Online Sanskrit Texts Project - Theosophy.Net2024-03-29T11:41:07Zhttps://theosophy.net/forum/topics/online-sanskrit-texts-project?commentId=3055387%3AComment%3A105995&feed=yes&xn_auth=noIt is by the noble efforts of…tag:theosophy.net,2012-02-27:3055387:Comment:1090752012-02-27T16:56:57.835ZRobert Hutwohlhttps://theosophy.net/profile/RobertHutwohl
<p>It is by the noble efforts of David and Nancy Reigle, who work tirelessly towards the compassionate benefit of Humanity, through their efforts to shine the Light of the Ancient Wisdom onto the wayfaring pupil’s Path. I extend my sincere thanks for their efforts in making these Buddhist, Hindu and Jain texts available to the world.</p>
<p>It is by the noble efforts of David and Nancy Reigle, who work tirelessly towards the compassionate benefit of Humanity, through their efforts to shine the Light of the Ancient Wisdom onto the wayfaring pupil’s Path. I extend my sincere thanks for their efforts in making these Buddhist, Hindu and Jain texts available to the world.</p> Now posted are two items from…tag:theosophy.net,2012-01-25:3055387:Comment:1059952012-01-25T01:49:09.185ZDavid Reiglehttps://theosophy.net/profile/DavidReigle
<div><font face="Arial" size="2">Now posted are two items from the seven Abhidharma books of the Sarvastivadins. First is a retranslation into Sanskrit from the Chinese translation of the Jnana-prasthana-sastra, of its first two chapters. These were retranslated by Santi Bhiksu Sastri and published as Jnanaprasthana-sastra of Katyayaniputra, vol. I (Santiniketan: Visvabharati, 1955). Second is a transcription of 68 folio sides of a Sanskrit manuscript discovered at Gilgit, containing fragments…</font></div>
<div><font size="2" face="Arial">Now posted are two items from the seven Abhidharma books of the Sarvastivadins. First is a retranslation into Sanskrit from the Chinese translation of the Jnana-prasthana-sastra, of its first two chapters. These were retranslated by Santi Bhiksu Sastri and published as Jnanaprasthana-sastra of Katyayaniputra, vol. I (Santiniketan: Visvabharati, 1955). Second is a transcription of 68 folio sides of a Sanskrit manuscript discovered at Gilgit, containing fragments of the Dharma-skandha and the Loka-prajnapti, and also of the Ekottaragama. These were transcribed by Sudha Sengupta and published as "Fragments from Buddhist Texts," in the book, Buddhist Studies in India, edited by Ramchandra Pandeya, pp. 137-208 (Delhi: Motilal Banarsidass, 1975).</font></div>
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<div><font size="2" face="Arial">The seven Abhidharma books of the Sarvastivadins are lost in the original except for some fragments. All seven are preserved in Chinese translation. Only one of these, the Prajnapti-sastra, is also preserved in Tibetan translation. The Loka-prajnapti is included in the Prajnapti-sastra. But the Loka-prajnapti is missing in the Chinese translation of the Prajnapti-sastra, while it is found in the Tibetan translation of the Prajnapti-sastra. The names and authors of the seven books, as given in Yasomitra's Abhidharma-kosa-vyakhya on chapter 1, verse 3, are:</font></div>
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<div><font size="2" face="Arial">Jnana-prasthana by Katyayaniputra</font></div>
<div><font size="2" face="Arial">Prakarana-pada by Vasumitra</font></div>
<div><font size="2" face="Arial">Vijnana-kaya by Devasarma</font></div>
<div><font size="2" face="Arial">Dharma-skandha by Sariputra</font></div>
<div><font size="2" face="Arial">Prajnapti-sastra by Maudgalyayana</font></div>
<div><font size="2" face="Arial">Dhatu-kaya by Purna</font></div>
<div><font size="2" face="Arial">Samgiti-paryaya by Mahakausthila</font></div>
<div> </div>
<div><font size="2" face="Arial">Of these, the Jnana-prasthana is said to be the central one, the body or trunk, and the others are likened to its feet or limbs. Kogen Mizuno says about the Jnana-prasthana in his article, "Abhidharma Literature," in Encyclopaedia of Buddhism (vol. 1, fasc. 1, 1961, p. 71): "The doctrines expounded are so extremely technical and concise that they are very difficult to be understood by those who are not well versed in the doctrines and the methods of the Abhidharma." For this reason, he says, diverse interpretations of its teachings arose, and these were gathered into the huge commentary called the Mahavibhasa. As is well known, this commentary became the basis of the teachings of the Vaibhasika school of Kashmir, which was named after it. These, in turn, were summarized in the famous Abhidharma-kosa by Vasubandhu.</font></div>
