAE•¡AìAl̀kAEvk̂tAàr,; 6 : 32;

6:24 ˛Et El¡AEn m˚/ỹt^ ] C ; ˛EtEl¡AEBm˚/ỹt^ EN 6:24 IfAñn ] EN ; iß

fAñn C 6:24 bAl̀kA\ ] EN ; bAl̀kA C 6:26 qX@vA¡Ñ ] C ; qX@vA‚¡Ñ EN
6:26 cAsnsAà {@y\ ] EN ; cAsnsAn {@y\ C 6:26 fEÄf\B̀\ ] C ; fEÄ\ f\B̀\ EN
6:27 homkm‚ c ] EN ; hom\ km‚ c C 6:27 fAE˚tk\ pOE£kAro‘y\ ] C ; fAE˚tkAß
pOE£kAro‘y\ EN 6:28 f̀cO ] C ; g̀rO EN 6:28 bAl̀kAàr, ] EN ; bAl̀k\ nr,
C 6:29 pA˚m̀Qyt̃ ] EN ; pAt^ m̀Qyt̃ C 6:30 pA˚m̀Qyt̃ E/,k̂tAc‚nAt^ ] EN ;
pAt^ m̀Qyt̃ E/k̂tAc‚nAt^ C 6:30 Ev\fd̋A/k̂t\ pApÑt̀El‚¡
˜n ] C ; Ev\fd̋A/k̂t\pAp\
ct̀El‚¡\ n EN 6:31 pÑk̂(vA΂no y-t̀ m̀Ä, ] C ; pÑk̂(vAc‚no y-t̀ m̀ÄA EN
6:31 qÖ̂t\ ] C ; qV^ k̂t\ EN 6:32 sØk̂(vA΂nAEøj, ] C ; sØk̂(vA΂nAd^ Eíj,
EN 6:32 a£˛EtE§tAE•¡Ad^ ] C ; a£˛EtE§t\ El¡\ EN
EfvDm‚s¡~h̃ 317 a@yAyA, 5 – 9

iQCAkAmmvAÙoEt sv‚rogEvvEj‚t,.
a£AEv\f\ ˛Et§A=y bAl̀k̃n t̀ yo nr,; 6 : 33;

sv‚pAp
{, ˛m̀Qỹt sv‚Ev(s BṽÅt,.
f̀à-PEVksAhújApF EvÍ {, ˛m̀Qyt̃; 6 : 34;

ft̃ ˛EtE§t̃ El¡

˜ zd̋koVFj‚p̃(Plm^.
shú\ t(˛Et§A=y jA=ykoVFshEúkm^; 6 : 35;

lB̃Î l"El¡ ˜n zd̋-y ct̀ro mht^.

koVF˛EtE§t̃ El¡
˜ mnomypr\ pdm^; 6 : 36;

En¯k⌫Vk\ p̀/pO/\ rA>y˛AEØ, ftAEDkA.

ao\ zd̋A"‚ mA Bv Efv -vAhA svA‚¡s\ỳtm^; 6 : 37;

ptAkAD́ps\ỳÄ\ bAl̀kAEl¡m΂nm^.
et(p̀rA myA HyAt\ n d̃y\ y-y k-yEct^; 6 : 38;

-vfrFr̃Z sAyo>y\ p̀nñ n EnvÅ‚t̃.

etA˚ỹv sm<yQy‚ sd̃vAs̀rmAǹqA,; 6 : 39;

sv‚kAmsm̂àAñ sv‚d̀,KEvvEj‚tA,.
IŸr-y ˛sAd̃n ˛áFX\(yEZmAEdEB,; 6 : 40;

a£̃£ksmAỳÄ\ ỹ k̀v‚E˚t EfvAlym^.

tAvÅ̃ EdEv Et£E˚t yAvEd˚d̋Añt̀d‚f; 6 : 41;

6:33 a£AEv\f\ ] C ; a£AEv\f EN 6:34 jApF ] C ; jApo EN 6:35 zd̋koß

VFj‚ ] em. ; zd̋koVFj C ; zd̋koEVj EN 6:35 jA=ykoVFshEúkm^ ] em. ;
jA=ykoVFshEôkm^ C ; jApkoEVshúkm^ EN 6:36 zd̋-y ] Cc EN ; z-y Cac
(unmetrical) 6:36 mnomy ] C ; mnAmy EN 6:37 ftAEDkA ] EN ; ftAß
ENdkA C 6:37 ao\ zd̋A"‚ ] C ; azd̋Ay EN 6:38 k-yEct^ ] C ; k-y Ect^
EN 6:39 -vfrFr̃Z sAyo>y\ ] CEN ; --- sAỳ>y\ A 6:40 EvvEj‚tA, ] CEN ;
EvvE>j‚tA A 6:40 ˛áFX\(yEZmAEdEB, ] AC ; ˛áFXàEZmAEdEB, EN 6:41 aß
£̃£ksmAỳÄ\ ] conj. ; a£̃£ksmAỳÄ A ; a£̃£kAsmAỳÄ\ C ; a£A£ksmAỳÄ\ EN
6:41 k̀v‚E˚t ] AEN ; k̀vF‚t C 6:41 ct̀d‚f ] CEN ; ct̀å‚f, A
EfvDm‚s¡~h̃ 318 a@yAyA, 5 – 9

mEZrŒ˛vAlAEn -PEVkmrktAEn c.
kAch̃mjrO=yAEZ tAm
}kA\-yAEn yAEn t̀; 6 : 42;
{
r(ylohks
{-yAEn /Ap̀qAEZ tT
{v c.
p̀nñ
{tA˚sm<yQy‚ B̀ÆA kAmAE—Cv\ v
}j̃t^; 6 : 43;
n t-y p̀nrAv̂EÅyo‚ El¡\ -TApỹầEv.
k̂(vA ˛AsAdm@ỹ t̀ s Efvo nA/ s\fy,; 6 : 44;
dfAm
}vApF nrkAnEtGorAà p[yEt.
aArAm-y c y, ktA‚ -v‘g̃‚ modEt i˚d̋vt^; 6 : 45;
Ú"AdF\ñ tTA v̂"A˚pET k̀v‚E˚t ỹ nrA,.
CAyAEB[fFtlAEBñ n t̃ yAE˚t ymAlym^; 6 : 46;
yAMyd̀,KAEn GorAEZ n c t̃qA\ BvE˚t Eh.
v̂"vApnDMmo‚ _ym̃q t̃ pErkFEÅ‚t,; 6 : 47;
˛AsAd\ kArEy(vA t̀ Ev¯Z̀\ ỹ -TApyE˚t Eh.
Ev¯Z̀lok\ v
}j˚(ỹt̃ mod˚t̃ Ev¯Z̀nA sh; 6 : 48;
b
}úAZF-k˚dzd̋AZF\ mAt‹˚gZpEt\ rEvm^.
6:42 mEZrŒ˛vAlAEn ] EN ; mEZr --- A ; mEnrŒ˛vAlAEn C 6:42 -PEVkmrkß
tAEn c ] conj. (unmetrical) ; --- mrktAEn c A ; -PEVkmrktAEn c C ; -PEVk\
mrktAEn c EN (unmetrical) 6:42 rO=yAEZ ] CEN ; r=yAZA\ A 6:43 s {ß
-yAEn ] AEN ; f {-yAEn C 6:43 /Ap̀qAEZ ] C ; /p̀qAEZ AEN 6:43 p̀nñ {tAn^ ]
CEN ; p̀nñ {tA A 6:43 kAmAE—Cv\ v }j̃t^ ] EN ; kAmA Esv\ v}j̃t^ A ; kAmAEQCv\
v
}j̃t^ C 6:44 p̀nrAv̂EÅyo‚ ] CEN ; p̀nrAv̂EÅ yo A 6:45 dfAm }vApF ] C ; dß
fAúvApF A ; dfA-/vAZF EN 6:45 y, ] CEN ; y A 6:45 i˚d̋vt^ ] A ; zd̋vt^
CEN 6:46 Ú"AdF\ñ tTA v̂"An^ ] EN ; Ú"AdF\ñ tTA v̂"At^ C ; p"AdFñ tTA
v̂"\ A 6:46 n t̃ yAE˚t ] CEN ; ỹ n yAE˚t A 6:47 c t̃qA\ BvE˚t Eh ]
CEN ; t̃qA\ ỳ BvE˚t Eh A 6:47 v̂"vApnDMmo‚ ] Cf. NiMukh ; v"vApnDMmo‚
A ; v̂"AropZDmo‚ CEN 6:47 pErkFEÅ‚t, ] CEN ; pErkFEÅ‚tA, A 6:48 ˛AsAd\
kArEy(vA t̀ ] EN ; ˛AsAd\ kArEy(vA --- A ; ˛AsAd kArEy(vA t̀ C 6:48 Ev¯Z̀\
ỹ -TApyE˚t Eh ] CEN ; --- A 6:48 Ev¯Z̀lok\ v }j˚(ỹt̃ mod˚t̃ Ev¯Z̀nA sh ] C ;
--- ¯Z̀lok v}j\(ỹt̃ modt̃ Ev¯Z̀nA sh A ; Ev¯Z̀lok\ v }j˚t̃t̃ mod˚t̃ Ev¯Z̀nA sh
EN 6:49 b
}úAZF-k˚dzdAZF\ ] EN ; b }úZ-k˚dzdAZF A ; b }úAnF-k˚dzdAZF C
6:49 mAt‹n^ gZpEt\ ] conj. ; mAt̂\ gZpEt\ A ; mAt̂gZpEt\ C ; mAt̂ gZpEt\ EN
EfvDm‚s¡~h̃ 319 a@yAyA, 5 – 9

vE°\ ftát̀\ y"\ vAỳ\ DMm« jl̃Ÿrm^; 6 : 49;

yo y\ -TApyt̃ DFmA˚˛AsAd̃ c s̀foBñ.

ṕjỹ(pryA BÅA s m̂t-t(pd\ v
}j̃t^; 6 : 50;

ac\ámpT̃ y-t̀ s\ám\ kArEy¯yEt.

Dm‚rAjpT\ so Eh s̀pT̃n
{v gQCEt; 6 : 51;

ndF\ v
{trZF\ GorAm̀¯ZtoyA\ mhAõ‚vAm^.
gMBFrAvÅ‚d̀-tArA\ s˚tr̃(s\ám̃Z t̀; 6 : 52;

s̃t̀b˚DÑ y, k̀yA‚(kd‚m̃ pET dAzZ̃.

Dm‚rAjp̀r̃ mAg̃‚ d̀g‚m̃ s s̀K\ v
}j̃t^; 6 : 53;

p¨l̃pñ nrk-tØ/p̀jt́En c.
s˚tr̃ÅAEn GorAEZ ndFmA‘g‚˛dAyk,; 6 : 54;

mW-yAvsT-y
{v m⌫Xp-y c kArk,.
(yÆA ymp̀r\ -v‘g̃‚ t-y h̃mĝh\ Bṽt^; 6 : 55;

tØA¡ArEflAvq̃‚ n By˚t-y jAyt̃.

aàdAtA nro yo Eh nAsO nrkmAÙ̀yAt^; 6 : 56;

a"y\ s̀KmAÙoEt b
}úlokgto nr,.
6:49 y"\ vAỳ\ DMm« ] AEN ; y" vAỳ Dm« C 6:50 DFmAn^ ] CEN ; DFmA\ A
6:50 ṕjỹt^ ] CEN ; ṕj̃t^ A (unmetrical) 6:50 s m̂t-t(pd\ ] CEN ; s\m̂t-tß
(pd\ A 6:51 ac\ámpT̃ ] AC ; as\ámpT̃ EN 6:51 kArEy¯yEt ] CEN ; y,
˛k̀v‚Et A 6:51 Dm‚rAjpT\ ] CEN ; --- A 6:51 so Eh ] A ; so _Ep CEN
6:52 ndF\ v
{trZF\ GorAm̀¯ZtoyA\ ] EN ; ndF v
{trZF GorAm̀¯ZtoyA A ; ndF\ v{trZF
GorA\ u¯ZtoyA\ C 6:52 s˚tr̃(s\ám̃Z t̀ ] em. ; s tr̃(s\ám̃Z t̀ A ; sÅr̃(s\ám̃Z
t̀ C ; s˚tr̃(s ám̃Z t̀ EN 6:53 k̀yA‚t^ ] CEN ; k̀yA‚ A 6:53 s s̀K\ ] CEN ;
s̀Ks\ A 6:54 p¨l̃pñ nrk-tØ/p̀jt́En c ] C ; p¨l̃pñ nrk-tØ/p̀j\t́En c
A ; p¨l̃pñ nrk-tØ/ p̀jńEn c EN 6:54 s˚tr̃ÅAEn GorAEZ ] C ; s˚tr̃ÅAEn
Go --- A ; s˚tr̃hAEn GorAEZ EN 6:54 ndFmA‘g‚˛dAyk, ] CEN ; --- yk, A
6:55 h̃mĝh\ ] N ; h̃mp̀r\ CEN 6:56 tØA¡ArEflAvq̃‚ n ] conj. ; tØA¡ArEflAvß
qA‚à C ; tØA¡ArEflAvq‚ n A ; tØA¡ArEf(lAvqA‚à EN 6:56 aàdAtA ] CEN ;
a\ndAt A
EfvDm‚s¡~h̃ 320 a@yAyA, 5 – 9

n t-y s\Bvo m(ỹ‚ yAvì̋úA n n[yEt; 6 : 57;

n cAE-t {
r(yk\ dAnmàdAnA(pr\ E˛ỹ.
d̃EhnAmàdAñn jFv˚dÅ\ n s\fy,; 6 : 58;
y-t̀ g
}F¯m̃ ˛pA\ dçAÅ̂qAt̃‚ pETk̃ jñ.
t̃ t̂ØA, ˜
˛tBvñ t̂qAí\íEvvEj‚tA,; 6 : 59;
d̃&ỳvAc.
dErd̋A˚vF#y c̃to m̃ dFy‚t̃ k̂pyA EvBo.
Ekmk̂(vA dErd̋, -yAd̃tdAHyAt̀mh‚Es; 6 : 60;
BgvAǹvAc.
tFTA‚˚yg(vA E"Eth̃mD̃ǹ\ k̂¯ZAEjn\ k̂¯ZEtlAà d(vA.
E/vAsr\ cA=yǹpo¯y j˚t̀jA‚ỹt dAErïjrAEBB́t,; 6 : 61;
d̃&ỳvAc.
Ek\ Etl-y c mAhA(My\ Ek˚t̀ k̂¯ZAEjn-y vA.
s̀võ‚-y gvAÑ
{v B́dAn-y c m̃ vd; 6 : 62;
BgvAǹvAc.
nm̀EcnA‚m {
d(ỹ˚d̋\ ỳà̃ vF#y p̀rAQỳt,.
6:57 n t-y s\Bvo m(ỹ‚ ] CEN ; n t-y sMBv\ m(ỹ‚ A 6:57 yAvì̋úA n n[yß
Et ] CEN ; --- A 6:58 { r(yk\ dAnmàdAnA(pr\ E˛ỹ ] em. ; {r(yk˚dnmàdAnA(pr
E˛ym^ A ; n cAE-t r̃(yk\ dAn\ màdAnA(pr\ E˛ỹ C ; n {(yk˚dAnmàdAnA(pr\ E˛ỹ
EN 6:58 jFv˚dÅ\ n ] EN ; jFv˚dÅ n A ; jFv\dÅà C 6:59 ˛pA\ dçAÅ̂qAt̃‚ ]
C ; ˛pA˚dçA t̂qAÅ̃ A ; ˛pA˚dçAt̂qAÅ̃‚ EN 6:59 t̃ t̂ØA, ˜
˛tBvñ ] A ; t̂sØ,
˜
˛tBvñ C ; s t̂Ø, ˜ ˛t Bvñ EN 6:59 t̂qAí\íEvvEj‚tA, ] A ; t̂qí\íEvvEj‚t,
CEN 6:60 dErd̋A˚vF#y c̃to m̃ ] C ; dErd̋vF#y c̃to m̃ A ; dErd̋A˚vF#y c̃tom̃
EN 6:60 dFy‚t̃ k̂pyA EvBo ] CEN ; dFyÅ̃ k̂pyA EvBo A 6:60 Ekmk̂(vA dErd̋,
-yAd̃tdAHyAt̀mh‚Es ] CEN ; Ek --- HyAt̀mh‚Es A 6:61 tFTA‚˚yg(vA E"Eth̃mD̃ǹ\ ]
C ; tFTA‚˚yg(vA E"Eth̃mD̃ǹ A ; tFTA‚(yg(vA E"Eth̃mD̃ǹ\ EN 6:61 k̂¯ZEtlAà
d(vA ] EN ; k̂¯ZEtl\ n d(vA A ; k̂¯ZEtlAnd(vA C 6:61 j˚t̀jA‚ỹt ] CEN ;
j\t̀jAỹt A 6:61 dAErïjrAEBB́t, ] em. ; dAErd̋jrAEBB́t, A ; dAErïzjAEBB́ß
t, CEN 6:62 Etl-y c mAhA(My\ ] A ; Etl-y c mAhA(My C ; Etl-ymAhA(My\
EN 6:62 gvAÑ {v B́dAn-y c m̃ vd ] CEN ; g – ˘ --- A 6:63 nm̀EcnA‚m { dt̃˚d̋\ ]
CEN ; nm̀EcnAm { dt̃˚d̋ A 6:63 p̀rAQỳt, ] AC ; p̀rA _Qỳt, EN
EfvDm‚s¡~h̃ 321 a@yAyA, 5 – 9

uí̃jy˚t\ gFvA‚Z\ áoDtAmgmÅdA; 6 : 63;

áoDA(-ṽdlvA-t-y En¯p̃t̀D‚rZFtl̃.
t̃ bB́v̀E-tlA, k̂¯ZA-t-mAÅ̃ pAvnA, -m̂tA,; 6 : 64;
d̃vAE˚pt‹\sm̀Eå[y yo ddAEt Etlodkm^.
t̂=yE˚t Eptr-t-y vEj‚tA nrk {E-/EB,; 6 : 65;
m̃do_ŝ?ṕygt̃‚q̀ n Enm>jE˚t t̃ nrA,.
Eptrñ Evm̀ÄA, -ỳE-tlodkPl̃n v
{; 6 : 66;
ôAà\ k̀v‚E˚t ỹ En(y\ Ept̂BÄAñ mAnvA,.
t̃qA\ t̂ØA Eh Eptr, s c t̂Øo ymAlỹ; 6 : 67;
k̀MBFpAk-t̀ Enryo n t̃qA\ ˛BEv¯yEt.
Ept̂lokÑ yA-yE˚t ôAàkArEytA nrA,; 6 : 68;
Ept‹˚d̃vA˚sm̀Eå[y En(y\ dFp˛dAEyn,.
tAEmúñA˚DtAEmúO nrkO n BEv¯yt,; 6 : 69;
locñ c f̀B̃ t̃qA\ d̂?fEÄñ n n[yEt.
6:63 áoDtAmgmÅdA ] CEN ; áoD/A (?) m }gmÅdA Ac ; áoD/A (?) m }gmÅmdA Aac
(unmetrical) 6:64 áoDA(-ṽdlvA-t-y ] CEN ; áoDA -ṽdlvAØ-y A 6:64 Enß
¯p̃t̀D‚rZFtl̃ ] em. ; En¯p̃t̀àrZFtl̃ AC ; En¯p̃t́à‚rZFtl̃ EN 6:64 k̂¯ZA-t-mAß
Å̃ ] EN ; k̂¯ZA t-mAÅ̃ A ; k̂¯ZA-t-mA˚t̃ C 6:65 d̃vAE˚pt\‹ sm̀Eå[y ] em. ; d̃vA\
Ept‹\ sm̀Eå[y A ; d̃vAE˚pt‹˚sm̀Ed[y C ; d̃vAn^ Ept‹n^ sm<yQy‚ EN 6:65 t̂=yE˚t
Eptr-t-y ] CEN ; t̂ --- A 6:65 E/EB, ] CEN ; t̂EB, A 6:66 m̃do_ŝ?ṕygt̃‚q̀ ]
EN ; m̃do_ŝḱygÅ̃‚q̀ C 6:66 Eptrñ Evm̀ÄA, -ỳE-t ] CEN ; Eptr-y EvmÄ-yß
E-t A 6:67 ôAà\ ] CEN ; ôAà A 6:67 En(y\ ] AEN ; Eg(y\ C 6:67 mAnvA, ]
C ; mAnvA A ; ỹ nrA, EN 6:67 t̃qA\ t̂ØA Eh Eptr, ] EN ; t̃qA\ t̂ØA Eh Eptr
A ; t̃qA t̂EØ Eh Eptr, C 6:67 c t̂Øo ] AEN ; c t̂ØA C 6:68 k̀MBFpAß
k-t̀ Enryo ] CEN ; k̀MBFpAk\ t̀ Enrỹ A 6:68 ˛BEv¯yEt ] CEN ; ˛BEv¯y
--- A 6:68 Ept̂lokÑ yA-yE˚t ] CEN ; --- yA-yE˚t A 6:68 ôAàkArEytA ]
AC ; ôAà\ kArEytA EN 6:69 Ept‹˚d̃vA˚sm̀Eå[y ] conj. ; Ept‹\ d̃vA sm̀Ed[y A ;
Ept̂d̃vA˚sm̀Eå-y C ; Ept̂n^ d̃vAn^ sm̀Eà[y EN 6:69 En(y\ dFp˛dAEyn, ] C ;
En(ydFp˛dAEyn, A ; En(y\ dFp ˛dAEyn, EN 6:69 tAEmúñA˚DtAEmúO nrkO n
BEv¯yt, ] conj. ; tAEmúO cA˚DtAEmúO nrkO n BEv¯yEt A ; tAEmúñA˚DtAEmúo
nrko n BEv¯yEt, C ; tAEmúñA˚DtAEmúO nrkO n BEv¯yt, EN 6:70 d̂?fEÄñ
n ] AC ; d̂?fEÄñn EN
EfvDm‚s¡~h̃ 322 a@yAyA, 5 – 9

upAnQC/s\ỳÄ\ EtlpA/\ ddAEt y,; 6 : 70;

-vQCfFtAMb̀ṕõ̃‚n krk̃Z c s\ỳtm^.
Eíj̃<y, EfvBÄ̃<y-s n yAEt ymAlym^; 6 : 71;
EvçADrpd\ ˛A=y modt̃ s̀Ecr\ EdEv.
kAlA˚tr̃ ydA m(y‚mAgQCEt nroÅm,; 6 : 72;
uEdtoEdtv\f̃ _E-m˚j˚m t-y Bṽà̋` vm^.
etEÅl-y mAhA(My\ kETt\ vrvEõ‚En; 6 : 73;
k̂¯ZAEjn-y mAhA(My\ kTyAMyD̀nA f̂Z̀.
y(k̂¯Z\ td̂cA\ !p\ yìB̀
} yj̀qA\ -m̂tm^; 6 : 74;
yQC̀Ê\ tâṽ(sAflA\ k̂¯ZsAr-y s̀˚dEr.
at-tdEjn\ p̀⌫y˚/
{Evç̃nA<yl\k̂tm^; 6 : 75;
t-mAå̃y\ ˛yŒ̃n k̀MBFnrkBFzEB,.
aEjnE˚tlṕZ« t̀ dçAd̋O=ymy\ K̀rm^; 6 : 76;
h̃mf̂¡\ s̀c
{lA¡\ kA\-ydoh\ Eíj˚mñ.
6:70 s\ỳÄ\ EtlpA/\ ddAEt y, ] EN ; s\ỳÄEtlpA/\ ddAEt y, C ; s\ỳÄ\ Etlß
pA/ ddAEt y, A 6:71 -vQCfFtAMb̀ṕõ̃‚n krk̃Z c s\ỳtm^ ] em. ; -vQCfFtAß
Mb̀ṕõ̃‚n k --- A ; -vQCfFtAMb̀ṕõ̃‚n krk̃n c s\ỳtm^ C ; -vQCfFtAMb̀ṕõ̃‚ nrk\
n c s\ỳt\ EN 6:71 Eíj̃<y, EfvBÄ̃<y-s n ] em. ; Eíj̃<y EfvBÄ̃<y-s n A ;
Eíj̃<y, EfvBÄ̃<yo n s CEN 6:72 m(y‚mAgQCEt nroÅm, ] C ; m(yA‚mAgQCß
E˚t nroÅm, A ; m(y‚mAgQCE˚t nroÅmA, EN 6:73 uEdtoEdtv\f̃ _E-mn^ j˚m ]
EN ; uEdtoEdtvf̃ _E-m\ j˚m A ; uEdtoEdtv\fo _-m\Ò˚m C 6:73 etEÅl-y ]
A ; ett^ EtlAnA\ CEN 6:73 vrvEõ‚En ] AC ; vr vEõ‚En EN 6:74 k̂¯ZAEjnß
-y mAhA(My\ kTyAMyD̀nA f̂Z̀ ] C ; k̂¯Z --- MyD̀nA f̂Z̀ A ; k̂¯ZAEjn-y mAhA(My\
kTyAMy D̀nA f̂Z̀ EN 6:74 y(k̂¯Z\ td̂cA\ !p\ ] em. ; y(k̂¯Z td̂cA !p\ A ;
y(k̂¯Z\ td̂cA\ rAp\ C ; y(k̂¯Z\td̂cA\ !p\ EN 6:74 yìB̀ } yj̀qA\ -m̂tm^ ] C ; yìB̀
}
yj̀qA -m̂tm^ A ; yd^ bB }\ yj̀qA\ -m̂t\ EN 6:75 yQC̀Ê\ tâṽ(sAflA\ ] EN ; y
f̀Ê˚tâṽ(sAflA A ; y(QC̀ÊÅâṽ(sAflA\ C 6:75 <yl\k̂tm^ ] A ; <ylk̂tm^ C ;
=yl¨ˆ t\ EN 6:76 ˛yŒ̃n k̀MBFnrkBFzEB, ] CEN ; ˛y\ñ\n p̀\EB nrkBFzEB,
A 6:76 aEjnE˚tlṕZ« t̀ dçAd̋O=ymy\ K̀rm^ ] C ; aEjnE˚tlṕZ‚Å̀ dçAd̋O=y ---
A ; aEjn\ EtlṕZ« t̀ dçAd̋O=ymy\ "`rm^ EN 6:77 h̃mf̂¡\ s̀c
{lA¡\ kA\-ydoh\
Eíj˚mñ ] em. ; --- s̀c {lA¡\ kA˚sdohA\ Eíj˚mñ A ; h̃mf̂¡ s̀c {lA¡\ kA\-ydoh\
EíjAtỹ C ; h̃mf̂¡\ s̀c {lA¡\ kA\-ydoh\ EíjAtỹ EN
EfvDm‚s¡~h̃ 323 a@yAyA, 5 – 9

ct̀,sAgrpy‚˚tA sf
{lvnkAnnA; 6 : 77;
dÅAñn Bṽ(p̂LvF d(vA E/B̀vñŸEr.
a"y\ lBt̃ lokE˚tlD̃ǹ˛dAyk,.
ỳgA˚t̃ c pErB
}£o jAyt̃ p̂ETvFpEt,; 6 : 78;
BgvAǹvAc.
BFt
{-tArkt, s̀t-s̀rgZ
{m‚Å, p̀rA yAEct,.
tà̃to, k̂pyA myA t̀ mdnAd̀(pAçmAñ s̀t̃.
sÅ̃jo _E‘nrpAd̀p̃(y tdB́í°̃, k̀mAr, ˛B̀,.
tQC̃q\ knk\ bB́v EgErj̃ t̃nAEtp̀⌫y\ -m̂tm^; 6 : 79;
Ev˛
˜<y, EfvBÄ̃<yo mAEs mAEs EtlA˚ddt^.
nAnAd̀,K˛d\ Gor\ nrk\ n s p[yEt; 6 : 80;
mAD&yA\ pÑd[yA\ t̀ EtlA˚mD̀smE˚vtAn^.
sØ<yo vAT pÑ<yo b }AúZ̃<y, sdE"ZAn^; 6 : 81;
Dm‚rAj-t̀ s̀˛Ft iEt dçAír\ D̀
}vm^.
pAp\ EvhAy s ôFmAEàm‚l(v\ ˛jAyt̃; 6 : 82;
ymAy DMm‚rAjAy m̂(yṽ cA˚tkAy c.
v
{v-vtAy kAlAy sv‚lok"yAy c; 6 : 83;
6:77 ct̀,sAgrpy‚˚tA sf {lvnkAnnA ] CEN ; ct̀sAgrpy‚˚t\ sf {lvnkAnnA A
6:78 dÅAñn Bṽ(p̂LvF d(vA E/B̀vñŸEr ] em. ; dÅAñn Bṽ(p̂LvF d(vA E/B̀vñŸß
rF C ; dçAÅ̃n Bṽ(p̂LvF dÇvA t̂B̀vñŸrF\ A ; dÅA t̃n Bṽ(p̂LvF dÅA E/B̀vñŸEr
EN 6:78 lokE˚tlD̃ǹ˛dAyk, ] CEN ; lokA EtlD̃no, ˛dAyk, A 6:79 s̀ß
t-s̀rgZ {m‚Å, p̀rA yAEct, ] C ; s̀ --- Å, p̀rA yAEct, A ; s̀t, s̀rgZ {m‚Å,
p̀rA yAEct EN 6:79 mdnAd̀(pAçmAñ s̀t̃ ] C ; mdnAd̀(pAçmAno s̀t̃ A ; mdß
nA d̀(pAçmAñ s̀t̃ EN 6:79 tQC̃q\ knk\ bB́v EgErj̃ ] C ; tQC̃q\ knk q̀B́v
EgErj̃ A ; yQC̃q\ knk\ bB́v EgErj̃ EN 6:80 EtlA˚ddt^ ] CEN ; EtlA ddt^
A 6:80 nAnAd̀,K˛d\ Gor\ nrk\ ] EN ; nAnA --- rk\ A ; nAnAd̀,Kpd\ Goràrk\
C 6:81 mAD&yA\ pÑd[yA\ t̀ ] A ; v
{fAHyA\ pÑd[yA˚t̀ C ; v {fAHyA\ p⇢c[yA˚t̀
EN 6:81 EtlA˚mD̀smE˚vtAn^ ] C ; EtlA\ mD̀smE˚vtm^ A ; EtlA˚mD̀ smE˚vtAn^
EN 6:81 sdE"ZAn^ ] C ; sdE"ZAm^ AEN 6:82 dçAír\ ] CEN ; dçA\ nro A
6:82 Enm‚l(v\ ] AC ; EnMm‚lñ EN 6:83 m̂(yṽ cA˚tkAy c ] CEN ; --- c A
EfvDm‚s¡~h̃ 324 a@yAyA, 5 – 9

ug
}d⌫Xog
}h-tAy mEhqAsngAEmñ.
fAEs/̃ c nm-t̀<y\ nrkAEDptỹ nm,; 6 : 84;
ek{k-y pd-yAEp EtlEmôÒlAÒElm^.
/F\-/F˚k̂¯Zct̀d‚[yA\ ndF¡(vA t̀ Env‚p̃t^; 6 : 85;
hEv¯y
{kAfn, fA˚t-/yod[yA\ smAEht,.
aAj˚mcErt\ pAp\ dh(yAf̀ n s\fy,.
ỳgA˚t̃ c pErB
}£o jAyt̃ p̂ETvFpEt,; 6 : 86;
BgvAǹvAc.
gAv, ˛jEâr̃ p̀⌫yA mLymAñ _m̂t̃ p̀rA.
mAnnFyA mhABAgA d̃vAnAmEp En(yf,; 6 : 87;
tAsA\ gA/̃q̀ sṽ‚q̀ Evb̀DA, py‚vE-TtA,.
t-mA(p̀⌫ytmA ẫyA-tAsA\ dAnAEåv\ v }j̃t^; 6 : 88;
h̃mf̂\gA\ rO=y"`rA\ rŒA¡F\ kA\-ydoEhnFm^.
sc{lG⌫VA¡A˚dçAEQCvBÄEíj˚mñ; 6 : 89;
golok̃ -v‘g‚lok̃ vA vAs-t̃qA\ BEv¯yEt.
sv‚í˚íEvEnm̀‚ÄA vs̃ỳgo‚˛dAEyn,; 6 : 90;
6:84 ug }d⌫Xog }h-tAy ] C ; ug}d⌫XAy h-tAy EN 6:84 nm-t̀<y\ ] C ; nm-t̀ <y\
EN 6:85 ek {k-y pd-yAEp ] em. ; ek {k-y pd-yEp A ; ek {k-y pd-yA-y C ;
ek{k-y ˛mAd-y EN 6:85 EtlEmôÒlAÒElm^ ] conj. ; EtlEmôjlAÒElm^ A ;
EtlEmô\ lAÒElm^ C (unmetrical) ; EtlEmô\jlAÒEl\ EN 6:85 /F\-/F˚k̂¯Zct̀d‚ß
[yA\ ] C ; /F\-/F˚k̂¯Zct̀ ˘
– d[yA‚n^ A ; E/E-/, k̂¯Zct̀å‚[yA\ EN 6:85 nEd¡(vA ]
CEN ; nEd g(vA A 6:86 hEv¯y{kAfn, fA˚t-/ ] EN ; hEv¯y {kAfn fA˚t
/ A ; hEv¯ykAfn, fA˚t-/ C 6:86 pAp\ ] CEN ; pAp, A 6:86 jAyt̃
p̂ETvFpEt, ] CEN ; --- A 6:87 mLymAñ ] CEN ; c#ymAñ (?) A 6:88 py‚ß
vE-TtA, ] CEN ; pyvE-TtA, A 6:88 t-mA(p̀⌫ytmA ẫyA-tAsA\ dAnAEåv\ ] C ;
t-mA p̀⌫ytmA ẫyA tAsA\ dAnA Edv\ A ; t-mA(p̀⌫ytmA ẫyA-tAsA\ dAñ Edv\ EN
6:89 rO=y"`rA\ ] em. ; rO=yK̀rA\ EN ; rO=y"`rA (?) A ; ro=yK̀rA\ C 6:89 kA\-yß
doEhnFm^ ] CEN ; --- A 6:89 sc {lG⌫VA¡A˚dçAEQCvBÄEíj˚mñ ] EN ; --- ˘ –
˘
– G ˘ –
– ˘ gA˚d(y EgvBEÄEíj˚mñ A ; sc
{lG⌫tA\ gA˚dçAEQCvBÄEíj˚mñ C
6:90 golok̃ ] CEN ; golok, A 6:90 m̀ÄA ] CEN ; m̀Ä A 6:90 vs̃ỳgo‚ ]
CEN ; vs̃ỳgo A
EfvDm‚s¡~h̃ 325 a@yAyA, 5 – 9

