BHOGA KARIKA

of Sadyojyoti
With the Commentary of Aghora

An Introduction with English Translation

W . A . BORODY

M O T I L A L BANARSIDASS P U B L I S H E R S
PRIVATE L I M I T E D • D E L H I
 first Edition: Delhi, 2005

© W. A. B O R O D Y
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|5 ïïïï ^fïï^T: T
î ^ ^ :

— TffçrfT
(x.14.15)
 CONTENTS

Preface ix
A bbreviations xii

Introduction
1. Author 1
2. Bhoga Karikfi and Raurava Agama 4
3. The Doctrinal Relation Between the Bhoga Karikfi
and Raurava Agama 5
4. Aghora Siva, the Commentator of the Bhoga Karikfi 8
5. The Manner in which "Mundane-Experience".
i.e., "Bhoga", is Introduced in the Bhoga Karikd. 9

Translation
The Bhoga Karika and Commentary 23

The Transliterated Sanskrit Text 111

Bibliographical References I 159

Bibliographical References II 1 65
Index 173
 PREFACE

T h e Bhoga Karika by Sadyojyoti (eighth century A . D . ) is a

collection of one h u n d r e d forty-six karika verses that both
outline the basic Saivite epistemological and ontological doc-
trine as well as refute the leading darsanas of the period,
e.g., S a m k h y a , Nyaya, C a r v a k a , etc. Sadyojyoti wrote the
Bhoga Karika as a companion text to his Moksa Karika, which
explicates a n d defends the Saivite soteriological doctrine.
In the second karika of the Bhoga Karika, Sadyojyoti claims
that the two texts were written to clarify both bhoga and moksa
from the point of view of Agamic Saivism, specifically the
Raurava A gam a.
T h e c o m m e n t a r y on the Bhoga Karika by A g h o r a Siva
(twelfth century A . D . ) , the only known commentary to have
been discovered to date, is brief and clearly written. A g h o r a
Siva is both exegetical and polemical. H i s exegesis involves
the traditional method of explaining the sense of each verse
or collection of verses according to the m e a n i n g of the par-
ticular terms within eacl verse and the m e a n i n g or inter-
%

pretation o the text as a whole; as well, specific references

r

to other texts and views are cited, as a means of amplifying

and bolstering the view of the karika text. T h e polemical
side of Aghora Siva's commentary,'while it stays close to the
argument of the karika text, does digress o n matters that
reveal m u c h about Aghora Siva's own doctrinal position.
T h e form of Saivism expressed in the Agamas represents
a completely self-contained a n d self-explained " c o s m o s "
wherein e v e n ' aspect of the devotee's existence is under-
stood according to the Saivite teaching. " A g a m i c " Saivism
rests on doctrinal principles and behavioral criteria that are
 X Bhoga Karika

no less exacting than those established in the Vedic sruti

a n d smrti literature dealing with dharma and moksa.
While Agamic Saivism accepts as fundamental a basic de-
votion (bhakti) towards Siva (and the pantheon of Saivite
d e m i g o d s ) , a greater degree of importance is placed on
the inherent efficaciousness of the consecratory and sacra-
m e n t a l r i t e s (dibsa) governing the d e v o t e e ' s life a n d
soteriological development. C o u p l e d with this notion of the
importance of the purificatory rites the Saivite Agamas also
p l a c e a c o r r e s p o n d i n g d e g r e e o f e m p h a s i s o n the
soteriological importance of a "discerning insight" in the
jfiana^mda sections. It is exactly this "discerning insight" of
the Agamas that Sadyojyoti treats in the Bhoga Karika, essen-
tially in the context of epistemology and ontology.
T h e Bhoga Karika is of seminal importance for an under-
standing of the history of Saivite philosophical and theologi-
cal thought. Indeed, in terms of the history of Indian phi-
losophy, the conciseness, originality and logical forcefulness
of the Bhoga Karika rivals the Samkhya Karika; in terms of
expository clarity, the Commentary by Aghora Siva stands
on an equal footing with Vacaspati Misra's Tattva Kaumudi.
I began the translation of the Bhoga Karika and Aghora
Siva's commentary during a one-year fellowship residency
in C h e n n a i , which was funded by the Shastri Indo-Canadian
Institute. I thank the Institute for having provided me with
the opportunity to carry out research in India. I would also
like to t h a n k the late D r . S . S . J a n a k i , d i r e c t o r of the
K u p p u s w a m i Sastri Research Institute, who took time off
from h e r busy schedule to read the Sanskrit text of the
Bhogakarikavrtti with me and to introduce me to the world
of the traditional Indian Scholar. T h e excellent facilities at
the Kuppuswami Sascri Research Institute and the stimula-
tion derived from the scholars and assistants associated with
the centre helped facilitate the progress of this work. Also, 1
would like to thank the Nipissing University Research Council
for generously providing me with a publication grant. For
Preface xi

both the genesis and completion of this work in its initial

stage as a section of my doctoral thesis, I express my grati-
tude, the gratitude of a sisya, to Drs. K. Sivaraman, J. G .
Ararpura, W. Whillier and P. Granoff.
Finally, for the support only those close to one can give,
and gave unreservedly during the preparation of this work,
I would like to thank C a n d y , C a l i n , G a b r i e l , R o n , Judy,
Patrick, and my mother and father.
—W.A. BOKODY
 ABBREVIATIONS

AP Asta Prakarana
BK Bhoga Kàrìkà
BKV Bhoga Kàrikà Vrtti
MÀ . Mrgendra Àgama
MAD Mrgendra Àgama Dìpìkà
MÀV Mrgendra Àgama Vrtti
MPÀ Matanga Paramesvara Àgama
MPAV Matatìga Paramesvaràgama Vrtti
RÀ Raurava Agama
SPB Saiva Paribhàsà
STS Sata Ratna Samgraha
SRU Sala Ratna Ullekha
TP Tattva Prakàsa
TS(V) Tativa Samgraha (Vrtti)
TTNV : Tattva Traya Nirnaya Vrtti
 INTRODUCTION

1. Author
According to all available evidence, Sadyojyoti, the author
of the Bhoga Karikd, flourished during the eighth century
A.D. T h i s date is arrived at through the more established
dating of other Saivite authors and texts. T h e terminus ad
quern for Sadyojyoti's writings is placed prior to the begin-
ning of the ninth century, which is the time one o f his com-
mentators, Ramakantha II, has been established to have flour-
ished. T h e r e are no means to establish securely the earliest
1

period of Sadyojyoti's writings except through the very gen-

eral dating of the earliest dated Saiva Agamas, as Sadyojyoti
is considered to have commented on at least two of these
Agamas. Scholars are divided, however, as to the precise
century the Agamas were first composed; after a consider-
ation of the available historical and textual evidence c o n -
cerning this period, J . G o n d a has suggested the seventh cen-
tury A . D . as the earliest possible dating.' T h u s , as a compro-
2

mise between the earliest and latest datings of works having

direct relevance to his works, Sadyojyoti is considered to have
flourished approximately in the eighth century. 5

S a d y o j y o t i ' s w o r k s fall i n t o two g e n r e s : either

c o m m e n t a r i e s o n Agamas o r m a n u a l s (prakarana)
summarizing the Saiva "darsano", i.e., view of the world -
"philosophy" in the classical sense. Sadyojyoti is said to have
4

written a commentary on the Raurava Agama; h e h i m s e l f

claims to have written a commentary on the Svayambhuva
Agawa? Although* more will be said of Sadyojyoti's apparent
c o m m e n t a r y o n the Raurava Agama in the s e q u e l , it is
sufficient at this point to mention that the commentary has
 2 Bhoga Karika

not been recovered. His commentary on the Svayambhuva

Agama, which he mentions in one of his own manuals, exists
in an i n c o m p l e t e form". A l t h o u g h the exact n u m b e r of
philosophical manuals that Sadyojyoti composed has not been
established, five have survived. Originally, these manuals may
have b e e n written for inclusion in an Agama as specific
treatments of certain topics. All the manuals are written in
very concise a n d complex argumentative verses (karika);
w i t h o u t the c o m m e n t a r i e s that a c c o m p a n y e a c h of the
m a n u a l s , it is d o u b t f u l w h e t h e r m o d e r n s c h o l a r s or
traditionally trained Saiva pundits could discern the intent
of the verses, although this is not to suggest that the early
commentators are always correct in their interpretations of
the original verses. According to Sadyojyoti in the opening
line of the Bhoga Karika, the Moksa Karika and Bhoga Karika
actually form one complete text, although the complete text
was early on chosen by the commentators as two separate
texts.
A g h o r a Siva (twelfth century) has c o m m e n t e d o n the
Bhoga Karika while R a m a k a n t h a I I ( n i n t h c e n t u r y ) has
c o m m e n t e d on the Moksa Karika. While the Bhoga Karika
o p e n s w i t h the a p p r o p r i a t e s t a t e m e n t o f o b e i s a n c e
(mangala), the Moksa Karika e n d s w i t h a - t r a d i t i o n a l
colophon stating some detail about the author. Aghora Siva
has also commented on che Tativa Samgraha and the Tattva 1

Traya Nirnaya; the former wor^ summarily describes the

entire Saivite cosmology while the latter specifically discusses
the relationship between the three basic Saivite categories
of G o d , bondage and the soul. T h e Paramoksa Nirasa Karika
deals with the refutation of other doctrines of release and
has been commented on by Ramakantha I I .
In the works that still survive, neither Sadyojyoti nor his
c o m m e n t a t o r s provide m u c h in the way of b i o g r a p h i c a l
detail. I n the Tattva Samgraha the author refers to himself
as "Sadyojyoti, the author of the G o o d Commentary [or "the
good commentator"] (suvrttikrt)Aghora Siva takes this to
Introduction 3

m e a n that S a d y o j y o t i is the a u t h o r o f the sadvrtti, a

commentary on the Raurava Agama: I n his own conclusion
1

to the Tattva Samgraha Aghora Siva refers to Sadyojyoti as

K h e t a k a n a n d a n a ; other' authors also refer to h i m by this
name. " In the closing verses of the Tattva Tray a Niniaya
1

Sadyojyoti refers to himself as the author of the commentary

on the Svayambhuva Agama. 11
I n the closing verse of the
Moksa Karika the author refers to himself as "Sadyojyoti" and
to his teacher as "Ugrajyoti"; he further says that his teaching
ultimately derives from Siva who revealed it to the sage R u r u
who in turn passed it on to Atreya, from whom Sadyojyoti
r e c e i v e d it. ' R a m a k a n t h a I I pays p a r t i c u l a r respect to
1 2

Sadyojyoti as one of the founders of the Saiva-darsana: * 1

"Among the masters one should pay particular respect to

Sadyojyoti a n d Brhaspati, who have illuminated the path
14

of the Saiva position through their accomplished virtues."

After Aghora Siva (twelfth century), Sadyojyoti's works no
l o n g e r g a i n e d the a t t e n t i o n of s e r i o u s c o m m e n t a t o r s ,
although even during the fourteenth century Sadyojyoti is
still recognized as an authoritative representative of the Saiva
doctrine, ?s he is quoted, for example, in both the Sata Ratna
Ullekha}'' and in Madhava Sarva Darsana Samgraha.™ In the
later d e v e l o p m e n t of the Saivite tradition, Sadyojyoti is
considered to be one of the eighteen renowned authors of
manuals. 17

O n e can gather from such textual r e f e r e n c e s that

Sadyojyoti considered himself and was considered by others
to be an authoi itauve and exalted spokesperson of the Saiva
tradition. As well, it can be.concluded that he represented
the tradition of the Raurava Agama and Svayambhuva Agama.
H e may also have written his philosophical manuals in order
to clarify the Saivite position on points of doctrine over which
the various Agamas differed.
Whether he was from northern or southern I n d i a remains
an unanswered question, since both Aghora Siva, a T a m i l ,
and R a m a k a n t h a I I , a K a s h m i r i , wrote c o m m e n t a r i e s o n
4 Bhoga Kàrikà

Sadyojyoti's works; however, since Ràmakantha I I predates

A g h o r a Siva by two centuries, one is led to suspect that
Sadyojyoti is originally from the north a n d that his works
travelled to the south. 18

2. Bhoga Kàrikà and the Raurava Àgama

T h e connection between the Bhoga Kàrikà and the Raurava
Àgama is o f direct concern to the work at h a n d as is the
relation between Sadyojyoti's Bhoga Kàrikà and the Raurava
Àgama, as the Bhoga Kàrikà claims to describe bhoga in terms
of the tradition established by R u r u , the supposed sage of
the Raurava Àgama.
In the second verse o f the Bhoga Kàrikà Sadyojyoti says
that he is g o i n g to d e s c r i b e m u n d a n e e x p e r i e n c e a n d
release, i.e., bhoga a n d moksa, " i n a c c o r d a n c e with the
t e a c h i n g o f R u r u (rurusiddhàntasamsiddhau bhogamoksau
sasàdhanau vacmì)."™ Aghora Siva explains that this means
"in accordance with the Raurava Agama (srimadrauravatantra-
upalaksitasiddhàntasàsire)."* 20
As will be pointed out in the
s e q u e l , there are specific points of doctrinal a g r e e m e n t
between Sadyojyoti a n d the philosophical position of the
Raurava À.gama *o warrant Aghora Siva's identification of
R u r u ' s teaching with the Raurava Àgama. However, there is
less reason to accept, as is generally accepted, Aghora Siva's
21

a n d R à m a k a n t h a I I ' s assertion that Sadyojyoti is in fact the

author of a Raurava Vrtti, which Aghora Siva specifically refers
to as the Sadvrtti. T h e r e a r e two p r o b l e m s w i t h this
identification. First, although Sadyojyoti refers to himself as
the author of the g o o d commentary (suvrttikrt) in the Tatlva
Samgraha,* he does not mention the text to which he refers;
2

this r e f e r e n c e to a "Suvrttikrt" c o u l d i n d e e d r e f e r to
Sadyojyoti's commentary on the Svàyambhuva Àgama which
he refers to in the closing verse of the Tattva Traya Nirnaya,
d e s c r i b i n g h i m s e l f as the c o m m e n t a t o r (vrttikrt) o f the
Svàyambhuva Àgama™ Secondly, there is a problem with Aghora
Siva's description of the title of Sadyojyoti's Raurava Vrtti as the
Introduction 5

Sadvrtti since Srikantha in the closing verses of his Ratna

Traya c l a i m s that his m e n t o r , R à m a k a n t h a I , wrote a
"Sadvrtti", which Srikantha has modeled his own Ratna Traya
after. In his commentary on the Ratna Traya Aghora Siva
24

peculiarly says nothing about the reference to the Sadvrtti™

Although R à m a k a n t h a I I mentions a Ramava Vrtti in his
commentary on the Malanga Pàramesvara Àgama, he does
not actually quote from it; as well, it is difficult to discern
whether or not he is referring to his own commentary on a
certain Raurava Vrtti called the Raurava Vrtti Viveka or to
the position of the Raurava Vrtti itself. " T h i s confusion over
2

the authorship of the commentary on the Raurava Àgama is

further c o m p o u n d e d by the fact that the commentary no
longer exists, or at least has not been discovered. Nor is the
"Raurava Vrt/r'quoted by the commentors most familiar with
Sadyojyoti's works, i.e., Aghpra Siva and Ràmakantha I I ; and
an actual citation from a certain Inaurava Àgama Vrtti in the
commentary on the Matanga Pàramesvara Àgama is actually
a verse from Sadyojyoti's Paramoksa Niràsa Kàrikà.' I f there27

had been such a Vrtti on the Raurava Àgama a n d indeed if it

had been written by Sadyojyoti, the likelihood exists that it
no longer existed by the time Ràmakantha II and Aghora Siva
came to wiue their commentaries on Sadyojyoti's manuals.

3. T h e Doctrinal Relation between the Bhoga Kàrikà and the

Raurava Agama
Ideally, e a c h Àgama contains four sections that treat
philosophy (jnàna-pàda), yogic discipline (yoga-pàda), ritual
(kriyà-pàda) a n d conduct (caryà-pàda). T o date, only the
sections d e a l i n g with p h i l o s o p h y a n d ritual have b e e n
recovered f r o m the Raurava Àgama. T h e p h i l o s o p h i c a l
section of the Raurava Àgama, which has been edited by
N.R. Bhatt of the F r e n c h Institute of Indology, is most likely
an incomplete, abridged version of a larger text; most of the
manuscripts of the Raurava Àgama actually refer to it as the
Raurava Sutra Samgraha i r the colophon of each sub-section
6 Bhoga Kàrìkà

(patata)™ Bhatt suggests that the Raurava Sutra Sarhgraha

has been taken for the Raurava Àgama itself since the twelfth
c e n t u r y , as is e v i d e n t f r o m the f a c t that the v a r i o u s
commentators of the philosophical manuals refer to it as if
it were the Àgama; if the text of the Raurava that we possess
is actually the Àgama, it may be referred to as a "summary"
since, like other Àgamas, it claims to be a summary of a m u c h
larger treatise.'' 9

In his discussion of the importance of the Raurava Àgama

in light of Agamic literature, Bhatt distinguishes three things
which make its section on philosophy of interest in the light
of other Àgamas; first, the exposition of yoga lists j u s t six
stages of yoga instead of the traditional eight as passed down
by Patanjali;* secondly, the tattvasave. listed as thirty whereas
0

in most of the Àgamas and manuals they are listed as thirty-

six - Sakti, Sadàsiva, Isvara, Suddhavidyà, Kala and Niyati are
omitted in the Raurava;^ thirdly, in the manuscripts of the
Raurava Àgama which have been discovered so far, there is
no evidence that the twelve verses which form the Siva-Jnana
Bodha, the locus classicus of the T a m i l "Meykandar School",
c o m e f r o m the Raurava Àgama, a c l a i m u p h e l d by
commentators on the Sivajnàna Bodha, although this is not
to say that in the future a m o r e c o m p l e t e text o f the
philosophical section will be found which will contain the
l>velve verses. * 3

O f more specific concern to the connection between the

Bhoga Kàrìkà a n d the Raurava Àgama one can p o i n t to
Sadyojyoti's claim in the first verse that he is going to explain
bhoga a c c o r d i n g to the teaching of R u r u . I n the Raurava
Àgama, R u r u is said to be the only one who can cause the
u n d e r s t a n d i n g of Siva (sivajnànaikàrana)The object of
R u m ' s discourse is the instruction o f other sages in the
u n d e r s t a n d i n g of Saivite doctrine. L i k e Sadyojyoti in the
Bhoga Kàrìkà, R u r u speaks in the first person. H e says that
other sages have come to h i m , i.e., Bhàrgava, Arigiras, Atreya
a n d Marlci, in great obeisance to ask h i m to reveal the nature
of the Saivite doctrine and the enumeration of the tattvas"
Introduction 7

Doctrinal similarity between the B/wga Karika a n d the

Raurava Agama can also be found in the basic metaphysical
view shared by both works, viz., a pantheistic dualism wherein
the Supreme Being Siva is both immanent in the world and
at the same time transcendent to it, a condition that applies
to the soul as well. A l t h o u g h Siva is, on the one h a n d ,
"beyond" the world and any connections to it, he is, through
the agency of Sadasiva, engaged a n d i m m a n e n t " i n t h e '
world". Objectively, Sadasiva, is described as the creator of
the w o r l d a n d t i m e - i n d e e d , o f " e v e r y t h i n g " (sarvakrt),
including the gods B r a h m a etc.; subjectively, he is described
as residing in the self of all things (sarvabhutdtmabhutastha).
Sadasiva is "the soul of the world (pardtmd).'m

T h r o u g h o u t the Vidydpdda of the Raurava Agama solar

imagery is employed to describe the relation between the
world and Siva. Siva is described as a source of light while
the w o r l d is d e s c r i b e d as the l i g h t itself ( q u a s a k t i ) .
;,,i

Sivajndna is said to cause the supreme " i l l u m i n a t i o n " for

those who are " b l i n d e d " by the darkness of the bonds. T h e
p r i m o r d i a l impurity (mala or anjdnq) is the p r i m o r d i a l
d a r k n e s s . A l t h o u g h Siva is d e v o i d o f this i m p u n t y he
engages in it in order to "purify" it a n d bring about the
"illumination" of the estranged souls. T h e dualism between
Siva and the world begins with the separation of Siva from a
host o f lower gods w h o carry o u t the v a r i o u s w o r l d l y
superintending activities;' these gods are described as Siva's
7

own "rays of illumination (svakirana)." T h e imagery of light

a n d d a r k n e s s is e m p l o y e d in the Raurava Agama b o t h
cosmologically and sotcriologically in order to explain the
benefits conferred upon the initiate through Siva's "sakti".
C o n c e r n i n g the specific e n u m e r a t i o n o f the tattvas,
Sadyojyoti is in close agreement with the Raurava Agama in .
leaving out "time" (kdia) and "limitation" (niyati) from the
account of the tattvas f o m kald to the earth. I n the Raurava
r

Agama the cosmic function of "time" is ascribed to Siva in

his form as Sadasiva, who is "the instigator o f all t i m e "
(sarvakdlapravartaka) and "the l o r d of time" {kdlddhipa)?*
8 Bhoga Kàrìkà

A similar approach to "time" as a pre-tattvic factor of creation

is also found in the Bhoga Kàrìkà. Although "limitation", the
factor that limits each soul to specific life experiences and
temporal events, is not mentioned in the Raurava Àgama,
the Bhoga Kàrìkà discusses it in non-tattvic terms as the
working out of each soul's karma, which is ultimately under
the guidance of Siva. As well, neither the Raurava Àgama
n o r the Bhoga Kàrìkà treat the soul as a tattva, i.e., the
purusattva, as do other forms of Agamic Saivism. For the above
discussed reasons, there appears to be sufficient reason to
h o l d that the teaching of R u r u referred to in the Bhoga
Kàrìkà actually refers to the teaching established in the
Raurava Àgama, as Aghora Siva asserts.

4. Aghora Siva, the Commentator o f the Bhoga Karika

A g h o r a Siva, who flourished during the twelfth century, was
not only an accomplished poet, dramatist and commentator,
but also a religious leader of renown, with a very large number
of followers.™ H e tells us that he is from the C o l a country,
i.e., T a m i l n a d u ; although he is a southerner, i n one of his
works he claims to represent the teachings of Ramakantha
I I , a Kashmiri. As a testament to Aghora Siva's importance
a n d authority in the Saiva tradition, his works on ritual are
said to be conscientiously followed by all the Saiva priests in
the South to this day. " 4

S i n c e A g n o r a Siva c h o s e to c o m m e n t o n t h r e e o f
Sadyojyoti's works, one must c o n c l u d e that he was well-
acquainted with Sadyojyoti's thought. F r o m Aghora Siva's
commentary on the Mrgendra Àgama Vrtti by Ramakantha I I
it is evident that Aghora Siva was very well-acquainted with
the Saivite philosophical doctrine and the positions of many
other Àgamas. AJthough Sadyojyoti claims to represent one
Agamic tradition in the Bhoga Kàrìkà, namely the Raurava
Àgama, A g h o r a Siva appeals to many Àgamas to justify his
views, n a m e l y Kirana, Raurava, Svàyambhuva, Matanga,
Mrgendra, etc. As a commentator, Aghora Siva is clear and
consistent. H i s c o m m e n t a r i a l a i m is expository, usually
Introduction 9

carried out t h r o u g h word by word or phrase by p h r a s e

analysis. H i s own doctrinal concerns are always clear. T h r e e
such concerns are often expressed in his commentary on
the Bhoga Karika: diksd and not jnana is the major prerequisite
for moksa; Siva has no direct material contact with anything
worldly, as Siva is solely the instrumental cause and not the
material cause of the world; and lastly, there are no doctrinal
contradictions among the various Agamic teachings.
T h e particular style of Aghora Siva's commentarial writings
on Sadyojyoti's manuals is most clear when a comparison is
drawn between Aghora Siva's commentary on Bhoja Deva's
Tattva Prakdsa (eleventh century A . D . ) a n d the commentary
on the same text by Sri Kumara, a clear exponent of Saiva
monism. While Sri K u m a r a quotes many V e d i c texts (e.g.,
the Upanisads and Brdhmanas, Pwrawasand Agamas), Aghora
Siva ignores the Vedic material and Purdnas a n d solely relies
on the Agamas. Again, while Sri K u m a r a stresses logical and
definitional clarity in his interpretation of the verses, A g h o r a
Siva stresses the scriptural authority of the Saivite Agamas to
explain and justify the ideas in the verses.

5. T h e Manner in which " M u n d a n e - E x p e r i e n c e " , i.e.,

"Bhoga", is Introduced in the Bhoga Karika.
T h e Bhoga Karika consists of one h u n d r e d and forty-six verses.
I n the first four verses Sadyojyoti both i n t r o d u c e s a n d
s " m m a r i z e s his treatment of the concept of "bhoga", i.e.,
" m u n d a n e - e x p e r i e n c e " . H e b e g i n s with a t r a d i t i o n a l
obc:s?. ce ( mangalacarana) to Siva and an outline of the work
n

(anubandha). T h e outline is fourfold, describing the subject

4I

matter (visaya), a n d the purpose of the work (prayojana),

the method of treatment (samgati) and finally, the person
for whom the work is written {adhikdrin). In due order, the
subject matter is said to be the dual topics of m u n d a n e -
experience and release; the purpose concerns the facilitation
of "the d i s c e r n m e n t " of these two topics: the m e t h o d of
treatment is said to proceed according to "tradition, logic, 42

a n d b r e v i t y " ; a n d the p e r s o n f o r w h o m the w o r k is

43
 10 Bhoga Karikd,

composed is described as "the sddhaka"" i.e., of one engaged

in the quest for Siva-jndna.
A t the outset, Siva is described as the one who "provides"
or "gives" both mundane-experience and release. By stating
this at the outset of the Bhoga Karikd, Sadyojyoti is expressing
a basic Saivite theological concern that the soul is not the
sole "cause" or "means" (nimitta) of its soteriological station
in m u n d a n e existence. Ultimately, the Saivite argues, the
supreme being, Siva, is the instrumental cause of all of the
soul's experiences.
In a cosmological sense, mundane-experience is said to
arise w h e n those souls who have the "triple bonds" come in
c o n t a c t with kald, the manifesting agency of m u n d a n e -
e x p e r i e n c e q u a i n d i v i d u a l c o n s c i o u s n e s s . T h e "triple
45

b o n d s " i n c l u d e mala, the o r i g i n a l o b s c u r a t i o n a l factor

inhibiting the soul's innate consciousness a n d omnipotence,
karma, the r e p o s i t o r y a n d i n s t r u m e n t a l a g e n c y o f the
particular defilements of each individual soul, a n d mdyd,
the more specific obscurational cause of the soul's absorption
i n the c o n d i t i o n of m u n d a n e - e x p e r i e n c e . T h i s b o u n d
c o n d i t i o n describes the m o r e c o s m i c side of m u n d a n e -
experience since kald actually originates from mdyd or can
be said to be one of the specific manifestations of mdya-
thus m a k i n g the three "bonds" characterize the mundane
condition of the sou).
Ultimately, according to the Saivites, there are only three
basic "categories" (paddrtha) o l reality: G o d , souls and bonds. " 4

" B o n d " i n this sense is another term to designate that which

experientialiy limits the full capacity of the soul's innate
powers of consciousness and agency. I n Sadyojyoti's works
one discovers a tendency to see mala itself as representative
of the category of bond {pdsa), i.e., as the obscurational and
d e f i l i n g p o w e r (rodhasakti) r e s p o n s i b l e for the s o u l ' s
predicament in the condition of bhoga. T h u s , all bonds are
referred to as material (jada) a n d u n c o n s c i o u s (acetana)
a n d are set in cosmic opposition to the soui which is of a
Introduction 11

non-material and conscious nature. Bhoga simply represents

the predicament of the soul when it is involved in this cosmic
opposition.
Sadyojyoti adds a further, more specific, description of
bhoga which brings out the psychological sense of the notion.
T h e term "bhoga" literally means "enjoyment" and in this
psychological account of bhoga the idea of "enjoyment" plays
an important role. Sadyojyoti expresses the classical yogic
i d e a that bhoga is the "buddhi-vrtti anuranjana"—the
( i m p a s s i o n e d ) a t t a c h m e n t to the m o d i f i c a t i o n s o f the
m i n d . T h e conception of the "modifications of the m i n d "
47

(buddhi-vrtti) is based on the distinction between the soul

qua source of consciousness and the m i n d as constitutive of
the experiential "object" of the soul's consciousness. T h e
mind'is simply that in which and through which empirically
circumscribed consciousness comes to be; the mind is that
in which a n d through which the bonds of the triadically
bound soul come to form "empirical" or " m u n d a n e " forms
of consciousness for individual souls. T h e modifications of
the m i n d act as the final instantiation of the " l i m i t e d "
condition of the soul in its empirical predicament. T h e
limitation is a result of the soul's empathetic identification
with the modifications of the mind; due lo the establishment
of this e m p a t h e t i c identification c i r c u m s c r i b e d by the
c o n d i t i o n of bhoga, the m i n d appears as a n y t h i n g but
"unconscious" a n d "material".
T h e term Sadyojyoti uses for this condition of the soul's
e m p a t h e t i c i d e n t i f i c a t i o n w i t h the "buddhi-vrtti" is
"anuranjana", w h i c h literally m e a n s to be c o l o u r e d by
s o m e t h i n g , " e n r e d d e n e d " in the sense of "passionately
a t t a c h e d to" as weil as " e n d a r k e n e d " i n the s e n s e o f
" o b s c u r e d " . "Anuranjana" is a c o n d i t i o n n o t o n i y ot
"impassionment" but "delusion", both of which are a result
of the modifications of the m i n d .
T h r o u g h o u t the Bhoga Kàrikà, Sadyojyoti plays on the two-
fold sense of "bhoga" as both "experience" a n d "enjoyment".
As the e m p a t h e t i c i d e n t i f i c a t i o n with the buddhi-vrtti,
12 Bhoga Kàrikà

"bhoga" is something the soul "wants" and "enjoys" in spite

of the fact that bhoga is essentially an "impure" condition of
"self-estrangement". It is precisely this element of pleasure
c o n s t i t u t i v e o f b h o g i c e x p e r i e n c e that the n o t i o n o f
anuranjana addresses. Bhoga is not only a certain kind of
" e x p e r i e n c e " but at the same time the desire for this
experience.
I f it were not for the grace of Siva the soul would be
e t e r n a l l y c a u g h t in the e n j o y m e n t of m u n d a n e -
experience t h r o u g h c o n t i n u a l r e b i r t h s . O u t of
"graciousness", Siva grants the possibility of the separation
f r o m bhoga for the s n a p p i n g asunder o f the obfuscating
a n d e m p a t h e t i c identification with the buddhi-vrtti. Bhoga
is a p r i v a t i o n o f the s o u l ' s i n n a t e c a p a c i t i e s o f
consciousness a n d agency; moksa is the overcoming of this
privation. However, although bhoga is the only means souls
have o p e n to them to b r i n g about moksa, moksa c a n n o t
solely be c o n s i d e r e d a m o r e d e v e l o p e d c o n d i t i o n of
bhoga, a m o r e " c u l t i v a t e d " or " r e f i n e d " f o r m of b h o g a .
Soteriologically, bhoga is only a " m e a n s " to moksa.

Endnotes

1. Bhatt establishes the date of Râmakantha II in an indirect man-

ner that is ultimately ba^ed on the dating of Abhinavagupta. In
his MÀVNârâyanakantha cites a verse from Utpaladeva
(hvarasiddhi, v. 55, KSTS, Vol. 24, 1921, p. 30). Utpaladeva is
known to be the peer of Laksmanagupta, the mentor of
Abhinavagupta, who states in his Tantrâloka, 12.25: "Utpaladeva
is the master of my master". Utpaladeva is therefore established
to have flourished around the second half of the ninth c. As a
result, it can be inferred that Nârâyanakantha and Râmakantha II
are prior to the beginning of the ninth century; cf.
Matàngapàramesvara Agama ( Vidyâpàda), critically edited by N.R.
Bhatt, Publications de L'Institut Français d'lndologie, No. 56
(Pondicherry: Institut Français d'lndologie, No. 56 (Pondicherry:
Introduction 13

Institut Français d'Indologie, 1997), pp. vii-viii. Since Râmakantha

II commented on two of sadyojyoti's works and since Râmakantha
II considers Sadyojyoti to be one of "the venerable ancient mas-
ters" indicating that some time must have passed between
Sadyojyoti and Râmakantha II - the eighth centuiy. This does
not, however, rule out the possibility that Sadyojyoti's date might
be much earlier.
2. A precise date for the oldest Agamas cannot be established al-
though various dates have been suggested. For example, Dasgupta
suggests that the earliest Àgamas began to be composed in the
second or third centuries; see Surendranath Dasgupta, A History
of Indian Philosophy (Varanasi: Motilal Banarsidass, 1975), II, 40.
Although Jan Gonda accepts that the earliest Agamas may have
been composed between the fifth and the ninth centuries he
concludes his discussion of the various datings put forth by other
authors by restricting the earliest dating to the seventh or eighth
centuiy; cf. Jan Gonda, "Medieval Religious Literature in San-
skrit," Vol. II, Fasçicle I, A History ofIndian Literature, ed.Jan Gonda
(Wiesbaden; Otto Harrassowitz, 1977), pp. 163-165. In passing it
may be noted that the Saivite Svetàsvatara Upanisad is generally
held to have been composed around the fifth or fourth centuiy
B.C.; see Jan Gonda, Visnuism and Snivism: A Comparison (New
Delhi: Munshiram Manoharlal, 1976), p. 18.
3. Pandey suggests the ninth centuiy, although he does not pro-
vide the specific reasons for this dating; however, he probably
adopted it as a compromise between Râmkantha IPs dating and
an eai ly dating of the Àgamas; see K.C Pandey, "Bhaskan," Vol.
Ill, The Princess of Wales Saraswati Bhavana Texts, ed. by T.P.
Upadhyana, No. 84 (Luckncw: Superintendent, Printing and
Stationary, U.P., 1954), p. xv.
4. A style of work which would not fit into these genres would be the
Mantravârttika attributed to Sadyojyoti by Râmakantha II in his
commentary on the MK, p.4. The Mantravàritika has not been
recovered.
5. In the closing verse of the Tattva Tray a Nirnaya (v. 32, p. 21)
Sadyojyoti refers to himself as the commentator (vritihl) of the
Svdyambhuva Agama and claims that the Tattva Traya Nirnaya is
written according to the teaching of the Svàyambhuva Agama.
 14 Bhoga Knrikn

6. T h e Svàyambhuva Àgama — entitled the Syàyambhuva-

sutrasarhgrahavrttih — whose incomplete commentary is attrib-
uted to Sadyojyoti contains the first four sections of Jhànapàda
which deal with Pati, Pasu, Saktiand Adhva. Various other Saivite
authors refer to this commentary by Sadyojyoti as
òvàyambhuvasùtratìkà, svàyambhuvavttti, svàyambhuvasùtrasangraha-
irriti and svàyambhuvasàstrattkà; see Bhatt Matangaparamesvara
Àgama, pp. xvi-xvii. It is also referred to as the sadyojyotistìkà; cf.
Pandit Panchan Sastri. "Salaratna sarhgraha with Sataratnollekha"
intro. by Shrimat Svami Bhairabanada, TantrikTexts, ed. Arthur
Avalon, vol. xxii (Calcutta: Agamanusandhan Samiti, 1944), p.
83. In terms of Agamic chronology, the Svàyambhuva Agama is
prior to the Raurava Àgama as Ruru refers to the former work in
3.14 of the Raurava Àgama. Pierre-Sylvain Filliozat has edited
and translated (into English) the Svayambhuva-sutrasangraha-wltL
7. In his commentary on the TS, Aghora Siva mentions a "long
commentary" (brhatttka) called the sarannisà by Nàràyanakantha
of which his own, which he describes as "a short commentary"
(laghutika), is modeled after.
8. v. 57; TS, p. 52.
9. TS, p. 52: "suvrttih sadvrttiriti rauravavrtternama tatkartredam
nirmitamityarthah. "
10. For example, cf. also MAY, p. 153. Sadyojyoti is also referred to as
Khetakabàla in MPV, p. 72. He is referred to as Khetapàla in
Jayaratha's commen tary on the Tantraloka.
11. Tattva Traya Ni,naya, v. 32, p. 21
12. Moksa Kàrilià v. 155 "sivàtpararhparàyàtau bhogamoksau sasàdhanau/
àtreyàya muiiindrena rurunà samprakàsitaur In me Sivamahàpir àna
the twenty-eight original Yógacàryas are enumerated. Each of the
twenty-eight had four disciples of which a certain "Ruru ' is said
to be a prominent one; cf. Vàyavlya Samhità, 2, 9. The Raurava
Àgama is said to be communicated by the sage Ruru tc "Marici"
who is an ancient sage and demiurge; the mental son of Brahma.
13. "Yàbhyàmprakàsitath vartmasiddhàntesiddhabhàvatahgurunarr.api
tau vandyau sadyojyotibrhaspatu Th\s rnangalasloka is found in both
nr

the MKV, p. 2 and the MPV, p. 1.