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<div><font size="2" face="Arial">Our first reliable knowledge of these seven Abhidharma books and their contents came in J. Takakusu's important article, "On the Abhidharma Literature of the Sarvastivadins," Journal of the Pali Text Society, 1904-1905, pp. 66-146. Takakusu showed that the contents of these seven books are quite different than the contents of the seven Abhidhamma books of the Theravadins, preserved in Pali. This detailed article remains a major source even today, after more than a hundred years. His summary of the Jnanaprasthana is found on pp. 82-98. </font></div>
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<div><font size="2" face="Arial">A briefer account of the seven Abhidharma books of the Sarvastivadins appeared in Anukul Chandra Banerjee's 1957 book, Sarvastivada Literature, pp. 51-75. The contents of the Jnanaprasthana are summarized on pp. 54-59. I have already mentioned Kogen Mizuno's helpful 1961 article, "Abhidharma Literature," in Encyclopaedia of Buddhism, which also summarizes the contents of these seven texts, pp. 68-71. A summary of the Jnanaprasthana is given in a one-page entry written by Upali Karunaratne in Encyclopaedia of Buddhism, vol. 6, fasc. 1, 1996, p. 60. These seven texts are described in the 1998 book, Sarvastivada Buddhist Scholasticism, by Charles Willemen, Bart Dessein, and Collett Cox, pp. 177-229. The Jnanaprasthana is the last one described, starting on p. 221. </font></div>
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<div><font size="2" face="Arial">Summaries of these books are also found in the Encyclopedia of Indian Philosophies, vol. VII, Abhidharma Buddhism to 150 A.D., edited by Karl H. Potter (Delhi: Motilal Banarsidass, 1996). Its summary of the Jnanaprasthana is found on pp. 417-449. However, the reader is not told that this summary is only of the first two sections, the sections that were retranslated into Sanskrit by Santi Bhiksu Sastri (now posted here). This is the most detailed summary we have of these two sections or chapters, but one must turn to other sources, especially Takakusu, for the remaining six sections.</font></div>
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<div><div><font size="2" face="Arial">The Jnanaprasthana consists of eight sections or greater chapters, within which are shorter chapters. The eight sections are:</font></div>
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<div><font size="2" face="Arial">1. samkirna (miscellanies)</font></div>
<div><font size="2" face="Arial">2. samyojana (fetters)</font></div>
<div><font size="2" face="Arial">3. jnana (wisdom)</font></div>
<div><font size="2" face="Arial">4. karma (action)</font></div>
<div><font size="2" face="Arial">5. mahabhuta (the four great elements)</font></div>
<div><font size="2" face="Arial">6. indriya (sense faculties)</font></div>
<div><font size="2" face="Arial">7. samadhi (meditative absorption)</font></div>
<div><font size="2" face="Arial">8. drsti (views)</font></div>
<div> </div>
<div><font size="2" face="Arial">Of the other six Abhidharma books of the Sarvastivadins, fragments of two</font><font size="2" face="Arial">, the Dharmaskandha and the Lokaprajnapti, are included along with fragments of the Ekottaragama in the Gilgit manuscript folios transcribed by Sudha Sengupta (now posted here). The Dharmaskandha fragments are found on pp. 139-183, covering 38 of the 68 folio sides that were transcribed. They include most of chapter 21, which is the last chapter of this book, the beginning of chapter 1, and two stray folios from chapter 12. For these identifications and a concordance of these fragments with the Chinese translation, see Jikido Takasaki's article, "Remarks on the Sanskrit Fragments of the Abhidharmadharmaskandhapadasastra," in Journal of Indian and Buddhist Studies, vol. 13, no. 1, January 1965, pp. 411-403. Later, Siglinde Dietz re-edited these fragments and published a corrected edition in Fragmente des Dharmaskandha: Ein Abhidharma-Text in Sanskrit aus Gilgit (Gottingen, 1984).</font></div>
