Goodness of Sanskrit

Studies in Honour ofProfessor Ashok N. Aklujkar

Edited byChikafumi WatanabeMichele DesmaraisYoshichika Honda

D. K. Printworld

New Delhi, India

January 2012

The Ptravidhi: A Lakula Pupata Manual onPurification and Use of the Initiates Vessel

Diwakar Acharya

Prolegomena

The Ptravidhi is the second of the four Lakula Pupata vidhis preserved in apalm-leaf manuscript from the National Archives, Kathmandu.1 I have alreadypublished the first of these vidhis, the Saskravidhi, which deals with the trans-formatory rite, in Tantric Studies in Memory of Hlne Brunner in 2007. As Ihave mentioned there, the author of these texts appears to be a certain Grgya.2

The Ptravidhi, which I am going to present here, deals with purification of theinitiates vessel and other concerned issues. Centring on the issue of the vessel,the present text describes how an ascetic initiated to the Pupata system shouldlead his life. It begins on the third line of the verso of the seventh folio, andcontinues to the last line of the 11th folio of the manuscript. Unlike the othervidhis, this text does not begin with an invocation to Lakula.

The Pupatastra with Kauinyas Bhya and the Gaakrik with Bh-sarvajas Ratnak are the major sources for the study of Atimrga aivism.Outside these texts, only scanty accounts of the Atimrga have been found hith-erto, notably in the Nivsatattvasahit and Atharvapariia, and in somePuric texts. So the discovery of Grgyas collection of vidhis is significant. Itshould be noted that the sources known to Grgya are similar to but differentfrom those known to Kauinya. Grgyas texts are special in that they throw

light on rituals of the Pupatas and so provide fresh clues for reconstructing therelations in ritual matters between the Atimrga and the Mantramrga. Thesetexts also furnish us with some insights about the Pupata ascetics place in thelay community.

I dedicate this article to Prof. Ashok Aklujkar in appreciation of his contribution in my

making as an indologist. I will long remember with pleasure the delightful and fruitful

days that I passed in Hamburg together with him, with Prof. Harunaga Isaacson, and with

my Doktorvater Prof. Albrecht Wezler. I would like to express my sincere gratitude to

Peter Bisschop, Dominic Goodall, Harunaga Isaacson and Werner Knobl for their critical

comments on an earlier draft of this paper.

1 For the description of the manuscript, see Acharya 2007.

2 Acharya 2007:27.

From Saskta-sdhut: Goodness of Sanskrit. Studies in Honour of Professor Ashok N. Aklujkar. Edited by ChikafumiWatanabe, Michele Desmarais, and Yoshichika Honda. Published by D. K. Printworld, New Delhi, India, 2012.

The text includes one verse (v. 2) that can be found in the Baudhyana-dharmastra, where it falls in the section on collection of alms by a brahmacrin.Three verses (vv. 20, 42, 43) from our text can be found, with variant readings,scattered in the fourth chapter of the Manusmti; the third of these verses con-tains within it a reference to Svyambhuva Manu. One verse (v. 23) referring toPrajpati is found in the Vasihadharmastra as well as in the Manusmti, butthe reading of our text is closer to that of the Vasihadharmastra. There aretwo more verses (vv. 25, 44) which are close in content with verses that Olivellehas identified as interpolations in the same chapter of Manu. And there is onefurther verse containing the tag manu svyambhuvo bravt (v. 35) for which Ihave not been able to identify the source.

Here and there, the text reminds us of the Pupatastras by paraphrasingthem. Five verses from our text (vv. 5154) are found inside a block of verseson the issue of living on alms cited in Kauinyas Bhya on Pupatastra I.9.I have the impression that the author of our text has included in it a number offloating verses or relevant verses from several sources, and it is not always easyto distinguish them from the verses he composed. Our text states two versionsof a passage that describes transgressions relating to the begging vessel. Thenumber of transgressions is different in each version, the first passage enumer-ating five and the second seven.3

The above remarks are intended to serve as a provisional introduction to theimportant new material. A full introduction to all four vidhis of Grgya is stillbeing prepared. In a few places the manuscript has been slightly damaged byworms, but this portion is not affected by such damage. Here I present the editedtext with translation.

Sanskrit Text

ptra vivecana vastram anyad v dharmasdhanam/pratighya yatis tv etn prymair viodhayet//1//

3 It is possible that each passage was intended as an interpretation of an earlier injunction in

which the number of transgressions was not stated. The seven transgressions relating to

the begging vessel are found also in the Pampmhtmya, but it incorporates among the

seven the condition stated separately in Verse 39 of our text.

2 Acharya

30

4drd ghya

5ata kuryd vaiyd ardhaata tath/

katriyt pacavias tu brhmad daa krtit//2//a. drd ] em.; dr MS

d. brhmad daa krtit ] em.; brhma daa krtit MS

aucabhede ata kuryt ptrabhede ata tath/bhinnaptreu bhujno hy upavsatraya tata//3//

bhaikaea samutsjya yatir yamaparyaa/grse grse tu kartavy pryms trayas traya

6//4//c. kartavy ] em.; kartavy MS

d.yms traya] em.; ym traya MSpc; ym traya MSac

athav yad gurur bryt tat kuryd aviakita/nigrahnugrahe caiva7 guru sarvatra kraam8//5//

c. nigrahnugrahe caiva ] em.; nigrahnugraha caiva MS

kanaka ca til gvo bhmidna dhana striya/pratighya yatis tv etn patate ntra saaya//6//

a. kanaka ca ] em.; kanak ca MS

4 Baudhyanadharmastra I.4.6.10: drd ghya ata kuryd vaiyd ardhaata tath/

katriyt pacavias tu brhmad daa krtit//

5 Sanskrit ghya: generally the gerundive suffix lyap is not applied to a bare verb root. But

for the sake of metre or some other reason exceptions to this rule are made in later Vedic,

Epic, Puric and Tantric texts.

6 Compare with the following verse quoted in Kauinyas Bhya on Pupatastra I.9:

bhaikaea tu yo bhikur yadi ki cit samutsjet/ grse grse tu kartavy pryms

trayas traya//

7 The manuscripts reading nigrahnugraha caiva is emended to nigrahnugrahe caiva and

this deserves a remark. The use of caiva suggests that nigraha and anugraha are counted

separate. One could therefore think of emending to nigrahe nugrahe caiva. However, an

alternative way out is to take nigrahnugrahe as a collective locative singular and caiva as

linking irregularly the two parts of the compound. Such a usage is widespread in tantric

literature.