14. The Tantraloka (1.104A) states: "in the Sivatanmdstra the Lord is.
revealed by the masters". Jayaratha's comments that "masters" re-
fers to Brhaspati; the plural is honourific.
Introduction 15

15. The Moksa Kârikà is quoted in the commentary on v. 27; the Tattva
Samgraha is quoted in the commentary on w. 40,41, and 76.
16. Màdhava quotes TS 24B-25A and Aghora Siva's commentary
thereon.
17. For the list of the eighteen renowned authors of manuals, i.e.,
Ugrajyoti, Sadyojyoti, Râmakantha, Somasambhu, Aghora Sambhu,
etc.; see H . Brunner-Lachaux, Somasambhu-Paddhati, Publications
de l'Institut Français d'Indologie, 2 Vol., No. 25 (Pondicherry:
Institut Français d'Indologie, 1963, 1968), I, xxii. Sri Umâpati
quotes from the Moksa Kârikà, Tattva Traya Nirnaya and Tattva
Samgraha: see the Sataratnollekha commentary on verses 21, 27,
40,41 and 76.
18. Râmakantha II claims that he is from Kashmir in the last verse of
his Nàda Kârikà and Aghora Siva claims that he is from the re-
gion of the Cola both in the TTiWand Kriyàkramadyotikà.
Since Ramakantha II is earlier than Aghora Siva it is more plau-
sible that Sadyojyoti is also from Kashmir and that the works of
Sadyojyoti and Râmkantha II were brought to the south. Aghora
Siva claims to remain faithful to the "teaching" of Ramakantha II
{MÀD, p. 1 ); see also Bhatt, MP, p. ix x.
19. BK,v. 2A
20. BKVon\.2A.
21. See, for example, Pandey, Bhàskarï p. xvi and Bhatt,
MatangapàramesvaraÀgama, p. vvi.
22. T S , v. 57: "ityavadatattvâni tu sadyojyotîh suvrttikrt.
n

23. Tattva Traya Niniaya, v. 32.

24. Rfitna Traya, v. 319; "hvràrnakanthcisadwttim m/>vaivainanukuwata."
This problem is even further complicated by the reference to a
sadinttih by a certain Sriràma; lor a discussion of this problem see
Bhatt, MPÀ, p. xiv.
25. Aghora Siva adds almost no commentary to the last six ve; ses.
26. see MPÂV (3, 19), p 68. The text reads: danitamasmàlhih
u

...rauravavrtth'iveke iti." Bhatt takes this to refer to the

Rauravavrttiviveka by Râmakantha II.
27. In the MPAVthe quotation from the so-called "RauravâgamawttUf
actually refers to v. 52 of die Paramoksa Niràsa Kârikà; in the MPÂ V
, Râmakantha II may simply be referring to his commentary on
** either this work or the Moksa Kârikà; see MPÂV, p. 609.
 16 Bhoga Kàrikà

28. With respect to the title of the Raurava Àgama as the Raurava-
"sulra-" Samgraha, Àgamic writers loosely refer to the verses as
sùtras rather than slokas; cf. MA, I, 27.
29. Compared to theJndnapddasoiother Àgamas, such as the Matanga
and Mrgendra, the Jhànapàda of the Raurava Àgama is very paltry.
In the Raurava Àgama itself Ruru says that the Àgama was first
revealed in different forms by the five faces of SadàSiva and was
later reconstituted by Anantapàramesvara to form one crore of
slokas, which Ruru further condensed to 1200. The present edi-
tion of the Vidyàpàda contains 399 Slokas. If all the slokas from
the Kriyàpàda are taken into account the present itowrai/a Àgama
would contain well over 1,200 slokas. For a summary of the ten
sections of the Jùànapàdaof Raurava Àgama. See Gonda, Medieval
Religious Literature in Sanskrit, p. 169-170.
30. See RÀ, 7.5 For a discussion of the Saivite conception of "yoga" cf.
Dasgupta, op. cit. p. 204. Bhatt mentions the listing of the Àrigas
in other Àgamas: Malangapàramasvara {Yogapàda, palala 1) lists
the same six; MA {yoga-pdda, patalaS) lists the same six but adds
Japa; Kiranàgama {yogapdda, patata 1 ) lists six but replaces the
larkaoiRA with dsana; and the Suprabheddgama {yogapdda, palala
3) lists the eight given in the Yogasùlras.-
31. Actually, an exact numerical enumeration of the tattvas does not
appear to be a concern of the RA; for instance, in some sections
"manas" is included among an enumeration of the tattvas while
elsewhere it is excluded (cf. 1.13 and 4.49). Although through-
out the RÀ the five Sivatattvas (Siva, Sakti, Sadàsiva, Isvara, and
Suddhavidyà) are discussed in the exposition of the Saivadarsana
in 10,^8-101 they are not included in a numerical exposition of
the tattvas.
32. Certain Tamil rommentators on the Sivajnànabodha claim that
the Sivajnànabodha is a portion of the twelfth adhydya of the ^ev-
enty-tiiird palala of the RÀ designated as the "pdsavimocanapalala";
as well, in me Kannada speaking area of the south there is a
legend that a teacher called "Sivajnànabodha" wrote the twelve
verses as a condensed version "of the essence" of the RA. For a
discussion of the Meykandar literature, see K. Sivaraman, Saivism
in Philosophical Perspective (V'aranasi: Motilal Banarsidass, 1973),
pp. 30-39.
33. Raurava Àgama, Upodghàla, v. 2; Vol. I, p. 1.
Introduction 17

34. Ibid., w. 3-5, p. 1.

35. Ibid., v.8; p.2: "sarvakrtsaivavettdram samajhdnamapardjitam/
sawabhutdtmabhutasthathfnanalo 'smisaddsivam "Sadasiva" is com-
parable to the Vaisnavite "Vasudeva"; for a discussion of Vasudeva
see H. Brunner-Lauchaux, SSP, p. 10 and the index, p. 335.
36. Raurava Agama, Sivatattvdni, v. 14. p. 5: "fafo 'dhislhdya vidyeso
mdydin sa paraniesvarah/ksobhayitvd svahiranaih sijate taijasim kaldm"
37. cf. v. 51B-52, and MK, v. 117. For the contra "ekatva" see 73, v. 54
and MK, w. 131-133. The liberated condition of Vidyesvaras is a
lower type of liberation. The higher moksa is the "Sivasdmya"
wherein all the bonds are removed and the soul's "drk-kriyd-sakti"
becomes manifest. Aghora Siva is emphatic that this {Siva- )
samydriipa is not a participation in a condition of "oneness" in the
way represented by a "universal", i.e., the soul does not come to
participate in "sivahood". Rather, it is a more negative condition
wherein every distinction between the soul and Siva "falls away".
38. Raurava Agana (vidyapada), V.I. 18.
39. Bhaskan, p.xii.
40. Gonda, Medieval Religious Literature, p. 215.
41. These four traditionally accepted "avubandha" (eg., tatra
anubandho ndma adhikdrivisayasambandhaprayojandni -
Sadananda's Veddntasdra, 1.5) are not always clearly evident in
the original texts as interpreted by the commentators; for.
example, Kumaril Bhatta in the pratijndnashtram, 11-25 of his
Slokavdrttikn draws all four from Jaimini's first sutra, "athdto
dha jwajijndsd".
42. By "logic" Sadyojyoti is referring to something along the lines
which includes "simple enumeration" {uddesa), definition
{laksano) and examination {pariksd) which are considered to be
the characteristics good manuals {Samgraha) should possess; see,
for example, Athalye's notes in the Tarka Samgraha of Annathbhntta
with Author's Dlpikd and Goverdhana's Nydya BodhinJ, ed. by Y. V.
Athalve and trans, by M. R. Bodas, 2nd ed., Bombay Sanskrit Se-
ries, No. L V (Poona: Bhandarkar Institute Press, 1963), p, 71.
43. This is the same claim made by Ruru in the RA; in fact, many
Agamic authors claim that the material they are presenting is a
condensed version of a larger and more detailed teaching.
44. Aghora Siva takes the term sddhukdh" to refer to the "dcdrydh" by
u

playing on tne etymology of the term "sddhaka"; the "dcaiy'dti' are

18 Bhoga Kàrikâ

the ones who "bring to accomplishment" (sàdhayanti) both bhoga

and moksa. Aghora Siva's comments do not, however, agree with
Sadyojyoti's own remark at the end of the MAT that the work was
written for the "dull minded" (mandabuddhi).
Concerning the term "sddhaka" in the Âgama, H . Brunner-
Lauchaux defines the term in its technical usage in light of the
four scales of Agamic Saivite initiation, i.e., samayin, pulraka,
sddhaka and àcàrya. The sddhaka "is the disciple who, after the
initiations called samayaznd nirvàna-diksà, chooses the path of
powers (siddhi) and is given to that effect a special consecration."
see "Le Sddhaka, Personnage oublié du sivaïsme du sud," Année,
1975, p. 443.
Generally, samayadiksâ and visesadiksà allow one to worship
Siva, render service in the temples and observe obligatory duty.
"But the nirvànadïksà is one which provides eligibility for the
study, reflection etc. of the Âgamas." See SPB, p. 297. The SPB lists
seven different kinds of dtksd, although it does not discuss
àcàryàbhiseka.
45. "Bhoga" as "enjoyment" also has reference to karma, as the soul is
the one who enjoys the effects of karmic fruits. "Anuraniika" is
also etymologically used in describing rdga; the soul is "affected/
coloured by raga" (rdgena ranjitah), which designates the
attachement to objects (visaya-àsaktih or visaya anuranjakam). In
Sâmkhya the term has the same sense; for example, in his com-
Hicntary on SK 40, Gaudapâda glosses "to be endowed with"
(adhivdsita) [with respect to the subde body being^ndowed with
the eight bhdvas] with "anuranjita".
46. Although a distinction must be drawn between the three funda-
mental categories or "paddrthas"— i.e. pati, pasu and pdsa — a n d
the concept of the tattvas, quite often even the paddralhas are
referred to as tattvas. In the Raina Traya and Tattva Traya, for
instance, the three basic "tattvas" that are discussed are actually
the three paddrthas (in the former work, bindu is representative
of pdsa while in the latter mdyd is). According to the Tattva-Trayq
Nirnaya the three paddrthas are said to be aspatial, atemporal and
possessed of agentive powers. In his commentary on BK145B
Aghora Siva uses the term "tattva" to describe a "padàrtha". There
is also an unresolved problem over which padàrtha the five Pure
Tattvas (Siva, Sakti, Saddslva, Isvara, Manlrtsa, and Sadvidyà-mantra)
Introduction 19

should fall. On the one hand, qua tallvas, they are said to fall
under the pali-paddrtha while, on the other hand, as "higher" forms
of mdyd (i.e., and bindu) they are said to fall under the pdsa-
paddrtha.
Different texts assume more than three paAdrihas;Sixagrayogm
enumerates the various extra paddrthas held by other Agamas,
but concludes that the extra tattvas fall under the pdsapaddrtha.
Cf. SPB, pp. 59-60; as well, see Das gupta, p. 29 and MPA, xviii-
xxiv.
47. The second siilraof the Yoga Sutras states the importance of this
concept in terms of the goal of yogic practice:
"yogasattavrttinirodhah".
 TRANSLATION
Aghora Siva's Commentary on Sadyojyoti's
Bhoga Kărikă
 TRANSLATION 1

Aghora Siva's Commentary on Sadyojyoti's

Bhftra Kdrika
(Mam.nO C*>n<T? ». t& Mundane-Experience)
v

Having made obeisance to Siva, who is the giver of felicitous

mundane-experience {bhoga) a n d release, I a m going to
explain the Bhoga Kdrika very briefly a n d clearly for the
benefit of the slow m i n d e d .
Before the venerable Sadyojyoti begins his verses that
explicate the nature <V r; -jadane-experience a n d release,
he first makes o b e i s a n c e to the s u p r e m e Siva for the
i < .rnpletion of this work:

.(1) I first m a U - obeisance to the unborn and unchanging

Siva who knows all three times and all the events occur-
ring therein. Siva grants both mundane-experience a n d
release. Mundane-experience occurs when the triadically
bound souls are yoked to kald; release arises through the
separation from mundane-experience. 2

T h t.?-it~!- bonds a*-e of the nature of mala, karma and

may a. Th-os*- w: r possessed by these three bonds are the
conscious soul> as!fed 'sakalas", who have this "contact with
kala". T h i s contact involves the connection to the constitutive
parts of mdyd, i.e., mdyd in the form of the bodies born with
their respective worlds and in the constitutive structure of
the tattvas constituting the subtle body, (i.e., the tattvas
beginning with kald a n d e n d i n g with e a r t h ) . Siva grants
m u n d a n e - e x p e r i e n c e by m e a n s of this c o n n e c t i o n a n d
release through the separation from it.
24 Bhoga Kârikă

Siva's omniscience a n d ability to confer grace on all beings

is indicated by the very fact of H i s eternal state of release;
l i k e w i s e , H e "knows all three times a n d a l l the events
o c c u r r i n g therein", i.e., H e knows all the things that take
place in their respective times a n d the lapses of times of all
the living beings. As Siva is without impurity (mala) and is
o m n i p o t e n t , H e is necessarily omniscient c o n c e r n i n g all
time. As well, since Siva is without impurity, H e is "unborn",
i . e . , w i t h o u t the b i r t h w h i c h is c h a r a c t e r i z e d by the
connection to a body. T h e term "unchanging" in the verse
m e a n s "to be u n c h a n g e a b l e " , i.e., not to be subject to
change, like bindu etc., as change entails materiality.

C o n t i n u i n g the first verse, he says:

(2) For the purpose of the adepts, I am briefly describing

both mundane-experience a n d release along with their
means as they are propounded in the teachings of R u r u
a n d as they are e s t a b l i s h e d t h r o u g h p e r f e c t l o g i c a l
argumentation.

" T h e Adepts" are the "teachers" and so fourth, who can

explicate the basic principles of both mundane-experience
a n d release. T h e author is going to describe both mundane-
experience and release as they are established in the Raurava
Agama; he is also going to employ "logical argumentation",
i.e., inferential reasoning, in order that the teachers may
better e x p l a i n the m ^ a n s [of m u n d a n e - e x p e r i e n c e a n d
release] for initiatory purposes and so forth.
In order to clarify the nature of mundane-experience and
the means whereby it is brought about, he now describes
the ones who are qualified for it:

( 3 ) T h e lust f o r m u n d a n e r - e x p e r i e n c e a r i s e s i n
accordance with the karmic accumulations of those souls
who, because of their defilement and so forth, have been
driven into the cycle of worldly existence by G o d . 3

' T h e lust for mundane-experience" refers to "the desire

Translation 25

for mundane-experience" that arises in accordance with the

karmic predispositions applicable to wordly existence. T h i s
condition of mundane-experience, is caused solely by the
defilement - i.e., by the mala-of those souls who have been
driven into mundane-experience through the superinten-
dence of G o d (i.e., Siva).acting through the instrumentality
of Ananta etc.
Sarhkhya raises the objection that the soul is without mala.
But this is false since a soul without mala cannot be subject
to mundane-experience. Moreover, if it is possible for a soul
4

without mala to be attached to mundane-experience, this

attachment can also arise in the case of the released soul.
Sarhkhya objects: the attachment to mundane-experience
is a result of the connection to passion (raga). T r u e ! B u t
even in the case of passion, the cause of the attachment is
simply due to those who have malaV" I n this respect, the
Svayambhuva Agama states: " I f the soul were not defiled,
how could its attachment to mundane-experience ever come
about?"
H e now addresses the question c o n c e r n i n g the nature
and means of mundane-experience:

(4) As the desirous-attachment to the modifications of

the mind (buddhi-vrtti), mundane-experience is brought
about by the various means which themselves are a product
of the primal material cause of the world into which the
wiJl of god has entered/'

" G o d " is understood in this verse as Ananta, the only one

who can agitate maya. T h e Kirana Agama states: Siva is
declared to be the agent in the pure realm while A n a n t a is
the L o r d in the b o u n d r e a l m . Ananta's desire causes the
7

agitation of the primal material cause of the world, which is

caUed "maya"; m u r . d a n e e x p e r i e n c e arises t h r o u g h the
" m e a n s " (sadhana) w h i c h have b e e n e n g e n d e r e d on
a c c o u n t o f t h i s a g i t a t i o n o f maya.- T h e " m e a n s " a r e
[threefold]: a) of the nature of the subtle bodies that are of
a restricted character [i.e., restricted to particular s o u l s ] ;
26 Bhoga Kârikâ

b) of the nature of worlds that are c o m m o n [i.e., shared by

different souls]; and c) of the nature of bodies born with
worlds, which is both a restricted and c o m m o n condition."
M u n d a n e - e x p e r i e n c e is here u n d e r s t o o d to be of the
nature of the attachment to the modifications of the m i n d
(buddhi-vrtti); more specifically, mundane-experience is the
"attachment" of the sentient soul to the modifications of
the m i n d . T h e m i n d is o f the nature o f the c o g n i t i o n
(adhyavasdya) constituted by pleasure, suffering and delusion.
T h e "attachment", which is of a desirous nature, relates to
the c o n d i t i o n o f the m o d i f i c a t i o n s o f the m i n d whose
cognitive structure (adhyavasdya-dkdra) is constituted by
pleasure. T h i s attachment is an awareness (sarhvitti) [on the
p a r t o f the s o u l ] best d e s c r i b e d as " d i r e c t e x p e r i e n c e "
(anubhavd) that is not of the n a t u r e o f a " r e f l e c t i o n "
(pratibimba); the reflection [of the m i n d on the soul] allows
change to be attributed to the soul. T h u s , the Svdyambuva
Âgama states: "mundane-experience is the [bound] soul's
experience, which is characterized by pleasure, suffering etc."
With respect to the gross elements, he is now going to
discuss the means whereby mundane-experience is brought
about:

(5) "Filled out" by means of the increase of their respective

subtle elements, [the gross elements] earth, water, fire,
air a n d ether bring about tne constitutive structure [of
m u n d a n e - e x p e r i e n c e ] through their [respective]
qualities, functional modifications and sense organs.

H e r e i n , j u s t the qualities etc. o f the gross e l e m e n t s

establish the existence of the gross elements as constituents
o f mundane-experience. T h e qualities are odour etc. T h e
functional modifications are "bearing" etc. "Serving as the
support o f the sense-organs" means "serving as that which
bears the sense organs". T h e sense organs will be explained
in the sequel.
T h e m e a n i n g of the verse therefore is: the earth and so
Translation 27

forth, by means of their qualities and functions a n d by means

of bearing the sense-organs, become engaged in the means
whereby mundane-experience arises for the [bound] souls.
O f what [source] are the earth and so forth? H e says: " O f
the filling out" by means of the "increasing" of their respective
subtle elements. T h e "filling out" (pustdna) arises o n account
of the "increasing" (purana) that is a condition of "becoming
full" that occurs by means of the subde elements, which are
themselves the material causes (kdranabhutd) [of earth etc.].
T h e activity of prakrtiis [likewise said to have two functions]:
"the increasing of that which has already been accomplished
and the acting as the means of that which hasr not yet been
accomplished". T h r o u g h a gross and subtle condition, the
9

gross e l e m e n t s with t h e i r causes, w h i c h are the subtle

elements, act as the conditions supporting the organs. T h e 10

Matanga Agama states: the subde elements are like a pot

and the gross elements like its covering. It is said: this tenfold
effect [i.e., the gross elements and subtle elements], having
entered into the condition of supporting the organs, causes
the activity of the organs. O n the other h a n d , since the
organs lack their own power to act, they are only active after
they come to d e p e n d on the support of the effect."
When the general function of the gross elements exists,
the specific functions-i.e., bearing etc.-exist as well. Having
their locus in the subtle body, the gross elements share a
" c o m m o n " function consisting in the property of "increasing"
which takes place by means of the body as it is understood in
its essential sense as a "covering over" [diha, etymological
sense of deha, body], i.e , an "increasing". T h i s property of
increasing belongs to the gross elements as they come to
take their locus (sthdna)in the external body. W h e n this
c o m m o n f u n c t i o n exists, the gross e l e m e n t s ' s p e c i f i c
function, e.g., supporting, etc., exists as well.

H e savs:

(6) W h e n the earth etc. constitute the body a n d serve as

 28 Bhoga Karika

the locus for the sense-organs, the activities of the earth

etc. are s u p p o r t i n g , bringing together, maturing,
structuring a n d providing space. 12

T h e function of the earth is "supporting" (dhrti), which is

a "bearing" (dhdrana). T h e function of water is "bringing
together" (sarhgraha), which is a " b i n d i n g " (avastambha).
T h e f u n c t i o n o f fire is " m a t u r i n g " (pakti), w h i c h is a
" r i p e n i n g " (pdka). A i r has the function of ("structuring")
. (xjyiiha), which is a 'joining of parts" (avayavaghatana). E t h e r
(akasa) has the f u n c t i o n o f " p r o v i d i n g " (ddnd) space
(avakasa), which is the providing of a "receptacle" (aspada).
H e will now describe the gross elements' common function
i.e., "the supporting of the sense-organs" {indriya-ddhdratva)
which takes place through the locus of the subtle oody:

(7-8Aa) By having its locus in the "transference body",

the "instrument" (karana) takes on activities and as well
travels f r o m one womb to another in o r d e r to obtain
m u n d a n e - e x p e r i e n c e f o r s o u l s o n a c c o u n t o f the
i m p e r c e p t i b l e force [of k a r m a ] that provides the
appropriate experiences for [the individual] souls.

T h e "transference body" is the "subtle body": by means of

mundane-experience, the karma of souls "is caused to be
transferred over" {ativahayati), i.e., "is caused to be driven
away". Solely in the condition of having its locus in this
ls

subtle body is the "instrument" —the collection of organs—

active (carafe). It is said: since anything lacking its own power
to act c a n n o t be active w h e n it has no supporting-locus
(nirasraya), the collection of instruments is active solely
t h r o u g h the support (ddhdra)of the gross elements a n d
subtle elements , which have their locus in the subde body.
14 15

M o r e o v e r , y i e l d i n g the appropriate e x p e r i e n c e s for the

individual souls, karma causes the instrument that has its
locus in the subde body to travel from one womb to another
in o r d e r to obtain m u n d a n e - e x p e r i e n c e for those souls
possessing this karma. I n this respect, the fattva Samgraha
states: the group of tattvas beginning with the earth a n d
e n d i n g with kald is bound to individual souls; on account of
karma, such soiils wander through all the different worlds
in bodies born of those worlds. 16
Translation 29

O n account of being subtle, like the spirits (pisaca) etc.,

the subtle body is not perceivable by us; however, it is
experienced through the perception of yogins:

(8Ab-8b) Like the spirits, the transference body, which

17

is the locus of the senses, cannot be experienced through

the senses by those who lack lordly powers.

H e now describes the qualities of the gross elements: 18

(9) O d o u r is in e a r t h ; taste is six-fold i n e a r t h , but

19

sweetness is c o n f i n e d to earth and water a l o n e ; colour

belongs to earth, water a n d fire, b e i n g b r i g h t in fire,
shining in water a n d of different hues i n earth.

(10) T h i s is the arrangement with regard to touch: i n

b o t h e a r t h a n d a i r it is n e i t h e r h o t n o r c o l d ,
20
the
difference is that one is born from maturing, one not so
born; in water it is cool a n d in fire hot.

(11) As produced from substances derived from s o u n d ,

sound exists in the lowest four gross elements; in space it
is of the collocation of echoes. T h i s i i the correct opinion
set forth by the wise.

O d o u r is in earth solely in the form of the fragrant a n d

non-fragrant. Taste is in water and earth. O f the forms of
taste that are in water, namely pungency, sourness, saltiness,
sweetness, astringency. and bitterness, only sweetness is in
earth. C o l o u r is in earth, water and fire etc. I n earth, colour
is of m a n i f o l d types: white, r e d , yellow, black; i n water,
however, it is only of a shiny colour. I n fire it is bright.
T h e condition of touch is in the airs. I n both the earth
and air it is neither cold nor hot. What then is the difference
between the two touches i n earth a n d air? H e says: the
difference is that one is born from maturing, one not so
born. T h e touch in earth arises from maturing whereas the
o n e i n a i r d o e s n o t a r i s e f r o m m a t u r i n g — t h i s is the
difference. Because o f this designation [between the two
30 Bhoga Karika

types of touch qualities], colour etc., which are qualities of

earth, are only born from maturing. T h e natural touch of
water is j u s t cool a n d in fire just hot.
S o u n d arises in the four gross elements—earth etc.—by
means o f the mutual "clashing together" of their respective
substances, ground, etc.; in space, however, sound is of the
21

nature of an echo.
Now, the Vaisesikas raise an objection: sound is established
22

as the special quality of ether, on account of the cognition

of it elsewhere than in its locus. 23

T h i s is false because of the fallacy of 'the passage in time'

(kalatyayapadistatva) , as the reason (hetu) contradicts both
24

perception a n d the Agamic tradition. T h u s , sound is solely

heard in the locus of sound,.as in the d r u m etc. Moreover,
sound is perceived in the earth as the sound of "rubbing
t o g e t h e r " e t c . ; i n w a t e r as a s w i s h i n g s o u n d e t c .
( c h a l a c c h a l a d i ) ; i n fire as a blowing s o u n d etc.; in air as
rustling etc.; a n d i n space it is of the nature of an echo. T h e
argument that sound is the special quality of ether is refuted
in detail by us in the Mrgmdravrttidipikd. It is further stated
in the Mrgendra Agama: sound is in the five gross elements
a n d touch is in four. T h e neither cold n o r hot [touch] is in
the e a r t h a n d a i r ; h o t a n d c o l d are i n water a n d fire.
Brightness is in fire, whiteness in water a n d a variety [of
colours] s u c h as whiteness etc. in earth. C o l o u r is in the
three. Tasre i n water is sweet a n d is six-fold in the earth. By
the wise, odour is considered to be both fragrant a n d n o n -
fragrant i n the earth. ( V . I . 12. 27-29).

H e sums u p what has been said:

(12A-12Ba) T h u s described, the earth etc. are generally

possess accepted to possess the collection of odour etc.

It is generally accepted that the earth etc. exist as the loci

of odour. It is said: the five subtle elements are established
as the "cause" (kdranatd)o( the five gross elements, since
the five gross elements are established as "effects", which
Translation 31

are discerned by means of the external sense-organs of beings

like us. H e says:

( 1 2 B b ) T h e subtle elements are i n f e r r e d by means of

them.

T h u s , the cognition (grahana) of a quality (guna) entails

the cognition of the thing that possesses the quality, since
there c a n be no distinction (avyatirekitva) [between the
quality a n d the thing possessing it]. H e will prove that the
qualities o f the gross e l e m e n t s do not have a separate
existence:

(13) E a r t h etc. are said to be inherendy variegated a n d

manifested by means of their qualities; earth etc. are
revealed in a successive manner, just as the painted picture
on a cloth that is covered over.

I n this verse, the earth and so forth are described. T h i s is

the sense: the mutual distinctions are discerned by means of
the qualities of odour etc. and the inherent variegations are
s e e n by m e a n s o f the d i f f e i e n c e s thc p i u w u T J e n a l
a p p e a r a n c e (dkdra) of the g r o u n d , stones, m o u n t a i n s ,
rivers, o c e a n s , etc. T h u s , e a r t h etc., are r e v e a l e d i n a
successive m a n n e r as a painted cloth that is covered over [is
revealed in a successive m a n n e r ] . It is not possible to grasp
s i m u l t a n e o u s l y b o t h the r e s p e c t i v e d i s t i n c t i o n s a n d
differences in the constitutions that belong to the earth etc.,
as it is impossible to grasp everything at the same time which
is both close at h a n d a n d far away. But this can only be
revealed in a successive manner by means of inference a n d
the senses. W h a i results from this? H e says:

(14) D u e to the reason that they are manifested i n a

successive manner, the earth etc. come within the scope
of the cognitive distinctions based on a designation of "the
t h i n g q u a l i f i e d " (visesya) a n d "the q u a l i f y i n g t h i n g "
(visesana).

T h e earth etc., on account of being revealed in a successive

n a n n e r , acquire die status of "objects" of sense (visayatd)
32 Bhoga Karika

in terms of the designation of their relations (bhdvavyapadesa),

i.e., in terms of the cognitive distinctions based o n the
distinctions of the qualified thing and the qualifying thing, as
in such cognitions as: "this earth is fragrant". T h u s , he states:

(15-16A) N o cognition o f earth is possible without a

cognition of odour etc., while a cognition o f water etc.
takes place without a cognition [of o d o u r e t c . ] ;
consequently, earth is separate from water etc. but is not
separate from odour etc.

T h e r e can never be a cognition of the earth - a "qualified

t h i n g " in the form of a possessor of qualities (dharmi-rupa)
— w i t h o u t a grasping of the qualities odour etc. - qualifying
things (visesana); however, even when odour etc. are not
grasped in the other elements (water etc.), a cognition [of
the earth]still arises. Therefore, for this reason, earth is not
separate from odour etc., although separate from water etc.
Likewise, the same reasoning applies to the other gross elements:

(16B) By the wise, the same reasoning should be applied

to water etc.

A n objection is raised: when beside a porcelain rose, a

25

quartz crystal is apprehended as possessing r e d n e s s - w i t h o u t

the apprehension of its quality as "clear" (saukfa). Therefore,
[the principle that] the apprehension of the thing possessed
by qualities is preceded by the apprehension of the qualities
(gunigrahenasya guna-grahana-purvakatva), is unestablished;
thus, he says:

(17) N o r is the inferential mark (hetu) we are using here

inapplicable in the case of the crystal that is cognized apart
f r o m its o w n c o l o u r a n d w h i c h is t h e c o l o u r 9 f a
neighbouring object, because colour is not only a matter
o f h u e (varna) but includes the general configuration
(sarhsthdna) as well.

H e r e i n the quality (guna) "colour" - which substances

possess - is held to be of the nature of a "configuration"
(sarhsthdna) possessing " h u e " (varna); therefore, even when
one is cognisant of the crystal next to the red porcelain rose,
Translation 33

o n e r e m e m b e r s o n e ' s past c o g n i t i o n o f the c r y s t a l ' s

constitutive "configuration" as circular, four-cornered, etc.
along with a memory of the cognition of the crystal's clear
h u e . T h u s , the p r i n c i p l e that "the a p p r e h e n s i o n o f the
thing possessed by qualities is preceded by the apprehension
of the qualities" is established; hence, the inferential mark
(hetu) is not falsely established.
H a v i n g established the ancillary n a t u r e o f the gross
e l e m e n t s i n the act o f m u n d a n e - e x p e r i e n c e , h e w i l l
demonstrate that the gross elements are "effects" (kdryatva)
- although without supplying a specific rule (anirdesa) -
in order to further qualify the establishment of the subtle
e l e m e n t s a c c o r d i n g to the proposition that "the subtle
elements are inferred by means of the gross elements [v.
12Bb]":

(18) T h e inferential mark (hetu) establishing the fact that

the qualities are effects is also fit to establish the fact that
the sphere of tattvas beginning with earth a n d e n d i n g
with kald have a cause.

It is said: o n account of the condition of manifoldness

(anekatva)'m the case of the qualities (guna), which are of a
non-conscious nature, a condition of the priority of the cause
(kdrana-purvakatva) exists, as in the case of a pot etc. T h u s ,
solely by means of this inferential mark the earth etc. are
established as effects (kdryatva). It is said that the subde body,
which is restricted to individual souls, is of the nature of
thirty tattvas beginning with the earth and e n d i n g with kald,
on account of the failure to establish anything else to account
for the variety (vaicitrya) of m u n d a n e - e x p e r i e n c e as it is
manifested. T h e Agamas slate that the priority of the cause
is established on account of the manifoldness that exists
when there is the condition or unconsciouness occurring by
means of those tattvas (earth etc.) restricted to individual
souls.
T h e successiveness (krama) of the earth etc. is established
solely on account of the distinctions between their respective
34 Bhoga Karika

qualities, i.e., on account of the establishment of the subtle

.elements as the causes of the gross elements. H e says:

(19) By possessing one more of s o u n d etc., the subde

elements exceed one another in a graduated order. Since
they lack characteristic qualities, the subde elements are
established as the successively operating generating causes
of earth etc., which possess qualities.

T h i s is the meaning of the verse: the material cause of

ether is the subde element sound, whose natural condition
is j u s t the sound that has the character of being unmanifest;
proceeding one step lower, the material cause of air is the
subde element touch, whose natural condition is j u s t of the
nature of sound and touch. T h e material cause of fire is the
subtle element colour, whose natural condition is j u s t of the
nature of sound, touch and c o l o u r . T h e material cause of
2r

water is the subtle element taste, which is just of the nature

of s o u n d , touch, colour a n d taste. T h e material cause o f
earth is the subtle element odour, which is of the nature of
the five qualities beginning with sound and ending with odour.
"By possessing one more of sound etc., the subtle elements
exceed one another in a graduated order" means that there
is an increase of the qualities (gunadhikya), i.e., a sequential
increase by one (ekottara) of sound etc., which are possessed
by ether etc. "Since they lack characteristic qualities, the
subtle elements..." means that the subtle elements are not
characterized by qualities, i.e., tney belong to die group of
sound etc., which is of a nonmanifest nature. O n this account,
the subtle elements sound etc. are the successively-operating
"generating causes" - i.e., the material causes of the ether
etc. T h e subtle elements endeavor to establish the gradual
o r d e r i n g to the manifestation (srsti-kramd) o f the gross
e l e m e n t , e t h e r etc., w h i c h , as the substrata of qualities,
possess the manifested qualities. T h e subde elements engage
in "the condition of going lower and lower by means of the
successive increase of the qualities"; this means that the subde
elements cause the condition of going "lower a n d lower"
even in the case of the ' effects".
Translation 35

Again, how do the subde elements contribute as ancillaries

in the act of mundane-experience? H e says:

(20) A s the generating causes of all things, the subtle

elements contain the causative factor involved in the genesis
of its own effect and of its own increasing-this is the means
whereby the aim of the soul (pumartha) is accomplished.

T h e c o n s t i t u e n t s i n v o l v e d i n the act o f m u n d a n e -
experience on the one h a n d act as the means o f that which
has not yet been a c c o m p l i s h e d a n d on the o t h e r h a n d
facilitate the i n c r e a s e o f that w h i c h h a s a l r e a d y b e e n
accomplished. I n other words, the constitutive nature of
mundane-experience is established both (a) o n account of
the condition that generates the means whereby m u n d a n e -
experience is effected, which involves the generating causes
of the effects (i.e., maya etc.) and the subde elements a n d
(b) by means of the condition that increases this effect.
I n order to describe the consdtudve elements involved in
the act of mundane-experience with respect to the sense-
organs, he first establishes the motor o r g a n s : '

(21) T h e genitals, feet, anus, mouth a n d hands are distinct

f r o m the activities: d e l i g h t , m o v e m e n t , e v a c u a t i o n ,
speaking, and grasping.

Evacuation is the release of bodily excretions. T h e verse

states that the organs of action, genitals etc., are established
on the basis of the activities of delight etc.
A n objection is raised: the organs are j u s t these [physical]
loci, the genita's etc.!
T h i s is not the case, as he says:

(22) Even in the presence of a given body part there .may

be the absence of a given activity. T h e entity u p o n which
the absence or presence of the actual activity depends is
thus the motor organ, a n d not just the body part alone.

T h e activity of movement etc. is not seen to o c c u r without

36 Bhoga Kmika

the respective capacity of the [motor] organ, even though

•there is the presence of some physical condition, such as
the feet etc. T h e r e f o r e , even when the given body parts
exist, the activities of the body parts are dependent for their
absence or presence on the existence of the capacities, i.e.,
the five organs, which are separate [from the body parts].
T h u s , only in this manner are the motor organs established
a n d the position of the Naiyayikas and others rejected.
A n o b j e c t i o n is r a i s e d : the m o t o r o r g a n s m u s t be
considered to be innumerable due to the activity of raising
the eyebrows e t c . "
H e responds:

(23) T h e motor organs have been established by means

of the activities of delight etc. Therefore, the claim that
the motor organs are innummerable cannot be accepted
on account of the activities.

It w o u l d be false for us to h o l d that motor oigans are

functions o f parts of the body. As in the case of the sense of
touch w h e r e i n it is established that this sense pervades the
body, so it is'in the case of the [motor organ] " h a n d " whose
activity is inclusive of "raising of the eyebrows, etc." As well, 28

"the activity o f evacuation" belongs [in all parts of the body]

to [what is designated as] the anus. O n a c c o u n t of the
distinctions entailed by the inherent characteristics of delight
e t c . - e v e n i n the case o f r a i s i n g o f eyebrows e t c . - t h e
i n n u m e r a b l c n e s s of the organs cannot be established. I n
sum, there is no inconsistency in holding (a) that there are
only five motor organs due to the existence of the [five]
primaiy activities, described as delight etc. a n d (b) that the
r e s p e c t i v e d e s i g n a t i o n s o f the m o t o r o r g a n s a r e n o t
i n n u m e r a b l e , since the special locus of the motor organs is
in various places.
H e will now establish the sense-organs:

(24) I n the grasping of sound etc. the activity of the a g c n t -

i.e., the s o u l - i s not without a [sense] organ (karana);
Translation 37

moreover, there cannot be just one organ, as a necessary

requirement for another would not cease.

Without an organ the activity of grasping sound etc. would

not arise, just as the activity of "chopping" would not arise
without an axe. Moreover, these five activities do not arise
solely on account o f one organ as hearing etc; for, in this
case, the requirement for another organ would not cease.
For example, when there is the sense of hearing, which is
the organ in the grasping of sound, there is a necessary
requirement for different organs-the sense of touch e t c -
when there is the grasping of touch etc. T h i s is the m e a n i n g
of the verse.
Exactly what are the organs? I n answer, he says:

(25A) T h e o r g a n s are [ d e s i g n a t e d b y ] : e a r , s k i n , eye,

tongue, a n d nose.

T h e organs are inferred by means of the inability to bring

forth anything else to explain [the particular sense-organ
restrictiveness of] the grasping of sound etc.; accordingly,
he says:

.(25B) T h e function of these organs lies in the perceiving

(dlocana) of sound etc. when in the proximity (sarhnidhi)
of sound etc. 29

If we were to take the reading of "like" (samnibha) [in

place of "proximity" (sGmnidhi)], the m e a n i n g of this half
o f the v e r s e w o u l d b e : the s e n s e - o r g a n s t h a t a r e
superintended over by manas, together with the m i n d , the
ascertaining faculty (adhyavasdyin), supply the vidyd tattva
with its objects, i . e . , the i n t e r n a l ' f o r m s ' (dkdra) that
resemble the external "forms" of sound etc. I n the sequel
we will describe how the soul apprehends things through
the organ designated "vidyd" that is in association with the
content of the cognitive activity of the m i n d , which has been
p r e s e n t e d w i t h m a t e r i a l f r o m the s e n s e s . I t is s t a t e d
elsewhere: the soul is conscious of objects that have been
cognitively ascertained by the m i n d .
38 Bhoga Karikd

It is not the case that the sense-organs are simply the

physical loci (sthdna), such as the auditory passage of the
e a r etc. T h e s e n s e - o r g a n s are " c o n d i t i o n s " of c e r t a i n
"capacities" (sakti). T h e cognition of sound etc. does not
arise when there is a defect (due to karmic influences) in
the capacity of the physical loci. H e says:

(26) D o not think that the body parts alone are the sense-
organs because even when there is the presence of the
body parts there can be an absence of cognition due to
some defect.

H e now discusses the internal organ (antahkarana):

(27) Cognition (bodha), active-effort (samrambha) and will

(iccha) cannot be brought about by the various means of
mundane-experience that have already been discussed.
Rather, they are brought about by means of the internal
organs: the m i n d (buddhi), ego (ahainkara) and manas.

T h e means whereby 'will' etc. are accomplished are the

internal instruments—mind, ego and manas. O n e is led to
this conclusion for three reasons: 1) the tattvas beginning
with earth are established solely by means of their effects
[i.e., mind, ego and manas]; 2) there is no way to prove that
there is some other reason or reasons to explain the effects;
and 3) it is not possible to postulate a manifold number of
la'tvas [to account for the effects]." T h e term "will" refers
1

to "volition" (samkalpa); as the function of manas, volition is

of the nature of sequential attentiveness. " E f f o r t " is the
" e x e r t i o n " (prayatna) o f the e g o ; " c o g n i t i o n " is the
"ascertainment" (adhyavasdyu) carried out by the m i n d . All
this will be explained in the sequel.
T h e means whereby the purpose of the soul (purvsdrtlia)
is accomplished takes place through the mutual assistance
of the internal and external organs. H e says:

(28-29) As in the case of the palanquin and the palanquin

b e a r e r s , the i n t e r n a l a n d e x t e r n a l o r g a n s c o m b i n e
Translation 39

together to accomplish the activity of willing etc.; if there

is an absence of either the accomplishment of "inward
activities" or the cognitions d i r e c t e d toward e x t e r n a l
objects, the activity of willing etc., which is for the purpose
of [the soul's] consciousness, does not arise.

T h e internal and external organs, like the palanquin a n d

the palanquin bearers, together become the means whereby
the activities of willing etc. are accomplished. T h i s is so for
two reasons. First, ascertainment a n d so forth are seen to
occur only w h e n there is a prior perception of e x t e r n a l
objects. Secondly, it is impossible to apprehend an external
object without attentiveness etc. Consequendy, w h e n there
is the loss of either collection of the external organs of sound
etc. or of the internal organs (i.e., of "the accomplishment
of the inward activities") neither the activities of willing etc.
nor the cognitions of external objects such as sound etc. can
arise as providing the means of accomplishing the purpose
of the soul (the phrase "for the purpose of consciousness"
means "for the purpose of the soul" and is employed to refer
t o . m u n d a n e - e x p e r i e n c e ) . Analogously, when there is the
absence either of the palanquin or the palanquin bearers,
the activity of "bearing" is not observed.
H e now addresses the position of an opponent:

(30A) O t h e r s establish the "life-force" (prdna) as the

interna! organ and as that which manifests consciousness.

"Others" refers to one school of the materialists who claim

that the internal organ is simply "air" (vàyu) designated by
the term "life-force". T h i s life-force manifests consciousness
as a property which is a result of the transformation of the
elements (bhùta^arinâma-visesa); the life-force is the cause
of sentient existence etc. through the functions of "taking
u p " etc. H e points out the falsity of this view:

(30B) Without volitional activities, there is no life-force.

But then what is the organ of the volitional activities?
40 Bhoga Karika

Behavioral activity (pravrtti) is indeed seen to be preceded

by v o l i t i o n a l activity (prayatna) o n a c c o u n t o f the
intermittence of the air that is of the nature of the life-force.
It is s a i d : how c a n there be the d r a w i n g out o f activity
(prerandkarsd) without the volitional activity of air? T h e
internal organ is consequently established in response to the
question: in the establishment of volidonal activity, which is
of the nature of "active effort", how s h o u l d the organ be
conceived? Moreover, if it is claimed that the production of
consciousness as well arises from this air, another organ ought
to be brought forward to account for this production:

(31) T h e task of manifesting consciousness is attributed

to this life-force. However, describe its internal organ! As
well, belonging to the life-force, consciousness can never
become manifest, because air is like the external wind.

It is n o t c o r r e c t to argue that the m a n i f e s t a t i o n o f

consciousness can belong to something unconscious (jada),
as this would result in the claim that the manifestation of
consciousness can belong to everything. Consciousness does
not belong to this air [qua life-foice], because air is like the
air that is external [to the body].
T h u s having refuted the claim that the life-force is the
internal organ, he now discusses the role of manas as one of
t h e t h r e e f o r m s o f the i n t e r n a l i n s t r u m e n t a l r e a d y
.nentioned.

(32) Manas is postulated as the cause of the will (iccha-

helu). li functions rapidly and prompts the external organs
into action. Because it functions so rapidly, the cognitions
of. the agent cannot take place simultaneously.