-vpAp˛g
}h
{b‚àA, ptE˚t EnryA\b̀DO.
nOErvAEnlEvE"ØA dAt̂\-tAryt̃ Eh gO,; 6 : 91;
d̃&ỳvAc.
dErd̋˜Z kT\ k̂(y\ go˛dAn\ s̀roÅm.
kT\ vA -vg‚mAÙoEt tâvA˚vÄ̀mh‚Et; 6 : 92;
BgvAǹvAc.
dçAdA>ymyF\ D̃ǹ\ dErd̋o d̋EvZ
{, sh.
s m̂to _m̂tvAEh˚yA\ s̀r
{ rmt iQCyA; 6 : 93;
aA>yAlAB̃ jlmyF\ dçAà̃ǹ\ sdE"ZAm^.
EppAsAEd mhAd̀,K\ Eh(vA yA(ymrAlym^; 6 : 94;
gvA\ g
}As\ dErd̋
˜Z kt‚&y\ ˛Atr̃v Eh.
m˚/̃Z
{v smAỳÄo m̀Qyt̃ sv‚EkESbq
{,; 6 : 95;
-vg‚gAmF c BvEt pErB
}£o mhADnF.
gvAä̃ c Bṽ>j˚m gvAäñ Bv(ysO; 6 : 96;
aE‘nho/\ h̀t˚t̃n Ept̂d̃vAñ tE=p‚tA,.
s ÜAt, sv‚tFT̃‚q̀ yo ddAEt gvAE°km^; 6 : 97;

6:91 g
}h{b‚àA, ] C ; g}h
{bàA A ; g}h{v‚@dA, EN 6:91 EnryA\b̀DO ] AEN ; EnryAb̀ß
DO C 6:91 nOErvA ] CEN ; ˚vOErvA A 6:91 dAt̂\-tAryt̃ ] EN ; dAt̂ tAryt̃
A ; dAt‹-tAryt̃ C 6:92 kT\ k̂(y\ go˛dAn\ s̀roÅm ] C ; --- s̀roÅm, A ; kT\
kAy« go˛dAn\ s̀roÅm EN 6:92 -vg‚mAÙoEt ] AC ; -vg‚mAnoEt EN 6:92 tâvAß
˚v ] CEN ; tâvA v A 6:93 dçAdA>ymyF\ D̃ǹ\ ] EN ; dçAdA>ymyF D̃ǹ A ;
dçAdA>ymyFMDǹ\ C 6:93 s̀r { ] A ; nçA\ CEN 6:94 aA>yAlAB̃ jlmyF\ ] em. ;
aA>ylAB̃ jlmyF A ; aA>ylAB̃ jlmyF\ C ; aA>yAlAB̃jlmyF\ EN 6:94 D̃ǹ\
sdE"ZAm^ ] CEN ; D̃ǹ sdE"Zm^ A 6:94 mhAd̀,K\ ] AEN ; mhå̀,K\ C 6:94 yAß
(ymrAlym^ ] CEN ; yA(ymrA --- A 6:95 gvA\ g }As\ ] C ; --- g
}As A ; gvA\ GAs\
EN 6:95 m˚/̃Z {v ] em. ; m/̃Z{v C ; s/̃Z{v EN A 6:95 EkESbq {, ] A ; pAtk
{,
CEN 6:96 mhADnF ] conj. ; mhADñ ] ; AC ; mhAm̀ñ EN 6:96 gvAä̃ c ] AC ;
gvAç̃c EN 6:96 Bṽ>j˚m ] C ; Bṽj˚m A ; Bṽ˚m EN 6:97 aE‘nho/\ ] C ;
aE‘nho/ A ; aE‘n ho/\ EN 6:97 ddAEt ] AEN ; dçAEt C 6:97 s ÜAt, ]
AC ; s̀ÜAt, EN 6:97 gvAE°km^ ] CEN ; --- A
EfvDm‚s¡~h̃ 326 a@yAyA, 5 – 9

u(pàAm̂tmTñ s̀rBF lokDAErZF.

id\ g
}As\ ĝhAZ (vEmd\ m̃ v
}tm̀Åmm^; 6 : 98;
gvA\ g
}As\ yTA d̃y\ sOrB̃ỹ tT
{v c.
t̀Sym̃v Pl\ d̂£\ Ek˚t̀ m˚/, p̂T?p̂Tk^; 6 : 99;
sv‚lokDrA ù̃t̃ jFEvtAà˛dAykA,.
g
}As\ ĝ¢˚t̀ t̀£A-t̀ et˚m̃ v
}tm̀Åmm^; 6 : 100;
En(y\ prgṽ dçAã̂hF(vA d̀l‚B\ v
}tm^.
r"E˚t c ByAäorAåf‚ñ pApnAfnA,; 6 : 101;
gvA\ k⌫X́yn\ k̀yA‚íAs\ d(vA ngA(mj̃.
˛dE"Z/y\ k̂(vA go˛dAnPl\ lB̃t^; 6 : 102;
p̀⌫ykAl̃ t̀ s\˛AØ̃ v̂qo(sg« kroEt y,.
s yAEt zd̋lok\ t̀ yEd nFlo BEv¯yEt; 6 : 103;
alAB̃ nFlq⌫X-y Ept̂EB, sh s\ỳt,.
-v‘g‚lokmvAÙoEt B
}£o BvEt BogvAn^; 6 : 104;
lA\ǵlAg
}\ Est\ y-y "`r\ f̂\gÑ s̀v
}t̃.
loEhtAEn c gA/AEZ nFlq⌫Y, s uQyt̃; 6 : 105;
6:98 u(pàA ] CEN ; --- (pnA A 6:98 id\ ] A ; im\ CEN 6:98 ĝhAZ (vEmß
d\ ] em. ; ĝhAZ (v\Emd\ ACac ; ĝhAZ (v\ id\ Cc ; ĝhAZAMb EN 6:99 gvA\ ] C ;
g\vA A 6:99 d̂£\ Ek˚t̀ m˚/, ] CEN ; d̂£ Ek\t̀ m˚/ A 6:99 p̂T?p̂Tk^ ] AC ;
p̂T?pT̂k^ EN 6:100 sv‚lokDrA ] AC ; sv‚lok DrA EN 6:100 jFEvtAà˛ß
dAykA, ] C ; jFEvtAà˛dAyk, A ; jFEvtAnA\ ˛dAykA, EN 6:100 g }As\ ĝ¢˚t̀
t̀£A-t̀ et˚m̃ v }tm̀Åmm^ ] C ; g }As ĝ¢\˚t̀ d̂£A t̀ et˚m̃ --- A ; g
}As\ ĝ¢˚t̀ t̀£A-t̀
et˚m̃v}tm̀Åmm^ EN 6:101 En(y\ prgṽ dçAd^ ] C ; --- (y\ prgṽ dçA\ A ; En(y\
prgṽ dçA EN 6:102 ngA(mj̃ ] CEN ; ngA(mjA A 6:102 go˛dAnPl\ ] C ;
go˛dAn\ Pl\ A ; go ˛dAnPl\ EN 6:103 v̂qo(sg« ] EN ; v̂qo(s‘g‚ A ; v̂qoß
(s‘g\ C 6:103 BEv¯yEt ] CEN ; B --- A 6:104 alAB̃ nFl ] CEN ; ---
l A 6:104 -q⌫X-y ] A ; s⌫Y-y CEN 6:104 Ept̂EB, sh s\ỳt, ] CEN ;
Ept̂EB qh s\ỳt, A 6:104 -v‘g‚lokmvAÙoEt ] AC ; -vg‚lok mvAÙoEt EN
6:105 lA\ǵlAg }\ Est\ ] CEN ; lA\ǵlAEôt\ A 6:105 "`r\ f̂\gÑ s̀v }t̃ ] em. ; "`r
f̂\gÑ s̀v }t̃ A ; K̀r\ f̂\gÑ s̀v
}t̃ C ; K̀rA, f̂¡˜ c s̀v}t̃ EN 6:105 nFlq⌫Y, s ]
CEN ; nFlq⌫Y-y A
EfvDm‚s¡~h̃ 327 a@yAyA, 5 – 9

anX^vAho _Ep bh̀fo y, ˛yQC̃EøjoÅm̃.

t̃n p̀⌫yPl̃n
{v -v‘g‚lok̃ mhFyt̃; 6 : 106;

BgvAǹvAc.
d̋&yAZA\ yAvtA\ yoEn, E"Etr̃v EvDFyt̃.
EkÑ t̃n n dÅ\ -yAç, ˛yQCEt gA\ E˛ỹ; 6 : 107;

mm
{qA ˛TmA ḿEt‚ErEt t-yA mh(Plm^.
kroVFgtm=yMB, E"tO g(vA f̀cFBṽt^; 6 : 108;

Envt‚nshúAäAmvnF\ s-yfAElnFm^.
EfvBÄAy Ev˛Ay dçAQCtmKo Bṽt^; 6 : 109;

ỹ hrE˚t mhF\ dÅAmA(mnAT pr̃Z vA.

Ed&yvq‚shúAEZ rOrṽ Envs˚(yGA,; 6 : 110;

prmA"rjAp̃n ˛AZAyAmft̃n c.
@yAnDArZyogAÎ E"EthÅA‚ n f̀èEt; 6 : 111;

d̃&ỳvAc.
Envt‚nshúAäAmvnF\ s-ymAElnFm^.

6:106 bh̀fo ] CEN ; bh̀qo A 6:106 EíjoÅm̃ ] CEN ; EíjoÅm, A 6:106 mhFß
yt̃ ] CEN ; mhFy --- A 6:107 yoEn, ] CEN ; yoEn A 6:107 y, ˛yQCEt gA\
E˛ỹ ] AC ; y,˛y QCEt gA\ E˛ỹ, EN 6:108 t-yA mh(Plm^ ] A ; t-yA, Pl\ mß
ht^ C ; t-yA,Pl\ mht^ EN 6:108 kroVFgtm=yMB, ] AC ; kroVFgtm=yMm, EN
6:108 f̀cFBṽt^ ] C ; f̀cFMBṽt^ A ; f̀cF Bṽt^ EN 6:109 Envt‚nshúAäAmvnF\ ]
conj. ; EnvÅ‚nshúAäAmvnF A ; Envt‚nshúAçAmvtF\ C ; Envt‚nshúAYcAmvnF
EN (unmetrical) 6:109 s-ymAElnFm^ ] AC ; s-yfAElnF EN 6:109 EfvBÄAß
y Ev˛Ay dçAQCtmKo ] CEN ; --- dçA ftmKo A 6:110 mhF\ dÅAmA(mnAT ]
conj. ; mhF d(vAmA(mnAT A ; mhF\ dÅA\ -vyMvAT CEN 6:110 Ed&yvq‚shúAEZ
rOrṽ Envs˚(yGA, ] C ; Ed&y\ vq‚shúAEZ rOrṽ Envs\(yGA A ; Ed&yvq‚shúAEZ
rOrb̃ Envs˚(yG, EN 6:111 jAp̃n ] CEN ; jA=yovo (?) A 6:111 @yAnß
DArZyogAÎ E"EthÅA‚ ] C ; @yAnDArZyogA c E"EthÅA A ; @yAn DArZ yogAÎ
E"EthÅA‚ EN 6:112 Envt‚nshúAäAmvnF\ s-ymAElnFm^ ] C ; Envt‚nshúAäß
mvnF s-ymAElnF A ; Envt‚n shúAYyAmvnF\ s-yfAElnF\ EN (unmetrical)
EfvDm‚s¡~h̃ 328 a@yAyA, 5 – 9

kT\ dErd̋A dA-yE˚t td̀pAy\ b

}vFEh m̃; 6 : 112;
BgvAǹvAc.
gocm‚mA/mEp gA\ yo ddAEt f̀EcE-mt̃.
s BEv¯yEt s̀&yÄEm˚d̋-yADA‚snAEtET,; 6 : 113;
d̃&ỳvAc.
gocm‚mA/mEp gA\ ydA dAt̀\ n fÈt̃.
tdA Ek\ t̀ dErd̋
˜Z kt‚&yÒgtA\pt̃; 6 : 114;
BgvAǹvAc.
f̀cAv̀à̂(y m̂âAr\ s̀g˚DFk̂(y yŒt,.
dçAã̀Zvt̃ En(y\ B́dAnPlmAÙ̀yAt^; 6 : 115;
ekC/A\ mhF\ k̂(vA mhAd̃vAy fMBṽ.
EfvBÄEíj̃<yo vA d(vA zd̋smo Bṽt^; 6 : 116;
d̃&ỳvAc.
ekC/A\ vs̀mtF\ kT˚dçA(p̂T‘jn,.
t-yA, ˛EtEnEDMb́
}Eh yTA yAEt prA\ gEtm^; 6 : 117;
BgvAǹvAc.
˛sv˚tFÑ gA˚dçAíÄ~oBys̀s\E-TtAm^.
6:112 kT\ dErd̋A dA-yE˚t td̀pAy\ b }vFEh m̃ ] C ; --- td̀pAy b
}vFEm h̃ A ; kT\
dErd̋A dA-yE˚t td̀pAy\ v}vFEhm̃ EN 6:113 gocm‚mA/mEp ] A ; gocm‚mA/A\ yEp
CEN 6:113 s̀&yÄEm˚d̋-yADA‚snAEtET, ] C ; s̀&yÄEm˚d̋-yAD‚snAEtET A ; s̀&yß
Ä Em˚d̋-yA@dA‚snAEtET, EN 6:114 d̃&ỳvAc ] CEN ; d̃&ývAc A 6:114 ydA ]
CEN ; kdA A 6:114 pt̃ ] AEN ; pr̃ C 6:115 f̀cAv̀à̂(y m̂âAr\ s̀g˚DFk̂ß
(y yŒt, ] C ; f̀cAv̀ – ˘ --- –˘ t, A ; f̀cAv̀à̂(ym̂âAr\ s̀g˚DF k̂(y yŒt,
EN 6:115 dçAã̀Zvt̃ En(y\ ] C ; dçAã̀ ˘– vt̃ En(y A ; dçA ã̀Zvt̃ En(y\ EN
6:115 B́dAnPlmAÙ̀yAt^ ] AC ; B́dAn PlmAÙ̀yAt^ EN 6:116 mhF\ ] EN ; mhF AC
6:116 fMBṽ ] AEN ; s\Bṽ C 6:116 EfvBÄEíj̃<yo ] AC ; EfvBÄ Eíj̃<yo EN
6:117 vs̀mtF\ ] CEN ; vs̀mtF A 6:117 dçA(p̂T‘jn, ] CEN ; dçA(p̂T‘jn {, A
6:117 ˛EtEnEDMb́}Eh ] AC ; ˛EtEnED\b́
}Eh EN 6:117 yTA yAEt prA\ gEtm^ ] C ;
yTA yAEt p --- A ; yTAyAE˚t prA\ gEtm^ EN 6:118 BgvAǹvAc ] CEN ; B ---
A 6:118 ˛sv˚tFÑ gA˚dçAíÄ~oBys̀s\E-TtAm^ ] C ; --- gA dçíÄ~oBys̀s\E-TtAm^
A ; ˛sv˚tFñ gA˚dçAd^ bÄ~oBys̀s\E-TtA\ EN
EfvDm‚s¡~h̃ 329 a@yAyA, 5 – 9

p̂LvFdAnPl\ ù̃t(-v‘g‚lokAEBkA\E"ZAm^; 6 : 118;

ekj˚mAǹgA, sṽ‚ dAnDMm‚PlodyA,.

gomhFknkAnA˚t̀ sØj˚mAǹgA, E˛ỹ; 6 : 119;

d̃&ỳvAc.
bAlv̂àAt̀rASpA¡
{B‚gv˚fÈt̃ kTm^.
upvAs/y\ kt̀‚˚td̀pAyÑ m̃ vd; 6 : 120;

BgvAǹvAc.
y, p̂LvFBAjn\ k̂(vA B̀\Ä̃ pv‚s̀ yŒt,.
ahorA/̃Z c
{k̃n E/rA/Plmó̀t̃; 6 : 121;

etd̀Ä\ myA d̃Ev fEÄhFnEhtAy v

{.
fÄAnA\ t̀ Bṽà
{v\ EvED, sv‚/ s̀˚dEr; 6 : 122;

h̃mvõ‚mj\ d(vA EfvBÄEíj˚mñ.

aE‘nlokmvAÙoEt bh̀pApAE(mko _Ep sn^; 6 : 123;

B́EmdAnAâṽ(-vgo‚ rŒdAnAd̋ṽ, p̀rm^.

v-/d, fEflok\ t̀ tArdo v {¯Zv\ p̀rm^; 6 : 124;

6:118 ù̃t(-v‘g‚ ] CEN ; ù̃t -v‘g‚ A 6:118 lokAEBkA\E"ZAm^ ] A ; lok̃ß

EBkA\E"ZAm^ C ; lokAEBkA\E"ZA EN 6:119 ekj˚mAǹgA, ] CEN ; ekj˚mAǹgA
A 6:119 dyA, ] CEN ; dyA A 6:119 sØj˚mAǹgA, ] CEN ; sØj˚mAǹgA\ A
6:120 bAlv̂àAt̀rASpA¡ {B‚gvn^ fÈt̃ ] EN ; bAlv̂àAt̀rASpA\g { Bgv\ fÈt̃ A ; bAß
lv̂àAt̀rASpA¡ {B‚gn^ ˘
– Èt̃ C (unmetrical) 6:120 upvAs/y \ kt̀‚˚td̀pAyÑ ] EN ;
upvAs\ /y\ kt̀« td̀pAyÑ A ; upvAs/y\ kt̀‚Åd̀pAyÑ C 6:121 BgvAǹvAc ] em. ;
B --- A ; d̃vd̃v uvAc CEN 6:121 y, p̂LvFBAjn\ k̂(vA ] C ; --- LvF BAjn k̀yA
A ; y, p̂LvF BAjn\ k̂(vA EN 6:121 E/rA/ ] CEN ; t̂rA/ A 6:122 etd̀Ä\
myA d̃Ev fEÄhFnEhtAy ] AC ; etd̀Ä\myA d̃Ev fEÄ hF nEhtAy EN 6:122 Bß
ṽà
{v\ EvED, ] C ; Bṽ n{v EvED A ; Bṽà {v EvED, EN 6:123 EfvBÄEíj˚mñ ]
AC ; EfvBÄ Eíj˚mñ EN 6:123 aE‘nlokmvAÙoEt bh̀pApAE(mko _Ep sn^ ] C ;
aE‘nlokmvAÙoEt bh̀pApA(mtAmEp A ; aE‘nlokmvAÙoEtbh̀pApAE(mko _Ep sn^
EN 6:124 B́EmdAnAâṽ(-vgo‚ ] EN ; B́EmdAnAâṽ --- MsA ; B́EmdAnA•B̃(-v‘g« C
6:124 rŒdAnAd̋ṽ, p̀rm^ ] C ; --- p̀r\ A ; rŒdAnAd̋ṽ,p̀r\ EN 6:124 tArdo v {¯Zv\
p̀rm^ ] C ; tArdo v
{¯Zṽ p̀r̃ A ; tArdov {¯Zv\ p̀r\ EN
EfvDm‚s¡~h̃ 330 a@yAyA, 5 – 9

Etlh̃m˛dAtAro yAE˚t zd̋-y cAlym^.

kA\-ytAm
}˛vAlAEn dÇv{Et vs̀mE˚drm^; 6 : 125;
m̀ÄAmEZEvEc/AEZ hFnjAtFEn yA˚yEp.
d(vA fáp̀r\ yA\Et EtlhomAÎ mAnvA,; 6 : 126;
dED "Fr\ g̀X\ sEp‚y‚, ˛yQCEt En(yf,.
y"lokp̀r\ yAEt mD̀dAñn c
{v Eh; 6 : 127;
c˚dnAgzk=ṕ‚rkÃolklv¡kAn^.
d(vA˚yAEn s̀g˚DFEn v
}j̃ã˚Dv‚tAàr,; 6 : 128;
al¨ˆ (y c ỹ k˚yA\ ˛yQCE˚t (vyAEctAm^.
t̃ nrA, -vg‚m̃¯yE˚t ỹ c DA˚y˛dAEyn,; 6 : 129;
mAqm̀ãAEdkA˚v
}FhF˚ỹ dd(ysk̂àrA,.
t̃ _Ep -vg‚¡Em¯yE˚t ỹ cA˚ỹ ùBy˛dA,; 6 : 130;
!pyOvnsMpàA\ v-/ABrZB́EqtAm^.
ỳvtF\ ỹ ˛yQCE˚t yAE˚t v
{çADr\ pdm^; 6 : 131;
6:125 kA\-ytAm}˛vAlAEn d(v {Et vs̀mE˚drm^ ] C ; kA\stAm}˛vAlAEn d(v{Et vc̀m̀˚dß
E/ A ; kA\-ytAm}˛vAlAEn dt̃Et vs̀mE˚drm^ EN 6:126 m̀ÄAmEZEvEc/AEZ ] em. ;
m̀ÄmEZEvEc/AEZ A ; m̀ÄAmEnEvEc/AEZ C ; m̀ÄAmEZ EvEc/AEZ EN 6:126 fß
áp̀r\ ] C ; -v‘g‚p̀r\ A ; f̀áp̀r\ EN 6:126 EtlhomAÎ ] C ; EtlhomA c A ;
EtlhomAñ EN 6:127 dED "Fr\ g̀X\ sEp‚y‚, ] em. ; dED "Fr g̀X\ sE=p‚ y, A ;
dED "Fr\ g̀X\ sA=p‚, y, C ; dED"Frg̀X\ sEp‚ y‚ EN 6:127 En(yf, ] CEN ;
En(y – ˘ --- A 6:127 y"lokp̀r\ yAEt ] C ; --- E˚t A ; y"lokp̀r\ yAE˚t EN
6:127 mD̀dAñn c{v Eh ] conj. ; dEDdAñn c{v Eh C ; dEDdAñv c̃v Eh A ; dEDdAß
ñn c{v Eh EN 6:128 c˚dnAgzk=ṕ‚rkÃolklv¡kAn^ ] conj. ; c˚dnAgzkṕr,
kkolklv¡kAm^ A ; c˚dnAgzk=ṕ‚rkÃolklv¡km^ CEN 6:128 d(vA˚yAEn
s̀g˚DFEn ] CEN ; dçAçAEn s̀g˚dAEn A 6:128 v }j̃ã˚Dv‚tAàr, ] CEN ; v }j̃ gß
˚Dv‚tA\ nr, A 6:129 al¨ˆ (y c ỹ k˚yA\ ˛yQCE˚t (vyAEctAm^ ] C ; al\k̂(y
c y, k˚yA s\˛yQC(yyAEctA\ A ; al¨ˆ (yc ỹ k˚yA\ ˛yQCE˚t (vyAEctA\ EN
6:129 -vg‚m̃¯yE˚t ] CEN ; -v‘g‚ỹ¯yE˚t A 6:130 mAqm̀ãAEdkAn^ b }FhFn^ ] conj. ;
mAsm̀ãAEdkA\ b}FhF\ A ; m̀ãmAqAEdkA\ b
}FhFn^ C ; m̀ãmAqAEdkAàAEn EN 6:130 dß
d(ysk̂àrA,l̃m^ CEN ; dd(ysk̂nr, A 6:130 t̃ _Ep -vg‚¡Em¯yE˚t ỹ cA˚ỹ
ùBy˛dA, ] CEN ; EtEp --- ˚ỹ ùBy˛dA A 6:131 !pyOvnsMpàA\ ] EN ; !pß
yOvnsMpà A ; !pyOvàsMpàA\ C
EfvDm‚s¡~h̃ 331 a@yAyA, 5 – 9

rEts/Ñ yo dçAírAEB, ˛mdAjn

{,.
kAmd̃vp̀r\ yAEt jAto _n¡smo Bṽt^; 6 : 132;

ṽ/AsnÑ f˝yAÑ ˛(yNd\ y, ˛yQCEt.

modt̃ y"lok̃q̀ yE"ZFEB, smE˚vt,; 6 : 133;

i˚DnAEn c yo dçAEí˛ ˜<y, EfEfrAgm̃.

DnvAń
}ps\p\no dFØAE‘n, s̀Bgo Bṽt^; 6 : 134;

˛Etôy\ t̂Z\ f˝yAMp̀⌫yAE‘n\ f̀àmAnsA,.

˛(yh\ ỹ ˛yQCE˚t t̃ nrA, -vg‚gAEmn,; 6 : 135;

gFtvAEd/yAnAEn d̃vAnA\ En(ydAEyn,.

jAy˚t̃ t̃ c BogAäA gFtvAEd/boDkA,; 6 : 136;

jṽ yOvnsMpà\ sEØ\ h̃mEvB́Eqtm^.

˛yQC̃Eøjm̀Hỹ<yo b
}-yAÙoEt Ep£pm^; 6 : 137;

p̀⌫ỹn DnmAÙoEt s˚tEt\ ôAàkm‚ZA.

†t̂ZAEsnA\ †Bṽd̋A>y\ En(yÜAñn y"tAm^; 6 : 138;

134 Cf. Garud.apurān.a 1.51.27ab: i˚DnAnA\ ˛dAñn dFØAE‘njA‚yt̃ nr,.

6:132 vrAEB, ] conj. ; vArAEZ A ; aAErEB, CEN 6:132 kAmd̃vp̀r\ yAEt ] Cc EN ;

kAmd̃vp̀rA yAE˚t A ; kAmd̃vp̀r\ yAE˚t C 6:133 modt̃ y"lok̃q̀ yE"ZFEB,
ac

smE˚vt, ] EN ; modt̃ y --- –˘ – ˘ – ˘ ˚v˚t\ A ; modt̃ y"lok̃q̀ yE"ZFEB,s‚ß

mE˚vt, C 6:134 dFØAE‘n, ] CEN ; dFØAE‘n A 6:135 ˛Etôy\ t̂Z\ f˝yAMp̀ß
⌫yAE‘n\ f̀àmAnsA, ] C ; ˛Etôy t̂Z\ f˝y p̀⌫yAE‘n\ f̀àmAnsA A ; ˛Etôy\ t̂Z\
f˝yAMp̀⌫yAE‘n\ f̀@dmAnsA, EN 6:136 jAy˚t̃ t̃ c BogAäA gFtvAEd/boDkA, ]
C ; jyE˚t t̃ m --- D {kA +,+A ; jAy˚t̃ t̃ c BogAçA gAtvAEd/boDkA, EN
6:137 jṽ yOvnsMpà\ sEØ\ h̃mEvB́Eqtm^ ] A ; jṽ yOvnsMpà\ sEØ\ h̃mAvB́Eqtm^
C ; nvyOvnsMpà\ sEØh̃mEvB́Eq EN (unmetrical) 6:137 ˛yQC̃Eøjm̀Hỹ<yo ] A ;
yo dçAEøjm̀Hỹ<yo CEN 6:137 b }-yAÙoEt Ep£pm^ ] C ; bà̋-yAÙot̂ Ep£p\ A ;
b
}-yAÙoEt Ev£pm^ EN 6:138 s˚tEt\ ôAàkm‚ZA ] em. ; s˚tE/\ fAàkm‚ZA A ;
s˚tEt\ fAàkm‚ZA C ; s˚tEt\ ôA@dkm‚ZA EN 6:138 t̂ZAEsnA\ ] A ; t̂ZEsnA\ C ;
t̂ZAEsnA EN 6:138 Bṽd̋A>y\ ] CEN ; Bṽd̋A>y A 6:138 En(yÜAñn y"tAm^ ]
A ; En(y\ ÜAñn y"tAm^ C ; En(yÜAñn y"tA EN
EfvDm‚s¡~h̃ 332 a@yAyA, 5 – 9

˛dAnAd̀pBo‘y\ -yA(sOBA‘y\ rsv>j‚nAt^.

&yAEDfokO n jAỹt̃ sA˚(vd-y mhA(mn,; 6 : 139;
b
}úcArF EcrAỳv{‚ -v‘g‚, pZA‚fñn t̀.
g̀zf̀ốqyA EvíA˚s̀c"`dF‚pdAnt,; 6 : 140;
B̂g̀˛ptnAd̋A>y\ pyoB"ñr̃EåEv.
aE‘n˛ṽf̃n nr, ˛yAEt b
}úZ, pdm^; 6 : 141;
upvAsAãdADFfo mOñnAâA˛do Bṽt^.
sv‚kAmsm̂Eà-t̀ jAyt̃ _à˛dAnt,; 6 : 142;
dAñn ˛
˜"ZFy-y m̃DAvF -m̂EtmA˚Bṽt^.
lBt̃ C/dAñn rMyAEZ BvnAEn c; 6 : 143;
ĝhdAñn s̀&yÄ\ ngr\ lBt̃ nr,.
upAnh˛dAñn ˛AÙ̀yAçAnm̀Åmm^; 6 : 144;
hrf̀ốqyA rA>y\ PlḿlAEfnAmEp.
Ev˛AyAŸỳj̃ sEp‚d‚(vA BvEt !pvAn^; 6 : 145;
E/s˚@yAs̀ jp˚d̃Ev Eíjo BvEt !pvAn^.
d̋&yAEZ B̂(yvgA«ñ "
˜/AEZ c ĝhAEZ c; 6 : 146;
6:139 pBo‘y\ ] C ; pBog\ A ; pBo‘y EN 6:139 &yAEDfokO n jAỹt̃ sAß
˚(vd-y mhA(mn, ] CEN ; &yAEDfoko n --- hA(mn, A 6:140 EcrAỳv {‚ ] EN ;
EcrAỳ v{ AC 6:140 -v‘g‚, ] A ; -v‘g‚ C ; -vg« EN 6:140 g̀zf̀ốqyA EvíAn^ ]
C ; g̀zf̀ốqyA Evço A ; g̀zf̀ốqyAEvíAn^ EN 6:140 s̀c"`dF‚pdAnt, ] CEN ;
s̀c"` dFpdAnt, A 6:141 B̂g̀˛ptnAd̋A>y\ ] CEN ; B̂g̀˛ptñ d̋>y A 6:141 aß
E‘n˛ṽf̃n nr, ˛yAEt b }úZ, pdm^ ] AC ; aE‘n˛ṽfn nr, ˛yAEt b }ú, pdm^
EN 6:142 gdADFfo ] A ; gjADFfo CEN 6:142 mOñnAâA˛do ] AC ; mOñn
âAndo EN 6:142 sv‚kAmsm̂Eà-t̀ jAyt̃ _à˛dAnt, ] C ; sv‚kAms --- dAnt,
A ; sv‚kAmsm̂E@d-t̀ jAyt̃ _à˛dAnt, EN 6:143 -m̂EtmAn^ ] CEN ; -m̂EtmA\
A 6:143 rMyAEZ ] EN ; rMyAEn AC 6:144 upAnh˛dAñn ] A ; upAnh, ˛dAß
ñn CEN 6:145 PlḿlAEfnAmEp ] CEN ; PlḿlAfnAmEp A 6:145 sEp‚d‚(vA
BvEt !pvAn^ ] em. ; sE=p‚ --- A ; sEp‚d(vA BvEt !pvAn^ CEN 6:146 E/sß
˚@yAs̀ jp˚d̃Ev Eíjo BvEt !pvAn^ ] A ; E/s˚@yAs̀ jp˚d̃Ev Eíjo BvEt nA˚yTA
C ; E/s˚@y˚t̀ jp̃å̃Ev Eíjo BvEt nA˚yTA EN 6:146 d̋&yAEZ B̂(yvgA«ñ ] em. ;
d̋&yAEZ B̂(yv‘gA‚ñ AEN ; d̋&yAEn B̂(yv‘gA‚ñ C
EfvDm‚s¡~h̃ 333 a@yAyA, 5 – 9

b
}úd̃yA\ s̀tA˚d(vA ˛AÙo(yABrZAEn c.
i˚d̋(v\ vAỳB"
˜Z nFrog(vmEh\syA; 6 : 147;
mhFmEDfyAn-y Ed&yf˝yAĝh\ Bṽt^.
p̀¯pAä\ vA PlAä\ vA d(vA Ev˛Ay pAdpm^; 6 : 148;
Ed&y-/FDnṕZA‚En ĝhA⌫yAÙoEt mAnv,.
EfvdF"A\b̀ṕtAy Ev˛AyAcmnAy c; 6 : 149;
km⌫Xl̀mpA\ ṕZ« d(vA ˜
˛(y s̀KF Bṽt^.
ṕjyE˚t EdEv ˛FtA Evb̀DA, s(yvAEdn,; 6 : 150;
sEll-y ˛dAñn t̂EØB‚vEt sv‚dA.
blFvd‚shúAZA\ d̂YAnAMPlvAEhnAm^; 6 : 151;
g̀Zv(pA/dÅAnA\ Pl\ k˚yA˛dAnt,.
EtlA˚ddt, pAnFy\ dFpmà\ ˛Etôym^; 6 : 152;
bA˚Dv
{-sh modE˚t et(˛˜(y s̀d̀l‚Bm^.
fArFs\yogs\ỳÄEmB¨AÑnmAlyA; 6 : 153;
d(vA fáp̀r\ yAEt B
}£o BvEt BogvAn^.
6:147 b}úd̃yA\ s̀tA˚d(vA ] AC ; b}úd̃yA(s̀tA˚d(vA EN 6:147 i˚d̋(v\ vAỳB" ˜Z ]
AC ; i˚d̀(v\ vAỳB#ỹZ EN 6:147 nFrog(vmEh\syA ] CEN ; Enrog(vmEh\syA A
6:148 mhFmEDfyAn-y ] CEN ; mhFmDfyAn-y A 6:148 PlAä\ ] AC ; PlAYy\
EN 6:148 Ev˛Ay pAdpm^ ] CEN ; --- A 6:149 Ed&y-/FDnṕZA‚En ] CEN ; – ˘
&y-/FDnṕZA‚En A 6:149 ĝhA⌫yAÙoEt ] em. ; ĝhAnAÙoEt A ; ĝhA˚yAÙoEt C ;
ĝhA&yAÙoEt EN 6:149 c ] em. ; c, A ; y, C ; y EN 6:150 km⌫Xl̀mpA\ ṕZ«
d(vA ˛˜(y ] C ; km⌫Xl̀myA\ ṕõ‚˚d(vA ṽ(y A ; kAmnA-t̀ myA ṕZ« dÇvA ˜ ˛(y EN
6:150 Evb̀DA, s(yvAEdn, ] C ; Evb̀DA s(yvAEdn, A ; Evb̀DA, s(yvAEdn\ EN
6:151 t̂EØB‚vEt ] C ; t̂EØ\ BvEt A ; t̂EØB‚bEt EN 6:151 blFvd‚shúAZA\ ] EN ;
blFvåshúAZA\ A ; blFvd‚shúAZA\ C 6:151 PlvAEhnAm^ ] C ; clvAEhnAm^ A ;
PlvAEhn\ EN 6:152 EtlA˚ddt, ] em. ; EtlA˚ddT EN ; EtlA\ ddt A ; EtlAß
˚dd̋T C 6:152 dFpmà\ ˛Etôym^ ] C ; dFpm\n ˛Etôym^ A ; dFpm˚/ ˛EtâyA EN
6:153 modE˚t et(˛ ˜(y s̀d̀l‚Bm^ ] EN ; mod@vm̃t(˛
˜(y s̀d̀ĺ‚B\ A ; mod@vm̃t(˛
˜(y
s̀d̀lBm^ C 6:153 fArFryogs\ỳÄm^ ] C ; frFrs\yogs\ỳÄ\ A ; fArFryogs\ỳÄ
EN 6:153 iB¨AÑnmAlyA ] AC ; Ent\kAÑn mAlyA EN 6:154 BvEt BogvAn^ ]
CEN ; --- A
EfvDm‚s¡~h̃ 334 a@yAyA, 5 – 9

aAtp/˛dAñn ôFmAÒAỹt mAnv,; 6 : 154;