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<div><font size="2" face="Arial">The fragments of the Lokaprajnapti and of the Ekottaragama were only later identified as such. The Lokaprajnapti fragments, identified by Kazunobu Matsuda in 1982, are found on pp. 195-208 of Sengupta's edition, covering 12 of the 68 folio sides that were transcribed. The Ekottaragama fragments, identified by Yusen Okubo in 1983, are found on pp. 183-195 of Sengupta's edition, covering 18 of the 68 folio sides that were transcribed. The Loka-prajnapti is part of the Prajnapti-sastra. However, unlike the other Abhidharma books of the Sarvastivadins, the Prajnaptisastra was translated into Chinese quite late (eleventh century C.E.), and the Lokaprajnapti is missing in this translation (Taisho no. 1538). There is a Lokaprajnapti translated into Chinese by Paramartha in 558 C.E. (Taisho no. 1644), but this is a different text. Fortunately, the Prajnaptisastra is the one Sarvastivada Abhidharma text that was translated into Tibetan, and the Lokaprajnapti is included in this translation. Other than these six Sanskrit folios from Gilgit (ed. Sengupta), four folios preserved in temples in Japan (see Lokaprajnapti: A Critical Exposition of Buddhist Cosmology, by K. Sankarnarayan, Kazunobu Matsuda, and Motohiro Yoritomi, Mumbai: Somaiya Publications, 2002), and fragments of four folios from Turfan, the Tibetan translation of the Lokaprajnapti is the only version of this text that we have.</font></div>
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<div><font size="2" face="Arial">The Sanskrit fragments of the Lokaprajnapti transcribed by Sudha Sengupta were collated with the Tibetan translation by Siglinde Dietz in her article, "A Brief Survey of the Sanskrit Fragments of the Lokaprajnaptisastra," in Annual Memoirs of the Otani University Shin Buddhist Comprehensive Research Institute, vol. 7, 1989, pp. 79-86. As Dietz here notes, the folios as published by Sengupta are out of order, and the text as published by her has many errors. Dietz is preparing a corrected edition of the Sanskrit fragments of this important text, like she did for the Dharmaskandha. Louis de la Vallee Poussin wrote long ago in his article, "Cosmogony and Cosmology, Buddhist," in Encyclopaedia of Religion and Ethics (ed. James Hastings, vol. 4, pp. 130-131): "The most systematic work on Buddhist cosmology is undoubtedly . . . the Lokaprajnapti."</font></div>
</div> Thank you Joe and Capt. Anand…tag:theosophy.net,2012-01-25:3055387:Comment:1061882012-01-25T01:44:08.661ZDavid Reiglehttps://theosophy.net/profile/DavidReigle
<p>Thank you Joe and Capt. Anand for your very kind words. Nancy and I greatly appreciate the opportunity to post these texts here. This came about due to the initial enthusiastic invitation from Joe, who recognized the value of these texts for the world, and the warm welcome by the members of Theosophy.Net. We hope that these texts will contribute to the upliftment of humanity.</p>
<p>Thank you Joe and Capt. Anand for your very kind words. Nancy and I greatly appreciate the opportunity to post these texts here. This came about due to the initial enthusiastic invitation from Joe, who recognized the value of these texts for the world, and the warm welcome by the members of Theosophy.Net. We hope that these texts will contribute to the upliftment of humanity.</p> I fully echo Joe's sentiments…tag:theosophy.net,2012-01-12:3055387:Comment:1043832012-01-12T00:46:25.777ZCapt. Anand Kumarhttps://theosophy.net/profile/CaptAnandKumar
<p>I fully echo Joe's sentiments. The service done to humanity by Nancy and David is invaluable.</p>
<p>I fully echo Joe's sentiments. The service done to humanity by Nancy and David is invaluable.</p> We continue with eleven more…tag:theosophy.net,2012-01-11:3055387:Comment:1042862012-01-11T05:15:10.915ZDavid Reiglehttps://theosophy.net/profile/DavidReigle
<div><font face="Arial" size="2">We continue with eleven more Buddhist tantric texts. These are, in alphabetical order:<br></br><br></br>1. Advayasiddhi, by Laksminkara, edited by Malati J. Shendge, Baroda, 1964. Includes Tibetan translation and English translation.</font></div>
<div><br></br>2. Cittavisuddhiprakarana, edited by Haraprasad Shastri in his article, "The Discovery of a Work by Aryadeva in Sanskrit," Journal of the Asiatic Society of Bengal, 1898.</div>
<div><br></br>3. Cittavisuddhiprakarana of…</div>
<div><font size="2" face="Arial">We continue with eleven more Buddhist tantric texts. These are, in alphabetical order:<br/><br/>1. Advayasiddhi, by Laksminkara, edited by Malati J. Shendge, Baroda, 1964. Includes Tibetan translation and English translation.</font></div>
