Reforming Shaiva Yoga in Bali

8202019 Reforming Shaiva Yoga in Bali

httpslidepdfcomreaderfullreforming-shaiva-yoga-in-bali 136

copy 2013 Andrea Acri DOI 10486251048624104862510486251048630104862710486261048626104862510486271048628104862710486311048633-10486251048626104862710486281048624104862410486261048627This is an open-access article distributed under the terms of the Creative Commons Attribution-NonCommercial 10486271048624Unported (CC BY-NC 10486271048624) License httpcreativecommonsorglicensesby-nc10486271048624

Bijdragen tot de Taal- Land- en Volkenkunde 169 ( 2013 ) 68-103 brillcombki

bki

Modern Hindu Intellectuals and Ancient TextsReforming Śaiva Yoga in Bali

Andrea Acri Visiting Research Fellow Nalanda-Sriwijaya Centre ISEAS

aacri81gmailcom

AbstractThis article aims at providing a fresh perspective on the modern reformed version oflsquoBalinese Hinduismrsquo that came to the fore on the island since the early 20th century Itdescribes certain important elements of doctrinal continuity and change in the light of thepre-colonial Śaiva religious discourse on the basis of textual and historical data that haveso far been neglected It attempts to show that the Javano-Balinese theological tradition ischaracterized by a remarkable continuity especially when it comes to its exegetical andtext-building practices but also by important elements of changes To investigate the nature

of such changesmdashin particular the treatment of Yoga in selected textual sourcesmdashand thehistorical and cultural dynamics behind them is the main concern of this article

KeywordsShaivism Balinese Hinduism Agama Hindu Old Javanese Sanskrit Yoga

Note on spelling This article maintains side-by-side the diffferent spelling conventionsused to transliterate Old Javanese Sanskrit modern Balinese and Bahasa Indonesia Old

JavaneseSanskrit words found in the works by modern authors have not been standardized

and retain their original spelling even when faulty or inconsistent (I have however adaptedthem to the reformed version of Indonesian spelling for the sake of clarity) Old JavaneseSanskrit words found in other contexts have been standardized to the spelling conventionsused by Zoetmulder (1982) in his Old Javanese-English Dictionary with the exception that v renders the Sanskrit semivowel v (instead of w) and that ṅ renders the Sanskrit velar nasal(instead of ŋ) as well as the anusvāra orcĕcak

Acknowledgments this article was written while holding a Visiting Fellowship at theSchool of Culture History and Language of the Australian National University supported byan Endeavour Award for Postdoctoral Research it was subsequently revised in the course ofa Postdoctoral Fellowship at the Asia Research Institute National University of Singapore

I wish to thank Ben Arps Roy Jordaan Michele Stephen and McComas Taylor for their com-ments on a draft of this article



Modern Hindu Intellectuals and Ancient Texts 69

With respect to Bali perhaps the most richly stocked lumber-room of gracious andbeautiful magical beliefs and practices in Southeast Asia [ ] the dilemma of choosing

between a quixotic cultural antiquarianism and a barren cultural materialism seems[ ] to be an especially cruel one In this essay I want to suggest that this dilemma is inall likelihood a false one that the continuity of Balinese civilization can be maintainedthough the fundamental nature of its religious life be totally transformed (C Geertz1973170-71)

Introduction Reappraising Balinese Hinduism from a Text-HistoricalPerspective

For the past four decades the study of Balinese religionmdashparticularly thereformed version of lsquoHinduismrsquo ( Agama Hindu Bali ) that came to the forefrom the early 20th century onwardsmdashhas been dominated by anthropolo-gists According to the most in1048678983148uential theories primarily tackling socio-logical issues connected with ritual politics and hierarchy Balinese religionemphasized orthopraxy rather than orthodoxy lacking a fully-1048678983148edged the-ological and philosophical tradition as well as a set of shared beliefs carriedby a body of canonized sacred scriptures It was only after the contacts with

the ideologies carried by representatives of Christian Islamic and IndianHindu faiths that the Balinese reformers sought to promote a shift from akind of embedded orthopraxy to an universalistic and abstract dogmaticreligion the allegiance to a single deity and the lsquoscripturalizationrsquo of tradi-tional beliefs

In a recent article lsquoA new perspective for ldquoBalinese Hinduismrdquo in thelight of the pre-modern religious discourse A textual-historical approachrsquo(Acri 2011a) I have offfered a critique of several widely accepted statementsadvanced in the anthropological literature My critique revolved around

the fact that anthropologists have largely and surprisingly ignored animportant source of data on the latter aspects of Balinese religion namelythe extensive corpus of Old Javanese-cum-Sanskrit Śaiva texts known asTutursmdasha body of literature recon983142983145guring materials of South Asian prov-enance within a Javano-Balinese doctrinal framework Furthermore theyhave refrained from embarking on a comparison of features of Balinesereligion(s) and ancient South Asian religions and philosophies which sincethe 983142983145rst millennium AD have extensively contributed to shaping the Bali-

nese religious discourse Upholding a synchronic approach they have paidlittle attention to the historical dimension of Balinese religion thereby



70 Andrea Acri

failing to distinguish between features that are the result of reformist in1048678983148u-ence from those that have been inherited from the precolonial past

Accepting the arguments advanced by anthropologist Michele Stephenin her groundbreaking study (2005) I presented further textual evidencesupporting the claim that the cultural exchanges with South Asia thatstarted at the beginning of the Common Era led to the existence on Baliof a sophisticated theological tradition predating 20th century reformism983089The existence of a dialectic relationship between the modern and contem-porary religious discourse and the past tradition is testi983142983145ed to by the greatnumber of translations into modern Indonesian of Sanskrit religious texts

published on Bali since the advent of printing and by the even greaternumber of publications on Hinduism written in Balinese or IndonesianThe same dialectic is documented in the cultural events during which Old

Javanese sources are either (re)interpreted (re)enacted and commentedupon in Balinese or lsquoperformedrsquo in a variety of manners (eg shadow pup-petry theatre dance chanting etc)