8 The following verse from the Kulravatantra (12.90cd91ab) echoes this verse: iras

yad gurur bryt tat kryam aviakay// nigrahe nugrahe vpi guru sarvasya kraam/

3The Ptravidhi

29

tyaktv dravya tu tat sarvam upavsatraya tata/gyatrm ayuta japtv tata uddhim avpnuyt//7//

bhasmamtptravastri scpippalaka tath/kamaalukapla ca hatv cndryaa caret//8//

yas tu pravrajito bhtv kmabhogeu sagata/tam eva nbhibheta ptra caiva na saspet//9//

b. sagata ] em.; sagata MS

c. tam eva ] em.; m eva MS

d. ptra caiva ] conj.; mtr caiva MS

yac caiva tena saspa yad v tasya parigrahe/abhojya ta vijnyd bhuktv cndryaa caret//10//

yas tu pravrajito bhtv sakt pracyavate yati/pracyuta sa hy asaspya ptrasya parivarjant//11//

c. asaspya ] em.; asasp MS

yad na tyajate ptram asabhyas tad bhavet/ptrasya vyavahrea tvat sa naraka vrajet//12//

b. bhyas ] em.; bhya MS

yo yati ptrabheda tu sakt kuryt pramdata/ayati ta yati vindyd dvijo ligena jvati//13//

c. vindyd ] em.; vidy MS

9sarvem eva ppn sakare samupasthite/

buddhv tyga yati kuryd dhataea tu dhrayet//14//cd. kuryd dhata ] conj.; kuryhta MS

arupta tata ktv sarva tyaktvrjita dhanam/yojann ata gatv tata ppt pramucyate//15//

9 The whole verse is identical to Pryacittavidhi 155. The first half is found also in the

Yogyjavalkya (IV.53cd). The edition reads sarve bhavappn but the reading of

the oldest manuscript of the text dated in NS 144 (1024 AD) is identical to our reading.

This manuscript was not available to the editor, and generally he has ignored the reading

of the palm-leaf manuscript from Cambridge which he consulted.

4 Acharya

30

cchedana bhedana pko yater yasya pravarttate/tda kamala spv pretaauca vidhyate//16//

d. pretaauca ] em.; preta auca MS

ayoga v prayoga v ya kuryd dkito dvija/aivarasahasri tiryagyoniu jyate//17//

b. kuryd dkito ] em.; kuryd vkito MS

c. aivara ] em.; airvara MS

sakalpaprva bhta asakalpayate puna/sagd viayadoea sa yatir naraka vrajet//18//

a. prva ] em.; prva MS

privrajyt paribhrao niyama kurute yadi/niphala tasya tat sarva kte pi naraka vrajet//19//

a. privrajyt ] em.; parirvrajyt MS

alig ligirpea yo vttim upajvati/sa ligin haraty enas tenaiva naraka vrajet

10//20//a. ligi ] em.; liga MS

c. haraty enas ] em.; haraty ena MS

ktv ppasahasri gatv yoniu akaram/bhvt samrito rudra nityayukto na sdati

11//21//c. mrito ] em.; msto MS

labhyate yadi nirdodharmabhik hy aycit/pratykya tu t yog cared bhikm akalpitm//22//

ab. nirdodharma ] em.; nirdo dhana do dharma MS

12uddhtm ht bhik purastd apracoditm/

10 Compare with Manusmti IV.200: alig ligiveea yo vttim upajvati/ sa ligin

haraty enas tiryagyonau ca jyate//

11 This verse is identical to Pryacittavidhi 157.

12 Vasihadharmastra 14.16: udyatm ht bhik purastd apracoditm/ bhojy

prajpatir mene api duktakria// Also compare with Manusmti IV.248: htbhyud-

yat bhik purastd apracoditm/ mene prajpatir grhym api duktakarmaa//

5The Ptravidhi

29

ghy prajpatir mene api duktakarmam//23//a. ht ] em.; ht MS

uddhtm ht bhik mohd yas tu parityajet/sa krodhalobhamohtm tasya bhik viamban//24//

a. ht ] em.; ht MS

13rajasvaly aasya tath vrddhuikasya ca/

kulay ca vandhyy uddhtm api varjayet//25//b. vrddhuika ] em.; vrddhiika MS

kuhaka kalkana dambho bheda strpusayos tath/karaa ca pacaitn bhikdon vivarjayet//26//

b. bheda strpusayos ] em.; bheda strpusayo MS

kupathya yad bhavet karma yogino dhytmadukhitam/dubhisandhin nitya kuhaka nma tad ucyate//27//

a. kupathya ] em.; kupattha MS

b. yogino dhytma ] conj.; yogindhytma MS

kauadhapradtra kamantraprayojakam/. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .14//28//

a. kauadha ] conj.; kamauadha MS

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ./dambhayati jann nitya dambhana nma tad ucyate//29//

c. dambhayati jann ] em.; dabhayati jan MS

Note that our text has a hiatus between the last two pdas as in the Vasihadharma-

stra, but in the Manusmti that is avoided by rearrangement of words. So it seems more

likely that the author is drawing upon the first source.

13 Compare with the verse interpolated after Manusmti IV.249: cikitsakaktaghnn ilpa-

kartu ca vrddhue/ aasya kulay ca udyatm api varjayet//

14 I suppose that the second half of verse 28 and the first half of 29 are skipped and that the

concluding part of the definition of deceit and the opening part of the definition of

feigning are missing. Following the syntactical structure and writing style and imitating

verse 27d, I guess that the second half of this verse might have been something like the

following: vadanti ta jan kalka kalkana nma tad ucyate. I cannot guess at the

opening part of the definition of feigning in the next verse.

6 Acharya

30

savibhgarucir bhiku caturo hanti sarvad/dtram annam tmna yasmai cnna prayacchati//30//

c. annam ] em.; anam MS

yat ca brahmacr ca nivttapacanv ubhau/tayor anna na bhoktavya bhuktv cndryaa caret//31//

b. nivtta ] em.; nivtta MS

rajakasya mala bhukte carmakrasya kilbiam/malakilbiayor bhukte yo bhikum anubhikati//32//

a. rajakasya mala bhukte ] em.; rajasya mala bhukte MS

c. bhukte ] em.; bhukte MS

15ghastha pkabhedena ptrabhedena bhikuka/

daa varasahasri tiryagyoniu jyate//33//ab. bhedena ptrabhedena ] em. (cf. Pryacittavidhi 53);

bhedena pkabhedena MS

vivhayajarddheu prokite ca16

punar ghet/duasakarasakre ptrabhedas tu pacadh//34//

b. prokite ca punar ghet ] conj. proitena punar ghe MS

c. dua ] conj. dua MS

auadha sanidhna ca dunna ksyabhjanam/catvri patanny hur manu svyambhuvo bravt//35//

b. ksya ] em.; ksya MS

c. catvri ] em.; ctvri MS

17ptrabhedas tu vijeyo vratalopeu saptasu/

tithyayajarddheu sanidhne tathaiva ca//36//

15 This verse is identical with Pryacittavidhi 53.

16 The manuscript reads proitena which I have corrected to prokite ca on the basis of the

other version of the categorisation of ptrabheda in verses 3637. See also fn. 53.