<div><br/>2. Cittavisuddhiprakarana, edited by Haraprasad Shastri in his article, "The Discovery of a Work by Aryadeva in Sanskrit," Journal of the Asiatic Society of Bengal, 1898.</div>
<div><br/>3. Cittavisuddhiprakarana of Aryadeva, edited by Prabhubhai Bhikhabhai Patel, Calcutta, 1949. Includes two Tibetan translations.</div>
<div><br/>4. Dakarnava-tantra, edited by Nagendra Narayan Chaudhuri in his book, Studies in the Apabhramsa Texts of the Dakarnava, Calcutta, 1935. Includes Sanskrit chaya and Tibetan translation.</div>
<div><br/>5. Khasama-tantra-tika by Ratnakara-santi, edited by Jaganath Upadhyaya in the book, Sankaya Patrika: Sramanavidya, vol. 1, Varanasi, 1983. </div>
<div><br/>6. Megha-Sutra, extracts containing "all the significant parts of the sutra," edited by Cecil Bendall, published in Journal of the Royal Asiatic Society, 1880.</div>
<div><br/>7. Sahajasiddhi by Dombi Heruka, edited by Malati J. Shendge, published in Indo-Iranian Journal, 1967. Includes Tibetan translation and English translation.</div>
<div><br/>8. Subhasita-samgraha, "an anthology of extracts from Buddhist works compiled by an unknown author, to illustrate the doctrines of scholastic and of mystic (tantrik) Buddhism," edited by Cecil Bendall, published in Le Museon, 1903-1904.</div>
<div><br/>9. Tattvajnanasamsiddhi by Samadhivajra, edited by Raniero Gnoli, published in Rivista degli Studi Orientali, 1966. Includes Italian translation.</div>
<div><br/>10. Tattvaratnavali by Advayavajra, edited by Hakuju Ui, reprinted in his book, Daijo Butten no Kenkyu, Tokyo, 1963, from Nagoya Daigaku Bungakubu Kenkyu Ronshu, vol. 1, no. 3: Tetsugaku, 1952.</div>
<div><font size="2" face="Arial"><br/>11. Vajravali by Abhayakaragupta, partial, "describing the mandalas," edited by D. C. Bhattacharyya, published in the book, Tantric and Taoist Studies in Honour of R. A. Stein, vol. 1, Bruxelles, 1981.</font></div> The four main works of Haribh…tag:theosophy.net,2011-12-13:3055387:Comment:1009562011-12-13T22:00:08.806ZDavid Reiglehttps://theosophy.net/profile/DavidReigle
<div><font face="Arial" size="2">The four main works of Haribhadra-suri on yoga, as he defines it, have now been posted with the Sanskrit Jaina texts. English translations of all four are included. These four texts are:</font></div>
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<div><font face="Arial" size="2">Yoga-bindu</font></div>
<div><font face="Arial" size="2">Yoga-drsti-samuccaya</font></div>
<div><font face="Arial" size="2">Yoga-vimsika…</font></div>
<div><font size="2" face="Arial">The four main works of Haribhadra-suri on yoga, as he defines it, have now been posted with the Sanskrit Jaina texts. English translations of all four are included. These four texts are:</font></div>
<div> </div>
<div><font size="2" face="Arial">Yoga-bindu</font></div>
<div><font size="2" face="Arial">Yoga-drsti-samuccaya</font></div>
<div><font size="2" face="Arial">Yoga-vimsika</font></div>
<div><font size="2" face="Arial">Yoga-sataka</font></div>
<div> </div>
<div><div><font size="2" face="Arial">Haribhadra-suri is widely known for his non-sectarian approach in his writings. His two well-known works on yoga are the Yoga-bindu and the Yoga-drsti-samuccaya. These are written in Sanskrit. His two small works on yoga are the Yoga-vimsika, in twenty verses, and the Yoga-sataka, in one hundred verses. These are written in Prakrit. The Yogasataka had been lost and remained unknown until its re-discovery and publication in 1956, edited by Indukala Jhaveri. The 1965 edition posted here includes Haribhadra's own commentary in Sanskrit, re-discovered after the 1956 edition of only the Prakrit verses had been published.</font></div>
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<div><font size="2" face="Arial">The five posted books giving these four texts are:</font></div>
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<div><font size="2" face="Arial">Haribhadra Suri's Yogabindu, With commentary, edited by Luigi Suali. Bhavnagar: The Jain Dharma Prasaraka Sabha, 1911.</font></div>
<div><font size="2" face="Arial">This is the first printed edition of the Yogabindu. It includes Haribhadra's own commentary.</font></div>
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<div><font size="2" face="Arial">The Yogabindu of Acarya Haribhadrasuri, with an English Translation, Notes and Introduction, by K. K. Dixit. Ahmedabad: Lalbhai Dalpatbhai, Bharatiya Sanskriti Vidyamandira, 1968.</font></div>