T h e term employed in this verse to refer to the sense

organs [i.e., deva] is so used because the sense-organs "shine"
(devana), i . e . , they " i l l u m i n a t e " t h i n g s .
81
T h e word
"cognitions" in the verse refers to those cognitions that are
characterized as having this or that object. Even when the
soul is in association with the senses and their objects, the
Translation 41

sense-organs do not function simultaneously; in no way can

this ever h a p p e n . Manas p r o m p t s the e x t e r n a l sense-
32

organs, causes the attention (avadhana) that is of the nature

of volition (samkalpa), i.e., " w i l l " (icchd) a n d acts as the
" o r g a n " for b e h a v i o r a l activity (pravrtti). It is s a i d : the
controlling factor (adhikarin) is twofold: it s u p e r i n t e n d s
(adhisthdna) over the e x t e r n a l organs a n d it i n t e r n a l l y
superintends over the i n t e r n a l organ, i.e., the volitional
activity of pleasure etc. T h e Matanga Agama states: the two-
fold controlling factor is the consciousness (citta [i.e., manas]
that causes the m u n d a n e - e x p e r i e n c e of the m u n d a n e -
experiencer; one part always exists by [the control over]
the external organs u n d e r its control a n d the other part
exists by its own activity, i.e., by volition (samkalpa). Manas
provides the capacity (sdmarthya) of the sr>nse-organs with
an i n t e r n a l l o c u s {antahsthita); for this r e a s o n , it is
considered to be an internal organ. T h e Mrgendra Agama
33

also states: manas is possessed of the r a p i d activity that

prompts the sense-organs into action a n d is characterized
by volition."
A n objection is raised: five cognitions are seen to arise
simultaneously when there is a nice m u r m u r i n g sound "' while 3

one is eating a cake that is very large, pleasing to look at,

and pleasant to smell.
No, this is not the case! T h e five cognitions arise solely in
an indistinguishable and imperceptible sequentiality, like
the perforation that is made in the h u n d r e d lotus leaves [by
a n e e d l e ] ^ T h u s , it is said that manas "functions rapidly".
H e now established the ego:

(33A-33Bb) As a function of the ego, "effort" prompts air

(with its five functions) to sustain life.

"To sustain life" means "for the purpose of sustaining the

b o d y . " T h e "five f u n c t i o n s " a r e b r i n g i n g f o r w a r d
(pranayanc), discharging (apanayana), etc.; by m e a n s of
t h e i r r e s p e c t i v e f u n c t i o n s (vriti), they a c q u i r e the
designations of life-force (prdna), respiration (apdna), etc.
42 Bhoga Kărikă

As a function of the ego "effort", i.e., "exertion" (prayatna)

prompts air into activity. T h u s is the ego established.
T h e Mrgendra Agama states: as an organ of the soul the
ego arises from the mind, which is from something other
t h a n the manifest [i.e., the gun as]; by the ego's effort
(samrambha) etc., the five airs of the body become active. 37

T h e a c t i v i t y o f t h e v i t a l f o r c e is " b r i n g i n g f o r w a r d "
(pranayana), which directs the subtle body either below or
upwards. T h e activity of respiration (apăna) is the lower
reaching "discharging" (apanayana)of excrement etc. T h e
activity of generality (samăna) is the "distributing" (nayana)
of the nutrients (rasarupa) of food etc. throughout the body.
T h e activity of the diffused air (vyăna) is the " b e n d i n g "
(vinamana) o f the l i m b s o f the b o d y . T h e activity of
"breathing upwards" (udăna) is the "raising" (unnayan) of
interior s o u n d into articulate sound (varnata). T h u s , the
essentials of the five activities have been discussed. Since it
is said that the agency of udgăra (expelling) etc. belongs to
air (văyu), the Kăloltara Agama says: in eructation, năga is
emitted; in the activity of opening the eyes, it is kurma that is
present; in sneezing it is krkara; in yawning it is Devadatta; in
nourishment (poşa), it is the acquisition of wealth, which is
not abandoned even at death. 38

Furthermore, the activity (vrtti) that specifically belongs

to the ego concerns the conception (pratyaya) that is of the
nature of an ascertainment (adhyavasăya) of the cognizer,
as i n " I a m " , w h i c h r e m a i n s the same t h r o u g h o u t the
cognitions o f all objects. T h e r e is a complete difference
between this kind of conception and the one that is a result
of the m i n d (buddhi-kărya) in the form of an ascertainment
of an object that is grasped; this conception remains separate
(bhinna-rupa) for each object. H e says:

( 3 3 B b ) T h e o t h e r is that w h i c h is different from the

conception of an object.
Translation 43

This means: the conception that is of the nature of the

activity of the ego is different from the conception of an
object. A n objection is raised: the specific activities of hearing
etc. are the grasping of sound etc.; since the c o m m o n activity
of these sense-organs is "effort", why postulate something
else, i.e., the ego.? H e n c e , he says:

(34) Effort (samrambha) c a n n o t be established as the

common activity of the sense-organs because even when
there, is a defect in one of the sense-organs, the ego
continues to function.

T h e effect (karya) that specifically belongs to the ego is

either the conception " I a m " or the effort that exists even
when there is a defect in one of the sense-organs, since it is
said: when one of the agents responsible for a common effect
is not f u n c t i o n i n g , no activity arises. It follows that the
collection of the subtle elements, organs of action, and sense-
organs, together with manas, arise solely from the ego. H e
points this out:

(35) T h e three divisions of the ego sequentially generate

the three groups called taijasa etc., w h i c h are derived
from sattva etc.

T h e o v e r - a b u n d a n c e o f e i t h e r sattva, rajas, or tamas

sequentially b e c o m e s the t h r e e f o l d g r o u p i n g o f e i t h e r
sattvika, rajasa or tamasa, which are designated as taijasa,
vaikurika and bhutadi. T h e ego's triadic condition as sattvika
etc. is due to the abundance of the sattva quality etc. T h e
m i x t u r e o f the d i f f e r e n t q u a l i t i e s o f the e g o ' s t r i a d i c
condition arises in accordance with the maxim that "there
is no change without mixture."
"What arises and from whence does it arise?" I n response
to this, he says:

(36) Since the quality of the sense-organs and manas is of

an illuminating nature, the sense-organs therefore derive
from the ego, which is sattvika and thus similar to them.
44 Bhoga Kârikâ

After outlining the Naiyâyika's position, he will refute it:

(37) Others claim that the sense-organs are derived from

the gross e l e m e n t s s i n c e the reason is u n e s t a b l i s h e d
c o n c e r n i n g the restriction of the scope [of the sense-
organs] .

T h i s is what the Naiyâyikas h o l d : the ear is the sole

a p p r é h e n d e r of sound, skin the sole a p p r é h e n d e r of touch
etc. T h u s , on account of the restrictedness of the scope .of
the sense-organs with their respective objects, the sense-
organs arise from the gross elements, which are the loci of
sound etc.*' However, if the ego is construed as the cause of
the sense-organs, the sense-organs should be of one nature
(eka-rùpa), since they would be derived from one cause.
T h e r e would, therefore, be no restrictiveness of the scope
of e a c h sense-organ. T h u s , the Naiyâyikas think that the
reason (hetu) is u n e s t a b l i s h e d o n account of the.
unestablishment of the accomplishment of the restrictiveness
c o n c e r n i n g the material cause (prakrti-niyama) of the sense-
organs, i.e., of the restrictiveness concerning their scope. 40

I n response: in the case w h e r e i n the sense-organs are

restricted to a certain [material] scope, the sense-organs
s h o u l d grasp just those gross elements (along with their
qualities) which are the material causes of the respective
sense-organs. H o w e v e r , the eye e t c . g r a s p different
substances and their qualities:

(38) Solely in a non-restrictive m a n n e r does the skin,

which is related tc the wind, grasp the substances along
with wind a n d the four "touches" relating to the four
substances.

T h e sense of touch, which is h e l d to be related to the

wind (vàyavyatva), grasps the earth, water and fire together
with the wind (and the four touches which are related to
t h e m ) . H e adds:
Translation 45

(39) Moreover, the sense of sight grasps three substances

a n d the c o l o u r s in t h e m ; c o n s e q u e n t l y , o n e c a n n o t
postulate a [material] restriction c o n c e r n i n g the scope
of the sense-organs.

H e now puts forth another criticism:

(40) I f one holds that the restriction of the scope of the

s e n s e - o r g a n s is d u e to t h e i r o r i g i n i n t h e m a t e r i a l
e l e m e n t s , it will be i m p o s s i b l e for p e r s o n s to h a v e
c o g n i t i o n - d e r i v e d f r o m the s e n s e s - o f " m o v e m e n t " ,
"general trait", and "intimate union".

W h e n there is the acceptance of a restriction o f the scope

of the sense-organs, which serves a material purpose, the
cognitions arising from the sense-organs c o n c e r i n g the
categories of "movement", "general trait" a n d " i n h e r e n c e "
— w h i c h you accept as distinct from the elements and their
qualities-ought not arise.
But how can there be a difference in the senses qua effects
when these senses are of the same nature as the ego?
T h e differences in the senses is thought to be like the
a r i s i n g o f d i f f e r e n c e s in the c h a n g e s o f sugar c a n e i n
molasses, candy, etc.
W h e n there is a r e q u i r e m e n t for a r e s t r i c t i n g factor
{niyamaka) in the grasping of sound etc. by the sense of
hearing etc., we hold that the restricting factor is just karma,
which is the bestower of human destiny. H e says:

(41) I do not hold that the cause of the restriction arises

from the ego; rather, the. cause is k a r m a , w h i c h is the
bestower of h u m a n destiny according to the will of Siva.

We do no hold that the ego is the sole cause in the restriction

of the scope [of the sense-organs]; rather, the cause is karma,
which is superintended over by Siva - this is the meaning.
I f a portion of space circumscribed by an o p e n i n g in the
body makes sound manifest, then it follows that the sense of
hearing should as well belong to the nasal cavities! T h u s , in
46 Bhoga Kdrikd

the case of the restriction of the grasping of sound, which

wholly belongs to the space of the ear, even those who hold
that t h e s e n s e - o r g a n s are m a t e r i a l m a i n t a i n that the
restricting factor is "karma", designated as "the imperceptible
factor" (adrsta). H e says:

(42) D u e to the fear of postulating many loci of hearing,

others as well claim that karma, which is the bestower of
that [ h u m a n destiny], is the cause of the restricting of
the mundane-experience of sound to an i n h e r e n c e [in
the ether circumscribed by the body].

T h e sense of the verse is as follows: fearing the postulation

of multiple sources of. hearing when the apprehension of
s o u n d is held to be innate to the ether of the body, you too
hold that karma (the bestower of human destiny) is the sole
cause involved in the restriction of the a p p r e h e n s i o n of
s o u n d as circumscribed by the ether of the ear.
H e is now going to discuss the motor organs as arising
from the ego:

(43) Since an effect acts in conformity with its cause, the

collection of motor organs, which act as the agents of
action, arise from the vaikarika [aspect of the ego] which
is rajasa.

A c c o r d i n g to the principle that an effect acts in conformity

with its cause, the collection of motor organs causing bodily
activity arises from the "vaikarika" division of the ego; derived
from the [abundance of] the guna "rajas', this division of
the ego is referred to as "rajasa" and is the cause of activity
in general. T h i s same principle applies to the sense-organs:
because they are of an illuminating nature, the sense- organs
are derived from sattva, as illumination is a property of sattva.
However, if one holds that the sense and motor organs,
which are by nature distinct, arise from a single cause, one
commits oneself to the fallacy of infinite regress concerning
the non-restrictiveness of the cause. H e says:
Translation 47

(44) I f it is thought that the arising of both the sdttvika

group a n d the rdjasa group are solely drived from saliva
then it will be impossible to ward off the logical fault of
"infinite regress" (anavasthd).

Thus:

(45) Moreover, as separate from the other two groups

a n d as m a n i f e s t e d f r o m lamas, the g r o u p o f s u b t l e
elements therefore arises from the [division of ego] called
"elemental" (bhutddi).

He now describes the cause (hetutva) of the ascertainment

etc. (adhyavasdyddi) that belong to the m i n d :

(46) T h e modifications o f the m i n d are d e s c r i b e d as

" c o g n i t i o n " , since the m i n d is the locus w h e r e i n the
[ b o u n d ] soul's cognition occurs. T h e m i n d ' s cognitive
activity, is never simply due to the instrumentality of the
sense-organs whereby the manifestation that is of the form
of the object is manifested.

T h e particular manifestation (prakdsa) that is of the nature

of the ascertainment (adhyavasdya) of external objects, as in
"this is a pot", certainly arises on account of the instrumentality
of the sense-organs. However, aside from this, cognition is
the specific activity of the mind since it is the locus whereby
the soul's cognition is manifested. T h e manifestation of
cognition is said to take place either through "dispositions"
and "conceptions" (which will be discussed in the sequel) or
else through memory, imagination etc. T h u s it is said that the
mind is established as having the characteristic of conceptions,
memory and etc. T h e Mrgendra Agama states: this manifestation
of the m i n d is characterized by dispositions a n d conceptions.
Since it is the locus (bhumitd) of the manifestation of cognition
for the b o u n d soul, it is called "cognition" . T h i s mental 41

cognition (buddhi-bodho) occurs in three ways; he says:

( 4 7 A a ) I m a g i n a t i o n (klrpti), d i s c e r n m e n t (mati) and

memory (smrti).

" I m a g i n a t i o n " r e f e r s to the i m a g i n a t i v e e n v i s i o n i n g

(pratibhd), i . e . , the activity o f i m a g i n i n g (kalpcnd).
48 Bhoga Karika

" D i s c e r n m e n t " is the ascertaining activity (adhyavasaya), i.e.,

understanding (jndna) - cognitive activity (manana).*' 2

H e now c o n c l u d e s that the differences of the internal

organ are established on account of the differences in the
"effects" (kdrya), such as will etc.

(47ab-47b) Since the effects - which are called will, effort--

and cognition - designate separate functions, the internal
organ is tripartite.

T h e m e a n i n g of the verse is as follows: although these are

subordinate distinctions of memory etc., the activity of the
m i n d is still designated as "cognition", since this is the single
function o f the m i n d ; the activities of will etc. have separate
causes, because they have separate functions.
A n objection is raised. L e t the means whereby mundane-
experience arises be attributed to the cause whereby things
are a p p r e h e n d e d , which [function] belongs to the senses,
s i n c e the c o n d i t i o n o f b e i n g " a n o b j e c t o f m u n d a n e
e x p e r i e n c e " is due to the earth etc. becoming objects [of
the senses]. T h e means whereby mundane-experience arises
cannot be attributed to the m i n d ; mundane-experience is
of the nature of a cognitive experience that arises in the
soul o n a c c o u n t of the contact between the senses a n d
objects. Moreover, according to the Naiydyikas and others,
the m i n d is only a quality of the soul; he says:

(48) [objection]: But, the "object of cognition" (samvedya)

is established as something which is a quality of something
of like nature; as well, the mind (buddhi) is not an "object
of cognition" - such is your excellent logic!

T h e m e a n i n g o f the verse fellows. Cognition is twofold

-

[ a c c o r d i n g to u s ] : o f the n a t u r e o f a s c e r t a i n m e n t
(adhyavasaya) a n d not of the nature of ascertainment.
Cognition that is not of the nature of an ascertainment
exists simply as a "faculty of apprehension" (grahaka) which
is a n e t e r n a l a n d i n t r i n s i c c h a r a c t e r i s t i c o f the s o u l . '
4

Cognition that is of the nature of ascertainment is transitory

Translation 49

and is not an intrinsic characteristic of the soul, since' it is

i m p r o p e r for s o m e t h i n g i n t r i n s i c a l l y t r a n s i t o r y to be
attributed to something intrinsically eternal; thus, cognidon
qua ascertainment is an intrinsic characteristic of something
other than the soul, i.e., the m i n d . T h e m i n d causes the
ascertainment of the dispositions and is itself qualified by
dharma, jndna etc. As well, the condition of being an "object
of cognition" can only belong to the m i n d , since (a) the
m i n d is an "object of m u n d a n e - e x p e r i e n c e " d u e to its
association with the three gunas (sattva etc.) in the form of
the dispositions and conceptions, and since (b) the m i n d
itself is of the nature of the ascertainment of the object. It is
not, however, a quality of the soul! T h u s the Tattva Sarhgraha
states: in short, the m i n d , which is of the nature of both
pleasure etc. and the representation (dkdra) of p h e n o m e n a ,
is an "object of mundane-experience". T h e term " m i n d " is
44

also employed in the following manner: the m i n d is an object

[of m u n d a n e experience] on account of its association with
the qualities sattva etc., like the earth etc. As well, it is said:
because it acts as the cause in the ascertainment o f objects,
the m i n d functions as an organ, like the sense-organs.
A n o b j e c t i o n is r a i s e d : we h o l d that the d i s p o s i t i o n s
(dharma etc.) are as well qualities of the soul!
T h i s is false, as it is improper to attribute the refinement
(samskdraka) of the soul to these! T h e refining of karmic
activities such as the jyotistoma rite etc. does not arise in the
soul since there Is no change seen to occur in the refinement
of the soul by such activities as farming etc. Rather, the locus
w h e r e i n a c t i o n s c r e a t e s u c h r e f i n e m e n t s m u s t be
unconscious (Jada); in the issue at hand, it must be the m i n d .
T h e same thing applies to the r e f i n e m e n t o f knowledge
etc. D u e to the force of the refinements of knowledge etc.,
the distinct appearance of things is seen even when the object
does not exist, as in dreaming, remembering a n d imagining.
As a result of the preceding, he says:

(49) T h e internal and external organs are the immediate

instruments whereby mundane-experience is accomplished.
50 Bhoga Karika

A means for the accomplishment of mundane-experience

is n e c e s s a r y s i n c e w i t h o u t an " o b j e c t o f m u n d a n e
e x p e r i e n c e " there is no mundane-experience. 4!i

T h e collection of internal and external organs acts as the

immediate means of mundane-experience, which is of the
n a t u r e of the c o g n i t i o n of j o y , s u f f e r i n g , etc. T h e
Svdyambhuva Agama states: m u n d a n e - e x p e r i e n c e is the
[ b o u n d ] soul's cognition, w h i c h is characterized by j o y ,
suffering etc. " However, this mundane-experience would
4

not arise without the "objects of mundane-experience" e.g.,

incense, sandalwood, etc.; thus, there needs to be a means
for the bringing about of the prior apprehension of the ascert
-ainment of pleasure, etc. H e illustrates this with examples: 47

(50) Just as a ruler employs soldiers for conquering, so

the soul employs the m i n d etc. for cognizing etc.

(51) Just as agency belongs to the ruler when conquering

rests in the army, so agency belongs to the soul when
cognition etc. rest in the m i n d etc.

(52) T h e conquest of the army is not for its own sake, but
for the sake of accomplishing the things that are desired
of the conquest [by the k i n g ] ; in like manner, this applies
to the m i n d etc. (buddhadi).

(53) C o g n i t i o n etc., whi^h belong to the m i n d etc., do

not i n d e e d function for their own sake.

Since the organs are insentient, their activities cannot be

for t h e i r own sake; rather, they serve a purpose for the
conscious soul - this is the meaning.

( 5 3 B ) T h u s , the m i n d a n d so forth act as the m e a n s

w h e r e b y the activities of c o g n i t i o n a n d so forth are
accomplished.

H e now d i s t i n g u i s h e s the "object of mundane-

experience":
Translation 51

(54) T h e "manifested c o n d i t i o n " (àkàra) o f d e l u s i o n ,

suffering, and pleasure is designated by the term "form"
[ " r û / ; a " q u a "bhàva"]; what arises from this is bipartite:
mental cognition (boddha) a n d that which is separate
from this, i.e., "the object of mundane-enjoyment", màyà
e t c . , w h i c h is for p u r p o s e o f t h a t [ i . e . ; m u n d a n e
experience].

Since delusion (moha)etc. are gunas that have become

manifest, the "constitution" of delusion etc. is designated
by the term "form" (rûpa) and is the collection of disposi-
tion merit etc. and the collection of conceptions, accom-
plishment etc. (of which the dispositions are causes). Dis-
positions are twofold. O n the one hand, dispositions consti-
tute mental cognition as it belongs to the soul. O n the other
h a n d , d i s p o s i t i o n s act as the "object-of-mundane-
experience" as it is exceedingly separated [from the soul]
and is constituted by màyà etc., the stuff of the worlds etc.
Dispositions function as "the object of mundane-experience"
because they are the locus of mundane-experience, i.e., be-
cause they exist for the purpose of bringing about m u n -
dane-experience (in the sense of being connected to m u n -
dane-experience) .

What is this thing called "form"? H e says:

(55) T h e r e is the collection ot the threefold demerit etc.,

attachment and the fourfold merit etc.; as tamos, rajas,
and sattva, they arise in the mind as this "form" o n account
of karma.

T h e " f o r m s " d e s i g n a t e d as d e m e r i t , i g n o r a n c e a n d
powerlessnesi are derived from tamas. T h e form designated
as attachment is derived from rajas. T h e forms designated
as merit, understanding, non-attachment a n d powerfulness
are derived from sattva. D u e to karma, this eightfold form
arises as a condition in the m i n d because of the gunas. the
material causes. T h e Svâyambhuva Âgama a n d other texts
52 Bhoga Karika

state: the tattvas, worlds, bodies a n d so forth arise both

•immediately on account of mdyd, the material cause, as well
as mediately, on account of karma, an auxiliary cause.

Furthermore:

(56) "Release" entails both a complete separation [from

such dispositional qualities as dharma a n d so forth] and
an o m n i p r e s e n t condition [of the s o u l ] . However, the
cognition of a cloth and so forth entails a limited condition.
T h e r e f o r e , neither qualities [limiting the soul] nor the
lack of such qualities can be [directly] attributed to the
soul.

O t h e r s also h o l d that "release" entails the c o m p l e t e

separation from [the disposition] "merit" and so forth. T h e
revealed writings indeed claim that the conscious and active
soul is i n n a t e l y eternal a n d o m n i p r e s e n t . However, the
cognitive dispositions such as the cognition of a cloth and so
forth are n o n p e r v a s i v e , i.e., l i m i t e d . T h e r e f o r e , the
[cognitive] qualities such as demerit etc., which are n o n -
eternal a n d . u n l i m i t e d , cannot belong to the soul, which is
eternal a n d unlimited. I f such qualities are claimed to be
48

in a relation of inherence (samavdya) with the soul, the soul

would falsely be described as mutable (parinamitva). Demerit
etc. give rise to three distinctions of the [sakala] soul: the
sdmsiddhika ( n a t u r a l ) , vainayika (cultivated) a n d prdkrta
( w o r l d l y ) . T h e Mrgendra Agama says: the scmsiddhikas,
vainayikas a n d prdkrtas [are the designations of the different
configurations of dispositional qualities which] belong to the
soul. T h e sdrnsiddhika is the quality belonging to the souls
that'are illuminated by the sarnskdras of special virtue. T h e
sdrnsiddhika quality is manifested even after the loss of the
physical body, as it has been manifested before [che loss of
the b o d y ] . T h e vainayika is the quality that is manifested by
means of worldly experience, reflection, a religious
preceptor a n d the revealed writings. T h e vainayika quality
is purified by the activities of the body, m i n d a n d speech.
Translation 53

T h e prâkrta is the quality that is manifested only i n the

association with a physical body, like the cognition d u r i n g
the dream state/ 9

T h u s , being of these three varieties, merit etc. are now

described in terms of the differences in their results:

(57) I n order, the results of these are: life in hell (adhogati),

50

bondage (bandha), impediments (vighàtà), and worldly life

(samsrti); heaven (svarga), release (mukti), absorption i n
prakrti (prakrtibhâva), and non-impediments (avighâta).

(58-59) Sâmsârika existence (bhàva), disgrace, obstacles,

i n a b i l i t y to o v e r c o m e m u n d a n e - e x p e r i e n c e , the
attendance over those of a lower station, possession of a
c o r r e c t i n s i g h t , a b s e n c e o f the d e s i r e for m u n d a n e -
e x p e r i e n c e , a n d the obstacle to what o n e proposes to
a c c o m p l i s h - t h e s e a r e the results o f the sâmsiddhika
dispositions; the vainayika and prâkrta dispositions belong
to those mentioned [in v.57]. 51

"Life in H e l l " etc. are the results that come to be, in order,
from d e m e r i t etc., i.e., from the vainayikas a n d pràkrtas.
"Wordly life" etc. are a result of the sàrnsiddhika. " L i f e i n
h e l l " means the attainment of hell. "Bondage" is not in the
soul but in the ego's self-conceit. "Worldly life" is the birth
in the w o m b o f a n i m a l s e t c . " R e l e a s e " is the r e l e a s e
52

according to other systems, since according to the Moksa

Kàrikà the highest form of release can only arise or. account
of dîksâ. "Absorption into prakrti" is a u n i o n (laya)mth p,akrti.
"Worldliness" refers to sarnsâra. "Disgrace" refers to the
degradation of one's condition. T h e "non-overcoming o f
m u n d a n e - e x p e r i e n c e " is t h e p a s s i o n f o r m u n d a n e -
experience. T h e "attendance over beings of a lower station"
is the superintendence over those who are of a lower station
than oneself; "possession of a correct insight [concerning one's
higher station] " is the correct understanding of the respective
objects [of one's station] ". T h e rest is clear. Having discussed
the dispositions, he now treats the conceptions (pratyaya).
54 Bhoga Karika

( § 0 ) A s the a w a k e n e d c o g n i t i o n (sambuddhi) o f the

manifest, unmanifest, and the soul, attainment (siddhi)
thus arises on account of the collection of dharma and so
forth. T h i s collection is slighdy connected to rdga [i.e.,
vairdgya]

. " I n o u r system, the eight dispositions-merit etc.-subsist in

the m i n d (buddhi) in a latent form (vdsandtva). T h u s , it is
said: the dispositions (bhdvds) are so called because they cause
the subde body (linga) to arise (bhdvayanti). 5S
Furthermore,
when the dispositions have reached a developed state and
h a v e e n t e r e d i n t o the c o n d i t i o n o f b e i n g "objects o f
m u n d a n e - e x p e r i e n c e " in a gross f o r m , they are c a l l e d
"conceptions" on account of causing the mental activity of
the b o u n d souls. T h u s it is said: the conceptions (pratyayds)
M

are so-called because they cause the soul's mental activity

(pratydyanti).
A c c o m p l i s h m e n t a r i s e s f r o m the g r o u p o f f o u r
dispositions-merit etc.-which are derived from sattva and
which are slighdy associated with rajas in the form of non-
attachment (vairdgya). Siddhi is the attainment of a superior
state which is j u s t a cognition of its respective object; this
cognition is an "awakened understanding" (sambuddhi) of
the manifested condition of the gunas, the unmanifested
condition of prakrti and of the souls. "Accomplishment" is
the cognition (buddhi) whose object (visaya) is the soul,
prakrti e t c . " I n this case, the soul, w h i c h is exceedingly
separated, shines forth independently as the illuminating
agent i n the cognition of the m i n d whose object is the
manifest a n d unmanifest. T h u s , they describe this as "when
the seer abides in his own natural c o n d i t i o n . " T h i s does56

not take place on account of the illuminating agency of the

m i n d ; such a view would entail the fault of describing the
soul as an "object of mundane-experience"; the Moksa Karika
states: if the soul is considered to come within the scope of
a n " o b j e c t o f m u n d a n e - e x p e r i e n c e " , the s c u l b e c o m e s
subject to mutability."
Translation 55

(61) M i x e d with the d i s p o s i t i o n of d e m e r i t etc.,

contentment (tusti) arises from the threefold collection
such as merit etc.; by means of this contentment a satisfying
discernment arises when one poorly grasps the soul.

C o n t e n t m e n t arises f r o m the t h r e e f o l d , fawm5-based

collection of demerit etc.; this collection is slightly b l e n d e d
with merit etc., which are of a sattvic origin. C o n t e n t m e n t
occurs through the instrumentality of the attainment that is
of the nature of the cognition of the already discussed gross
and subtle elements wherein one grasps the nature of the
soul according to the various [other] systems.
Contentment is described as a cognition that arises when
one, even though unaccomplished, says: " I am [satisfactorily]
accomplished." T h i s is due to a non-attachment (vairdgya)
that is of a lower order. T h u s , it is said that contentment is
the cognition of the [soteriologically] unaccomplished soul
that: "I am accomplished." 58

(62) I n c a p a c i t y arises o n a c c o u n t o f t h e threefold

c o l l e c t i o n o f d e m e r i t etc., c o l o u r e d by a little rdga;
i n c a p a c i t y is t h e l a c k o f e f f e c t i v e n e s s i n a t t a i n i n g
prosperity etc.

"Prosperity" (subha) h e r e refers to "the activity o f the

o r g a n s of g e n e r a t i o n " d e s c r i b e d as j o y . T h e " l a c k o f
effectiveness" in "prosperity etc." stems from a defect in the
organs or, by i m p l i c a t i o n , the body. T h i s "incapacity"
originates out o f the t a m a s i k a g r o u p , w h i c h is slightly
connected to rajas. It is said that incapacity arises on account
of inactivity. Since incapacity is of the nature of suffering.it
is of a tamasiku origin; it is also of a rajasika origin, as the
[rajasika] quality (which is in association with the cause), is
seen in the effect. 59

i
(63) E r r o r is the discernment of an object otherwise than
it is. E r r o r arises devoid of a connection to rdga, although
error is slightly connected to merit etc.
56 Bhoga Kàrikà

" E r r o r " arises on account of the tâmasika group, which is

devoid of rajas a n d which is slighdy connected to sattva. E r r o r
is the grasping of an object as otherwise than it is, a n d is
characterized by delusion (moha), extreme delusion, mental
darkness a n d extreme mental darkness (andhatàmisra). It is
said that error is the perception of one thing as another, for
the reason that the two [confused] things share a particular
c o m m o n element.
Having briefly discussed the dispositions and conceptions,
he concludes the topic of mental cognidon (buddhi-bodha):

(64Aa) Briefly stated, this [collection of dispositions and

conceptions] is a quality of the m i n d (buddhi).

T h e Matanga Àgama a n d other texts provide a detailed

account o f the dispositions a n d conceptions. I n the Mrgendra
Vrtti Dïpikà these have also been elucidated and accurately
d e t e r m i n e d by us. F r o m a fear of dealing with too many
minute details, I am not delineating any further details here.

(64Ab) This [buddhi-dharma] is e x p e r i e n c e d by

consciousness [i.e., the soul].

"Since it is an object of mundane-experience should be r

supplied [in v. 6 4 A b ] .
H e now establishes the condition of being an "object of
mundane-experience":

(64b-65a) W h e n an "object o f m u n d a n e - e x p e r i e n c e "

arises, whatever arises is apprehended; this apprchencion
(anubhava) is "mundane-experience" and is sufficient for
e x p l a i n i n g the "mundane-experiencer" (bhoklr)

T h e "object of mundane-experience" is characterized by

the transitory cognitive activities originating in the m i n d .
T h e s e transitory cognitions c a n n o t be attributed to the
m u n d a n e - e x p e r i e n c e r , since this e x p e r i e n c e r ' s m o d e o f
c o n s c i o u s n e s s is n o n t r a n s i t o r y a n d e t e r n a l l y o f a n
a p p r e h e n d i n g nature (gràhaka).
Translation 57

(65B) Without the one who accomplishes (sâdhayitr), [the

postulation of] "desire" cannot be logically explained.

T h i s verse is directed against the Buddhists who h o l d that

"the m i n d is itself consciousness" {buddi-cailanya-vâda). By
appealing to a conception of a n i m p e r m a n e n t m u n d a n e -
experiencer of buddhi-based cognition, the Buddhists hold
the view that the " m i n d is itself c o n s c i o u s n e s s " for the
following reasons: (1) the insentiency (like a pot etc.) [of
the i m p e r m a n e n t m u n d a n e - e x p e r i e n c e r ] ; ( 2 ) the
impossibility of the mundane-experiencer being the result
of karmic action from another time and (3) the condition
of being an "object of mundane-experience", like what is
spoken.
T h e verse p o s t u l a t e s that the activity o f m u n d a n e -
e x p e r i e n c e (bhoga-kriyà) c a n n o t be logically e x p l a i n e d
without the postulation of an active mundane-experiencer;
as well, on account of the acdvity of mundane-experience,
the soul is established as the agent involved in that activity.
In the verse "desire" is "want".

A n objection is now raised:

( 6 6 A ) W i t h o u t t h e c o n c u r r e n c e (samvàda) with
something perceptible (drsta) there can be no proof of
an inference.

A c c o r d i n g to the above position an inference must be

seen to have a c o n c u r r e n c e with another means of proof
(pramàna) [i.e., pratyaksa]; for example, fire is inferred from
smoke o n c e one has actually b e e n present a n d directly
p e r c e i v e d [the c o n c o m i t a n c e of s m o k e a n d fire]. T h e
validity of an inference can only be established in this manner.
T h e Buddhists claim that one cannot establish a " s e l P that
is the mundane-experience^ a n d separated from cognition,
due to the absence of any means of proof [applicable i n this
case], as there is indeed the doubt raised by the fallacy of
the unsupportable conclusion (vyabhicâra) c o n c e r n i n g the
inference regarding the mundaiie-experiencer: "experience"

!
58 Bhoga Kdrika

itself allows of no apprehension of a constitutive distinction

(dkdra-bheddj between a "cognizer" a n d "cognition", as we
only discern cognition as " a p p r e h e n s i o n " (anubhava). No
such fallacy of the unsupportable. conclusion (vyabhicdrd)
exists c o n c e r n i n g the t h i n g i n f e r r e d (sddhya) i n s u c h
examples as the smoke on the mountain top. T h e y say: this
consciousness is of a single nature capable of modification
into manifold forms, such as joy, depression, etc. I n this case
you can use any "term" you so desire [to describe one of the
manifold 'modifications'].

T h i s is false! H e says:

(66B) F o r whatever reason that there is this concurrence

with something perceptible, for that reason there is the
validation of this concurrence.

T h e m e a n i n g of the verse is as follows. It is not proper to

h o l d that, o n account of the existence of a "conflict with
a c t i v i t y " (kriyd-virodha) arising w h e n one attributes
i n p e r m a n e n t cognition to the soul, a false attribution of
permanency [in one's soul] takes place. It is said: having an
a p p r e h e n d i n g nature, the soul is established on the basis of
the apperception (samvedana-pratyaksa) due to a condition
of permanency established on account of the "manifestation"
that appears by means of a condition of permanency in the
form of an "object" (visayatva) that is only sensed within the
body as in sleep etc., w h e r e i n there is n o proximity to
e x t e r n a l o b j e c t s ; this a p p r e h e n s i o n (anubhava) is the
awareness (samvedana) of an object a n d is [classified as]
mundane-experience. 60

T h i s is also said [by the B u d d h i s t s ] : a l l t h i n g s a r e

m o m e n t a r y o n a c c o u n t o f the " c o n f l i c t with activity"
r e s u l t i n g w h e n both s e q u e n t i a l l y a n d simultaneity are
attributed to that which is non-momentary.
T h i s is false due to the example of the gem, a permanent
thing: at one a n d the same time various objects such as pots
etc. c a n a p p e a r sequentially r e f l e c t e d i n the one g e m .
Translation 59

Furthermore, since whatever is momentary is destroyed the

moment it arises, it is impossible for there to be a "conformity
with the activity" with manifold instants that no longer exisTT
In the commentary o n the Matanga Agama and elsewhere
s u c h a r g u m e n t s are c a r r i e d out i n detail by the A c a r y a
[Ramakantha I I ] .
T h u s , holding that the soul can be inferred by means of
the establishment of self-consciousness (svasamvedana), he
says:

(67A) H e r e i n there is no concurrence with a means of

valid k n o w l e d g e (pramdna) s i n c e the m e a n s o f v a l i d
knowledge is perception.

In this case there is no n e e d for there to be a concurrence

with another pramdna of this pramdna [i.e., pratyaksa].
Although "perception" lacks a concurrence with another
pramdna, validity (prdmdnya) is the result of the cognition of
an u n a p p r e h e n d e d o b j e c t (anadhigata-visaya); the
Buddhists say: a pramdna is the c o m p o r t m e n t towards a n
u n a p p r e h e n d e d object (anadhigata-artha-gantr-pramdnam).
A g a i n , how does the fallacy of the u n s u p p o r t a b l e '
conclusion apply in the case of the mountain top, etc. H e says:

(67B) T h e fallacy o f the u n s u p p o r t a b l e c o n c l u s i o n is

refuted by the positive a n d negative instances [of-the
inference].

T h e fallacy of the unsupportable conclusion does not apply

in the example of smoke etc. I n this case, the connection
(sambandha) i s . a n inseparable concomitance (avindbhdva)
discerned with positive and negative instances. S u c h is the
case with the smoke that has been well discerned to have its
locus in fire. However, an error occurs when one does not
discern the proper nature of "smokiness" a n d attributes its
g e n e s i s to the m o u n t a i n - t o p i t s e l f . T h e r e f o r e , h e r e
as well, on account of discerning the antecedence o f the
agent (kartr-purvakatva-darsana)of actions in all cases, the
m u n d a n e - e x o e r i e n c e r is i n f e r r e d f r o m the activity o f
60 Bhoga Karika

mundane-experience. By you as well, the m i n d in another's

body is inferred by an inference without the concurrence
with another pramdna, because of the activity of -the effect
[i.e., the body], which is established by the prior existence
of the m i n d in one's own body. T h u s , he says:

(68A) T h e m i n d is established as the cause in the explana-

tion regarding the characteristics (dharma) of the body;

T h i s is the meaning. T h e cause that explains one's bodily

characteristics, i.e., movement a n d so forth, also explains
the cause of such characteristics in another's body-i.e., the
m i n d . C o n c e r n i n g this the Buddhists say: having seen, in
one's own body, the activity that is preceded by the mental
activity, on account of seeing it elsewhere [i.e., in another's
body], the m i n d is recognized [as preceding the activity].
T h e r e f o r e , the mundane-experiencer is established by the
presumption of mundane-experience(bhoga-anyatha-
anupapatti)™, like the sense of sight etc. [which is inferred]
by means of the presumption from the discernment of colour
etc. H e says:

(68B-69Aa) T h e pramdna of that which is other than that

which is generally accepted as perceptible is established
by means of inference.

Carvaka says: let there be a mundane-experiencer, but

t h a t too is j u s t the b o d y w h i c h is o f the n a t u r e o f a
manifestation of a modified aggregate of the elements such
as earth etc. As the manifestation of the ability to intoxify
arises as a result of a fermenting agent (kinva), etc., so the
a p p e a r a n c e o f c o n s c i o u s n e s s a r i s e s as a m o d i f i e d
characteristic of the body. Furthermore, since the activity of
m u n d a n e - e x p e r i e n c e etc. appears to exist o n account o f
the power of the vital forces such as prdna, nothing else but
perception can be appealed to [in order to account for the
manifestation of consciousness]. T h u s , they say: it is impossible
to postulate, s o m e t h i n g i m p e r c e p t i b l e w h e n s o m e t h i n g
perceptible [already] exists.
 Translation 61

He rejects this view:

(69A.b-70A) As the [physical] cause [of consciousness],

let the aggregate of the earth a n d so forth account for
c o n s c i o u s n e s s q u a the m u n d a n e - e x p e f i e n c e r o f the
cognitive activity of the m i n d . T h i s is wrong!

Consciousness is not like a pot and so forth; proof of this

. is based on the observation concerning the sphere o f the
objects of mundane-experience: hard touches, soft touches,
and so forth on the outside of the body are felt a s . p a i n ,
pleasure, and so forth within the body. T h e r e f o r e , it follows
that the soul is established by means of being the m u n d a n e -
experiencer even in the case of the body; furthermore, there
is no means of proof to establish that consciousness belongs
to the body. H e says:

(70B) Indeed, how can you come up with a decisive proof

to establish that consciousness belongs to the body?

T h e r e is the objection [by Carvaka]: Consciousness is j u s t

of the nature of the body, as it is only observed w h e n there is
the existence o f the elements that give rise to the body
(which is of the nature of sperm and blood) a n d it is not
observed when the .body is non-existent.