17 Verses 3637 are identical with Pryacittavidhi II.5051. Compare verses 3637 with

Pampmhtmya, Uttarabhga 12.15cd17ab: tithyam dhvara rddha prokitbhy-

ukite sati// taulyt (corr. laulyt) pthagrassvda punar apy aana tath/ sakaras

(corr. sakara) sanidhna ca tath sakrateti ya// ptrabhed ime sapta tatra

niktir iyate/

7The Ptravidhi

29

c. tithya ] em.; tithy MS

prokitbhyukite ptre punar anti durmati/laulyt sakarasa kre ptrabhedas tu saptadh//37//

b. durmati ] em.; durmati MS

etair doair yatn tu ptram ucchiat vrajet/ucchiaptre bhujno ya ya niyamam caret/rkas ytudhn ca tena pranti karma//38//

c. ptre ] em.; ptra MS

d. pranti ] em.; prnti MS

18ptrabhoj yad ptrt pthag svdayed rasn/

sa ptrabhedako nma brahmavdiu garhita//39//a. ptrt ] em.; ptr MS

b. svdayed ] MSpc; svdayetad MSac

bhuktv ptre yati samyak prokayen mantraprvakam/na duyet tasya tatptra yajeu camasa yath

19//40//c. duyet tasya ] em.; duye tasya MS

d. yajeu camasa ] conj.; yajevacarama MS

ptre bhaika samhtya trikotyanta prokayet/na ki cid api ghyd dantakha jala vin//41//

d. kha ] em.; kh MS

20ataijasni ptri tasya syur nirvrani ca/

tem adbhi smta auca camasnm ivdhvare//42//b. tasya ] em.; tasy MS

d. camasnm ivdhvare ] conj.; camasnam ivcaret MS

18 This verse is identical with Pryacittavidhi 52.

19 I have corrected the manuscript reading yajevacarama yath to yajeu camasa

yath following the comparison of the ascetics vessel with the Camasa in verse 42 below,

which is identical to Manusmti VI.53. I am not sure if the order of verses is right here;

this verse would fit better after verse 41.

20 Manusmti VI.5354: ataijasni ptri tasya syur nirvrani ca/ tem adbhi smta

auca camasnm ivdhvare// albu druptra ca mmaya vaidala tath/ etni

yatiptri manu svyabhuvo bravt//

8 Acharya

30

lbudruptri mmaya vaidala tath/etni yatiptri manu svyabhuvo bravt//43//

a. lbu ] em.; lbu MS

d. mmaya ] em.; mnmaya MS

21lemrupyavimtrasurbhi ukraoitai/

mddruphalaptri saspni parityajet//44//a. rupyavimtra ] em.; rupya vimtra MS

c. mddru ] em.; mddru MS

cauraclapatitai kkavidibhi ca yat/saspa vnabhilldyai ptra samyak parityajet//45//

a. cauracla ] em.; cauracla MS

c. bhilldyai ] em.; bhildyai MS

d. parityajet] em.; parityatyajet MS

sphoayitv jale vha karttavya suparikata/athav tad ghed

22 vidvn ptra copahata yad//46//

a. vha ] em.; vha MS

b. suparikata ] conj.; suparkata MS

c. tad ] conj. ta MS

karea mday vpi sneha tyaktv viodhayet/

goblai klana ktv trikotyanta prokayet//47//

prokite yadi v ptre sneho lagna pramdata/puna praklya tatptra mantrair eva samlabhet//48//

21 Compare with Manusmti V.123 = Vasihadharmastra III.59: madyair mtrapurair v

hvanai pyaoitai/ saspa naiva udhyeta puna pkena mnmayam// Cf. also

Viusmti XXIII.1,5: rrair malai surbhir madyair v yad upahata tad atyantopa-

hatam, drava mnmaya ca jahyt. Baudhyanadharmastra I.5.4344: cakur-

ghrnuklyd v mtrapurskukrakuapaspn prvoktnm anyatamena tris

saptaktva parimrjanam, ataijasnm evabhtnm utsarga.

22 The irregular form ghet invites some commentary. As a substitute for regular ghyt, it

appears frequently in Tantric texts. However, it is noticeable that the post-Vedic Kauika-

stra (82.21) has another irregular optative form ghyet, and interestingly, in one of the

manuscripts this is written ghet. See also Kulikov 2001:606.

9The Ptravidhi

29

ptrabhoj yad bhikur vydhibhi saprapyate/tadsau dhairyam sthya vydhi vidvn upekayet//49//

d. vydhi ] em.; vydhi MS

dhytmika ca yad dukha dukha caivdhibhautikam/dhidaivikam ity hus tat sarva viahed budha//50//

a. yad dukha ] em.; ya dukha MS

c. hus ] em.; hu MS

23mdhukaram asakalpa prkpravttam aycitam/

tata klopapanna ca bhaika pacavidha smtam//51//a. mdhukara ] em.; mdhkara MS

b. prkpravttam] conj.; prkvttam MS

ghd gha paryaanto24

na gha parivarjayet/parasya vacana rutv duavema vivarjayet//52//

adupatita sdhu bhikuko yo vyatikramet/sa tasya sukta dattv dukta pratipadyate//53//

tath yadi ghasthasya niro bhikuko vrajet/sa tasyea ca prta ca bhikur dya gacchati//54//

niyamt sayato nitya nitya yamaparyaa/samau mnpamnau ca sa ptre bhoktum arhati//55//

23 Quoted in Kauinyas Bhya on Pupatastra I.9: mdhukaram asakalpa prkpra-

vttam aycitam/ tattatklopapanna ca bhaika pacavidha smtam// ghd gha

paryaas tu yo gha parivarjayet// parasya vacana rutv duavema vivarjayet//

adupatita sdhu bhikuko yo vyatikramet/ sa tasya sukta dattv dukta prati-

padyate// tathaiva ca ghasthasya niro bhikuko vrajet/ sa tasyea ca prta ca

bhikur dya gacchati//

24 I am in favour of keeping the manuscript reading paryaanto though Kauinya has the

grammatically regular reading paryaas tu. This phenomenon is not so common but to a

certain degree it is already attested in Vedic texts, even in the Sahits (see Wackernagel

1987:211 99b). Note that we have another case of a similar irregularity of stem-exten-

sion in verse 60.

10 Acharya

30

yasya citta dravbhta rgdirahite pade/nispha sarvakryeu sa ptre bhoktum arhati//56//

b. rgdi ] em.; rgdirgdi MS

sph yasya na vidyante kmabhogeu yogina/nirmamo nirahakra sa ptre bhoktum arhati//57//

a. vidyante ] em.; vidyete MS

ya uci ivabhakta ca japadhynaparyaa/jitanidrano nitya sa ptre bhoktum arhati//58//

b. paryaa ] MSpc; paryaa MSac

eknta lavn nitya sarvabhtadaypara/sarvadaiva prasanntm sa ptre bhoktum arhati//59//

a. eknta lavn ] conj.; eknta lav MS

tmrmo gatakrodho vidvso25

brahmatatpara/anrambhagatacitta sa ptre bhoktum arhati//60//

a. rmo gatakrodho ] em.; rgo gata krodho MS

c. gatacitta ] conj.; gatacitta MS

apramd jitapro gurubhakto hy akalkana/anila sarvato yog sa ptre bhoktum arhati//61//

trisandhya snnalo nairmlyadhr sunicita/upahrarato nitya sa ptre bhoktum arhati//62//