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<div><font size="2" face="Arial">Yogadrstisamuccayah (The Yogadrashti Samuchchaya [sic]), by Shriman Haribhadrasuri, edited by L. Suali. Sheth Devchand Lalbhai Jain Pustakoddhar Fund Series, no. 12. Bombay, 1912.</font></div>
<div><div><font size="2" face="Arial">This is the first printed edition of the Yogadrstisamuccaya. It includes Haribhadra's own commentary.</font></div>
<div> </div>
<div><font size="2" face="Arial">Yogadrstisamuccaya and Yogavimsika of Acarya Haribhadrasuri, with English Translation, Notes and Introduction, by K. K. Dixit. Ahmedabad: Lalbhai Dalpatbhai, Bharatiya Sanskriti Vidyamandira, 1970.</font></div>
<div><font size="2" face="Arial">A Sanskrit chaya of the Prakrit Yoga-vimsika is also included.</font></div>
<div> </div>
<div><font size="2" face="Arial">Haribhadrasuri's Yogasataka, with Auto-Commentary, along with his Brahmasiddhantasamuccaya, edited by Muniraj Sri Punyavijayaji. Ahmedabad: Lalbhai Dalpatbhai, Bharatiya Sanskriti Vidyamandira, 1965.</font></div>
<div><font size="2" face="Arial">This includes an English translation of the Yogasataka by K. K. Dixit.</font></div>
</div> Some time ago, the first and…tag:theosophy.net,2011-11-28:3055387:Comment:906982011-11-28T14:22:46.448ZDavid Reiglehttps://theosophy.net/profile/DavidReigle
<div><font face="Arial">Some time ago, the first and still standard edition of the Ratnagotravibhaga was posted here. This is the Ratnagotravibhaga Mahayanottaratantrasastra, edited by E. H. Johnston and published by the Bihar Research Society, Patna, in 1950. Now, six more texts are added to this, greatly adding to research capabilities.</font></div>
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<div><font face="Arial">First is The Ratnagotravibhaga-mahayanottaratantra-castra, compared with Sanskrit and Chinese, edited by…</font></div>
<div><font face="Arial">Some time ago, the first and still standard edition of the Ratnagotravibhaga was posted here. This is the Ratnagotravibhaga Mahayanottaratantrasastra, edited by E. H. Johnston and published by the Bihar Research Society, Patna, in 1950. Now, six more texts are added to this, greatly adding to research capabilities.</font></div>
<div> </div>
<div><font face="Arial">First is The Ratnagotravibhaga-mahayanottaratantra-castra, compared with Sanskrit and Chinese, edited by Zuiryu Nakamura, and published in Tokyo in 1961. This gives the Sanskrit text in roman script on the left-hand pages, and gives the corresponding Chinese translation facing this on the right-hand pages.</font></div>
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<div><font face="Arial">Then in 1967 was published Zuiryu Nakamura's critical edition of the Tibetan translation of this text, and his Japanese translation of this text on facing pages. Reproduced here is only his critical edition of the Tibetan translation. This matches his Sanskrit edition, page for page.</font></div>
<div> </div>
<div><font face="Arial">Also in 1967 was published Zuiryu Nakamura's very valuable word indexes to this text. These also serve as multi-lingual glossaries. Reproduced here is his complete Sanskrit-Tibetan-Chinese index to this text, and also his Tibetan-Sanskrit index to this text.</font></div>
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<div><font face="Arial">Besides the Sanskrit commentary that accompanies the Ratnagotravibhaga in Johnston's and Nakamura's editions, two very brief Sanskrit commentarial works have been discovered and edited and published.</font></div>
<div> </div>
<div><font face="Arial">The first of these is "A Manuscript of the Mahayanottaratantrasastropadesa, a Sanskrit Commentary on the Ratnagotravibhaga," edited by Jikido Takasaki, and published in Journal of Indian and Buddhist Studies, vol. 23, no. 2, March 1975, pp. 1065-1058.</font></div>
<div> </div>
<div><font face="Arial">The second of these is "Mahayanottaratantra-sastra-tippani by Vairocanaraksita," edited by Zuiryu Nakamura and published in Various Problems in Buddhist Thought: A Collection of Articles in Honor of Professor Akira Hirakawa's Seventieth Birthday, pp. 846-831, Tokyo, 1985.</font></div> Now posted with the Sanskrit…tag:theosophy.net,2011-11-22:3055387:Comment:898592011-11-22T16:37:31.991ZDavid Reiglehttps://theosophy.net/profile/DavidReigle
<div>Now posted with the Sanskrit Hindu texts are three editions of the Mandukya-karika by Gaudapada, also known as the Gaudapada-karika or the Agama-sastra. These all include English translations.</div>