Dm‚rAjp̀r\ gQCàAtp̃nAǹpF∑t̃.
upAnhO t̀ yo dçA(s t̀ m̀Qỹt EkESbqAt^; 6 : 155;
Dm‚rAjpT̃ t-y jAyt̃ foBno hy,.
tØs{ktd̀,KAg
{
}, k⌫Vk
{ñ s̀dAzZ{,; 6 : 156;
n c t-y Bṽ(pFXA yo Eh dçAd̀pAnhO.
dçAd̋AjrT\ y-t̀ b
}AúZAy g̀ZAE˚vt̃; 6 : 157;
t̃n p̀⌫yPl̃n
{v -vg‚lok̃ mhFyt̃.
tAvà Qyvt̃ -vgA‚çAvå̃vA-svAsvA,; 6 : 158;
ttñ{v pErB
}£o rAjA Bv+Et+ DAEm‚k,.
d(vA cAŸrT\ Ed&y\ bh̀d̋&ysmE˚vtm^; 6 : 159;
śy‚lokmvAÙoEt t̃n
{v sh modt̃.
yAv(śy‚k̂tA lokA-tAvEŧ
˜(s śy‚vt^; 6 : 160;
t/ c
{v pErB
}£o DnvAÒAyt̃ p̀n,.
blFvd‚rT\ d(vA sv‚d̋&ysmE˚vtm^; 6 : 161;
6:154 jAỹt ] AEN ; jAỹt^ C 6:155 gQCàAtp̃nAǹpF∑t̃ ] C ; gQC\ aAtp̃nAß
ǹpF∑t̃ A ; gQCàAtp {nAǹ pF∑t̃ EN 6:155 t̀ yo ] CEN ; c yo A 6:155 Ekß
ESbqAt^ ] CEN ; EkESbqA\ A 6:156 Dm‚rAjpT̃ t-y ] A ; Dm‚rAj-y mA‘g̃‚ _-y
CEN 6:156 hy, ] AC ; hyA, EN 6:156 tØs {ktd̀,KAg{
}, ] AC ; tØs {kt d̀,KAß
{,
d̋ EN 6:156 k⌫Vk {ñ ] CEN ; k£ok {ñ A 6:157 n c t-y Bṽ(pFXA yo Eh
dçAd̀pAnhO ] CEN ; n c t --- çAd̀pAnhO A 6:157 b }AúZAy ] AC ; b }AúZA EN
(unmetrical) 6:158 tAvà Qyvt̃ ] CEN ; tAv\ n Qyt̃ A (unmetrical) 6:158 d̃ß
vA-svAsvA, ] Ac CEN ; d̃vA(s-svAsvA, Aac (unmetrical) 6:159 pErB }£o rAjA
BvEt DAEm‚k, ] AEN ; pErB }£A rAs BvE˚t DAEm‚kA, C 6:159 d(vA vAŸrT\ ]
CEN ; d(vA ËAŸrT\ (?) A 6:159 Ed&y\ ] CEN ; Ed&yA\ A 6:159 bh̀d̋&ysmß
E˚vtm^ ] CEN ; bh̀d̋&ysm --- A 6:160 śy‚lokmvAÙoEt t̃n {v ] CEN ; --- ÙoEt
t̃nn
{v A (unmetrical) 6:160 yAv(śy‚k̂tA lokA-tAvEŧ ˜(s śy‚vt^ ] C ; yAvß
(śyk̂tA lokAÅAv Et§E˚t śyvt^ A ; yAv(śy‚k̂tAlokA-tAvEŧ ˜(s śy‚vt^ EN
6:161 t/ c {v ] A ; ttñ{v CEN 6:161 blFvd‚rT\ d(vA ] em. ; blFvà‚rT˚d(vA
A ; blFvà‚rT\ dçAt^ C ; vlFvd‚rT\ dçAt^ EN 6:161 sv‚d̋&ysmE˚vtm^ ] AEN ;
sv‚Dm‚smE˚vtm^ C
EfvDm‚s¡~h̃ 335 a@yAyA, 5 – 9

dAsFdAssmop̃t, -vg‚mAÙoEt mAnv,.

pErB
}£-t̀ tấyo DnvAÒAyt̃ sdA; 6 : 162;
kEp(T\ dAEXmÑ
{v pns\ bFjṕrkm^.
nAElk̃rknAr¡\ ˛AcFnAmlmockm^; 6 : 163;
ôFPl\ ćtjMbFr˚d̋A"A Kj́‚rm̃v c.
a˚yAEn c PlA˚ỹv\ d(vA t̀ s̀KBA‘Bṽt^; 6 : 164;
bh̀˛jñ !pAä, s̀Bgñ
{v jAyt̃.
s\ṕõA‚¡ñ Enzjo BṽÎ PldAyk,; 6 : 165;
d˚tDAvndAnAÎ BAyA‚ BvEt foBnA.
tA\b́l\ foEBt\ p̀¯p\ d(vA jAỹt pE⌫Xt,; 6 : 166;
s̀g˚DA-yñ BvEt vA‘mF g˚D˛dAyk,.
upvFt\ v̂t\ d(vA jAyt̃ b
}úyoEnq̀; 6 : 167;
K≥cáAỳD˚d(vA fEÄk̀˚tprŸDAn^.
aEsp/vnAäorAà By\ t-y jAyt̃; 6 : 168;
as\-k̂t-y loh-y dAnAì˚DBy\ n c.
6:162 smop̃t, ] CEN ; smop̃t A 6:162 -vg‚mAÙoEt ] A ; -vg‚˛AÙoEt C ;
-vg« ˛AÙoEt EN 6:162 pErB }£-t̀ tấyo DnvAÒAyt̃ sdA ] CEN ; pErB }£-t̀ t\
B́yo --- A 6:163 kEp(T\ dAEXmÑ {v pns\ ] CEN ; kEpT\ dAEtmÑ {X pvos\ (?)
A 6:163 bFjṕrkm^ ] AC ; vFjṕrkm^ EN 6:163 nAElk̃rknAr¡\ ] CEN ; nAß
Elk̃rknAr\gA A 6:164 ćtjMbFr˚d̋A"A Kj́‚rm̃v ] C ; ćtj\bFr d̋A" Kj́‚rm̃v
A ; ćtjMbFr\ d̋A"AK>j́‚r m̃v EN 6:164 d(vA t̀ ] C ; dçA t̀ A ; dÇvAt̀ EN
6:165 bh̀˛jñ !pAä, ] C ; bh̀˛jAñ !pAä A ; vh̀˛jñ !pAä EN 6:165 s̀Bß
gñ {v ] AEN ; f̀Bgñ{v C 6:165 s\ṕõA‚¡ñ ] CEN ; s\ṕõA‚¡A\ñ A 6:165 BṽÎ
PldAyk, ] CEN ; Bṽ – ˘ --- A 6:166 d˚tDAvndAnAÎ ] EN ; --- vndAjA c
A ; d˚tDAvndAnA c C 6:166 foEBt\ p̀¯p\ ] A ; s̀rEB\ p̀¯p\ C ; s̀rEBp̀¯p\ EN
6:167 dAyk, ] AC ; dAyk EN 6:167 v̂t\ d(vA ] C ; v̂t˚dvA Av̂q˚d(vA EN
6:168 prŸDAn^ ] C ; prŸDm^ A ; prŸDAm^ EN 6:168 aEsp/vnAäorAà ] EN ;
aEsp/vn\ äor n A ; aEfp/vnAäorAà C 6:168 By\ t-y jAyt̃ ] CEN ; By
--- A 6:169 as\-k̂t-y ] CEN ; --- t-y A 6:169 b˚DBy\ n ] conj. ; í˚íBy\
n A ; b\˚DByà C ; í˚í Byà EN
EfvDm‚s¡~h̃ 336 a@yAyA, 5 – 9

GEVtop-kr\ loh\ d(vA f-/Byà c; 6 : 169;

lohFpAkñ nrko n kdAEcâEv¯yEt.

m̂˚myAEn kpAlAEn d(vA c
{v km⌫Xl̀m^; 6 : 170;

yEtdAnEmd\ ỗ§\ d(vA t̀ s̀KBA‘Bṽt^.

kAÑn\ rjt\ tAm}\ BA⌫XmAyssFskm^; 6 : 171;

a"y˚tâṽåAn\ dFG‚mAỳñ jAyt̃.

d̃vtA<yo EíjAEt<yo dAsFdAsA\ ddAEt y,; 6 : 172;

t̃ lB˚t̃ mhABogA˚bh̀B̂(yjnAv̂tA,.
Es˚D́(T\ lvZ\ d(vA !pvA˚s̀Bgo Bṽt^; 6 : 173;

Ep=plF\ f̂¡ṽrÑ mErcMB

{qjAEn c.
d(vA EnzjtA\ yAEt aAt̀rAyOqDAEn c; 6 : 174;

aAt̀r\ Enzj\ k̀yA‚dAỳ¯mAEàzjo Bṽt^.

mD̀rA›AEn EtÄAEn kqAylvZAEn c; 6 : 175;

sv‚áFXArsAEBâo EvíAÒAỹt mAnv,.

t
{lA(˛AZA ĜtAÅ̃j aAỳ, fk‚rK⌫Xyo,; 6 : 176;

6:169 GEVtop-kr\ loh\ ] EN ; GEVtop-kr loh A ; GEVto\p-kr\ loâ~\ C 6:170

lohFpAkñ nrko ] AC ; lohFpAk̃ _T nrk̃ EN 6:170 m̂˚myAEn ] AC ; m̂⌫myAEn
EN 6:170 c
{v ] CEN ; n{v A 6:171 ỗ§\ ] C ; ỗ§ A ; ˛oÄ\ EN 6:171 t̀ s̀ß
KBA‘Bṽt^ ] A ; s̀KmvAÙ̀yAt^ CEN 6:171 rjt\ tAm }\ BA⌫XmAyssFskm^ ] CEN ;
rjt --- sFsk\ A 6:172 dAn\ ] CEN ; dAn A 6:173 lB˚t̃ mhABogAn^ ] em. ;
lB˚t̃ mhABogA A ; lBE˚t mhABogAn^ CEN 6:173 v̂tA, ] C ; v̂tA A ; k̀lA,
EN 6:173 Es˚D́(T\ lvZ\ ] em. ; Es\D́T lvZn^ A ; Es˚D́QC\ lvn\ C ; Es\D́T lvß
ZAn^ 6:173 d(vA !pvAn^ ] C ; d(vA !pvA A ; dçAd^ !pvAn^ EN 6:174 Ep=plF\ ]
C ; Ep=plF AEN 6:174 f̂¡ṽrÑ mErcMB {qjAEn ] C ; f̂¡ṽrÑ mErc – ˘ --- A ;
f̂¡ṽrñ mErc\ B̃qjAEn EN 6:174 EnzjtA\ ] AC ; nFzjtA\ EN 6:175 Enzj\ ]
AC ; nFzj\ EN 6:175 k̀yA‚dAỳ¯mAn^ ] conj. ; k̀yA‚ aAỳ\¯mA\ A ; k̂(vA aA¯mAn^ CEN
6:175 Enzjo ] CEN ; EnzjA A 6:175 EtÄAEn ] AC ; EtÄAnF EN 6:176 jAß
ỹt ] AC ; jAỹ t EN 6:176 t {lA(˛AZA ĜtAÅ̃j ] C ; t {lA(˛AZEm#yo-t̃j A ;
t
{lAt^ ˛AZAn^ DnAÅ̃j EN 6:176 aAỳ, ] CEN ; aAỳ A
EfvDm‚s¡~h̃ 337 a@yAyA, 5 – 9

mEj‚tA tádAñn gvAäo go˛ṕjnAt^.

mOEÄk\ f≤f̀ÄFEn d(vA bh̀s̀to Bṽt^; 6 : 177;
kpd‚kAEn yo dçAå=p‚Z\ Enm‚l\ tTA.
!pvA˚DnsMpào jAyt̃ -/Fq̀ v•B,; 6 : 178;
poqZ\ h˚tkArÑ EB"A\ vA ˛(yh\ E"p̃t^.
DEnn-t̃ ˛jAyE˚t a˚yTA d̀‘g‚Et\ v
}j̃t^; 6 : 179;
eq dAnEvED, HyAto ùàdAnÑ m̃ f̂Z̀.
aàpAn\ sdA dçAí-/\ f˝yA\ ˛Etôym^; 6 : 180;
gA\ s̀võ‚˚tTA B́Em\ Dm̃‚Z Ekmt, prm^.
EvçAdAn\ pr\ ỗ§mEtỗ§Ñ r"Zm^; 6 : 181;
jFv\ r"Et yo En(y\ s dAtA prm, -m̂t,.
sṽ‚qAm̃v dAnAnA\ B́t̃¯vBydE"ZAm^; 6 : 182;
yo ddAEt s dAtA Eh ỹ cA˚ỹ kAmmoEhtA,.
t-mAd̋"E˚t s(vAEn ˛AEZnAÒFEvtA(yỹ; 6 : 183;
s c dAtA tp-vF c s yAEt prm\ pdm^.
6:177 mEj‚tA ] C ; aEjtA EN 6:177 go˛ṕjnAt^ ] C ; go ˛ṕjnAt^ EN 6:177
mOEÄk\ ] AC ; mOEák\ EN 6:178 Enm‚l\ tTA ] A ; Enm‚l˚tTA CEN 6:178 !ß
pvAn^ ] CEN ; !pvA\n^ A 6:178 -/Fq̀ v•B, ] C ; -/Fq̀ vlB, A ; -/Fq̀b•B,
EN 6:179 h˚tkArÑ EB"A\ ] CEN ; htEk\ c {v EB" A 6:179 DEnn-t̃ ˛jAyE˚t
a˚yTA d̀‘g‚Et\ v }j̃t^ ] A ; ˛jAyt̃ s DnvAn˚yTA d̀‘g‚Et\ lB̃t^ C ; ˛jAyt̃ s
DnvAn˚yTA d̀g‚Et lB̃t^ EN 6:180 ùàdAnÑ ] CEN ; aàdA --- A 6:180 m̃
f̂Z̀ ] CEN ; --- A 6:180 aàpAn\ ] C ; a\npAñ A ; aàdAn\ EN 6:180 v-/\
f˝yA\ ˛Etôym^ ] em. ; v-/ f˝yA ˛Etôy\ A ; v-/\ f˝yA ˛Etôym^ C ; v-/\ f˝yA\
˛Etôy‚ EN 6:181 s̀võ‚˚tTA ] AEN ; s̀võ‚ÅTA C 6:181 B́Em\ Dm̃‚Z ] EN ;
B́Em\ DMm̃‚Z A ; B́Em\ Dm̃‚Z\ A 6:181 pr\ ] CEN ; pr A 6:181 ỗ§mEt ] AC ;
ỗ§\ aEt EN 6:181 r"Zm^ ] AC ; l"Z\ EN 6:182 yo En(y\ ] C ; yo En(y
A ; yoEn(y\ EN 6:182 prm, -m̂t, ] AC ; prm,-m̂t, EN 6:182 B́t̃¯vBydE"ß
ZAm^ ] AC ; B́t̃¯v BydE"Zm^ EN 6:183 cA˚ỹ kAmmoEhtA, ] CEN ; --- tA, A
6:183 t-mAd̋"E˚t s(vAEn ˛AEZnAÒFEvtA(yỹ ] EN ; t-mAd̋"E˚t s(vAEn ˛AEZnA\
jFvtA(yỹ C ; t-mAd̋"E˚t s(vA Eh ˛AEZno jFEvtA˚yỹ A 6:184 prm\ pdm^ ]
A ; prmA\ gEtm^ CEN
EfvDm‚s¡~h̃ 338 a@yAyA, 5 – 9

iEt dAnEvEDñoÄo lokAnA\ EhtkAMyyA; 6 : 184;

Edñ Edñ c yåAn\ tÎAEp Eh EnboD m̃.

d˚tDAvntAMb́l\ ú‘D́pÑ Evl̃pnm^; 6 : 185;

rocnAÒnv-/AEZ Ed&yAl¨Arm⌫Xnm^.
gjAŸArohZ\ yAnm<y¡oít‚n˚tTA; 6 : 186;

ÜAn\ Ed&ys̀g˚D
{ñ c˚dnAgzk̀\k̀m
{,.
kṕ‚r&yEtEmô
{ñ l̃p\ D́p\ sp̀¯pkm^; 6 : 187;

m̂£AàpAndAnAEn s̀Kf˝yAEnqFdnm^.
vrnArFrEts̀K\ yo ddAEt s cAó̀t̃.
adÇvA yo _EBkA\"
˜t s c d̀,KF pro Bṽt^; 6 : 188;

d̃&ỳvAc.
Ek˚t(pA/\ BṽQC
˜
~ y\ y-y dÅMmh(Plm^.
a"yÑ BṽåAn\ t˚m̃ b́}Eh mh̃Ÿr; 6 : 189;

IŸr uvAc.
mAtAEpt̂q̀ yåAn\ dFnA˚Dk̂pZ̃q̀ c.

6:184 coÄo ] CEN ; coÄ A 6:185 dAn\ tÎAEp ] CEN ; dAn tcAEp A 6:185
EnboD ] AC ; EnvoD EN 6:185 d˚tDAvntAMb́l\ ] conj. ; d˚tDAvntA\b́l AEN ;
d̋^ ⌫tDAvntAMb́l\ C 6:185 ú‘D́pÑ Evl̃pnm^ ] A ; ô‘D́pÑ Evl̃pnm^ C ; ú‘D́pñ
Evl̃pnm^ EN 6:186 rocnAÒnv-/AEZ ] AC ; locnAÒnv-/AEZ EN 6:186 Edß
&yAl¨Arm⌫Xnm^ ] CEN ; --- n\ A 6:186 gjAŸArohZ\ ] A ; gjAŸArohn\ C ;
gjAŸArohn\ EN 6:186 yAnm<y¡oít‚n˚tTA ] CEN ; yAnmMv¡oíÅ‚n˚tTA A
6:187 gzk̀\k̀m{, ] AC ; g̀zk̀\k̀m {, EN 6:187 kṕ‚r&yEtEmô {ñ ] A ; kṕ‚r&yEtß
EmỗZ CEN 6:187 l̃p\ D́p\ sp̀¯pkm^ ] C ; l̃p D́p sp̀¯pkm^ A ; l̃pD́p\ sp̀¯pk\
EN 6:188 m̂£AàpAndAnAEn ] CEN ; m̂£AnpAndAnAEn A 6:188 s̀Kf˝yAEnqFß
dnm^ ] CEN ; s̀Kf˝yAEnsFdt A 6:188 s̀K\ ] AC ; sOHy\ EN 6:188 s
cAó̀t̃ ] AC ; scAó̀t̃ EN 6:188 yo _EBkA\" ˜t s c d̀,KF ] C ; yo --- A ; yo
_EBkA\"˜t sc d̀,KF EN 6:188 pro Bṽt^ ] A ; prodỹ CEN 6:189 BṽQC ˜
~ y\ ]
em. ; Bṽ ỗy\ A ; BṽQC
˜~ £\ C ; BṽQC̃§\ E N 6:189 a"yÑ BṽåAn\ ] CE N ; a"Ñ
Bṽ dAñ A 6:189 t˚m̃ b́ }Eh mh̃Ÿr ] EN ; tt^ m̃ b́}Eh mh̃Ÿr C ; tt^ m̃ b́ }Eh
mh̃Ÿr, A 6:190 dFnA˚Dk̂pZ̃q̀ c ] CEN ; dFnA ˘ – --- A
EfvDm‚s¡~h̃ 339 a@yAyA, 5 – 9

g̀zb˚D̀q̀ k˚yAs̀ tdn˚(yAy kS=yt̃; 6 : 190;

ḿK‚Ev˛shúAZA\ ṽdA@yAyF vr, -m̂t,.

ṽdA@yAEyshúAZAmAEhtAE‘n-tto _EDk,; 6 : 191;

aAEhtAE‘nshúAZA\ b
}úṽÅA tto _EDk,.
t-m
{ dÅ\ BṽåÅ\ s v
{ /AtA vr, -m̂t,; 6 : 192;

a˚ỹqA\ koEVg̀EZt\ dçAd̃k\ t̀ âAEnñ.

n t̃qA\ t̀Sym̃v\ Eh s v
{ /AtA pro vr,; 6 : 193;

yåAnfÅA d̀,KAEn nrk˛

˜tjA˚yEp.
a˚yAEn c s̀GorAEZ n Bv˚tFh dAtEr; 6 : 194;

pApkmA‚ ydA kEñåAt̀\ no(sht̃ mn,.

apA/\ m˚yt̃ pA/\ t-y pAp-y t(Plm^.
DmA‚"
˜p̃Z d̀£AnA\ sÑy\ pApl"Zm^; 6 : 195;

; ⌦; iEt EfvDMm‚s\g
}h̃ q§o _@yAy,; ⌦;

d̃&ỳvAc.
6:190 g̀zb˚D̀q̀ k˚yAs̀ tdn˚(yAy ] C ; --- D̀q̀ k˚yAs̀ tdn\˚yAy A ; g̀zb˚D̀q̀
k˚yAs̀ tdAn˚(yAy EN 6:190 kS=yt̃ ] AC ; kSpt̃ EN 6:191 vr, ] AC ; pr,
EN 6:191 úAZAmAEhtA ] CEN ; úAZA\mAEhtA A 6:192 b }úṽÅA ] C ; b}úß
ṽtA A ; v
}úṽÅA EN 6:192 vr, ] A ; pr, CEN 6:193 a˚ỹqA\ ] CEN ; a˚ỹqA
A 6:193 koEVg̀EZt\ ] em. ; koEV --- A ; l"g̀EZt\ CEN 6:193 dçAd̃k\ t̀ ]
CEN ; --- A 6:193 n t̃qA\ t̀Sym̃v\ Eh s v
{ ] A ; n t̃qA t̀Sym̃v Eh s v { C;
n t̃qA˚t̀Sym̃v\ Eh sb
{ EN 6:194 yåAn ] CEN ; ydAn A 6:194 nrk˛ ˜tß
jA˚yEp ] CEN ; nrk, ˜ ˛(yjA˚yEp A 6:194 c ] CEN ; cA A 6:194 dAtEr ]
CEN ; dAtErm^ A 6:195 t-y pAp-y t(Plm^ ] C ; t-y pAp-y t --- A ; n
BṽÅ-y t(Plm^ EN 6:195 DmA‚" ˜p̃Z d̀£AnA\ sÑy\ ] C ; Dm‚"
˜ỹZ d̀£AnA\ sÑy,
EN 6:195 iEt EfvDMm‚s\g }h̃ q§o _@yAy, ] CEN ; iEt EfvDMm‚s\g }h̃ dAnDmo‚
nAmA@yAy, q£pVl, A 7:1 d̃&ỳvAc ] A ; pAv‚(ỳvAc CEN
EfvDm‚s¡~h̃ 340 a@yAyA, 5 – 9

dAnDm‚-(vyA HyAt-tFT‚Dm‚Ñ m̃ vd.

ÜAñ p̀⌫yPl\ Ek\ -yAÅFT̃‚ tFT̃‚ s̀r̃Ÿr; 7 : 1;
IŸr uvAc.
g\gA sr-vtF p̀⌫yA ym̀nA gomtF tTA.
cEm‚lA c˚d̋BAgA c srýg‚⌫XkF tTA; 7 : 2;
jMb́kA c ftd̋´ c kAElkA s̀˛BA tTA.
Evt-tF c EvpAfA c nm‚dA c p̀n,p̀nA; 7 : 3;
godAvrF mhAvÅA‚ fk‚rAvÅ‚mj̀‚nF.
kAṽrF kOEfkF c
{v t̂tFyA c mhAndF; 7 : 4;
vV¨A ˛EtḱlA c somn˚dA c EvồtA.
krtoyA ṽ/vtF r̃Z̀kA ṽZ̀kA c yA; 7 : 5;
aA/̃yg\gA v
{trZF kOEfkF ûAdnF c yA.
ÚAvnF c svZA‚ sA kSmAqú\snF f̀BA; 7 : 6;
vEf§A c apApA c Es˚D̀v(yAzZF tTA.
7:1 Dm‚-(vyA ] C ; DMm‚ (vyA A ; hMm‚-(vy\ EN 7:1 vd ] AEN ; vd, C 7:1 ÜAß
ñ ] CEN ; -vFn A 7:1 s̀r̃Ÿr ] C ; s̀r̃Ÿr, AEN 7:2 sr-vtF ] AEN ; Ÿß
r-vtF C 7:2 gomtF tTA ] C ; gom --- A ; gomtF EhmA EN 7:2 cEm‚lA ]
C ; --- A ; cEm‚rA EN 7:2 c˚d̋BAgA c ] EN ; --- ś –˘ p̀⌫yA A ; c˚dBAgA
c C 7:2 srýg‚⌫XkF ] em. ; srý g⌫XkF ACEN 7:2 tTA ] AC ; EtlA EN
7:3 c ftd̋´ c ] AC ; c ftd̋` c EN 7:3 kAElkA s̀˛BA tTA ] AC ; kAE-tkA
fArdA jvA EN 7:3 p̀n,p̀nA ] conj. ; ḱl\ p̀n, A ; k̀lMp̀n, C ; mAElkA EstA
EN 7:4 godAvrF mhAvÅA‚ fk‚rAvÅ‚sj‚nF ] AEN ; go – ˘ –˘ – ˘ –˘ –˘ – ˘ –˘
fk‚rAvt‚sj̀‚nF C 7:4 kAṽrF ] em. ; kAvFrF A ; koṽrF C ; kOb̃rF EN 7:4 c {v
t̂tFyA c mhAndF ] A ; c {v t̂tFyA c mhondF C ; v̂àA mAk‚⌫X̃yF mhAndF EN
7:5 somn˚dA c EvồtA ] C ; som --- A ; somn˚dA E/f́ElkA EN 7:5 r̃Z̀kA ] A ;
D̃ǹkA CEN 7:5 c yA ] A ; c t C ; ˛BA EN 7:6 kOEfkF ûAdnF c yA ] AC ;
ûAEdnF ÚAvnF EfvA EN 7:6 ÚAvnF c ] AC ; mA(-ỹ˚d̋F c EN 7:6 svZA‚ sA ]
Cf. Niśvāsamukha 3:6c ; svAúAvA\ A ; scAnAsAC ; svAnAsA EN 7:6 kSmAqú\snF
f̀BA ] A ; t ô\snF f̀BA C ; kSmAqA kmlA _mlA EN 7:7 vEs§A c apApA c ]
A ; t -WA c apApA c C ; apApA c vEf§A c EN 7:7 Es˚D̀v(yAzZF ] CEN ;
Es˚Dv(yAzZF A
EfvDm‚s¡~h̃ 341 a@yAyA, 5 – 9

tAm
}A c
{v E/s˚@yA c m˚dAEk˚y, prA, -m̂tA,; 7 : 7;
vA‘vtF t
{lkofF c d̀˚d̀BF nElnF tTA.
nFlg\gA c boDA c ṕZ‚c˚d̋A fEf˛BA; 7 : 8;
upvAsrt-tAs̀ y, ÜAyAEà sErE(-vh.
sm<yQy‚ Ept‹˚d̃vA˚s t̀ m̀Qỹt EkESbqAt^; 7 : 9;
nç̃qA ṕtsEllA hrḿEt‚Ery\ -m̂tA.
ÜAto y{-t̀ Evf̀è̃t jlḿEt‚ nmo _-t̀ t̃; 7 : 10;
im\ m˚/mǹ-m̂(y k̀yA‚àçvgAhnm^.
sv‚pApEvf̀àA(mA d̃h(yAg̃ Edv\ yyO; 7 : 11;
foZp̀¯krloEh(ỹ mAns̃ Es˚D̀sAgr̃.
b
}úAvt̃‚ kå‚mAl̃ ÜA(vA c lvZodDO; 7 : 12;
sv‚pApEvf̀àA(mA Ept̂d̃vA\ñ ṕjỹt^.
aE‘nyo‚EnEv‚¯Z̀ r̃tA b
}úZ, EptA zd̋ḿEt‚rAp,; 7 : 13;
etAnǹ-m̂(y y, ÜAyA(s yAEt prmA\ gEtm^.
7:7 tAm }A c{v E/s˚@yA c ] C ; tAm }A c
{v t̂sA\@yA c A ; sFtA tApF E/s˚@yA
c EN 7:7 m˚dAEk˚y, prA, -m̂tA, -m̂tA, ] A ; m˚dAEk˚y prA -m̂tA C ; mß
˚dAEk˚ymrAvtF EN 7:8 vA‘vtF t {lkOfF c d̀˚d̀BF ] Ct { vA‘vtF --- BF A ;
vA‘vtF t {l kOfF"`Er˚d̋AZF EN 7:8 nElnF tTA ] EN ; nEln tTA A ; nlnA
tTA C 7:8 boDA ] AC ; voDA EN 7:9 upvAsrt-tAs̀ ] C ; upvAsrt-(ṽq A ;
upvAsrt-(vAs̀ EN 7:9 y, ÜAyAEà sErE(-vh ] C ; y ÜAyAEà sErE(vh, A ;
y, ÜAyEàsErE(-vh EN 7:9 sm<yQy‚ Ept‹˚d̃vAn^ ] conj. ; sm<yQy‚ Ept̂\ d̃vA A ;
Ept‹n^ d̃vAn^ sm<yQy‚ C ; Ept̂d̃vAn^ sm<yQy‚ EN 7:10 -m̂tA ] CEN ; -m̂tA, A
7:10 y{-t̀ ] AC ; y-t̀ EN 7:10 nmo _-t̀ t̃ ] C ; nmo --- A ; nmo _-t̀t̃ EN
7:11 im\ m˚/mǹ-m̂(y ] C ; --- mǹ-m̂(y A ; id\ m˚/mǹ-m̂(y EN 7:11 d̃h(yAg̃
Edv\ yyO ] AC ; d̃h(yAg̃ Edv\ v}j̃t^ EN 7:12 foZp̀¯krloEh(ỹ ] em. ; qoZp̀¯krß
loEh(ỹ A ; fonp̀¯krloEh(ỹ C ; foZp̀¯kr lOEh(ỹ EN 7:12 lvZodDO ] CEN ;
lZodDO A 7:13 Evf̀àA(mA ] AC ; Evf̀àAt̂mA EN 7:13 Ept̂d̃vA\ñ ] em. ; Epß
t̂d̃vAñ A ; t ñ C ; Ept‚d̃vA\ñ EN 7:13 aE‘nyo‚EnEv‚¯Z̀ r̃tA ] C ; aE‘nyoEn
--- A ; aE‘nyo‚EnEv‚¯Z̀r̃to EN 7:13 b}úZ, ] C ; --- A ; b
}ú EN 7:14 etAnǹß
-m̂(y ] C (unmetrical) ; etAmǹ-m̂(y A ; etA, s\(-m̂(y EN 7:14 y, ÜAyA(s ]
em. ; y, ÜA(vA A ; yo ÜAyA s EN 7:14 prmA\ gEt\ ] EN ; prm\ pdm^ AC
EfvDm‚s¡~h̃ 342 a@yAyA, 5 – 9

ndFnd̃q̀ yo d̃h\ kAmto vA=ykAmt,; 7 : 14;

sm̀(ŝ>y Evf̀àA(mA somlokEmyAàr,.

c˚d̋kAE˚tEvmAñn somk˚yAEBrAv̂t,; 7 : 15;

s̀!p, somv(sOMyo Evcr̃(s yTAs̀Km^.

somlokA(pErB
}£o jAyt̃ Evp̀l̃ k̀l̃; 7 : 16;

tÅFT« s\-mr̃Eà(y\ mrZ\ cA/ kA\"t̃.

amr̃f\ ˛BAsÑ n
{Emq\ p̀¯kr˚tTA; 7 : 17;

aAqAEY\ EdE⌫Xm̀E⌫XÑ BArB́EtÑ lAk̀Elm^.

hErñ˚d̋\ pr\ g̀ù\ g̀ù\ m@ymk̃Ÿrm^; 7 : 18;

ôFpv‚t\ smAHyAt\ jSp̃Ÿrmt, prm^.

aAm
}AEtk̃ŸrÑ{v mhAkAl˚tT {v c; 7 : 19;

k̃dArm̀Åm\ g̀ù\ mhArOrvm̃v c.

gyA\ c
{v k̀z"
˜/\ nKl\ knKl\ tTA; 7 : 20;

EvmlÑAÓhAsÑ mAh̃˚d̋\ BFmm£mm^.