(71A.a) Even when there is the existence [of the body],

the fallacy of over-generality (anaikantika)applies;

In the case of the existence of the elements constituting

the foetus etc., or a corpse, consciousness is not observed;
therefore, consciousness is not of the nature of the body.
T h u s it is said that there is no proof to substantiate the claim
that the soul is the body. H e says:

( 7 l A . b ) Consequently, "the cawing of crows" [i.e., such is

the sense of your argument].

S i n c e it is a n " o b j e c t o f ' m u n d a n e - e x p e r i e n c e " ,

consciousness is not of the nature of the body; he says:
62 Bhoga Kărikâ

(71B-72A) Such things as molasses and so forth are "objects

o f m u n d a n e - e x p e r i e n c e " , perceptible a n d incapable of
manifesting consciousness. T h e body is equal to molasses
a n d so forth, as it is an "object of mundane-experience"
as an "image" (chăyă) belonging to the soul.

Molasses a n d such things are made objects of experience

(viş ayi-kriy amâna) as o b j e c t s that are " g r a s p e d " , i . e . ,
"mundanely experienced", through a cognitive experience
of the nature of an "image" (châyâ) belonging to the soul.
S u c h objects as molasses etc. are never observed to be
manifested forms of consciousness (abhivyakta-cetana).
T h e r e f o r e , with reference to the posidon already stated that
the soul is the body qua an aggregate of elements, the non-
consciousness of the body is due to the process whereby
something is made "an object of experience" as an object of
mundane-experience, i.e., as something which is "grasped";
thus, the m u n d a n e - e x p e r i e n c e cannot be estab) shed to ;

b e l o n g to the body. Moreover, if consciousness is indeed

said to b e l o n g to the body, it would be impossible for an
older person to remember something from childhood due
to the r e p e a t e d changes in the body w h i c h lead to the
d e s t r u c t i o n o f previous states! S u c h criticisms [as raised
above] are taken up by us in detail in the Mrgendra Ăgama
Vrtti Dlpikă.
A new objection is raised by those who claim that the senses
a r e c o n s c i o u s n e s s : l e t t h e m u n d a n e - e x p e r i e n c e r be
identified with the senses, which are separate from the body.
T h a t this is false, he says:

(72B-73A) As the organs (karana) for [the presentation

of] "the objects o f m u n d a n e - e x p e r i e n c e " , the senses
cannot be identified with consciousness; therefore, having
consciousness intrinsic to it, the soul is the m u n d a n e -
experiencer.

As previously stated, the senses are for the purpose of

bringing about mundane-experience. Since they are "objects
o f m u n d a n e e x p e r i e n c e " a n d organs [lit., "instruments"
Translation 63

(karanatva)], like swords etc., the senses most certainly

cannot be [identified with] consciousness. Agency (kartrtva)
cannot belong to the sense-organs but belongs to the soul,
which has consciousness as constitutive of its nature, since
the agency of the soul accounts for the "engagements i n "
and "cessations of" all other agentive activities that are caused
by an agent. T h e y say: "the L o r d is the one responsible for
engagements in a n d cessations of agentive activities. T h e
L o r d is the ' U n e n g a g e d one'; the one who is responsible
for the causative process (kâraka) is the agent (kartr). n

(73B) T h e m u n d a n e - e x p e r i e n c e of the m u n d a n e -
experiencer is the manifestation of consciousness coloured
(or impassioned, anuranjita) by the image (chàyà) of "the
objects of m u n d a n e experience."

T h e mundane-experience of the m u n d a n e - e x p e r i e n c e r
is the manifestation of consciousness coloured (anuranjita)
through the [mental] "presentation" (àkàra) w h i c h is an
image (chàyà) of the nature of pleasure etc. that belong to
the mind, which is an "object of mundane-experience". T h e
Svâyaubhuva Âgama states: m u n d a n e - e x p e r i e n c e is the
consciousness characterized by the [bound] soul's mundane-
experience etc.

A new topic is introduced:

(74A) Consciousness appears as "an object of m u n d a n e -

experience" on account of the connection of that which
is not conscious with that which is conscious.

Even though it is not of the nature of consciousness, the

"object of mundane-experience", which is of the nature of
the mind appears as if it is of the nature of consciousness
on account of its connection to the consciousness constitutive
of the s o u l . Sârhkhya says: that w h i c h is not c o n s c i o u s
62

appears as if it is conscious.

Moreover:

(74B-75A) Mutually constituted by the connection of the

 64 Bhoga Karika

reflection of the non-conscious and the conscious, souls

a n d bonds appear very strongly [as of one nature] through
the instrumentality of mundane-experience.

T h e "object o f m u n d a n e - e x p e r i e n c e " is both a " t h i n g "

(vastu) superintended over by consciousness (citta-adhisthita)
a n d a collection of the organs of the m i n d . It presents the
"object" to the soul. T h e soul [in turn] grasps the mental
activity of the m i n d . T h e y say: the soul (purusa) is cognizant
o n a c c o u n t o f the m e n t a l activity o f the m i n d . T h e M

" p h e n o m e n a l c o n n e c t i o n " {akdra-anusanga) is j u s t a

" c o n t a c t " (samslesa) o f the two " i m a g e s " (chdyd) or
" r e f l e c t i o n s " {pratibimba) that are o f the n a t u r e o f the
conscious a n d the unconscious; due to this connection, the
souls, m u n d a n e - e x p e r i e n c e r s a n d bonds are transformed
into "objects of mundane-experience" through the form of
the "object" (visayd) that arises through the instrumentality
of the mental activity of the mind, which itself funcdons in a
m i r r o r i n g m a n n e r and is called mundane-experience. F o r
this reason, the samsarins make the mistake of seeing the
soul a n d so forth in what is not the soul etc. However, through
d i s c e r n m e n t t h e r e is the d i s s o l u t i o n o f prakrti for the
samsarins. Samkhya defines this dissolution as release. T h u s :

( 7 5 B ) M u n d a n e - e x p e r i e n c e [ w h i c h a p p e a r s ] in the
"object of mundane-experience" [i.e., in the m i n d ] is a
reflection of the soul, like the moon in water.

Mundane-experience that is characterized as an "object

of mundane-experience" solely belongs to the pervasive a n d
lordly s c u l .
I n the cognitive activity of the mind, which is of the nature
of ascertainment, there is a reflection, like, the reflection of
the m o o n in water; this reflection is characterized by the
m a n i f e s t a t i o n o f c o n s c i o u s n e s s . H o w e v e r , the e x a m p l e
[supporting the metaphor] is only applicable to a "naturally
o c c u r r i n g manifestation" as the moon reflection is of a purely
insentient and material nature. T h e r e f o r e , on account o f
Translation 65

the condition of the mundane-experiencer, agency solely

belongs to the conscious soul, and cannot be said to belong
to the m i n d and its products, which are non-conscious a n d
"objects o f m u n d a n e - e x p e r i e n c e " .
64

B u t [objects Sârhkhya], agency entails e n g a g e m e n t i n

activity; if agency is attributed to the soul, the soul becomes
65

subject to transformation (parinâmita). Since the soul is not

subject to transformation (nirvikâra), agency c a n n o t be
attributed to the soul. Rather, agency j u s t belongs'to [the
sphere of] prakrti; p r i o r to the a r i s i n g of d i s c r i m i n a t i v e
knowledge, prakrti shows itself to the purusa t h r o u g h the
instrumentality of the m i n d a n d its products, w h i c h are
'"objects of mundane-experience"—in this m a n n e r samsara
is described. A c c o r d i n g to Samkhya, release is the ceasing
of the activity that arises with this prakrti. T h u s , they say:
having shown herself to the audience the dancer draws away
from the audience; likewise, having manifested itself to the
purusa, prakrti ceases from its activity. As a result, h e says:
66

(76A-78B) W h e n mundane-experience is not attributed

to the soul out of a fear of attributing transformation [to
the s o u l ] , then the difficulty arises c o n c e r n i n g the identity
(avisesa) of the released one and the b o u n d o n e . 67

T h e meaning of the verse is as follows: agency is not the

[direct] engagement in activity; rather, j u s t the "capacity
for activity" (sakliiva) is engaged in activity. F o r instance,
like the iron fillings that have come wiihin the proximity o f
a magnet, the locus of activity (kriyâvesa), w h i c h is of the
nature of movement (spanda), solely belongs to the body,
which is in proximity to the soul. T h e r e f o r e , there is n o
possibility of the transformation o f the s o u l d u r i n g the
[activity of] m u n d a n e experience, which is of the nature of
the "representational activity" of the m i n d a n d its products.
H o w e v e r [objects the S a i v i t e ] , this " r e p r e s e n t a t i o n a l
activity" takes p l a c e as s o m e t h i n g s e p a r a t e [ f r o m t h e
purusa].** B u t , w h e n you do not postulate this separate
condition in the case of the soul that is without impurity
66 Bhoga Karika

(nirmalatva) of the soul, the difficulty arises as to the identity

(avisesa) of the one who mundanely experiences a n d the
'one who is liberated, since both are similarly unconnected
[i.e., even the bound soul is not connected to the impurity
m u n d a n e - e x p e r i e n c e entails].
N o ! It is said: prakrti purposely functions for the sake of
another. '' T h e y say: as the non-conscious milk functions for
6

the sake (nimitta) of the growth of the calf, so /rafoft'functions

for the sake of the release of the purusa.™Thus he says:

(77A) Moreover, the view that "the activity of the bonds is

for the purpose of the soul" is also opposed!

T h e m e a n i n g of the verse is as follows. It is false to hold

that the activity of prakrti is for the sake of the purusa, as
prakrti is nonconscious; as in the case of [non-conscious] milk
etc., one observes the activity as it is superintended over by
the conscious cow etc. Moreover, even if we accept this type
of activity [of purely unconscious things], it does not make
sense to say that this activity can be for the sake of something
u n c o n n e c t e d [to a n y t h i n g ] , s i n c e t h e r e is the u s e f u l
appropriation even of air, water, etc.; or, if the activity be
said to be. for the purpose of that w h i c h is u n c o n n e c t e d
(nirapeksa)," then even in the case of the liberated one this
a c t i v i t y w i l l o c c u r . F u r t h e r m o r e , o n a c c o u n t o f the
e n g a g e m e n t o f the b o u n d soul w h i c h has a desire for
m u n d a n e - e x p e r i e n c e , it is false to attribute m u n d a n e -
experience to this soul since no change is said to occur in
the soul; he says:

( 7 7 B ) Ir. an unchangeable m u n d a n e - e x p e r i e n c e , as in
the case o f a liberated soul, mundane-expereince does
not arise.

Samkhya objects: non-discrimination (aviveka) is the cause

of the activity of prakrti. W h e n the discrimination between
the purusa a n d prakrti exists, "the cessation of the activity" is
no longer activity. Therefore, there is no identity (avisesa)
of the b o u n d <~»ne and the released one. T h e y say: it is my
belief that there is nothing more beautifully youthful than
Translation 67

prakrti, who, with the thought, "I have been seen", does.not
come within the sight of the purusa again. 71

T h i s is false! G i v e n your position, n o n - d i s c r i m i n a t i o n

cannot exist, since the soul is pure (nirmalatvd). A n d since
[according to you] non-discrimination is at all times without
a c a u s e , d i s c r i m i n a t i o n itself b e c o m e s a n i m p o s s i b l i t y .
Therefore, we claim that, by the unestablishment of anything
other than non-discrimination, passion (sardgata), impurity
(samalatva) etc. should be attributed to the soul itself.
I f one holds that the innate condition of unconsciousness
is roused to consciousness on account of the association with
that which is defiled, i.e., with the c o n n e c t i o n to a body
etc., then it follows that the eternal c o n n e c t i o n to things
which are other than what is innate will arise — thus, the
opponent's view is put in doubt:

(78A) I f it is claimed that, on account of being subject to

transformation (vikdritvd), it is non-eternal (anityd).

H e r e , the " m u n d a n e - e x p e r i e n c e r " s h o u l d be s u p p l i e d

in the verse [i.e., if transformation is posited, the m u n d a n e -
experiencer becomes non-eternal]. H e refutes this:

(78Ab) T h e n the effected condition of mdyd

(mdydsddhya) is not recognized.

T h e "peculiar characteristic" (visesd) that is brought about

(kriyamdna) by means of mdyd a n d its effects (svakarydni)
through the instrumentality of the subtle and gross bodies is
not r e c o g n i z e d ("by y o u " s h o u l d be s u p p l i e d h e r e ) .
Therefore, the fault of attributing noneternality a n d so forth
[to the soul] does not apply—this is the m e a n i n g [of the
verse]. H o w is this possible? H e says:

(78B) A n d , o n account o f the intrinsically manifested

consciousness, n e i t h e r transformation n o r destruction
[can apply to the s o u l ] .

Unlike the Naiyàyikas a n d others, we do not h o l d that the

soul is solely of an unconsciousness nature. Rather, the soul
has consciousness innate to its nature.

!
68 Bhoga Kdrikd

T h e Naiyayikas r a i s c j h e following question: concerning

.the i n n a t e n e s s o f this consciousness [in the soul] since
consciousness does not arise without a connection to a body
etc., what is the beginningless thing by which the b o u n d
condition [of the soul] is discerned [by the Saivites]?
[ T h e A n s w e r f o l l o w s : ] H e is g o i n g to say that this
[beginningless thing] is just mala. A n d thus, when there is
the removal of mala by means of mayd — i.e., by kald etc.,
which are its effects — the total manifestation of the innate
nature of the soul takes place. W h e n mala ripens by means of
Siva-sakti — which is designated as diksa — all objects become
manifested. T h u s , he says in the verse, "neither transformation
nor change" belongs to the soul. H e says of the soul:
( 7 9 A ) Raga serves the role o f " o b j e c t i f y i n g " [ i n the
p r e s e n t a t i o n of] the object of m u n d a n e - e x p e r i e n c e .
Since raga is like a crystal [i.e., since it simply manifests
things], it cannot be the cause as discussed above.

Raga gives rise to the presentation o f the "object of

m u n d a n e experience", which is manifested in the form of
sukha, duhkha a n d moha.
Raga is said to be "like a crystal" because it manifests things
by means of its own luminosity. Raga is not a cause of that
"transformation" [of the innate consciousness of the soul]
as d i s c u s s e d above. It is said that "thv. affliction to the
a t t a c h m e n t to objects" (visayoparaga) is j u s t "the m a k i n g
s o m e t h i n g o f a n o b j e c t " (visayikarana) t h r o u g h the
intentional-activity towards it:
I n spite o f the repeated transformation of the body, which
ic an "object o f mundane-experience", n o transformation
c a n be attributed to die mundane-experiencer.

(79R-80A) T h e soul is not transformed w h e n the body

undergoes transformation; attributing transformation to
the soul entails describing it as unconscious a n d as an
object o f mundane-experience, like the m i n d .

T h i s is the meaning: I f the soul is subject to transformation,

u n c o n s c i o u s n e s s a n d the fact o f b e i n g a n o b j e c t o f
mundane-experience apply to it, like the m i n d etc.
Translation 69

Herein, after having proposed another's viewpoint, he will

criticize it:

(80B-81A) Consciousness is rather the "quality" described

as a "cognition" that is in a relation of i n h e r e n c e [with
the s o u l ] . Therefore, consciousness cannot be shown to
be intrinsic to the soul. T h i s is false!

T h e Naiyayikas and others argue that the soul is by nature

unconscious; on account of the connection of manas with
the soul, cognition arises as a quality [of the s o u l ] . T h i s
cognition is solely the consciousness of the soul; in no other
way can the soul be considered to be a conscious nature.
This is false: as in the case of a pot etc., there can be no
connection of inherence of cognition to the soul if the soul
is considered to be unconscious.
Another objection is raised: herein, the restricting factor
[in the relation between cognition a n d the unconscious soul]
is karma, designated as "the imperceptible force" (adrsta).
Bound cognition arises in a relation of inherence with the
soul only when the soul is a c o m m o n substratum of karma.
T h i s cognition does not arise in other places, i.e., in different
substrata, such as in pots, etc. T h u s , he says:

(81B-82A) Consciousness exists in the unconscious soul

and nowhere else. But even karma is not suitable as the
restricting factor, since karma is found in a different locus.

It is s a i d that d u e to the p o s s i b i l i t y o f a t t r i b u t i n g
transformation [to the s o u l ] , there is no [soteriological]
d e v e l o p m e n t (samskdratva) of the s o u l but j u s t the
[ s o t e r i o l o g i c a l - ] d e v e l o p m e n t o f prakrti, since this
development is like the activity of agriculture etc. T h e r e f o r e ,
even karma cannot be the restricting factor. T h u s , the soul
is innately conscious, since it has consciousness as an intrinsic
part of its nature. H e says:

(82B-83A) A c c o r d i n g to the wise, in the same way that

delusion (moha) exists on account of those who have delusion
intrinsic to them, and not otherwise, so consciousness exists
on account of conscious things, and not otherwise.
70 Bhoga Karika

A c c o r d i n g to the opponent, "cognition" is considered to

be o f the nature of consciousness and is considered to be a
"quality" of the soul. However, according to this position,
w h e n the q u a l i t y is d e s t r o y e d , the d e s t r u c t i o n o f the
substratum is also entailed, due to the inseparability of the
substratum a n d quality! T h u s , the soul ought to be accepted
as always having consciousness intrinsic to it. It is said: since
the innately conscious soul is veiled by mala, manas, the m i n d
etc. are established as the manifesting agents of limited
consciousness.
H e is now going to describe kald, vidya and raga, which
are collectively described as "the triadic sheath". I n terms of
the means whereby mundane-experience arises, these tattvas
lie above prakrti', they collectively act as an instigating-agent
by means of acting as an "auxiliary cause" in the activity of
the soul's mundane-experience. H e say:

(83B-84A) T h e triad, which is designated to be above

prakrti, is an organ for the instigation and a cause of the
excitation in the "object of mundane-experience"; as well,
this triad exists as a n agent i n the s o u l ' s activity o f
mundane-experience.

Having dealt with mundane-experience in this manner,

he is now going to speak about the arising of the ego from
the m i n d , which originates from prakrti.

(84b-85a) T h e grouping in the m i n d which is a posterior

division gives birth to the ego. The gunas are considered
to be the progenitors. T h e gunas are also manifested in
the imagination etc.

T h e gunas are manifested as the material-causes of the

effect according to the maxim: o n account of interaction,
i n t e r d e p e n d e n c y a n d m u t u a l s u b j u g a t i o n . H e n c e , the
[gunika] cause exists in the imagination etc., i.e., i n the
m o d i f i c a t i o n s o f the m i n d . S a m k h y a c l a i m s : the gunas
function imerrelatedly on account of mutual subjugation
Translation 71

and cooperation. T h e r e f o r e , o n the one h a n d , the m i n d

72

g e n e r a t e s " a s c e r t a i n m e n t " [ a n d t h u s gives r i s e . t o the

imagination etc.] and on the other, the m i n d generates the
ego, which consists of its own particular "blending of the gunas".
Thus, according to the maxim that "more than one progenitor
is required" the gunas are considered to be the progenitors
that are mutually blended together [in the generated effect].
In like manner [i.e., as mutually blended together],.the gunas
exist in all objects. T h u s , when we say that such a n d such a
thing is sdttvika etc., we mean that it contains a gurdka abundance
of sattva etc. Just as mud takes on many different forms, as in
pots etc., so the gunas are in a direct association with the effect
as a result of direct participation.

H e says:

(85A-86B) " T h e first transformation of the gunas takes

place by the arising a n d d o m i n a t i n g [of one over the
o t h e r ] " — b u t this settled c o n d i t i o n s h o u l d r e m a i n
invariable!

A n objection is raised: if the gunas are in an invariable

relation whereby they mutually suppress one another, they
cannot be the progenitors of [soteriological]
" a c c o m p l i s h m e n t " [siddhi qua buddhi-pratyaya] etc.;
therefore, just let the ego arise from the gunas in a direct
association with the gunas. H e says:

(86B-87A) O pundits, do not p r a t e r that this [ s a m e ]

maxim applies to the ego as well. Because of the generative
transformation [of the gunas], even the subde elements
are in association with the gunas.

O n account of the serial transformation of the gunas—- as

it is said, on account of the generative transformation of
everything beginning with the ego a n d e n d i n g with the gross
elements — this association with the gunas not only applies
to the ego but to the subde elements as well (which means
the collection of the organs a n d the collection of the gross
72 Bhoga Kdrikd

e l e m e n t s ) . It is, therefore, correct to hold that, as in the

case of the association of the shapes of earth in pots, skulls,
etc., not all things arise directly from the gunas.
H e now addresses the question: what are the gunas and
by means of what activities are they effected? H e says:

(87B-88A) Sattva, rajas a n d tamas—these are the gunas

that are the causes in the m i n d ; with respect to each soul
they are manifested by means of the restrictions of the
manifested activities.

As stated earlier, the object that is an "object of mundane-

e x p e r i e n c e " for the soul arises through the instrumentality
o f the m i n d in the form of the dispositions, conceptions
a n d so forth. T h e gunas were the cause at the beginning of
c r e a t i o n a n d c o n t i n u e to m a i n t a i n this creation to the
present time; as well, the gunas are the cause of the mind.
Since these gunas are mutually-interconnected, they are
categorized as a single tattva. T h u s , it is said: even though
the gunas are three in number, they are still considered to
constitute one tattva on account of their inseparability."
T h e r e f o r e , the a c c o m p l i s h m e n t of sattva etc. occurs by
means of the activities referred to as the "restriction of the
manifested activities".. T h e activities occur by means of the
causality of the m i n d and are manifested because of the
d o m i n a n c e [of one particular quality over the other two].
T h e Agamas state that there are other effects of the gunas
as well: steadiness, patience, etc.; valour, cruelty, etc.; and
discontent and slowness.
Sarhkhya raises an objection: the gunas exist as eternal
conditions constitudve of prakrti. T h a t this is false, he says:

(88B-89A) S i n c e the gunas are both u n c o n s c i o u s a n d

manifold, they have a cause, just as does the mind, pots, etc.

L i k e pots and so forth, the gunas are of an unconscious

a n d manifold nature and are, therefore, "effects".

W h a t is the cause of the gunas? H e says:

Translation 73

(89R-90A) T h e cause of the. gunas is prakrti; undivided in

prakrti, the gunas begin their activity when Siva induces prakrti.

T h e gunas exist as u n d i v i d e d a n d subtle conditions in

prakrti; Siva i n d u c e s t h e m to develop into a gross f o r m
through the distinctions of their respective activities. T h e
verse states that Siva induces prakrti. Since prakrti is of an
unconscious nature, the prakrti-acxivity is not self-willed [and
t h e r e f o r e d e p e n d s o n the i n d u c e m e n t o f S i v a ] .
F u r t h e r m o r e , as each soul is separately l i n k e d to prakrti
through the engagement in a subtle body prakrti is manifold.
y

Since prakrti is manifold, it is an "effect" (I will discuss this

further in the sequel).
Souls are b o u n d because they are yoked to mala. T h i s
bound condition occurs through the condition of being a
mundane-experiencer for that soul yoked to the five sheaths,
kald etc. Diksa purifies this condition and according to the
Agamas is above the prakrti-tattva. Since the accomplishment
of mundane-experience and the attainment of the particular
station of existence cannot arise simply on account of the
e x i s t e n c e o f the m u n d a n e - e x p e r i e n c e r , the s o u l [ q u a
mundane-experiencer] is qualified by both consciousness
and pervasiveness. H a v i n g considered this, he is going to
establish the existence of the rdga-tattva, which was earlier
said to be the cause of the craving for mundane-experience.

(90B-91A) T h e attachment to the "object of m u n d a n e -

e x p e r i e n c e " c o m e s into b e i n g w h e n the a c t u a l
a p p r e h e n s i o n of the "object of m u n d a n e - e x p e r i e n c e "
exists. I n order for this attachment to come into being, it
is necessary to postulate "rdga", which causes the craving
for mundane-experience itself.

D u r i n g samsdra, an "attachment" arises w h e n the soul

discerns an "object of mundane-experience". T h i s attachment
does not arise without a cause; otherwise, it could even occur
d u r i n g the state of release. T h e r e f o r e , rdga ought to be
accepted as the generating factor in the craving for mundane-
experience, which brings about the soul's attachment.
 74 Bhoga Karika

H e now expresses an opposite opinion:

(91B-92A) Quite rightly sattva, rajas, and tamas act as the

cause-of-the-craving for the objects [of m u n d a n e -
experience] ; however, when this craving has arisen in the
m i n d of the soul, this other thing [i.e., raga] is of no use!

T h e m a n i f e s t e d c o n d i t i o n o f the object o f m u n d a n e -
experience is solely a result of the three gunas (sattva etc.),
which arise in the m i n d in a transformed state as pleasure,
suffering a n d delusion. T h e "transformed" gunas thus appear
in the m i n d in terms of the ascertained appearance~of the
object; i n t u r n , this ascertainment serves to b r i n g about
m u n d a n e - e x p e r i e n c e , w h i c h itself is i n f l u e n c e d by the
p r e d o m i n a n c e of one of the three gunas. It is, therefore,
clear that some cause must be postulated in order to account
for the soul's desire for this "object of mundane-experience".
H e n c e , raga ought to be considered to be this cause a n d
should be considered to have its locus in the grasper, the
one who apprehends the "object of mundane-experience",
which is constituted by the three gunas (sattva etc.) a n d is
produced in the m i n d in the form of the gunas, objects, etc.

. H e now refutes this opponent:

(92B-93A) I f the cause of the mind's desire for the "object

of mundane-experience" is considered to be in the mind
(buddhi) itself, i.e., in the form of a "disposition" (bhava),
t h e n s o m e t h i n g other than this " d i s p o s i t i o n " must be
proven [to be the cause of the craving].

T h e verse addresses the opponent: if you h o l d that the

cause o f the attachment solely belongs to the objects of
mundane-experience, then it will be impossible to ever be
free from rdgal T h u s the Tattva Samgraha states: raga is the
desirous attachment that causes the soul's engagement in
the "object of mundane-experience"(v. 10); indeed, if raga
;
s c o n s i d e r e d to be o f the c h a r a c t e r o f the " o b j e c t o f
m u n d a n e - e x p e r i e n c e " , t h e n it c o u l d n o t p r o v i d e any
freedom from raga.
Translation 75

A n objection is raised. I f rdga is postulated as the mental

disposition characterized as "bondage", the same fault holds.
T h u s , he responds that even if rdga is considered to be a
"disposition" the same fault holds. T h i s is what he means:
there is no causadve factor involved in the creation of "effects"
in the vdsana condition characterized by [the disposition]
"bondage". I f something in a vdsana state were capable of
producing effects, given that the vasands are infinite in the
mind, the soul would be confronted with the simultaneous
formation of an infinite number of opposing activities—an
unacceptable c o n c l u s i o n .74

Even if rdga is h e l d to be thai which has ^entered into"

the c o n d i t i o n o f the "object o f m u n d a n e - e x p e r i e n c e "
through the gross form of the nature of a "conception" [i.e.,
pratyaya], then the same difficulty already mentioned arises,
i.e., to be free from rdga becomes impossible. Now [you might
claim that] rdga ought to be construed as something other
than either rdga for a mind-based disposition. However, if
you claim that karma should be the cause of the craving, we
disagree, for two reasons. I n the first case, there is no way
75

of proving that karma is the cause responsible for bringing

about effects other than those the individual is responsible
for bringing about, as in the case of f a r m i n g etc. I n the
second place, if karma is postulated as the cause of this
craving, a m a n i f o l d n u m b e r o f activities are t h e r e f o r e
postulated. 76

Now, the vidya-tattva is established:

(93B-94A) Without an instrument, an agent's ability to .

act cannot be engaged in any activity; thus, vidya is the
instrument that serves in die discrimination of the mind's
cognitive activity.

As it has been said, this occurs on account of the proximity

of the objects that have been presented by the senses. W h e n
an object is grasped-an "activity" described as the cognitive
activity of the m i n d - w h a t then ought to be the instrument

!
76 Bhoga Karika

w h e r e b y the s o u l ' s g r a s p i n g activity takes p l a c e ? T h a t

instrument is vidya. 11

H e r e an opponent says:

(95B-95A) L i k e a light, the m i n d is the illuminating agent

of both itself a n d other things. A ""vidya" construed as the
instrument whereby the soul cognizes - of what use is it?

[ A n objection is raised.] Because of the nature of its

illuminating property, which is like a lamp, the m i n d causes
the r e p r e s e n t a t i o n o f the object as well as itself to be
illuminated. No other instrument can be established!

H e refutes this [objection]:

(95B-96A) I n the apprehension of objects such as pillars

etc., a light acts as the instrument for the soul and in the
apprehension of a light, the eye [is the instrument]-the
same analogy holds in the case of the m i n d .

T h e verse points out that an instrument must be postulated

i n o r d e r to a c c o u n t for the activity w h e r e b y the m i n d
b e c o m e s an a p p r e h e n d e d object. T h e Tattva Samgraha
states: "like the s u n , the m i n d has a manifesting nature;
however, since the m i n d is an object-of-activity [whereby it
is a p p r e h e n d e d ] , the m i n d requires some other instrument
in order for it to be grasped." H e points this out:
78

(96B-J7A) Since it is of the nature of the three gunas,

the m i n d , in its presentative-form as the object, is not
capable of illuminating itself through discrimination. O n
. its own, it would remain undiscriminated.

(96B-97A) Vidya is above the sphere of the gunas; as the

instrument of discrimination, vidya is separated from the
sphere of that which is discriminated. Since vidyais capable
of discriminating things for the soul, it requires no further
instrument.

O f the nature of the three gunas, the m i n d is an object of

that activity whereby it is discerned in the form of "an object
Translation 77

of m u n d a n e - e x p e r i e n c e " ; therefore, the m i n d is not self-

illuminating, like a lamp etc. But, as it is beyond the sphere
of .the m i n d , vidyd is separate from the form of "the object
of mundane-experience". I n causing the illumination of that
which is to be known by the soul, vidyd does not require a
further instrument.

H e now describes the function of kald:

(98B-99A) For the purpose of bringing about m u n d a n e -

eXperience, there is an instigator of the multitude of
agentive-factors involved in acdons etc. T h e self-willed soul
is the agent [qua instigator]; kald is the instigating-factor.

It is said that the soul is the agent since it is the instigadng

agent of the collection of concomitant agentive factors such
as the m i n d etc., which exist for the purpose of bringing
about mundane-experience (which takes place o n account
of the m u n d a n e - e x p e r i e n c e r ) . T h e one w h o is the L o r d
79

of the concomitant agentive factors involved in both the

activity and the cessation of activities, a n d yet who is neither
active nor inactive, is the one who is designated as an agent
as well as a concomitant agentive factor. I n the authoritative
texts kald is called the "instigating-agent" in the activity of
mundane-experience, since the causative activity of kald is
similar to that of the L o r d .

A n objection is raised by Sarhkhya: the soul is not an agent!

H e says that this is false:

(99B-100A) I f one holds that [the soul is] not an agent,

the very term mundane-experiencer becomes meaningless
[as t h e m u n d a n e - e x p e r i e n c e of the mundane-
e x p e r i e n c e r is an activity, m u n d a n e - e x p e r i e n c e entails
agency]; as well, the activity of prakrti would not bring
about any effects [as the effects of prakrti, such as the m i n d
etc., are "instruments" and require an agent].

Due to the activity of m u n d a n e experience [i.e., due to

the fact that m u n d a n e - e x p e r i e n c e q u a activity e n t a i l s
 78 Bhoga Knrikd

agency], the agency of the soul is established solely on the

basis o f the mundane-experiencer. I f o n e claims that the
soul is not ah agent, the activity of prakrti—which exists for
the p u r p o s e o f m u n d a n e - e x p e r i e n c e — b e c o m e s fruitless,
because o f the uselessness of a connection to instruments
etc. in something which is not an agent.

Moreover:

(100B-10TA) Since they are a means of activity, the motor

organs etc. are i n the service o f a n agent. T h e agent,
s p o k e n o f as "covered etc." [by mala etc.] ought to be
understood as the soul, which is pervasive.

I f the soul is h e l d to be nonpervasive because it lacks

extension in space (as the sky etc.), it would be impossible
for the mundane-experience of one place to also occur at a
different time at another place; for example, it would be
i m p o s s i b l e f o r a p e r s o n f r o m the south to m u n d a n e l y -
experience things in Kashmir. T h u s , due to the failure of
h o l d i n g any other position, the soul ought to be accepted as
pervasive. T h e Pardkhyd Agama and other texts state that
80

the agentive cause is kola, which manifests the agentive-

.capacity [of the soul]. T h u s , the soul b o u n d to kald is the
c o n c o m i t a n t agent involved in mundane-experience. T h e
agentive-canacity (kartr-sakti) of this soul that is an agent
does not come to affect [all] objects, because this agentive-
capacity is veiled by mala. ( I n the sequel we will discuss both
the "capacities" of agency a n d "consciousness", given that
"capacity" is a unity of the two.) Kald has the power o f mala',
kald only partially manifests the soul's agentive-capacity. Kald
is thus described as the "agentive-cause", "cause" and "agent".
T h e "limited" soul appears to be indistinguishably linked
to kald a n d i s , t h e r e f o r e , d e s c r i b e d as the " a g e n t -
c o n c o m i t a n t " (kartr-kdraka) i n the activity o f m u n d a n e -
e x p e r i e n c e . T h e limited soul is the agent since it is the
mundane-experiencer, while .kald is the concomitant-cause
since it is the agentive-cause. T h e Mrgendra Agama states: O
Translation 79

B r a h m a n s , so t h e s e two, s t a n d i n g t o g e t h e r as i f
indistinguishable in the activity of mundane-experience, are
called the agent-concomitant. 81

(101B-102A) I f one holds that the agent does not require

further agentive factors in the sphere of the mundane
world, the soul will have to be considered to be omnipotent
for all eternity as it will never be bound by kala.

(102B-103A) Since the soul will be omnipotent [at all

times], it will also be omniscient [at all d m e s ] , HV.^ C o d .
However, it is improper to hold that, since it is o.*^ • ' *< d i t ,
the soul is an agent for the purpose of*** ^ ** « Î Î - ring.

If one holds that due to the innate purity of die soul, i.e.,
due to its lack of any c o n n e c f ' ^ î-n mala, it does not require
a connection to hală, then, as ui me case of Siva, the soul
will be considered to be (a) "omnipotent", since it will not
have a connection to a body of the nature of "fniw", i.e.,
kala etc. a n d (b) "omniscient", since it will be tu;* , . ,>ctrd
to Any instruments of ignorance. 82
S u c h an irj4eper*dem «>«i
would not be presided over by Siva. However, it is improper
to h o l d that this independent, undefined soul can be an
agent engaged in those bodily activities etc., which ultimately
exist for the purpose of suffering. T h u s , "the grace of kala'
is necessarily required in order to account for the limited
c o n s c i o u s n e s s a n d activity of those souls p o s s e s s e d by
mundane-experience on account of being veiled by mala."
H e says:

(103B-104A) Since it is in a state of bondage, the soul is

not o m n i p o t e n t , like Siva etc.; w h e n it is engaged in
m u n d a n e - e x p e r i e n c e , the soul qua agent requires the
grace of kala.

H a v i n g e s t a b l i s h e d kală, h e will n o w d e s c r i b e the

generation c f vidyă, răga, and pr.akrti from kală :

(104B-105A) T h e r e is another grouping that derives from

r
80 Bhoga Kărikă

kală; this other grouping is known as vidyă, râgaand prakrti,

which arise in succession in a pair [i.e., răga and vidyă]
a n d singly [i.e., prakrti].

Răga a n d vidyă sequentially arise as a pair. Prakrti arises

separately as a separate reality. T h u s , the Raurava Ăgama
states: f r o m kală, the two tattvas—răga a n d vidyă—have
arisen, and prakrti as well. (v. 2.15).
T h e Ăcărya [i.e., Sadyojyoti] has not taken up the tattvas
designated as kală a n d niyati, which are mentioned in the
Agamas, because these two tattvas are self-evident in light of
the context [of what has so far been discussed], as nothing
would transpire without both the temporal-sequentiality a n d
experiential-restrictiveness of mundane-experience, which
is a result of karmic activities. '' In the case of farming etc.,
8

thieves are seen to steal the fruits of [others'] activities when

there are no restrictions established by a ruler. "Restriction"
(niyati) is established as the restricting-principle that accounts
for the restriction of the fruits of karmic-activities (such as
t h e jyotişţoma s a c r i f i c e e t c . ) to i n d i v i d u a l m u n d a n e -
experiencers.
However, it is false to claim that karma'xs itself the restricting
principle, for, as it is said, karma only generates the fruits of
activities. In over-seeing the sphere of mundane-experience,
even the L o r d ' s capacity (sakti) requires an auxiliary casual
factor, which occurs through the intervention of other tattvas.
Otherwise, none of the tattvas would exist.
T i m e (kală) is established as the factor that separates off
various states of the "object of m u n d a n e - e x p e r i e n c e " etc.
F o r example, in statements such as, " H e has been enjoying
it for a long time," the conceptions of "long", "quickly", etc.
are indicative of the "separating" function of time.
It is impossible for time to be eternal, as the Naiyăyikaj
a n d others think, because time is of an unconscious a n d
manifold nature, since it takes the form of living beings etc..
T h e Mrgendra Ăgama states: time, which arises from măyă, is
based on the conception of an "instant" etc. 84
Translation 81

He will now discuss the collection of tatlvas constitutive of

the subtle body as well as the fact that the subtle body is
restricted to each soul separately:

(105B-106A) T h e tattvas beginning with earth a n d e n d i n g

with kala constitute the tattvic collection that leads to the
a c c o m p l i s h m e n t of m u n d a n e - e x p e r i e n c e ; a c c o r d i n g to
the learned, this collection is restricted to each mundane-
e x p e r i e n c e r [separately].

T h u s , the Tattva Sarhgraha states: this g r o u p o f

characteristics, beginning with earth and e n d i n g with kala\
is bound to each soul. T h u s , it is said that this b o u n d soul,
85

under the control of karma, is caused to w a m i r r in all the

bodies born in their respective worlds.
In the event of a single, universal subtle body, there would
be no diversity in j m i n d a n e - e v r - *>r*re. H o w e v e r , the
diversity of mundane-experience is seen by all to be diverse!
H e says:

(106B) Otherwise, it is not proper, due 10 the diversity

that is [phenomenally] seen in pleasure etc.

A n objection is now raised: in the case of a universal subtle

body, the diversity among the fruits of mundane-experience
will arise solely on account of the karmic diversities relating
to the subtle body.

T h i s objection is false! H e says:

(107A) O n account of the karmic-d'versity, the diversity

[of mundane-experience with respect to each m u n d a n c -
experiencer] is established.

T h e diversity of mundane-experience is established solely

o n a c c o u n t o f k a r m i c - d i v e r s i t y . " W h e n t h e r e is .the
establishment of the diversity of mundane-experience, the
karmic-diversity is inferred"—such logic entails "the fault of
the mutual locus". T h i s is the sense of the verse.
A n o t h e r o b j e c t i o n is r a i s e d : " T h e k a r m i c - d i v e r s i t y is
82 Bhoga Kàrikà

established solely on account of .the agendve-diversity, and

the diversity of mundane-experience on account of the karmic-
diversity. T h e r e is no fault of the mutual locus here." H e states:

(107B-108A) Given that the agents of acdons are active

because of the simultaneous connection to that [i.e., the
single collection of tattvas constituting the subtle body],
how can there be separate actions postulated on account
o f the separateness of the agents.

T h e r e can be no connecdon between the agent and the

action without a connection between the souls covered by
mala a n d the. subtle bodies etc., which are constituted by
kalà e t c . H o w e v e r , i f by m e a n s o f the s i m u l t a n e o u s
connection to all the agents, the action is an activity that is
in the f o r m o f the subtle body, w h i c h is a single tattvic
c o l l e c t i o n , how can the distinctions between the various
activities come about? This cannot be the case! T h i s is the
m e a n i n g [of the verse].
A n objection is raised: the diversity of the subde bodies
can only be based on the diversity of each soul's "desire"!
We oppose this objection, since the "desire" only arises
on account of each soul's connection to a subde body! A n d
it is false to hold that the diversity of desire arises on account
o f a s i n g l e subtle body. S i n c e the p h e n o m e n o n o f the
diversity of mundane-experience cannot be explained in
any other manner, one is forced to accept the diversity of
subtle bodies with respect to each soul.
A n o p p o n e n t may raise the objection that the diversity of
subtle bodies is only applicable in the case of the diversity of
souls. T h e Vedântins uphold that the soul is single. H e says:

(108B) T h u s , it follows that the manifoldness applies as

well to souls.