ab. lo nairmlyadhr ] conj.; l tmrmmallyadhri MS

c. upahrarato ] em.; upaharerato MSpc; upharerato MSac

avs lokavidvio nirmlyaktaekhara/bhasmadigdhaarra ca sa ptre bhoktum arhati//63//

c. arra ca ] em.; arrasya MS

sama loa suvara ca bhikanarata sad/akrodhacitto medhv sa ptre bhoktum arhati//64//

c. akrodhacitto ] em.; krodhacitta MS

25 Note that vidvsa is formed by extending the regular stem vidvas.

11The Ptravidhi

29

ptra praklya mttoyair nirlepa ktya yatnata/ptra praklya mttoyair nirlepa ktya yatnata/goblair mrjayen nitya cntata uddhim pnuyt//65//

a. mttoyair ] conj.; mttoye MS

b. ktya ] conj.; kta MS

d. cntata uddhim pnu] em.; cntata uddhim avpnu MS

avamedhasahasrasya samyagyaasya26 yat phalam/

tat phala labhate yog ekha ptrabhojant//66//b. samyagyaasya ] conj.; samyagyaaca MS

ptrastha ya pibet toya hy anna bhuktv jitendriya/tasya tat phalam ity hur brhma brahmavdina//67//

b. anna ] em.; ana MS c. hur ] em.; hu MS

mahbhayebhyo ghorebhyo narakebhyo dustareu ca/taranti sarvadukhebhyas tasmt ptram iti smtam//68//

b. ghorebhyo ] em.; bhyo is written half way.

auadha dantakha ca pnam camana tath/vin bhojanakleu na kuryd vai kad cana//69//

d. cana ] em.; cana MS

ptra dadim utsjya ekartroito yati/daa mantrea ghyt ptra samyak parityajet//70//

b. rtroito ] em.; rtrauito MS c. daa ] em.; daa MS

ardhe bhukte tu yo yog tasmt ptrj jala pibet/tena deva ca ptra ca tmna ca hata bhavet//71//iti ptravidhi sampta//O//

a. ardhe bhukte tu ] em.; arddha bhukte nu MS

b. ptrj ] em.; ptre MS

Colophon. sampta ] em.; sampt MS

26 The regular past participle of the root yaj is ia, but it can be guessed that yaa is formed

to distinguish it from ia derived from i. Several examples of this formation can be

found in Tantric literature.

12 Acharya

30

Translation

After accepting a vessel, a cleaning implement,27 a garment, and anyother material means of Dharma, an ascetic should purify these [ob-jects] by [performing] prymas. (1)

After accepting [these objects] from a dra, he should perform ahundred prymas, and fifty [if accepted] from a Vaiya. [If ac-cepted] from a Katriya, [the number of prymas] commended istwenty-five and ten [if] from a Brahmin. (2)

He should do a hundred [prymas] in the case of breaching rulesof purity,28 and also a hundred in the case of a breach of rules con-cerning the vessel. Having eaten from unfit vessels29 he should thenadditionally observe a fast of three days. (3)

27 I translate vivecana as a cleaning implement. It can be anything instrumental in cleaning

that is desired to avoid killing tiny creatures, such as a filter, a bunch of feathers, a fan, or

the hem of ones cloth. There are passages in Kauinyas Bhya and in the Ratnak,

where the root vi+vic is used in the sense of certain types of cleaning: vastraikya-

bhasmdhrabhaikabhjandni muhur muhur vivecayitavyni. kasmt. prino hi

skmacria kipram eva vilaya praynti. tasmt skmai rkavapavitrai (conj.

Sanderson, agapavitrai Ed.) pakmacmaratlavntair vastrntair v muhur muhur

vi (conj. Sanderson) (Kauinyas Bhya on Pupatastra I.9 (p.17));

vastrntdimdupavitrea vivecya (Ratnak, p. 19). I am grateful to Prof. Alexis

Sanderson for kindly providing me with these references.

At this point, I would like to note that Kauinya mentions two cleaning implements,

one for cleaning the water and the other to clean the ground, when he tells us of the marks

of an ascetic in general: bhikos tridaamuakamaalukyavsojalapavitrasthala-

pavitrdi ligam (Bhya on Pupatastra I.6 (p.12)). The Pampmhtmya, which ap-

pears to gather materials from earlier Pupata sources, also mentions both of them

(jalasthalapavitre dve, Uttarabhga 11.43c).

28 In the Pryacittavidhi (v. 47ab), the breach of purity is defined this way: the situation

resulting from conjunction of two cases of impurity is called the breach of purity.

(aucadvayasayogd aucabheda prakrtita)

29 For an ascetic eating knowingly from a vessel other than the personal vessel ritually

assigned to him is out of the question. So this must be a case of doing so unknowingly.

13The Ptravidhi

29

If an ascetic, devoted to the obligatory disciplinary rules (yama-paryaa),30 leaves a residue of alms-food [in his vessel], threeprymas should be done for every morsel [of the leftover food].31

(4)

Or else, he should do whatever the teacher says, without harbouringany doubt.32 The teacher is instrumental in everything, in both pun-ishment and bestowing grace (nigrahnugrahe caiva). (5)

Gold, sesame seeds, cows, a land grant, and a womans property: byaccepting these things an ascetic falls [from the state of renunciant];there can be no doubt about this. (6)

Having disposed of all that wealth, [he should observe] a fast of threedays, and then recite ten thousand times the Gyatr;33 then he shouldattain purity. (7)

Having damaged34 his stock of ashes, the earthen vessel, clothes,needle-and-clew, and the water vessel and the skull-bowl,35 he shouldobserve a Cndryaa vow.

36 (8)

30 It is generally defined that the yamas are the obligatory disciplinary rules in contrast with

the niyamas, the specific disciplinary rules. Five yamas and five niyamas are listed in the

Yogastras (II.3132), Puras and Tantras, and also in some floating citations (see

Goodall 2004:254, fn. 384).

It is noteworthy that Kauinya denies this division and identifies all the ten as the

yamas (Bhya on I.9). However, unlike Kauinya, our text appears to distinguish the

two (see verse 55).

31 The first half of the verse gives the impression that it is in the active voice with yati as

the subject, which expects optative kuryt in the second half, but we actually have

kartavy. So, I imagine that here the gerundive absolutive has a conditional sense and

that yati as the grammatical subject is limited to the first half.

32 This suggests that the text is concerned here with an ascetic of the sdhaka state, who is

under the scrutiny of the teacher and follows his guidance.

33 The Gyatr in Pupata contexts means the Tatpurua mantra, which, known also as the

Rudragyatr, is used for purification purposes according to Pupatastra I.17. The other

mantra recommended for the same purpose in this stra is the Bahurpa mantra, also

known as the Aghora mantra. The Pryacittavidhi (vv. 1517) implies that this stra is

concerned with internal purification and so also with atonement.