Cgl⌫XE˚ír⌫XÑ mAkoV\ m⌫Xl̃Ÿrm^; 7 : 21;

7:15 somlokEmyAàr, ] A ; somlok\ s gQCEt CEN 7:15 c˚d̋kAE˚tEvmAñn ]

A; ˘–˘– kAE˚tEvmAñn C ; c˚d̋kAE˚t EvmAñn EN 7:16 somv(sOMyo ] em. ; ---
A ; sAm̃sAMymA –
˘ (?) C ; somb(sOMyo EN 7:16 Evcr̃(s ] CEN ; --- –
˘ –˘
A 7:16 somlokA(pErB }£o ] A ; somlokpErB }£o CEN 7:17 s\-mr̃Eà(y\ ] CEN ;
s\-mr̃ En(y\ A 7:17 mrZ\ cA/ ] AC ; mrZ\cA/ EN 7:17 kA\"t̃ ] EN ; kA"t̃
AC 7:17 amr̃f\ ] CEN ; amr̃Ÿr\ A (unmetrical) 7:18 aAqAEY\ ] CEN ; aqEY
A 7:18 lAk̀Elm^ ] CEN ; lA\g̀Elm^ A 7:18 hErñ˚d̋\ pr\ ] CEN ; hErñ˚d̋pr\ A
7:18 g̀ù\ m@ymk̃Ÿrm^ ] A ; g̀ù\ m@ymk̃Ÿr C ; g̀ùm@ymk̃Ÿr\ EN 7:19 ôFß
pv‚t\ smAHyAt\ ] EN ; ôFp --- A ; t t\ smAHyAt\ C 7:19 jSp̃Ÿrmt, prm^ ]
CEN ; --- prm^ A 7:19 aAm }AEtk̃ŸrÑ{v ] AC ; aAm}Atk̃Ÿrñ{v EN 7:19 tT {v
c ] A ; tTAEp vA C ; aTAEp vA EN 7:20 k̃dArm̀Åm\ ] AC ; k̃dAr\ pf̀p\ EN
7:20 mhArOrvm̃v ] AC ; mhAB {rvm̃v EN 7:20 gyA\ c
{v ] AC ; gyA\ BFm\ EN
7:21 mAh̃˚d̋\ ] CEN ; mAh̃˚d̋ A 7:21 Cgl⌫XE˚ír⌫XÑ ] A ; Cgl⌫X t – ˘ C;
CglA⌫XEDr⌫XÑ EN 7:21 mAkoV\ ] EN ; mkotm^ A ; ˘ – koV\ C
EfvDm‚s¡~h̃ 343 a@yAyA, 5 – 9

B-/Apd\ zd̋koEVmEvm̀Ä\ mhAlym^.

gokõ« Bd̋kõ‚Ñ -vZA‚"\ -TAZ̀m£mm^; 7 : 22;
ÜAndf‚nṕjAEBm̀‚Qyt̃ sv‚EkESbq
{,.
gQCE˚t EB(vA b
}úA⌫Xm̃q̀ -TAñq̀ ỹ m̂tA,; 7 : 23;
pÑA£kpd\ Ed&y\ y\ g(vA n Envt‚t̃.
˛ly-TAEyno Ed&yA, E-T(yǹg
}hkAErZ,; 7 : 24;
df‚nAd̃v gQCE˚t pd\ Ed&y\ mhAlỹ.
k̃dArodkpAnAÎ gEt, pÑA£kF D̀
}vA; 7 : 25;
EvçyA s\ỳtA ỹ t̀ EpbE˚t c f̀B\ jlm^.
EfvsAyo>ytA\ yAE˚t svA‚v-TAñ mAnvA,; 7 : 26;
g̀ùAytnmFf-y m̀Qyt̃ vF#y EkESbq
{,.
˛AÙ̀vE˚t gZ(v\ Eh ỹ t/ EnDn¡tA,; 7 : 27;
-TAñ¯ṽt̃q̀ mǹj, k̀yA‚dnfn\ v
}tm^.
alAB̃ _˚y/ vA k̀yA‚(-vy\B́y‚/ f¨r,; 7 : 28;
d̃&ỳvAc.
˛b́
}ùnfn-yAEp EvED\ sMy‘mh̃Ÿr.
7:22 B-/Apd\ ] AC ; Bd̋pd\ EN 7:22 zd̋koEVmEvm̀Ä\ mhAlym^ ] CEN ; zd̋ko
--- A 7:22 gokõ« Bd̋kõ‚Ñ ] CEN ; --- Ñ A 7:22 -vZA‚"\ -TAZ̀m£mm^ ] AC ;
-vZAHy\ v{çnATk\ EN 7:23 ṕjAEBm̀‚Qyt̃ ] AEN ; ṕjAEBMm̀Qyt̃ C 7:23 Ekß
ESbq{, ] AC ; EkESvq {, EN 7:23 EB(vA ] CEN ; Eh(vA A 7:24 pÑA£kpd\ ]
AC ; pÑA£k ( f {lbAn^ ) pd\ EN 7:24 Ed&y\ ] CEN ; Ed&y A 7:24 ˛ly-TAEyno
Ed&yA ] AC ; ˛lỹ -TAEptA Ed&yA, EN 7:24 E-T(yǹg }hkAErZ, ] AC ; E"(yǹg}ß
hkAErZA EN 7:25 Ed&y\ mhAlỹ ] CEN ; Ed --- A 7:25 k̃dArodkpAnAÎ ] C ; ---
rodkpAnAc A ; k̃ prod"pAlAÎ EN 7:25 D̀ }vA ] C ; D̀
}vA, A ; D̀
}v\ EN 7:26 f̀ß
B\ ] CEN ; f̀B A 7:26 EfvsAyo>ytA\ ] C ; EfvsAỳ>ytA\ AEN 7:26 yAE˚t ]
CEN ; yAEt A 7:26 svA‚v-TAñ mAnvA, ] C ; svA‚v-TA c mAnvA, A ; svA‚vß
-TAñ mAnvA\, EN 7:27 EkESbq {, ] AC ; EkESvq {, EN 7:27 t/ ] CEN ; tÅ~ A
7:28 mǹj, ] CEN ; mǹj A 7:28 anfn\ ] AEN ; anfn M-C ^ 7:28 v
}tm^ ]
C ; --- A ; v}t\, EN 7:28 alAB̃ _˚y/ ] CEN ; --- A 7:28 -vy\B́y‚/ ] C ;
-vyMB́ y/ A ; -vy\MB́y‚/ EN 7:29 EvED\ ] CEN ; EvED A 7:29 sMy‘mh̃Ÿr ]
C ; sMy‘mh̃Ÿr, A ; sMyªh̃Ÿr EN
EfvDm‚s¡~h̃ 344 a@yAyA, 5 – 9

Ek\ vA-y Plm̀Eå£\ tÎ kFd̂Äp, -m̂tm^; 7 : 29;

IŸr uvAc.
-vpéAm̃v g˚t&y\ yToÄEvEDEmQCtA.
aEnvt‚kyog̃n s\ṕ>y Eíjd̃vtAm^; 7 : 30;

íAE/\fE(p⌫XmóFyAàEv¯y\ ˛Tm̃ _hEn.

ek{k\ †AsỹE(p⌫X\ yAvEàrfnAE˚tkm^; 7 : 31;

ṕjỹ(prm̃fAn\ E/ÜAyF jpt(pr,.

tm̃v s\-mrn^ EvíA\-(yj̃(˛AZA˚ytA(mvAn^; 7 : 32;

n k̃dArsm\ toyàAŸm̃Dsm, át̀,.

n c f
{vsm\ fA-/\ n tpo _nfnA(prm^; 7 : 33;

n[y˚(ynfñnAf̀ pApAEn s̀trA⌫yEp.

rEvrE[mEnpAt̃n EhmAnFv vrAnñ; 7 : 34;

s˚y-to _-mFEt yo b́
}yA(˛AZ
{, k⌫Wgt
{rEp.
n t/ yAE˚t y>vAno y/
{(ynfnF jn,; 7 : 35;

yd°A s̀smAr<y kro(ynfn\ nr,.

-vg̃‚ mEZp̀r˚t-y td°Ad̃v jAyt̃; 7 : 36;

7:29 Ek\ vA-y ] AC ; EkÑA-y EN 7:29 Plm̀Eå£\ ] AEN ; PlEå£\ C (unmetrical)

7:29 tÎ ] CEN ; tc A 7:29 tp, -m̂tm^ ] C ; tp, -m̂t, A ; (vyA -m̂t\ EN
7:30 IŸr ] A ; mh̃Ÿr CEN 7:30 -vpéAm̃v g˚t&y\ ] EN ; spéAm̃v g˚t&y A ;
-vpéAm̃v g˚t\&y\ C 7:30 yog̃n ] CEN ; yog̃ c A 7:30 Eíjd̃vtAm^ ] A ;
Eíjd̃vtA, C ; -ṽ£d̃vtA\ EN 7:31 íAE/\fE(p⌫XmóFyAàEv¯y\ ] CEN ; íAE/\f ---
Ev-y (?) A 7:31 yAvEàrfnAE˚tkm^ ] CEN ; yAvEnrfnAE˚tkm^ A 7:32 E/ß
ÜAyF ] C ; t̂ÜAyF A ; E/,ÜAyF EN 7:32 tm̃v ] AC ; tm̃v\ EN 7:32 s\-mrn^ ]
C ; s-mr̃d^ A ; s\-mr̃d^ EN 7:32 EvíA\-(yj̃t^ ] EN ; EvíA\(yj̃t^ A ; EvíA\ (yj̃t^
C 7:32 ˛AZAn^ ] CEN ; ˛AZn^ A 7:33 k̃dArsm\ ] CEN ; k̃dArs\m A 7:33 sß
m, át̀, ] CEN ; sm át̀, A 7:34 n[y˚(ynfñnAf̀ ] CEN ; --- fñnAf̀, A
7:35 s˚y-to _-mFEt ] AC ; s(y-To _-mFEt 7:35 ˛AZ {, ] EN ; ˛AZ, A ; ˛AZ̃,
C 7:35 jn, ] CEN ; jnA, A 7:36 yd°A ] AC ; yd˚hAt^ EN 7:36 td°Ad̃v ]
AC ; td˚hAd̃v EN
EfvDm‚s¡~h̃ 345 a@yAyA, 5 – 9

{
hm\ EvmAn\ s\ĝù g˚DvA‚=srsA\ gZA,.
ekEcÅA, ˛tF"˚t̃ -vAEmn\ s̃vkA iv; 7 : 37;
EdEv sØshúAEZ vqA‚⌫y=s̀ m̂to Bṽt^.
df vE°˛ṽf̃q̀ ptñq̀ c qoXf; 7 : 38;
mhA˛-TAnyAñq̀ shúA⌫y{kEv\fEt,.
ct̀,qE£shúAEZ ỳED s\(yÄEvg}h,; 7 : 39;
av@y(v\ pt(ỹq jAyt̃ Evp̀l̃ k̀l̃.
m̂to _nAfkyog̃n nAsO QyvEt mAnv,; 7 : 40;
uÄ\ hr-y mAhA(My\ hr̃ñAEp EnboD m̃.
fAlg
}Am̃ m•ḱp̃ En(y\ sOkrṽ hEr,; 7 : 41;
mT̀rAyA\ E-Tt, sA"AQC ^ ṽtíFp̃ tT
{v c.
t\ d̂´A p̀zqvṼ Ev¯Z̀Mm̀Qỹt EkESbq {,; 7 : 42;
-TAñ¯ṽq̀ m̂to yAyAÅEí¯Zo, prm\ pdm^.
b
}ú-k˚dgZ̃fAnA\ lokpAlg }h̃q̀ c; 7 : 43;
umAyA mAt̂y"AZA\ EpfAcorgrA"sAm^.
7:37 {hm\ EvmAn\ s\ĝù ] C ; --- –˘ A ; h\sEvmAn\ s¡ˆù EN 7:37 g˚DvA‚=srß
sA\ gZA, ] CEN ; g˚DvA=srsA\ gZA, A 7:37 ekEcÅA, ] CEN ; ekEctA, A
7:38 m̂to Bṽt^ ] CA ; m̂toBṽt^ EN 7:38 vE°˛ṽf̃q̀ ] A ; vE°˛ṽf̃ t̀ C ; vE˚hß
pṽf̃ t̀ EN 7:39 mhA˛-TAnyAñq̀ ] AC ; mhA˛-TAnyAñn EN 7:39 shúA⌫y {kß
Ev\fEt, ] C ; shúA⌫y {kEv\fEt A ; shúA⌫ỹkEv\fEt, EN 7:39 ct̀,qE£shúAEZ ]
AC ; ct̀, qE£shúAEZ EN 7:39 Evg }h, ] CEN ; Evg}h --- A 7:40 av@y(v\
pt(ỹq ] C ; --- q A ; av@y(v\ pt(ỹv EN 7:40 m̂to ] AEN ; m̂tA C 7:40 nAß
fkyog̃n nAsO ] C ; nAfnyog̃n nAsO A ; nAskyog̃n nAso EN 7:41 hr̃ñAEp ]
AC ; hrñAEp EN 7:41 m•ḱp̃ ] CEN ; mlḱp̃ A 7:41 sOkrṽ hEr, ] EN ;
sOkrṽ hEr A ; fOkrṽ hEr, C 7:42 mT̀rAyA\ E-Tt, sA"AQC ^ ṽtíFp̃ tT
{v c ]
C ; m̂T̀rAyA E-Tt sA(" -ṽtíFp tT {v c A ; mT̀rAyA\ E-Tt, sA"AQĈetíFptT {v
c EN 7:42 m̀Qỹt EkESbq {, ] AC ; m̀QỹtEkESvq{, EN 7:43 -TAñ¯ṽq̀ ] C ; ---
A ; -TAñ¯ṽt̃q̀ EN (unmetrical) 7:43 m̂to yAyAt^ tEí¯Zo, ] EN ; --- Ev ˘ – A;
m̂tA yAE˚t tEí¯Zo, C 7:43 b }ú-k˚dgZ̃fAnA\ ] EN ; b }ú-k˚dgZ̃f-y A ; b }úß
-k˚dgñfAnA\ C 7:43 lokpAlg }h̃q̀ c ] C ; lokpAlg }h-y c A ; lokpAlĝh̃q̀
c EN
EfvDm‚s¡~h̃ 346 a@yAyA, 5 – 9

ỹ BÄA-tãEt\ yAE˚t jphomAc‚nAEdEB,; 7 : 44;

etÅ̃ sv‚mAHyAtm̀pvAsEvED\ f̂Z̀.
mAEs mAEs c y, k̀yA‚d̃krA/m̀poEqt,; 7 : 45;
pÑg&y\ f̀EcB́‚(vA pF(vA m̀Qỹt pAtk
{,.
ìyh\ ìyhÑ B̀ÒFt ˛At, sAymyAEctm^; 7 : 46;
upvAs\ ìyh\ k̀yA‚(˛AjAp(yEvED\ crn^.
ek
{kÑ tT {vAçAE(p⌫X\ Ep⌫X\ s s\ymF; 7 : 47;
aEtk̂QC
~ MBṽd̃tdf̃qpApnodnm^.
ìyh˚tØodk\ pF(vA tØ"Fr\ ìyh\ Epb̃t^; 7 : 48;
ìyh\ cA>y\ ˛tØ˚t̀ vAtAdo vAsr/ym^.
tØk̂QC~ \ td̀Qỹt r̃toḿ/AEdB"Z̃; 7 : 49;
kETt\ d̃vd̃ṽn gAYpApEvfoDnm^.
E/,ÜAyF hryAjF c jpmOnF s̀yE˚/t,; 7 : 50;
b
}úcArF hEvBo‚jF EnymAEn smAcr̃t^.
añn
{v EvDAñn EjtáoDo Ejt̃E˚d̋y,.
prAk\ t̀ cr̃EííA˚íAdfAhmBojnm^; 7 : 51;
goḿ/gomypyodEDsEp‚qA c.
7:44 tãEt\ ] AC ; tA\ gEt\ EN 7:44 jp ] CEN ; jAp A 7:45 etÅ̃ sß
v‚mAHyAtm̀pvAsEvED\ f̂Z̀ ] A ; etÅ̃ sv‚mAHyAtAm̀pvAsEvED\ f̂Z̀ C ; ev˚t̃ sß
v‚mAHyAtm̀pvAsEvED\ f̂Z̀, EN 7:45 y, k̀yA‚d̃krA/m̀poEqtm^ ] em. ; v { (?) k̀ß
yA‚d̃krA/m̀ –˘ q ˘
– A ; dA, k̀yA
‚ d̃krA/m̀poEqtm^ C ; y, k̀yA
‚ d̃krA/m̀poEqt,
EN 7:46 pÑg&y\ f̀EcB́‚(vA ] CEN ; --- – ˘ A 7:46 ˛At, sAymyAEctm^ ] C ;
˛At sAymyAEctm^ A ; ˛At, smy yAEctm^ EN 7:47 upvAs\ ìyh\ k̀yA‚t^ ] A ;
upvAs ìy\h k̀yA‚t^ C ; upvAs\ /yh\ k̀˝yA‚t^ EN 7:47 ˛AjAp(yEvED\ crn^ ] C ;
˛jAp(yEvEDÑr̃t^ A ; ˛AjAp(yEvEDÑr̃t^ EN 7:47 Ep⌫X\ Ep⌫X\ ] em. ; Ep⌫X\ ˛-t
A ; Ep⌫X\ C (unmetrical) ; Ep⌫X\ Ep⌫X EN 7:47 s s\ymF ] AC ; sm\ ymF EN
7:48 af̃qpApnodnm^ ] AC ; af̃q\ pApnodn\ EN 7:48 ìyh\ Epb̃t^ ] EN ; --- A ;
(yh\ Epb̃t^ C 7:49 ìyh\ cA>y\ ˛tØ˚t̀ vAtAdo vAsr/ym^ ] CEN ; --- vAtAdo
v --- h A 7:51 íAdfAhmBojnm^ ] CEN ; --- A 7:52 goḿ/ ] CEN ; --- A
7:52 sEp‚qA c ] AC ; sEp‚qAc EN
EfvDm‚s¡~h̃ 347 a@yAyA, 5 – 9

dBA‚Mb̀nA Enrfñn EdnAEn sØ.

pF(vA Ept̂<y uppAEdtdE"ZA˚tm^.
etâṽ(pvnsA˚tpn\ EfvoÄm^; 7 : 52;

ek{k\ và‚ỹE(p⌫X\ f̀Ễ k̂¯Z̃ c †Asỹt^.

E/ÜAyF mAsm̃k˚t̀ c˚d̋v̂èA v }tÑr̃t^; 7 : 53;

cA˚d̋AyZEmd\ ỗ§\ sv‚pApApnodnm^.

pApF m̀Qỹt pAp̃n apApF -v‘g‚go Bṽt^; 7 : 54;

a£Av£O smóFyAE(p⌫XA˚m@yE˚dñ E-Tt̃.

hEv¯ỹZ smAỳÄ\ m̀Qyt̃ sv‚pAtk
{,; 7 : 55;

apApF -v‘g‚mAÙoEt yEtcA˚d̋AyZAàr,.

ct̀ro B"ỹE(p⌫XA˚ṕvA‚°̃ t̀ Evc"Z,; 7 : 56;

śy‚-yA-tmñ vAEp ct̀ro B"ỹ(p̀n,.

Eff̀cA˚d̋AyZ\ ù̃td̀ppAtknAfnm^; 7 : 57;

mAs̃n
{k̃n f̀àA(mA apApF -vg‚Et\ v
}j̃t^.
E/rA/AEZ c y, k̀yA‚(sv‚kAl\ f̀Ecv
}t,; 7 : 58;

ft̃n
{k̃n ṕõ̃‚n m̀Qyt̃ sv‚EkESbq
{,.
shú̃Z mhApAp
{m̀‚Qyt̃ nA/ s\fy,; 7 : 59;

7:52 sØ ] CEN ; sØ, A 7:52 Ept̂<y uppAEdtdE"ZA˚tm^ ] CEN ; pEv/ - uß

pdAç sdE"ZA t̃ A 7:52 Bṽt^ ] CEN ; Bṽ A 7:53 và‚ỹt^ ] A ; và‚yAt^
C ; bh^"ỹt^ ( vD‚ỹt^ ) EN 7:53 c˚d̋v̂èA v }tÑr̃t^ ] AC ; c˚d̋v̂èAb }tÑr̃t^ EN
7:54 ỗ§\ sv‚pApApnodnm^ ] CEN ; --- A 7:54 pApF m̀Qỹt pAp̃n ] CEN ; pA A
p̃n A 7:55 smóFyAt^ ] CEN ; smóFyA A 7:55 m@yE˚dñ E-Tt̃ ] A ; mA@y\Edñ
E-Tt̃ C ; m@yE˚dñE-Tt̃ EN 7:55 hEv¯ỹZ smAỳÄ\ ] AEN ; hEv – ˘ t mAỳÄ\
C 7:56 yEtcA˚d̋AyZAàr, ] C ; yEtcA˚d̋AyZ\ nr, A ; yEt cA˚d̋AyZàr, EN
7:56 B"ỹE(p⌫XAn^ ] CEN ; B"ỹE(p⌫X\ A 7:56 ṕvA‚°̃ t̀ ] A ; ṕvA‚°̃ c C ; ṕvA‚ß
¢̃c EN 7:57 śy‚-yA-tmñ vAEp ct̀ro B"ỹ(p̀n, ] CEN ; śy‚ --- B – ˘ ỹ(p̀n, A
7:58 apApF -vg‚Et\ v}j̃t^ ] AC ; apApF-vg‚Et\v }j̃t^ EN 7:58 k̀yA‚t^ ] CEN ; k̀yA‚
A 7:58 f̀Ecv }t, ] AC ; f̀Ecb }t, EN 7:59 sv‚EkESbq {, ] AC ; sv‚EkESvq {, EN
7:59 mhApA ] AC ; mh(pA EN 7:59 s\fy, ] CEN ; --- A
EfvDm‚s¡~h̃ 348 a@yAyA, 5 – 9

apApF -vg‚mAÙoEt Qỳtñ DnvA˚Bṽt^.

ekA˚tropvAs˚t̀ íAdfANd\ kroEt y,; 7 : 60;
mhto m̀Qyt̃ pApAQC̀àA(mA -vg‚mAÙ̀yAt^.
p"opvAs\ y, k̀yA‚øAdfANd\ EvkSmq,; 7 : 61;
s -vg‚gEtmAÙoEt pApA(mA t̀ EvkSmq,.
˛Etvq« t̀ y, k̀yA‚˚mAs
{k\ s\yt̃E˚d̋y,; 7 : 62;
upvAs\ nro lok̃ s gEtÑoÅmA\ v
}j̃t^.
mh(pAp\ Evf̀è̃t DnvAnEp ṕjỹt^; 7 : 63;
ekA°Ñ
{v B̀ÒAno DnvA˚jAyt̃ nr,.
yAv>jFv\ t̀ yo B̀≠
˜ nÄmà\ nroÅm,; 7 : 64;
DnDA˚ysm̂à, -yAd̀Åmo jAyt̃ nr,.
ayAEct\ t̀ B̀\jAno yAv>jFv\ v
}t̃ nr,; 7 : 65;
m̂t̃ d̃v(vmAÙoEt pApA˚m̀Qỹt pAtkF.
mD̀ mA\sà B"
˜t v
}tm̃tdǹÅmm^; 7 : 66;
ev\ yo vÅ‚t̃ En(y\ s yAEt prmA\ gEtm^.
n vFzDo n v̂"Ag }AàAkAfA(pv‚tAdEp; 7 : 67;
7:60 apApF -vg‚mAÙoEt ] EN ; --- Et A ; apApA -v‘g‚mAÙoEt C 7:61 pApAQC̀àAß
(mA ] CEN ; pApA f̀àA(mA A 7:61 -vg‚mAÙ̀yAt^ ] AC ; yogmAÙ̀yAt^ EN 7:61 pß
"opvAs\ ] AEN ; p"opvAs C 7:61 vAdfANd\ ] AEN ; vAdfANd\m^ C 7:62 s -vß
g‚gEtmAÙoEt pApA(mA t̀ EvkSmq, ] AC ; om. EN 7:62 k̀yA‚˚mAs {k\ s\yt̃E˚d̋y, ]
EN ; k̀yA‚ --- A ; k̀yA‚t^ mAs{k\ s\yt̃E˚d̋y, C 7:63 upvAs\ nro lok̃ ] C ; upvA
˘ –
– ˘ ro lok̃ A ; upvAs\ nrolok̃ EN 7:64 ekA°Ñ {v B̀ÒAno ] AC ; ekA˚h̃
c
{v B̀ÒAñ EN 7:64 yAv>jFv\ t̀ ] A ; yAv>jFvÑ CEN 7:64 B̀≠ ˜ ] AC ; B̀¨t̃
EN 7:65 DnDA˚ysm̂à, -yAd̀Åmo jAyt̃ ] AC ; DnDA˚ysm@d,-yAd̀ÅmojAyß
t̃ EN 7:65 yAv>jFv\ v }t̃ nr, ] C ; --- A ; yAv>jFv\b }j̃àr, EN 7:66 m̂t̃
d̃v(vmAÙoEt ] CEN ; --- d̃v(vmA --- A 7:66 pApAn^ m̀Qỹt pAtkF ] C ; – ˘ pA˚m̀ß
Qỹt pAtkF A ; pApA˚m̀Qỹt pAtk {, EN 7:66 mD̀ mA\sà ] AC ; mD̀mA\s\ n EN
7:66 etdǹÅmm^ ] AC ; ett˚mhÅm\ EN 7:67 En(y\ ] AEN ; En(y C 7:67 s
yAEt ] AC ; s yAEt EN 7:67 vFzDo ] AC ; EvzDo EN 7:67 v̂"A ] AC ;
b̂"A EN
EfvDm‚s¡~h̃ 349 a@yAyA, 5 – 9

mA\s\ BvEt s̀ôoEZ frFrAd̃v jAyt̃.

prmA\s
{, -vmA\sAEn yo và‚Eyt̀EmQCEt; 7 : 68;

&yÄo _sO rA"so ẫyo mA\s˚t-mAà B"ỹt^.

b
}úcy« v
}t\ k£\ yñr̃(-/FsmE˚vt,; 7 : 69;

ih{v m˚/A, Es@y˚t̃ gEt\ v

}jEt coÅmAm^.
d̋&y-y EvçmAn-y Env̂EŨ` zt̃ t̀ y,; 7 : 70;

s mh(PlmAÙoEt tÎAn˚(y\ BEv¯yEt.

m(-yA mA\s\ s̀rA sFD̀ rA"sAàEmd\ -m̂tm^; 7 : 71;

tQCAMBṽn moÄ&y\ gEtEmQC˚mhA(mnAm^.

Ek˚t-y d̀l‚B\ lok̃ yo _ǹEt§
˜t s̀v
}tm^; 7 : 72;

k̀z@v\ s̀v
}t\ sMy‘yEd vA—Ct sãEtm^.
pOõ‚mA-yAmmAvA-yA\ ct̀å‚[y£mFq̀ c; 7 : 73;

s\áA˚tO c ỳgAdO c Evq̀ṽ _=yyñ tTA.

yT̃=syA c kÅ‚&y\ >ỹ§m@ymk˚ysm^; 7 : 74;

zd̋(vÑ gZ(vÑ cávEÅ‚(vm̃v c.

aAç˚tvAsr̃ >ỹ§
˜ b
}úcArF EnrAEmq,; 7 : 75;

7:68 và‚Eyt̀EmQCEt ] CEN ; v --- A 7:69 &yÄo _sO ] CEN ; --- sO A 7:69 b
}ß
úcy« v }t\ ] em. ; b}úcy« v }t AC ; b }úcy‚v}t\ EN 7:70 Es@y˚t̃ ] A ; Es@yE˚t
C ; Es@çE˚t EN 7:70 coÅmAm^ ] CEN ; coÅmAt^ A 7:71 tÎAn˚(y\ ] em. ;
tÎAn˚(ỹ A ; tÎ nA˚(y\ C ; tÎnA˚(y\ EN 7:71 m(-yA mA\s\ s̀rA sFD̀ ] A ; mA\s\
m(-yA, s̀rA sFD̀ C ; mA\sm(-ys̀rAEs˚D̀ EN 7:71 rA"sAàEmd\ -m̂tm^ ] CEN ;
rA --- A 7:72 tQCAMBṽn moÄ&y\ ] AC ; tQCAMBṽ n BoÄ&y\ EN 7:72 gEtEmß
QC˚mhA(mnAm^ ] AC ; gEtEmQC̃˚˚mhA(mnA\ EN 7:72 d̀l‚B\ lok̃ ] AC ; d̀l‚B\lok̃
EN 7:72 yo _ǹEt§ ˜t s̀v}tm^ ] A ; yo _ǹEt§Et s̀v
}tm^ C ; rAt̀ ( aǹ ) Et§Et
s̀v}t\ EN 7:73 s̀v }t\ ] CEN ; s̀v
}t A 7:73 vA—Ct sãEtm^ ] C ; vA\CEt sãß
Etm^ A ; vA—C̃t sdE‘t\ EN 7:73 pOõ‚mA-yAmmA ] CEN ; pOõ‚mA-yA\mmA A
7:73 ct̀å‚[y£mFq̀ c ] A ; ct̀d‚[y£mFEdñ CEN 7:74 Evq̀ṽ _=yyñ ] AC ; Evq̀ß
ṽ¯vyyñ EN 7:74 >ỹ§m@ymk˚ysm^ ] CEN ; – ˘ --- A 7:75 zd̋(vÑ gZ(vÑ ]
CEN ; ˘ – d̋(vÑ g ˘
– (vÑ A
EfvDm‚s¡~h̃ 350 a@yAyA, 5 – 9

ekAhAro EjtáoDo m@ỹ nÄ\ ˛kSpỹt^.

tT
{v nÄhFn\ t̀ m@ym\ sm̀dAãtm^; 7 : 76;
aAç˚tv}thFn\ t̀ nÄ˚tdEp m@ymm^.
nÄ\ EvnA tT
{vAà\ k˚ys˚t\ Evd̀b̀‚DA,; 7 : 77;
sAt(ym̃v kÅ‚&y\ cávEt‚(vkA\E"ZA.
aAcAy‚-yAg
}to g˚D{, k̂(vA m⌫Xlk\ f̀Bm^; 7 : 78;
p̀¯pD́p
{, sm<yQy‚ pÑA¡
˜n mhF\ -p̂f̃t^.
yçdAcAy‚vÄ ˜Z
~ En¯ám(y"r\ -P̀Vm^.
tÅd̀ÎArỹ(-p£\ ĝ¢FyAí̋tm̀Åmm^; 7 : 79;
d̃&ỳvAc.
n"/dAn\ ˛v́
}Eh EhtAy jgto EvBo.
kE-m˚kE-m\ñ n"/̃ Ek\ Ek˚dAn\ ˛f-yt̃; 7 : 80;
BgvAǹvAc.
pAys\ sE=p‚qAÚ̀(y k̂EÅkAs̀ sdE"Zm^.
EfvBÄAy Ev˛Ay d(vA yA˚(ymrAvtFm^; 7 : 81;
mAqA"t̃n roEh⌫yA\ fAElBÄ\ ĜtAE˚vtm^.
"FrpAn˚tt, pñAå̃y\ -vg‚mBFQCtA; 7 : 82;
sv(sA\ d̃Ev gA\ dçAà"/̃ m̂gfFq‚k̃.
7:76 m@ỹ nÄ\ ] AC ; m@ynÄ\ EN 7:77 aAç˚tv }thFn\ t̀ ] AC ; aAç˚t\ v}thFnn^
EN (unmetrical) 7:77 k˚ys\ t\ Evd̀b̀‚DA, ] CEN ; k˚ys --- A 7:78 sAt(ym̃v
kt‚&y\ ] CEN ; –˘ –˘ –˘ A 7:78 kA\E"ZA ] AEN ; kA\E"ZAm^ C 7:78 g˚D {, ]
C ; g˚D{ A ; b˚D{, EN 7:78 m⌫Xlk\ ] CEN ; m⌫Xlk A 7:79 p̀¯pD́p {, ] CEN ;
p̀¯p
{ D́p
{ A 7:79 pÑA¡ ˜n mhF\ -p̂f̃t^ ] C ; pÑg̃n mhF -p̂f\ A ; pÑA¡ ˜n mhF\-p̂ß
f̃t^ EN 7:79 d̀ÎArỹt^ ] CEN ; d̀cArỹ A 7:79 ĝ¢FyAd^ ] CEN ; ĝ¢FyA
A 7:80 EhtAy jgto EvBo ] EN ; jg --- A ; EhtAy gto EvBo C (unmetrical)
7:80 kE-mn^ kE-m\ñ n"/̃ Ek\ Ek˚dAn\ ˛f-yt̃ ] CEN ; --- n"/̃ --- dAn ˛f-yß
t̃ A 7:81 sE=p‚qAÚ̀(y ] AC ; sE=p‚qA Ú̀(y EN 7:81 sdE"Zm^ ] C ; sdE"Z,
A ; sdE"ZA\ EN 7:82 mAqA"t̃n ] EN ; mA\sA"t̃n AC 7:82 "FrpAn˚tt, ]
CEN ; "FrpAZ\ tt, A 7:82 mBFQCtA ] C ; mBFQCtAm^ A ; mBF=stA EN
7:83 sv(sA\ d̃Ev gA\ dçAà"/̃ m̂gfFq‚k̃ ] CEN ; s --- " ˜/̃ m̂gfFq‚k̃ A
EfvDm‚s¡~h̃ 351 a@yAyA, 5 – 9

EvhAy mAǹq\ lok\ yAEt pOr˚dr\ p̀rm^; 7 : 83;

st
{l\ k̂sr\ dçAà"/̃ zd̋d
{vt̃.
upo¯y nrkAà̃Et "`rDArA˚s̀d̀-trAn^; 7 : 84;
dçA(p̀nv‚sO ṕpA\ b
}AúZAy tpE-vñ.
-v‘g« B̀ÆA pErB
}£o jAyt̃ Evp̀l̃ k̀l̃; 7 : 85;
dçAÎAmFkr\ p̀¯ỹ mâÄAyAg
}j˚mñ.
a(y˚DkAr̃ lok̃ _Ep B}Ajt̃ so\ af̀mAEnv; 7 : 86;
v̂qmö̃qyA dçAÅArAGEVtm̃v vA.
arAtF˚d̀j‚yAE˚j(vA d̃hpAt̃ s̀KF Bṽt^; 7 : 87;
và‚nFEtlpA/AEZ yo mGAs̀ ˛yQCEt.
-v‘g‚lokpErB
}£o gomA˚BvEt mAnv,; 7 : 88;
upo¯y f
{vEv˛Ay fk‚rA\ y, ˛yQCEt.
PASg̀ZFq̀ g̀X
{, sAà« DnsOBA‘ykA\"yA; 7 : 89;
nAnA&y\jns\ỳÄm̀ÅrAs̀ ĜtAE˚vtm^.
dçA(qE£kBÄ˚t̀ fálokmvAÙ̀yAt^; 7 : 90;

7:83 pOr˚dr\ p̀rm^ ] A ; pOr\ ˛˚drm^ CEN 7:84 dçAà"/̃ ] C ; dçA n"/̃ A ;
dçAà"/̃ EN 7:84 zd̋d{vt̃ ] em. ; zd̋d̃vt̃ A ; fv‚d̃vt̃ C ; fv‚d̃vt̃ EN
7:84 "`rDArAn^ ] em. ; "`rDArA A ; K̀rDArAn^ C ; "`rDArA\ EN 7:84 s̀d̀-trAn^ ]
AC ; s̀d̀-trA\ EN 7:85 ṕpA\ b
}AúZAy ] A ; ṕpA\ b }úZAy C ; D̀p\b}AúZAy EN
7:85 Evp̀l̃ k̀l̃ ] C ; Evp̀ --- A ; Evp̀l̃k̀l̃ EN 7:86 dçAÎAmFkr\ p̀¯ỹ mß
âÄAyA ] CEN ; --- kr\ p̀¯ỹ BÄAyA A 7:86 a(y˚DkAr̃ ] CEN ; a˚DkAr̃
A (unmetrical) 7:86 so\ af̀mAEnv ] CEN ; sAf̀mAEnv A 7:87 v̂qmö̃qyA ]
EN ; v̂qö̃qyA A (unmetrical) ; v̂qmf̃qyA C 7:87 tArAGEVtm̃v ] C ; tArAGß
EÓkm̃v A ; tArGEVtm̃v EN 7:87 arAtFn^ d̀j‚yAn^ ] CEN ; arAtF\ d̀>j‚yA A
7:87 d̃hpAt̃ ] CEN ; d̃hpAto A 7:88 và‚nFEtlpA/AEZ ] AC ; và‚nFE-tlpA/AEZ
EN 7:88 mGAs̀ ] AC ; mçAs̀ EN 7:88 gomAn^ BvEt mAnv, ] CEN ; --- A
7:89 f{vEv˛Ay ] CEN ; f {&yEv˛Ay A 7:89 fk‚rA\ ] EN ; fÂrA AC 7:89 PAß
Sg̀ZFq̀ ] A ; PSg̀ZFq̀ C ; PASg̀nFq̀ EN 7:89 g̀X
{, sAà« ] CEN ; g̀X
{ sAà‚ A
7:90 s\ỳÄm̀ÅrAs̀ ] em. ; s\ỳÄ\m̀ÅrAs̀ A ; sỳÄm̀ÅrAs̀ C ; s\ỳÄ m̀ÅrAs̀
EN 7:90 dçA(qE§k ] CEN ; dçAQC£Fk A
EfvDm‚s¡~h̃ 352 a@yAyA, 5 – 9

úâA (?) ˛dFyt̃ p̀EMBzÅrAs̀ s̀locñ.

a(yầtPlAvAEØB‚vtFEt Ekmầtm^; 7 : 91;

upo¯y kErZA\ dçAd̋T\ h-t̃n BAEmEn.