Starting from the assumption that the use of data drawn from premod-ern Śaiva sources from both the Indonesian Archipelago and South Asiais indispensable for a better understanding of the more recent religiousdiscourse on Bali where reformist groups have attempted to adopt (andadapt) the canon of neo-Hinduism as part of the reformed version of Bali-nese (Śaiva) religion here I argue that the modern Javano-Balinese religiousdiscourse is characterized by a remarkable continuity with the earlier tradi-tion especially when it comes to its exegetical and text-building practicesbut also by important elements of change (or rather strategies for dealing

with change) To appraise the nature of such changes single them out andexplain them in the light of their context-speci983142983145c historical literary and

theologico-philosophical background is the concern of this articleMy analysis mainly focuses on the treatment of doctrine and yoga featur-

ing in selected texts belonging to the premodern body of Javano-BalineseŚaiva literature ( Dharma Pātantildejala Tattvajntildeāna and Vṛhaspatitattva) and

983089 See Stephen 20053 lsquoMost Balinese continue their ritual life in many ways that areclearly continuous with ideas and practices that owe little to reformist effforts and even lessto foreign in1048678983148uence [ ] In acknowledging the complexity of discourse concerning religionin present-day Bali [ ] I think it is still possible to discern in this ferment of contestation

negotiation and recreation elements that derive from the past but continue to shape inimportant ways current practicersquo




in textbooks of Balinese Hinduism published in the 20th century ( Aji Sang-kya by Ida Ketut Jelantik and Rsi Yadnya Sankya dan Yoga by Shri Rsi Anan-dakusuma) To provide the reader with textual evidence in a manner thatcan be easily grasped I make use of some tables and charts that presentsome signi983142983145cant doctrinal themes from the above-mentioned scripturalsources My comparison shows that independent yet related Javano-Balinese cultural products were shaped by analogous historical conditionsand epistemic paradigms

Introducing the Sources

1 Premodern Tattvas

The three pre-modern sources discussed in this article belong to the corpusof Old Javanese Śaiva scriptures referred to as Tattva forming a subgenreof the wider corpus collectively referred to as Tutur983090 While it is diff983142983145cultto ascertain the date of composition of Tuturs and Tattvas the latter onaccount of their intrinsic textual and doctrinal features are likely to form

an early stratum of the corpus983091 Tattvas were arguably composed in Javaandor Bali during an early phase of the classical age of the Indo-Javanesecivilizations (circa 8th-12th century AD) whereas most Tuturs except for ahandful of texts that may be as old as Tattvas were composed in the period

983090 See Zoetmulder 19821963 under tattva 5 lsquodoctrine concerning reality philosophy the writings containing this doctrinersquo and 19822084 under tutur lsquomemory recollection con-

sciousness innermost recesses of the spiritual part of the human being lsquolsquothe inner mindrsquorsquo

(where the union with the absolute takes place) holy tradition smṛti (as opposed tośruti see sv) text containing religious doctrine religious doctrinersquo As a matter of fact the termTutur is used in secondary literature and among the Balinese as a general label referring tothe genre of scriptures bearing either the one or the other denomination in their titlesmdashoreven none of them Although as I shall remark further on there are reasons to believe thatTattvas originally formed a separate and probably earlier class of scriptures it is arguablethat in the course of time the denominations lsquoTuturrsquo and lsquoTattvarsquo came to largely overlap so asto be regarded as identicalmdasha fact con983142983145rmed by the occurrence of the label lsquoTattvarsquo in textsthat do not show features attributable to Tattvas but rather to lsquoTutursrsquo (and vice-versa)

983091 For instance Zieseniss (195814) considered the Vṛhaspatitattva a precursor of the

Śaiva Āgamas or Tantras while Gonda (197515) tentatively dated the text to the 10th or11th century



72 Andrea Acri

of the East Javanese kingdoms up to late 15th century AD and well beyondthat date into the early modern period on Bali

Tattvas can be distinguished from Tuturs on account of their peculiari-ties of style textual features and contents Whereas Tuturs are markedlyesoteric often unsystematic and mystically minded Tattvas reveal Śaivadoctrines in a systematic and coherent manner and share a core of fun-damental tenets through the corpus Like the early Tuturs but to a muchgreater extent Tattvas appear to have inherited their main doctrinal ele-ments from the once pan-South Asian Śaiva Saiddhāntika literature in San-skrit (circa 6th-11th century AD) which seemingly constitutes the scriptural

canon through which Śaivism was transmitted to the Indonesian Archipel-ago in the premodern period (see Acri 2006)

1a Dharma PātantildejalaOur 983142983145rst source the Dharma Pātantildejala is written in Old Javanese proseinterspersed with a handful of Sanskrit verses It has been preserveduniquely through a 15th-century palm-leaf manuscript of West Javaneseprovenance but allegedly found in the Central Javanese Merapi-Merbabucollection and now kept in the Berlin Staatsbibliothek It has not beenhanded down in Bali First transliterated by Prof Jacob Ensink from Gron-ingen University in the 1960s the text has now been edited and translatedinto English by the present writer983092

The Dharma Pātantildejala arranged in the form of a dialogue between theLord and his son Kumāra is remarkable in that it provides what is as yetthe most complete coherent and detailed exposition of Śaiva doctrine tobe found in an Old Javanese text It also constitutes the unique testimonyfor the existence of (theoretical knowledge of ) the yoga of Patantildejali in the

Archipelago Nearly a third of it is based on parts of the Sanskrit Yogasūtraand a commentary that is related albeit by no means identical to the onepopularly referred to as Bhāṣya embedding the Yogasūtra The Dharma

Pātantildejala appears to be the work of a single author or mastermind whocarried out a conscious operation of doctrinal innovation insofar as he

983092 See Acri 2011b A typewritten transcript as well as a lontar containing the Old Javanesetext of the Dharma Pātantildejala as constituted from an early draft of my critical edition were

prepared by my Balinese informant the traditional man of letters Ida Dewa Gede Catra of Amlapura in 2007




tried to incorporate intelligently Pātantildejala yoga into a predominantly Śaivatheological framework

1b TattvajntildeānaThe Tattvajntildeāna is written entirely in Old Javanese prose unlike the othertwo Tattvas discussed here it is not arranged in the form of a dialogue butexpounds its arguments in the form of a lesson given by an anonymousteacher This scripture is remarkable in the Tattva and Tutur genres insofaras it has been preserved not only in Balinese manuscripts but also in a com-plete palm-leaf manuscript (lontar ) from the Central Javanese collection of