14 Acharya

30

One should never talk to one37 who, [even] after having renounced,has indulged in [sensual] desires and their enjoyment; one should nottouch his [belongings]. Whatever he has touched or has been in hispossession, one should consider all that as not to be eaten. Havingeaten [such food], he should observe a Cndryaa vow. (910)

Whoever, after having renounced, swerves even once [from hisstate],38 he is banished, and certainly becomes untouchable, becauseof giving up the vessel. When he does not give up the vessel [though

34 The usage of the root han in the sense of causing damage by pollution/ impurity is peculiar.

In this place, one could think of emending the manuscript reading to htv and translate

that as having lost, taking the term as a form with an internalised causative sense (antar-

bhvitayartha). But this is ruled out by the use of the same root in verse 34 in the sense

of damaged by impurity, where a similar emendation yields nothing. In any case, this is

a case of zeugma.

35 These items appear to be the essential or only belongings of an ascetic. It seems signify-

cant that the skull-bowl (kapla) is mentioned here, because it is not referred to by

Kauinya. This verse appears to point to a post-Kauinyan (Lkula?) environment, in

which the skull-bowl was adopted. However, this may not be original to the text of the

Ptravidhi which does not include a kapla among the vessels suitable to an ascetic. Thus

it appears to me that at least this verse and verse 69 may have been interpolated in the

original text when it passed through the hands of ascetics belonging to other Atimrga

groups. See also fn. 69.

36 Cndryaa is a vow in which the observer first fasts for the night of the new moon, and

in the beginning of the first fortnight of the month increases his meal by one morsel every

day until the end of the fortnight, and again reduces it by the same amount for another

fortnight, following the course of the moon, see Pryacittavidhi 64a65a.

37 The placing of eva is odd, but I think it is placed there for metrical reasons.

38 From the manuscript we cannot say whether it is sakt or asakt, but from the context it

should be taken as sakt. The same form used in verse 13 in an explicit way should also be

taken into account. I think here an ascetics involvement in sensual enjoyment is the con-

cern. Such involvement is never allowed; there is no atoning for it. However, how the act

of avoiding the vessel, which is given as the direct logical reason for the banishment, is

relevant here is not clear. A possible hint is given in the next verses: once he is banished

he has to give up the vessel. Then this particular ascetic becomes untouchable, because,

even if he attempts to continue living the life of an ascetic, he does not have the vessel

anymore.

15The Ptravidhi

29

he has fallen from the state], then he becomes [even] unfit for con-versation. He will go to hell by the use of the vessel so far. (1112)

If an ascetic carelessly (pramdata) breaches the rules concerningthe vessel [even] once, one should regard that ascetic as a non-ascetic: a twice-born39 lives by the attributes of an ascetic. (13)

If there should be [social] mixing with any sort of (sarvem eva)wrongdoers (ppn), an ascetic should realise [that] and relinquish[the place], but he should keep with him his belongings spared ofdamage [by impurity]. Then shedding tears and giving away all theproperty earned,40 he should go one hundred yojanas away. After allthis, he is freed from the sin. (1415)

Having touched such a sinful ascetic who is involved in breaking [thevessel] (chedana), breaching [the rules concerning the vessel](bhedana), and cooking, the same rite of purity [which is pre-scribed] for [touching] a corpse (pretaauca) should be performed.(16)

An initiated twice-born man, who does [any of these] attentively orinattentively (ayoga v prayoga v),41 is born in animal lives forsixty thousand years. (17)

He should declare42 [the vow] with conviction; but [later] if he main-tains his conviction badly (asakalpayate), due to the influence of

39 Although dvija literally means a twice-born man and I have translated it as such, the in-

tended meaning in the context is simply a Brahmin. Cf. Saskravidhi, verse 7.

40 This statement suggests that, unlike in other ascetic traditions, the Pupata ascetic is al-

lowed to earn and have some possessions (cf. verse 1). However, the Pupata ascetic

should certainly not have any possession (niparigraha) according to Kauinya.

41 The first half of the verse is quite elliptical; it does not give the object of the verb kurute. I

imagine, from the context, that doing here covers all wrong acts mentioned before. The

expression ayoga v prayoga v is uncertain. However, this reminds me of Dharma-

stra distinction of offences in two categories: those committed knowingly (jtv,

kmt) and the opposite (ajtv, akmt). I therefore interpret this expression as atten-

tively or inattentively, taking yoga as the proper mental attention.

16 Acharya

30

worldly attachment (sagd), that ascetic would go to hell because ofthe vice arising from sensual enjoyment (viayadoea). (18)

Once fallen from the state of asceticism, even if he follows thespecific disciplinary rules (niyama kurute yadi), all that would befruitless; even having done so, he would go to hell. (19)

If a non-ascetic (aligin)43 earns his livelihood in the disguise of anascetic (ligirpea), he takes the sin of all ascetics, and goes to hellbecause of that. (20)

Even if someone commits thousands of wrongs, if, in [various] re-births (gatv yoniu), he resorted to Rudra, the benefactor of happi-ness, with disposition (bhvt samrito rudre),44 and ever joinedwith [the god] (nityayukta), he does not sink.45 (21)

If flawless (nirdo) but unlawful alms (adharmabhik) are obtainedwithout begging (aycit), a Yogin should reject them (praty-

42 Both verbs in the first half of the verse deserve remarks. The use of the optative bhta is

correct in itself but in connection with the next verb asakalpayate it almost functions as a

gerundive. As for the second verb, I take it as a denominative of sakalpa prefixed with a

negative a-, and interpret it following Ktyyana/Patajali (on P. VI.3.73). We could also

entertain the possibility of taking the verb as a denominative of asakalpa and translating

it as owns a wrong conviction.

43 In the Pupatastra, ligin and aligin respectively mean a Pupata ascetic with sec-

tarian marks and one without. However, in our context they should not be taken in those

specific senses, but simply as one with the marks of an ascetic in general and one without,

i.e. a non-ascetic.

44 Kauinya (on Pupatastra IV.19) speaks of attainment of disposition (bhvasya

prpti) to Rudra, which happens through the initiates engagement in studies and medi-

tation and brings him close to Rudra. The stra speaks only of going close to Rudra

(rudrasampa gatv) and it appears that Kauinya is adjusting some concept of bhva in

the stra here.

45 This seems to be a conciliatory remark, made after a series of stricter remarks against

committing mistakes. Or rather, this has to be interpreted as an assurance of a rescue even

to those who are condemneda rescue only in a subsequent life and only if they do not

lose their affection for iva.

17The Ptravidhi

29

kya) 46 and go begging for alms (cared bhik) unplanned(akalpitm). (22)

Prajpati has regarded the alms ladled out (uddht) [at home by ahouseholder] and brought [to an ascetic] (ht) which are not an-nounced in advance (purastd apracodit) as acceptable even ifthey belonged to those who committed bad deeds.47 (23)

The ascetic who rejects in delusion the alms ladled out [to him] andoffered [by a house-holder] is a man of desire, anger and delusion;his living on alms is an imposture (viamban). (24)

[Nevertheless], even the [alms] ladled out [in this way] should beavoided if they belonged to a menstruating woman, a eunuch, or alsoa usurer (vrddhuika), an unchaste woman, or a barren woman. (25)

Jugglery (kuhaka), deceit (kalkana), feigning (dambha), andseparation of a wife and a man (bheda strpusayo), and attrac-tion:48 an ascetic should avoid these five possible flaws in alms-col-lection. (26)

46 I take pratykya as a variant of the archaic form pratykya derived from the root k,

a Western Indian variant for khy, different forms of which are attested in the Maitrya

and Khaka sahits. See Mayrhofer 1992: 420421, s.v. k.