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<div>The first is a homemade composite of just the text of the Mandukya-karika in Sanskrit and English. The Sanskrit is taken from Agama-sastra, published in 1957 by the Mahabodhi Sabha, Kalakatta (Calcutta), with Hindi translation by Ananda Kausalyayana. I do not know what…</div>
<div>Now posted with the Sanskrit Hindu texts are three editions of the Mandukya-karika by Gaudapada, also known as the Gaudapada-karika or the Agama-sastra. These all include English translations.</div>
<div> </div>
<div>The first is a homemade composite of just the text of the Mandukya-karika in Sanskrit and English. The Sanskrit is taken from Agama-sastra, published in 1957 by the Mahabodhi Sabha, Kalakatta (Calcutta), with Hindi translation by Ananda Kausalyayana. I do not know what Sanskrit edition this is based on. The English is taken from The Mandukyopanishad with Gaudapada's Karikas and the Bhashya of Sankara, translated by Manilal N. Dvivedi, published in 1894 by the Bombay Theosophical Publication Fund. This was the first English translation of the Mandukya-karika ever published, and it follows the commentary of Sankaracarya. The Sanskrit and English verses were assembled in this composite edition by photocopying the pages from their respective books, cutting out the verses, lining them up together, and pasting them onto blank sheets. The title pages of the books they came from are given at the end of the PDF file.</div>
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<div>The second is The Agamasastra of Gaudapada, edited, translated and annotated by Vidhushekhara Bhattacharya, University of Calcutta, 1943. Bhattacharya, like most Sanskrit pandits, had studied the Upanisads during his schooling. Then he went on to study some Sanskrit Buddhist texts. After a number of years, he was called upon to teach the Upanisads. When doing so, he was amazed at what he now saw in the Mandukya-karika. It, especially its fourth chapter, contained many terms and phrases that he had seen in his studies of Buddhist texts. These, moreover, were not always explained in the standard commentary by Sankaracarya in a way that seemed satisfactory to Bhattacharya. It should be noted here that the authenticity of Sankaracarya's commentary has been a topic of debate, and what he found led Bhattacharya to doubt its authenticity. So he set about annotating Gaudapada's karikas anew, on the basis of the Buddhist texts he had read, and he translated them accordingly. This was regarded by many as a major breakthrough in the interpretation and understanding of the Mandukya-karika.</div>
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<div>The third is Gaudapada-karika, Edited, with a complete translation into English, Notes, Introduction and Appendices, by Raghunath Damodar Karmarkar, Poona: Bhandarkar Oriental Research Institute, 1953. This was prepared in response to Vidhushekhara Bhattacharya's translation, in order to counter the Buddhistic interpretations given by him, and to show that the standard Vedanta understanding of this text following Sankaracarya's commentary is the correct one. Bhattacharya, having worked with Western scholars, had prepared a translation that closely follows the Sanskrit, unlike the looser translations that had been published previously. Karmarkar produced an even more literal translation, to show that he was following the text very closely in giving the Vedanta interpretations. He wanted to show that the Buddhistic interpretations, thought by Bhattacharya to explain many of Gaudapada's verses more naturally, were not called for. This was welcomed by many Vedantins in India, especially because Bhattacharya's work had been accepted by a number of Indian scholars and most Western scholars (a notable exception is Christian Bouy, whose composite Sanskrit edition and French translation was published in Paris in 2000).</div>
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<div>Regarding the Sanskrit edition, although one was published as early as 1850 by E. Roer in the Bibliotheca Indica series, the standard edition has been the Anandasrama Sanskrit series edition, first published in 1890, with a second edition in 1900. It was based on more than a dozen manuscripts, and variant readings were given in footnotes (these were omitted in the 1984 reprint edition). Bhattacharya in his 1943 edition collated eighteen more manuscripts in order to see if some of his suggested emendations could be found, and he gave the variant readings in an appendix. This remains the nearest thing we have to a critical edition today. Bouy's 2000 edition is a very helpful composite of previously published editions, but it did not utilize new manuscript material.</div> The next group of texts poste…tag:theosophy.net,2011-11-21:3055387:Comment:899132011-11-21T04:19:17.246ZDavid Reiglehttps://theosophy.net/profile/DavidReigle