Merapi-Merbabu as well as in a short fragment of palm-leaf manuscript(nipah) from the West Javanese collection of Ciburuy (see Acri 2011d) Thetext was edited on the basis of the Balinese manuscripts and translatedinto Hindi by Sudarshana Devi(-Singhal) (1962) Besides being character-ized by a less sophisticated argumentative style the Tattvajntildeāna featuresa somewhat more lsquolocalisedrsquo approach to religious experience as it mixesthe speculative themes found in the Dharma Pātantildejala andVṛhaspatitattva

with the kind of esoteric and mystical themes thriving in Tuturs

1c VṛhaspatitattvaThe Vṛhaspatitattva consists of seventy-three Sanskrit verses provided withan Old Javanese exegesis It opens with a rather long prose introductionThe text owes its title to the name of Śivarsquos interlocutor and questioner

Vṛhaspati983093 a divine character who in Vedic and Purāṇic mythology isattributed the role of teacher of the Gods Judging from the signi983142983145cantnumber of extant palm-leaf manuscripts containing copies of the text theVṛhaspatitattva appears to have enjoyed a prominent and authoritative

position in Bali where it has remained popular up to and includingthe present day Apart from being acknowledged as the primary proto-typical source of many 20th-century Balinese textbooks of Hinduism theVṛhaspatitattva has been translated a number of times 983142983145rst into Germanby Zieseniss983094 then into English by Sudarshana Devi (1957 along with a

983093 Spelled Bṛhaspati in standard Sanskrit983094 This is an undated (but pre-WWII which Zieseniss did not survive) unpublished type-

written manuscript of an annotated critical edition and German translation of the textstored in the special collections of the Leiden University Library (cod LOr CB 120)



74 Andrea Acri

critical edition) into modern Indonesian by Mirsha (1995) and into Japa-nese by Ando983095

The Vṛhaspatitattva is a composite and complex text integrating materi-als belonging to various Sanskritic doctrinal traditions such as PāśupataŚaivism and Sāṅkhya within a Śaiva Saiddhāntika framework983096 TheSanskrit-Old Javanese translation dyads 53-59 feature a detailed descrip-tion of the variety of (non-Pātantildejala) Śaiva yoga that became paradigmaticin Javano-Balinese Tuturs as will become clear from the discussion below

2 Modern Textbooks of Hinduism

A plethora of mimeographed pamphlets and printed booklets writtenin either Balinese or Malay-Indonesian sprang up on Bali soon after theintroduction of modern stenciling and printing techniques in the early20th century These publications aiming at those Balinesemdashthe majoritymdash

who could not read the scriptures in their original languages and scriptsquickly superseded yet never entirely replaced lontar as the favouritemedium of dissemination of the religious lore on the island983097 The mainreason to study such literature is that it documents a crucial phase in the

(re)formation of what is now called Agama Hindu Bali during which theBalinese intellectuals and religious leaders were intent upon (re)creatinga textual canon that through the incorporation of elements of Indian Hin-duism would have sanctioned recognition of Balinese religion as a fully-1048678983148edged and pan-Indonesian lsquoWorld Religionrsquo

2a Aji SangkyaThe Aji Sangkya lsquoTextbook of the Sāṅkhya Philosophyrsquo983089983088 is a short theologico-

philosophical treatise (57 pp) composed in Balinese by the intellectual Ida

983095 Prof Mitsuru Ando is currently preparing an edition and Japanese translation of thetext (pc June 2009)

983096 See Nihom 1995 (on the Sāṅkhya and Pāśupata parallels) and Acri 2006 2011c (on theearly Śaiva Saiddhāntika parallels)

983097 A discussion of this phenomenon and a list of texts published up to the early sixtiesmay be found in Hooykaas 1963

983089983088 Curiously an aji sāṅkhyamdashmeaning either lsquothe Sāṅkhya doctrine(s)rsquo or lsquothe SāṅkhyaScripture(s)rsquomdashis mentioned in Sarga 25 stanza 21 of the Old Javanese Kakawin Rāmāyaṇa

(probably 9th century AD) Regrettably the exact meaning and purport of that diff983142983145cult pas-sage is still obscure




Ketut Jelantik (d 1961) of Banjar Singaraja First published as a mimeo-graphed pamphlet in 1947 the work circulated in Bali through a number ofprinted editions the last dating from 1979983089983089 as well as in lontar manuscripts983089983090Not long after the publication of the original work a Dutch translation byHooykaas (1951) appeared as lsquoCcedilāngkhya-leer van Balirsquo in the Tijdschrift voor

Indische Taal- Land- en Volkenkunde The Aji Sangkya was subsequently lsquo rediscoveredrsquo among the lontar of the late Jelantikrsquos library in 1972 by GedeSandhi who translated it into modern Indonesian and republished it983089983091 Asfar as I know the only subsequent reprint of the work has appeared in 2012by Paramita Press (Surabaya and Denpasar)983089983092

In the foreword to his work Jelantik explains that he wished to producea small booklet describing the Śaiva religion ( Igama Siwa) in low-level Bali-nese (bahasa Bali kapara) and not in the Old Javanese and Sanskrit used inthe available body of sacred texts in order that his work be read and under-stood by a larger public The author declares that he has taken as his basisa body of foundational sacred texts preserved in lontar manuscripts whichhe chose according to their contents and which he thought to be moreimportant for the edi983142983145cation of his readers The listed sources are the fol-lowing (spelling standardized) Bhuvanakośa Vṛhaspatitattva Tattvajntildeāna

983089983089 This is a printed edition published (and prefaced) by I Ketut Repet and Dewa Puji inTabanan

983089983090 Itself bearing witness to the fact that even after the advent of modern printing tra-ditional palm-leaf manuscripts remained an important medium for propagating religiouslore (this still holds true nowadays see my note 4 above) The lontar containing a text titledTutur Aji Sangkya which is in fact identical to the published Aji Sankya are in Pusat Doku-mentasi Budaya Bali (TI12 = K31 60 folios) and in a private collection in Kasimpar AbangKarangasem (a typewritten transcript is available at the Leiden University Library and at the

Menzies Library of the Australian National University as respectively HKS 5575 and SydneyBundle 22111) It is likely that one of the lontar editions preceded the 983142983145rst printed edition(possibly an autograph)

983089983091 This edition is titled Aji Sangkhya Alih Bahasa oleh Gede Sandhi BA Jakarta 8 Agustus1972 Although the xeroxed booklet in my possession carries no details about the publisher Dharma Palguna (2009) mentions an Indonesian translation of the Aji Sangkya published bythe Direktorat Jenderal Bimbingan Masyarakat Hindu dan Buddha in Jakarta in 1973 whichindeed may be the same edition as Gede Sandhirsquos As the translator writes in his prefacehis intention was to make the text more popular and disseminate its universal teachingsso as to make them accessible not only through Bahasa Daerah (Balinese) but also Bahasa