47 Prajpati probably means Manu here. For a verse from Manu very close to this one, see

fn. 12 above.

48 Kauinya mentions the first three of these five in the same order as the first three means

of wrongful appropriation of things (anuplambha). The other two in his list are

shocking (vismpana) and deceiving (pravacana) people. It is worth noting that pre-

cisely the same three items shared with Kauinyas list are the only ones that receive

further treatment in the subsequent verses; no definitions of the last two items are given.

However, it can be said that the last two are self-explanatory: the mendicant may cause

separation of a wife and a man to gain the favour of one of them or of both separately in

order to be able to draw off food and gifts, or may attract people for the same cause.

The meaning of kuhaka is unclear in our text, though it is defined in the next verse.

But the term is well attested in various texts, and little doubt remains about its meaning: it

includes all sorts of black magic or jugglery. The next item in the list, kalkanam, is less

attested and the meaning too is not as clear. In the Mahbhrata it is used in compounds

as an adjective qualifying people as well as abstract things like speech. So I have trans-

18 Acharya

30

That deed of a Yogin which is unwholesome and causes him afflic-tion in his spiritual pursuit (adhytmadukhitam),49 always [carriedout] with a wicked intention, is called jugglery. (27)

The one who gives fake medicine (kauadha-) and uses fakemantras, 50 (28)

... he always feigns to people (dambhayati jann), that [deed of his] iscalled feigning. (29)

An ascetic who takes pleasure in sharing [his food] with others (sa-vibhgaruci) always harms the four: the [alms-]giver, the food, him-self, and the one to whom he proffers [a portion of] the food. (30)

An ascetic (yat) and the one who abides by brahman, [i.e. a student],both of them are the ones who have refrained from cooking. Oneshould not eat their food; having eaten [it], he should perform theCndryaa. (31)

If one eats a washermans food, he eats filth, and if a shoemakers heeats sin. The one who begs an ascetic in turn [the things he was givenin alms], he partakes of both filth and sin.51 (32)

A householder by breaking the rules concerning cooking, and an as-cetic by breaking the rules concerning the vessel are born in animallives for ten thousand years. (33)

lated it as an abstract noun deceit here. It appears that this term stems from a denomi-

native root derived from kalka- meaning a concoction which is thick, sticky, and so decep-

tive. As for dambha, I have taken it as feigning, basing my interpretation on the incom-

plete and brief definition that immediately follows.

49 The proper literal meaning of adhytmadukhitam fits better to one afflicted in the [path

of] spiritual pursuit. But here it is clearly an adjective to the deed, so I have adjusted the

meaning to suit the context.

50 Following the reconstruction suggested in fn. 14, the definition of kalkanam could be

completed in this way: people call him deceitful; [so] that act of his is called deceit.

51 The use of the genitive in malakilbiayor bhukte needs some commentary. It seems to

me to be a case of partitive genitive but not a normal one. The suggested sense is that

whatsoever he eats is constituted of filth and sin.

19The Ptravidhi

29

Now the breaking of rules concerning the vessel is fivefold: if oneeats at i) a marriage, ii) a sacrifice or iii) a rddha ceremony, and iv)eats again from the vessel already washed [after he has eaten oncefrom it] (prokite ca punar ghet), [and] v) eats at a place filled withbad people and people of mixed caste (duasakarasakre). (34)

Medicaments, proximity [with other people], food from wrong peo-ple, and [the use of] a brass vessel: people say these are the four waysof degradation[thus] Svyambhuva Manu has said.52 (35)

The breach of rules concerning the vessel, again (tu), should be known[to take place] in seven cases of violation of the vow (vratalopeu): ifa weak-minded man (durmati) eats at i) a reception of a guest, ii) asacrifice, iii) a rddha, and in the same way, iv) in the proximity [ofother people] (sannidhna);53 v) [if he eats] off a vessel [already]sprinkled and rinsed, and vi) if he eats a second time (puna) out ofgreed (laulyt), and vii) if he eats in a place filled with people ofmixed caste (sakarasakra). And [thus], the breach of rulesconcerning the vessel is sevenfold.54 (3637)

52 This verse is not found in the book of Manu though it is attributed to him.

53 The act of sannidhna is denounced in a verse cited by Kauinya (Bhya on I.9) to-

gether with other verses about collection of alms, but there its meaning is unclear. Hara

(1966:215) interprets the term as hoarding of food, but our text clearly suggests that it is

connected with eating in a certain circumstance. So, no doubt, sannidhna is proximity,

but whose proximity is meant here still remains a matter of speculation.

54 These two statements of possible ways of the breach of the rule concerning the vessel,

though they count them differently as five and seven, appear to me to be two interpre-

tations of one original description. The second version in verses 3637 is obviously ex-

panded from the first version with five cases. The first three cases in both versions are

basically the same and represent ceremonies dedicated respectively to men, gods, and an-

cestors. The fourth case in the first version corresponds to the fifth in the second version.

In the same way, the fifth of the first version corresponds to the seventh in the second.

The fourth and sixth in the second version are additional, and I think that they can orig-

inally serve as explanations to the fifth and fourth cases of the first version respectively.

The Pampmhtmya (see fn. 17) passage provides yet another and slightly different way

of looking at the possibilities, but the passage is corrupt and it is quite difficult to interpret

the text. Still, it appears that tasting the flavour separately is made a proper case but

eating out of greed is made the reason behind this and the following case: eating again.

20 Acharya

30

The vessel particularly of ascetics (yatn tu) will become impurewith these flaws. Whatsoever specific disciplinary rules the asceticmight follow who eats from such an impure vessel, by that deed [ofhim] (tena karma) the demons and evil spirits are delighted. (38)

The one [who has undertaken the vow of] eating from the [ascetics]vessel (ptrabhoj), if he enjoys flavours from [a vessel] differentfrom the vessel [provided to him], will be denounced among theexpounders of brahman, [i.e. the Vedas,] and will be known as theviolator of the rules concerning the vessel (ptrabhedaka). (39)

Having enjoyed [the food] from the vessel, an ascetic should properlywash [it], using mantras. Thus, that vessel of him will not be impure,like the Camasa[-vessel] in the [Vedic] sacrifice. (40)

Having collected the alms on the vessel, [an ascetic] should properlywash [all its] three corners (trikotyanta prokayet).55 [Afterwards,]he should not receive anything [in the vessel] except water and ateeth-cleaning twig. (41)

He should possess non-metallic vessels with no cuts (nirvrani).Their cleaning is prescribed with water like that of the Camasa-vesselin the [Vedic] sacrifice.56 (42)

The rest is more problematic; probably the possible way out is to take proximity with

mixed castes (sakarasannidhna) and intermixture with them ([sakara]sakrat)

as the two cases.

55 I regard the reading trikotyanta, here as well as in verse 47, as a case of metrically

required oddity. The regular way of expressing this idea would be trikoam atyanta.