I f you hold the doctrine that posits j u s t one universal soul,

it is impossible to account for thé diversity o f pleasure,
suffering, etc. a n d the differences of birth, death, etc. T h u s ,
the manifoldness of souls is established because of the diversity
Translation 83

of mundane-experience. T h e refutation of Advaita is taken

up by us in the Mrgendra Agama Vrtti Dipikd in detail.
A question is raised: this tattvic-collection that is of the
nature of the subde body, is it pervasive, like the soul, or is it
non-pervasive? T h u s , he says:

(109A) T h e non-pervasiveness of this [tattvic-collection]

is e s t a b l i s h e d o n a c c o u n t o f t h e i m p o s s i b i l i t y o f
simultaneous functions.

T h e subtle body manifests [the soul's l i m i t e d ]

consciousness and agency. T h i s [manifesting] "activity" o f
the subtle body certainly does not occur at all places at all
times; therefore, the subde body is not pervasive.
A further objection is raised: if you postulate that the
"effects" of the subde body's activities come about on account
of karma, which is an auxiliary cause, then a pervasive subde
body can still account for the [limited] manifestation of the
soul's consciousness. H e n c e , as this argument proves, the
p e r v a s i v e n e s s o f the s u b t l e b o d y d o e s n o t e n t a i l the
simultaneous genesis of effects in all places! T h e reply: even
this reasoning is false because the subtle body is both a
noneternal thing a n d an "effect" [of some cause], like pots
etc. T h e following verse addresses these objections:

(109B-110A) It is not proper to claim that the instrvmentality

of the subtle body is restricted by karma; on account of
the impossibility of limidess activities, there is no universal
pervasiveness [of the subtle body]

A further question is raised. Is the partial manifestation

of consciousness due to the nonpervasive nature of the subde
body or of the soul? H e says:

(110B-111A) A c c o r d i n g to sruti there is a p r o b l e m i n

h o l d i n g that the soul is a substratum c h a r a c t e r i z e d by
transformation etc. D u r i n g the time that there is the
[ l i m i t e d ] m a n i f e s t a t i o n of c o n s c i o u s n e s s , w h i c h is
simultaneous with the nonpervasive [subde body], the soul'
remains pervasive.
84 Bhoga Karika

It is said that if the soul is [considered] non-pervasive,

then it w o u l d be impossible to'have different m u n d a n e -
experiences in different places. Moreover, in the state of
release the necessity of the soul's pervasiveness ought to be
a c k n o w l e d g e d , since the Agamas claim that the soul has
omnipotence a n d omniscience, like Siva. I f one holds that
in the state o f release the soul is pervasive and in the state of
bondage non-pervasive, one must also claim that the soul is
unconscious, mutable and so forth; such a position certainly
contradicts the authoritative texts' claim that the soul is
eternal, pervasive, etc. T h u s , the Mrgendra Agama states:
consciousness, which is of the nature of cognition and activity,
is i n t r i n s i c to souls at all times a n d i n all ways ( V . 2 . 5 ) ;
t h e r e f o r e , i n release the soul is pervasive ( V . 6 . 7 ) . T h e
qualities of nonpervasiveness, instantaneousness, universality,
unconsciousness and so forth do not apply to the soul.
Now, having discussed the creation of the tattvas that are
i n d i v i d u a l l y r e s t r i c t e d to e a c h s o u l t h r o u g h the
instrumentality of the subtle body, he is going to speak about
the tattvas that are " c o m m o n " to souls, i.e., the tattvas that
constitute .the various "worlds".

(11 I B ) I n a different g r o u p i n g of tattvas [than those

which constitute the subtle body] there are the groups
that constitute the spheres of mundane-experience for
the mundane-experiencers.

T h i s is the m e a n i n g : the various spheres of m u n d a n e -

experience of the bound souls rela te to the various mundane
e x p e r i e n c e s of the tattvas constituting the various worlds
etc.; these tattvas are other than the m u n d a n e experience
relating to the subtle body. H e says:

(112A) H a v i n g entered into a body born with a world,

this tattvic-collection brings about the [respective karmic]
results i n these souls' respective spheres o f m u n d a n e -
experience.
Translation 85

W h e n the tattvic-collection has entered into the bodies

born of their respective worlds on account of the force of
karma, i.e., when the tattvic collection has entered into the
s p h e r e o f m u n d a n e - e x p e r i e n c e for the p u r p o s e of the
activities, this [tattvic-collection] proportionally allows the
manifestation of the limited consciousness a n d activity of
the soul. T h e Tattva Sarhgraha states: on account of the force
of.karma, one wanders in all the bodies b o r n with their
respective worlds (V.25). As well, the Mrgendra Agama states:
this subde body, w h i c h belongs to the creature, is briefly
described as "conscious" {cit), because it is born from the
contact with consciousness and is an evolute in the womb of
maya. J u d g i n g that this is not sufficient, I a m g o i n g to
describe the collection of "cosmic" tattvas constituting worlds
that produce the bases, bodies and objects f of these worlds]
(V. 12.34). H e is now going to briefly de?*€ribe the creation
of the various worlds.

(112B-113A) T h e courses of the gross worlds beginning

with hell and ending with truth are superintended over
during dieir generation, subsistence a n d destruction by
• Desika, Hataka, a n d Kola.

H e r e Kala is Kalagni. Hataka is the Pataladhipati. Desika

is the Lokacarya since he teaches in all the Sastras; he resides
in a place that is above the Satyaloka, and is even above the
Visnuloka. T h e A n a n t a Srikanth^ is present in the Rudraloka
since in these gross regions he has s u p e r i n t e n d e n c e i n
Crahmanda. T h u s :

(113B-114Ba) T h e leader of the one h u n d r e d Rudras,

together with the eight along with the five, reside in the
causes of the earlier mentioned elements—not the [gross]
elements [born] of the subde elements, but as the subde*
eiements [themselves] w h i c h are categories o f the
internal organ.

V i r a b h a d r a is g o v e r n o r o f the S a t a r u d r a s , w h o a r e
the bearers in the B r a h m a n d a : Virabhadra is located in the
* •

1
86 Bhoga Kdrikd

subtle prthivi-tattva, which is not to be confused with the gross

prthivi. Likewise in the group of four subtle elements (the
subtle water e t c . ) , w h i c h is the g r o u p o f the causative
elements (the gross water etc.) together with the collection
b e g i n n i n g with the subtle elements a n d e n d i n g with the
ego exist i n this sphere with those called Sthanu, Guhya,
Atiguhya, Guhyatara and Pavitra; thus, there are the five and
eight that are in these worlds. T h u s , the Nandikesvara Kdrikd
states: B r a h m a is located in the gross things for the purpose
of the objects of mundane-experience o f the bodies that
are the support of the subtle elements etc. T h e Rudrasata is
of the Ksetrabhuva and the forty subtle elements. T h e subtle
e l e m e n t s , manas, the ego, m i n d , organs, the best of the
yogins, Varna, etc, are at the summit of the gunas and rule
in the prakrti-tattva; the Mandalins have their sphere in kald;
he says:

(114Bb-116B) T h e eight wise ones, Paisaca, etc., who take

office in the guno-tattva ought to be worshipped in the
m i n d ; in due order the series of stations of Varna etc. are
completely absorbed in the prakrti that is a modification
w h e n [dwelling] at the h e a d o f the guna-tattva, which
station of existence is pure a n d of the character of the
gunas yet unaccomplished. T h e collection of regions of
the Krodhesvararudras belongs to the prakrti region.

T h e thirty R u d r a s , Varna etc., together with the eight

Krodhesvaras, by means of being the L o r d s of the prakrti
sphere, are located at the head of the worlds of the guna
l e v e l . O n a c c o u n t of the subtle n a t u r e o f prakrti, 't is
improper for these Lords to support the worlds—so say the
ones who know the Agamas.

P ( 1 1 7 A ) T h e Mandalas, the eight desirable ones, are in

the kald-tattva.

T h e Mandalas are in the eight worlds in an eight-fold

sequentiality of the kald-tattva in association with rdga and
vidyd. T h u s , the Mrgendra Agama states: the Mandalddhipas
Translation 87

are in the sixty-four groups of the Great Cities that occupy

kald, which is the womb of raga and vidyd (V. 13.152).
Therein it is said that kdla and niyati have two worlds; restraint
is in niyati while the capacity to cause things is in kdla. Since
the worldly states are well treated in the manuals dealing
with ritual and elsewhere, they are not going to be treated
in great detail here. I n these ritual manuals a n d elsewhere
there may be some differences c o n c e r n i n g the enumeration
of subordinate worlds; however, some of the enumerations
are included e l s e w h e r e — so there is no inconsistency.
Having discussed the creation of the tattvas of the nature
of the worlds, he is going to establish rndyd (qua kald etc.) as
the higher material cause of the worlds that have already
been discussed:

(117B-118A) Mahamaya is of an unconscious nature a n d

acts as the prime matter in the creation of the manifested
world; it also contains within itself the power to create
the manifested world.

"Maya "is "the extensive one" o n account of its self-effected

pervasiveness in the form of a manifold "flowing". Maya is
the latent conception during the "cosmic rest" (pralaya) o f
the whole impure world.
T h i s rndyd is the seed of the world that is in the form of
kald etc. Since it is the prime matter of the worlds a n d the
p r i n c i p l e o f the m a n i f o l d n e s s r e g a r d i n g t h e w o r l d l y
differences with respect to each b o u n d soul, rndyd is both
the direct and indirect material cause of everything that is
of the form of an effect.
Maya has the power to create the manifested worlds, i.e.,
it has self-emanating "powers" that are of a subde form. I n
accordance with the ontological doctrine that the effect pre-
exists in the cause, i.e., according to the Satkdryavdda, rndyd
is simply the intrinsic "power"(sakti) latent in all effects; since
it is a purely material cause, rndyd is unconscious, like earth
and so forth. I n short, rnaydh the origin of the means whereby
mundane-experience is brought about in the sphere of kald
and so forth.
88 Bhoga Karikd

H e is now g o i n g to describe the nature o f mdyd as a

collection of inherent powers:

(118-119A) T h i s mahdrndyd possesses intrinsic powers; the

plurality a n d manifoldness of the powers is established on
the basis of the manifold and endless "effects".

D u e to the fact that we observe a manifold variety a n d

innumerable n u m b e r of "effects" come into being, mdyd is
m o s t c e r t a i n l y c o n s t i t u t e d by a m a n i f o l d v a r i e t y a n d
innumerable n u m b e r of intrinsic "powers".
A n objection is raised. I f one holds that mdyd's manifold
variety of inherent "powers" cause manifold effects, and yet,
if one also holds that all the forms of capacity are actually
inherent capacities of mdyd itself, then it is unnecessary to
postulate further i n h e r e n t capacities [in the form of the
manifold effects] stemming from this inherent power [of
mdyd]. As a result, mdyd should be considered to be eternal
since it is the prime cause; otherwise, an infinite regress [of
causes] will follow. T h i s is the sense of the following verse:

(119B-120A) [An objection is raised.] O n account of the

manifoldness of the non-conscious things, mahdrndyd is
r o n e t e r n a l ! [ T h e reply:] Not being itself manifold on
account of its continued existence, mdyd is eternal, even
though it is of an unconscious nature.

Moreover:

(120B-1.21A) O n account of the infinite number of souls,

mdyd must be pervasive; for the purpose of providing
mundane-experience, mdyd causes all effects through all
the courses [of things] and through all the abodes.
• y
Brhaspati says: [if mdyd is not eternal,] all the Siddhas'
words, which have been vocalized over a long period of dme,
will perish.
Although mdyd is eternal, the various courses [of things
Translation 89

caused by maya] are not infinite. T h e m a x i m that " c u r d

comes from milk" supports thè idea that transformation is
not a total transformadon; the maxim that "insects [taking
s u s t e n a n c e ] f r o m the g h e e " also supports the i d e a that
transformadon is only partial.

(121B-122A) C r e a d o n , maintenance, a n d destrucdon are

s a i d to be t h e c o n d i t i o n s i n h e r e n t i n maya; t h e
transformation of these inherent condidons begins with
the tattvas and ends with the worlds.

Since it is the ultimate material cause, maya is responsible

for the creadon, maintenance a n d destruction of the uni-
verse. T h e transformation of the worlds, etc. remains as an
inherent condition of maya in the form of tattvas, etc. I n -
deed, the universe, as a transformation of maya, consists o f
the tattvas, material things, sendent beings a n d worlds.
A n objection: the Àgamas claim that bindu is the material
cause of the pure tattvas etc.
T r u e ! T h a t holds good in the case of the higher condidon
of release, such as is obtained by the Vidyesvaras etc., but
not here, however, as the material cause (qua r/tdya) provides
the means whereby mundane-experience is brought a b o u t —
thus, there is no contradiction [in holding both that bindu
and mahàmàyà are material causes]. Further:

( 1 2 2 B ) W h e n c r e a t i o n a n d m a i n t e n a n c e have b e e n
d e s c r i b e d , d e s t r u c t i o n is [ d e s c r i b e d as] the reverse
process of creation.

T h e m e a n i n g o f t h e verse f o l l o w s : c r e a t i o n a n d
maintenance are described according to dieir activities and
according to the sequence of their genesis with respect to
each tattva; destruction, o n the other h a n d , is described
according to how it contracts into its own causes through an
inversion of the process of creation. Moreover:

(123A) D u e to the beginninglessness of worldly existence,

there is n o p e r m a n e n c e i n the p r o c e s s o f c r e a t i o n ,
maintenance a n d destruction.

1
 90 Bhoga Kârikâ

T h e beginninglessness refers to sàmsàrika existence.

A n objection is raised: as they provide the mean whereby
m u n d a n e - e x p e r i e n c e can be brought about, creation a n d
destruction affect souls; however, why should the L o r d want
to carry out destruction?
We reply: since màyâ has the inherent power of increasing
the production of the infinite mundane-experiences of the
soul, the reabsorption facilitates the maturation of (souls')
karma a n d also provides some rest for souls in order that
they may rejuvenate their powers, just as beautiful women
rejuvenate themselves in sleep. T h u s , the Mrgendra Agama
states: having been seized, the soul remains in order to rest.
T h i s rest is carried out for the benefit of all created beings
who are the "worldlings" fatigued by the b o u n d condition;
even in this state of rest, instruction is available for those
who are fit for instruction, obstruction for those who are fit
for obstruction, a n d the maturation of karma for those who
are fit for this maturation. Making the inherent powers of
màyâ fit for manifestation, the L o r d watches over the whole
genesis of things. (V. 4.13.-15).
S u m m i n g u p that m u n d a n e - e x p e r i e n c e a l o n g with its
means belongs to the soul, he is going to introduce the view
that the pàsa, i.e., "bond", which is of the nature of mala,
belongs solely to the soul.

(123B-124A) T h e souls' "object of mundane-experience"

consists of màyâ by those means that have been produced
f r o m màyâ. T h e m u n d a n e - e x p e r i e n c e r is a defiled soul
. who is conscious; the "object of mundane-experience" is
not conscious.

A s it. has been said, the object of mundane-experience is

simply a mental cognition, w h ' c h is constituted by the nature
o f " p l e a s u r e " a n d so f o r t h . T h i s o b j e c t o f m u n d a n e -
experience is simply an "effect" of màyâ a n d is not inherent
i n the soul as its "quality", since the soul has consciousness
intrinsic to its nature. As well, to postulate such an inherence
Translation 91

of the mental cognition in the soul would falsely attribute

mutability and so forth to the soul. I n short, just the conscious
soul is the mundane-experiencer of the "object of mundane-
experience".
Since the soul's intrinsic consciousness a n d agency are
obfuscated (an impure condition that will be discussed in
the sequel), the soul is able to experience mundanely that
which is accompanied by the tattvas such as kald etc., which
are produced from mdyd.
But, without some cause to account for the effect, limited
consciousness is not possible. H o w does the impurity of the
soul come about? H e says:

(124B) T h u s o m n i s c i e n c e and o m n i p o t e n c e are

obfuscated by the mala of the [limited] experiencer.

Altnough possessed by omniscience and omnipotence, like

Siva, the soul requires kald etc. to limit its consciousness.
T h u s , not a mundane-experiencer, the released soul is said
to be possessed by omniscience etc.
T h e r e f o r e , g i v e n the s e n s e o f the t e r m " m u n d a n e
experiencer", the designation of [limited] "experiencer" is
applied to the soul, a n d refers to the fact that the soul is
obfuscated by mala. It is said that mundane-experience is a
result of mala. T h u s , the soul [with mundane-experience]
is impure. T h e Svayambhuva Agama sates: if the soul is not
impure, why does the attachment to mundane-experiences
occur? (V.33.4) T h u s :

(125A) By means of the passion (rdga) that functions on

a c c o u n t o f karma i n ? l a t e n t c o n d i t i o n , t h e s o u l
[obfuscated by mala] seeks the sphere of mdyd.

It is improper to attribute [karmic] development to the

soul; as in the case of agricultural activities etc. T h r o u g h
rdga, which \z of the nature of karma, the soul seeks after
mdyd, w h i c h is t r a n s f o r m e d i n t o the m e a n s w h e r e b y
mundane-experience is brought about.
During the period of the cosmic destruction at which time
92 Bhoga Karika

the m i n d disappears from the sdThsdrika sphere due to the

reabsorption of the destroyed m i n d into the prime matter
(which is of the nature of mdyd), mundane-experience arises
due to the fructification of [the latent] karma.

A n objection is raised:

(125B-126A) As an effect of a previous existence, karma

provides the souls' fruits at birth etc.—why then imagine
that the soul is defiled when karma is prevailing?

ifomic-activities [according to the opponent] cause birth,

life a n d m u n d a n e - e x p e r i e n c e t h r o u g h the bondage to
c o r p o r e a l e m b o d i m e n t , w h i c h is an "effect"; this can be
understood in terms of the maxim that "the seed and sprout
relationship is beginningless". T h e s e karmic-actwiues develop
the soul's connection to the body, which brings about the
m u n d a n e - e x p e r i e n c e of the respective [karmic] fruits. O f
what use is mala? After you have construed mala as useful
[i.e., as capable of providing the souls' bondage], you go on
a n d . p o s t u l a t e karma [claiming that it is necessary], since
t h e r e is n o t h i n g o t h e r to e x p l a i n t h e variety [ o f the
d i f f e r e n c e s ] o f m u n d a n e - e x p e r i e n c e . T h u s , you s h o u l d
simply designate karma as the cause of bondage; otherwise,
your explanadon is too cumbersome! T h e postulation of mala
is unnecessary! T h u s they say: the first account is sufficient,
the s e c o n d redundant! I n the following verse, he refutes
such an ojpponent:

(126B-127A) Karma has the power (sakti) to generate birth

etc. But this does not take place without mala, as a soul
that is free from impurity is nowhere to be seen.

Since it is impossible to observe either the engagement

in karmic comportment or the actual birth of a released soul
n o t possessed by mala (the actual cause of bondage) the
acquisition of karma belongs solely to a soul possessed by mala
O n c e the accumulation of karma has been effected, the soul
thenceforth engages in its mundane-experience.
Translation 93

A n o p p o n e n t raises a further objection: if the cause o f

birth etc. is mala, why posit karma?

( 1 2 7 B - 1 2 8 A ) I f the m u n d a n e - e x p e r i e n c e r can be
explained by one thing [i.e., mala] — o f what use is karma?
O n a c c o u n t of having acquired [mala], the connection to
birth etc. certainly arises.

H e refutes this:

(128B-129A) With respect to the released souls that have

consciousness and whose existence is in no way i n f l u e n c e d
by karma, there is no connection to birth etc.; dierefore,
the cause behind mundane existence is twofold.

Since we do not see the birth etc. of the Vijnanakevalins

who are free of karma but still impeded by mala, the cause
of the connection to mdyd must be twofold.
A new objection is raised: the soul cannot be obfuscated
[by mala], since p r i o r to the creation of the world souls
possess consciousness and an intrinsic unity, like Siva!
H e disposes off this objection in the following verse:

(129B-130A) If, prior to creation, the soul is intrinsically

a unified whole possessed by consciousness a n d agency, it
cannot be subject to bondage!

If the opponent's position is accepted, the soul cannot be

said to be open to a connection to kald, just as Siva is not
o p e n to a c o n n e c t i o n to kald. T h e r e f o r e , s i n c e there is
nothing else to account f o r the soul's connection to kald,
"mala" ought to be postulated as b e l o n g i n g to the s o u l .
Furthermore:

(130B-131A) I f one postulates that c o n s c i o u s n e s s a n d

activity [inherent in the soul] have-reference to all objects
on account of the soul's pervasiveness, then one must also
postulate t h a t j h e omniscient and omnipotent soul's "state
of release" is not caused by anything.
94 Bhoga Karika

T h i s is not the case! A cause is required, just as in the case

of " l i m i t e d " (i.e., "mundane") consciousness some "cause"
such as kald must account for this "limited" knowledge.

(131B) Just as kald etc. are necessary in order to manifest

the b o u n d soul's consciousness and activity, so the released
s o u l r e q u i r e s s o m e t h i n g i n o r d e r to m a n i f e s t its
consciousness and activity.

T h i s cannot apply to a soul that is not veiled:

(132A) T h e light of the sun, not being veiled, does not

require a manifesting-agent.

(132b) Mala is a beginningless connection to [something]

beginningless; it is universal and indestructible.

In this verse the "beginningless connection" refers to the

"beginningless covering [by mala]" a n d "to [something]
beginningless" refers to the beginninglessness of the souls;
" u n i v e r s a l " a p p l i e d to all b o u n d s o u l s — t h u s one has to
accept that mala is eternal.
T h e opponent raises an objection. I f mala is eternal, there
can never be a "cessation of sdrhsdrika existence" for the
s o u l ! O r , o n t h e o t h e r h a n d , if t h i s " c e s s a t i o n " is
accommodated, due to the supposed unity of mala, all souls
will attain release at the time of the release of one soul.
R e s p o n d i n g to this objection, he says:

(133A) With respect to the limitations pertaining to each

soul, mala has the power to separate the respective time
[governing the respective limitations].

T h e i n n u m e r a b l e p o w e r s o f mala a r e r e s t r i c t e d to
individual souls. T h u s , individual souls are released when
t h e i r b o n d s q u a powers [of mala] r e a c h t h e i r p r o p e r
maturation. I n this respect, it is said that the powers are
simply superimpositions (upddhi) over individual souls; as well,
these powers reach their own e n d .
Translation 95

T h e opponent argues: the obfuscated condition of the

soul arises as a result of the "mundane d e l u s i o n " that comes
about only after the creadon of the world, as a result of the
soul's "connection to kalà, etc." W e reply:

(133B-134A) According to this view, the soul is considered

to be unconnected to mala and is therefore considered
to be unobfuscated, as is the case with Siva.

However, a c c o r d i n g to the o p p o n e n t ' s view, the s o u l

cannot in principle abandon m u n d a n e defdement. T h u s ,
one ought to accept the beginningless connection between
the soul a n d the beginningless mala.
Furthermore:

(134B-135A) A c c o r d i n g to the wise, if the c o n n e c t i o n

between mala a n d the soul has a beginning, then o n e
must also speak about a cause [of this b e g i n n i n g ] — a n d
thus, an infinite regress will follow.

(135B-136A) If, on the other h a n d , the c o n n e c t i o n is

c o n s i d e r e d to be w i t h o u t a c a u s e , t h e n e v e n t h é
connection to kalà etc. is considered to be without a cause.
As a result, there will be no release for souls a n d there
will be no lord!

If one holds that the condidon fo bondage is without a

cause on account of the uncaused connecdon to a body etc.,
then even the released soul will have some c o n n e c d o n to
bondage; as a result, it will be impossible for the soul to be
r e l e a s e d f r o m the c o n d i t i o n o f b o n d a g e . S i n c e t h i s
association to bondage would even apply lo Siva, Siva wouid
no longer be considered the G o d h e a d . F o i these reasons,
the soul's c o n n e c t i o n to mala ought to be a c c e p t e d as
beginningless a n d as the cause of bondage.
A n opponent may claim that mala is manifold due to its
specificity [to each s o u l ] . According to this view, mala is n o n -
e t e r n a l , d u e to its m a n i f o l d n e s s a n d materiality, as i n
the case of pots etc. However, since this view postulates a
96 Bhoga Karika

type o f mala that would have a beginning, the faults already

m e n t i o n e d w o u l d apply here as well, e.g., the charge of
"infinite regress," "the impossibility of release", a n d so o n .
H e says:

(136b-137a) I f mala is specific [to each soul] it must be

m a n i f o l d , w h i c h i m p l i e s that it must be u n c o n s c i o u s .
However, o n account of having an origin a n d being subject
to destruction, the earlier mentioned faults apply [to this
account o f mala].

S i n c e mala is b e g i n n i n g l e s s it c a n n o t "have a n e n d " ;

otherwise [if o n e holds that something beginningless can
have a n e n d ] , everything is open to destruction [i.e., all
things become non-eternal]..

(137B-138A) I f the connecdon of "something beginning-

less to something beginningless" is established as open to
destruction, then even such beginningless things as rnaya
a n d Siva would be subject to destruction!

H a v i n g established the indestructibleness, eternality a n d

beginninglessness of mala, he will now establish the fact that
mala is possessed of endless powers:

(138B) Restricted to each soul individually, these powers

of mala are the obstructors of the [soul'sl qualities.

T h e t e r m " q u a l i t i e s " i n the verse refers to the soul's

qualities, i.e., consciousness a n d activity.
D u e to the failure to account, in any other manner, for
the empirically observable variety of mundane-experience,
this variety is therefore due to the temporal transformations
of the [respective] powers of mala. H e says:

(139A-140A) I f the powers of mala were not temporally

r e s t r a i n e d w i t h r e s p e c t to t h e t e r m i n a t i o n o f t h e
obstmction [01 jnana and kriyd], the simultaneous release
of all those who possess consciousness would occur. Since
the soid exists i n a condition of beginningless obfuscation,
Translation 97

mala is the only bond (păsa) that innately coexists along

with the soul.

Mala is the only bond that innately coexists along with

the soul. However, the Svăyambhuva Ăgama a n d other works
entertain the opponent's claim that măyă etc. are in fact
"independent" p h e n o m e n a [lacking any innate connection
to the soul a n d mala]. T h e o p p o n e n t claims that all the
entities belonging to the sphere of măyă to w h i c h the b o u n d
soul has a connection, are solely of the nature of măyă itself.
I n the Matanga Ăgama (v. 6.103) a n d e l s e w h e r e this
opponent is refuted on the grounds that the mala innately
coexisting along with the soul is in fact the cause of the mala
constitutive of delusion, passion, răga, despair, etc. Thus, he says:

( 1 4 0 B - 1 4 1 A ) It is i m p r o p e r to h o l d t h a t the five
[delusions] such as madness, etc. are the [obscuring]
activities o f the m u n d a n e e x p e r i e n c e r , as these five
delusions never exist in souls without kală.

T h e five delusions (which are going to be described in

the sequel) are not seen when mala is without the connection
to kală etc., as in the case of the Vijnănakala a n d Pralayâkala
[soulsl. T h e five delusions only apply to the Sakala souls.
T h u s , belonging to măyă, the five delusions do not have the
function of obfuscating consciousness a n d activity.
T h e Matanga Ăgama and other texts state that mala exists
as the generating cause of the five delusions. I n this case,
the five delusions, which are of the nature of such mental
conceptions as seeing the soul in what is not the soul, are
said to have măyă as their material cause, because those souls
that are involved in the sphere of măyă a n d that are linked
to kală, are not free of mala. Consequently, the five delusions
arise on account of mala acting as a subsidiary cause. O n l y as
an "associate cause" is mala, therefore, tne cause of the five
delusions. H e n c e , there is no contradiction i n speaking of
mala as the cause.
A n objection is raised: the five delusions, whose material
98 Bhoga Kàrikà

cause is considered to be mala, are not manifested during

the period of cosmic rest: T h e y are only manifested after
their connection to kalà.

W h a t is wrong with this position? H e says:

( 1 4 1 B - 1 4 2 B ) " T h e five d e l u s i o n s are m a n i f e s t e d o n

a c c o u n t o f the c o n n e c t i o n to t h e m e a n s w h e r e b y
m u n d a n e - e x p e r i e n c e is brought about." T h i s is false!
A c c o r d i n g to y o u the five d e l u s i o n s have the s a m e
c h a r a c t e r i s t i c s as transformations of the gunas. T h u s ,
according to you, the five delusions are simply transforma-
tions of the gunas.

H e states that the manifestation of the five delusions does

n o t a r i s e after the c o n n e c t i o n to the m e a n s w h e r e b y
m u n d a n e - e x p e r i e n c e is brought about.
A n objection is raised. Mala is described as the cause of
the five delusions. However, since mala is also described as
eternally o f the same nature, it is impossible for there to be
a distinction between a manifested and an unmanifested
c o n d i t i o n o f mala. As a result, the five delusions must be
"effects" that' obfuscate the soul's consciousness and activity.
No, this does not follow! Rather, the five delusions attributed
to the soul are simply conditions of the internal organ and
temporally arise after the soul's connection to the means
whereby mundane-exr. erience arises. Thus, the five delusions
should be construed as arising from the gunas, which have
arisen from màyà together with the subsidiary cause mala.
H e is now g o i n g to d e l i n e a t e the n a t u r e o f the five
delusions insofar as they are of the nature of the gunas.

(143A-143B) Madness and lelusion; attachment; despair

a n d e r r o r — t h e s e are respectively derived from tamas,
saliva a n d rajas.

A n o b j e c t i o n is r a i s e d : if the five d e l u s i o n s are n o t

modifications of the gunas in the condition of the internal
o r g a n , then they must be separate modifications of mala
o c c u r r i n g in the soul with limited consciousness.
Translation 99

. T h a t this is not the case, he says:

(144A) T h e modifications of the cause [i.e., mala] are

not separate from the five guna-b&sed delusions. T h i s is
not the case!

( 1 4 4 B - 1 4 5 A ) I f o n e d i s m i s s e s t h e p o w e r s as the
obscurational factors, nothing other than mala should be
acknowledged! T h e cause of the "samskdras" is associated
with the receptacle of karma.

T h e verse points out that the ubiquitous mala causes the

obscuration of the soul's innate consciousness a n d activity
while the soul's c o n n e c t i o n to the sarhskdra-based karmic
activity is the cause o f sdrhsdrika existence; there is no other
way to explain the "effect", i.e., as the obscuration, except
through positing mala as the cause.
Now, having delineated the innate nature o f mala, he
concludes [this verse]:

(145B) I n a word, on account of its connection to mala,

the soul is termed "the limited o n e " (anu).

I n the Raurava Agama a n d elsewhere the w o r d " s o u l "

(pasu) refers to "mala". Mala is not a separate tattva from
"soul" but is rather inclusive in the "pasu-tattva". Without
this inclusiveness of mala in the "pasu-tattva", the b o u n d
condition (pasutva) of the soul cannot occur. Moreover, as a
beginningless "veiling" [of the s o u l ] , the activity of mala is
h e r e i n t r e a t e d as ( a ) the b o u n d s o u l ' s " m u n d a n e -
experience" of "the object of mundane-experience", (b) a
"diminishing" [of the soul's capacities] taking place through
the mdyd-generated forms oikald etc., which act as the means
whereby m u n d a n e - e x p e r i e n c e is brought about, a n d (c)
the soul's enjoyment of mundane-experience both prior to
and at die time of Siva's creadon of the world. A l l of the
b o u n d s o u l s ' activities arise solely o n a c c o u n t o f the
obfuscation by mala. All obfuscational activities occur because
of the existence of mala. Moreover, the five delusions are
100 BhogaKarika

h e r e i n shown to be klesas [sources of affliction] of the soul.

H e is n o w g o i n g to s u m u p , p o i n t i n g o u t t h a t the
differences of the acdvities [of these klesic souls] are due to
the differences in their competence. H e says:

(146A-146B) For those who are absorbed in the tattvas,

the klesas are inactive; for those who are yogins, the klesas
are the obstructions on the s h o r e ; for those w h o are
addicted to worldly objects, the klesas are of a manifold
a n d developed form (vititra-udara-rupa)

Belonging to those in the mdyd-tattva, the klesas belong to

the Pralayakala souls who are limited to the guria-tattva etc.
D u e to their limited nature, the kksas of the Pralayakala
souls are "inactive", since they do not contribute towards
a n y s i g n i f i c a n t c h a n g e . T h e klesas o f the y o g i n s a r e
manifested on account of the power of yoga; existing i n T h e
middle sphere, yogins' activities are obstructed. T h e ones
who are attached to sense objects are the Sakala souls whose
activities are diverse (vicitra) and developed (udbhuta).
I f we take the reading "vicchinna-udara" instead of "vicitra-
uddra" the meaning [of the verse] becomes: for those who
are addicted to worldly objects the klesas are somedmes of a
developed form a n d sometimes of an u n d e v e l o p e a form,
because of the mutual ascendency a n d subjugation of the
two types.
Now, having mentioned earlier that mundane-experience
a n d r e l e a s e a l o n g w i t h t h e m e a n s w h e r e b y thev a r e
accomplished would be treated, mundane-experience along
with its means has been dealt with a n d the manual dealing
with mundane-experience is concluded. Release along with
it* fneans will be dealt with in another manual.
I n these verses the venerable guru Srimat K h e t a k a n a n -
d a n a has clearly a n d conscisely e x p l a i n e d m u n d a n e -
e x p e r i e n c e (along with the means whereby it is brought
about) a c c o r d i n g to the Saiva S i d d h a n t a d o c t r i n e . T h i s
unfortunately b r i e f commentary has been written by the
h u m b l e a n d Siva-blessed Acarya, A g h o r a Siva.
Translation 101

H e r e i n c o n c l u d e s the Bhoga Kdrikd. A s w e l l , the

Commentary on the Manual of Mundane Experience written
by Aghora Siva is also completed.

Endnotes

1. I have based this translation and transliteration on the edited.

Sanskrit text in Krsna Sastri's 1923 Devakottai edition, having
taken into account the suggested emendations in Vrajavallabha
Dvivedi's 1988 edition of the text.
2. Sadasiva is described as the "bandhamoksapranetf in RA, 1.1.2, p. 1.
3. Compare Samkhya Sutra, 3.72: "[Bondage and LfJ*» ration belong
to matter directly, because it is subject to association, like a beast]
(prakrteranjasydlmasangdt)."
4. cf. Pandey, Bhdskari, p. L X I I for a discussion of the distinction
between Agamic Saivism and Sarh'.diya.
5. A soul becomes capable of enjoying "objects of mundane-
experience" when attached (saktatva) to mundane-experience
(bhoga) by the raga-tattva, which technically causes attachment
(anurarljaka) to things (visaya); however, rdga is dependent on
mala.
According to Samkhya, rdga is the cause (hetu) or ma**ifester
(abhivyanjaka) of attachment (abhisanga) which is an attribute
(dharma) of the buddhi.
6. BK 117B-118A; the jagadblja is described as the "mahamdya",
which is the "janyasakli" and is acetana.
7. This verse is also quoted by Madhava in the Sarvadarsansamgraha
in the section dealing with saivadarsana; see ed. p. 80 and trans,
p. 118. The source is V. 1.3.27.
8. See K. Sivai aman, Saivism in Philosophical Perspective, p. 247.
9. Also quoted by Aghora Siva in TSV on V.3.
10. A similar quotation is found in MA, p. 317: "sthulasuksmarupalvena '
tdnindriyayddharani sthitani ityartham." The quote that follows is .
fromV.I.19.21.
11. Also quoted in MAD, p. 317 and MPA, 19.21, p. 467; the source is
TS, v. 4.
 102 Bhoga Kdriku

12. "Activities" or "modifications" are variously referred to as vrtti,

kriyd, orvyapara.
13. The subde. body (suksmadeha) or "transference body (ativdhika)"
is also known as the "puryastaka", as it consists of thefivetanmatra
and three antahkarana. Elsewhere the puryastaka is identified
with the pranastaka, i.e., that which consists of the five prdna, the
karmendriya, jfidnendriya and antahkarana; cf. Yuktidlpikd comm.
on w. 23-24 and Brahmasutrasankarabhasya on 2.4.6. Sdmkhya Sutra
3. 7-16 claims that the subde body (linga) is "seventeen and
one"(saptadasaika), which includes the three internal organs,
ten organs^and five subde elements. T h e Sivajnanasiddhiyar
(trans, p. 206) claims that there are actually "five" bodies, the
sthtila-, suksma-, guna-, kancuka- and karana- bodies, which the
author respectively identifies with the five kosasoF the Vedanta,
i.e., the annamaya-, pranamaya-, manomaya-, vijndnamaya-, and
anandamaya-kosa.
14. In this context, the commentator supplies both the "gross" and
"subtle" elements, whereas in the previous verse just the gross
elements are discussed.
15. T h e commentator is attempting to explain the compound
"ativahikadehastha" in terms of the fact that the gross body is con-
strued as the receptacle; therefore, the "stha" cannot directly be
the receptacle. Moreover, the introduction of the subtle body
and karma at this point, especially the claim in ?Ab-8B that the
subtle body is only peceptible by those who have lordly powers,
may be an argument against the Carvakas who argue that the
"cesta" is solely a product of the physical body; of the two causes
the Saivite brings forth in his explanation, i.e., karma and the
subde body, karma is adrsta and the subtle body is only open to
the perception of those who have lordly powers.
16. 7W,v.24B-25A
17. "Spirits", i.e., "pisdcdh") for a description of these spirits, cf. SPB,
p. 239. The Pisacas are the deities who rule over the tattvasfrom
buddhi to earth, possess lordly powers and arc of eight types.
18. Avery similar description of the kramic ordering of the elements
and their qualities is found in the Mrgendra Agoma 12. 26-30; pp.
337-338.
19. SeeiMA, 12. 28a; P. 338.
Translation 103

20. Ibid. 12. 26A, p. 337.

21. Ibid. 12.27.
22. See ibid. 12. 17-19.
23. The Saivites want to argue for a "krama theory" of evolutes. Sabda
is actually a specific guna of dkasa but a shared guna of the other
gross elements as well; the Saivites are arguing against the more
static view of Vaisesika that sabda is an ekaguna of dkasa. Vaisesika
explains the presence of sabda elsewhere by arguing that dkasa is
present everywhere; see SPB, p. 283: svavisesagunah sabda
u

dsrayddanyatan sthiteh heturuaisesik 'yam hetvabhdso' vagamyale."

Citing various Agamas, Sridhara argues that sound can never
be a quality of any other substance, since "it is perceived else-
where than its substratum". Sound is perceived in the ear, not in
the objects which are thought to be its substratum.
24. The hetu is proven to be bddhita by some other pramdna which is
stronger; it is fivefold according to the five pramdnas. A typical
example with respect to the pratyaksapramana is the statement
that "fire is not hot because it is a thing".
25. According to Nyaya-Vaisesika, the conception of rupa is only
"colour" although it signifies/ormaswell, which Nyaya-Vaisesika
describes as anvaya-samsthdnvisesa (a particular arrangement of
parts).
26. Krsnasastri's Devakottai edition does not include the gross ele-
ment "fire", which is corrected by Dvivedi.
27. According to the Vaisesika, the five karmendriya fall under the
category of "movement" (karma). According to Nyaya, the defini-
tion of the "sarira" is dtmano bhogdyatanam or more speciiically,
u

anlydvayamtve sati ccstdsrayam, a final product which possesses

voluntary action.
28. Quoted in MAD, p. 321; also quoted by Aghora Siva in his com-
mentary on v. 51 of the Tatlvaprakdsa.
29. Cf. TS V. 6A: "pratyekam sabddaisvesamalocam vrttih."
30. Cf. TSV. on W 6-7: "na cayam lallvantardnam karyah tesarh
svakaryaireva siddheh. kdrydntarahetutve pramanabhavat.
anekatattvaparikalpandbhavaprasangdcca."
31. MAV, p. 319: "devandddyotanddvd devd indriydni..."
32. A similar idea is expressed in the MA, 12.9: "when the soul, the
senses, and the objects are in contact all the senses do not enter
104 Bhoga Kâritiâ

into action. Therefore, by the same reasoning, some may infer

that there is an agent which sets the senses into [their restricted]
activity."
33. MPÂ, 18. 81-82; also quoted in MÀD, p. 320 (wherein citta is
u

glossed as "manas" by Râmakantha).