Indonesia983089983092 Kitab Aji Sangkya 1947 edited and prefaced by Ida Komang Wisasmaya



76 Andrea Acri

Brahmāṇḍapurāṇa Pantildecaviṅśatitattva Buku Yogasūtra Nirmalajntildeāna(otherwise known as Navaruci) Saṅ Hyaṅ Daśa Ātmā Sārasamuccaya lon-tar Samādhi Catur Yuga Vidhi Śāstra Sapta Bhuvana

While the Aji Sangkya constitutes a synthesis and restyling of materialsdrawn from Sanskrit-Old Javanese sources it displays unmistakable tracesof originality Jelantik himself a pro983142983145cient theologian and eclectic intel-lectual should not be regarded as a mere synthesizer and systematizer butrather as an author in his own right aiming at implementing a well-de983142983145neddoctrinal and moralistic agenda To study his treatise is therefore interest-ing in order to establish where the boundaries between originality and

adherence to a canon lie in the Javano-Balinese tradition Jelantikrsquos main intention is to describe the characteristics of Ida Sang

Hyang Widhi who created the world and everything living there especiallyhuman beings and to characterize the basic dichotomy described in Tatt-

vas namely between the metaphysical principles of Sentience (cetana) andInsentience (acetana) which accounts for the entire creation This dichot-omy re1048678983148ects the one espoused by the Sāṅkhya school of Indian philoso-phy which names the two principles Spirit ( puruṣa) and Nature ( prakṛti )The treatise unfolds through ten chapters each dedicated to a particular(set of ) constitutive principle(s) of the universe (tattva) beginning fromthe uppermost that is the Lord in His various aspects ( paramaśivatattvasadāśivatattva śivatattva) the Soul the lower twenty-983142983145ve tattva of Sāṅkhyafrom Spirit down to the 983142983145ve gross elements and Man Besides dealing withontology Jelantik provides his readers with directions to the worship ofGod and the practice of yoga

The Aji Sangkya has been appraised by various Balinese authors as adocument of great importance for the study of Balinese religion983089983093 Hooy-

kaas (1951434-35) regarded it as groundbreaking since it bene983142983145ted from theadvantages of printing technology which enabled the work to have a far-reaching impact among the common Balinese Hooykaas further remarkedthat unlike contemporary manuscripts the Aji Sangkya was reproducedfree of copying mistakes therefore any mistakes in the exposition could beattributed to the author himself rather than to sloppy anonymous copyistsMore importantly Jelantik may be regarded to be among the 983142983145rst Balinese

983089983093 See for example Dharma Palguna 2009




reformers to have looked at India as the cradle of Hinduism (see Bakker1993302)

2b Rsi Yadnya Sankya dan YogaOur last source is the theologico-philosophical treatise Rsi Yadnya Sankyadan Yoga (68 pp) written in Bahasa Indonesia and published in Klung-kung in 1973 The author Shri Rsi Anandakusuma (for the record GustiNgoerah Sidemen 1912-1992) was a polymath with ninety books to hisname983089983094 He was a respected religious personality of the reform movementBearing the prestigious tile of Rsi (lsquoseerrsquo) he served as the head of the Satya

Hindu Dharma Pusat from 1959 to his death In an interview he gave in1989 Anandakusuma stated that through his work he wished to spread lsquotrueHinduismrsquo among the Balinese so that they would gain lsquogreater knowledgeof the philosophical background and more emphasis on the mystical side ofthe religionrsquo983089983095 He was in1048678983148uenced by Hindu philosophers and religious lead-ers such as Swami Vivekānanda (1863-1902) Swami Śivānanda (1887-1963)and Sarvepalli Radhakrishnan (1888-1975)

Like his predecessor Jelantik Anandakusuma composed his textbook bymaking use of existing sources which he listed in a bibliography these arefollowing the original order Rsi Shasana Wrehaspati Tattwa Swatika Sutra(sic read Swastika Sutra) by Anandakusuma himself and Kundalini Yoga bySwami Śivānanda His treatise is divided into three parts titled respectively

Rsi Yadnya Sankya and Yoga Part I Rsi Yadnya forms an extended intro-duction in which the author explains the background and aims of his liter-ary and edifying endeavour He embarks on a semantic analysis of the words

guru andsattwam declares that in the Veda the Lord (tuhan yang mahaesa) is Sat-Chit-Ananda explains the prerogatives of a Rsi or Bhagawan

narrates the story of the Rsi Vyasa lists the moral duties of human beingsde983142983145nes the supreme principle of Brahman as Atman Aikyam (lsquoone with theSelf rsquo) and describes the characteristics of an Acharya or Wiku

983089983094 A comprehensive list of Anandakusumarsquos publications may be found in Bakker1993335-9

983089983095 As reported by Bakker (199380) Regrettably Bakker does not provide the detailsaround the interview for instance whether the interview was conducted by Bakker himself

whether he had him interviewed on his behalf by an interpreter or whether the interview was held in a context and occasion that were unrelated to Bakkerrsquos own research



78 Andrea Acri

Part II Sankya starts with the introductory remarks about the mean-ing of Sankya philosophy and its sharing the same aim (mempunyai satutujuan) with Yoga Anandakusumarsquos declared aim is to improve spirituality(kerokhanian kejiwaan) which is a part of philosophy (tattwa) by clarify-ing or disentangling (menguraikan) the teaching of the Lord ( Ishwara) sothat that after death one may become one with Him He then very brie1048678983148yintroduces the frame story of Ishwara teaching the gods on the peak of theKelasa who are joined by Wrehaspati From this point onwards the textclosely follows the Vṛhaspatitattva except for a few additions as well asdoctrinal divergences most notably the description of Pātantildejala yoga in

part III (Yoga) Although Anandakusuma is likely to have been familiar with Jelantikrsquos Aji Sangkya his Rsi Yadnya Sankya dan Yoga does not bear

any speci983142983145c in1048678983148uence traceable to the latter work and must therefore beregarded as a largely independent endeavor in the panorama of Balinesereformism

The Javano-Balinese TuturTattva Corpus as the Scriptural Basis of ŚaivaOrthodoxy from the Premodern through the Modern Period