Ep£k̃n k̂t\ vAEp d(vA yA(ymrAlym^; 7 : 92;

!EpZF\ v̂qlF˚dçAEÎ/AyA\ E/df̃ŸEr.

rmt̃ n˚dnvñ g˚DvA‚=srsAv̂t,; 7 : 93;

yçEd£tm\ d̋&y\ -vAtO dçAàroÅm,.

a"yA˚˛AÙ̀yA•okA˚dAn-yA-y ˛BAvt,; 7 : 94;

pyE-vnFÑ gA\ dçAdnX^vAhmTAEp vA.

fkV\ ỹ ˛yQCE˚t sDA˚y\ vAssAv̂tm^; 7 : 95;

EvfAKAyA\ Ept‹˚d̃vA˚˛FZy\(yEvkESpt,.
nrk̃q̀ mhAd̀,K\ n ˛AÙoEt s̀locñ; 7 : 96;

dçA(˛AvrZ\ v-/\ sm̀po¯yAǹrADyA.

Et§
˜ç̀gft˚d̃Ev fálok̃ yT̃QCyA; 7 : 97;

>ỹ§AyA\ ḿlk˚dçAì̋AúZ̃<y, spAnkm^.

˛Fy˚t̃ t̃n Eptro gQC̃(-vg‚mEp D̀
}vm^; 7 : 98;

7:91 úâA (?) ˛dFyt̃ ] A ; dçA(˛dFyt̃ C ; dçA(˛dFpt̃ EN 7:91 p̀EMBzÅrAs̀ ]

AC ; ˛EmzcrAs EN 7:91 a(yầtPlA +vA+EØB‚vtFEt Ekmầtm^ ] C ; a(y ---
tFEt Ek --- t\ A ; a(ydB̀ tPlAvAEØm‚vtFEt EkmdB̀m EN 7:92 kErZA\ ] AC ;
kErZ\ EN 7:92 yA(ymrAlym^ ] CEN ; yA\(ymrAlym^ A 7:93 dçAEÎ/AyA\ ]
CEN ; dçA Ec/AyA\ A 7:93 E/df̃ŸEr ] AC ; E/df̃ŸrF EN 7:93 srsAv̂t, ]
CEN ; srsA\ v̂t, A 7:94 dçAàroÅm, ] CEN ; dçA nroÅm, A 7:94 ˛AÙ̀ß
yA•okAn^ ] CEN ; ˛AÙ̀yA lokA A 7:95 anX^vAhmTAEp ] AC ; anX^vAh mTAEp
EN 7:95 fkV\ ] CEN ; fAkVA\ A 7:96 Ept‹n^ d̃vAn^ ] em. ; Ept‹n^ d̃vA A ;
Ept‹\ d̃vAn^ C ; Ept̂d̃vAn^ EN 7:96 ˛FZy\(yEvkESpt, ] A ; ˛FZy(yEvkSpt,
CEN 7:97 dçA(˛AvrZ\ v-/\ sm̀po¯yAǹrADyA ] C ; dçA --- po¯y\ ˘ – ǹrADyA
A ; dçA(˛AvrZ\v-/\ sm̀po¯yAǹrADyA EN 7:97 yT̃QCyA ] A ; yT̃=syA CEN
7:98 b}AúZ̃<y, ] EN ; b }AúZ̃<y A ; b
}úZ̃<y, C 7:98 gQC̃t^ ] CEN ; gQC̃ A
EfvDm‚s¡~h̃ 353 a@yAyA, 5 – 9

dçA˚ḿlPl\ ḿl̃ b}AúZ̃<y, sdE"Zm^.

t̃nAEp Eptr-t̂ØA, -v‘g« t̀ ˛EvfE˚t t̃; 7 : 99;
ṕvA‚qAYAs̀ c dED ˛dçAdàm̃v c.
-vg‚lokpErB
}£o gvAä\ k̀lmAÙ̀yAt^; 7 : 100;
Ĝt\ c
{vodm\TÑ B́Erfo mD̀PAEZtm^.
uÅrAqAYEvqỹ sv‚kAmEvv̂àỹ; 7 : 101;
pAys\ cAEBjA(yA\ t̀ dçAä̂tg̀XAE˚vtm^.
s Dm‚p̀¯kl\ ˛A=y nAkp̂§
˜ EvrAjt̃; 7 : 102;
aAEvk\ ôAvZ̃ dçA(˛AvAr\ v-/s\ỳtm^.
upo¯y -v‘g‚Et¡QC̃QC^ ṽtyAñn mAnv,; 7 : 103;
goEBỳ‚Ä˚DEn§As̀ yAn\ Ev˛Ay kSpỹt^.
v-/˛g }hs\ỳÄ\ jAyt̃ s nr̃Ÿr,; 7 : 104;
C/Ñ pAd̀k̃ g˚D˚dçA(sAgzc˚dnm^.
d(vA ftEBqAyog̃ -TAnm=srsA\ v
}j̃t^; 7 : 105;
smA\smodn\ d(vA ṕv‚˛o§pd̃ E˛ỹ.
7:99 ḿlPl\ ḿl̃ ] Cc EN ; ḿlPl ḿl A ; ḿlPl\ Cac (unmetrical) 7:99 sß
dE"Zm^ ] AC ; sdE"ZAm^ EN 7:99 t̃nAEp Eptr-t̂ØA, ] AEN ; t̃nAEp tr-t̂ØA,
C (unmetrical) 7:99 -v‘g« t̀ ˛EvfE˚t t̃ ] CEN ; --- t̃ A 7:100 ṕvA‚qAYAs̀ ]
AEN ; ṕvA‚fAYAs̀ C 7:100 gvAä\ ] C ; gvAä A ; gvAç EN 7:101 Ĝß
t\ ] C ; Ĝt A ; Ĝt\ EN 7:101 c {vodm\TÑ ] A ; c {vodm˚TnÑ C ; c{vodm(TÑ
EN 7:101 B́Erfo mD̀PAEZtm^ ] C ; B́Erqo mD̀PAEZtm^ A ; B́ErsomD̀PAEZtm^
EN 7:101 Evqỹ ] AC ; Evsỹ EN 7:101 sv‚kAm ] AC ; s̃vAkAm EN
7:102 pAys\ cAEBjA(yA\ t̀ dçAä̂tg̀XAE˚vtm^ ] CEN ; pyA\-yAEBEjtO dçA g̀XAß
j̃n s˚t E A 7:102 s Dm‚p̀¯kl\ ˛A=y ] conj. ; --- =y A ; s Dm‚p̀¯kl ˛A=y
C ; s Dm‚ p̀¯kl\ ˛A=y EN 7:103 ˛AvAr\ ] AC ; ˛Akr\ EN 7:103 -v‘g‚Et¡ ]
AC ; s‘dEt¡ EN 7:104 goEBỳ‚Än^ ] AEN ; goB̀}Ä C 7:104 yAn\ ] CEN ;
yAn A 7:104 v-/˛g }hs\ỳÄ\ ] AC ; v-/ ˛g }hs\ỳÄ\ EN 7:105 C/Ñ pAd̀k̃
g˚D˚dçA(sAgzc˚dnm^ ] C ; C/ pAd̀k̃ g˚D dçA sAgzc˚dn\ A ; C/Ñ pAd̀k̃
g˚D˚dçA(sAg̀zc˚dnm^ EN 7:105 d(vA ftEBqAyog̃ -TAnm=srsA\ ] C ; d ---
sA A ; d(vA ftEBqAyog̃ -TAnm=s ˘ – so EN 7:106 smA\sm^ ] AC ; smAqm^ EN
EfvDm‚s¡~h̃ 354 a@yAyA, 5 – 9

sv‚B"Plop̃t\ s m̂t, s̀KBA‘Bṽt^; 7 : 106;

dÇvA uÅryog̃s̀ mA\s\ sOrBmodnm^.

˛FZE˚t Eptr-t-y m̂t̃n t(Pl\ Bṽt^; 7 : 107;

D̃ǹ\ ˛dçAd̋
˜v(yA\ kAmdohA\ svAssFm^.
sA ˛FZyEt dAtAr\ kAm {b‚h̀EBzÅm
{,; 7 : 108;

aEŸ˚yAmŸs\ỳÄ\ rT\ dçAEøj˚mñ.

gjvAEjsmAkFõ‚˚t̃jE-vk̀lmAÙ̀yAt^; 7 : 109;

EfvBÄAy Ev˛Ay Br⌫yA\ EtlD̃ǹkAm^.

kAmD̃ǹmvAÙoEt ymlok̃ yfE-vEn; 7 : 110;

d̃&ỳvAc.
Eky˚t\ Ek\ PlA!Y\ kE-m˚pv‚EZ pv‚EZ.
dAnDm‚-y d̃ṽf âAt̀EmQCAEm k̂(Üf,; 7 : 111;

BgvAǹvAc.
ftEm˚d̀"ỹ dAn\ shú\ vAsr"ỹ.
a"y\ Evq̀ṽ _=yAh̀&y‚tFpAt̃ tT
{v c; 7 : 112;

7:106 s m̂t, ] AC ; sm̂t, EN 7:107 dÇvA uÅryog̃s̀ ] A ; dçAd̀Åryog̃s C ;

dçAd̀Åryog̃n EN 7:107 mA\s\ ] EN ; mA˚s A ; mA\s C 7:107 sOrBmodnm^ ]
AC ; dA shOdn\ EN 7:107 ˛FZE˚t Eptr-t-y ] CEN ; ˛FyE˚t Epkr-t-y A
7:107 m̂t̃n t(Pl\ ] A ; m̂t̃n˚t(Pl\ C ; añt {t(Pl\ Bṽt^ EN 7:108 r̃v(yA\ ]
AEN ; { rv(yA\ C 7:108 sA ] CEN ; s A 7:108 ˛FZyEt ] AEN ; ˛FZyEd C
7:108 kAm {b‚h̀EBzÅm{, ] CEN ; --- Åm{, A 7:109 gjvAEjsmAkFõ‚˚t̃jE-vk̀lß
mAÙ̀yAt^ ] A ; gjvAEjsmAỳÄ\ t̃jE-vk̀lmAÙ̀yAt^ C ; gvA\ vAEjsmAỳÄ t̃j-vF
k̀lmAÙ̀yAt^ EN 7:110 kAmD̃ǹmvAÙoEt ] AC ; kAmD̃ǹ mvAÙoEt EN 7:111 Ekß
y˚t\ Ek\ PlA!Y\ kE-mn^ pv‚EZ pv‚EZ ] C ; EkyE(k ytPlA!EY kE-mn^ Dv‚EZ
pv‚EZ A ; Eky˚t Ek\ PlAzY\ kE-mn^ pv‚EZ pv‚EZ EN 7:111 dAnDm‚-y d̃ṽf
âAt̀EmQCAEm k̂(Üf, ] C ; dA --- t̀EmQCAEm k̂(Üf, A ; dAnDm‚-y d̃ṽf âAt̀Emß
QCAEm k̂(snf, EN (unmetrical) 7:112 ftEm˚d̀"ỹ dAn\ ] C ; ftE˚mE˚d̋"ỹ A ;
ftEm˚d̀"ỹ dAn EN 7:112 shú\ vAsr"ỹ ] A ; shú\ t̀ Edn"ỹ C ; sh-˚t̀
Edn"ỹ EN 7:112 a"y\ Evq̀ṽ _=yAh̀&y‚ ] conj. ; a"y Evq̀v ˚yAh̀ &y A ;
a"ỹ Evq̀ṽ ˛Ah̀&y‚ EN 7:112 c ] AEN ; Eh C
EfvDm‚s¡~h̃ 355 a@yAyA, 5 – 9

ỳgAdO koEVdAn\ -yAåfkoÔyníỹ.

c˚d̋g
}h̃ _b̀‚d\ EvEà śy‚g
}As̃ td"ym^; 7 : 113;

dfkoEVB‚ṽåAn\ qXfFEtm̀K̃q̀ c.
EnKv« Ev¯Z̀pdyo, -yAEøgAynyorEp; 7 : 114;

d̃&ỳvAc.
k̃n Dm‚EvpAk̃n nro jAEt-mro Bṽt^.
etEdQCAEm EvâAt̀\ Bgv˚vÄ̀mh‚Es; 7 : 115;

BgvAǹvAc.
"Fr-y ṕZ‚mmlA\b̀jzàvÄ~m^ -
aOd̀Mbr\ sknk\ klf\ ytA(mA.
˛Fto _-t̀ somtǹrFf iEt b̀
}vAZ
uç(yǹ¯ZzEc kAEt‚kpOõ‚mA-yAm^; 7 : 116;

s˚tEp‚tAy Ev˛Ay d(vA jAEt-mro Bṽt^.

aT ÜAnEvED\ p̀⌫y\ ˛v#yAMyǹṕv‚f,; 7 : 117;

y(k̂(vA d̃Ev pAp̃<yo m̀Qyt̃ km‚ZAdEp.

ndF\ ˛A?ÚvnF¡(vA y, kroEt Eh s̃cnm^; 7 : 118;

7:113 ỳgAdO koEVdAn\ -yAd^ ] em. ; ỳgAd

{, koEVdAn -yA A ; ỳgAd
{, koEVdAn
-yAd^ EN 7:113 dfkoÔyníỹ ] AC ; dfko(yynø‚ỹ EN 7:113 c˚d̋g }h̃ _b̀‚d\
EvEà ] C ; c˚d̋g
}h̃ _b̀\D EvEà A ; c˚d̋^ g
}h̃ṽdEvE@d EN 7:113 śy‚g
}As̃ td"ym^ ]
A ; śy‚g
}As̃ td"yt^ C ; śy‚g
}As̃ t"y\ EN (unmetrical) 7:114 dfkoEVB‚ṽåAn\ ]
conj. ; dfkoEV Bṽ dAn\ A ; dfkoEV BṽåAn\ C ; dfkoEVMBṽåAn\ EN 7:114 qß
XfFEtm̀K̃q̀ c ] conj. ; qXAfFEt –˘ --- A ; qXAfFEtm̀K̃s̀ c C ; qXfFEts̀K̃q̀c
EN 7:114 EnKv« Ev¯Z̀pdyo, ] C ; --- v« Ev¯Z̀pdyo, A ; EnqZ‚Ev¯Z̀pdyo, EN
7:115 k̃n ] A ; ỹn CEN 7:115 Bgvn^ ] CEN ; Bgvn A 7:116 zàvÄ~m^ ]
MsAC ; z@dvÄ~ EN 7:116 sknk\ ] CEN ; sknk A 7:116 somtǹrFf iEt
b̀
}vAZ ] C ; --- vAZ A ; somtǹrFf iEtb̀ }vAZ EN 7:116 uç(yǹ¯ZzEc kAß
Et‚kpOõ‚mA-yA\ ] A ; uç(yǹ¯Zz EckAEt‚kp̀õ‚mA-yA\ C ; uç(yǹ¯ZzEc kAEt‚k
pOZ‚mA-yA\ EN 7:117 aǹṕv‚f, ] AC ; aǹṕv‚, EN (unmetrical) 7:118 y(k̂(vA ]
AEN ; y\ k̂(vA C 7:118 km‚ZAdEp ] A ; t("ZAdEp CEN 7:118 ndF\ ] EN ; ndF
AC 7:118 kroEt Eh s̃cnm^ ] em. ; kroEt Eh q̃cnm^ A ; kro(yEBq̃cnm^ CEN
EfvDm‚s¡~h̃ 356 a@yAyA, 5 – 9

dE"ZAvÅ‚f\K̃n EtlA"tỳt̃n c.
˛Ev[y nAEBmA/AMb̀ ˛AÁ̀K, f̀EcmAns,; 7 : 119;
Efv\ s\-m̂(y mEtmA˚sv‚pAp
{, ˛m̀Qyt̃.
alAB̃ dE"ZAvÅ‚f\K-y f̂Z̀ BAEmEn; 7 : 120;
ṕvo‚ÄEvEDmA-TAy f̀ÊvAsA, Efv\ -mr̃t^.
EnEQCd̋Bojp/̃Z kt‚&ymEBq̃cnm^; 7 : 121;
p̀¯prŒAMb̀ṕõ̃‚n so _Ep Enm‚ltA\ v
}j̃t^.
ÜA(vA tFT̃‚ EvpAp, -yAãop̀QCoà̂tvAErZA; 7 : 122;
˛úAṽZ c roEh⌫yA\ ôàyA pryAE˚vt,.
yo DÅ̃ -tnto DArA\ "Fr-y EfrsA nr,; 7 : 123;
EfvÑ s̀rBFÑ
{v -mr˚pAp
{, ˛m̀Qyt̃.
y ev\ k̀zt̃ ÜAnEmh {v DnvA˚Bṽt^.
n[y\(ỳpd̋vA, sṽ‚ prt, -vg‚mAÙ̀yAt^; 7 : 124;

; ⌦ ; iEt EfvDm‚s¡~h̃ sØmo _@yAy,; ⌦ ;

7:119 f\K̃n ] EN ; --- A ; s\K̃n C 7:119 EtlA"tỳt̃n c ] CEN ; --- n c

A 7:120 Efv\ ] CEN ; Efv A 7:120 mEtmAn^ ] EN ; mEtmA\ CA 7:120 sv‚ß
pAp
{, ˛m̀Qyt̃ ] A ; s pAp {, pErm̀Qyt̃ CEN 7:121 f̀ÊvAsA, ] C ; f̀ÊvAsA A ;
f̀ÊvAs EN 7:121 -mr̃t^ ] AEN ; -mrn^ C 7:121 EnEQCd̋Bojp/̃Z ] C ; Enß
EQCd̋yojp/̃Z A ; EnE[Cd̋AMBojp/̃Z EN 7:121 aEBq̃cnm^ ] CEN ; aEBs̃cnm^
A 7:122 p̀¯prŒAMb̀ṕZ̃‚n ] C ; p̀¯p --- A ; p̀¯prŒAMb̀ ṕZ̃‚q̀ EN 7:122 v}j̃t^ ]
AC ; b }j̃t^ EN 7:122 tFT̃‚ EvpAp, ] AC ; tFT‚mpAp, EN • -yAd^ ] CEN ; -yA A
7:122 gop̀QCoà̂tvAErZA ] AC ; gop̀QCo D̂tvAErZA EN 7:123 ˛úAṽZ c roEhß
⌫yA\ ] conj. ; ˛úAṽZ c roEh⌫yA, C ; ˛úAṽn c roEh⌫yA A ; ˛úṽZ c roEh⌫yA,
EN 7:123 ôàyA pryAE˚vt, ] C ; ˛ôyA pEryAE˚vt, A ; ô@dyA pryAE˚vt,
EN 7:123 yo DÅ̃ ] C ; ỹ DÅ̃ A ; yoDÅ̃ EN 7:123 DArA\ ] CEN ; DArA A
7:124 s̀rBFÑ {v -mrn^ ] C ; s̀rEB c {v -mr\ A ; s̀rEBÑ {v -mrn^ EN 7:124 y
ev\ ] C ; y ev A ; ev\ y, EN 7:124 ih {v ] AEN ; ih̃v EN 7:124 DnvAn^
Bṽt^ ] CEN ; --- A 7:124 upd̋vA, ] CEN ; upd̋vA A 7:124 prt, ] CEN ; prt
A 7:124 EfvDm‚s¡~h̃ sØmo _@yAy, ] C ; EfvDm‚s¡~h̃ sØmo _@yAy, pVl,
A ; Efv Dm‚ s\g
}h̃ sØmo@yAy, EN
EfvDm‚s¡~h̃ 357 a@yAyA, 5 – 9

d̃&ỳvAc.
ktr\ d̃vmAEô(y upvAsPlMmht^.
kT\ vA ṕjnFyA-t̃ b
}vFEh prm̃Ÿr; 8 : 1;
IŸr uvAc.
˛Etp(śpvAsF t̀ b
}úAZ\ ṕjỹàr,.
b
}úZ̃ nm i(ỹvm̀ByorEp p"yo,; 8 : 2;
g˚Dp̀¯p
{ñ D́p
{ñ B#yBo>ysmE˚vtm^.
aNdm̃k\ sm<yQy‚ át́nA\ PlmAÙ̀yAt^; 8 : 3;
aŸm̃D\ rAjśy\ sOvõ‚Ñ gvAmym^.
sØEB, soms\-T{ñ nrm̃DsmE˚vt
{,; 8 : 4;
b
}úA -vy\B́Ev‚ErEÑ, pîyoEn, ˛jApEt,.
gFvA‚Z, pîh-tñ aoEm(ỹkA"r, ˛B̀,; 8 : 5;
ct̀ṽ‚dDr, ú£A prm̃§F ct̀m̀‚K,.
s\âAEB, ṕjỹdAEBb
}‚úAZmEmtç̀Etm^; 8 : 6;
sMv(sr̃Z ỳÄA(mA -v‘g‚lok̃ mhFyt̃.
yAv>jFv˚t̀ k̀vA‚Zo b
}úlok̃ mhFyt̃; 8 : 7;
8:1 ktr\ ] CEN ; trm^ A (unmetrical) 8:1 b }vFEh prm̃Ÿr ] CEN ; ˛b }vFEm mß
h̃Ÿr, A 8:2 IŸr uvAc ] A ; BgvAǹvAc CEN 8:2 ˛Etp(śpvAsF t̀ b }úAZ\ ]
conj. ; ˛Et --- úZ\ A ; ˛Etp(sopvAsF t̀ b }AúZ\ C ; ˛Etp(sopvAsFt̀ b }AúZm^
EN 8:2 ṕjỹàr, ] A ; Bojỹàr, CEN 8:2 b }úZ̃ nm i(ỹvm^ ] C ; b}úZ̃ B́y
i(ỹvm^ A ; b}úZ̃ nm i(ỹqm^ EN 8:3 g˚Dp̀¯p{ñ D́p{ñ ] A ; g˚DD́p {ñ p̀¯p{ñ
CEN 8:3 smE˚vtm^ ] AC ; smE˚vtm^, EN 8:3 aNdm̃k\ sm<yQy‚ át́nA\ ]
CEN ; aNdm̃k sm\<yQy‚ át́nA A 8:4 aŸm̃D\ ] CEN ; aŸm̃D A 8:4 sØEB,
soms\-T {ñ ] CEN ; --- ñ A 8:5 b }úA -vy\B́Ev‚ErEÑ, ] C ; b }úA -vy\B́EvErEÑ
A; b }úA -vy\B́Ev‚rFÑ, EN 8:5 gFvA‚Z, pîh-tñ ] A ; g }FvA‚Z, pîB́tñ CEN
8:5 aoEm(ỹkA"r, ] CEN ; aoEm(ỹkA"r A 8:6 s\âAEB, ṕjỹd̃EBb
}‚úAZmEmß
tç̀Etm^ ] conj. ; s\âAEB ṕjỹd̃EBb
}úZmEmtç̀Etm^ A ; s\âAEB, ṕjỹdAEBb }‚úAZß
mEmtç̀Etm^ C ; s\âAEB, ṕjỹd̃EBb }°ZmEmt\ ç̀Et EN 8:7 sMv(sr̃Z ỳÄA(mA
-vg‚lok̃ mhFyt̃ ] CEN ; ˘ ˘ ˘ ˘ ˘
– – – – – A 8:7 b} úlok̃ ] AC ; b}ùlok̃ EN
EfvDm‚s¡~h̃ 358 a@yAyA, 5 – 9

EítFỹ ṕjỹdE‘nmA>ỹn
{v t̀ t=p‚ỹt^.
v
{ŸAnro jAtṽdA h̀tB̀‘G&yvAhn,; 8 : 8;
d̃vvÄ~, sv‚B"o ĜZF c jgdAhk,.
EvBAvs̀, sØEj§o vrnAm̃Et kFEÅ‚tm^; 8 : 9;
˛EtmAs\ sm<yQy‚ p"yozByorEp.
vq̃‚Z
{k̃n f̀àA(mA s gQC̃dE‘nloktAm^; 8 : 10;
t̂tFỹ ṕjỹç"\ g˚DD́pEnṽdn
{,.
uBA<yAmEp p"A<yA\ yAvdNd\ BṽEdh; 8 : 11;
Dn˚dA-yE˚t y"A Eh DndAçA, s̀ṕEjtA,.
yAv>jFv˚t̀ k̀vA‚Zo Dnd-y pd\ v
}j̃t^; 8 : 12;
Dndo y"rAjñ EvÅ̃fo EnEDpAlk,.
rA"sAEDpEtñ
{v Ep\glA"o EvmAng,; 8 : 13;
zd̋sK, k̀ṽrñ pOl-(yk̀ln˚dn,.
lokpAl̃Ÿrñ {v y"˜˚d̋, pErkFEÅ‚t,; 8 : 14;
aNd˚t̀ ṕjỹç-t̀ y"BEÄsmAEôt,.
DnDA˚ysm̂à-t̀ yAv>jFv\ s y"rAV^; 8 : 15;
gZ̃f\ ṕjỹç-t̀ g˚Dp̀¯psmE˚vt,.
8:8 ṕjỹdE‘nmA>ỹn{v ] EN ; ṕjỹ d̃Ev aA>ỹn{v A ; ṕjỹdE‘nmoj̃n
{v C 8:8 h̀ß
tB̀‘G&yvAhn, ] A ; h̀tB̀g^ h&yvAhn, C ; h̀t B̀‘B&yvAhn, EN 8:9 jgdAhk, ]
AC ; jgåAhk, EN 8:9 EvBAvs̀, ] CEN ; EvBAvs̀ A 8:9 sØEj§o vrnAm̃Et
kFEÅ‚tm^ ] C ; sØEj§o vr ˘ – MsA ; sØEj§ vrnAm̃EtkFt‚nm^ EN 8:11 t̂tFß
ỹ ] C ; E/tFỹ A ; t̂tFy\ EN 8:11 ṕjỹç"\ ] A ; Sk^ –˘ n^ C ; y"AR^ EN
8:11 g˚DD́pEnṽdn{, ] AC ; g˚DD́p {En‚ṽdn
{, EN 8:11 uBA<yAmEp ] CEN ; uBAß
<yA\mEp A 8:11 yAvdND\ ] CEN ; yAvdND A 8:12 DndAçA, ] CEN ; DndçA ?
A 8:12 Dnd-y pd\ v }j̃t^ ] CEN ; – ˘ --- A 8:14 zd̋sK, ] AEN ; zd̋fK
C 8:14 pOl-(yk̀ln˚dn, ] C ; pOl-/ok̀vn˚dn, A ; pOl-(y, k̀ln˚dn, EN
8:14 lokpAl̃Ÿrñ {v ] AEN ; lokpAl̃ŸrAñ {v C 8:15 y"BEÄsmAEôt, ] AC ;
om. EN 8:15 DnDA˚ysm̂à-t̀ ] C ; DnDA˚ys --- A ; om. EN 8:15 yAv>jFv\
s y"rAV^ ] C ; --- "rAV^ A ; yAv>jFb\ s y"rAV^ EN
EfvDm‚s¡~h̃ 359 a@yAyA, 5 – 9

B#yBo>ysmAkFõ« ct̀Lỳ‚Byp"yo,; 8 : 16;

aNd̃n
{k̃n f̀àA(mA s yAEt gZmE˚drm^.
EvÍ
{ñ nAEBB́ỹt yo _c‚ỹãZnAykm^; 8 : 17;
EvÍ̃Ÿr\ gZpEtm̃kd˚t¡jAnnm^.
gjkõ‚˚tTA ìy"àAgyâopvFEtnm^; 8 : 18;
ct̀B̀‚jÑ D́m
}A"\ váf̀⌫XEMvnAykm^.
mhodrÑ s\âAEB, sADk, s\yt̃E˚d̋y,; 8 : 19;
modk
{l‚å̀k
{ñ{v ḿlk{ñAEp foBn{,.
n t-y d̀l‚B\ EkEÑ(ṕjỹço gZAEDpm^; 8 : 20;
pÑMyA\ ṕjỹàAgA˚p̀¯p
{, s̀rEBfoBn
{,.
D́p
{, s̀rEBg˚D
{ñ g̀X"Fr
{, spAys
{,; 8 : 21;
fk‚rAmD̀p̀¯p
{ñ p"yozByorEp.
sMv(sr̃Z kAmAEn lBt̃ kA\E"tAEn t̀; 8 : 22;
yAv>jFv\ sm<yQy‚ nAglokmvAÙ̀yAt^.
-k˚d\ q§+A\ t̀ s\ṕ>y upvAssmE˚vt,; 8 : 23;
g˚Dp̀¯ps̀D́p̃n B#yBo>ỹn s\ỳt,.
uBA<yAmEp y"A<yA\ ṕjEy(vA smAEht,; 8 : 24;
8:16 ct̀Lỳ‚ ] AC ; ct̀Lyo‚ EN 8:17 aNd̃n
{k̃n ] A ; aNd̃ñk̃n C ; aNd
{n{k̃n
EN 8:18 EvÍ̃Ÿr\ ] AC EN ; EvÍŸr\ C
c ac
8:18 gZpEtm̃kd˚t¡jAnnm^ ] EN ;
gZpEtm̃kd˚t --- A ; gZpEtm̃kd˚tgjAnnm^ C 8:18 gjkõ‚˚tTA ìy"àAgß
yâopvFEtnm^ ] C ; --- âopvFEtnm^ A ; gjkõ‚˚tTA y"\ nAgyâopvFEtnm^ EN
8:19 ct̀B̀‚jÑ ] AC ; ct̀B̀jñ EN 8:19 D́m }A"\ ] CEN ; D́m
}A" A 8:19 mhodrß
Ñ ] AC ; mhodrñ EN 8:19 s\âAEB, sADk, ] CEN ; s\âAEB sADk A 8:20 lß
X̀k{ñ
{v ] AC ; ˚lX^k {ñ{v EN (unmetrical) 8:20 yo gZAEDpm^ ] AC ; yogZAEDpm^
EN 8:21 nAgAn^ p̀¯p {, s̀rEBfoBn{, ] CEN ; nAgA --- A 8:21 g̀X"Fr {, spAys{, ]
C ; g̀X"FrspAys {, A ; g̀X"Fr {,spAys {, EN 8:22 mD̀p̀¯p
{ñ ] A ; mD̀D́p
{ñ
C ; mD̀ṕp{ñ EN 8:22 kAmAEn lBt̃ ] AC ; kAmAEnlBt̃ EN 8:23 upvAssmß
E˚vt, ] AC ; upvAs smE˚vt, EN 8:24 g˚Dp̀¯ps̀D́p̃n B#yBo>ỹn s\ỳt, ] C ;
g˚Dp̀¯p --- A ; g˚DD́p̃q̀ D́p̃n B#yBo>ỹn s\ỳt\ EN 8:24 uBA<yAmEp ] CEN ;
--- mEp A
EfvDm‚s¡~h̃ 360 a@yAyA, 5 – 9

-k˚do EvfAK, áoÑAErzmAn˚do _E‘ngNB‚j,.

n
{gm̃fo mhAs̃nE-/vZ‚, k̂EÅkAs̀t,; 8 : 25;
pÑQCV, k̀mArñ d̃vs̃nApEtg̀‚h,.
qª̀K, fEÄh-tñ mýrvrvAhn,; 8 : 26;
nAmEB, ṕjỹd̃EB, s\yto mA‘g‚fFq‚t,.
sv‚kAmAnvAÙoEt vq̃‚Z
{k̃n mAnv,; 8 : 27;
-k˚dAE‘n\ j̀h̀yAç-t̀ p"yozByorEp.
yAv>jFv\ sm<yQy‚ -k˚dsAỳ>ytA\ v
}j̃t^; 8 : 28;
sØMyA\ mA‘g‚fFqA‚dO BA-kr\ ṕjỹQC̀Ec,.
upvAs̃n ỳÄA(mA p̀¯pD́pEvl̃pn
{,; 8 : 29;
B#yBo>y
{ñ EvEvD
{-tTA homjpAEdEB,.
sMv(sr̃Z ỳÄA(mA Enm‚l, kAmmAÙ̀yAt^; 8 : 30;
śy‚lok\ v
}j(yAf̀ yAv>jFv\ ˛ṕjnAt^.
QỳtA DnAäA jAy˚t̃ EnzjA dFG‚jFEvn,; 8 : 31;
aAEd(y, sEvtA śy‚, Kg, ṕqA gBE-tmAn^.
Ehr⌫ygB‚E-/EfK-tpno BA-kro rEv,; 8 : 32;
8:25 EvfAK, ] CEN ; EvfAK A 8:25 n˚do _E‘ngNB‚j, ] AC ; n˚dAE‘ngNB‚ß
j, EN 8:25 n {gm̃fo ] CEN ; n {gm̃vo A 8:25 mhAs̃nE-/vZ‚, ] CEN ; mhAs̃n
t̂võ‚, A 8:26 pÑQCV, ] C ; pÑEfK A ; pÑEfKA EN 8:26 d̃vs̃nApEtg̀‚h, ]
CEN ; d̃vs̃nApEt g̀h, A 8:26 qª̀K, ] AEN ; q⌫mK C 8:27 mA‘g‚fFq‚t, ]
CEN ; --- A 8:27 sv‚kAmAnvAÙoEt ] em. ; sv‚kAmmvAÙoEt C ; --- v‚kAmmvAß
ÙoEt A ; sv‚kAmmvAÙEt EN 8:28 -k˚dAE‘n\ j̀h̀yAç-t̀ p"yozByorEp ] AC ;
j̀d̂yAG-t̀ p"yozmyorEp EN 8:28 yAv>jFv\ sm<yQy‚ ] C ; yAv>jFv sm<yQy‚
-k˚dsAỳ>ytA\ v}j̃t^ A ; -k˚dAE‘n\ sm<yc‚y EN (unmetrical) 8:29 mA‘g‚fFqA‚ß
dO ] CEN ; mA‘g‚fFqAdO A 8:29 ṕjỹQC̀Ec, ] CEN ; ṕjỹ f̀Ec, A 8:30 Bß
#yBo>y {ñ Ev ] AC ; B#yBo>y {ñEv EN 8:30 homjpAEdEB, ] CEN ; --- A
8:30 ỳÄA(mA Enm‚l, ] C ; ỳÄA(mA EnMm‚l A ; ỳÄA(m Enm‚lA, EN 8:31 śy‚ß
lok\ ] CEN ; śy‚lok A 8:31 yAv>jFv\ ] CEN ; yAv>jFv A 8:31 DnAäA ]
C ; DnAY A ; DnAdyA EN (unmetrical) 8:31 EnzjA dFG‚jFEvn, ] AC ; EnzjAß
dFG‚jFEvn, EN 8:32 aAEd(y, ] CEN ; aAEd(y A 8:32 E/EfK-tpno ] CEN ;
t̂EfKA ˘– -tpno (unmetrical)
EfvDm‚s¡~h̃ 361 a@yAyA, 5 – 9

loksA"F jgà̃/\ nAmEB-(ṽEBrc‚ỹt^.

sv‚kAmAnvAÙoEt ṕjỹço EdvAkrm^; 8 : 33;

a£MyA\ mAg‚fFq‚-y EfvnAmAnmc‚ỹt^.

upvAs̃n ỳÄA(mA goḿ/˛Afñn c; 8 : 34;

aEtrA/Pl˚t-y p"yozByorEp.
B#yBo>yAàpAnAç
{r̃t(PlmvAÙ̀yAt^; 8 : 35;

d̃vd̃v\ sm<yQy‚ mAs̃ pOq̃ upoEqt,.

vAjp̃ymvAÙoEt gofk̂(˛Afñn t̀; 8 : 36;

ìyMbk\ ṕjEy(vA t̀ mAG̃ k̂¯Z̃ ù̀poEqt,.

lBt̃ hym̃D˚t̀ py,s\˛Afñn t̀; 8 : 37;

-TAZ̀\ PASg̀nmAs̃ t̀ ṕjỹd̀pvAEst,.

dED ˛A[y Evf̀àA(mA n̂m̃DPlmAÙ̀yAt^; 8 : 38;

hrÑ
{/̃ t̀ sMṕ>y k̂¯ZA£MyAm̀poEqt,.
aA>y\ ˛A[y f̀EcB́‚(vA rAjśymvAÙ̀yAt^; 8 : 39;

v
{fAK̃ f\kr\ ṕ>y upvAsF k̀fodkm^.