Two cases of such oddity are also found in the Saskravidhi, verses 72 and 81. See

Acharya 2007:3435, 4546.

56 The manuscript reads camasnm ivcaret, which could somehow be interpreted, but I

have adopted the Manusmti reading. Rinsing the Camasa simply with water (using some

mantras) in the Vedic sacrifice is known from Dharmastra texts, and it is already

mentioned in verse 40 above. For detailed recommendations for cleaning vessels made of

different materials, see Baudhyanadharmastra I.5.2746, Manusmti V.110122.

21The Ptravidhi

29

Vessels made of bottle-gourd, wood, [baked] clay and bamboo: theseare the vessels [prescribed] for an ascetic; thus Svyambhuva Manuhas said. (43)

One should abandon altogether vessels made of clay, wood and fruit,which have come into contact with phlegm, tears, pus, stools, urine,liquor, sperm and blood.57 One should abandon altogether a vesselwhich is touched by a thief, an outcast, one who has lost his status bycommitting a crime, a dog, a man of Bhilla or some other [wild tribes],and also [a vessel which has come into contact] with a crows faecesand similar [polluting] things.58 A vessel very much spoiled (supari-kata) [by impure substance] should be broken and floated in water.(4446ab)

Or else, a wise man should take (ghet) the vessel as soon as it isspoiled [by impurity] (ptra copahata yad), and with a cleaningbrush and/or soil (karea mday vpi), he should remove grease(sneha) and clean it properly; he should wipe it with cows hairs,and wash [all its] three corners. (46cd47)

If, because of oversight (pramdata), grease is [still] stuck to the pu-rified vessel, having washed that vessel once again, he should take itonly [after reciting] the mantras. (48)

When an ascetic [who has undertaken the vow of] eating from theascetics vessel is afflicted with diseases, then having patience(dhairyam sthya), that wise man should ignore the disease. (49)

Whatsoever [affliction there may be] that is spiritual (dhytmika),and whatsoever proceeds from nature (dhibhautika), and whatso-

57 The ascetic is not allowed to keep a metal vessel, which could be cleaned even if polluted

by human excretion and liquor. All other vessels should be thrown away if they are pol-

luted this way. A statement similar to this can be found in Baudhyanadharmastra I.5.

4344, Viusmti XXIII.5, and also in Manusmti V.123 which is parallel to Vasiha-

dharmastra III.59 and is now excluded from the critical edition of the Manusmti. For

the Sanskrit text, see fn. 21.

58 I have not found this explicitly stated in any Dharmastra text.

22 Acharya

30

ever people report as proceeding from supernatural elements (dhi-daivikam ity hu), the wise man should endure all of them. (50)

Alms are regarded as being of five types: [food collected] i) after themanner of a bee, ii) [sought] without a definite intention, iii) from aplace where distribution has already been going on from earlier times(prk-pravtta),59 iv) unsolicited, and then, v) arrived at an appro-priate time (klopapanna). (51)

Wandering about from one house to another, he should not [normally]avoid any house. [But] he should avoid a rogues house having lis-tened to others opinion. (52)

If a mendicant passes over [the house of] a good man, who is neither arogue nor one fallen from his state, he receives that mans demerit,having bestowed his merit on that man. (53)

In the same way, if a mendicant returns disappointed (nira) from ahouseholders [door], he goes away taking with him the rewards of[householders] sacrifice and charity. (54)

[Whoever is] always restrained by the specific disciplinary rules(niyamt sayata), is always devoted to the obligatory disciplinaryrules (yamaparyaa), and [to whom] honour and dishonour areequal, is entitled to eat from the vessel. (55)

One whose mind has melted into a state devoid of passion and the like[emotions] (rgdirahite pade), and who has no desire for any kind ofenterprise (nispha sarvakryeu), is entitled to eat from the vessel.(56)

A Yogin who does not have desires for worldly pleasures and enjoy-ments (kmabhogeu) and is free from selfishness and egotism (nir-mamo nirahakra), is entitled to eat from the vessel. (57)

59 The term prkpravtta is vague, and can be interpreted in more than one way. Hara takes

it for food existing from the previous time, which does not suggest anything plausible to

me.

23The Ptravidhi

29

One who is pure, devoted to iva, intent on chanting mantras and onmeditation, [and] who has permanently conquered sleep and hunger, isentitled to eat from the vessel. (58)

One who is completely devoted [to iva] (eknta),60 a man of goodconduct, who is always compassionate to all living beings, and alwaysserene, is entitled to eat from the vessel. (59)

A man who delights in his own self, [who is] free from anger, learned(vidvsa) and intent on the brahma[mantra]s,61 whose mind doesnot attempt on any [worldly] undertaking, he is entitled to eat from thevessel. (60)

An attentive man (apramd),62 who is in control of his life-breath(jitapra), devoted to his teacher, never deceitful, wind[-like](anila),63 and united in all ways [with god] (sarvato yog), is entitledto eat from the vessel. (61)

One who has the habit of bathing at the three junctures of the day,bears garlands made of the remains of iva worship,64 is well settledin mind, [and] is always engaged in upahra,65 is entitled to eat in thevessel. (62)

60 The manuscript reads eknta. I have supplied the missing visarga and taken that it con-

veys the notion stated in Pupatastra II.20: nnyabhaktis tu akare.

61 Here brahma can refer either to the five Pupata mantras or to the ultimate reality, or to

both.

62 The quality of remaining attentive and not negligent in ones duties is mentioned in the

Pupatastra V.40. It also appears in II.12 in a compound.

63 Anila simply means wind, and I have taken it for a metaphor. But which quality of wind is

supposed to be in the Yogin is not clear and can only be guessed at. Perhaps the text is

corrupt.

64 Cf. Pupatastra I.2,5: bhasman triavana snyta, nirmlyam. Though it is not said

explicitly, the bath here means the bath in ashes.

65 Cf. Pupatastra I.8: hasitagtanttahuukranamaskrajapyopahrea tihet.

24 Acharya

30

One who is unclothed, hated by the world, bears the remains of ivaworship on the head, and whose body is smeared with ashes,66 isentitled to eat from the vessel. (63)

[One for whom] a piece of gold and a lump of clay are all the same,who is always delighted to feed upon alms, whose mind is free fromanger (akrodhacitta), [and] who is intelligent, is entitled to eat fromthe vessel. (64)

Having washed the vessel with clay and water [and] made it stainless(nirlepa ktya67) carefully, he should always wipe [it] with cowshairs; [thus] finally, he would attain purity of the vessel. (65)

Whatsoever is the reward of having properly performed (samyag-yaasya) one thousand horse sacrifices, that reward a Yogin obtainsby eating from the vessel [even] for a single day. Whoever drinkswater contained in [the ascetics] vessel (ptrastha) after enjoyingfood, that man of controlled senses (jitendriya) obtains the samereward; thus speak Brhmaasthe expounders of brahman, [i.e. theVedas]. (6667)

[Its users] go across terrible great dangers, hardly crossable hells, andall sorrows; therefore, it is called ptra. 68 (68)

66 These are the rules given to a Pupata ascetic, see Pupatastra I.11: avs v, III.3,11

18: avamata, pretavac caret, krtheta v, spandeta v, maeta v, greta v, api tat

kuryd, api tad bhed, yena paribhava gacchet, I.5: nirmlyam, I.23: bhasman tri-

avana snyta, bhasmani ayta. However, the first two rules, being unclothed and

hated by the world, are specific to a Pupata in the avyaktaliga stage. Perhaps here too

a new stage is implicitly referred to.