Before embarking on an intertextual investigation of our sources aimed atshowing how modern Balinese Hindu writers have appropriated the pre-existing scriptural corpus of Old Javanese Śaiva texts I should like to arguethat such a corpus does indeed exist and that it constitutes the basis of

what may be regarded as a lsquoBalinese Śaiva TheologyrsquoMost anthropologists have not recognized Balinese religion a proper

theological and speculative tradition let alone a body of sacred canonicalscriptures carrying the foundation of its lsquoorthodoxyrsquo The sanctioned views983142983145rst advanced by Cliffford Geertz in his in1048678983148uential essay lsquo ldquoInternal Conver-sionrdquo in Contemporary Balirsquo (1973) and then further developed by subse-quent anthropologists983089983096 may be summarized as follows (pre-reformed)Balinese religion is characterized by a localized and embedded character itdoes not owe signi983142983145cantly to South Asian religions it lacks doctrinal unityor it lacks doctrine altogether Further whereas most anthropologistshave ignored altogether the corpus of Śaiva Tuturs and Tattvas the few

983089983096 For example Howell (1978265) Barth (1993262) Picard (1997188 199942) Guermon-prez (2001276-7) Howe (2001148) see also the remarks by philologist Frits Staal (199531)




ones who have acknowledged its existence have made rather disparagingremarks about its nature and relevance for the study of Balinese religionarguing against its coherence and meaningfulness on the one hand and itslink with Sanskrit scriptures from South Asia one the other983089983097

Since I have already reviewed and challenged such views in detail andsince my space here is limited I address the reader to my previous con-tribution (Acri 2011a) Suff983142983145ce it to say here that as I have tried to arguethe above statements may be dispelled by serious text-historical researchon the Javano-Balinese TuturTattva corpus to say nothing of more text-grounded anthropological research conducted in present-day Bali983090983088 My

conclusions may be summarized as follows 1) the reformed lsquorationalizedtheologyrsquo and (allegedly) ensuing rsquoscripturalizationrsquo of Balinese religionis no new phenomenon but has its root in the sophisticated Old Javano-Balinese corpus of speculative Śaiva scriptures 2) the lsquoTattvarsquo corpus was notan uniquely local embedded and place-and-person-speci983142983145c Balinese prod-uct but partook of a complex translocal cultural phenomenon that 1048678983148our-ished along the networks of intra-Asian contacts within the geographicaland cultural entity called by Pollock (1996) lsquoSanskrit Cosmopolisrsquo 3) Tattvaspresent a shared lsquominimum common denominatorrsquo of Śaiva (monotheistic)theology which constituted the basis for what we may call an lsquoorthodoxyrsquoof religion and 4) Tattvas share a similar agenda of lsquotranslationrsquo of Sanskritdoctrinal elements into a local linguistic and intellectual framework dis-playing a similar degree of faithfulness to the common and prototypicalSanskrit canonmdashthe corpus of South Asian Siddhāntatantras983090983089

What is important to stress is that both Tuturs and Tattvas constitutedto a great extent the very object of debate among the various factionsof the Balinese intelligentsia who sought to reform their religion983090983090 the

983089983097 See Boon (1990xiii 158-64) Barth (1993216-17) Guermonprez (2001277)983090983088 Such as that carried out by anthropologists like A Hobart Rubinstein Lovric and

Stephen Stephenrsquos work (2005 2010) in particular stands out as an example of how ethno-logical 983142983145eldwork combined with textual studies could lead to a much deeper understandingof many aspects of Balinese belief and ritual

983090983089 On this corpus of texts mainly characterized by mildly Tantric dualist and non-trans-gressive scriptures see Goodall (2004xii-lvii) and Watson (200670-79)

983090983090 It is interesting to note that the Balinese reformers themselves including our two

authors never claimed to add anything new to their religion but only to 983142983145nd its lsquotruersquo mean-ing which was lsquohiddenrsquo in the body of Old Javanese scriptures



80 Andrea Acri

Figure 1 Evolution of the principles of the universe in the Aji Sangkya (adaptedfrom Hooykaas 1951)




Figure 2 Evolution of the principles of the universe in theVṛhaspatitattva

Bhuvanakośa Vṛhaspatitattva Tattvajntildeāna and Sārasamuccaya are listedamong the sources used by Jelantik in his Aji Sangkya the Vṛhaspatitattva

which is in all respects the most systematic and speculation-oriented trea-tise to have survived on Bali constituted the main prototypical source forboth Jelantik and Anandakusuma among other authors983090983091 It is those texts

983090983091 Anandakusuma in his Pergolakan Hindu Dharma (1966) too resorted to theVṛhaspatitattva whenever he sought to explain philosophical and theological concepts The

authorrsquos reliance on that Old Javanese text also results from his interview published by Bak-ker (199362-4)



82 Andrea Acri

that supplemented with Indonesian translation have been publishedagain and again on the island since the early 20th century it is those textsthat 983142983145nd a widespread difffusion in the form of palm-leaf manuscripts inseveral traditional griya on Bali It seems thus hardly deniable that thosetexts formed a sort of canon to which those in search of Balinese lsquoŚaivaorthodoxyrsquo must turn

Continuities Jelantik and Anandakusumarsquos Works vis-agrave-vis thePremodern Old Javanese Tradition

A mere glance at the table Gambar keterangan oendang-oendangan repro-duced by Jelantik at the end of his Aji Sangkya (see 983142983145g 1) suff983142983145ces to revealthe intellectual and formal indebtedness of that work to the Tattva tradi-tion most notably the Vṛhaspatitattva (see 983142983145g 2) Jelantik composed histextbook following the exposition of realities according to the same philo-sophical and ontological organization implemented in the Vṛhaspatitattvaand independently in other Tattvas too Jelantik begins his expositionfrom the 983142983145nest and hierarchically higher divine principle and proceeds

down to the coarsest elements forming the material reality Besides ontol-ogy he fully espouses the perspective of the Tattva with regard to the originof the universe and human beings as arising from the basic dichotomy ofSentience and Insentience

Analogous considerations can be made with respect to Anandakusumarsquos Rsi Yadnya Sankya dan Yoga Anandakusuma may be regarded as even

more traditional than Jelantik in his approach for he empowers and autho-rized his textbook through the reenactment of the sacred dialogue betweenthe divine interlocutors Śiva and Vṛhaspati on Kailāsa that forms theframe story of the Vṛhaspatitattva983090983092 After the original introductory part I