8:33 loksA"F jgà̃/\ nAmEB-(ṽEBrc‚ỹt^ ] CEN ; --- (ṽEBrc‚ỹt^ A 8:33 sv‚ß

kAmAnvAÙoEt ] conj. ; sv‚kAmmvAÙoEt ACEN 8:34 goḿ/ ] CEN ; goḿ/A A
8:35 B#yBo>yAàpAnAç {r̃t(PlmvAÙ̀yAt^ ] C ; B#yBo>yAnpAnAç {r̃t(PlmAp^ ---
A ; B#yBo>yAà pAnAç {r̃t(PlmvAÙ̀yAt^ EN 8:36 d̃vd̃v\ sm<yQy‚ ] EN ; --- A ;
d̃v˚d̃v sm<yQy‚ C 8:36 upoEqt, ] A ; ù̀poEqt, C ; hỳpoEqt EN (unmetrical)
8:37 ìyMbk\ ] A ; ìyMbk\ C ; y‚Mbk\ EN 8:37 mAG̃ k̂¯Z̃ ] AC ; mAG̃k̂¯Z̃ EN
8:37 ù̀poEqt, ] EN ; m̀poEqt, A ; ù̀fodk, C 8:37 lBt̃ hym̃D˚t̀ py,s\˛Afß
ñn t̀ ] C ; lBt̃ hym̃D˚t̀ pFys\˛Afñn t̀ A ; om. EN 8:38 -TAZ̀\ PASg̀nmAs̃
t̀ ] em. ; -TAZ̀\ PASg̀ZmAs̃ t̀ C ; -t̂ ? Z̀\ PASg̀ZmAs̃ t̀ A ; -TAZ̀\ PASg̀n mAs̃ß
t̀ EN 8:38 dED ˛A[y Evf̀àA(mA n̂m̃DPlmAÙ̀yAt^ ] C ; dED ˛A[y Evf̀àA(mA
n̂m̃DPlmAÙ̀ --- A ; dED˛A[y Evf̀àA(mAn̂m̃Gp̀l mAÙ̀yAt^ EN 8:39 hrÑ{/̃ t̀
sMṕ>y ] C ; --- >y A ; hrÑ {/̃t̀ sMṕ>y EN 8:39 aA>y\ ˛A[y f̀EcB́‚(vA rAß
jśymvAÙ̀yAt^ ] C ; aA>y\ ˛A[y Evf̀àA(mA Enm‚lkAmmAÙ̀yAt^ A ; aA>y\ pAiy
f̀EcB́‚(vA rAjśy mCAÙ̀yAt^ EN (unmetrical) 8:40 f\kr\ ] CEN ; f¨r A
EfvDm‚s¡~h̃ 362 a@yAyA, 5 – 9

˛AfEy(vA EjtáoD, sO/AmEZPl\ lB̃t^; 8 : 40;

Bv\ >ỹ§
˜ t̀ s\ṕ>y sopvAsF f̀Ecv
}t,.
˛A[y f̂¡odk\ go-t̀ sv‚yâPl\ lB̃t^; 8 : 41;
aAqAỸ nFlk⌫W˚t̀ k̂¯ZA£MyA\ sm΂ỹt^.
f≤-yAp-tt, pF(vA goshúPl\ Bṽt^; 8 : 42;
Ep¡l\ ôAvZ̃ ṕ>y k̂¯ZA£MyAm̀poEqt,.
EsàAT‚m̀dk\ pF(vA k˚yAdAnPl\ lB̃t^; 8 : 43;
mAs̃ BAd̋pd̃ zd̋\ ṕjEy(vA ù̀poEqt,.
yvodk\ ˛AfEy(vA zd̋lok̃ mhFyt̃; 8 : 44;
IfAnÑAEŸñ mAs̃ k̂¯ZA£MyA\ t̀ ṕjỹt^.
Etlodk\ ˛AfEy(vA bh̀sOvEZ‚k\ Plm^; 8 : 45;
ug
}˚t̀ kAEÅ‚k̃ mAs̃ k̂¯ZA£MyAm̀poEqt,.
sOvZ‚m̀dk\ pF(vA gAZAp(ymvAÙ̀yAt^; 8 : 46;
sMv(sr˚tt, k̂(vA i£kAmA\•B̃t s,.
Bṽ(át̀Pl\ kAmAãAZAp(ymkAmt,; 8 : 47;
uBA<yAmEp p"A<yA\ EvEDr̃q ˛kFEÅ‚t,.
8:40 Pl\ lB̃t^ ] AC ; mvAÙ̀yAt^ EN 8:41 Bv\ ] AC ; Efv\ EN 8:41 f̂¡odk\
go-t̀ ] C ; f̂¡odk ˘ – -t̀ A ; f̂¡odk\ y-t̀ EN 8:42 aAqAỸ nFlk⌫W˚t̀ ] CEN ;
˘
– --- A 8:42 k̂¯ZA£MyA \ smc‚ỹt^ ] C ; --- ¯Z£MyA smc‚ỹt^ A ; k̂¯ZA£MyAm̀poß
Eqt, EN 8:42 pF(vA goshúPl\ ] AC ; pF(vAgoshúPl\ EN 8:42 Bṽt^ ] A ;
lB̃t^ CEN 8:43 Ep¡l\ ] AC ; Ep¡A"\ EN 8:43 EsàAT‚m̀dk\ ] CEN ; EsàT‚m̀dk
A 8:44 zd̋\ ] AEN ; z – ˘ C 8:44 zd̋lok̃ mhFyt̃ ] CEN ; zd̋lo --- A 8:45 Iß
fAnÑAEŸñ mAs̃ ] CEN ; --- fAnÑAEŸno mAs̃ A 8:45 k̂¯ZA£MyA\ t̀ ṕjỹt^ ] A ;
k̂¯ZA£MyA\ smc‚ỹt^ CEN 8:45 Etlodk\ ] CEN ; Etlodk A 8:45 Plm^ ] CEN ;
lB̃t^ A 8:46 k̂¯ZA£MyAm̀poEqt, ] C ; k̂¯ZA£MyA\m̀poEqt, A ; k̂¯ZA£MymAm̀poß
Eqt, EN (unmetrical) 8:46 sOvZ‚m̀dk\ ] CEN ; s̀võ‚m̀dk A 8:46 gAZAp(y ]
AC ; gAZp(y EN 8:47 i£kAmA\•B̃t ] em. ; i£kAmA lB̃t A ; i£An^ kAmAn^
lB̃t C ; i£An^ kAmA\•B̃t EN 8:47 Bṽ(át̀Pl\ kAmAãAZAp(ymkAmt, ] C ; Bß
ṽ(át̀ --- (ymkAmt, A ; Bṽt^ át̀Pl\ kAmA‘dAZp(ymkAmt, EN 8:48 EvEDr̃q
˛kFEÅ‚t, ] C ; EvEDr̃qA ˛kFEÅ‚tA A ; EvEDr̃q, ˛kFEt‚t, EN
EfvDm‚s¡~h̃ 363 a@yAyA, 5 – 9

nvMyA\ s\˛v#yAEm mhAd̃&yA, ˛ṕjnm^; 8 : 48;

upvAs̃n s\ỳÄ, ṕjỹàAmEB, f̀B

{,.
umA kA(yAynF d̃vF d̀‘gA‚ Bd̋A s̀BEd̋kA; 8 : 49;

kAlrA/F mhAgOrF {rvtF B́tnAEykA.

aAyA‚ ˛k̂Et!pA c gZAnAÑ{v nAEykA; 8 : 50;

nAmEB, ṕjỹd̃EB, p"yozByorEp.

p̀¯p
{D́‚{
pñ g˚D
{ñ v-/Al¨ArB́qZ
{,; 8 : 51;

n
{ṽç
{ñophAr
{ñ k˚dḿlPl
{-tTA.
˛Afn
{ñ EvEc/
{ñ vrdA\ ṕjỹ(sdA; 8 : 52;

udk\ k̀s̀m\ ˛A[y sÄ̀lAj\ sDAnkm^.

k̂srAÑ pyo ḿl\ Pl\ pZ‚˚tT{v c; 8 : 53;

fAkAEn c PlÑ
{v EtlAnAÑ KEl˚tt,.
m̀ãAnEp smóFyAÅTA c
{v EnrótA; 8 : 54;

˛AfEy(vA tT {tAEn sv‚kAmAnvAÙ̀yAt^.

aAd̋‚k\ ˛AfEy(vA t̀ f̀ÊBojF tTA p̀n,; 8 : 55;

lBt̃ sv‚kAmA\-t̀ nvmFsm̀poEqt,.

8:48 s\˛v"AEm ] AC ; s\˛v"AEm, EN 8:49 s\ỳÄ, ] CEN ; s\ỳÄ A 8:49 d̀‘gA‚
Bd̋A ] A ; d̀‘gA‚ zd̋A C ; d̀‘gA‚zd̋A EN 8:50 {rvtF B́tnAEykA ] C ; { rvtF B́t
˘
– --- A ; {
d vtF B́tnAEykA E N 8:50 aAyA‚ ˛k̂Et!pA c ] C ; --- k̂EtṕpA t̀
A ; aAyA‚ ˛k̂Et!pAc EN 8:51 ṕjỹd̃EB, ] CEN ; ṕjỹd̃Ed A 8:51 p̀¯p {D́‚{
pñ ]
A ; p̀¯p
{ D́p
{ñ C ; p̀¯p {Ǵ‚{
pñ EN 8:51 v-/Al¨ArB́qZ {, ] CEN ; v-/ABrZB́qZ {,
A 8:52 vrdA\ ] CEN ; vrdA A 8:53 k̀s̀m\ ] AC ; k̀f̀m\ EN 8:53 sÄ̀lAj\ ]
A ; sÄ̀lA\j C ; sk̀lAj\ EN 8:53 sDAnkm^ ] CEN ; sDA --- A 8:53 k̂sß
rAÑ pyo ḿl\ ] C ; --- pyo ḿl A ; k̂frAñ pyoḿl\ EN 8:53 Pl\ pZ‚˚tT {v ]
EN ; Plpõ‚˚tT {v A ; Pl\ põ‚tT {v C 8:54 KEl˚tt, ] CEN ; bl˚tt, A
8:54 smóFyAÅTA ] CEN ; smóFyA tTA A 8:55 sv‚kAmAn^ ] A ; svA‚˚kAmAn^
CEN 8:55 aAd̋‚k\ ] EN ; aAd̋k\ AC 8:55 ˛AfEy(vA t̀ ] AC ; ˛AfEy(vAt̀ EN
8:56 sv‚kAmA\-t̀ ] C ; sv‚kAm˚t̀ A ; sv‚kAmA-t̀ EN 8:56 nvmFsm̀poEqt, ] C ;
nvmFsm̀ --- A ; nvmF sm̀poEqt, EN
EfvDm‚s¡~h̃ 364 a@yAyA, 5 – 9

mErc\ ˛Afn\ k̂(vA nvmFàv yo _c‚ỹt^; 8 : 56;

sv‚kAmAnvAÙoEt d̃vF c vrdA Bṽt^.

k̀f˛-trfAyF c pÑg&yk̂tAfn,; 8 : 57;

nvmF nv s\ṕ>y d̃vF dçAíroÅmm^.

ym˚dfMyA\ s\ṕ>y mAs̃ v
{ mAg‚fFq‚k̃; 8 : 58;

p̀¯p
{g‚˚D
{ñ D́p
{ñ B#yBo>ysmE˚vt
{,.
ymAy Dm‚rAjAy m̂(yṽ cA˚tkAy c; 8 : 59;

v
{v-vtAy kAlAy sv‚lok"yAy c.
ug
}d⌫Xog
}h-tAy mEhqAsnyAEyñ; 8 : 60;

fAEs/̃ c nm-t̀<y\ nrkAEDptỹ nm,.

nAmEB, ṕjỹd̃EB-t=p‚ỹÎ Etlodk
{,; 8 : 61;

uBA<yAmEp p"A<yA\ aNdm̃k\ s̀yE˚/t,.

m̀Qyt̃ sv‚pAp
{-t̀ n d̀,K\ nrkoâvm^; 8 : 62;

yAv>jFvAc‚n\ k̂(vA s gQC̃(prmA¡Etm^.

ekAd[yA\ t̀ yo Dm« ṕjỹt f̀Ecv
}t,; 8 : 63;

8:56 mErc\ ˛Afn\ k̂(vA ] CEN ; --- c\ ˛AfEy(vA t̀ A 8:56 nvmFàv yo _c‚ß
ỹt^ ] A ; nvmF nv yo _΂ỹt^ C ; nvmF\ n t̀ yo _c‚ỹt^ EN 8:57 sv‚kAß
mAnvAÙoEt ] CEN ; sv‚kAmmvAÙoEt A 8:58 d̃vF dçAd^ ] CEN ; d̃vF dçA A
8:58 dfMyA\ s\ṕ>y ] C ; dfMyA sṕ>y A ; dfMyA\ sMṕ>y EN 8:59 p̀¯p
{g‚˚D
{ñ
D́p
{ñ B#yBo>ysmE˚vt {, ] conj. ; p̀¯p
{ g˚D
{ñ D́p{ñ --- t{, A ; p̀¯p
{g‚˚D
{ñ s\ṕ>y
B#yBo>ysmE˚vtm^ C ; p̀¯p {g‚˚D
{ñ sMṕ>y B#y Bo>ysmE˚vt, EN 8:59 cAß
˚tkAy ] CEN ; cA˚trA ? y A 8:60 sv‚lok"yAy ] AC ; sv‚lok "yAy EN
8:60 d⌫Xog }h-tAy ] AC ; d⌫dog }h-tAy EN 8:60 yAEyñ ] A ; gAEmñ CEN
8:61 fAEs/̃ c nm-t̀<y\ nrkAEDptỹ nm, ] EN (unmetrical) ; fAEstAr\ nm-t̀ß
<y\ nrkAEDptAy c A ; fAEs/̃ c nm-t̀<y\ nrkAEyptỹ nm, C (unmetrical)
8:61 ṕjỹd̃EB-t=p‚ỹÎ Etlodk {, ] CEN ; ṕjỹd̃Ev-t=p‚ỹc Etlokdk {, A (unme-
trical) 8:62 uBA<yAmEp p"A<yA\ aNdm̃k\ s̀yE˚/t, ] CEN ; uBA ˘ – --- Ndm̃k
s̀yE˚/t\ A 8:62 pAp {-t̀ ] A ; pAp{ñ CEN 8:62 nrkoâvm^ ] AC ; nrk̃ Bṽt^
EN 8:63 prmA¡Etm^ ] AC ; pr mA¡Etm^ EN 8:63 ṕjỹt ] A ; ṕjỹÎ CEN
EfvDm‚s¡~h̃ 365 a@yAyA, 5 – 9

g˚D
{D́‚{
pñ p̀¯p
{ñ B"
{àA‚nAEvD
{-tTA.
Dm‚, s(y\ dyA "AE˚t, fOcmAcArm̃v c; 8 : 64;
aEh\sA cA=ydMBñ r"A lok-y sAE"Z̃.
v̂qBAy nm-t̀<ymd̂£Ay nmo nm,; 8 : 65;
nAmEB, ṕjỹd̃EBD‚m« s(y\ prAámm^.
uByo, p"yoñ {v vq‚m̃k\ s̀yE˚/t,; 8 : 66;
yAMyd̀,K
{Ev‚m̀Ä-t̀ jAyt̃ p̂ETvFŸr,.
yAv>jFv\ sm<yQy‚ tp‚ỹÎ Etlodk {,; 8 : 67;
uÅmA\ gEtmAÙoEt yA¡(vA n EnvÅ‚t̃.
k̃fv\ ṕjEy(vA t̀ mAg‚fFq̃‚ nroÅm,; 8 : 68;
íAd[yA\ ˛A[y goḿ/\ aE‘n£omPl\ lB̃t^.
pOq̃ nArAyZ\ ṕ>y íAd[yAm̀pvAEst,; 8 : 69;
>yoEt£omPl˚t-y k̂(vA gomyB"Zm^.
mADv\ mAGmAs̃ t̀ íAd[yA\ sm̀poEqt,; 8 : 70;
ṕjEy(vA py, ˛A[y aŸm̃DPl\ lB̃t^.
goEv˚d\ PASg̀ñ _<yQy‚ íAd[yAm̀pvAEst,; 8 : 71;
qoXfFPlmAÙoEt k̂(vA t̀ dEDB"Zm^.
8:64 g˚D {D́‚{
pñ ] EN ; g˚D{D́p
{ñ A ; g˚DD́p{ñ C 8:64 B" {àA‚nA ] EN ; B" {nAß
nA AC 8:64 Dm‚, ] AC ; Dm« EN 8:64 fOcmAcArm̃v c ] conj. ; fOcmA ? – ˘
˘
– A ; fOcmAcAr ev c C ; fOcmAhArm̃v c E N 8:65 aEh \sA ] CE N ; --- A
8:65 r"A lok-y sAE"Z̃ ] AC ; r"Alokñ sE"Z̃ EN 8:66 s(y\ ] CEN ; s(y A
8:66 uByo, ] CEN ; uByo A 8:66 vq‚m̃k\ ] CEN ; vq‚m̃k A 8:67 yAMyd̀,K {Ev‚ß
m̀Ä-t̀ ] CEN ; yMyd̀,K {Evm̀Ä-t̀ A 8:67 tp‚ỹÎ Etlodk {, ] C ; tp‚ỹc Etlodk {,
A ; tp‚ỹÎEtlodk {, EN 8:68 uÅmA\ gEtmAÙoEt ] CEN ; --- ÙoEt A 8:68 t̀ ]
AC ; c EN 8:69 goḿ/\ aE‘n£om ] A ; goḿ/mE‘n£om CEN 8:69 nArAyZ\ ]
EN ; nArAyZ A ; nArAyn\ C 8:69 íAd[yAm̀pvAEst, ] A ; íAd[yA\ sm̀poEqt,
CEN 8:70 íAd[yA\ sm̀poEqt, ] CEN ; íAd[y --- A 8:71 lB̃t^ ] AC ; lB̃t
EN 8:71 goEv˚d\ PASg̀ñ _<yQy‚ ] C ; goEv˚d PASg̀Z̃ _<yQy‚ A ; PASg̀ñmAEs
goEv˚d\ EN 8:71 íAd[yAm̀pvAEst, ] A ; íAd[yA\ sm̀poEqt, CEN 8:72 qoXß
fFPlmAÙoEt ] AC ; qoXfF PlmAÙoEt EN
EfvDm‚s¡~h̃ 366 a@yAyA, 5 – 9

c
{/̃ Ev¯Z̀\ sm<yQy‚ íAd[yA\ sm̀poEqt,; 8 : 72;
aA>y\ v
{ ˛AfEy(vA t̀ vAjp̃yPl\ lB̃t^.
upoEqt-t̀ v
{fAK̃ ṕjỹ˚mD̀śdnm^; 8 : 73;
íAd[yA\ ˛A[y dBo‚dmEtrA/Pl\ lB̃t^.
>ỹ§
˜ E/Evám\ ṕ>y íAd[yAm̀pvAEst,; 8 : 74;
Etlodk\ ˛AfEy(vA aAØoyA‚mPl\ lB̃t^.
aAqAỸ vAmn\ ṕ>y íAd[yAm̀pvAEst,; 8 : 75;
Pl\ ˛A[y Evf̀àA(mA aŸm̃DPl\ lB̃t^.
ôAvZ̃ ôFDr\ ṕ>y íAd[yA\ sm̀poEqt,; 8 : 76;
pZ« ˛A[y Evf̀àA(mA rAjśyPl\ lB̃t^.
tTA BAd̋
˜ ãqFk̃f\ s\ṕ>y EvEDvì̀D,; 8 : 77;
gvAmy-y yâ-y tt, PlmvAÙ̀yAt^.
mAs̃ cAŸỳj̃ d̃v\ pînAB˚t̀ ṕjỹt^; 8 : 78;
nrm̃D-y yâ-y Pl\ lBEt mAnv,.
dAmodr˚t̀ s\ṕ>y kAEt‚k̃ mAEs yo nr,; 8 : 79;
upoEqt-t̀ íAd[yA\ bh̀sOvEõ‚k\ Plm^.
sMv(sr˚t̀ s\ṕ>y sv‚kAmAnvAÙ̀yAt^; 8 : 80;
8:72 Ev¯Z̀\ ] CEN ; Ev¯Z̀ A 8:73 vAjp̃yPl\ ] C ; vAjp̃yPl A ; vAjp̃y Pl\ EN
8:73 upoEqt-t̀ v {fAK̃ ṕjỹ˚m ] CEN ; upoEq --- jỹ˚m A 8:74 dBo‚dmEtß
rA/Pl\ ] CEN ; dBodmEtrA/Pl A 8:74 lB̃t^ ] AC ; Bṽt^ EN 8:74 íAd[yAß
m̀pvAEst, ] A ; íAd[yA\ sm̀poEqt, CEN 8:75 aAØoyA‚mPl\ ] C ; aAØoyAmPl
A ; aAØoyo‚mPl\ EN 8:75 vAmn\ ] CEN ; vAmn A 8:75 íAd[yAm̀pvAEst, ] A ;
íAd[yA\ s̀smAEht, CEN 8:76 aŸm̃DPl\ lB̃t^ ] CEN ; aŸ --- t^ A 8:77 pZ« ]
CEN ; põ‚ A 8:77 rAjśyPl\ ] AC ; rAjśy Pl\ EN 8:77 tTA BAd̋ ˜ ãqFk̃f\ ]
CEN ; ãqFk̃f\ BAd̋pd̃ A 8:78 tt, PlmvAÙ̀yAt^ ] AEN ; td̀, Pl\ l˚Bt̃ Pl\
C 8:78 d̃v\ ] CEN ; d̃v EN 8:78 ṕjỹt^ ] CEN ; ṕjỹ --- A 8:79 nrm̃D-y
yâ-y Pl\ lBEt mAnv, ] C ; --- ˘ – y ˘ – ˘– ˘– ˘ – ˘– mAnv, A ; nrm̃D-y
yâ-y Pl\ BvEt mAnv, EN 8:80 upoEqt-t̀ íAd[yA\ ] AC ; upoEqt-t̀íAd[yA\
EN 8:80 Plm^ ] CEN ; Bṽt^A 8:80 sv‚kAmAnvAÙ̀yAt^ ] C ; sv‚kAmmvAÙ̀yAt^
A ; sv‚kAmvAÙ̀yAt^ EN (unmetrical)
EfvDm‚s¡~h̃ 367 a@yAyA, 5 – 9

apApF át̀mAÙoEt pApA(mA m̀Qyt̃\ _hsA.

yAv>jFv\ sm<yQy‚ p̀¯p
{g‚˚D
{, s̀g˚Dk
{,; 8 : 81;

B#yBo>y
{ñ D́p
{ñ C/@vjEvtAnk
{,.
h̃mj
{B́‚qZ
{Ed‚&y
{m‚EZrŒEvEc/k
{,; 8 : 82;

v-/
{, ṕjA\ EvEc/
{ñ k̂(vA Ev¯Z̀pdMv
}j̃t^.
an¡˚t̀ /yod[yA\ ṕjỹço EvDAnEvt^; 8 : 83;

B#yBo>yAàpAn
{ñ g˚DD́púgAEdEB,.
an¡\ m˚mT\ kAmmFfAEr\ mohn˚tTA; 8 : 84;

pÑbAZMDǹh‚-tm̀˚mAdÑ vf¨rm^.
rEtE˛y\ ˛FEtkr\ ãdy-yAphAErZm^; 8 : 85;

nAmEB, ṕjỹd̃EB, kAmd̃v\ mhAblm^.

mAs̃ mAg‚Efr-yAdO yAv(kAEÅ‚km̃v c; 8 : 86;

sOBA‘y\ DnDA˚yÑ p̀/dArA BvE˚t c.

kAmd̃v-y sAỳ>y\ yv>jFv-y ṕjnAt^; 8 : 87;

8:81 apApF át̀mAÙoEt ] AC ; s̀yAjF át̀ mAÙotF EN 8:81 pApA(mA m̀Qyt̃\

_hsA ] CEN ; pApA(mA m̀Qyt̃ t̀sA A 8:81 yAv>jFv\ sm<yQy‚ ] C ; yAv>jAv
sm<yQy A ; yA>jFv\ sm<yQy‚ EN (unmetrical) 8:81 p̀¯p {g‚˚D
{, s̀g˚Dk {, ] EN ;
p̀¯p
{ g˚D
{ s̀g˚D --- A ; p̀¯p
{g˚D {, s̀g˚Dk{, C 8:82 B#yBo>y {ñ ] CEN ; --- ñ
A 8:82 C/@vjEvtAnk {, ] AC ; C/ @vjEvtAnk {, EN 8:82 h̃mj {B́‚qZ
{Ed‚&y
{m‚ß
EZrŒEvEc/k {, ] C ; homj{ B́qZ { Ed&y
{ mEZrŒEvEc/k {, A ; h̃mj
{B́‚qZ
{Ed‚&y
{m‚EZrŒ
EvEc/k{, EN 8:83 v-/ {, ṕjA\ EvEc/{ñ ] conj. ; v-/ṕ>yEvEc/{ñ A ; v-/ṕjAEvß
Ec/{ñ CEN 8:83 an¡˚t̀ ] A ; an¡Ñ A ; an¡ñ EN 8:84 B#yBo>yAàpAn {ñ ]
A ; B#yBo>yàpAn {ñ C ; B#yBo>yAàpAn {¯n
{ñ EN (unmetrical) 8:84 g˚DD́púß
gAEdEB, ] AC ; g˚D D́púgAEdEB, EN 8:84 an¡\ m˚mT\ kAmmFfAEr\ mohn˚tTA ]
CEN ; an¡ m˚mT kAm\ IfA --- A 8:85 pÑbAZMDǹh‚-tm̀˚mAdÑ ] C ; pÑbAZß
MDǹh-tm̀˚mAdÑ A ; pÑvAZDǹh‚-t u˚mAdñ EN 8:85 ãdy-yAphAErZm^ ] AC ;
ãdy\ pAphAErZm^ EN 8:86 kAmd̃v\ ] EN ; kAmd̃v AC 8:86 mAs̃ ] CEN ; mAEs
A 8:87 sOBA‘y\ DnDA˚yÑ ] AC ; sOBA‘yDn DA˚y\ c EN 8:87 p̀/dArA BvE˚t
c ] C ; p̀/dAr BvE˚t c AEN 8:87 sAỳ>y\ ] em. ; sA --- A ; sAyo>y\ CEN
8:87 yv>jFv-y ] CEN ; --- A
EfvDm‚s¡~h̃ 368 a@yAyA, 5 – 9

ct̀d‚[yA\ p̀nd̃‚v\ ṕjỹ(prm̃Ÿrm^.

hr\ fv« Bv\ ìy"\ fMB̀Ñ {v EvB̀\ Efvm^; 8 : 88;
-TAZ̀ÑA=yT zd̋Ñ IfAn\ f¨r˚tTA.
ṕjỹd̃EB, s\âAEBd̃‚vd̃v\ v̂q@vjm^; 8 : 89;
mAg‚fFqA‚(smAr<y yAvdNd\ v
}tÑr̃t^.
p̀¯p
{D́‚{
pñ g˚D
{ñ B#yBo>y
{, s̀foBn
{,; 8 : 90;
al\kAr
{ñ EvEvD
{[C/@vjEvtAnk {,.
uByo, p"yoñ{v sv‚kAmAnvAÙ̀yAt^; 8 : 91;
sMv(sr̃Z ỳÄA(mA En¯kAm-t̀ gZo Bṽt^.
yAv>jFṽn sAyo>y\ pApF m̀Qỹt EkESbq
{,; 8 : 92;
amAvA-yA\ Ept‹ZA\ Eh mAs̃ v
{ mA‘g‚fFq‚k̃.
km‚ZA ôAàỳÄ̃n Ep⌫X̃n c Etlodk {,; 8 : 93;
uEå[y Eptr\ y-t̀ Ev˛A˚ôAà̃ Enm˚/ỹt^.
aAEhtA‘nFnDFyAnA˚s̀v̂ÅA˚s̀pT̃ E-Ttm^; 8 : 94;
hFnA¡AnEtErÄA¡A˚c"`hFnAÑ v>j‚ỹt^.
8:88 p̀nd̃‚v\ ] CEN ; p̀nd̃v\ A 8:88 hr\ fv« ] CEN ; hr fv‚ A 8:88 fMB̀ß
Ñ
{v ] CEN ; fMB̀ c {v A 8:88 EvB̀\ Efvm^ ] A ; Efv\ EvB̀m^ C ; ErB̀\ Efvm^
EN 8:89 f¨r˚tTA ] AEN ; fk\r˚tTA C 8:89 zd̋Ñ IfAn\ ] C ; zd̋Ñ IfAn
A ; zd̋y\ c IfAn\ EN (unmetrical) 8:89 ṕjỹd̃EB, s\âAEBd̃‚vd̃v\ ] conj. ; ṕß
jỹd̃EB s\âAEBd̃vd̃v\ A ; s\âAEB ṕjỹdAEB d̃vd̃v\ C ; s\âAEB, ṕjỹd̃EBd̃‚vd̃v\
EN 8:90 mAg‚fFqA‚(smAr<y ] EN ; mAg‚fFq̃‚ smAr<y, A ; mAg‚fFqA(smAr<y C
8:90 yAvdNd\ ] CEN ; yAvdNd A 8:90 p̀¯p {D́‚{
pñ g˚D {ñ B#yBo>y {, ] CEN ; p̀¯p {
--- Bo>y
{, A 8:91 EvEvD {[C/@vjEvtAnk {, ] C ; EvEvD
{, C/@vjEvtAnk {, A ;
EvEvD{[C/ @vjEvtAnk {, EN 8:91 sv‚kAmAnvAÙ̀yAt^ ] conj. ; svkAmmvAÙ̀yAt^
A ; sv‚kAmmvAÙ̀yAt^ C ; sv‚kAmnvAÙ̀yAt^ EN 8:92 sAyo>y\ ] CEN ; sAỳ>y A
8:93 Ept‹ZA\ Eh ] em. ; Ept̂ZA\ Eh A ; Ept‹ZA˚t̀ CEN 8:93 mAs̃ v { mA‘g‚fFq‚ß
k̃ ] CEN ; --- k̃ A 8:93 ôAàỳÄ̃n ] AC ; ôA@dỳÄ̃n EN 8:94 uEå[y ] EN ;
uEd[y AC 8:94 Ev˛An^ ] C ; Ev˛A\ A ; Ev˛An EN (unmetrical) 8:94 aAEhtAß
‘nFnDFyAnAn^ s̀v̂ÅAn^ s̀pT̃ E-Ttm^ ] C ; aAEhtA‘nFmDFyAn\ s̀v̂Å\ s̀pT̃ E-Ttm^
A ; aAEhtA‘nF n DFyAnA s̀v̂ÅAn s̀pT̃ E-TtAn^ EN 8:95 hFnA¡AnEtErÄA¡An^
c"`hFnAÑ vj‚ỹt^ ] C ; hFnA\gAnEtNdÄA¡A\ c"`hFnAÑ v>j‚ỹt^ A ; hFnA¡AnEtErß
ÄA¡A\c"`hF‚nA\c vj‚ỹt^ EN
EfvDm‚s¡~h̃ 369 a@yAyA, 5 – 9

Ev˛A˚ỗ§tmA˚ôAà̃ sv‚rogEvvE>j‚tAn^; 8 : 95;

aAsñ k̀tpA-tFõ̃‚ EnỳÒFtoÅrAm̀Km^.
B́mO dBo‚ÅrFyAyA˚/FE˚p⌫XA˚d̃Ev Env‚p̃t^; 8 : 96;
˛Tm\ Eptr\ m˚ỹ EítFyÑ EptAmhm^.
t̂tFy\ c
{v kÅ‚&ym̃q m̃ ˛EptAmh,; 8 : 97;
ev\ sMBAvEy(vA t̀ y-t̀ Bojyt̃ EíjAn^.
Bojn\ K≥mA\s̃n pAys\ mD̀sEp‚qA; 8 : 98;
s̀võ« dE"ZA\ dçAdmAvA-yAE˚tlodkm^.
Ep⌫XEnv‚pZÑ
{v kÅ‚&y\ dNB‚s\-tr̃; 8 : 99;
h̀(vAE‘n\ sEp‚qA t/ ỹn m˚/̃Z tQĈZ̀.
ao\ a‘nỹ k&yvAhnAy -vDAyAE¡rs̃ nm,; 8 : 100;
ao\ somAy c Ept̂ptỹ -vDAyA\Egrs̃ nm,.
ao\ ymAyAE‘nroEcq̃ -vDAyAE¡rs̃ nm,; 8 : 101;
añn EvEDnA ṕv« h̀(vA sMy‘G̀tAsnm^.
Ep⌫XEnv‚pZ\ k̀yA‚dvs&ỹn pAEZnA; 8 : 102;
8:95 Ev˛An^ ỗ§tmAn^ ôAà̃ sv‚rogEvvEj‚tAn^ ] C ; Ev˛A\ ỗ§tmA\ ôAà̃ sv‚rogEvvß
E>j‚tAm^ A ; Ev˛An^ ỗ§tmAn^ ôA@d̃sv‚rogEvvEj‚tAn^ EN 8:96 EnỳEÒtoÅrAm̀Km^ ]
CEN ; EnỳEÒtoÅrAm̀K̃ A 8:96 B́mO ] AEN ; B́mo C 8:96 dBo‚ÅrFyAyA˚/Fn^
Ep⌫XA˚d̃Ev Env‚p̃t^ ] C ; dB‚ÅrFyAyA\ /F\ Ep⌫XA˚d̃Ev Env‚p̃t^ A ; dBo‚ÅrFyAyA\ /Fn^
Ep⌫XAn^ Ev Env‚d̃t^ EN (unmetrical) 8:97 kÅ‚&ym̃q ] em. ; kÅ‚&y\m̃q A ; m˚t&yß
m̃q C ; m˚t&y eq EN 8:97 ˛EptAmh, ] CEN ; ˛EptAmhm^ A 8:98 Bojyt̃ ]
CEN ; BojyEt A 8:98 K≥mA\s̃n ] CEN ; K≥mAs̃n A 8:98 mD̀sEp‚qA ] C ;
mD̀s --- MsA ; mD̀ sEp‚qA EN 8:99 s̀võ« dE"ZA\ dçAdmAvA-yAn^ ] C ; --- dE"ZA
dçAmAvA-yA A ; s̀vZ\ dE"ZA˚dçAdmAvA-yAn^ EN 8:99 Ep⌫XEnv‚pZÑ {v kÅ‚&y\ ]
C ; Ep⌫XEnvA‚pn c {v kÅ‚&y A ; Ep⌫XEnv‚pZñ {v kÅ‚&y\ EN 8:100 tQĈZ̀ ] CEN ;
tf̂Z̀ A 8:101 Ept̂ptỹ ] CEN ; Ept̂mt̃ A 8:101 ymAyAE‘nroEcq̃ ] CEN ; yß
mAyAE‘nro --- A 8:101 -vDAyAE¡rs̃ ] CEN ; --- rs̃ A 8:102 ṕv« ] CEN ; ṕv‚
A 8:102 sMy‘G̀tAsnm^ ] em. ; sMyk^ tAsn, A (unmetrical) ; sMy – ˘ h̀tAsß
nm^ C ; sMyk h̀tAsnm^ EN (unmetrical) 8:102 Ep⌫XEnv‚pZ\ k̀yA‚dvs&ỹn ] C ;
Ep⌫XEnvA‚pZ k̀yA‚dvs&ỹn A ; Ep⌫XEnvA‚pZ\ k̀yA‚dps&ỹn EN
EfvDm‚s¡~h̃ 370 a@yAyA, 5 – 9

˛Tm\ Env‚p̃E(p⌫Xm̀Eå[y Eptràr,.