<div><font face="Arial" size="2">The next group of texts posted are five Buddhist tantric works. As far as I know, the first Sanskrit Buddhist tantric text to be published was the Pancakrama by Nagarjuna. This was edited by Louis de la Vallee Poussin and published in 1896 (Gand). His edition included the Pindikrama by Nagarjuna, and a short tippani by Parahitaraksita on both the Pancakrama and the Pindikrama. The Pindikrama and Pancakrama are texts on the practice of the Guhyasamaja Tantra. In…</font></div>
<div><font size="2" face="Arial">The next group of texts posted are five Buddhist tantric works. As far as I know, the first Sanskrit Buddhist tantric text to be published was the Pancakrama by Nagarjuna. This was edited by Louis de la Vallee Poussin and published in 1896 (Gand). His edition included the Pindikrama by Nagarjuna, and a short tippani by Parahitaraksita on both the Pancakrama and the Pindikrama. The Pindikrama and Pancakrama are texts on the practice of the Guhyasamaja Tantra. In 1994 a critical edition of the Pancakrama was published, in both Sanskrit and Tibetan, edited by Katsumi Mimaki and Toru Tomabechi (Tokyo). An edition of the Pindikrama and Pancakrama was published in 2001, edited by Ram Shankar Tripathi (Varanasi). Only Poussin's 1896 edition is here posted, due to copyright restrictions. Tsongkhapa wrote an extensive commentarial work on the Pancakrama that has recently been published in English translation by Robert Thurman, titled Brilliant Illumination of the Lamp of the Five Stages (New York, 2010).</font></div>
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<div><font size="2" face="Arial">The Advayavajrasamgraha was published in the Gaekwad's Oriental Series in 1927 (Baroda), edited by Haraprasad Shastri. This is a collection of 21 short works on Buddhist tantra by Advayavajra. It is here posted. A critical edition of this group of texts was prepared in Japan by the Study Group for the Buddhist Tantric Texts, and published in four parts in the Annual of the Institute for Comprehensive Studies of Buddhism, Taisho University, 1988-1991.</font></div>
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<div><font size="2" face="Arial">The Prajnopaya-viniscaya by Anangavajra and the Jnanasiddhi by Indrabhuti were published in the Gaekwad's Oriental Series in 1929 (Baroda) under the title, Two Vajrayana Works, edited by Benoytosh Bhattacharyya. They are Buddhist tantric treatises. These are posted here. They were later included in the Guhyadi-Astasiddhi-Sangraha, published by the Central Institute of Higher Tibetan Studies in 1987.</font></div>
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<div><font size="2" face="Arial">The Nispannayogavali by Abhayakaragupta was published in the Gaekwad's Oriental Series in 1949 (Baroda), edited by Benoytosh Bhattacharyya. It describes 26 Buddhist tantric mandalas, including the Kalacakra mandala as the 26th. This edition is posted here. A critical edition was published in Korea in 2004, edited by Yong-hyun Lee.</font></div> The Manjusri-nama-samgiti, Ch…tag:theosophy.net,2011-11-07:3055387:Comment:866162011-11-07T04:48:56.534ZDavid Reiglehttps://theosophy.net/profile/DavidReigle
<div><font face="Arial">The Manjusri-nama-samgiti, Chanting the Names of Manjusri, is a central text of the Buddhist tantric tradition. It probably has more commentaries on it than any other single text. Manjusri represents wisdom, and by reciting the descriptive phrases that make up this text, it is thought that wisdom will increase.</font></div>
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<div><font face="Arial">Here posted are most of the printed Sanskrit editions, one of which includes a Tibetan translation, and one…</font></div>
<div><font face="Arial">The Manjusri-nama-samgiti, Chanting the Names of Manjusri, is a central text of the Buddhist tantric tradition. It probably has more commentaries on it than any other single text. Manjusri represents wisdom, and by reciting the descriptive phrases that make up this text, it is thought that wisdom will increase.</font></div>