983090983092 The presence of a frame-story through which doctrine is presented in the form ofa divinely transmitted truth is a common internal textual strategy of authorization andempowerment in both Sanskrit and Old Javanese literature The frame-story is usually adialogue between divine interlocutors such as the Lord Śiva and his son Kumāra the godBṛhaspati the Goddess Devī or a Ṛṣi The dialogue takes place on the summit of the mountKailāsa a locus detached from the human temporal dimension so as to lend it the authori-tativeness of eternal truth directly revealed by God A discussion of similar textual strate-

gies of meta-narration power-claims and performative prescriptions in connection with theissues of textual authority and lsquotruersquo or lsquoorthodoxrsquo discourse in the Sanskrit tradition may




( Rsi Yadnya) part II (Sankya) immediately immerses itself in the narrative983142983145ction without acknowledging that what follows is basically a paraphraseof the Vṛhaspatitattva Indeed throughout parts II and III Anandakusumaadheres to the Vṛhaspatitattva with a remarkable degree of 983142983145delity In add-ing an original introduction plus a 983142983145nal corollary and occasionally restylingsome points of his core treatise the Balinese author followed a text-build-ing strategy documented in several Javano-Balinese scriptures such as theGaṇapatitattva and theTutur Ādhyātmika Jntildeānasiddhānta both of whichadd an introduction and 983142983145nal corollary to a core of Sanskrit-Old Javanesetranslation dyads circulating on Bali under the title of Tutur Kamokṣan983090983093

Anandakusuma paraphrased the Vṛhaspatitattva by interpreting its doc-trinal items according to his own lsquotraditionalrsquo understanding of Sanskritand Old Javanese This modus operandi at times gives rise to what from anetic perspective may be regarded as lsquomisunderstandingsrsquo and incorrect lin-guistic analyses or from an emic perspective as traditional interpretationsresorting to lsquofolk-semantic analysesrsquo and analogies of sound and meaningrather than strictly etymological derivations He recon983142983145gured or addedto the Vṛhaspatitattva when he perceived certain gaps or inadequaciesespecially when his source presented obvious textual problems such as theomission of certain elements due to corruption in transmission Since thesetextual problems obviously gave rise to doctrinal inconsistencies Anan-dakusuma implemented certain solutions to overcome them A compari-son with the Aji Sangkya shows that Jelantik proceeded in a largely similarfashion devising his own solutions in an independent way An exampleof this methodology is depicted in the diagram below which shows howboth authors changed the list of items collectively called the lsquonine content-mentsrsquo (navatuṣṭi ) detailed in Sanskrit sources in the Dharma Pātantildejala

and in the Vṛhaspatitattvamdashwhere one item is missing because of textualcorruptionmdashinto the lsquoeight contentmentsrsquo (aṣṭatuṣṭi )

In order to make sense of the incomplete list of lsquonine contentmentsrsquomentioned in the Vṛhaspatitattva both Jelantik and Anandakusuma trans-formed it into a list of lsquoeight contentmentsrsquo thereby eliminating any inter-nal doctrinal inconsistency In this case it can be observed that the same

be found in Taylor 2008a (with regard to the Śivapurāṇa) and 2008b (with regard to theViṣṇupurāṇa and other texts)

983090983093 A detailed discussion of the relationship between these texts may be found inHooykaas 1962



84 Andrea Acri

textual and doctrinal problem prompted both authors to devise analogoussolutions in a seemingly independent manner983090983095

Now I argue it is precisely such examples of textual lsquoproblem-solvingrsquothat belie what has been previously (mis)labeled as a reform-driven lsquoratio-

nalizationrsquo of Balinese religion Generally speaking both the Aji Sangkyaandthe Rsi Yadnya Sankya dan Yoga do not appear to be any more lsquorationalizedrsquoand lsquouniversalizedrsquo than their prototypical source the Vṛhaspatitattva andother related specimens of the Tattva corpus There is little hard evidenceof paradigm-shift induced by foreign (most notably Western or Islamic) val-ues Improvements are most of the times super983142983145cial and connected to spe-ci983142983145c textual or doctrinal issues which never alter the fundamentals of theunderlying theology The impact of modernity seems small for instance

no attempt is made to authorize the Śaiva revelation through rational orscienti983142983145c justi983142983145cations Rather our authors resorted to Indian Hinduismin order to (further) authorize their religion As I will show in the followingsection Jelantikrsquos attempt at validating the Balinese Śaiva tradition con-sists almost uniquely in the introduction of Pātantildejala yoga On the otherhand Anandakusuma (in his introduction) tries to link the Balinese and

983090983094 Here the (a) represents the Old Javanese adjectival pre983142983145x and not the Sanskrit alpha privans

983090983095 Witness the small divergences in the lists of eight items given by Jelantik and Anandakusuma

Table 1 The Contentments

SK Navatuṣṭi YD GauḍBhNavatuṣṭi DhPātNavatuṣṭi VṛhNavatuṣṭi Aji Sangkya Asta-Tusti RYaSY Ashtatuṣṭhi

prakṛti prakṛti pradhānaka arjana ajnana arjanaupādānaka upādānaka upadānaka rakṣana raksana raksanakāla kāla (a)kāla983090983094 kṣaya ksaya ksayabhāgya bhāgya (a)bhāgya983090983093 saṅga sangga sanggaplus other 983142983145ve notlabeled butdescribed

arjanaplus other 983142983145ve notlabeled butdescribed

hiṅsā ahingsa himsa

rakṣana bhāgya abagia abagiakṣaya kāla akala kalasaṅga ātmā anatma atmahiṅsā dagger




the Hindu traditions through the authority of the Vedas but at the sametime (in the rest of his textbook) he maintains the validity of the Śaiva rev-elation through the reenactment of the sacred dialogue between the Lordand Vṛhaspati through which the divine revelation is transmitted

My conclusion is that Jelantik and Anandakusuma may be regarded aslsquocreativersquo transmitters and preservers of the premodern Javano-BalineseŚaiva epistemic paradigm In as much as they actively pursued the role ofreligious innovators and reformers they largely acted along the lines ofthe premodern Balinese tradition of textual (re)production and exegesis983090983096In this respect the Aji Sangkya and Rsi Yadnya Sankya dan Yoga may be

regarded as representing the apex of a centuries-long tradition of Balinesereligious speculation involving the recon983142983145guration and mediation of exter-nal elements (Sanskrit Old Javanese et cetera)