34. MÂ,p.323.
35. Hulin translates "abhijàtamarmarasabdavaC as "...craquant
agréablement (sous la dent?)"; see Hulin, Mrgendràgama, trans,
p. 271.
36. The needle pierching the collection of lotus leaves is a com-
monly used analogy. Sridhara, for example, uses it to explain the
quickness with which we perceive two separate objects that are
perceived at the same time in different places; see PDS, p. 57.
37. BK, 117B-118A. The jagadbija is mahâmàyâ (which is the
u n

janyasakli and acetanatva).

38. In the MÀD (p. 312), which deals with the vàyu "udàna", Aghora
Swa mentions the different kinds of udâna (nàgaeic.) which are
also mentioned elsewhere as "pradhàna", i.e., as essential forms
of vàyu, but in fact they are, he says, secondary (apradhâna). He
cites the Kàloltara Àgama which lists five kinds of uddna, which
are the same that are cited here.
39. Also quoted in MÀV, p. 324.
40. p. 325.
41. Quoted also in MÂV, p. 327.
42. Cf.Loc.cit.
43. A "Means" of apprehension, may be a more appropriate term
than "faculty".
44. The same quote appears in MÀD, p. 308 and in the TS, p.9, al-
though with the more logical "lalrayo'nadhyavasàyàtmakah..."
45. Sâmkhya Sûtra 3.53 and 6.40: "prckrtiT, which ;s pumdrthum, repre-
sents the sphere of the bhogya.
46. The whole verse appears in the Sataratnasarhgraha; see p. 69
"Bhoga is called vedanaand is of the nature of joy, suffering, etc.:
the soul fit for this has the consciousness as due to Karma tbhogo
'sya vedanà purnsah sukhaduhkhà^ihksanah tàrh samorthitacaitanyah
pumanabhyeli karmalah)."
47. The MÀ (p. 342) even attributes cil to the suksmadeha, thus indi-
cating that the subde body acts as an "intermediary" factor.
Translation 105

48 See MA, pp. 64-65. According to the SPB (pp. 337-339), Samkhya
construes moksaas "kaivakyd", the dlman without adjuncts; for Nyaya
it is "ucchedd", the complete destruction of all atma-guna\ and for
the Bhattas, the manifestation (abhivyakti) of eternal bliss
(nilyasukha).
49. MA, pp. 284-285.
50. Read this with respect to v. 55.
51. BK, v. 59 is quoted in MAD, p. 289 as "svacinlitesu cdvighnorupe..."
52. "Vighdla" is not explained.
53. A similar etymology is found in the Pauskara Agama (pumspatala,
v. 47; SPB, p. 232): ele dharmddayasca cdstau bhdvayanli'.
u

54. See SPB, P. 242, quoted from the Pauskara (purnspatalii, w . 104¬
128) \pralydyayanli kselrajndnarh lena lepralyaydh smrtdh.
55. MA, 11.12, p. 298.
56. Yoga Sutras, v. 1.3.
57. Moksa Karikd, v. 105.
58. MA, 11.12; p. 298.
59. MA, 11.6; p. 293. The Pauskara Agama (pumspatala, v. 120: SPB, p.
243)describes "anaisvaryd" as that which results from incapacity
(asakli), and this incapacity is of 176 kinds. Since it is often of the
form of ajndna and alusH, it is of 164 varieties; these are all inca-
pacities of the intellect.
60. Cf. Veddnta Sutras, trans. II, 272: "Nor is it iv\\°. that the body is
absolutely required as an auxiliary of perception - for in the state
of dream the body is motionless."
61. anyathdnupapalli is arthdpatli: presumption of some adrsta-*Hha
u n

to account for some drsia-artha" according to Nyaya; it is an

u

'anumana which can only be proven by vyalirekavydpli.

62. SeeSK,v.20.
63. Not a quote from either the Sanikhya Siitraor Sdmkya Karikd.
64. Sarhkhya Sutra, 6.54: "aharhkarah karta na purusah". Aniruddha
justifies this view on the basis of the position that the purusa is
aparinamilva: cf. also 6.55.
65. Similar quote in MAD, p. 85-86.
66. Sarhkhya Karikd, p. 59.
67. Cf., for instance, Srldhara on Paddrthudharmasamgraha', he argues
that the dlman is neither a bhoktrnor kartr- it is wholly indiffer-
ent. Its connection to the body and the senses and the resulting
106 Bhoga Karika

egoistic conceptions of " I " and "Mine" cause the sense oi bhoktf
u

and "kartf.
68. Sdthkhya Karika, v. 37.
69. Ibid., w. 55-60.
70. Ibid.,\.bl..
71. Ibid., v. 56.
72. Ibid., v. 12.
73. MA, 10.21; p.76.
74. Quoted in 7PVbn v. 48; a similar citation is found in MAD 10.11,
p. 262, TCVon v. 4 and MPA, 11.7, p. 326.
75. See SPB, p. 201 wherein Sivagrayogin argues that "an object of
mundane-experience" is not that which causes mundane-
experience; thus karmamustbe distinct.
76. Similar quote in the MAD, 10.11.
77. See SPB, p. 215: the sarhvedana (cognition) of the buddhihzs a
distinctive karana, since it is an act kriyd which thus establishes
the vidya-tatlva.
78. 73, v. 14.
79. MAD, p. 129 appears to be a better reading: "apravrttah
pravrtto va ..."
80. See SPB, pp. 160-161 wherein limitedness implies pervasiveness:
"The soul is an omniscient being veiled by something, since he is
parviscient. If he were not an omniscient being vieled by some-
thing, he could not even be parviscient, like Siva."
81. MA, 10.7.
82. Kdld, not Sivasakti, activities the buddhi-tattva\ cf. Sivaraman,
SurAsm in Philosophical Perspective (pp. 240-241): "How about Siva-
Sakti which is spirit itself? Can it not sen s to activate the buddhi-
tattvafThe answer is that just as one's body is activated by one's
own self, one's psyche too is activated by one's self alone. Because
sakti is the cause of all effect it does not mean that it is i ^ i a n d
not the potter that fashions the pot. It may be asked: is not Raid
itselfjada? Has it not to be activated by.a self again? The answer to
this objection is that Kald and other tattvas, jada as they are, are
activated in their turn by Siva-tattvas presided over by the intelli¬
gent Siva-Sakti. The Siva-tattvas themselves cannot take the place
of kald-tattva because it has been explained that the 'pure' Siva-
tattvas cannot function as revealers for impurity-ridden selves."
Translation 107

83. RA, 2.14, p. 6. In his commentary on v. 24 of the TS, Aghora Siva

interprets the cd" in "avyaktaragavidyah kalasamullah kald ca
u

mayaja as entailing kala and niyati."

84. MA. 10.14.
85. 73,V.24-25.
86. cf. MA, 3.12.
 APPENDIX
The Transliterated Text of the Bhoga Kdrika by
Sadyojyoti and its Commentary by Aghora Siva
 - S n h Sivàbhyàrh Namah
BHOGAKÀRIKA
(Vrttisahità)
sivarh pranamya sadbhogamoksadarh m a n d a c e t a s à m
hitaya lesatah spastam vyàkhyàsye bhogakàrikàm.

iha hi tatrabhavadbhih sadyqjyotispàdaih prakaranapratipàa^yamànarh

bhogamoksàtmakamartham sùcayadbhistasyaivà 'vighnaparisamà-
ptyarthamprathamam paramasivanamaskàrah kriyate.

(1)
tribandhicitkalayogabhogavislesamoksaaam
sarvakmakramarthajnam pranamyajarh Sivarh dhruvam
trayo bandhàsca malakarmamàyàlaksanàste vidyante yesàrh
te t r i - b a n d h i n a h tesàrh t r i b a n d h i n à m s a k a l à k h y à n à r h
citàmàtmanàrh yo .'yarh kalà yogah sùksmadehàrambhakak-
alàdiprthivyantatattvàtmakaistattadbhuvanajadeharùpaisca
màyiyairavayavaih sarhbandhah tena bhogarh tadvislesena
m o k s a r h ca yo d a d à t i . tam t à d r s a m . a n e n a s i v a s y à n à d -
imuktatvena sarvà' nugràhakatvar.i sarvakartrrvarh ca sùcyate.
ata èva ca sarvakàlakramàrthajnarri sarvarh ca bhùtàdirùparh
kàlakramarh sarvàrhsca tatta kàlabhàvinah padàrthàn jànàtiti.
t

etana ca 'sya nirmalatvàt sarvakartrtvàcca sàrvakàlarh sarvajnata

pratipàdyate. kinca, ajarh amalatvadeva sariradisambandhatmanà'
pi j a n m a n à rahitam. dhruvaih càvikàrinarh.na tu bindvàdivat
parinàmitvam. vikàrif/e jadatvaprasangàt. sivarh pranamya
bhogamoksau vacmiti vaksyamànena sarhbandhah.

(2)
. rurusiddhantasanisiddhau bhogamoksau sasadhanau
vacmi sadhakabodhàya lesato yuktisarhskrtau
sàdhayanti bhogamoksàviti sàdhakà àcàryàdayah. tesàrh

i
112 Bhoga Kârikà

dîkşădau tatsădhanădijnănăya yuktyă a n u m ă n e n a sarhskrtau

p r a d p ă d i t a u srîrnadrauravatantropalakşitasiddhântasăstre
siddhau sasâdhanau bhogamokşau rauravănusărenaiva
s a r h k ş e p â d v a d a m i , l a t r a tâvat s a t s ă d h a n a r h b h o g a r h .
darsayiturh bhogădhikârah keşâmityata ăha.

(3)
anjanadîsanunnanarh jayate bhogalolikâ
karmăsayănurupena cidvatăm bhavamandale
malinatvădîsenădhikărâvasthena sivenănantădidvărena
nunnănărh bhogă 'bhimuldiîkrtânâmâtjTianâmnjanânmalâdeva
hetoh sarhsăramandale karmasamskărapăkănugunarh bhoga­
lolikâ bhogecchă jâyate.
n a n u n i r m a l a evă ' t m ă sarhkhyairabhyupagatah.
tadayuktam. nirmalasya bhogâsaktyasambhavăt. tatsarhbhave
vă muktasyăpi prasahgât. nanu răganibandhană 'sakdrişyate
satyam. r a g o ' pi m a l i n a s y a i v ă s a k t i h e t u h . y a d u k t a m
srîmatsvâyambhuve yadyasuddhirna pumso' sd saktirbhogeşu
kim krtă i n . atha ko' sau bhogah kaih sâdhanaih sâdhyate
ityata ăha.

(4)
îsVarecchasamăvişţajagadbîjaparicyutaih
sădhanaih sâdhyate bhogo buddhhŢttyanuranjanah
îsvaro 'trănanta eva tasyaiva măyăkşobhakaţvăt. yaduktam
srîmatkirane suddhe' dhvani sivah kartă prokto 'nanto 'site
prubhuh iti. tadicchayă kşubdham yajjagadbîjarh măyăkhyarh
tasmăt prasîitairasădhăranah sukşmadehâtmakaih-
sâdhâraiiabhuvanàdirûpaih sădhărană 'sădhărana-
bhuvanajadehătmabhisca yah sădhanairbhogo nişpădyate sa
ca buddhivrttyarturanjanătmakah. buddhivrttyâ sukhaduh-
khamohâdhyavasâyarûpayâ ătmacaitanyasya yadanuranjanarh
sa eva bhogah. anurăgascătra sukhădhyavasâyăkărabuddhi-
vrttihişţhatayă tatsamvitdstadanubhava eva na tu pradbimbătmatâ'
tmanah parinămităprasaiigăt. taduktarh srîmatsvâyambhuve
bhogo'sya vedană purhsah sukhaduh khădilakşanâ iti. tatra
bhulănărh tăvadbhogasădhanatărh pratipădayati.
The Transliterated Text of the Bhoga Karika... 113

(5)
ksmajalagnimaradvyomnaih gunavrttyaksabhumitah
svamatrapurapustanam gam ayan ti tadarigatam
atra prthivyadlnam bhutimam ye gunadayasta eva tesarh
bhogangatarh sadhayanti. tatra guna gandhadayah. vrttayastu
d h a r a n a d a y a h . a k s a b h u m i t a c e n d r i y a d h a r a t v a m . etanya-
pyanantarameva darsayisyati. tatsca. ksmadayo gunairvrtt-
ibhiraksadharataya catmanam bhogasadhanatarh bhajantityar-
thah. kidrsarh ksmadinamiryata aha svamatrapurapustanarh
id. svaih svaih karanabhutaistan matraiya apurah puranarh
tena pustanam. akrtasya karanam krtasya parivardhanarh ca
prakrtikarma yatah. etani ca bhutani svakaranaistanmatraih
saha sthulasuksmatvendriyadharani sthitamtyuktarh
srimanmataiige. tanmatranihaghatavanmahabhutani lepavat
id. etatkaryam dasadharanairavisya karyate cestam. avibhutvat
karanani tu karyamadhisthaya cestante. id. T S , v.5 atascaisarh
suksmadehasthanarh bhutanamindriyadharatve bahyasarira-
sthanarh ca d i h a upacaye. i d . dhatvarthagatya dehatvena
copacayadharmitve sadharane sati dhrtyadayo 'sadharana-
vrttaya ityaha.

(6)
karanadharadehatve dhrtisahgrahapaktayah
vyuho 'vakasadanam ca vrttayo vasudhadisu
tatra d h r t i r d h a r d h a r a n a m b h u m e r v r t t i r ; . s a h g r a h o '
vastarhbho' mbhasah. paktih pako'gneh. vyuho'
vayavagh atari am vayoh. avakasasyaspadasya danamakasasya.
atha tadevaisarh sadharanamindriya- dharatvarii
suksmadehasthatvenaha.

(7-8Aa)
ativahikadehastham karanam pravijrmbhitaih
yoneryonyantararh capi yati purhbhogasiddhaye
pumarthadadrstavasat
ativahayatyatmanam karma bhogena nasayatityativahikah
s u k s m a d e h a h tatsthameva karanamindriyavargascestate.
avibhutvena nirasraye cestanupapatteh. s u k s m a d e h a s t h a -
 114 Bhoga Kàrìkà

b h u t a t a n m à t r à d h à r a evakaranavargascestata ityuktam. kinca

tatsùksmadehastharh karanam purusàrthapradakarmavasàt
tasyaiva purhso bhogasiddhye yoneryonyantararh prayàti.
yaduktarh tattvasamgrahe vasudhàdyastattvagunah
pratipumniyatari_ k a l à n t o ' y a m paryatati karmavasato
b h u v a n j a d e h e s v a y a r h ca sarvesu iti. sa ca s ù k s m a d e h a h
suksmatvàt pisàcàdivannàsmàdipratyaksah. api tu
yogipratyaksagamya ityàha.

(8Ab-8B)
deho naivàtivahikah
aksàdharo 'ksagamyo 'yamanìsànàrh pisacavat
atha bhùtanàrh gunànàha.

(9)
gandhah ksitau rasali sodha madhurah ksamakaban dhakah
sukladi suklarh bhasvacca rupam ksityadisu trisu.

(10)
asitosnau mahlvayvoh pàkajàpàkajau prthak
j a l e sitah sikhinyusnasparso ' y saxhvyavasthitah
a m

(11)
sabdastaddravyajanitah prthagbhùtacatustaye
pratisabdakasamghàto nabhasyevodito buddhaih
tatra g a n d h a h s u r a b h y a s u r a b h i r ù p a h ksitàveva. rasah
ksmàjalayoh. tatra ksitau kajvamlalavanamadhurakas^yadktarupah.
j a l e tu m a d h u r a èva. ruparh ca ksmàjalàgnisu. tatra ksitau
suklaraktapitakrsnàdyanekavidh?m . jale tu suklameva. agnau
bhàsvadrùpam. tesu savayusu sparsali sthitah. sa ca mahyàm
vàyau ca p r a t y e k a m a s i t o ' n u s n a h . k a h p u n a r m a h i v à y u -
s p a r s a y o h p a r a s p a r a r h b h e d o 'ta à h a — p à k a j à p à k a j a u
prthagiti. m a h y à m sparsali p à k a j a h . vàyau tvapàkaja
ityayamevànayorbhedah. acya copalaksanatvud rùpàdayo 'pi
m a h i g u n à h pàkajà èva. j a l e p u n a h svàbhàvikah sparsali sita
èva. agnàvusna èva. sabdasca bhùmyàdisu catursu taistaih
pàrthivàdibhirdravyaih parasparamàhatya j à t a h . nabhasi tu
pratisruksabdàtmakah.
The Transliterated Text of the Dhoga Kărikă... 115

nanuvaiseşikădibhirăsrayâdanya-tropalab
sabda işyate. tadayuktam pratyakşăgamabădhitatvena hetoh
kălătyayăpadişţatvăt. yatah sabdăsraya èva bheryâdau sabdah
srùyate. kiôca prthivyărh tăvat kaţakaţădikah sabdo drsyate.
jale chalacchalădih. agnau dhamadhamădih. sakasakădirvăyau
riabhasi ca pradsabdătmaka i d .
e t a c c â k â s a i k a g u n a t v a m sabdasya v i s t a r e n ă s m â b h i r -
mrgendravrttidîpikăyărh pratikşiptam. uktarh ca
srirnanmrgendre id paricasu sabdo 'yarhsparso bhiitacatuşţaye.
asîtoşno mahîvăyvoh sîtoşnau văritejasoh.bhăsvadagnau j a l e
suklarh kşitau suklădyanekadhă. rûparh trişu raso' mbhassu
m a d h u r a h şadvidhah kşitau. g a n d h a h kşitavasurabhih
surabhisca mato budhaih. iti. atha uktărthopasarhhărah.

(12A-12Ba)
ittham yathoktagandhădivrătopetă dharăvayah
abhiprasiddhă lokasya
gandhădyăsrayatayâ prthivyădayo ' r t h â lokasi'ddhâ
ityarthah. eşărh ca bhutănămasmadădibâhyendriyaparicchedya-
gunatvăd ghaţâdivat kăryatvasiddhestat k â r a n a t a y â p a n c a
tanmătrăh siddhă ityăha.

(12Bb)
mătrăstairanumânatah
atha g u n a ^ r a h a n ă d e v a tadvyatirekitvâd g u n i n o 'pi
grahanarh siddhyatîti darsayiturh proktănărh tâvad bhiitănării
gunebhyo 'prthagbhăvarh sădhayitumăha.

(13)
citrasvaohavakâh prokta gunabhinnâ dharadayah
kramavahgyă yathâ citrarh paţe r û p a m tu vestite
uktăh prthr.yădayah. a r t h â d g a n d h ă d i g u n a i h parasparam
bhinnăh sthalopalaparvatasaritsamudrădyăkărabhedena
vicitrasvabhăvăsca drsyante. tato 'mî veşţitapaţagatacitrarii-
pavat kramavyangyă eva. nahi prthivyădînăm paridrsyamăn-
ăvăntarăkârabhedabhinnam sannikrşţam svarvipam
tadanugunam ca viprakrşu-rh svarûpam sarvam.

1
 116 Bhoga Kârikă

yugapad grahïturh sakyam. api tvindriyairanumănena ca

k r a m e n a vyajyate. kimatah ityata ăha.

(14)
viseşanaviseşyatvavyapadesasya dhîbhidam
kramavyahgyatvato hetorgocaratvarh vrajantyamî
ami dharădayo'rthăh kramavyarigyatvăddhetoh
surabhiriyarh prthivîtyădînăm viseşanaviseşyarupănărh
d h î b h i d ă r h j n ă n a b h e d ă n ă r h tadbhăvavyapadesasya ca
vişayatărh prăpnuvanti. atra ca.

(15-16A)
năgrhîtaistu gandhădyairjătucijjăyate matih
dharitryărh hi jalădinămagrahe 'pi prajăyate.
gandhădibhyastato 'nanyâ jalădibhyah prthak cabbhuh
hi y a s m ă t k ă r a n ă t v i s e ş a r u p a i r g a n d h ă d i b h i r g u n a i r a g r -
hîtairviseşyăyărh d h a r m i r u p ă y ă r h dharitryăm kadăcid-
buddhirnotpadyate. dravyăntareşu tu jalâdişvagrhîteşvapyut-
padyata eva. tasmâdgandhădibhyo bhûmirananyâ. jalădibhyo
nyaiveti. evarh bhutăntareşvapi jneyamityăha.

(16B)
jaladisvevamevâyam yojyo heturmanîşibhih
n a n u j a p â k u s u m a s ^ n n i d h ă n e raktabhăvarh bhajan
sphaţikamanih sauklyagunagrahanădrte 'pi grhyate. tasmăd-
gunigrahanasya gunagrahanapûrvakatvamasiddhamata ăha.

(17)
samsthanam căpi varn^m ca rùparh dvividhamisyate
tasmădasiddhată năsd hetorupahite mânau
i h a h i dravyănăm varnavat samsthănătmakamapi rùparh
g u n a eveşyate. tasmăjjapăkusumopahitasyăpi sphoţikasya
g r a h a n a m sauklyagunagrahanăbhăve 'pi vrttacaturairădisa-
rhsthănagrahanapurassarameva bhavatiti dravya grahanasya
g u n a g r a h a n a p ù r v a k a t v a m siddhameva. ato 'sya hetornăsi-
ddhateti. ittham bhiitănărh bhogăiigatvam prasădhyâdhunâ
m ă t r ă s t a i r a n u m â n a t a h iti p r ă g u k t ă r h t a n m ă t r ă s i d d h a r h
viseşayiturii bhiitănăm tăvat kăryatvamanirdesena darsayati.
The Transliterated Text ofthe Bhoga Karika.. 117

(18)
gimanarh karyatasiddh.au yo heturabhidhlyate
ksityadikakalantanam yojyah karanasiddhaye
gunanamacaitanye satyanekatvad ghatadivat k a r a n a p u -
rvakatvam j d vaksyati. tatastenaiva hetuna prthivyadinamapi
karyatvasiddhih. tathahi paridrsyamanabhogavaicitr-
yanyathanupapattya prthivyadikakalantatrimsattattvatmakah
pratyatmaniyatah suksmadeho'stityuktam. agamesu ca
sruyate. tatastesarh p r t h i v y a d i n a r h p r a t i p u r u s a n i y a t a t v -
enacaitanye satyanekatvat karanapurvakatvarh siddhyatiti.
tatra tavad bhutakarnatvena tanmatrasidsedh-
tattadgunabhedadeva prthivyadinarh kramasiddhirityaha.

(19)
sabdadyekottaradhikya matrastadavisesatah
yonayo gaganadlnarh kramamicchanti dharminam
ayamatra tatparyarthah. anabhivyaktavisesasabda-
matrasvaruparh sabdatanmatramakasasyopadanam. evam
tadadhovarti sabdasparsamatrasvaruparh sparsatanmatrarh
vayoh. sabdasparsarupatmakarh r u p a t a n m a t r a r h tejasah.
sabdasparsaruparasatmakarh rasatanmatrarh jalasya.
sabdadigandhantapancagunaruparh gandhatanmatrarh
b h u m e r i t i . aksararthastu gaganadivacchabdadyekottararh
gunadhikyarh yasarh tah sabdadyekottaradhikyah. tadavisesato
gunavisesadanabhAyaktavisesasabdadimatrasvarupat tesam
gaganadinarh kramad yonaya upadanabhutah sabdaditan-
m a t r a h . tesameva visistagunayoginarh d h a r m i n a m a k a s a -
dinarh bhutanarh srstikramamicchanti. gunadhikhyakramen-
adho 'dhobhavaiii bhajantyah karyanamapyadho'dhobhavarh
kurvantityarthah. katharh punarasarh bhogangatvaniata aha.

(20)
svakaryotpattitatpustikartrta sarvayonisu
matradyasu pumarthasya sadhanatvam viniscitam
akrtasya karanarh krtasya p a r i v a r a h a n a r h ca yatas
sarvopadananarh tatastanmatranarh mayadip.arh ca karyayoni-
 118 Bhoga Kàrìkà

nàrh b h o g a s à d h a n a t a t t v o t p à d a k a t v à t t a d à p ù r a k a t a y à ca
bhogàngatvarh s i d d h a m / a t h e n d r i y à n à m a p i bhogàrigatvarh
darsayiturh prathamarh karmendriyasiddhamàha.

(21)
ànandagamanotsargavacanàdànakarmanàm
upasthapadapàyvasya pàninàmàni vai prthak
utsargo malavirekah. ànandàdikriyàhetutvenopasthàdini
karmendriyàni siddhànityarthah. kimetànyupasthàdini
sthànànyevendriyàni netyàha.

(22)
bhàvàbhàvau tu yattantrau pratyekarh karmanàm smrtau
sthànesu satsu tantha panca karmendriyàni tu
i h a h i kesàficit pàdàdisthànayoginàmapi tattadindriyas-
akdhinànàrh gamanàdikriyà na drsyate. tasmàttesu sthànesu
satsvapi tàsàm kriyànàm yadadhinau bhàvàbhàvau
tastatrasthàh saktaya èva prthak pancendriyàni jneyàni. ata
èva karmendriyàni yenecchanti naiyàyikàdayaste pratiksiptàh.
nanvevarh ced bhrùlatotksepàdinàmapi kriyàtvàdanantatà
karmendriyànàrh prasajyate. ata àha.

(23)
ànandàdibhiretaistu karmabhih paribhàsitaih
karmendriyànyato naisàmànantyarh karmanàm vasàt
bhavedayarh doso y a d y a s m à b h i h s a r i r a i k a d e s a v i ttini
t à n i s y a n t e . tvagindriyavat tesàrh sarvasariravyàpakatvene
-statvàddhastasyaivàyam bhruksepanàdhyàpàrah. pàyvàderiva
j i r n a v i r e c a n à d y à t m a k a iti bhruksepàdinàmapyànand-
àdisvevàntarbhàvànna tadbhedàdatrendriyànantyasiddhih.
kincaitaireva à n a n d à d i b h i h pràguktaih pradhànabhùtaih
k a r m a b h i h pancaiva karmendriyàni sidhyantiti n à n a n t a t à
karmendriyànàrh tattatsarhjnàstu tesàm tatra tatra
visesàdhisthànàdityavirodhah. idànirh b u d d h T n d r i y a -
siddhamàha.
The Transliteraled Text of the Bhoga Kàrikà... 119

(24)
sabdadigrahane p urns ah karturnăkaranâ krtih
na caikarkarană yasmădapekşă na nìvartate
sabdădigrahanasyăpi kriyătvăcchidikriyăyavat karanarh vină
notpattiryuktă. na ca tăh p a n c ă p i kriyăh s t r o t r ă d -
erekasmădeva karanădutpadyante. yasmăt karanăntarăpekşă
n a n i v a r t a t e s a b d a g r a h a n a k a r a n a b h ù t e s r o t r e satyapi
sparsădigrahane tvagădikaranăntarăpekşită drsyata iti bhăvah..
kăni tăni karanănîtyata ăha.

(25A)
karanăni strutistvak ca cakşurjihvâ ca năsikă
tatasca sabdâdigrahanânyathănupap.uiyâ tănyanumîyante
ityabhiprăyenăha.

(25B)
sabdadyalocanam teşăm vrttih sabdădisannidhau
sannibheti păţhe sabdădibăhyăkărasadrsamăntaramăkăra-
madhyavasăyinyă buddhyă saha mano 'dhişţhitănîndriyâni
vidyăyăvişayatvcnopasthăpayantityarthah. tarh cendriyopasth-
ăpitarh b u d d h y ă d h y a v a s i t a m â k â r a r h a î i t a r a h g e n a vidyăkh-
yena karanena purşo grhnatîti vakşyămah. uktarh cănyatra.
"uuddhyâdhyavasitamarcharh puruşascetayate iti. na caitâni
karnasaşkulyădisthănănyevendriyăni. api tu tatsthăh saktaya
eva yatah sthănavatămapi karmavasăt tacchaktivaikalyănna
sabdâdijhănamutpadyata ityăha.

(26)
etani sthanamâtrani bhuddhyakşânld mă krthăh
sthăneşu satsu vaikalyănna saxhvijnăyat.e yatah
athăntahkaranasiddhirucyate.

(27)
icchasamrambhabodhâkhyă noktaih siddhyanti sădhanaih.
tatsiddhau karanânyantarmano 'hahkârabuddhayah
iha h i prthi-/yădînărh tattvănăm svakăryaireva s i d d h e h
kăryăntarahetutve p r a m ă n ă b h ă v ă d anekatattvaparikalpa-
120 BhogaKărikă

n ă b h â v a p r a s a r i g ă c c a y â n l c c h ă d i s i d d h a u s ă d h a n ă n i tăni
m a n o h a r i k ă r a b u d d h y ă k h y ă n y ă n t a r ă n i karanănîtyantahka-
ranasiddhih.tatrecchăsabdenaikăgratăparaparyăyo'
v a d h â n ă t m a k a h sarikalpo vivakşitah. sa m a n a s o vrttih.
sarhrambhasca p r a y a t n o h a h k â r a s y a . bodhascădhyavasăyo
buddheriti. etacca prapaficayişyate. eşăm căntahka-
ranabahişkaranănărh parasparopakărena puruşărthas-
âdhanatvamăha.

(28)
antarmukhani bahyani sambhuyecchadisadhanam
sibikodvâhinaravadekăpăyena tăstatah
(29)
antarmukhagatanam ca citerartharh prakurvatam
l)ăhvărtham buddhibhih sărdharh na syuricchădikăh kriyăh
yato'ntarmukhăni băhyăni ca karanâni sibikodvâhinaravat
s a m b h u y e c c h ă d î n ă m kriyănăm sădhanarh bhavanti.
băhyârthâlocanapurvănămeva'dhyavasăyâdînâm darsanăt
a v a d h â n â d i n ă vină băhyărthagrahanăsambhavăcca.
tatasciterâtmano'rtham bhogâkhyam prayojanam
s â d h a y a t ă m a n t a r a m u k h ă g a t â n ă m a n t a h k a r a n â n ă m ca-
s a b d ă d b a h i ş k a r a n ă n ă m vă 'nyatarasyăpi vargasyăpăyena
tişţhatărh satărh tă i c c h ă d i k ă h kriyăh s a b d ă d i b ă h y ă r t h a -
b u d d h a y o vă p u r u ş ă r t h a s ă d h a n a t a y ă notpadyante. y?thă
s i b i k o d v ă h i n o r m a d h y ă d e k a s y ă p ă y e tadudvahanakriyă na
drsyate. atra parăbhiprăyamăha.

(30A)
ai*yentahkaranam prănamicchanti vyaktacetanain
anye îokăyataikadesăh pranayanădivrttibhirjîvanâdih
etubhDtarii bhîitaparinămaviseşădabhivyaktacetanarii
p r â n ă k h y a m ă n t a r a r h v ă y u m e v ă n t a h k a r a n a m ă h u h . asya
duşanamăha.

(30B)
prayatnairna vină so 'sd tatsiddhau karanarh tu kim
prănătmanastăvad văyoh kădăcitkatvena prayatnapOnikă
 The Transliterated Text of the Bhoga Karikd.. 121

pravrttirdrsyate. yadahuh preranakarsena vayoh prayatnena

v i n a k u t a h iti. tatah s a m r a r n b h a t r n a k a p r a y a t n a s i d d h a u
kenapi karanena bhavyamityantohkaranasiddhih. vaksyati ca
sarhrambho 'hamkrtervrttih i d . kifica caitanyotpattirapyasya
vayorbhavata bhyupagateti tasyah karanantararh
vacyamityaha.

(31)
caitanyodgarabharo 'yamasyantahJ<aranam vada
vyaktam na casya caitanyarii vayutvad bahyavayuvat
na j a d a s y a caitanyabhivyakurytsltii san4.sya caitanya-
bhivyaktiprasangadityasya na cahnnyam vaytitv&d bahyavay-
uvaditi. ittharh pranantahkaranapaksam nirasya
praguktadantahkaranatrayanmanah sadhanayaha.

(32)
icchahetvasu sancari bahirdevapravartakam
mano yasyasubhavacca kartuma yugapanmatih
devanad dyotanad devasabdenejK* -hk- **V4nte. matisab-
dena ca tattadarthavisyarii j n a n a m . tatascayamarthah. i h a
hyatmano i n d r i y a r t h a s a n n i k m je satyapi s a r v a n i n d r i y a n i
yugapanna pravartante. kincideva na ca tatsarvada pravartate.
tatastatpravrttau yatkaranam tadicchayah sahkalpatmano'
vadhanasya hetubhutam bahyendriyapravartakarh ca mano
boddhavyam. ata cva ca tadantarena antahkaranadhisthanena
sukhadisarikalpena ca bahyendriradhisthanena ca dvidna'
dhikarltyuktam. sri manmatarigedvidha ' d h i k ? r i taccittam
bhokturbhogopapadakam. bahiskaranabhavena svocitena
y a t a h s a d a . i n d r i y a n a m tit s a m a r t h y a r h s a n k a l p e -
natmavartina. karotyantahsthitarh bhuyastato'ntahkaranam
manah. iti. srimanmrgendre 'pi. devapravartakam sighnacari
sarikalpadharmi ca m a n a h . iti, n a n u svadusurabhya-
bhijatamarmarasabdavadabhirupadirghatarasaskulyasvadane
yugapat pancajnanotpattirdrsyate. tanna. yatastattrapyutpala-
patrasatavyaktibhedavadlaksyasuksma kramanyeva panca-
j n a n a n y u t p a d y a n t e . ata eva e t a d a s u s a m c a r i t y u k t a m .
evamaharikaramapi sadhayati.
122 Bhoga Kàrikà

(33A-33Bb)
pancàkarmakrto vayorjivanaya pravartakah
samrambho'hanlulervrttih
jivanàya sariradhàranàrtharh pranayanàpanayanàdipa-
ncakarmakrtastattadvrttibhedena prànàpànàdisamjnàbhàjo
vàyoh p r a v a r t a k a h s a m r a m b h à t m a k o yah p r a y a t n a h so'
harikàravrttirityaharikàrasiddhih. yaduktarh srimanmrgendre-
atha vyaktàntarad buddhergarvo'bhùt karanam citah.
sarhrambhàd yasya cestante sàrirah panca vàyavah. iti. tatra
p r a n a y a n a m s u k s m a d e h a s y o r d h v à d h o n a y a n a m prànasya
vyàpàrah. a p a n a y a n a m a d h a h p r à p a n a r h m a l à d e r a p à n a s y a .
a n n à d e h rasarùpasya sarvagàtresu sàmyena nayanam
samànasya. v i n a m a n a m a h g à n à r h vyànasya. u n n a y a n à m à n -
tarasya dhvanervarnatàpràpanamùdànasya pancakarmakrta
iti ca p r à d h à n y à d u k t a m . udgàràdikartrtvena càsya vàyoh
sravanàt. yaduktarh srimatkàlottare-udgàre n à g a ityuktah
k ù r m a u n m i l a n e sthitah. krkarastu ksute caiva devadatto
vijrmbhane. dhananjayah sthito pose mrtasyàpi na muficati.
kinca buddhikàryàdayam ghata ityàdigràhyàdhyavasàyar ùpàt
pratyartham bhinnarùpàt pratyayàdatyantabhedena
bhàsamàriah sarvàrthagrahane'pyekarùpo'hamiti
gràhakàdhyavasàyarùpah pratyayo 'hahkarasyaiva vrttirityaha.

(33Bb)
anyo 'rthapratyayo parah
ah ah kàravr ttyàtmakapratyayo ' rthapraty ayàdanya i tyar th ah.
n a n u sabdagrahanàdayah srotràdinàma-sàdhàranavrttayah
samrambhastu tesàmevendriyànàrh sàdhàranavrttiriti
kimanyenàhankàrena kalpitena. ata àha

(34)
na devagramasamànyavrttih sarhrambha isyate
yato 'nyatamavaikalye jàyate satyahaiikrtih
s à d h à r a n a k à r y a k a r t r n à m e k à p à y e tatki iyànutpatterukt-
atvat tadvaikalye 'pi j à y a m à n o 'yani sariirambho 'hampratyayo
vàhaiikàrasyaiva kàrya ityarthah. atraiva prasahgàd
The Translitera led Text of Ihe Bhoga Kărikă... 123

buddhîndriyakarmendriyatanmătravargănărh manahsahită-
nămahahkărădevotpatdrid darsayitumăha.

(35)
anye căhahkrtiskandhăstrivargajanakâstrayah
taijasâdikanămănah kramasah săttvikădayah
sattvarajastamobahulăh săttvikarăjasatămasăstrayo'
harikăraskandhăh kramăt taijasavaikărikabhutădikasam-
jfiăbhăjo bhavand. sâttvikăditvarh caişăm sattvădigunabăhulyăţ
nămisram parinamata id nyâyenagunăntarasamsargo 'pyeşâm
vidyate yatah. tatra kutah keşămutpatdrityata ăha.

(36)
s am ano buddhidevănăm guno yasmăt prakăsakah
tasmăt sa săttvikăjjătah svânunipădaliankrtah
atra naiyăyikamatamanudya duşayad.

(37)
anye tu buddhidevănăm bhautikatvam prapedire
vişayânăm tu niyamădasiddhădeva hetutah
evarh h i te m a n y a n t e . s a b d a i k a g r ă h a k a r h s t r o t a m
sparsaikagrăhika tvagityădiniyatavişayatvădindriyânărh tăni
s a b d ă d y ă d h ă r ă k ă s ă d i b h u t a j a n y ă n i . ă h a h k ă r i k a t v e tu
t e ş ă m e k a k ă r a n a t v ă d e k a r u p a t ă s y ă n n a tu p r a t y e k a r h
vişayaniyamasiddhiriti. tadidam tairasiddhădeva hetoh
kalpyate. teşăm vişayaniyamasya prakrtiniyamasădhakasyă'
siddheh. niyatavişayatve hîndriyănărh tăni svasvakăranănyeva
b h u t â n i g u n a s a h i t ă n i g r h n î r a n . yăvatâ d r a v y â n t a r ă n i tu
tadgunăsca cakşurădină grhyate. tathăhi.

(38)
caturdravyagaţăn sparsârhşcaturo măruţa tvacă
dravyânyaniyatarh caiva grhnăti marută samam
tvagindriyarh tăvad văyavyatvenă 'bhyupagatarh
văyusahitâni prthivyaptejăriisi tadgatămsca sparsăn grhnăti.
kim ca.
124 Bhoga Kârikă

(39)
trini dravyăni cakşusca teşu rûpani caiva hi
ato na niyamo 'kşănăm vişayâriăm ca kalpyate
duşanăntaramăha.

(40)
bhautikatvăcca niyame karmasâmănyayoh sphuţam
devebhyo buddhayo na syuh samavăye ca dehinâm
bhautikatvasâdhanăyă 'kşănărh vişayaniyame 'bhyupag-
amyamăne bhutebhyo gunebhyasca vyatirekena
b h a v a d b h i r a b h y u p a g a t à n â r h karmasămânyasamavâyănârh
p a d ă r t h ă n ă r h buddhayastebhyo j ă y a m â n a n a bhaveyuh.
yadapyuktamăharikăritve tulye kathamakşănărh kăryabheda
iti t a d a p y u t p a t t i b h e d â d i k ş u v i k ă r ă n ă r h g u d a k h a n d a s a r -
karădînămivabhavişyatîti m a t v ă s r o t r ă d î n ă m s a b d ă d i g r a -
hananiyămakăpekşăyâmapyasrnăbhih puruşărthadăyakarh
karmaiva niyămakamişyata ityăha.

(41)
na căpyahankrto janma niyame kâranam mama
pumarthadătr yatkarma kăranarii tat bhaveritam
năsmăbhirahaiikărajatvameva vişayaniyame kâranamişyate.
kintu sivădhişţhitam karma cetyarthah. kăyarandhravisişte
nabhobhăge s'abdăvadyotake 'bhyupagamyamâne
năsărandhrădînâmpi sravanendriyatvaprasarigatayă
sravanăkăsasyaiva sabdagrâhakatvaniyame karmaiva'
drşţăkhyarii n i y ă m a k a m b h a u t i k e n d r i y a v ă d i n ă ' pi işyata
ityăha.

(42)
nânăsrutibhayat klrpte sve parenâpi kăranam
sabdabhogasya niyame tatpradaih karma bhăşitam
sve kăyăkâse sabdagrăhake kalpyamâne nănâsrutitvapras-
ahgabhayăcchravanăkăsasyaiva sabdagrahananiyame
p u r u ş ă r t h a p r a d a r h k a r m a i v a k ă r a n a m b h a v a t ă 'pîşyata
ityanvayah. ittham karmendriyănămăhaiikărikatvamăha.
 The. Transliterated Text of the Bhoga Kdrikd... 125

(43)
rajasad vaikrtad vargah karmaksariam tu karmakrt
j a t a h karyasya yeneha karananuvidhayita
rajasah pravrttihetutvad rajasad vaikarikakhyadahahkara-
skandhat kriyahetuh karmendriyavargojatah yasmat karanan-
uvidhayitvarh karye drsyate. ata eva sattvasya prakasatvat
prakasasya b u d d h i n d r i y a v a r g a s y a s a t t v i k a d u t p a t t i r u k t a .
anyatha bhinnasvabhavaoranayorvargayorekasmadevot-
pattyabhyupagame k a r a n a n i y a m a l a k s a n o 'navasthadosah
prasajyate ityaha.