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<div><font face="Arial">Here posted are most of the printed Sanskrit editions, one of which includes a Tibetan translation, and one includes an English translation. This text was first edited by I. P. Minaev and published in 1887 in a Russian academic journal that has remained largely inaccessible. It is now posted.</font></div>
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<div><font face="Arial">The next three editions published were unable to access Minaev's edition and make use of it. They lack all or part of the concluding prose portion, the anusamsa, which is found in full in the 1887 Russian edition. Further, they are based on more scanty manuscript material.</font></div>
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<div><font face="Arial">The first of these three is the edition published in India by Raghu Vira without date, around 1960. This edition was re-set more compactly and included in a 1966 book by Raghu Vira and his son Lokesh Chandra. Variant readings with suggested emendations were published in the 1960 edition, but the emendations were not incorporated into the text. The same text was reproduced in 1966, also without incorporating the emendations. So here posted is the 1966 edition, and the variant readings from the 1960 edition. </font></div>
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<div><font face="Arial">In 1963 an edition prepared by Durga Das Mukherji was published, which included the canonical Tibetan translation in the Narthang and Derge blockprints. Not only was it not able to use Minaev's 1887 edition, it was also done independently of Raghu Vira's circa 1960 edition. It, too, was based on scanty manuscript material, although the Tibetan translation helped to establish some of the readings. It is here posted.</font></div>
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<div><font face="Arial">Finally Ronald Davidson was able to access Minaev's edition, and also the other three editions, for his 1981 composite edition. In this he recorded all the variant readings found and given in the various editions, including those given but not used by Raghu Vira. This remains quite the most accurate edition so far published. He was able to utilize four old Tibetan commentaries to help with the interpretation of the text for his English translation, the first ever made, and to help establish the correct readings in his Sanskrit edition. This is now posted.</font></div>
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<div><font face="Arial">At about the same time period, and independent of Davidson's English translation and Sanskrit edition, Alex Wayman was also preparing an English translation, along with the Sanskrit text and Tibetan text. He, too, had access to Minaev's edition, and also a Sanskrit-Tibetan blockprint from Peking. His translation drew upon three different Tibetan commentaries than the four used by Davidson. It was published in 1985, with the verses given in Sanskrit, Tibetan, and English side by side. The Sanskrit text is basically Minaev's edition, with a few corrections to this listed on p. 47. This book, titled Chanting the Names of Manjusri, has been reprinted by Motilal Banarsidass in India, and is still available. So it is not posted here.</font></div>
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<div><font face="Arial">The first published Sanskrit commentary on this text came out in 1994. This book is titled: Aryamanjusrinamasamgiti with Amrtakanika-tippani by Bhiksu Ravisrijnana and Amrtakanikodyota-nibandha of Vibhuticandra, edited by Banarsi Lal, and published by the Central Institute of Higher Tibetan Studies in Sarnath, Varanasi, India. This commentary comments on the Manjusri-nama-samgiti from the standpoint of Kalacakra. The Manjusri-nama-samgiti is a text of major importance in the Kalacakra system. This book is still in print and can be obtained from Biblia Impex, New Delhi, so is not posted here.</font></div>
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<div><font face="Arial">The important old Sanskrit commentary by Vilasavajra was the subject of a PhD thesis completed in 1994 by Anthony Tribe at the University of Oxford. It included a critical edition and annotated translation of chapters 1-5 of this commentary. It, of course, cannot be posted here. <br/></font></div>