67 According to the normal practice, the lyap suffix should not be applied to a bare root. Cf.

fn. 5.

68 This verse is elliptical, and syntactically and metrically problematic too. The subject is

missing, and for metrical reasons the rule of agreement is violated: narakebhyo dustareu

is used instead of the grammatically correct narakebhyo dustarebhya. This definition

probably underlies a nirukta explanation of the word.

25The Ptravidhi

29

[An ascetic] should never use medicine,69 a teeth-cleaning twig, anddrink or sip water (pna ccamana), except at times of eating (vinbhojanakleu). 70 (69)

An ascetic who has spent a night having left behind his vessel, hisstaff and other [essential belongings], should reclaim his staff recitingthe mantras, and definitively abandon (samyak parityajet) the vessel.(70)

If a Yogin were to drink water from the [ascetics] vessel when he haseaten only half [of his meal], he would do wrong to the god, the vesseland himself. (71)

Thus the manual on [the use of] the vessel.

References

Acharya, Diwakar. 2007. The Saskravidhi: A Manual on the TransformatoryRite of the Lakula-Pupatas in Dominic Goodall & Andr Padoux, Tan-tric Studies in Memory of Hlne Brunner. Collection Indologie 106. Pondi-cherry: Institut Franais de Pondichry/Ecole franaise dExtrmeOrient.

. 2010. The Anteividhi: A Manual on the Last Rite of the LakulaPupatas in Journal Asiatique, 298.1, pp. 133156.

. forthcoming. The Pryacittavidhi: A Manual on Atonement of theLakula Pupatas.

Anteividhi. See Acharya 2010.Baudhyanadharmastra, with the Vivaraa Commentary of Govindasvmin. ed.

Chinnaswami astri. Benares: Chowkhambha Sanskrit Series Office.Bisschop, Peter. 2005. Pacrthabhya on Pupatastra 1.3739 Recovered

from a Newly Identified Manuscript in Journal of Indian Philosophy 33, pp.529551.

. 2006. The Strapha of the Pupatastra in Indo-Iranian Journal 49,pp. 121.

69 In verses 35 and 49 above, the use of medicine is forbidden altogether. So this statement

which prohibits medicine other than at meal times appears concessive and contradictory to

the previous statements. Perhaps it is even possible that this verse is interpolated.

70 The use of the locative case with vin is exceptional.

26 Acharya

30

Bisschop, Peter & Griffiths, Arlo. 2003. The Pupata Observance (Atharva-pariia 40) in Indo-Iranian Journal 46, pp. 315348.

Gaakrik, with the Ratnak of Bhsarvaja. ed. Chimanlal D. Dalal. Gaek-wad Oriental Series 15. Baroda 1920. Reprint 1966.

Goodall, Dominic. 2004. The Parkhyatantra, A Scripture of the aiva Siddhnta.A critical edition and annotated translation. Collection Indology 98. Pondi-cherry: Institut Franais de Pondichry/Ecole franaise dExtrmeOrient,

2004.Hara, Minoru. 1966. Materials for the Study of Pupata aivism. Unpublished

Dissertation. Harvard University.. 2002. Pupata Studies, ed. by Jun Takashima. Publications of the de

Nobili Research Library Volume 30. Vienna: Sammlung de Nobili.Kauikastra of Atharvaveda, with Extracts from the Commentaries of Drila

and Keava. ed. Maurice Bloomfield. Indian Reprint Delhi: MotilalBanarsidass, 1972.

Kulravatantra. ed. Trntha Vidyratna, with an introduction by ArthurAvalon. Delhi: Motilal Banarsidass, 1975.

Kulikov, Leonid. 2001. The Vedic -ya- presents. Unpublished Dissertation. Lei-den University.

Manusmti. See Olivelle 2005.Mayrhofer, Manfred. 1992, 1996, 2001. Etymologisches Wrterbuch des Altindo-

arischen. Vols. IIII. Heidelberg: Karl Winter, Universittsverlag.Nivsatattvasahit. National Archives Kathmandu (NAK) MS 1227, Nepal

German Manuscript Preservation Project (NGMPP) Reel No. A 41/14. Palm-leaf, Folios 117, early Nepalese (Kuil) script. There are two apographs

available, both in Devangar and on paper: NAK MS 52401, NGMPP ReelNo. A 159/18, and Welcome Institute for the History of Medicine, London,Sanskrit MS I.33. The verse and chapter numeration used in footnotes is thatof Goodalls edition in progress.

Olivelle, Patrick. 2000. Dharmastras: The Law Codes of pastamba, Gautama,Baudhyana, and Vasiha. Annotated text and translation. Delhi: MotilalBanarsidass.

. 2005. Manus Code of Law: A Critical Edition and Translation of theMnavadharmastra. New York: Oxford University Press.

Pampmhtmya, Chapters 1113 of the text in Devangar characters publishedas Appendix II (chap.13) and IV (chaps.1112) from the original publicationin Telugu characters in Vasundhara Filliozat, Klmukha and PupataTemples in Dharwar. Chennai: Kuppuswami Sastri Research Institute, 2000.

27The Ptravidhi

29

Pupatastra with Kauinyas Pacrthabhya. Ed. Ananthakrishna Sastri.Trivandrum Sanskrit Series 143. Trivandrum: University of Travancore,1940.

Pryacittavidhi. See Acharya forthcoming.Tntrikbhidhnakoa I & II. A Dictionary of Technical Terms from Hindu

Tantric Literature. sous la direction de H. Brunner, G. Oberhammer et A.Padoux. sterreichischen Akademie der Wissenschaften, Philosophisch-Historische Klasse, Sitzungsberichte 681 & 714. Beitrge zur Kultur- undGeistesgeschichte Asiens 35 & 44. Wien: Verlag der stereichischenAkademie der Wissenschaften, I: 2000, II: 2004.

Vasihadharmastra. See Olivelle 2000.Viusmti. The Institutes of Vishnu together with Extracts from the Sanskrit

Commentary of Nanda Pait called Vaijayanti. Critically ed. Julius Jolly.Calcutta: The Asiatic Society, 1881.

Wackernagel, Jakob & Debrunner, Albert. 1987. Altindische Grammatik. BandII,2: Die Nominalsuffixe. Unverndertee Nackdruck der ersten Auflage 1954.Gttinngen: Vandenhoeck & Ruprecht.

Yogiyjavalkya. Bhadyogiyjavalkyasmti. ed. Svm Kuvalaynanda &Raghuntha str Kokaje. Second revised edition. Poona: Kaivaldhma,1976.

. NAK MS 5696, NGMPP Reel No. A 51/12. Palm-leaf, Folios 41, earlyNepalese (Kuil) script, dated in NS 144.

28 Acharya

30