EptAmh\ tt, Ep⌫X\ Env‚p̃t EítFykm^; 8 : 103;
t̂tFy\ Env‚p̃E(p⌫Xm̀Eå[y ˛EptAmhm^.
Etlodk̃n tAE˚sÑ̃(˛ZMy EfrsA E"tO; 8 : 104;
añn EvEDnA d(vA -p̂´A vAm̃n dE"Zm^.
ôAà̃n Eptr-t̃n yAvdAsØm\ k̀lm^; 8 : 105;
uà̂(y nrkAå̃Ev -vy\ -v‘g̃‚ mhFyt̃.
ỹqA\ p̀/A d̀rAcArA, Ept̂d̃vEvvE>j‚tA,; 8 : 106;
n c tFTA‚En s̃v˚t̃ t̃ nrA, pApkEm‚Z,.
t̃ m̂tA nrk\ yAE˚t d̀,KAEn ˛AÙ̀vE˚t t̃; 8 : 107;
nrk̃ pQymAnAnA\ /AtA t̃qA\ n Evçt̃.
pApkm‚"yo ỹqA\ mo"˚t̀ nrkAâṽt^; 8 : 108;
Eptr, sompA Ev˛
˜ "E/ỹ t̀ hEvB̀‚j,.
aA>ypA v
{[yyonO t̀ f́d̋AZA\ t̀ s̀kAEln,; 8 : 109;
yAv>jFv˚t̀ k̀vA‚Z, p"yozByorEp.
pApA(mA m̀Qyt̃ pAp
{rpApF -vg‚mAÙ̀yAt^; 8 : 110;
vsv, Eptro ẫyA zd̋Añ
{v EptAmhA,.
˛EptAmhA-tTAEd(yA ev\ sEÑ˚(y ṕjỹt^; 8 : 111;
8:103 Ep⌫Xm̀Eå[y Eptr\ nr, ] EN ; Ep⌫X\m̀Eå[y EpÅràr, A ; Ep⌫Xm̀Eå[y Eptr̃
nr, C 8:103 EptAmh\ tt, Ep⌫X\ ] conj. ; EptAmh\ tto EpMy ? A ; Ep t C ;
EptAmh\ sm̀Eå[y EN 8:103 Env‚p̃t ] AC ; Env‚p̃Î EN 8:104 Etlodk̃n tAn^
EsÑ̃t^ ] CEN ; Et --- A 8:105 -p̂´A ] AC ; -p̂(vA EN 8:106 uà̂(y ] AC ; u@d̂ß
(y EN 8:106 -v‘g̃‚ mhFyt̃ ] AEN ; t t̃ C 8:106 d̀rAcArA, ] CEN ; d̀rAcArA
A 8:107 s̃v˚t̃ ] CEN ; s̃vE˚t A 8:107 pApkEm‚Z, ] EN ; --- A ; pApkAErZ,
C 8:107 m̂tA nrk\ ] AC ; m̂tAnrk\ EN 8:107 t̃ ] A ; c CEN 8:108 t̃qA\ ]
AEN ; t̃qA C 8:108 mo"˚t̀ ] A ; Evmo"o CEN 8:109 hEvB̀‚j, ] AC ; hEvß
B́‚j, EN 8:109 v {[yyonO ] AC ; v {[yyo˚y{ EN 8:110 k̀vA‚Z, ] CEN ; k̀vA‚Z
A 8:111 Eptro ẫyA ] AC ; Eptrñ {v EN 8:111 EptAmhA, ] CEN ; EptAmhA A
8:111 ev\ ] CEN ; ev A
EfvDm‚s¡~h̃ 371 a@yAyA, 5 – 9

pOZ‚mA-yA\ dED ˛A[y\ yAvk\ tAm

}BAjñ.
s¡ˆùoãQCt̃ dçAâÅA c˚d̋ms̃ nr,; 8 : 112;
t̃n dAñn BgvA˚˛Fyt̃ m̂glA—Cn,.
˛Fy˚t̃ c s̀rA, sṽ‚ som-y
{Et sloktAm^; 8 : 113;
fFtA\fṽ nm-t̀<y\ mhAd̃v-y ḿÅ‚ỹ.
id\ bEl\ ĝhAZ (v\ mAm=yǹĝhAZ c; 8 : 114;
˛EtpEd BojỹEí˛A˚ṕjEy(vA ˛jApEtm^.
sOvZ‚mrEv˚d˚t̀ k̀yA‚àAmAE¨t\ tt,; 8 : 115;
tAm
}pA/̃ ĜtAṕZ̃‚ E"óvA dçAEøj˚mñ.
IE=st\ lBt̃ kAm\ En¯kAmo b
}úloktAm^; 8 : 116;
sMṕ>yAE‘n\ EítFyAyA\ b
}AúZA\-tp‚ỹ(p̀n,.
tAEn nAmAEn sOvZ̃‚ v°̃rAElHy yŒt,; 8 : 117;
tAEm
}k̃ sEp‚qA ṕZ̃‚ BAjñ ˛E"p̃t c.
toyṕõ̃‚ GṼ -TA=y B#yBo>ysmE˚vt̃; 8 : 118;
8:112 pOZ‚mA-yA\ dED˛Ay\ yAvk\ ] EN ; pOõ‚mA-yA dED˛A[y yAvk A ; pOZ‚mA-yA\
dED˛Ay\ yAvk\ C 8:112 s¡ˆùoãQCt̃ dçAâÅA c˚d̋ms̃ nr, ] C ; s\ --- çAâß
ÅA c˚d̋ms̃ nr, A ; s¡ˆù̃ - ff - d‘Ct̃ dçAâÅA c˚d̋ms̃nr, EN 8:113 BgvAn^ ]
CEN ; BgvA\ A 8:113 m̂glA—Cn, ] CEN ; m̂glA\QCZ, A 8:113 ˛Fy˚t̃ ] CEN ;
˛Fỹt̃ A 8:114 fFtA\fṽ ] AC ; fFt¡ṽ EN 8:114 id\ ] A ; am̀\ C ; im\ EN
8:114 bEl\ (v\ ] CEN ; b̃El (v\ A 8:114 mAm=yǹĝhAZ c ] EN ; mAm=yǹg }hAy
c A ; mAm=yǹĝhAn c C 8:115 ˛EtpEd BojỹEí˛An^ ] CEN ; ˛Etâojỹ Ev˛A\
A 8:115 ṕjEy(vA ˛jApEtm^ ] CEN ; ṕ --- Et A 8:115 sOvZ‚mrEv˚d˚t̀ ] AC ;
sOvZ‚mrEv˚d-t̀ EN 8:115 k̀yA‚àAmAE¨t\ ] CEN ; k̀yA‚nAmAEkt\ A 8:115 tt, ]
A ; tTA CEN 8:116 ĜtAṕZ̃‚ ] CEN ; ĜtṕZ‚ A 8:116 E"óvA dçAd^ ] AC ; E"ØAß
dçAd^ EN 8:116 IE=st\ lBt̃ kAm\ En¯kAmo ] A ; iE=stAn^ lBt̃ kAmAnkAmo C ;
iE=stA\•Bt̃ kAmAEàkAmo EN 8:117 sMṕ>yAE‘n\ EítFyAyA\ ] CEN ; sMṕ>yAE‘n
EítFy\ -yA A 8:117 b }AúZA\-tp‚ỹ(p̀n, ] EN ; b
}AúZ˚tp‚ỹ(p̀n, AC 8:117 vß
°̃rAElHy yŒt, ] C ; v°̃rAEl --- A ; v˚h̃ rAElHT yŒt, EN 8:118 tAEm }k̃
sEp‚qA ṕZ̃‚ ] CEN ; --- Em}k̃ sEp‚qA ṕZ̃‚ A 8:118 ˛E"p̃t c ] CEN ; ˛E"p̃v c h
A (unmetrical) 8:118 GṼ ] AC ; Ĝt̃ EN 8:118 smE˚vt̃ ] CEN ; smE˚vt {,
A
EfvDm‚s¡~h̃ 372 a@yAyA, 5 – 9

uBA<yAmEp p"A<yA\ dçAEí˛Ay foBñ.

sv‚kAm˛do vE°rNd
{k̃n BEv¯yEt; 8 : 119;
yAv>jFv\ k̂t̃n
{v ˛yA(ynlmE˚drm^.
s\ṕ>y
{lEvl˚t-y nAmA¨A¨AÑnF\ gdAm^; 8 : 120;
E"óvA dçAÅ̂tFyAyA\ sĜt̃ tAm
}BAjñ.
ct̀LyA« rdn\ dçAà̃m\ nAmAE¨t\ f̀Bm^; 8 : 121;
EvÍ̃Ÿr-y d̃v-y tAm
}pA/̃ ĜtAE˚vt̃.
Ev˛A˚s̀BoEjtA˚k̂(vA dçAâ"\ GVAnEp; 8 : 122;
sMv(sr̃Z EsEà, -yAçAv>jFv\ gZ̃ftA.
pÑMyA\ h̃mj\ sp« dçAEí˛Ay BoEjt̃; 8 : 123;
ĜtÚ̀t\ t̀ nAmA¨\ tAm
}BAjns\E-Ttm^.
an˚t\ vAs̀Ek\ vAEp t"k\ vA E/r̃EKZm^; 8 : 124;
pî\ mhANj\ f\K\ vA k̀Elk\ c mhorgm^.
s\ṕ>yA˚ytm\ vAEp g˚DD́púgAEdEB,; 8 : 125;
8:119 uBA<yAmEp ] CEN ; uBA\<yAmEp A 8:119 sv‚kAm˛do vE°rNd {k̃n ] C ; sß
v‚kAmpdo vE°rNd {k̃n A ; sv‚kAm˛dobE˚hrNd {k̃n EN 8:120 yAv>jFv\ ] conj. ;
yAv>jFv ACEN 8:120 anlmE˚drm^ ] AC ; amrmE˚drm^ EN 8:120 s\ṕ>y {ß
lEvl˚t-y ] CEN ; s\ṕ>y BEvl˚t-y A 8:120 nAmA¨A¨AÑnF\ gdAm^ ] CEN ;
nAmAa --- A 8:121 E"óvA dçAÅ̂tFyAyA\ sĜt̃ tAm }BAjñ ] EN ; E"óvA dçAß
Å̂tFy-yA\ sĜt\ tAm }BAjñ A ; t C 8:121 ct̀LyA« rdn\ dçAà̃m\ ] C ; ct̀LyA‚
vrd\ çAà̃m A ; ct̀LyA« rdn˚dçAd̃@mn^ EN 8:122 EvÍ̃Ÿr-y ] AC ; EvÍ̃vAr-y
EN 8:122 ĜtAE˚vt̃ ] CEN ; ĜtAE>jñ A 8:122 Ev˛Aan^ s̀BoEjtAn^ k̂(vA ]
em. ; Ev˛A\ s̀BoEjtA\ k̂(vA A ; Ev˛A\ s̀BoEjt\ k̂(vA C ; Ev˛Ñ BoEjt\ k̂(vA
EN 8:122 dçAâ"\ GVAnEp ] C ; dçAâ"GVAnEp A ; dçAâÅA ĜtAnEp EN
8:123 EsEà, -yAçAv>jFv\ ] C ; EsEà -yA yAv>jFv A ; EsE@d, -pAçAv>jFv\
EN 8:123 gZ̃ftA ] C ; gZ̃ftAm^ AEN 8:123 h̃mj\ sp« ] EN ; h̃mj\ sp‚ A ;
h̃mj s=p« C 8:123 BoEjt̃ ] EN ; --- AC 8:124 ĜtÚ̀t\ t̀ ] EN ; --- t˚t̀
A; t – ˘ M-C ^ 8:124 nAmA¨\ ] AC ; nAmA¨ EN 8:124 tAm}BAjns\E-Ttm^ ]
CEN ; tAm }BAjnsE-Ttm^ A 8:124 an˚t\ ] CEN ; an˚t A 8:124 E/r̃EKß
Zm^ ] C ; E/r̃EKnm^ AEN 8:125 mhANj\ ] C ; mhApîj\ A (unmetrical) ; mhAk̀l\
EN 8:125 s\ṕ>yA˚ytm\ vAEp ] C ; s\ṕ>y˚ytm\ vAEp A ; s\ṕ>y c f tvAEp EN
8:125 g˚DD́púgAEdEB, ] A ; g˚Dp̀¯púgAEdEB, CEN
EfvDm‚s¡~h̃ 373 a@yAyA, 5 – 9

B#yBo>yAàpAn {ñ kAmd\ pAphAErZm^.

mýr\ h̃mj\ k̂(vA -k˚dnAmAE¨t\ f̀Bm^; 8 : 126;

q§+A\ dçAÎ Ev˛Ay tAm

}pA/̃ ĜtAE˚vt̃.
toyṕZA«ñ klfA˚B#yBo>ysmE˚vtAn^; 8 : 127;

d(vA kAmAnvAÙoEt p"yozByorEp.

sMv(sr̃Z kAmA\-t̀ EcE˚ttA\•Bt̃ nr,; 8 : 128;

pApF m̀Qỹt pAp̃n f̀àA(mA -k˚dmAÙ̀yAt^.

aŸ\ h̃mmy\ dçAd̋ṽnA‚mAE¨t\ b̀D,; 8 : 129;

p"yozByoñ
{v sĜt̃ tAm
}BAjñ.
vq̃‚Z
{k̃n f̀àA(mA m̀Qyt̃ sv‚EkESbq
{,; 8 : 130;

yAv>jFvk̂t̃n
{v aAEd(ypdmAÙ̀yAt^.
a£MyA\ BvnAmA\k\ v̂q\ dçAEøj˚mñ; 8 : 131;

uBA<yAmEp p"A<yA\ sĜt̃ tAm

}BAjñ.
klf
{B‚#ys\ỳÄ
{, pysA c s̀ṕErt
{,; 8 : 132;

sMv(sr̃Z f̀àA(mA ˛AÙ̀yAdFE=st\ Plm^.

yAv>jFṽn gZtA\ yo _c‚ỹàAmEBh‚rm^; 8 : 133;

8:126 kAmd\ pAphAErZm^ ] AC ; kAmdpA‚phAErZm^ EN 8:126 mýr\ ] CEN ; mýß

r A 8:126 nAmAE¨t\ f̀Bm^ ] CEN ; nA --- A 8:127 q§+A\ dçAÎ ] CEN ;
q§+A˚tçAt̀ A 8:127 toyṕZA«ñ klfAn^ ] EN ; toyṕZ‚ñ klfA\ A ; ˘ – yṕß
ZA«ñ klfAn^ C 8:127 smE˚vtAn^ ] CEN ; smE˚vtm^ A 8:128 sMv(sr̃Z
kAmA\-t̀ ] conj. ; sMv(sr̃Z kAm-t̀ A ; sMv(sr̃ZkAmA\-t̀ EN 8:128 EcE˚ttA\•ß
Bt̃ ] EN ; EcE˚tt\ lBt̃ A ; EcE˚ttAn^ lBt̃ C 8:129 h̃mmy\ ] CEN ; Ehmmy\
A 8:129 dçAd̋ṽnA‚mAE¨t\ b̀D, ] EN ; dçA – ˘ --- b̀D, A ; dçAåṽnA‚mAE¨t\ b̀D,
C 8:130 vq̃‚Z {k̃n f̀àA(mA ] AEN ; t (mA C 8:131 aAEd(y ] CEN ; mAEd(y
A 8:131 BvnAmA\k\ ] AC ; Bv nAmA\k\ EN 8:131 dçAEøjA(mñ ] CEN ; dçAß
EvjA(mñ A 8:132 p"A<yA\ ] CEN ; p"A<yA A 8:132 klf {B‚#ys\ỳÄ
{, ] CEN ;
klf {B#ysMỳ --- A 8:132 pysA c s̀ṕErt {, ] C ; --- s̀ṕErt
{, A ; pysA c uṕEr
t
{, EN 8:133 ˛AÙ̀yAdFE=st\ Plm^ ] A ; --- E=st\ Plm^ C ; ˛AÙ̀yAdFE=st\Plm^
EN 8:133 yo _c‚ỹàAmEBh‚rm^ ] CEN ; yo _c‚ỹ nAmEBhrm^ A
EfvDm‚s¡~h̃ 374 a@yAyA, 5 – 9

ṕvo‚ÄEvEDnA Es\h\ d̃&yA nAmAE¨t\ f̀Bm^.

d(vA nvMyA\ Ev˛Ay ˛yAEt prmA¡Etm^; 8 : 134;

ymnAmAE¨t\ h̃m\ mEhq\ tAm

}BAjñ.
aA>yṕZ̃‚ EvEnE"=y pyoGVsmE˚vt̃; 8 : 135;

dÇvA dfMyA\ Ev˛Ay BoEjtAy tpE-vñ.

yAMyd̀,K̃n m̀Qy˚t̃ mhApAtEkno _Ep ỹ; 8 : 136;

sMv(sr̃Z ỳÄA(mA jFvA˚t̃ gEtzÅmA.

ekAd[yA˚t̀ Dm‚-y v̂q\ dçAEøj˚mñ; 8 : 137;

nAmA¨\ sĜt\ ˚y-y tAm

}pA/̃ ĜtAE˚vt̃.
s Dm‚gEtmAÙoEt f̀à, sMv(sr̃Z t̀; 8 : 138;

kAmF c lBt̃ kAmAEà¯kAmF Dm‚loktAm^.

íAd[yA\ gzX\ dçAàAnAB#ysmE˚vtm^; 8 : 139;

ṕvo‚Ä̃n EvDAñn pyoGVsmE˚vtm^.

Ev¯ZonA‚m sm̀ÎAy‚ p"yozByorEp; 8 : 140;

sMv(sr̃Z f̀àA(mA EvpAp, át̀mAÙ̀yAt^.

8:134 Es\h\ ] CEN ; Es\hA A 8:134 ˛yAEt ] A ; s yAEt CEN 8:135 ymnAmAß
E¨t\ ] CEN ; ymnAmAEkt\ A 8:135 mEhq\ ] CEN ; mEhq A 8:135 aA>yṕZ̃‚ ]
C ; aA>yṕ – ˘ A ; aA>yṕZ« EN 8:135 pyoGVsmE˚vt̃ ] A ; pyoGVsmE˚vtm^ C ;
pyAĜtsmE˚vtm^ EN 8:136 dÇvA dfMyA\ Ev˛Ay BoEjtAy tpE-vñ ] EN ; dÇvA
dfMyA Ev˛Ay BoEjtAy tpE-vñ A ; dÇvA dfMyA Ev˛A t C 8:136 yAMyd̀,K̃n
m̀Qy˚t̃ ] A ; yAMyd̀,K
{, ˛m̀Qy˚t̃ CEN 8:136 mhApAtEkno _Ep ỹ ] AEN ; mhAß
pAtEkno E˛ỹ C 8:137 jFvA˚t̃ gEtzÅmA ] C ; jFv˚t̃ gEtzÅmA, A ; jFvA˚t̃
gEtm̀ÅmAm^ EN 8:137 dçAEøj˚mñ ] CEN ; dçAEíj˚mñ A 8:138 nAmA¨\ sß
Ĝt\ ] AEN ; nAmAk\ sĜt̃ A 8:138 ĜtAE˚vt̃ ] CEN ; ỹpA ? --- A 8:138 s
Dm‚gEtmAÙoEt f̀à, sMv(sr̃Z t̀ ] EN ; s Dm‚gEtmA t sr̃Z t̀ C ; --- EtmAÙoEt
f̀à\ s\v(sr̃Z t̀ A 8:139 kAmAn^ En¯kAmF ] conj. ; kAm\ En¯kAmF A ; kAmnkAmF
C ; kAm\ En,kAmF EN 8:139 dçAàAnAB#ysmE˚vtm^ ] C ; dçA nAnAB"smE˚vß
tm^ A ; dçAàAnAB"smE˚vtm^ EN 8:140 smE˚vtm^ ] AC ; s\mE˚vtm^ EN
8:140 Ev¯Zo nAm sm̀ÎAy‚ ] C ; Ev¯ZonA‚m sm̀cAy‚ A ; Ev¯Z̀nA‚m sm̀ÎAy‚ EN
EfvDm‚s¡~h̃ 375 a@yAyA, 5 – 9

yAv>jFv˚t̀ s\ṕ>y Bojn

{ñ sdE"Z
{,; 8 : 141;
Ev¯Z̀lokmvAÙoEt Ev¯Z̀nA sh modt̃.
sOvZ‚˚Dǹq\ k̂(vA pÑbAZsmE˚vtm^; 8 : 142;
kAmd̃v\ sm<yQy‚ sĜt̃ tAm
}BAjñ.
B#yAMb̀ṕZ‚GVkA\ Ev˛A˚s\Bo>y dApỹt^; 8 : 143;
sOBA‘y\ DnDA˚yÑ EvpA=mA lBt̃ D̀
}vm^.
yAv>jFv\ c sMṕ>y kAmd̃vp̀r\ v
}j̃t^; 8 : 144;
ct̀d‚[yA\ v̂q˚dçA(sMṕ>y prm̃Ÿrm^.
t-y nAmAE¨t\ k̂(vA tAm }BAjns\E-Ttm^; 8 : 145;
˛dçAEí˛m̀Hỹ<yo BojEy(vA yTAEvED.
uBA<yAmEp p"A<yA\ GV\ B#yAMb̀ṕErtm^; 8 : 146;
aNdA(pApEvf̀Eà, -yAøAdfANd
{g‚Z̃Ÿr,.
yAv>jFvk̂t̃n
{v sAyo>y˚t̀ mh̃Ÿr̃; 8 : 147;
pOõ‚mA-yAmmAvA-yA\ p"yozByorEp.
ôAàEp⌫XA=s̀dAñn Ept‹˚s˚tp‚ỹàr,; 8 : 148;
8:141 yAv>jFv˚t̀ s\ṕ>y ] CEN ; --- A 8:142 sh modt̃ ] AC ; shmodt̃ EN
8:142 k̂(vA ] A ; dÇvA CEN 8:142 bAZ ] CEN ; bAn A 8:143 kAmd̃v\ ]
CEN ; kAmd̃v A 8:143 tAm }BAjñ ] AC ; tAm } BAjñ EN 8:143 B#yAMb̀ṕZ‚GVß
kA\ Ev˛An^ s\Bo>y dApỹt^ ] conj. ; B"AMb̀ṕZ‚GVkA\ Ev˛A\ s\Bo>y dAp‚ỹt A (unme-
trical) ; B#yAMb̀ṕZ‚GVk\ Ev˛An^ s\Bo>y cAc‚ỹt^ C ; B"AMb̀ṕZ« GVk\ Ev˛A˚s\Bo>y
cAc‚ỹt^ EN 8:144 EvpA=mA lBt̃ ] em. ; EvpApA lBt̃ A ; Ev˛A=mA lBt̃ C ;
EvpA=mAlBt̃ EN 8:144 c sMṕ>y kAmd̃vp̀r\ ] C ; --- p̀r\ A ; c sMṕ>y kAmd̃v
p̀r\ EN 8:145 ct̀d‚[yA\ ] CEN ; ct̀å[yA A 8:145 v̂q˚dçA(sMṕ>y ] C ; v̂q˚dß
çA(sṕ>y A ; v̂q\dçA(sMṕ>y EN 8:145 tAm }BAjns\E-Ttm^ ] AC ; tAm } BAjnß
s\E-Tt\ EN 8:146 BojEy(vA ] CEN ; yojEy(vA A 8:146 GV\ B#yAMb̀ṕErtm^ ]
A ; GVAn^ B#yAMb̀ṕErtAn^ C ; GVAn^ B#yAMb̀ṕErtAn^ EN 8:147 aNdA(pApEvf̀Eà,
-yAd^ ] C ; aNdA(pApEvf̀Eà -yA\ A ; a¯dA(pApEvf̀Eà, -yAd^ EN 8:147 íAdfAß
Nd
{g‚Z̃Ÿr, ] EN ; íAdfANd { gZ̃Ÿr, AC 8:147 yAv>jFvk̂t̃n {v ] CEN ; yAv>jFv
--- A 8:147 sAyo>y˚t̀ ] C ; --- A ; sAỳ>y˚t̀ EN 8:147 mh̃Ÿr̃ ] EN ; --- Ÿr̃
A ; mh̃Ÿr, C 8:148 ôAàEp⌫XA=s̀dAñn ] C ; ôAàEp⌫XAsdAñn A ; ôA@dEp⌫XAß
s̀dAñn EN 8:148 Ept‹n^ s˚tp‚ỹàr, ] C ; Ept‹ t=p‚ỹàr, A ; Ept̂n^ s˚tp‚ỹàr,
EN
EfvDm‚s¡~h̃ 376 a@yAyA, 5 – 9

sOvZ« p̀zq\ k̂(vA Ept̂nAmAE¨t\ b̀D,.

˛dçAEí˛m̀Hỹ<y, tAm
}-T˚t̀ ĜtÚ̀tm^; 8 : 149;

B#yAMb̀ṕõ‚GVkA˚d(vA c
{v EvkSmq,.
aNd̃n
{k̃n ỳÄA(mA EvpApF kAmmFE=stm^; 8 : 150;

yAv>jFvk̂t̃n{v s̀t̂ØA, Eptro Bṽt^.

Ept‹ZA\ pdmAÙoEt B
}£o BvEt coÅm,; 8 : 151;

DnDA˚ysm̂à-t̀ bh̀p̀/, ˛jAyt̃.

d̃vAnA\ ṕjñ ù̃q EvEDzÄo myAnGA,.
d̃&yAf\krs\vAd\ t˚myA pErkFEÅ‚tm^; 8 : 152;

; ⌦; iEt EfvDm‚s\g
}h̃ _£mo _@yAy,; ⌦;

d̃&ỳvAc.

ṽdDm‚, kT\ d̃v kÅ‚&yo EvEDEmQCtA.

-vgA‚pvg‚h̃toñ ˛sAdAíÄ̀mh‚Es; 9 : 1;

IŸr uvAc.
m̃KlF d⌫XDArF c s˚@yopAsnt(pr,.
8:149 sOvZ« p̀zq\ ] em. ; sOvZ‚ p̀zq\ AC ; sOvZ«p̀zq\ EN 8:149 tAm}-T˚t̀
ĜtÚ̀tm^ ] C ; tAm
}\-T˚t̀ ĜtÚ̀tm^ A ; tAm }-T˚t̀ GVÚ̀tm^ EN 8:150 B#yAMb̀ṕß
õ‚GVkAn^ ] conj. ; B"Ab̀ṕõ‚˚sVkA ? A ; B#yAMb̀ṕõ‚GVk\ C ; B"AMb̀ṕõ‚GVk\
EN 8:150 EvkSmq, ] AEN ; EvkSmk, C 8:150 aNd̃n{k̃n ỳÄA(mA EvpAß
pF kAmmFE=stm^ ] CEN ; aNd̃n { –˘ --- kAmmFE=st A 8:151 yAv>jFvk̂t̃n {v ]
CEN ; yA>jFvk̂t̃n t̀ A 8:151 s̀t̂ØA, Eptro Bṽt^ ] A ; Bojn {ñ sdE"Z {,
CEN 8:152 sm̂à-t̀ ] C ; sm̂Eà-t̀ A ; sm̂@d˚t̀ EN 8:152 d̃vAnA\ ṕjß
ñ ù̃q ] A ; d̃vAnA ṕjñ ù̃q C ; d̃vAnA\ ṕjỹà̃q EN 8:152 myAnGA, ] em. ;
myAnG, A ; myAnG C ; myAnçA, EN 8:152 d̃&yAf\krs\vAd\ ] AC ; d̃&yA f\kß
rs\vAd EN 8:152 iEt EfvDm‚s\g }h̃ ] C ; --- s¡~h̃ A ; iEt Efv Dm‚s¡~h̃ EN
8:152 amo _@yAy, ] CEN ; ampVl, A 9:1 kÅ‚&yo EvEDEmQCtA ] C ; kÅ‚ß
&yo EvEDp̂QCtA A ; kÅ‚&yoEvEDEmQCtA EN 9:1 vÄ̀mh‚Es ] AC ; bÄ̀mh‚Es EN
9:2 s˚@yopAsn ] CEN ; s˚DopAsn A
EfvDm‚s¡~h̃ 377 a@yAyA, 5 – 9

-vA@yAyF homjApF c EB"AfF (yÄm

{T̀nF; 9 : 2;
mD̀mA\sEnv̂Åñ s"ArlvZAEn c.
v̂"ArohZm̃kA˚t\ tAMb́lÑ n B"ỹt^; 9 : 3;
vj‚ỹ(˛
˜"Z\ kopmĜ´A ÜAnmAcr̃t^.
-/F˛
˜"Zà k̀vF‚t mASyD́pÑ vj‚ỹt^; 9 : 4;
vj‚ỹdÒn\ g˚D˚tTA Evqml\Gnm^.
qV^E/\fdENdkA cyA‚ g̀ro-/
{ṽEdk\ v
}tm^; 9 : 5;
tdED‚k\ pAEdk\ vA g
}hZAE˚tkm̃v vA.
b
}úcAErv
}t\ ù̃td̀Äm̃v myA p̀rA; 9 : 6;
EvÚ̀to nrk\ yAEt aAcArA(-v‘g‚Et\ v
}j̃t^.
k̂tdAro ĝh̃ y-t̀ yj̃çâ\ sdE"Zm^; 9 : 7;
-vA@yAy\ stt\ k̀yA‚(sAy\ ˛Atñ hAvnm^.
bElÑ v{Ÿd̃vAnAmEtT̃ñ {v Bojnm^; 9 : 8;
df‚Ñ pOõ‚mAsÑ pf̀b˚D̃E£m̃v c.
ôAà\ sdE"Z\ k̀yA‚d̂t̀kAl̃ E-/y\ v
}j̃t^; 9 : 9;