Changes Śaiva Yoga vs Pātantildejala Yoga

My comparative investigation now focuses on one speci983142983145c and highly sig-ni983142983145cant feature namely our sourcesrsquo treatment of yoga My main concern

here is to pinpoint our sourcesrsquo adherence to either one or the other maintradition of yoga imported into the Archipelago from the Indian Subconti-nent and then try to unravel the epistemic forces that led our premodernand modern authors to introduce in a largely independent manner analo-gous doctrinal innovations

The commonest form of yoga known in Javano-Balinese literatureincluding Tuturs and Tattvas is the (more or less markedly) Tantric varietyof yoga of the six ancillaries (ṣaḍaṅgayoga) as opposed to the Pātantildejalaor lsquoclassicalrsquo yoga of the eight ancillaries (aṣṭāṅgayoga) First describedin South Asian Sanskrit texts both varieties may be regarded as the twomain distinct systems of yoga in Sanskritic culture The ṣaḍaṅgayoga ofuncertain chronological origin 983142983145nds its earliest attestation in the corpus

983090983096 Note however that both authors seems to put themselves in a position of radical dis-continuity with the past in one important respect namely their radical aim to make whathad hitherto been esoteric knowledge accessible to a wider audience But since the matteris complex and still controversialmdashwitness Rubinsteinrsquos claims (200013-38) that literacyand access to sacred texts on Bali was much more widespread than previously assumedmdash

further research is required in order to better understand the position of the reformers withrespect to the existing situation



86 Andrea Acri

of Śaiva and Bauddha scriptures stemming from the early medievalperiod (ca 5th-8th century AD) and especially thrives in Tantric scrip-tures of various persuasions (namely Śaiva Vaiṣṇava and Bauddha) writ-ten throughout the medieval and early modern period (16th century AD)Pātantildejala yoga is attested for the 983142983145rst time in the treatise of Patantildejali theYogasūtra with an appended commentary ( Bhāṣya) collectively referredto as Pātantildejalayogaśāstra (probably 4th-early 5th century AD)983090983097 In thecourse of time Patantildejali came to be recognized as the ultimate authority on

yoga in the mainstream Brahmanical tradition and his text assumed thecontours of the lsquoclassicalrsquo or lsquoorthodoxrsquo formulation of yoga in the Hindu

Episteme through the centuries until the present Pātantildejala yoga 983142983145guredamong the classical systems (darśana) of Brahmanical philosophy closelyrelatedmdashand yet distinctmdashfrom Sāṅkhya with which it shared many basicontological epistemological and philosophical tenets

Śaiva yoga and Pātantildejala yoga are distinct from each other insofar asthey admit diffferent lists of ancillaries (aṅga often less correctly translatedas lsquolimbsrsquo) or meditative techniques by means of which the adept shouldcarry out his yogic practice According to Pātantildejala yoga these are eightnamely the two sets of rules of conduct known as general commandments( yama) and particular commandments (niyama) postures (āsana) breath-control ( prāṇāyāma) withdrawal ( pratyāhāra) 983142983145xation (dhāraṇā) visu-alization (dhyāna) and absorption (samādhi ) The Śaiva yoga admits onlysix namely withdrawal breath-control 983142983145xation visualization re1048678983148ection(tarka) and absorption Thus besides the omission of postures generalcommandments and particular commandments from the list of the ancil-laries ṣaḍaṅgayoga difffers from aṣṭāṅgayoga in that it includes re1048678983148ection(tarka or ūha)983091983088 Further it sometimes attributes a role of primary impor-

tance to that ancillarymdashin contrast with Pātantildejala yoga which valuessamādhi above all the othersṢaḍaṅgayoga is moreover characterized by afundamentally theistic nature having as ultimate goal the unity with onersquosown elected deity (iṣṭadevatā) rather than the cessation or restraining of

983090983097 As convincingly argued by Maas (2006viii-xvi) the attribution of the commentary to Vyāsa clearly represents a spurious tradition for the Bhāṣya is likely to have been written by

the same author named Patantildejali who also brought the (probably already existing) sūtratogether in the form we know them

983091983088 Groumlnbold (1983) distinguished a lsquotarka-basedrsquo (ṣaḍaṅga) yoga from an lsquoāsana-basedrsquo(aṣṭāṅga) yoga This distinction may be visually appreciated in Table 2




T a b l e 2

T h e A n c i l l a r i e s o f Y o g a

M a i t r ā y a ṇ ī y a

U p a n i ṣ a d

S a ṅ H y a ṅ

K a m a h ā y ā n i k a n

( Ś a i v a )

D a k ṣ a s m ṛ t i

T a n

t r ā l o k a -

v

i v e k a

A m ṛ t a n ā d a

U p a n i ṣ a d

R a u r a v a s ū t r a -

s a ṅ g r a h a

M a t a ṅ g a -

p ā r a m e ś v a r ā -

g a m a M ṛ g -

e n d r ā g a m a

G a ṇ a p a t i -

t a t t v a J ntilde ā n a -

s i d d h ā n t a

T u t u r K a m o -

k ṣ a n V ṛ h

S u t a s o m a

G u h y a s a m ā j a

T a

n t r a

T a t t v a j ntilde ā n a

D h y ā n a b i n d u

U p a n i ṣ a d

G o r a k ṣ a ś a t a k a

S k a n d

a P u r ā ṇ a

Y o g a s ū t r a

L i ṅ g a P u r ā ṇ a

A j i S a n g k y a

R Y a S Y

D h

a r m a

P ā t a ntilde j a l a

y a m a

y a m a

n i y a m a

n i y a m a

ā s a n a

ā s a n a

ā s a n a

ā s a n

a

p r ā ṇ ā

y ā m a

p r ā ṇ ā y ā m a


p r a t y ā h ā r a



p r ā ṇ a s a

ṃ r o d h a

983091 983089 p r ā ṇ ā y ā m a




d h y ā n a

d h y ā n a

d h y ā n

a


p r a t y ā h

ā r a


p r ā ṇ

ā y ā m a

d h y ā n

a

d h ā r a ṇ ā



p r ā ṇ ā

y ā m a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r

a ṇ ā

d h ā r a

ṇ ā

d h y ā n a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h y ā n a

d h y ā n a

d h y ā n a

d h y ā

n a

t a r k a

t a r k a

t a r k

a

t a r k a

a n u s m

ṛ t i

t a r k a

s a m ā d h i

s a m ā d h i

s a m

ā d h i

s a m ā d h i

s a m ā d

h i

s a m ā d h i

s a m ā d h

i

s a m ā d h i

s a m ā d h i

983091 983089

A l s o

p r ā ṇ a s a ṃ y a m a



88 Andrea Acri

the activities of mind (cittavṛtti ) and isolation (kaivalya) of Spirit ( puruṣa)from mind (citta) which is the goal to be striven after in aṣṭāṅgayoga