(44)
vinivarayiturh sakya navyavastha vikaraja
sattvikat sambhave klrpte sattvarajasavargayoh
ata eva

(45)
matrasahgho 'pyahahkaradvargadvayavilaksanah
prakasyastamasastasmajjato 'bhutadisamjnakat
idannn buddheradhyavasayadihetutvamaha.

(46)
prakaso visayakaro devadvaro na v a kvacit
pumbodhavyaktibhumitvad bodho vrtdrrna term ata
i n d r i y a d v a r o 'yam gh.ita ityadibahyavisayadhyav-
a s a y a r u p a p r a k a s a s t a d a n a p e k s a s c a n tar a s m r tip r a t i b h -
adiprakaso vasabdad vaksyamaac bhavapratyayalaksanasca
p r a k a s a h p u r u s a b o d h a s y a vyaktisthanatvad b o d h a k h y o
materbuddhenrturjneya. tato 'dhyavasayasmrtyadiliriga buddhih
siddhyatid. taduktam srimanmrgendre id buddhiprakaso 'yam
bhavapratyayalaksanah. bodha ityucyate bodhavyakdbhumita)^
pasoh. id. eva cabuddhibodhastrividha ityaha.

(47Aa)
klrptirmatih smrtisceti
tatra klrptih kalpanarh pradbhetyarthah. matisca m a n a n a m
 126 Bhoga Kărikă

jnănamadhyavasaya iti yăvat. itthamicchădikâryabhedădan-

tahkaranabhedah siddha ityupasarnharati.

(47Ab-47B)
j ă t â bhinnărthavâcakâh
icchăsamrambhabodhakhyăstenântahkaraiiarh tridhâ
smrtyâdînămavăntarabhede 'pi bodhakatvenaikărthatvăt
b u d d h i v r t t i t v a m i c c h â d a y a s t u vrttayo b h i n n ă r t h a t v ă d
b h i n n a k ă r a n ă iti bhăvah. n a n u prthivyădînărh vişayatvena
bhogyatvădindriyânăm ca tadgrahanahetutvădastu
b h o g a s ă d h a n a t ă . buddhestu indriyărthasannikarşădă-
t m a n y u t p a d y ă m a n ă y ă h s a m v e d a n a r u p a t v ă n n a bhogas­
ă d h a n a t ă . api tvătmagunataiveti naiyăyikădayah. ata ăha.

(48)
tulye gunanvitatve tu sarhvedyarh kincidişyate
buddhiscăpi hyasamvedyă dhanyă tărkikată tava
ayamabhiprăyah dvividho 'tra bodho 'dhyavasăyătmako'
nadhyavasăyătmakasca.tatiayo 'dhyavasăyătmakah sa sarvadă
grăhakarupenaiva bhăsamănatvădătmanah svabhăva eva. yastv-
anadhyavasăyarupah sa utpattyapavargayogitvena bhăsamă-
natvănna purhsah svabhăvah. nityasyănityasvabhăvatvăyogăt.
tatsvabhăvatve cănityatvaprasahgăt. na ca nityo 'nubhuyate.
tato n a p u m s a h s v a b h ă v a i t i . yasya s a h s v a b h ă v a h să
buddhirbhăbhvănămadhyavaseyatotpădikă dharmajhână-
d y a ş ţ a g u n ă b u d d h i r i t i . tatasca vişayădhyavasăyr.rdpatvăd
b h ă v a p r a t y a y ă t m a n ă sattvădigunatrayănvitena s v a r ù p e n a
bhogyatvăcca buddherapi sarnvedyataiva. na tvătmagunatvam.
taduktam tattvasarhgrahe buddhirvişayăkăra sukhădiriipă
s a m ă s a t o bhogyam iti. p r a y o g a s c ă t r a bhavati buddhir'api
sarhvedyaiva sattvădigunănvayăt prthivyădivâdid. ka anatvarh r

cendriyavadasyă vişayădhyavasăyahetutvăt siddhamityuktam.

nanu dharmădTnărh bhăvănămapyasmăbhirătxnagunatvamişyate.
tadayuktam. teşămătmasamskărakatvăyogăt. tathâhi.
j y o t i ş ţ o m ă d i k a r m a s a m s k ă r a s t ă v a n n ă t m a n i sarhbhavati,
avikăritvăt k a r m a n ă m ca krşyădinămătmasamskăratA'ădrşţeh,
api tu j a d a eva. yatra tăni samskărarh kurvanti să buddhih.
The Transliterated Text of the Bhoga Kărikă.. 127

evam jnănâdisarhskăre 'pi văcyam. tadbalădeva svapnasmrti-

pratibhâdăvasatyapyarthe ullekho drsyate. yatah atasca.

(49)
antarbahisca karanam sakşâd bhogasya sâdhanam
bhogyarh vină na bhogo 'sti-tyato bhogasya sădhanam
ă n t a r o băhyasca k a r a n a g r ă m o bhogasya s u k h a d u h k h ă -
disarhvedanâtmanah sâkşăt karanarh. yaduktarh srîmatsvâ-
yambhuve bhogo 'sya vedană purhsah sukhaduhkhădilakşană
iti. sa ca b h o g a h s r a k c a n d a n ă d i b h o g y a r h vină n a syăditi
t a d g r a h a n a p û r v a k a s y a sukhădyadhyavasăyasyăpi s ă d h a n -
amişyate. etadeva drşţăntena prakaţayati.

(50)
sainikan vijayayeha prayuhkte nrpatiryatha
prayuhkte mahadâdîni bodhădyarthamanustathă
(51)
sainikasthe jaye răjnah kartrtvam tu yatha tathâ
buddhyâdisamsthe bodhadau pumsah kartrtvamisyate
(52)
svatmartham sainikănărh tu vijayo ned te yatha
sădhanam vijayasyeşţăstathaiva mahadădayah
(53A)
teşămapi hi bodhădyam svărtharh neti vîniscitam
k a r a n ă n ă m a c e t a n a t v ă t tadvrttînărr» na svărtham. api tu
cetanapuruşărthataiveti bhăvah.

(53B)
tato bodhădivrttmâm sâdhanam mahadădayah
a d h u n ă bhogyarh vibhajati.

(54)
mohaduWdiasukhâkăro rupăkhyastadbhavo dvidhâ
baudho bodhah param bhogyaih mâyâdi ca tadarthatah
udbh Dtagunatvena mohădihetutvănmohădyăkăro
rùpasamjno dharmădibhâvavargah tadupădănah
siddhyădipratyayavargasca dvidvidho 'yarn bauddho bodhah

!
128 Bhoga Kdrikă

purhsah paramavyavahitarh bhogyarh măyâdikarh

bhuvanădivastu tadanvayatastadarthatvădbhogâdhikaranatv-
ât pararhparayă bhogyamid. ko 'sau rupăkhya ityata ăha.

(55)
adharrnaditrayarh rago dharmadi ca catuşţayam
tamorajah sattvamayarh rup arh tatkarmajarh matau
adharmăjnănănaisVaryăkyarh ruparh tămasarh răgastvavair-
ăgyâkhyarh răjasarh d h a r m a j n ă n a v a i r ă g y a i s v - a r y ă k h y a r h
săttvikamityevamaştavidharh ruparh b u d d h a u g u n a t v e n a
sthitarh karmatascopădănăjjătam. tattvabhu-vanasarirădi tu
karmanaiva sahakărina măyăkhyădupădănăt săkşăt pararhparayă
cotpannamityuktarh srîmatsvăyambhu-vădau. ete ca.

(56)
atyantocchedato muktavabhivyaktesca sarvatah
paţădibodhăvaitatyădătmano na gună gunăh
ya o dharmădînărh mokşe 'tyantocchedah parairapîşyate
L

yatascătmasvabhăvasyajnănakriyătmano nityasya vyăkpakasya

m u k t a u sarvato vyăpakatvenăbhivyaktih srùyate y a s m ă c c a
paţadijnănămadhyavasăyarupanămavaitatyarnavyăpakatvarh
drsyate. t a s m ă d a n i t y ă a v y ă p a k ă s c ă d h a r m ă d a y o nityasya
vyăpakasyătmano g u n ă bhaviturh nărhanti. tatsamavăye tasya
parinămitvădidoşapraaahgăt. ete cădharmădayah
sămsiddhikavainayikaprăkrtabhedăt trivdhă ă t m a n a
utpadyante. yaduktam srîmanmrgendre sămsiddhikă
vainayikă prakrtăsca bhavantyanoh. visişţadharmasamskăra-
samuddîpitacetasărh. gunah sămsiddhiko bhăti dehăpăye 'pi
pûrvavat. l o k a d h î g u r u s ă s t r e b h y o bhăti vainayiko gr.nah.
samărjito vainayiko manovăktanuceşţayă. prăkrto
d e h a s a m y o g e vyaktah s v a p n ă d i b o d h a v a i . i t i . atas'caiyam
trividhebhyc dharmădibhyah phalabhedănăha.

(57) -
eşamadhogatirbandho vighătah sarhsrtih kramat
svargo muktih prakrtibhăvo vighătasca phalăni ca
(58)
bhavah sthanaparădho 'tha vighno bhogănatikramah
The Transliterated Text of the lihoga Kârikă.. 129

vasyordhvasthitih saddrstibhrtvarh bhogăsprha phalam

"(59)
svacindteşu va vighno rupe samsiddhike phalam
vinayaprakrte rûpe pûrvoktaphalasamgrahah
vainayikebhayah ' prăkrtebhyascădharmădibhyah
kramădadhogatyădîni phalăni bhavand. sămsiddhikebhyastu
bhavădîni. tatră 'dhogatirnarakaprăptih. bandho 'nătmany-
ă t m ă b h i m ă n i t ă d i h . samsrtistiryagâdiyoniprăptih. muktisca
darsanăntarmokşah. paramukterdîkşăphalatvena
mokşakărikăsu'vakşyamănatvăt. prakrtibhăvah prakrtilayah.
bhavah s a m s ă r a h . s t h ă n â p a r â d h a h svasthănânnyakkărah.
b h o g ă n a d k r a m o b h o g e c c h ă . vasyordhvasthidh vasyănâm
s v a p a d ă d h a h s t h ă n i n â m a d h i ş ţ h ă n â m . saddrstibhrtvarh
t a t t a d v i ş a y a s a m y a g j n ă n a y o g a h . sesam s u g a m a m . ittham
bhăvăn vicărya pratyayăn vyăceşţe.

(60)
vyaktavyaktajnasambuddhih siddhih samprad siddhyati
răgamătrănuliptăngăd dharmădisamudăyatah
- - i h a hi buddhau văsanâtvenasthită dharmâdayo 'şţau bhăvâ.
u c y a n t e . y a d ă h u h bhăvayanti yato lingarh t e n a b h ă v ă h
prakîrtitâh iti. ta eva prakarşăvasthârh p r ă p t ă h s t h u l e n a
r û p e n a b h o g y a d a s ă m â p a n n â h sarhsărinărh p r a t y ă y a n ă t
pratyayăh kathyante. taduktam pratyăyayanti kşetrajnarh
pratyayâstena kîrtităh. iti. atasca vairăgyena răjaseneşadyuktăt
săttvikăd dharmădibhăvacaîuşţayăt siddhirutpadyate. să ca
vyaktasya g u n ă d e r a v y a k t a s y a ca p r a d h ă n a s y a j n a s y a c a
puruşasya sambuddhistadvişayrh j n ă n a m e v a prakarşâvasthărh
p r ă p t ă s i d d h i r u c y a t e . uktarh c a p u r h p r a k r t y ă d i v i ş a y ă
b u d d h i r y ă s i d d h i r a t r a să. i t i . tatra vyaktăvyaktavişaye
b u d d h i b o d h e tatprakăsakatvenătyantarh viviktah p u r u ş a h
svayamcvăvabhăsate. yadăhuh tadă draşţuh svarûpe
'vasthăn?.rh iti. na tu buddhiprakăsyatayă
yogyatvâdidoşaprasahgăt:. bhogyatvădidoşaprasahgăd.
vadvakşyati m o ' k ş a k ă r i k â s u p a i n ă m î p u m ă n b h o g y a h
r

prăptastadgocaro yadi. iti.

 130 Bhoga Kărikă

(61)
dhairnadirûpasamprktâ păpăditrityodbhava
tusţih krtărthavijnănamanayă 'tmagrahe sad
sâttvikairdharmădibhirişatsamprktădadharmăditrayăt
t ă m a s ă t tuşţirutpadyate. să ca tuştih prăguktayă bhutata-
n m ă t r ă d i j r i ă n a r u p a y ă siddhyă tattaddarsnoktena svarûpe-
n â t m a n o g r a n a n e sati. a d h a s t a n a v i ş a y ă d v a î r ă g y ă d a k -
rtărthasyăpi k r t ă r t h o 'smîtyutpadyamănă buddhistuşţiru-
cyate. yacchrûyate tuşţimurakrtărthasya k r t ă r t h o 'smîti yă
matih. iti.

(62)
adharmaditrayajjata ragalesanurahjităt
asaktirdevavaikalyădasâmarthyarh subhădişu
s u b h a s a b d e n ă t r o p a s t h e n d r i y a v y ă p a r a ă h l â d a ucyate.
t a d ă d i ş u indriyavaikalyăt t a d u p a l a k ş i t a s a r î r a v a i k a l y ă d v ă
k l a i b y a b ă d h i r y a d i r u p a r h y a d a s ă m a r t h y a r h seymasaktist-
ă m a s ă d v a r g ă d răjaseneşatsarhprktâd bhavati. u k t a m ca
asaktirapravrttatvăt tămasî duhkhabhăvatah. răjasyăpi guno
drşţah kărye kăranasamsrayah. iti.

(63)
tasmădevâyathăvastu vijnânaih vitaragatah
îşad dhanriădisarhprktâdabhivyakto viparyayah
tasmăt tămasavargăd răjasahînăt săttvakateşadyuktădayat-
h ă r t h a g r a h a n ? r î i p o viparyayastamo m o h a m a h ă m o h -
atămisrăndhatămisralakşano jăyate. yacchrûyate
k i n c i t s ă m ă n y a t o 'pyatra matiranyă viparyayah. iti.
itthamatisamkşepenoktarh bhăvapratyayătmakarh
buddhibodhamupasarhharati.

(64Aa)
lesokto buddhidharmo 'yam
eşăm ca bhăvapratyayănărh prapancah s r i m a n m a t a n g ă d a u
vistarena darsitah. prakăsitaic^măbhirmrgendravrtddîpil^yămid
tata evăvadhăryah. gandhavistarabhayăttu nătra likhyate. a^arh ca.
The Transliterated Text of the Bhoga Kdrikd. 131

(64Ab)
cetanenopabhujyate
bhogyatvaditi sesah. bhogyatvameva sadhayati.

(64B-65A)
bhogyatvarh casya samsiddharh yenotpanno' nubhuyate
sa capyanubhavo bhogo bhoktararh gamayatyalam

asya b a u d d h a s y a jnanasyotpattyapavargayogitvena
bhogyatvameva na tu bhoktrtvarh tasya sarvada grahakarupena
sthirasyaiva svasamvedanasiddhatvadatyuktam. atasca.

(65B)
sadhayitra vina yasmat siddhirneha samlhita

iha hi buddhicaitanyavadibhirbaudhairblioktrtvenab-
hyupagatasyasya bauddhasya jnanasyastldratvena ghatad-
ivadacetanatvat kalantarabhavikarmaphalabhoktrtva-
sambhavaduktavadbhogyatvacca sa tattadvisayasu-
khadyanubhavarupo bhoga eva bhoktararh sadhayati. yato
bhogakriyasiddhirbhoktararh cestamanamaiuarena na
sambhavad bhogasyapi kriyatvat tatkartrtvenap),kmasiddhiriti
bhavah. samihiteti. abhistetyarthah. atra codayati.

(66A)
na vina drstasamvadamanumanasya manata

iha hi d h u m e n a n u m i t o 'gnirasidata pratyaksikriyata id

tasyanumanasya pramanantarsamvado drsyate. ata eva tasya
pramanyam. cakramurdhadau dhumaderiva sadhyavyabhlc-
aradarsanat tatascatrapyanubhavatmano jnanasyaiva darsanad
jnatrjnanayorakarabhedanupalambhad bhogad bhok-
t r a n u m a n a s y a p i vyabhicarasahkya pramanatvabhavanna
bhokturjhanavyatiriktasyatmanah siddhiriti saugatah.
yadahuh ekamevedarii samvidrupam harsavisad-
adyanekakaravivartarh pasyamah. tatra yathestam sarhjnah
kriyantamiti. tadayuktamityaha.
132 Bhoga Kărikă

(66B)
drşţasya kena samvădo yena tasyâsti mânată
a y a m a b h i p r ă y a h . bhogasya vişayasarhvedanâtmano ' n u -
bhavasya băhyavişayâsannidhane 'pi suşuptyădăvăntaradeh-
a s p a r s a m ă t r a v i ş a y a t v e n a sthiratayaiva b h ă s a m ă n a t v ă t
sthiratvena svasamvedanapratyakşasiddho g r ă h a k a r u p o
ă t m e t y u k t a m n a ca j n ă n a s y a kşanikasya svătmani kriyă-
virodhenasthairyădhyăropo yuktah. yadapyuktam akşanikasya
kramayaugapadyăbhyămarthakriyăvirodhăt yatsat tatsarvam
kşanikamiti. tadapi na. akşanikasyaiva manyădeh Tcramena
ghaţădîn bhăvănavabhăsayato yugapancaikagrhagatărh-
stărhstânarthăn prakăsayato 'nubhavasiddhatvăt. kşanikasya
cotpattikăla eva nasyato 'nekakşananirvartyakriyănuşţănăkş-
amatvădityădi vistarena srimanmatahgavrttyădăvăcăryaih
sădhitamiti. tatascătmanah svasarhvedanasiddhatve'
pyanumeyatvamabhyupagamyocyate.

(67A)
neha pramanasamvădah pratyakşasya pramanatah
nătra pramănasya pramănăntarasamvădăpekşă.
pratyakşasya p r a m ă n ă n t a r a s a m v ă d ă b h ă v e 'pyanadhigata-
vişayajnănajanakatvena prămănyăt. tadăhuh anadhigat-
ă r t h a g a n t r p r a m ă n a r h iti. katharh p u n a s c a k r a m ù r d h à d a u
vyabhicăro 'ta ăha.

(67B)
anvayavyădrekabliyâm vyabhicaranirakrtih
yasya d h i ă m ă d e r y e n ă 'vinăbhăvalakşanah s a m b a n d h o '
nvayavyatirekăbhyărh niscitah na tasya tatra vyabhicăro drsyate.
suvivecitasya dhumasyă 'gnăviva. cakramû-rdhâdijanyasya tu
svarupăvivekena d h n m a t v a b h r ă n t i h . tatascătrâpi kriyăyăh
sarvatra k a r t r p ù r v a k a t v a d a r s a n â d bhogakriyayă b h o k t r ă
' n u m ï y a t e . b h a v a d b h i r a p i svadehe b u d d h i p u r v a k a t v e n a
siddhăt kăryădivyavahărăt parasarîre buddhih
p r a m â n ă n t a r a s a m v ă d a m vină ' p y a n u m ă n e n ă ' n u m ï y a t e
ityăha.
The Transliterated Text of the Bhoga Kàrikà. 133

(68A)
dehadharmasya mànatve kàranarh buddhirisyate
dehadharmasya cestàdyàtmano mànatve hetutve sati tena
parasarire taddheturbuddhih sàdhyate ityarthah. y a d à h u h
buddhipùrvàm kriyàrh drstvà svadehe 'nyatra tadgrahàt. j n -
yate d h i h i t i . a t a s c a r ù p à d i d a r s a n à n y a t h à n u p a p a t t y à
caksuràdìndriyavad bhogànyathànupapattyà bhoktrsiddiritya-
bhipràyenàha.

(68B-69Aa)
asmàt sàmànyato drstadanyasyàpi p r a m à n a t a
anumànasya samsiddhà

yaduktarh c à r v à k a i h . àstu b h o k t à . sa tu p a r i d r s y a m -
à n a p r t h i v y à d i c a t u r b h ù t a v i k à r a s a m à h à r à t m a k a h kàya èva.
tasyaiva parinàmavisesena kinvàdidravyavikàrena
m?dasaktyabhivyaktavaccaitanyàbhivyaktih. prànàdiv-
àyubalena bhogàdikriyàdarsanàcca. n a tu tato 'nyah. tasya
pratyaksenàdarsanàt.^
yadàhuh. drste sambhavatyadrstaparikalpanà na nyàyyà. iti.
tadapi niràkrtamityàha.

(69Ab-70A)
kàranàdata èva h i
cetano buddhibodhasya bhoktà mànasamarthitah
prthivyàdisamàhàro bhavatviti na yuktimat

a y a m a b h i p r à y a h . yatah sarirasyàpyantah s ù l à d y à t m a n à
bahisca mrdukarkasàdinà sparsena bhogyatvadarsanàd
ghatàdivaccetanaf/arh n a yuktam. tatastasyàpi b h o k t r t v e n à '
tmà siddha iti cetanatvam càsya na pramànopapannamityàha^

(70B)
caitanyam h i tvaya tasya kena m à n e n a niscitam
nanu suklasonitàtmakadehàrambhakabhùtasadbhàva èva
caitanyadarsanàt tadabhàve c à 'darsanàd d e h à t m a k a m e v a
caitanyamata àha.
 134 Bhoga Kărikâ

(71Aa)
sati bhâve 'pyanaikăntah
savasarïre g a r b h â d a u vă d e h ă t m a k a b h u t a s a d b h ă v e 'pi
caitanyă 'darsanănna dehătrnakarh caitanyarh tataica săriră'
tmavădo na p r a m ă n o p a p a n n a ityaha.

(7lAb)
tasmăd văyasavăsitam
bhogyatvăccăsyă 'cetanatvamityăha.

(71B-72A)
anabhivyak ta caitanyă drsţă bhogyă gudădayah
jivacchăyopabhogyatvâdastu tulyo gudădibhih
g u d ă d a y o h i jîvasyă ' t m a n a s c h ă y a y ă ' n u b h a v ă t m a n ă
samvidă bhogyatvena grăhyatayă vişayîkriyamănăh
kadăcidapyabhivyaktacetană na drşţăh. tatah kăyă 'tmăpi
bhutasamăhărah proktavadgrăhyatvena bhogyatayă
vişayîkaranădacetana eved n a tasya bhoktrtvamupapadyate.
kinca dehasyaiva cetanatve tasyă 'sakrtparinămena vinăsăd
bălyăvăsthă ' n u b h ù t a r i i vrddhăvasthăyarh s m a r y a m ă n ă m
nopapadyata ityădi vistarena nirăkrto 'yam pakşo 'smăbhih
srîmanrnrgendravrtddîpikăyăm. n a n u sariravyatiriktânămin-
driyănămeva bhoktrtvamastu. nănyasyetindriyacaitahi-
kâhtadayuktamityăha.

(72B 73A) r

bhogyatvakarana ivabhyarr" indriyănărh viniscitam

acaitanyamato bhoktă puixişascitsvabhăvakah
uktavadindriyănămapi bhogărthatay^ bhogyatvăt karan-
a t v ă c c h a s t r ă d i v a d a c e t a n a t v a m a n i v ă r y a m e v ă t o naişării
kartrtvarh a p i tu c i t s v a b h ă v a s y ă t m a n a è v a . tasyaiva h i
sarvănyakărakapravrttinivrttihetutvena kartrtvarh yuktarh.
y a d ă h u h pravrttau c a nivrttau ca k ă r a k ă n ă m ya îsvarah.
apravrttah pravrttau vă sa kartă n ă m a kăraka iti.

(73B)
bhokturbhogascitei^yaktirbhogyacchâyâniuanj itâ
bhogyăyă buddheh sukhădiriipăyăschăyayă ăkărenănurănjită
The Transliterated Text of the Bhoga Kărikă... 135

caitanyavyaktireva bhokturbhogah. yaduktarh srïmatsvâyambhuve

b h o g o 'sya v e d a n ă p u m s a h s u k h a d u h k h ă d i l a k ş a n ă i t i .
tadănîrh ca.

(74A)
acittâscitisambandhad bhogyamăbhâti cetanam
a c e t a n a m a p i b u d d h y â t m a k a r h bhogyarh t a s y ă t m a n a s
caitanyasamsleşăccetanavadăbhăsate. taduktarh sărhkhyairapi
acetanarh cetanăvadiva lirigam i d . evam ca.

(74B-75A)
bhogyadvărena păsănâm pasunăm ca parasparam
cetanăcetanacchăyănuşango bhăsate bhrsam
bhogyarh hi vastu c i t t â d h i ş ţ h i t a r h b u d d h î n d r i y a b r n -
d a m ă t m a n o vişayatvenopasthăpayati. tacca b u d d h y ă '
dhyavasitarh p u r u ş o g r h n ă t i . y a d ă h u h b u d d h y ă d h -
yavasitamartharh puruşascetayati i d . tatasca prakăscanipatv-
ădârsasthănîyena bhogâkhyena buddhibodhătmană
dvărenătmanărh bhoktrnărh păsănărh ca v i s a y a r ù p e n a
parinatănărh bhogyănărh cetanăcetanarupayoschăyayoh
pratibimbitayorăkăranuşahgah sarnsleşamătrarh bhrsamat-
yarthamekăkâratayă bhăsate. ata evătrânătmâdau
ă t m ă d i b h r a m a h s a m s ă r i n ă m . t a d v i v e k a j n ă n e tu t e ş ă m
prakrtilaya ityuktam. sa eva ca sărhkhyânărh mokşah atasca.

(75B)
bhogye bhogah prabhoschaya yatha candramaso jale
prabhorvyăpakasyătrr»anah sa eva bhogyavişayo bhogah. yă
t a d a d h y a v a s â y ă t m a n i b u d d h i b o d h e c a n d r a m a s a iva j a l e
chăyăvisiştă caitanyâbhivyaktih c a n d r a b i m b a s y a j a d a t v ă t
sthulatvăcca visiştasvanîpăbhivyakdmâtra evă tra drşţântatvam.
ato bhoktrtvăccetanasya puruşasyaiva kartrtvarh nâcetanănârii
bhogyănărh buddhyădinămiti m a n u v y a m . n a n u kriyăveso h :
kartrvam. sa yadi pumsah syăt parinămită bhavet. p u r u ş o hi
nirvikărah tato năsya kartrtvam. k i n t u p r a k r t e r e v a să h i
vivekajnănăt pùrvarh m a h a d ă d i r u p e n a bhogyatayă
tasyătmănam darsayatiti samsăra ityuq'ate. tatsambhave tu
 136 Bhoga Kàrìkà

t a s m à n n i v a r t a m à n a muktisabdàbhidheyeti sàrhkhyàh.
yaduktarh taih. raiigasya darsayitvà nivartate nartaki yathà
rahgàt. purusasya tatliàtmànam prakàsya vinivartate prakrtih
iti. ata àha.

(76A-76B)
parinàmabhayat pumsi bhoge canipsite sati
aviseso durapohah prasakto bhoktrmuktayoh
a y a m a b h i p r à y a h . n à t r a kriyàvesah k a r t r t v a m . api tu
kriyàyàrh saktatvameva. tathàhi ayaskàntasannidhànàdaya
ivàtmanah sannidheh sariradereva spandàdirùpah kriyàveso
drsyate. tatasca buddhyàdivisayikaranarùpe bhoge purnso na
parinàrnaprasangah. kintu tatparatvena tadvisaylkaranameva.
bhavatpakse tu purnso nirmalatvena tatparatve'
pyanabhyupagamyamàne bhoktrmuktayoraviseso durnivàrah
p r a s a j y a t e . u b h a y o r a p y a n a p e k s a t v e n a tulyatvàt. n a n u
pararthapravrtta prakrtireva tadartharh pravartata ityuktam.
yadàhuh vatsavivrddhinimittarh ksirasya. yathà
pravrttirajrìasya. purusavimoksanimittarh t a t h à pravrttih
pradhànasyeti. ata àha.

(77A)
pumarthaya ca pasanàrh pravrttirvinivàrita
ayamabhipràyah acetanatvàde^'a pradhànasya purusam prati
pravrttirna yuktà. kslràderapi cetanagavàdyadhistitasyaiva
pravrttidrstaih. vàyujalàdlnàmapi pakslkrtatvàcca
t a t p r a v r t t y a b h y u p a g a m e 'py n a n i r r . p e k s a r h prati
pravrttiryuktà. nirapeksarh prati pravrttau va muktasyàpi
pravartaie. tatasca b a d d h à t m a n i sàbhilàsatve bhogàrtharh
samudyogadàtmani vikàre cà 'nabhyuoagamyamàne tasmin
bhogo 'pi n a yuktimànityàha.

(77B)
bhoktaryavìkrte bhogo muktavannopapadyate
n a n v a v i v e k a èva p r a d h à n a p r a v r t t e r h e t u h . p r a k r t i p -
u r u s a v i v e k a j r ì à n e tu tarh p r a t y u p a r a t à d h i k à r a t v à n n a
pravartate. ato na baddhamuktayoravisesah yadàhuh prakrteh
 The Transliterated Text of the Bhoga Kdrikd. 137

sukumaratararh na kincidastiti me matirbhavati ya drstasmlti

punar darsanamupaita purusasya id. tadayuktarh. bhavatpakse
pumso nirmalatvenavivekayogat. nirhetuke caviveke sarvada
vivekabhavaprasahgacca. tasmadavivekanyathanupapattyapi
tasya samalatvasaragatadyadhyupagantavyamid vaksyamah.
yadyevamatmanah samalatvenajriasvabhavatve sariradiyogena
jnatrtaya vikare cabhyupagamyamane svabhavantarayogad-
anityatvaprasariga i d paramatmasarikate.

(78Aa)
vikaritvadanityascet
bhokted sesah. pariharad.

(78Ab)
mayasadhyam na manyate
mayaya svakaryaih suksmabahyasariradvarena kriyamanarh
visesarh n a j a n i t e b h a v a n i d sesah. tato nanityatvadidosa
ityabhiprayah. kathamityata ahah.

(78B)
svarupavyaktilabhacca na vikaro na nasita
nasmabhirnaiyayikadivajjadarupa eva 'tma isyate. api tu
jhasvabhava eva. sa tu tasya svabhavah sariradiyogam vina'
nabhivyakteranadina k e n a 'pi pratibaddho 'vasiyate. sa ca
m a l a eveti v a k s y a m a h . t a t a s c a m a y a y a k a l a d i b h i h
svakaryamalavyuda^e naikadesasvarupavyaktirevatmanah
kriyate. malaparipake tu diksakhyaya Sivasaktya sarvavisayo'
bhivyajyate. tato nasya vikaro vihasita ceti. asya ca.

(79A)
bhogyopadhanaragasca svacchatvannoktakaranat
ato b h o g y a v i s a y o p a d h a n a j a n i t o r a g o ' p i s u k h a d u -
h k h a m o h a k a r a h p r a k a s o 'sya sphatikasyeva svacchatvat
prakasarupatvat na tu purvoktat parinamakhyat karanat. sa
ca visayoparago 'pyasya tatparataya t a d v i s a y i k a r a n a m :
evetyuktam. tato bhogyasya s a r i r a s y a s a k r t p a r i n a m e ' p i
bhokturna parinama ityaha.
138 BhogaKàrikà

(79B-80A)
saiirapariname na pannami na pudgalah
sa yato' cetano bhogyo buddhivat parinàmatah
tasyàpi parinàmàbhyupagame buddhyàdivadbhogyatvam-
acetanatvarh ca syàdityarthah. tatra paramatamupanyasya
dùsayati.

(80B-81A)
caìtanyarii hi guno j n à n a m samavàyo 'tha tena va
svarupam purusasyeti nànyadasya na yuktimat
evarh hi naiyàyikàdayo manyante.jadasvabhàva èva 'tmà tasya
m a n a h sarhyogàd gunatayà j n à n a m samavetamutpadyate.
t a d e v a c a tasya c a i t a n y a m n à n y a j j n a s v a b h à v a t y a m i t i .
tadayuktam. jadatve tasya ghatadvajjnànasamavàyàyogàditi.
n a n v a t r a niyàmakarh k a r m à d r s t à k h y a m a s t i . yatkarmasa-
m à n à d h i k a r a n e purusa èva j n à n a m samavetamutpadyate.
nànyatra tadvyadhikarane ghatàdàviti. ata àha.

(81B-82A)
ajne naryeva vijnànam nànyatreti niyàmakam
karma 'pi nopapannam tu tadanyatra sthitarh yatah
karmanah krsyàderiva prakrtisamskàratvameva
nàtmasamskàratvarh vikàritvaprasangàdityuktam. tatastadapi
n à t r a niyàmakam bhavitumarhati. tatascaitanyasam-
avàyaccitsvabhàva evàtmà siddha ityàha.

(82B-83A)
moho mohasvabhàvebhyo yadvaimàrthàntararh budhàh
caitanyebhyah caitanyebhyah
padar&ebhayastadvahnàithàntaram citih
caitanyàtmano jnànasyàtmadharmatvàd dharmanàse
d h a r m i n o ' p i t a d a v y a t i r e k à n n à s a h prasajyata iti sarvadà
cetanasvabhàva evàtmabhyupagantavyah. tasya ca
maiàvrtawànrnanobuddhyàdayastadabhivyanjakatayà siddha
ityuktam. asya ca b h o g a k r i y à y à m u p a k à r a k a t a y à sahakàri-
bhùtarii prayoktrkaranaranjakarùparii kalàvidyàràgàkhyarh
kancukatrayariì prakrtisàdhanàt pascàdabhidhàsyate ityàha.
The Transliterated Text of the Bhoga Kărikă.. 139

(83B-84A)
prayoktrkaranam bhoge ranjakarh copaii trayam
asya bhogakriyăkartuh prakrterupadekşyate
ittharh p r a s a i i g ă d b h o k t â r a r h prasădhya prakrte
buddherevăharikărasyotpattirityăha.

(84B-85A)
buddheh skandho 'paro bhinno yo'hankăramajîjanat
janităro gună yena drşţăstatpratibhădişu
y e n a k ă r a n e n a tasyă b u d d h e h p r a t i b h â d i ş u v r t t i ş u
proktena nayena parasparăbhibhavenăsrayănmithunî
bhăvăcca kăryasyotpădayitâro g u n ă h d r ş ţ ă h . yaduktarh
sărhkhyaih anyonyâbhibhavâsrayajananamithunapravrttayasca
g u n ă h iti tena buddherevădhyavasăyahetoh skandhădanyo
b h ă g o gunasariiprkto 'hahkăramajîjanat. tatasca n a hyekarh
janakamiti nyăyenănyonyasamprktă eva gună janakăstathaiva
ca sarveşu padărtheşu vartane. săttvikădivyavahărastu teşărh
săttvikdibăhulyădid bhăvah. săkşădgunakăryatvădeva căsyărh
gunănvayo ghaţădişu mrdakărănvayavadityăha.

(86B-86A)
prathamă vikrtih să 'to gunănăm tatra yujyate
udbhăvabhibhavâbhyăm tu niyamena vyavasthitih
guna hi tasyărh niyamena paramparăbhibhavena bhavantah
siddhyădijanakă ityuktam. yadyevamaharkărasyăpi
gunănvayăd gunebhya evotpattirastu ata ăha.

(86B-87A)
ahankăre 'pyayam nyăya iti mă jalpa pândită
anyonyavikrtitvăt tanmătrăsvapyanuşajyate
a h a h k ă r ă d i b h u t ă n t ă n ă r h sai-veşărnapyanyonyavikrtitvăt
proktavatparamparayă gunavikăratvănna k e v a l a m a h a n k ă r a
eva t a n m ă t r ă s v a p i a p i s a b d ă d i n d r i y a v a r g e b h u t a v a r g e c a
gunănvayo 'nuşajyata eva. ghaţakapălădişu mrdăkărănvayavat.
na tu sarveşăm săkşăd gunebhya evotpattirityadoşah. atha ke
te gunăh kairvyăpăraisca teşăm siddhir ityata ăha.
 140 Bhoga Kărikă

(87B-88A)
sattvarh rajastamasceti kăranăni dhiyo gunăh
p rakhyăvyăp ăraniyam aih pumyogarh ye vi tenir e
proktavadbuddhyădidvărena bhăvapratyayădiruparh
p u r u ş a b h o g y a m vastu ye s a r g ă d a u c a k r a r u t p â d i t a v a n t a h
a d h u n ă p i kurvate te buddherapi kăranam g u n ă i d . ete ca
p a r a s p a r ă v i y o g ă d e k a m e v a tattvam. y a c c h r u y a t e . trayo
g u n ă s t a t h ă p y e k a r h tattvam t a d a v i y o g a t a h . i t i . tato
buddhikăranatayă prakâsavrttiniyamâkhyairvyăpăraih
s a t t v ă d i n a r h s i d d h i h . ete c a p r ă d h â n y ă t p r a d a r s i t ă h .
anyeşămapi stairyadhairyădînârh sauryakrauryădîn-
ămaradmăndyădînârh gunakăryănămâgameşu s r a v a n ă t nanu
g u n ă eva p r a d h ă n ă k h y ă nityatvena sthită. iti. sămkhyăh
tadayuktamityăha.

(88B-89A)
acaitanye 'pyanekatvasamkhyăsambandhahetutah
teşârh kăranapuivatvamişţam buddhighaţădivat
yata
e ş ă m a n e k a t v a s a m k h y ă s a m b a n d h ă d a n e k a t v a m tato'
nekatvădacetanatvăcca ghaţădivat kăryatvasiddhih. kim
teşămupâdănamityata ăha.

(89B-90A)
upădânam gunănârh yat prakrtih săbhidhîyate
avibkăgasthită yasyăm nirgacchanti siveritah
yasyărh sukşmatven vibhăgena sthită g u n ă h sivapreran^na
5

svasvapravrttivibhăgaih sthulăh abhivyajyante să prakrtih.

siveriteti căcetanalvăiinăGyăh svătantryena pravrttiriti
darsayati. asyăsca pratipuruşarh sîikşmadehavartitve-
nănekatvăt kăryatvamiti vakşyămah. atha puruşasya
kalădiparicakancukayuktasya bhoktrtvena purhstvam-
alayogăd dîkşăyăm tacchuddhyartharh prakrtitattvădii-
r d h v a m ă g a m e ş u paţhe satyapi tasya vyăpakatvăccetanatvena
b h o k t r t v ă c c ă d h v a r î i p a t v a r h b h o g a s ă d h a n a t v a r i i ca n a
sambhavatîti tamupekşya tasyaiva rahjakatvena prăguktarh
răgatattvarh sădhayitumăha.
 The Transliterated Text of the Bhoga Karika... 141

(90B-91A)
bhogyanubhavamasadya bhogye saktih pravartate
tatsiddhyartharh tatastasya rago bhoganuranjakah
iha hi sarhsaravasthayarh purusasya bhogyarh drstva tasmin
saktih pravartate. sa c a n a h e t u r u t p a d y a t e . muktyavast-
h a y a m a p i p r a s a r i g a t . atastasya p u m s a s t a s y a h s a k t e h
siddhyartharh bhogabhilasajanako rago 'bhyupagantavyah.
atra parabhiprayah.

(91B-92A)
sattvam raj as tamo yuktam visayesvanurahj akam
buddhavabhyuditam pumsastasmadanyo nirarthakah
pariharati.