9:2 homjApF c ] CEN ; jp --- A 9:2 EB"AfF (yÄm{T̀nF ] C ; Ef (yÄm {T̀ß

nF A ; EB"AfF(yÄm {T̀n, EN 9:3 mD̀mA\sEnv̂Åñ ] EN ; mD̀mA˚sEnv̂EÅñ A ;
mD̀mA\sEnv̂EÅ‚ñ C 9:3 s"ArlvZAEn c ] conj. ; a"AlvZAEn c A ; a"Arlß
vZAEn c CEN 9:3 m̃kA˚t\ ] C ; m̃kA˚t A ; m̃kA˚tA\ EN 9:4 kopmĜ´A ]
C ; kopmĜ£A AEN 9:4 -/F˛
˜"Zà k̀vF‚t ] C ; -/Fp̃"Z\ n k̀vF‚t A ; -/F˛˜"Z\
n k̀kF‚t EN 9:4 mASyD́pÑ ] CEN ; mASyp̀¯pÑ A 9:5 vj‚ỹdÒn\ g˚D˚tTA
Evqml\Gnm^ ] CEN ; vj‚ỹíÑn --- l\Gnm^ A 9:5 qV^E/\fdENdkA cyA‚ ] conj. ;
qV^E/\fdAENdkAÑyA‚ A ; qV^E/\fdENdkAÑyA« C ; qEXv\fdENdkA\ EN (unmetrical)
9:5 g̀ro-/
{ṽEdk\ ] CEN ; g̀ro-/{ṽEdk A 9:6 ù̃td̀Äm̃v ] CEN ; ù̃ttd̀Äm̃ A
9:7 EvÚ̀to nrk\ yAEt ] C ; EvÚto nrk\ yAE˚t A ; EvÚ̀tA nrk\ yAE˚t EN
9:7 aAcArA(-v‘g‚Et\ ] CEN ; aAcArA -v‘g‚Et A 9:7 yj̃çâ\ sdE"Zm^ ] CEN ;
yj̃ç-t̀â sdE"Z A (unmetrical) 9:8 stt\ k̀yA‚(sAy\ ˛Atñ ] CEN ; t\ k̀yA‚ ?
sAy\ ˛Atñ A 9:8 hAvnm^ ] AEN ; hAnvm^ C 9:8 mEtT̃ñ {v ] EN ; mEtETß
ñ
{v AC 9:9 df‚Ñ ] C ; df‚n\ AEN 9:9 pOõ‚mAsÑ ] conj. ; pOZ‚mA-yAÑ A ;
pOZ‚mA-yA˚t̀ CEN 9:9 ôAà\ ] CEN ; ôAà A
EfvDm‚s¡~h̃ 378 a@yAyA, 5 – 9

v>j‚ỹ(prdArAdFnAcArAãEtmAÙ̀yAt^.
aEh\sA Enm‚l(v\ Eh tØ-t̃yEvvj‚nAt^; 9 : 10;
kAmáoDEnv̂EÅñ g̀zṕjnm̃v c.
"mA dmo dyA dAn\ s(y\ fOc\ D̂EtĜ‚ZA; 9 : 11;
EvçA EvâAnmAE-tÈm̃tì̋AúZl"Zm^.
jFṽEQClo—Cv̂Çy
{v ˛m̂t̃n
{v vA p̀n,; 9 : 12;
vAEZ>yAEd (yj̃(km‚ B́td̋ohÑ sv‚dA.
jpAE‘nhoms\ỳÄ, s -v‘g‚PlBA‘Bṽt^; 9 : 13;
pÑyâmk̀vA‚Zo nrk\ s D̀
}v\ v
}j̃t^.
a£MyAÑ ct̀d‚[yAm̀po¯y ˛ytA(mvAn^; 9 : 14;
b§ˆc\ Efvs\kSp\ jp̃(s\ṕ>y f\krm^.
ev\ sMv(sr
{k˚t̀ BÅA y, k̀zt̃ Eíj,; 9 : 15;
sp‚Enmo‚kv(pAp
{m̀‚Qyt̃ nA/ s\fy,.
tT
{v{kAdf\ zd̋Òp̃d@vp̀roEht,; 9 : 16;
9:10 aAcArAãEtmAÙ̀yAt^ ] em. ; aAcArAgEtmAÙ̀yAt^ A ; aArAãEtmAÙ̀yAt^ C
(unmetrical) ; -vAcArAãEtmAÙ̀yAt^ EN 9:10 aEh\sA Enm‚l(v\ Eh ] C ; aEh\sA Enß
m‚l --- A ; aEh\sAEnm‚l(v\ Eh EN 9:10 tØ-t̃yEvvj‚nAt^ ] C ; --- Evvj‚nAt^ A ;
tm-t̃yEvvj‚nAt^ EN 9:11 fOc\ D̂EtĜ‚ZA ] C ; fOc D̂EtĜZA A ; fOc\ D̂EtĜ‚ZA k̂ß
pA (unmetrical) 9:12 aAE-tÈm^ ] CEN ; aAE-tÈ A 9:12 etì̋AúZl"Zm^ ]
EN ; etì̋AúZv"Zm^ A ; eì̋AúZl"Zm^ C (unmetrical) 9:12 jFṽEQClo—Cv̂ß
Çy{v ] CEN ; jFṽ EflA\QCv̂(ỹv A 9:12 ˛m̂t̃n {v ] AC ; ˛ŝt̃n
{v EN 9:13 vAß
EZ>yAEd ] AEN ; vAEn>yAEd C 9:13 jpAE‘nhoms\ỳÄ, ] CEN ; jpAE‘nho/s\ỳ
--- A 9:13 s -v‘g‚PlBA‘Bṽt^ ] CEN ; --- BA‘Bṽt^ A 9:14 pÑyâmk̀vA‚Zo ]
AC ; pÑ yâmk̀vA‚Zo EN 9:14 nrk\ ] CEN ; nrk A 9:14 ct̀d‚[yAm̀po¯y ]
CEN ; ct̀d‚[yA\ m̀po¯y A 9:15 b§ˆc\ Efvs\kSp\ jp̃(s\ṕ>y ] C ; b}ú(y Efvs\kß
Sp jp̃(sṕ>y A ; b§ v\ Efvs¨SpÒp̃(sṕ>y EN 9:15 ev\ sMv(sr {k˚t̀ ] EN ;
ev\ sMv(sr {k t̀ A ; ev\ s(sr{k\ t̀ C (unmetrical) 9:15 BÅA y, ] CEN ; EB"A
y A 9:16 sp‚Enmo‚kv(pAp {m̀‚Qyt̃ nA/ s\fy, ] EN ; s=p‚Enmo‚ckv(pAp { m̀Qyt̃
nA/ sfy, A ; sp‚Enmo‚ckv(pAp {m̀‚Qyt̃ nA/ s\fy, C (unmetrical) 9:16 tT {ß
v
{kAdf\ ] EN ; t --- A ; tT {ṽkAdf\ C 9:16 zd̋Òp̃d@vp̀roEht, ] CEN ; --- d̋\
jp̃dD̀(p̀rAEht, A
EfvDm‚s¡~h̃ 379 a@yAyA, 5 – 9

dE"ZAyA\ E-Tto ḿÅO‚ s\ṕ>y prm̃Ÿrm^.

s sv‚kl̀q{m̀‚Ä, f̀à-PEVkEnm‚l,; 9 : 17;
rŒAlokEvmAñn yAEt mAh̃Ÿr\ pdm^.
aTvoà̂(y t/
{v mAn-tokft\ ftm^; 9 : 18;
˛(yh\ t̀ jp̃å̃Ev gZ(v\ yo _EBvA—CEt.
vAmd̃v\ jp̃(som\ d̃vv
}tmTAEp vA; 9 : 19;
ṕvo‚ÄEvEDmA-TAy QC˚dog, f̀EcmAns,.
EdvAkr iv &yoEfl B
}AjmAn, -vt̃jsA; 9 : 20;
s gQC̃(prm\ -TAn\ y/ yAE˚t bh̀ồtA,.
jp̃d̋` d̋gZAE˚víAnTv‚Efr ev vA; 9 : 21;
aTvA<yQy‚ d̃ṽf\ yAEt mAh̃ŸrMpdm^.
EvEv"`d̃‚vd̃v-y frFr\ b
}úEvÅm,; 9 : 22;
pEv/\ prm\ p̀⌫y\ v
}t\ BOEtkmAcr̃t^.
yâb}úAp‚Z̃n
{v yj̃çâ\ sdE"Z\; 9 : 23;
aA(m@yAnrtñ{v Esèt̃ d̃vDm‚Evt^.
@yAy˚˛Zvyog̃n sv‚g\ b
}ú sv‚dA; 9 : 24;
qoXfAr̃Z cá̃Z yEdQC̃E(sEàmA(mn,.
9:17 dE"ZAyA\ E-Tto ḿÅO‚ ] conj. ; dE"ZA\gE-Tto ḿÅO A ; dE"ZAyA\ E-Tto ḿÅ̃‚ C ;
dE"ZAyA\ E-Tt\ ḿÅO‚ EN 9:17 kl̀q {m̀‚Ä, ] C ; kl̀q
{ m̀Ä, A ; kl̀qm̀‚Ä, EN
9:17 f̀à-PEVkEnm‚l, ] AC ; f̀à, -PEVkEnm‚l, EN 9:19 t̀ jp̃å̃Ev ] em. ;
t>jp̃å̃Ev CEN 9:19 yo _EBvA—CEt ] CEN ; yo _EBvA⇢^ --- A 9:19 vAmd̃v\
jp̃(som\ ] CEN ; --- Òp̃d^sAm A 9:20 ṕvo‚Ä ] AC ; ṕvo‚EÄ EN 9:20 QC˚doß
g, ] CEN ; QC˚dog A 9:20 B }AjmAn, ] CEN ; B }AjmAn A 9:21 prm\ ] CEN ;
prm A 9:21 gZAn^ ] CEN ; gZ A 9:22 yAEt ] CEN ; yAE˚t A 9:22 mAh̃ß
ŸrMpdm^ ] CEN ; mAh̃Ÿr --- A 9:22 EvEv"`d̃‚vd̃v-y frFr\ ] CEN ; --- d̃vd̃v-y
frFr A 9:23 yâb }úAp‚Z̃n{v ] CEN : yâbp‚Z̃n {v A (unmetrical) 9:23 yj̃çâ\
sdE"Z\ ] AC ; yj̃çâAn^ sdE"ZAn^ EN 9:24 aA(m@yAn ] AC ; aA(mâAn EN
9:24 @yAy˚˛Zvyog̃n sv‚g\ ] conj. ; @yAy\ ˛ZvA\ yog̃n sv‚(mA A ; @yAỹ(˛Zvß
yog̃n sv‚g\ C ; @yAỹn^ ˛Zvyog̃n sv‚g\ EN 9:25 yEdQC̃E(sEàmA(mn, ] conj. ;
yEd ˘– --- A ; ydFQC̃E(sEàmA(mn, CEN
EfvDm‚s¡~h̃ 380 a@yAyA, 5 – 9

ôàyA c
{kEcÅ̃n sv‚í\ísh̃n c; 9 : 25;

En(yÑAl̀NDEcÅ̃n sv‚m̃k(vdEf‚nA.
ev\ yo vt‚t̃ En(yÒp@yAnAE‘nkMm‚s̀; 9 : 26;

n cAsO d̀g‚Et\ yAEt b

}úlokÑ gQCEt.
k̃vl\ km‚kArF -yAdA(m@yAnEvvEj‚t,; 9 : 27;

aEj(vA sv‚g\ b
}ú -vg‚mA/Pl\ lB̃t^.
at U@v« vñvAsF EjtáoDo Ejt̃E˚d̋y,; 9 : 28;

vs̃íngto EvíA˚vt‚y˚k̀fEb˚d̀nA.
k˚dḿlPl
{, fAk
{, [yAmAnFvArk¡`EB,; 9 : 29;

sAy\ ˛Atñ t {r̃v homỹ>jAtṽdsm^.

aPAlk̂£ {v‚nj{d̃‚vb
}AúZtp‚Zm^; 9 : 30;

Ept‹ZA˚t=p‚ZÑ
{v jphomrt, sdA.
sv‚B́tEhto En(y\ sv‚d̀,KsEh¯Z̀k,; 9 : 31;

aB
}AvkA[y\ fFto¯Z̃ pÑAE‘nj‚lfAEytA.
k̀fvSklvAsA\Es k̂¯ZAEjnDr, sdA; 9 : 32;

9:25 c
{kEcÅ̃n ] CEN ; --- EcÅ̃n A 9:25 sv‚í\ísh̃n c ] AC ; sv‚ í\ísh̃n c EN
9:26 cAl̀NDEcÅ̃n ] CEN ; cAl̀ØEcÅ̃n A 9:26 dEf‚nA ] AC ; dEfnA EN
9:27 km‚kArF -yAdA(m@yAnEvvEj‚t, ] C ; Dm‚kArF -yAdA(m@yAnEvvEj‚t, A ; kß
m‚kArF-yAdA(m@yAn EvvEj‚t, EN 9:28 Pl\ lB̃t^ ] CEN ; --- A 9:28 at ]
CEN ; --- A 9:29 vngto ] AC ; bngto EN 9:29 vt‚y˚k̀fEb˚d̀nA ] C ; vt‚y
k̀fEb˚d̀nA A ; vt‚yn^ k̀fEv˚d̀nA EN 9:29 k˚dḿlPl {, fAk {, ] CEN ; k˚dß
ḿlPl { fAk{ A 9:29 k¡`EB, ] CEN ; ko¡`EB, A 9:30 t {r̃v ] AEN ; t̃r̃v
C 9:30 homỹj^ ] CEN ; homỹ A 9:30 aPAlk̂£ {v‚nj{d̃‚vb
}AúZtp‚Zm^ ] conj. ;
aPlk̂£ {v‚n"{ d̃vb
}AúZt=p‚ZAm^ A ; aÓAlk̂£{®‚nj{d̃‚vv
}AúZtp‚Z {, EN 9:31 Epß
t‹ZA˚t=p‚ZÑ
{v ] CEN ; Ept‹ZA˚t=p‚Z c
{v A 9:31 jphomrt, sdA ] CEN ; jAß
phomrt sAdA A 9:31 sv‚B́tEhto En(y\ ] CEN ; --- (y\ A 9:32 aB }AvkA[y\
fFto¯Z̃ ] C ; aB}AvkAfA sAto¯Z A ; aB}AvkA[y\ fFto¯ZO EN 9:32 pÑAE‘nj‚ß
lfAEytA ] C ; pÑAE‘njlfAEytA A ; pÑAE‘n>j‚lfAEy vA EN 9:32 vAsA\Es
k̂¯ZAEjnDr, ] CEN ; vAsA\-yA k̂¯ZAEjnDr A
EfvDm‚s¡~h̃ 381 a@yAyA, 5 – 9

k̂QC
~ AEtk̂QC
~ tØAEdprAk{ñA˚d̋AyZ
{-tTA.
fFZ‚pZo‚dkAhAr{rA(mAn\ pErfoDỹt^; 9 : 33;
m̂gcArF vs̃Å
{-t̀ k£A\ v̂EÅ\ smAE-Tt,.
b
}AúZ, -vg‚gAmF -yAEíÚ̀to nrk\ v
}j̃t^; 9 : 34;
kAy-TmE‘n\ k̂(vA t̀ KmAkAf̃ t̀ Ev˚ys̃t^.
c̃£AyA\ Ev˚ys̃íAỳmnl̃ _E‘n\ pyo _MBEs; 9 : 35;
kAy\ B́mO mnñ˚d̋ ˜ Ed"` ôo/̃ t̀ Ev˚ys̃t^.
Ev¯Z̀\ pAd̃ gl̃ zd̋\ aE‘n\ vAEc EvEnE"p̃t^; 9 : 36;
Em/̃ pAE˝vE˚d̋y\ ˚yA-y Efó̃ c
{v ˛jApEtm^.
s\˚yAs˚t̀ tt, k̂(vA loBáoDAEdvEj‚t,; 9 : 37;
ad̋oh, sv‚B́tAnA\ sv‚mA(mEn p[yEt.
E/d⌫XF k̀E⌫XpA/F c B
{"g
}AsA£B̀?sdA; 9 : 38;
n fŸd̀pB̀ÒFt B
{"v̂EÅsmAEôt,.
g
}Am
{krA/m̀Eqto n vs̃(pÑrAE/k,; 9 : 39;
9:33 k̂QC~ AEtk̂QC~ tØAEdprAk{ñA˚d̋AyZ {-tTA ] C (unmetrical) ; k̂QC ~ AEdk̂QCtØAß
EdprAk̃˚tApZ {-tTA A ; k̂QC ~ AEtk̂QC~ tØAEdprAñA˚d̋AyZ { -tTA E N 9:33 fFZ‚ ]
AC ; fA - I - Z‚ EN 9:33 aA(mAn\ ] CEN ; aA(mAn A 9:34 vs̃Å {-t̀ k£A\ v̂EÅ\
smAE-Tt, ] EN ; vs̃c {-t̀ k£v̂EÅ smAE-TtA A ; vs̃Å {-t̀ k£A v̂EÅ smAE-Tt, C
9:34 b}AúZ, -vg‚gAmF -yAEíÚ̀to nrk\ v }j̃t^ ] EN ; --- g‚gAmF -yAEíÚ̀to nrk\
v
}j̃t^ A ; b}AúZ, -vg‚gAmF -yAEíÚ̀to nrk^ v }j̃t^ C 9:35 kAy-TmE‘n\ k̂(vA t̀ ]
A ; aE‘n\ k̂(vA t̀ kAy-T\ CEN 9:35 KmAkAf̃ ] CEN ; "mA\sAHỹ A 9:35 c̃ß
£AyA\ ] AEN ; c̃£AyA C 9:35 pyo _MBEs ] CEN ; pyo BEs A 9:36 ôo/̃ ]
AEN ; ôoÅ C 9:36 Ev˚ys̃t^ ] AC ; EvE"p̃t^ EN 9:36 Ev¯Z̀\ ] C ; Ev¯Z̀ A ; om.
EN 9:36 pAd̃ gl̃ zd̋\ aE‘n\ vAEc EvEnE"p̃t^ ] AC ; om. EN 9:37 pAE˝vE˚d̋y\ ]
C ; pA˝vFE˚d̋y A ; pELvE˚d̋ EN 9:37 Efó̃ c {v ˛jApEtm^ ] CEN ; Ef --- Et A
9:37 s\˚yAs˚t̀ ] em. ; s˚yAs˚t̀ ACEN 9:37 k̂(vA loBáoDAEdvEj‚t, ] em. ; k̂ß
(vA loBáoDAEdvEj‚t\ A ; k̂(vA loBmohEvvEj‚t, C ; k̂(vAloBmohEvvEj‚t, EN
9:38 ad̋oh, sv‚B́tAnA\ ] EN ; ad̋oh sv‚B́tAnA A ; ad̋oh-y vB́tAnA C 9:38 B {ß
"g}AsA£B̀k^ sdA ] conj. ; B {"g }AsA£-sdA A ; B {"-y£B̀k sdA C (unmetrical) ;
B
{"g }AsA£t̀V^ sdA EN 9:39 smAEôt, ] AEN ; smAEôEt, C 9:39 upB̀ÒFt ]
CEN ; upỳÒFt A 9:39 B
{"v̂EÅ ] AC ; B {"v̂EÅ\ EN 9:39 g}Am{k ] AEN ;
g
}Aq{k C 9:39 rAE/k, ] EN ; rAE/k\ A ; rA/k, C
EfvDm‚s¡~h̃ 382 a@yAyA, 5 – 9

vqA‚-ṽk/ s\vAsF ngr̃ pÑrAE/k,.

dMBkSkEvEnm̀‚Ä, sv‚í\ísEh¯Z̀k,; 9 : 40;
g
}Ams¡Evv>jF‚ -yA(s¡doqEvvEj‚t,.
sm, sṽ‚q̀ B́t̃q̀ anAr\BF aEh\sk,; 9 : 41;
aA(m@yAnrEtEn‚(y\ b
}úBAvsmE˚vt,.
ev\ yo vt‚t̃ En(y\ s yAEt b
}úlOEkkm^; 9 : 42;
b
}úZA sh mod̃t b
}ú⌫ỹv t̀ lFyt̃.
EvÚ̀to nrk\ yAEt kAmloBsmE˚vt,; 9 : 43;
yToÄkArF b
}úA(mA b
}úlokÑ gQCEt.
ṽdDmo‚ myA ˛oÄ, -vg‚n
{ỗys, pdm^.
uÅr̃Z
{v vÄ ˜Z
~ &yAHyAtñ smAst,; 9 : 44;

; ⌦; iEt EfvDm‚s\g
}h̃ nvmo _@yAy,; ⌦;

9:40 s\vAsF ngr̃ pÑrAE/k, ] C ; --- pÑrAE/k, A ; s˚˚yAsF ngr̃ pÑrAE/k,

EN 9:40 dMBkSkEvEnm̀‚Ä, ] CEN ; d\Bkõ‚EvEnm̀‚Ä, A 9:40 sv‚í\ísEh¯Z̀ß
k, ] AEN ; sv‚í«ísEh¯Z̀k, C 9:41 g }Ams¡Evv>jF‚ -yAt^ ] C ; g}Amkm‚EvvjF‚
-yAt^ EN ; g }Ams¡EvvjF -yA A 9:41 s¡doqEvvEj‚t, ] CEN ; s\gdoqEvvß
Ej‚tA A 9:41 sm, sṽ‚q̀ B́t̃q̀ ] C ; sm sṽ‚q̀ B́t̃q̀ A ; dyAl̀ sv‚B́t̃q̀ EN
9:41 anAr\BF ] AC ; anAsEÄ EN 9:42 aA(m@yAnrEtEn‚(y\ ] em. ; aA(m@yAnß
rEt En(y\ A ; aA(mBAvrEtEn‚(y\ CEN 9:42 s yAEt b }úlOEkkm^ ] AC ; syAEt
b
}úloEkk\ EN 9:43 b}úZA sh mod̃t ] C ; --- ˚t̃ A ; b}úZA sh mod˚t̃ EN
9:43 kAmloBsmE˚vt, ] AC ; kAmloB smE˚vt, EN 9:44 yToÄkArF ] AC ;
y⌫ToÄkArF EN 9:44 b }úA(mA ] AEN ; b}ú(mA C 9:44 b }úlokÑ ] A ; b }úß
lok\ s CEN 9:44 ṽdDmo‚ myA ˛oÄ, ] C ; ṽdDm‚ myA ˛oÄ, A ; ṽdDm‚ myA
˛oÄA, EN 9:44 -vg‚n {ỗys, pdm^ ] A ; -v‘g‚n
{ỗysMpdm^ C ; -vg‚ n{ỗysMpdm^
EN 9:44 &yAHyAtñ smAst, ] CEN ; &yAHyAtA c smA-st, A 9:44 iEt
EfvDm‚s\g}h̃ ] CEN ; iEt EfvDm‚ --- A 9:44 nvmo _@yAy, ] C ; --- pVl, A ;
nvmo _@yAy EN
WORKS CONSULTED

Abbreviations
BORI Bhandarkar Oriental Research Institute
EFEO Ecole française d’Extrême-Orient
EI Epigraphia Indica
GOML Government Oriental Manuscripts Library, Madras
IFI Institut Français d’Indologie (misnomer used in old publications)
IFP Institut Français de Pondichéry/French Institute of Pondicherry
KSTS Kashmir Series of Texts and Studies
NAK National Archives of Kathmandu
NGMPP Nepal-German Manuscript Preservation Project
NM Niśvāsamukha
ŚiDhS Śivadharmasaṅgraha
T Transcript

Manuscripts
Ātmārthapūjāpaddhati of Vedajñānaguru II. IFP MS Transcript T. 323.
Uttarottaramahāsaṃvāda/ Umottara, NAK MS 5–738, NGMPP Reel No. A 11/3. Palm-leaf, Newari script.
NAK MS 1–1075, NGMPP Reel No. B 7/3. Palm-leaf, Newari script. Cambridge University Library
MS Add. 1445. Palm-leaf, Newari script. Printed in Śivadharma Paśupatimatam Śivadharmamahāśāstram
Paśupatināthadarśanam ed. Yogin Narahari 1998 (saṃvat 2055). (I have also used an electronic text pre-
pared by Dr. Anil Kumar Acharya.)
Umāmaheśvarasaṃvāda, NAK MS 5–738, NGMPP Reel No. A 11/3. Palm-leaf, Newari script. NAK
MS 1–1075, NGMPP Reel No. B 7/3. Palm-leaf, Newari script. Cambridge University Library
MS Add. 1445. Palm-leaf, Newari script. Printed in Śivadharma Paśupatimatam Śivadharmamahāśāstram
Paśupatināthadarśanam ed. Yogin Narahari 1998 (saṃvat 2055). (I have also used an electronic text
prepared by Dr. Anil Kumar Acharya.)
Kulasāratantra, NAK MS 4–137, NGMPP Reel No. A 40/11. Palm-leaf, Nandīnāgari script.
Jñānaratnāvalī of Jñānaśiva. GOML MS R 14898 and its apograph IFP MS T. 231, as well as pp. 13–60 of IFP
MS T. 106 (the latter giving the text of what is probably a manual based upon the Jñānaratnāvalī, for see
Goodall 2000:209, fn. 11), paper transcripts in Devanāgarī.
Tantrasadbhāva, NAK MS 1–363, NGMPP Reel No. A 44/1. Palm-leaf, Newari script. (I have also used the
electronic transcription prepared by Prof. Mark S. G. Dyczkowski.)
384 Niśvāsamukha

Devyāmatam, (also called Niśvāsākhyamahātantra). NAK MS 5–446, NGMPP Reel No. A 41/13. Palm-leaf,
Nandīnāgarī script.
Dharmaputrikā, NAK MS 5–738, NGMPP Reel No. A 11/3. Palm-leaf, Newari script. NAK MS 1–1075,
NGMPP Reel No. B 7/3. Palm-leaf Newari script. Cambridge University Library MS Add. 1445. Palm-
leaf, Newari script. Printed in Śivadharma Paśupatimatam Śivadharmamahāśāstram Paśupatināthadarśanam
ed. Yogin Narahari 1998 (saṃvat 2055). (I have also used an electronic text prepared by Dr. Anil Kumar
Acharya.)
Niśvāsakārikā. IFP paper transcripts: T. 17, T. 127 and T. 150.
Niśvāsākhyamahātantra. See Devyāmatam.
Pārameśvaratantra Cambridge University Library MS Add. 1049. Palm-leaf, early Nepalese ‘Licchavi’ script.
Also NAK MS 4-892, NGMPP Reel No. A 1280/2 (paper manuscript in Newari); IFP T. 249, paper tran-
script in Devanāgarī.
Prāyaścittasamuccaya of Hṛdayaśiva. Cambridge University Library MS Add. 2833. Palm-leaf, early Newari
script. Also NAK MS 1-1297, NGMPP Reel No. A 521/6 (paper manuscript in Newari script); NAK
MS 5-2402, NGMPP Reel No. B 427/2 (paper manuscript in Devanāgarī).
Bṛhatkālottara, NAK MS 5–778, NGMPP Reel No. A 42/8. Palm-leaf, Newari script. NAK MS 4–131,
NGMPP Reel No. A 43/1. Palm-leaf, Devanāgarī script.
Brahmayāmala, NAK MS 3–370, NGMPP Reel No. A 42/6. Palm-leaf, Newari script. (I have also used
an electronic transcription prepared by Dr. Shaman Hatley.)
Mṛgendrapaddhati of Aghoraśiva with the commentary (-ṭīkā) of Vaktraśambhu. IFP T. 1021. Paper tran-
script in Devanāgarī.
Lalitavistara, NAK MS 5–738, NGMPP Reel No. A 11/3. Palm-leaf, Newari script. NAK MS 1–1075, NGMPP
Reel No. B 7/3. Palm-leaf, Newari script. Cambridge University Library MS Add. 1445. Palm-leaf,
Newari script. Also IFP T. 32, and 514. Paper transcripts in Devanāgarī. (I have also used an electronic
transcription prepared by Dr. Anil Kurmar Acharya.)
Śivadharmaśāstra, NAK MS 5–738, NGMPP Reel No. A 11/3. Palm-leaf, Newari script. NAK MS 1–1075,
NGMPP Reel No. B 7/3. Palm-leaf, Newari script. Cambridge University Library MS Add. 1445. Palm-
leaf, Newari script. Also IFP T. 32, and 514. Paper transcripts in Devanāgarī. Printed in Śivadharma
Paśupatimatam Śivadharmamahāśāstram Paśupatināthadarśanam ed. Yogin Narahari 1998 (saṃvat 2055).
(I have also used an electronic transcription prepared by Dr. Anil Kurmar Acharya.)
Śivadharmottara, NAK MS 5–738, NGMPP Reel No. A 11/3. Palm-leaf, Newari script. NAK MS 1–1075,
NGMPP Reel No. B 7/3. Palm-leaf, Newari script. The Asiatic Society Manuscript Number G 4077/3,
Newari script. Also Cambridge University Library MS Add. 1445. Printed in Śivadharma Paśupatimatam
Śivadharmamahāśāstram Paśupatināthadarśanam ed. Yogin Narahari 1998 (saṃvat 2055).
Śivadharmasaṅgraha, NAK MS 5–738, NGMPP Reel No. A 11/3. Palm-leaf, Newari script. NAK MS 1–1075,
NGMPP Reel No. B 7/3. Palm-leaf, Newari script. The Asiatic Society Manuscript Number G 4077/3,
Newari script. Also Cambridge University Library MS Add. 1445. Palm-leaf, Newari script. Printed
in Śivadharma Paśupatimatam Śivadharmamahāśāstram Paśupatināthadarśanam ed. Yogin Narahari 1998
(saṃvat 2055). (I have also used electronic transcription prepared by Dr. Anil Kurmar Acharya.)
Sarvajñānottaratantra NAK MS 1–1692. NGMPP Reel No. A 43/12. Palm-leaf, early Nepalese ‘Licchavi’
script. Described by Śāstri (1905:lxxiv–lxxv and 85–6). Also IFP T. Nos. 334, 760, paper transcripts in
Devanāgarī. (I have also used an electronic transcription prepared by Prof. Dominic Goodall.)
Sarvajñānottaravṛtti of Aghoraśivācārya. Oriental Research Institute and Manuscripts Library, Trivandrum
MS 6578, palm-leaf (palmyra) manuscript from Madurai in Grantha script (listed by Bhaskaran, 1986:6).
Also IFP 39818, palm-leaf (palmyra) manuscript in Grantha script; IFP 47818 and IFP 47828, paper
manuscripts in Grantha script; Hoshiarpur MS 5987, palm-leaf (palmyra) manuscript in Grantha script;
Works Consulted 385

and IFP T. Nos. 83 and 985, paper transcripts in Devanāgarī. (I have used the electronic transcription
prepared by Prof. Dominic Goodall.)
Sarvadarśanasaṁgraha of Sāyaṇa Mādhava, edited with an original commentary in Sanskrit by Vāsudev
Śāstrī Abhyaṅkara. Government Oriental (Hindu) Series no. 1. Poona: Bhandarkar Oriental Research,
1924.
Siddhāntasamuccaya of Trilocanaśiva. IFP MS T. 284, pp. 127–74 and IFP MS T. 206, pp. 56–111. Paper tran-
scripts in Devanāgarī.

Printed Sources
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386 Niśvāsamukha

Uttarasūtra. See Goodall et al. 2015.

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Paramahaṃsaparivrājakopaniṣad, ed. Vāsudeva Śarmā, 1932. See Īśādyaṣṭottaraśatopaniṣadaḥ or Śarmā Vā-
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Summaries and CV 399

Samenvatting

Een uniek 9de-eeuws Nepalees palmblad handschrift, bewaard in de National

Archives, Kathmandu, bevat het naar het zich laat aanzien oudste overgeleverde śivaïtis-
che tantra, getiteld Niśvāsatattvasaṃhitā. Het handschrift omvat vijf afzonderlijke boeken,
in de volgorde van het handschrift: Niśvāsamukha, Mūlasūtra, Nayasūtra, Uttarasūtra en
Guhyasūtra. Het Niśvāsamukha, dat is onderverdeeld in vier hoofdstukken, vormt de
introductie tot de Niśvāsatattvasaṃhitā. Dit proefschrift omvat de eerste kritische editie,
geannoteerde vertaling en studie van het Niśvāsamukha.
Het Niśvāsamukha introduceert de religieuze context waarbinnen de Mantramārga, het
tantrische śivaïsme dat het onderwerp is van de vier sutras van de Niśvāsatattvasaṃhitā,
verscheen. Het eerste boek is nader onderverdeeld in delen gewijd aan wat de tekst noemt
Laukika (leken religie), Vaidika (vedisch), Ādhyātmika (spiritueel) en Atimārga (transcen-
dent). Het vierde hoofdstuk is vanuit historisch perspectief het meest significant: na de be-
handeling van de Vaidika en Ādhyātmika religieuze tradities, beschrijft het de Ātimārga,
d.w.z. de Pāśupata traditie. In dit deel bewaart de tekst nergens anders overgeleverd ma-
teriaal over de Lokātīta sekte van de Pāśupatas.
Het Niśvāsamukha levert informatie die nauwelijks—of helemaal niet—gedocumenteerd
is in andere bronnen. Meest in het oog springend kenmerk is het structurele kader
waarbinnen de tekst een grote hoeveelheid religeuze leren presenteert als vijf stromen
van kennis die voortkomen uit Sadāśiva. Een kenmerkend aspekt van deze narratieve
structuur is de incorporatie van zowel śivaïtische als niet-śivaïtische leren. Het is niet
louter zo dat de tekst afzonderlijke tradities samenvoegt of enkel hun geldigheid erkent,
maar de tekst omsluit in feite afzonderlijke overtuigingen, zienswijzen en rituelen, en
laat ze in harmonie opereren onder een unieke autoriteit. Deze behandeling van de vijf
stromen van kennis doet denken aan wat door sommigen ook wel het inklusivistische
karakter van ‘hindoeïsme’ wordt genoemd, omdat ze autoriteit verleent aan alle andere
denksystemen, of in ieder geval tot op zekere hoogte. Het huidige onderzoek draagt
daarmee bij aan de religieuze en culturele geschiedenis van het oude India, in het
bijzonder omstreeks de 7de eeuw.
Vijf hoofdstukken (5-9) van het Śivadharmasaṃgraha, een werk van het śivaïsme voor
leken, blijken sterk te hebben geleend van het Niśvāsamukha. Om de historische ontwikke-
ling van het Niśvāsamukha te contextualiseren zijn deze vijf hoofdstukken toegevoegd als
appendix bij de editie van het Niśvāsamukha.
400 Niśvāsamukha

Summary

A single 9th-century Nepalese palm-leaf manuscript preserved in the National

Archives, Kathmandu, transmits what appears to be the oldest surviving Śaiva tantra,
called the Niśvāsatattvasaṃhitā. The manuscript consists of five separate books called,
in the order of appearance in the manuscript: Niśvāsamukha, Mūlasūtra, Nayasūtra,
Uttarasūtra and Guhyasūtra. The Niśvāsamukha, which is divided into four chapters, serves
as the introductory book prefacing the Niśvāsatattvasaṃhitā. This thesis presents the first
critical edition, annotated translation and study of the Niśvāsamukha.
The Niśvāsamukha introduces the religious context in which the Mantramārga, the
tantric Śaivism that is the subject of the four sūtras of the Niśvāsatattvasaṃhitā, emerged.
This first book is subdivided into sections devoted to what the text calls Laukika (lay
religion), Vaidika (Vedic), Ādhyātmika (spiritual), and Atimārga (transcendental). Its
fourth chapter is historically the most significant, for, after dealing with the Vaidika and
Ādhyātmika religious traditions, it expounds the Atimārga, i.e. the Pāśupata tradition. In
this section, the text preserves otherwise unknown material about the Lokātīta sect of the
Pāśupatas.
The Niśvāsamukha provides us with information that is—if at all—sparsely docu-
mented in other sources. Its most remarkable feature is its structural framework, which
presents a large range of religious teachings as five streams of knowledge originating
from Sadāśiva. A significant feature of this narrative is its incorporation of both Śaiva
and non-Śaiva teachings. The text does not just put distinct traditions together or merely
acknowledge their validity, but it effectively encompasses discrete beliefs, philosophies,
and rituals, and makes them function in harmony under a single authority. This account
of the five streams of knowledge is reminiscent of what some would call the inclusivist
character of ‘Hinduism’, since it gives authority to all other systems of thought, at least to
some degree. Thus the present research sheds light on the religious and cultural history
of ancient India, particularly around the 7th century.
Five chapters (5-9) of the Śivadharmasaṅgraha, a work of lay Śaivism, appear to have
borrowed heavily from the Niśvāsamukha. In order to contextualize the historical evolution
of the Niśvāsamukha as a text, these five chapters are included as an appendix to the edition
of the Niśvāsamukha.
Summaries and CV 401

Curriculum vitae

Nirajan Kafle (born 1981, Kathmandu) received his BA (2003, honours) and MA (2005,
honours with gold distinction) in Classical Indology from Nepal Sanskrit University, Kath-
mandu. He has worked as cataloguer for the Nepalese German Manuscript Cataloguing
Project (NGMCP) at the Nepal Research Centre, Kathmandu (2002-2007, 2011-2014), as
lecturer at Kathmandu University, Centre for Buddhist Studies (2007-2008), as lecturer
at Lumbini University, Kathmandu (2012-2014), and as local director of Historical Doc-
uments of Nepal, Kathmandu branch (April-September 2014). From 2008-2011 he was
employed as fulltime associate researcher at the Ecole française d’Extrême-Orient (EFEO)
Centre de Pondichéry, Pondicherry, India. Work on this thesis was started at Pondicherry
in the context of the Early Tantra project co-funded by the Agence Nationale pour la
Recherche and the Deutsche Forschungsgemeinschaft. The thesis was completed at Lei-
den University supported by a J. Gonda Fund Fellowship at the International Institute for
Asian Studies (IIAS), Leiden (September 2014 – February 2015). Nirajan Kafle is currently
working as a research officer at the EFEO in Pondicherry.