(92B-93A)
tanmatavuditam bhogyarh tasmin yo 'syanuranjakah
sa rago 'nyah pramantavyo rupe 'pyetaddhi dusanam
sattvikadibhogasadhanavisayakaradhyavasayadvarena
buddhavuditasya s u k h a d u h k h a m o h a r u p e n a parinatasya
sattvadigunatrayasyaiva saksadbhogyatvat tasminnapi bhogye
yah purhso 'bhilasajanakah sa tasmadvisayagunadirupena
buddhavuditatattvadigunatrayadbhogyar upadanyo
grahakagato rago mantavyah. bhogyasyaiva 'bhilasajanakatve
vitaragabhavaprasahga iti bhavah. taduktam tattvasarhgrahe
bhogyavisesa rage n a h i kaseidvitaragah syat i t i .
yadyevamavairagyalaksano b u d d h i d h a r m a eva rago 'stvata
aha. rupe 'pyetaddhi dusanamiti. ayamabhiprayah.
avairagyalaksanasya rupasya tavadvasanarupatvanna
karyakaratvam. vasanavasthayamapi karyakaratve
b u d d h e r a n a n t a v a s a n a y o g e n a purhso y u g a p a d v i r u d d h a
'nantapratipattivaisasaprasahgat.
pratyayatmana s t h u l a r u p e n a b h o g y a d a s a m a p a n n e n a
tasmin rage ' b h y u p a g a m y a m a n e ' p i pragvadvitaragabha-
vaprasahga iti tayoranyo rago 'bhyupagantavya iti. karmaiva
ranjakamastviti c e n n a . tasya k r s y a d i v a t p h a l a j a n a n a eva
caritarthatvat karyantarahetutve pramanabhavat anekata-
tvaparikalpanabhavaprasahgacca. atha vidyasiddhih.
142 Bhoga Kărikă

(93B-94A)
karanam na vină kartuh krtih karmani drsyate
ato 'sti karanam vidyă buddhibodhavivecinî

proktavadindriyănărh vişayopasthăpakatvenopayogăt.
tasmin buddhibodhăkhye karmani grăhye grahanakriyănărh
p u m s a h k e n ă p i k a r a n e n a bhavitavyarh. yattatkaranam să
vidyeti. atra parah.

(94B-95A)
pradîpavanmatistasya svaparătmaprakăsikă
vidyate karanam puihso vidyayă k i m karişyati .

buddheh " prakăsarupatvăt pradîpavadvişayăkărarh

svătmănamapi prakâsayaţîti na karanăntarasiddhih.
pariharati.

(95B-96A)
pradîpah karanam pumsah stambhădyart hopalabdhişu
dîpopalabdhau cakşusca buddhăvapyevamişyatăm

b u d d h e r a p i g r ă h y a t v e n a karmatvăt karanăpekşă 'stîty-

uktamiti bhăvah. uktam ca tattvasarhgrahe 'ravivât
prakăsarîipo yadi nâmamahărhstathăpi karmatvăt.
karanăntarasapekşah sakto grăhayitumătmănam iti. etad eva
darsayati.

(96B-97A)
traigunyăt sâ vivekena saktă darsayitum nahi
visayăkăramătmănamav iviktă yatah svayam
(97B-98A)
vidyă guuapară vedyarh viviktă' to vivekatah
saktă darsayitum puihso nă 'tra kăryo 'timatsarah

buddhestrigunătmakatvena bhogyăkăravivekăt karmatayă na

s v ă t m a p r a k ă s a t v a r h p r a d l p â d i v a t . vidyă tu t a d a t î t a t v e n a
bhogyăkărâd viviktă sati purhso vedyarh karanăntaranirapekşă
prakăsayatyeveti. atha kalăyă vyăpărah kathyate.
The Transliterated Text of the Bhoga Kdrika.. 143

(98B-99A)
kairnadikarakanikaprayokta bhogasiddhaye
svatantrah purusah karta kala tasya prayojika
b h o k t r t v e n a bhogartharh b u d d h y a d i k a r a k a v r a t a p r a y -
oktrtvat karta p u r u s a ityuktam. pravrttau ca nivrttau ca
karakanam ya isvarah apravrttah pravrttau va sa karta nama
karakah iti. tasya ca bhogakriyayarh vaksyamanavat sam-
arthyopodbalena prayojika kala sastresucyate.nanvakartaiva
purusa iti sahkhyah. todyuktarh ityaha.

(99B-100A)
akartrtva 'bhyupagame bhoktrsabdo nirarthakah
upadanapravrttesca nisphalatvam prasajyate
bhogasya 'pi kriyatvadhoktrtvenaiva purhsah kartrtvarh
siddhyati. t a s m i n n a k a r t a r y a b h y u p a g a m y a m a n e tadbhog-
artharh p r a d h a n a s y a ' p i p r a v r t t i r n i s p h a l a syat. a k a r t a r i
karanadisarhbandhasya nirarthakatvat. kifica.

(100B-101A)
kartrmat karmadevadi kriyasadhanabhavatah
vasyadivadatah karta parijneyo vibhuh p u m a n
avibhutve hyatmano gaganadivadamurtatvad desantara-
nayana 'sarhbhavena daksinatyadeh kasmiradau drsyam?no
desa^taraphalabhogo 'nupapanna iti tadanyatha 'nupataptya'
Una vyapako'bhyupagantavyah. id. uktarh ca srimatparakhyadau
kartrsaktirh vyanaktyasya k a l a 'syatah p r a y o j i k a . tatah
kalasamayukto bhoge ' n u h kartrkarakah iti. asya k a r t u h
purhsah kartrsaktih sakterekatvajuhakriya-sakdr/aksyamanavat
mala'Ttatvenarlhesu na pravartata iti pradipavat prakasarupa
kalaikadese malavidaranena tamabhivyanakti prakasayati.
tataha prayojika hetuh kartri bhanyate. sa c a n u h purusastaya
'tyantavivekena bhasainano bhogakriyayarh kartrkarakarnucyate.
sa hi bhoktrtvat karta kala tu tatprayojikatvat karakamiti.
taduktarh srimanmrgendre ityetadubhayam viprasarhbhuya
'nanyavat sthitarh b h o g a k i i y a v i d h a u j a h t o r n i r j a g u h
kartrkarakamiti. anyatha hi.
 144 Bhoga Kărikă

(101B-102A)
vyaktikartranapekşasya kartrbhăve samîhite
ă t m a n a h prăkkalâyogăt prasaktă sarvakartrtă
(102B-103A)
sarvakartrtvasambandhăt sarvajnah paramesavat
sarvajnatvădayuktă 'sya svătmaduhkhăya kartrtâ
â t m a n o hi nirmalatvena kalănapekşasyaiva kartrtve'
b h y u p a g a m y a m ă n e sivavat k a l ă d i p ă s ă t m a k a s a r î r a s a r n -
bandharh vinaiva sarvakartrtvarh ajnătasya karanăsambhavena
sarvajfiatvam ca bhavet. niravăranatvena sivenă 'nadhişţhitasya
svatantrasyă 'sya svătmana eva duhkhâya sarîrădikartrrvarh
n a yujyate. ato 'sya s u k h o t p ă d ă d a u p â r a t a n t r y a d a r s a n ă d
b a d d h a t v a r i i samalatvarii ca n i s c î y a t e . tata eva c ă '
syăsarvakartrtvamasarvajhatvam ca samsărăvasthăyăm drsyate.
tato m a l ă v r t a t v ă d a s y a b h o g e vişaye k i h c i j j h a t v a -
kartrtvayorapi kalănugrahăpekşă siddhetyăha

(103B-104A)
na căsya sarvakartrtvarh baddhatvăd govrşădivat
kalănugrahasăpekşă bhoge tenă 'sya kartrtâ
ittham kalăm prasăddhya tasyă eva vidyărăgăvyaktunăm-
udbhava iîyâha.

(104B-105A)
skandho 'parah kalăyâstu yasmădetăh prajajnire
vidyărăgaprakrtayo yugmăyugmakramena tu
y u g m a k r a m e n a răgavidye s?.haiva j ă y c t e . avyaktam tu
p r t h a g a y u g m a k r a m e n e t y a r t h a h . uktarh ca s r î m a d r a u r a v e
kalătattvâdrăgavidye dve tattve sarhbabhuvatuh. avyaktam ca
id. a'ra karmaphalabhogasya kăla' vacchedam bhoktrniyamarh
ca vină 'nutpatteh kălaniyatyăkhyarh tattva- dvayămâgameşu
s r ù y a m à n a m a r t h a s i d d h a t v a d à c à r y e n à ' n u p a t t a m . tathăhi
krşyădivat karmaphalănăm răjaniyamă' bhăve
dasyubhirapahăradarsanăd. jyotişţomădikarmap-halănămapi
bhoktrpratiniyămakena kenă 'pi bhăvyamiti tanniyămakatvena
niyatih sidhhă. karmano niyămak-atvamastîti cettanna. tasya
The Transliterated Text of the Bhoga Kdrika... 145

p h a l a j a n a n a eva caritarthatvad-ityuktam. isvarasakterapi

tattvantaravyavadhanenaiva bhogavisaye k a r y a k a r a t v a m .
anyatha sarvatattvabhavap-rasangat. kifica
ciraksipradipratyayadvarena cirarh bhuhkte
ityadibhogyadyavacchedakatvena kalah s i d d h a h . sa ca n a
naiyayikadyabhyupagatavannityo bhavitumarhati, bhutadir-
upatvenanekatvadacetanatvacca. taduktam srimanmrgendre
trutyadipratyayasyarthah kalo mayasamudbhavah. kalyanna
samutthananniyatya niyatarh pasurh iti. ittham
suksmadehatmikarh tattvasarhhatimuktava tasyah
pradpurusam niyatatvamaha.

(105B-106A)
vasudhadikalapranta bhogasadhanasamhatih
niyata pratibhoktaram parijneya manisbhih
taduktam tattvasarhgrahe. vasudhadyastattvagunah
pratipumniyatah kalanto 'yam. paryatati karmavasato
bhuvanajadehesvayarh ca sarvesu iti. ekatve suksmadehasya
sarvesarh drsyamanabhogabhedo na yukta ityaha.

(106B)
anyatha hi sukhadlnarh drstc bhedo na yujyate
nanvekatve 'pi suksmadehasya karmabhedadeva
tatphalabhogabhedo bhavisyatiti cet tadayuktamityana

(107A)
yoksyate karmano bhedat tadbh^do yadi yoksyate
k a r m a b h e d a d e v a b n o g a b h e d a h s i d d h y a t i . s i d d h e ca
bhogabhede k a r m a b h e d o 'numiyata ititaretarasrayadosah
prasakta ityarthah. nanu kartrbhedadeva siddhah karmabhedah
karmabhedacca bhogabheda iti nanyonyasrayadosah. ata a h a

(107B-108A)
sambandhadyugapat sa tu kurvanti karmakartrbhih
katham bhinnani karmani kartrbhedat karisyati
malavrtatvena 'tmanam kaladisuksmadehadiaambandharii
vina karmakartrtva 'nupapatteh. yugapatsarvakartr-
146 Bhoga Kărikă

s a r h b a n d h e n a k a r m a k u r v ă n ă să s u k ş m a d e h a r î i p ă
tattvasarhhatirekarupă katham bhinnăni vicitrăni karmăni
karoti naivetyarthah. n a n u prătipuruşarh cikîrşăbhedă-
t k a r m a b h e d a iti c e t t a n n a . c i k î r ş ă y ă s c a sukşmad-
e h a s a m b a n d h ă d e v o t p a t t e h . tasyăscaikatvăccikîrşăbhedo'
p y a n u p a p a n n a . iti p a r i d r s y a m ă n a b h o g a b h e d ă n y a t h ă '
n u p a p a t t y ă p r a t i p u r u ş a r h s u k ş m a d e h a b h e d o 'vasyamab-
hyupagantavyah. nanvătmabhede hi s u k ş m a d e h a b h e d o
yuktah. sa eva tăvadeka iti vedăntavidastatră 'ha.

(108B)
ătmanămapyanekatvamata eva pratîyate
ekatve h y ă t m a n a h sukhaduhkhădivaicitryarh j a n m a m a r -
anavaicitryarh cănupapannamiti bhogavaicitryădeva'
tmanănătvasiddhih. eşa cădvaitanirăso 'smăbhir-
mrgendravrttidîpikăyărh vistarena darsitah. atha kimiyarh
sîikşmadeharCipă tattvasarhhatirătmavad vyăpikă. ăhosvidav-
yăpiketyata ăha.

(109A)
tasyâscăvibhută siddhă yugapad vrttyasambhavăt
jnănakriyăbhivyaktilakşanasya tatkăryasya sarvatra
y u g a p a d a n u t p a t t e s t a s y ă s c ă v y ă p a k a t v a s i d d h i h . n a n u yatra
s a h a k ă r i n â k a r m a n ă p h a l â r a m b h e n a n i r d e s o bhavati
tatraivăsăvătmanascaitanyăbhivyaktaye vikşobhamabh-
ivyahjanarûparii karotîti tasmădevăsyăh sarvatra
yugapatkăryănutpattirnâvyăpakatvăditi cet. tadapyayuktam
tasyăh kăryatvenă 'nityatvădghaţădivad vyăpakatvă'
siddherityabhiprăyenăha.

(109-110A)
karmamVdesavikşobhakaianatvam ca nottaram
yugapad vrttyanutpatteh sarvatra vibhutaiva na
atha kimiyamekadese caitanyăbhivyaktih
sukşmadehavyăhjkasyă' vibhutvăt uta vyahgyasyă 'tmanah
ityata ă h a .
The Transliterated Text of the Bhoga Karika. 147

(110B-111A)
vikaritvadidhanriyatrna virodhasca sruteranau
avibhau yugapaccittvavyakatikale 'apyanurvibhuh
y a d y a v y a p a k a a t m a syat tada d e s a n t a r a p h a l o p a b h o -
go'pyanupapanna ityuktam. k i n c a tasya muktyavasthayarh
sivavatsarvajhatvasarvakartrkatvasravanad vyapakatvamava-
s y a m a b h y u p e y a m . atha samsaravasthayam-avyapakatvarh
m u k t y a v a s t h a y a r h c a v y a p a k a t v a r h tasyesyate tada
p a r i n a m i t v a c e t a n a t v a d i d o s a p r a s a h g a h tato nityatvavya-
pakatvadisrutervirodhah. taduktarh s n m a n m r g e n d r e
caitanyarh drkkriyaruparh tadastyatmani sarvada sarvatasca
yato m u k t a u sruyate s a r v a t o m u k h a m . iti. n a v y a p a k o n a
ksaniko naiko napi jadatmakah iti c a . ittharh
suksmadehatmikamasadharanatattvasrstimuktva
bhuvanatmikarh sadharanatattvasrstimaha.

(111B)
tattvanamapare skandha bhogino ratibhumayah
s u k s m a d e h a r u p a d bhogadanye vicitrabhuvanadyaka-
rastattvanarh bhogah sarhsarinah bhogasthananityarthah.
atasca.

(112A)
tajjadehapravista sa tesarh tasu phaJavaha
suksmadehatmika tattvasamhatiracarapeksaya tasu
bhogabhumisu karmavasat tattadbhuvanajadehesu pravista
sati purusasyaikadesena jhanakriyasamarthyamsabhivyanjika
bhavati. taduktarh tattvasahgrahe paryatati karmavasato
bhuvanajadehesvayarh ca sarvesu iti. s r i m a n m r g e n d r e ' p i .
ityativahikamidam vapurasya jantoscitsarigacidgahanagaT-b-
havivarti lesat.naitavata 'lamid bhauvanatattvapariktimadharad-
ehavisaya 'bhyudayaya vaksye. iti. tameva bhuvanasrstirh
samksepena darsayati.

(112B-113A)
nirayadistu satyanta kalahatakadesikaih
adimadhyantasamruddha bhutesu sthanapaddhadh
 148 Bhoga Kărikă

tatra kălah. kălăgnih. hăţakah pătălădhipatih. desikah

samastasăstropadesakatvăllokăcăryah satyalokordhvasthitasya
vişnulokasyăpyupari variate, rudraloke vartamâno 'nantasişyah
s r î k a n ţ h a s t a s y a i v a b r a h m ă n d ă n t a r a d h i k ă r â t taih kălah-
ăţakadesikaih svasvabhuvanavartişvădimadhyănteşvadhişţhită
narakapătălabhurădilokătmikă bhuvanapaddhatih sthuleşu
brahmăndăntarvartisu sthitâ. tatasca.

(113B-114Ba)
satarudravibhusăpi saha pancabhiraşţakaih
mătrăsambhutabhuteşu proktabhutavidhătrşu
tanmătră cittavargeşu
tatra s a t a r u d r ă n ă r h b r a h m â n d a d h â r a k ă n ă r n a d h i ş ţ h ă t ă
vîrabhadrah prthivîtattve prăguktasthulaprthivîkăranabhute
t a n m ă t r ă 'janye sîikşmaprthivîtattve sthitah. tathă
s t h î i l a j a l ă d i k ă r a n a b h u t e t a n m ă t r ă j a n y e eva s î i k ş m -
ajalădibh .tacatuşţaye. cittavargasabdenăntahkaranănămu-
r,

p ă d ă n ă t t a n m ă t r ă d y a h a n k ă r ă n t e c ă 'dhvani guhyătiguhy-
aguhyatarapavitrasthănvăkhyăni pancăşţakăni bhuvanănăm
sthităni. taduktam srîmannandikesvarakărikăsu brahma
stulăni gătah sukşmădînyădhăradehabhogyărtharh.
rudrasatarh kşetrabhuvărh catvărirhsacca s u k ş m a b h u t ă n i .
t a n m ă t r ă m a n o 'hahkrtibuddhirdeva gunămstu yogivarăh.
vămădyă gunasărarh krodhăh prakrtirh kalărh tu mandaiina
iti. ata evă ' h a .

(114Bb-116B)
buddhau ca kramaso nyaset
paisăcădyaşţakarh vidvăn gunatattve krtădikam
anrăptagunabhăve tu visuddhe gunarrtastake
vîkâre prăkrte lină vâmăduîthânamălikâ
krodhesvararudrănăm purapanktih pradhănagă

vămadevădayastrayodasa rudrăh krodhesădibhiraşţabhih

sahă p r a d h ă n ă 'dhipairgunamastakabhuvaneşu sthităh.
p r a k r t e h sîikşmai u p a t v ă d b h u v a n ă 'dhăratvă 'yogăd-
ityăgamavidah. tathă.
The Transliterated Text of the Bhoga Karika... 149

(117A)
mandalani tu vamastau kalatattve sthitani tu
ragavidyasahite kalatattve 'stibtakramenastau bhuvananarh
mandalani sthitani. taduktam snmanmrgendre
ragavidyagarbhe kalapade m a h a p u r a c a t u s s a s t h i m a n d a l e
mandaladhipa iti. [V.13.143] kalaniyatyosca bhuvanadvayarh
tatraivoktarh niyatau sthito niyatah kale kalanasaktiman. iti.
esa ca bhuvanadhva paddhatyadisu bahuso drsyata iti natra
vistarena pradarsitah. tesu ca 'vantarabhuvanasamkhyabhedah
kesucit kesahcidantarbhavadityavirodhah. ittharii
bhuvanatmikamapi tattvasrstimuktva proktasya kaladirupasya
jagatah paramopadanarh mayarh sadhayati.

(117B-118A)
jagadbijarh mahamaya janyasaktiracetana
tasyah kaladisambhutirbhoginam bhogabhutaye

mahati casavanekasrotorupasvakaryavyaptermaya ca
matyasyarh pralaye sarvamasuddharh jagaditi maya. sa ca
jagadbijarh jagatah kaladirupasya pratipurusarh b h e d e n a '
nekatvadbhuvana 'dharatvacca karyarupasya sarvasya saksat
paramparaya copadanam. ata eva janyasaktih
suksmariipasvakaryasaktisamahara 'tmika satkaryavada'
bhyupagamena sarvakaryanam saktirupena tatra 'vasthanat.
upadanatvadeva mrdadivadacetanata ca. tatastasyah
kaladibhugasadhanasambhutirityuktam. saktisamaha-
ratmakatameva 'syah prakata)'ati.

(118B-119A)
anekabhiivicitrabhih saktibhih saktimatyasau
vicitra 'nantakaiyanam darsanat sarhpratiyate

vicitra 'nantakaryotpattidarsanad vicitranantakaryasakt-

isamaharatmika 'sau jnayate. n a tvasya eva 'nekakaryajanika'
nekah saktayah kalpyah tasyah svayam sakdrupatvacchaktesca
saktyantarakalpana 'nupapatteh paramakaranatvadeva 'sya
nityatvarh anyatha 'navasthaprasahgadityabhiprayena 'ha.
150 Bhoga Kărikă

(119B-120A)
acidvatămanekatvăd vinăsitvam suniscitam
nă 'nekă să tvato nityă măyă yadyapyacetană
kifica.

(120B-121A)
vyăpinî puruşă 'nantyăd bhogăya kurute yatah
sarvakăryăni sarvatra strotobhirvisvadhămabhih
taduktarh brhaspatipădaih api sarvasiddhavăcah kşîyeran
dîrghakălam udgîrnăh. măyăyămânanatyănnocyate srotasărh
s a r h k h y ă . iti eşă c a k ş î r a d a d h i n y ă y e n a n a s a r v ă t m a n â
parinâmameti kintu ghrtakîţanyăyenaikadeseneti
m an tavy a m .

(121B-122A)
sargasthitilayăstasyăh svătmasarhsthăh prakîrtitâh
svătmasarhstham vikărasya tattvădibhuvană 'vadheh
evarh paramopădănatvănmăyăsthă evajagatah sargădayah
bhuyanădesca vikărasya tattvădisvaruparh svătmasamstamiti
tattvabhăvabhîitabhuvanătmakam ca samastarh jagad vikăr-
a s t h a m e v a j n e y à m . n a n u s u d d h a r ù p a m a p i tattvădikarh
t a d u p ă d ă n a r h ca bindusarhjnamăgameşu srùyate. satyam.
tatpràptervidyesvaràdipadapràpdrùpatvenà'paramuktitvànnà'
tră 'sya bhogasădhanatayopădănamityavirodhah. atra ca.

(122B)
sargastHtî samăkhyăte layah sargaviparyayăt
pratitattvamutpattikramakathanena vyăpărapradarsanena
ca sargasthitî p r o k t e . layastu sargaprătilomyena
svasvakăraneşupasamhăra ityarthah. etcca.

(123A)
' bhavasyănădimattvăcca sargădigunanăcyutam
anădirayarh sarhsăra ityarthah. n a n u b h o g a s â d h a n -
atvădătmanăm yukte sargasthitî. layastu kimarthamîsvarena
kriyate atra v a d ă m a h anvaratamanantapurusabhogajana-
n o p a c i t a s a k t e r m ă y ă y ă h - s u k u m ă r a v a n i t ă y ă iva s v ă p e n a
 The Transliterated Text of the Bhoga Karika.. 151

s a m a r t h y o p o d b a l a n a r t h a m a t m a n a r h visramartharh ca
karmapakartharh ca sarhhara ityadosah. taduktarh
s n m a n m r g e n d r e . tacca satmakamakramya visramaya'
vatisthate. bhavinarh bhavakhinnanarh sarvabhutahito yatah..
svape 'vyaste b o d h a y a n bodhayogyan r o d h y a n r u n d h a n
pacyan k a r m i k a r m a . mayasaktirvyaktiyogyah p r a k u r v a n
pacyan sarvarh yadyatha vastujatam i t i . i t t h a m a t m a n a h
pratipaditarh sasadhanarh bhogamupasamharturh tasyaiva
malatmakam pasamupaksepturh caha.

(123B-124A)
p urns am mayam ayam bhogyarh mayotthaireva sadhanaih
yato bhokta visuddhatma cetanastanna cetanam
uktavat s u k h a d i r u p a r h b u d d h i b o d h a t m a k a r h b h o g y a m
mayakaryameva na tvatmani gunatvena samavaid. cetanatvat.
tatsamavaye purusasya parinamadidosaprasarigacca. tasya ca
c e t a n a h p u r u s a eva b h o k t e t y u k t a m . sa ca vaksyamanav-
adavisuddhatvadavrtajnanakriyatvanmayotthaih
k a l a d i b h i s t a t t v a i r u p a b r m h i t a eva t a d b h o k t u r h s a k n o t i .
karyakaranarh vina kincit jriatvaderapyadarsanat. atha kuto'
yamavisuddhatma 'ta aha.

(124B)
visayitvamalacchannasarvajrianakriyo yatah
yato 'yamatma sivavat sarvajrianakriyayukto 'pi kihcidvisaye
vijrianadau kaladikamapeksate. yatasca muktasya 'bhoktrtvarh
sarvavisayajfianadiyuktatvarii sruyate tato 'yam visayitvakhya-
bhoktrtvasya hetvad v:?ayitvakhycna malenavrto 'vaslyate.
y a c c h r u y a t e b h o k t r t v a r h m a l a t a h p r o k t a m iti ata eva
'yamavisuddhah. taduktarh srimatsvayambhuve.
yadyasuddhirna purhso 'sti sakdrbhogesu kirhkrte 'ti. atasca.

I (125A)
byasthakarrnaragena ma^-arneso 'nudhavati
karmanah krsyadivadatmasarhskaraiva 'yogat.
! bhavasthayarh b u d d h i g a t e n a p r a l a y e nastabuddherapi
| mayatmani jagadblje pratisarhcararat tatsthena paripakavasad
 152 Bhoga Kărikă

bhogajanakena karmâtmană răgena mărgena

măyărh b h o g a s ă d h a n ă d i r u p e n a parinatâmeşa pumă-
nanusarad. atra parah.

(125B-126A)
bhavăntarakrtarh karma jâtyădiphaladarh nrnâm
asuddhih kalpitâ pumsastasmin satyadricyate

anăditvena bîjărikuranyăyena kăryasarîrabandhasyăvasth-

iterjătyăyurbhogapradâni karmănyeva svaphalabhogărtham-
ă t m a n a h sarîrayogarh kurvantu. kirh malena bhavată 'pi hi
tam malarii kalpayitvă bhogavaicitryănyathânupapattyă
k a r m ă ' pi kalpayate tatah kalpanâgauravaprasahgăt karmaiva
kalpyatăm. yadăhuh kalpyarh punarnirunaddhi kalpanâmid.
atra parihărah.

(126B-127A)
janmădijanikă saktih karmano n? malarii vină
anurajriânarahitah kvacijjăto n a drsyate

ajfiănahetună malena rahitasya muktătmano

j a n m ă d a r s a n â t k a r m ă n u ş t h ă n ă d a r s a n ă c c a malayuktasyaiva
karmărjanarii tadbhogo vă upayujyate. yadyevarh malasyaiva
janmădihetutvamastu kirh karmaneti codayati.

(127B-128A)
vişayitvam hi tasyaikamastu kirh tena k arm ană
yato janmădisariibandhan.anusaihpră-pnuyăd dhruvam

pariharati.

(128B-129A)
santi kevalino jnănagrastăh karmavinăkrtah
na ca janmâdisamvandho dvayarh teneha kăranam

vijnănakevalinării m a l ă v r t ă n ă m a p i karmarahitănării
j a n m ă d y a d a r s a n ă d dvayamapi m ă y ă y o g e heturityarthah.
nanu srşţeh prăg nişkalatvăccetanatvăccătmanah
sivavadajhatvarii na yujyate iti parăsarikărh nirasyati.
The Transliterated Text of the Bhoga Kdrikd... 153

(129B-130A)
prăksrsterniskalo jantufdrkkrivăgiinavăn yatah
tatascâjnănasambandho năyamityanrtam vacah
yadyevarh sivavadeva kalăsarhbandho 'pyasya na yujyate
tatasca k a l ă s a m b h a n d ă ' n y a t h ă ' n u p a p a t t y ă tasya m a l o '
bhyupagantavya. ityarthah etadevăha.

(130B-131A)
drkkriye sarvavişaye sarvagatvădanormate
sarvajnah sarvakrt tasamăt sutrptah kâranam vină
na caitadevarh kincajjnatvădăvapi kalădyapekşitvădityăha.

(131B)
kalâdivyanjakăbhă vănna vyakte tasya drkkriye
na caitadanăvaranasya yujyata ityăha.

(132A)
na hyanâvaranam tejo bhănorvyanjakamîkşate
atasca.

(132B)
anădyanâdisambandho mal ah sădhârano 'ksayah
anădiscăsâvătmanămanădisarhbandhascănădyăvârakah
sarvapuruşănămeka eva. ata eva nityasca malo'
bhyupagantavyah. yadyevaih malasya nityatvăt k a d ă c i d a p -
y ă i m a b h y o h a n i v r t d h . nivrttau va tasyaikatvădekapuruş-
amokşakăle sarvamokşaprasarigo 'ta ăha.

(133A)
pradpuihniyatah svasvakâlavyăvi ttasaktikah
malasya pratyătmaniyatănantasakdyuktatvădekasyăh sakteh
p a r i n ă m a v a s â n n i r o d h e k r t e tasyaiva m o k ş o n ă n y a s y a .
yacchruyate pratyâtmastJhasvakâlântopădhisaktisamuhavat iti.
n a n u prăkrta eva viparyayarupo m a h ă m o h ă k h y o malo 'stu
tasyăstata eva vyanjakâpekşă karmănuşţhânam copapadyate.
ata ăha.
154 BhogaKărikă

(133B-134A)
mahămohodbhavăt purvarnanureşa niranjanah
n a sakyojjhayiturh tenăsamvrttah sarvavat svayam
mahâmohasya kalădisambandhottarakălabhâvitvât
prathamatah sargărambhe bhavatpakşe nirmalatvena
sî va vădan ăvrtah pumărnstena prăkrtamalenojjhayiturh n a
s a k y a t e . ato 'nădină malenâtmano 'nădisambandho'
bhyupagantavyah. anyathă tu.

(134B-135A)
ă d i m ă n yadi sambandha işţah purnmalayorbudhăh
tasyâpi kăranam văcyamid năsti vyavasthitih
(135B-136A)
atha nirhetuko yogah kalăyogo 'pyahetukah
anirmoksasca jantunămîsăbhăvasca jăyate

nirhetukasya păsasamsargasyăbhyupagame sarîrădiyogasyă'

pi nirhetukatvănmuktasyâpi punah samsărayogădanirmokşah.
sivasya ' p i p ă s a s a m s a r g ă d a n î s v a r a t v a r h prasajyate. ato'
nădireva malasambandhah pasossamsăraheturabhyupeyah.
evarh malasyă 'sădhăranatve pratipuruşamanekatve'
bl»yupagamyamâne jadatve satyanekatvăd ghaţadivadanityatva-
prasaiigah. tatascănăditvâbhăvătprăgukto 'nava
sthănănirmokşădidoşah syădityăha.

(135B-137A)
asămănyo yadi bhavedacaitanye tvanekatah
utpâdavăn vinăsî ca tatah purvoktadoşabhâk
anăditvădeva căsya năntavatvam tadyoge vă
sarvănityatvaprasanga ityăha.

(137B-138A)
anădyanădisambandho yadi ceşţo vinasvarah
mâyăsivătmavastunămajănam năsa işyatăm

ittham prăk pratijfiâtarii malasyănâditvam sădhăranatvam-

akşayatvaih ca prasădhyănantasaktiyuktatvamapi sâdhayati.
 The Transliterated Text of the Bhoga Karika... 155

(138B)
pratipumniyatascasya saktayo gunarodhikah
atmagunasya jhanakriyatmano rpdhikah. etacca prageva
darsitam. paridrsyarnanabhdgavaicitryanyatha 'nupapattya
tasarh malasaktiharh parinamakale vaickryarh siddhamityaha.

(139A-140A)
na kalamyatistasam vinivrttyai nirodhatah
anyatha yugapanmukdh sarvesarh cidvatam bhavet
na ca sa drsyate tasmajjrieyastah suJcsmalaksanah
evam canadyavarakatvanmala eva 'tmanah sahajah pasah.
mayadayastu tadbhavabhavino bhavah sarve mayatmakah
pasoh ityadisrimatsvayarnbhuvadisruteragantuka eva j n e y a h .
nanu srimanmatahgadau tu moho madasca ragasca visadah
sosa ityadina mohadinamapi malahetutvarh sahajamalatvarh
ca sruyate. ata aha.

(140B-141A)
vrttayo visayitvasya madadyah parica nocitah
niskalatmani tasyaite no drsta j a t u c i d yatah
yaro vijhanakalapralayakalayoh kaladisambandharahitataya
male satyapi vaksyamanamadadayo na drsyante. kintu sakala
eva. ato na malasyaite jrianakriyavaranavad vrtutvenestah.
s r i m a n m a t a h g a d a u tu malasadbhava eva ruayopadanana-
manatmadavatmabhimanadirupanamesam madadinamuc-
padyarinanatvat kaladiyoge 'pi nirmaJanarh mayagarbhad-
h i k a r y a d i n a m t a d a d a r s a n a c c a tena m a l e n a s a h a k a r i n a
jayanta iti sahajamalahetutvat sahajasabdenocyante. na tu
m a l o p a d a n a t a y e t y a v i r o d h a h , n a n u m a l o p a d a n a apyete
pralayakevalavasthayamanabhivyaktah pascat kaladisa-
mbandhadabhivyajyanta ityasya paksasya ko doso 'ta aha.

(14IB-142B)
bhogasadhanasambandhad vyajyanta i d nocitam tvaya tu
gunavrttibhyo ye prokta bhinnalaksanah bhavata
gunavrttibhyo bhedenaiva madadayah
156 Bhoga Kărikă

p r o k t ă iti. n a teşăm b h o g a s ă d h a n a s a m b a n d h ă t pască-

dabhivyaktirutpadyate. etaduktam bhavati. madădînărh hi
malopădănatve ' b h y u p a g a m y a m ă n e tasya s a r v a d a i k a -
riipatvădabhivyaktyanabhivyaktabhedânutpattestatkărya-
bhutajnănakriyăvaranavat samhărâvasthăyămapyupalabhyeran.
n a c o p a l a b h y a n t e . a p i tu b h o g a s ă d h a n a s a m b a n d h -
ottarakălamantahkaranasamsthâ eva pumsămupalabhyante.
ato m a l e n a s a h a k ă r i n â m ă y o d b h u t a g u n o p ă d ă n â eva te'
bhyupagantavya iti. athaişâm gunătmakatvameva darsayanti.

(143A143B)
madamohăvabhişvangah parităpabhramau ca yau
tămasau săttvikascaiva răjasau ca yathăkramam
evam căntahkaranasamsthănăm g u n ă n â m vrttayastvimăh
na caitadvyatiriktăh kâscinmalasya vrttayo madădisamjhăh
kasyăncidavathăyărnătmani drsyante. ato n a santyeva tă ityăha.

(144A)
âbhyo bhinnă na mulasya vrttayo 'to na santi tăh
atasca.
(144B-145A)
tyaktvă nirodhikăh saktîrnănyo dharmo sya vidyate
karmăsayasametasya hetutvam ca bhaved bhave
kevalamalasya jhănakriyăvărakatam karmasams-
kărayuktasya s a m s ă r a h e t u t v a m ca y u k t i s i d d h a m . nănyat
kâryăntaramityarthah. ittham malasvarîipamapi
pradarsyopasamharati.

(145B)
păsurityarh samăkhyăto yatsambandhădanuh pasuh
pasusabdo înalavăcakatayă srimadrauravădau drsyate. tasya
ca n a tattvăntarată, api tu pasutattva evăntarbhăvah. tena vină
'tmanărh pasutvă 'yogăt. tenănâdyăvrtatvăcca kihca vidhau
srşţikăle sivasya » s r ş ţ y ă d i k a r a n a p î i r v a m ă t m a n ă r h
b h o g a b h o j a n ă t m a k o măyăyăsca b h o g a s ă d h a n a k a l â d y u t p -
ă d a n a t a t p o ş a n ă t m a k a h pasvătmanării ca bhogyabhogarûpo
The Transliterated Text of the Bhoga Kdrikd... 157

v y ă p ă r o ' s m i n p r a k a r a n e p r o k t a h . ete c a i ş ă m v y ă p â r ă
ătmăvârakamalădeva hetubhûtâd bhavand. malasadbhăva eva
'sya sarvasya pravrtteriti. api ca m a d ă d a y a s c a klesăh
pumsâmatraiva pradarsită ityupasamharan a d h i k ă r a b h e d ă -
teşăm vrttibhedănăha.

(146A-146B)
prasuptă tattvalmăriărh t a ţ a m d d h ă s c a yoginârn
vicitrodărarupăsca klesă vişayasariginăm
măyătattvalînănărh pralayâkalănămete klesăh
gunădînâmapi tattvănăm tattraivopasamhărăt prasuptă
akihcitkară ăsate. yoginărh tvabhivyaktă api yogabalănmadhye
n i r u d d h a v y ă p ă r ă bhavanti vişayasahginăm tu sakalănărh
pasunămudbhutavividhasvavyăpără bhavanti. vicchinno-
d ă r a r h p ă iti p a ţ h e p a r a s p a r a m u d b h v ă b h i b h a v ă b h y ă m
kadăcidvicchinnarupăh kadăciccodărarupăsca
bhavantîtyarthah. ittharh prakpratijnătayoh
sasădhanayorbhogamokşayoh. sasădhano bhogastăvadetăbhih
pradarsită ityatraiva bhogaprakara-nopasarhhărah. mokşastu
sasădhanah prakaranăntare pradarsayiyişyata iti. s u b h a m .

srîmatkheţakanandanena g u m n ă siddhăntasiddhih sphuţam

sarhkşepăditikărikăbhirudito bhogah samarh sadhanaih.
văcastasya samîkşya vîtatapasă 'ghorădină ş a m b h u n ă
lesăd desikakuhjarena vivrtistăsămiyarh nirmită.

samăpteyam bhogakărikă. ityaghorasivăcăryaviracită

bhogakărikăvrttih sampiirnă.
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 INDEX

Abhinavagupta 12 klrpli (imagination) 47

adhyavasàya (ascertainment) 47¬ krìyà 96
48 Màdhava 3, 15
adrsta 69 mahàmàyà 87-88
Advaita 83 mala 10, 68, 70, 73, 78-79, 82, 90¬
Àgamas 1-12, 72 99
Aghora Siva 3-5, 8-9, 15, 17, 23, manas 69
100-101 mangala 2
anu (the limited one) 99 Matanga Àgama 97
Bhatt, N. R. 7, 14, 15 Matanga Pàramesvara Àgama 5,
bhàva 74 12,27,56,59
Bhoga Kàrikà 2-16, 101 maya 23, 51-52, 68, 80, 85, 87-99
bindu 89 màyà-latlva 100
Brphaspti 3, 88 Meykandar School 6
buddhi 63-67, 74-77 moka 68-70
Buddhists 57-60 Moksa Kàrikà 2-3, 15, 53-54
Càrvàka 61-62 Mrgendra Àgama 2-3, 8, 81, 85
Dasgupta, Surendranath 13. 16 Mrgendra Àgama Vrtti 8, 42
dìksà 68, 73 Mrgendra Vrtti Dipikà 30, 56, 52
duhkha 68 83
gtmas 71-72, 98-99 Naiyàyikas 44, 48, 67-69, 80
jnàna 96 Nàràyanakantha 12
kauì23, 70, 72-82, 87, 91, 93, 95, niyati 80
97 Pandey 13, 15
Kàlottara Àgama 42 Paramoksa Niràsa Kàrikà 2, 5
karma 45-46, 52, 69, 75, 80, 83, posa 79, 90, 97, 128
85, 90-93 pasu lattva 99
kartr-sakli (agentive-capacity) 78 Palanjali 6
Kashmir 78 prakrti 70-72, 77, 79
Khetakanandana'3, 100 pralaya 87
Kirana Àgama 25 pralayakala (souls) 97
klesa (source of affliction) 100 pratyaya 54, 75
174 Bhoga Kàrìka

ràga 68-70, 74-75, 80, 91 Siva 2-3 10-12, 23-24, 45, 73, 79¬
rajas 72, 74, 98 81,84, 93-94
Ramakantha 1, 6 Sivajnàna Bodha 6,16
Ramakantha II 1-6, 9, 12-13, Sri Kumàra 9
15-16, 59 sruti 83
tamas 72, 98-99
Ratna Trayaò, 15, 18
Tantràloka 12, 14-15
Ramava Àgama 3-9,14,16-17,80,
Ta/toa Samgraha 2-3, 28, 49, 74,
99
76,81,85, 97
Raurava Sùtra Samgraha 6
Tattva Traya Nirnaya 2, 4, 13, 14
Raurava Vrlti 5
Ugrajyoti 3
Saivadarsana 3 Vaisesika 30
Saiva Siddhànta 99 vàsanà 75
Saivile 65, 67 vidyà 70, 76-77
sakti 80, 92 vidyà-tallva 76, 79-80
Sàmkhya 25, 63-67, 77-78 Vijhànakala (souls) 97
Sala Ratna Ullekha 3 Svàyambhuva Agama 3, 51,91