Insofar as the Javano-Balinese Śaiva literature had as its prototypicalscriptural basis the canon of medieval Śaiva (Tantric) Sanskrit texts it isonly natural that the standard form of yoga widespread in Old Javanesesources is ṣaḍaṅgayoga rather thanaṣṭāṅgayoga It is therefore of inter-est that three of our textual sources namely the Dharma Pātantildejala the AjiSangkya and the Rsi Yadnya Sankya dan Yoga constitute exceptions inso-far as they adhere to the aṣṭāṅgayoga tradition

The synchronicity in matters of yoga between the Dharma Pātantildejala and

the Aji Sangkya was already noted by Ensink in 1974 When discussing theŚaiva and Bauddha varieties of yoga described in the 14th-century Old Java-nese Kakawin of Buddhist persuasion Sutasoma983091983090 Ensink (1974198) madethe following observations

We may note as Mrs Soebadio (197130) has done that the yoga course of eight stages(aṣṭāṅga- yoga) as taught in Patantildejalirsquos Yogasūtrarsquo s (YS 229-35) is hardly known in

Javano-Balinese literature So far only one text discussing it is known This is the Dharma Pātantildejala (DhPāt 68R-76V where the order of prāṇāyāma and pratyāhāra

has been inverted) It has been handed down only in Java[Ensinkrsquos note] The Balinese author Ida Ketoet Djlantik in his Adji Sankya (194713-8Dutch translation Hooykaas 1951455-60) did give an exposition of aṣṭāṅgayoga but heused the Kitab Joga Soetra Patandjali which is a Malay translation by intermediary ofa Javanese and a Dutch translation of Woodsrsquos (1914) translation of YS

Although a minor detail in Ensinkrsquos statement must be revisedmdashthe editionand English translation of the Yogasūtra used by Jelantik was not the oneby Woods but an earlier one by Manilal Nabhubhai Dvivedi983091983091 (1890)mdashthe

983091983090 Which explicitly regards the ṣaḍaṅgayoga as Śaiva in nature as opposed to the Bud-dhist yoga of non-duality (advayayoga) see Ensink 1974

983091983091 Hooykaas (1951) described Jelantikrsquos lsquonewrsquo source the Kitab Djoga Soetra Patandjali as a Malay translation by intermediary of a Dutch and Javanese translation of lsquoMani-Lana-Boehedwi-Wenirsquo (sic in Hooykaas and in the Malay version but obviously referring toManilal Nabhubhai Dvivedi)rsquos English translation of Patantildejalirsquos Yogasūtra The frontispieceof the book (that is the copy typed on behalf of Hooykaas and deposited at the Leiden Uni-

versity Library in 1950) reads Kitab Joga Soetra Patandjali disalin kedalam bahasa Inggrisoleh Mani-Lana-Boehedwi-Weni didjadikan bahasa Belanda oleh K v G lalu disalin kedalam

bahasa Djawa oleh RW Partawiraja di asrama Kapilawastu Surakarta kemudian disalinkedalam bahasa Melaju tertjetak pada pertjetakan Boekhandel en Drukkerij Swastika Pasarpon




late scholar rightly marked out the independent adoption of analogousand apparently lsquoexoticrsquo systems of yoga by two authors whose milieus weregeographically set apart and separated by at least 983142983145ve centuries

The signi983142983145cance of Jelantikrsquos doctrinal innovation was independentlynoticed at a later date by Bakker983091983092 According to Bakker (1993302) themost striking feature of the Aji Sankya is precisely the introduction into Baliof Pātantildejala yoga it is because of this very fact that lsquo1947 can be given as thedate when for the 983142983145rst time the contribution of India begins to be seen inBalinese thoughtrsquo Even though this statement as it stands is unwarrantedfor Indiarsquos contribution to Balinese thought goes back well into premodern

times it is true that Jelantik must be acknowledged as the 983142983145rst exponentof the Balinese religious elite of the modern period to have made use ofan Indian Hindu source Jelantik is to be regarded as a pioneer in religiousreform as he explicitly encouraged his fellow believers to look at India inorder to integrate their faith and practices with elements of Indian Hindu-ism in order to recover the lsquopurityrsquo of Balinese Hinduism As foreseen byHooykaas (1951435) Jelantikrsquos adoption of Pātantildejala yoga and his attitudetowards contemporary Indian Hindu authors was bound to have far-reach-ing consequences on Bali impacting on many of the manuals of Hinduism

written on the island in subsequent years Among these manuals there is the third source discussed in this article

namely Anandakusumarsquos Rsi Yadnya Sankya dan Yoga a work that displayssome evident Indian Hindu in1048678983148uences insofar as it adheres to Pātantildejalaaṣṭāṅgayoga In this respect unlike Jelantik Anandakusuma chose to fol-low a more eclectic and non-exclusive approach adopting aṣṭāṅgayogaalongside the ṣaḍaṅgayoga featuring in his prototypical sourcemdashtheVṛhaspatitattva

The somewhat syncretic adoption of aṣṭāṅgayoga on the top ofṣaḍaṅgayoga is one of the very few points where Anandakusuma devi-ates from or rather adds to his prototypical Sanskrit-Old Javanese sourceHaving explained the ancillaries of ṣaḍaṅgayoga as perVṛhaspatitattva(dyads 53-59) after a few paragraphs he mentions aṣṭāṅgayoga stating thatit is lsquo983142983145tting to be known by everyone wishing to obtain the awareness of

Surakarta (no date) The printed Javanese version is titledSirat Yogasūtra Pātantildejali and theEnglish translator is referred to as Maṇi Laṇa Bhuhe Dwiwedi

983091983092 It is apparent that Bakker did not consult Ensinkrsquos article as he nowhere refers to it inhis book



90 Andrea Acri

his Soulrsquo ( patut diketahui oleh setiap orang yang ingin mencapai kesadaran jiwanya) He goes on explaining only the three ancillaries missing in the

list given in the Vṛhaspatitattva namely yama niyama andāsana He thenconcludes his treatise with the explanation of the places for performing

yoga and the food and drink permitted to the yoginmdashtopics which do notfeature in the Vṛhaspatitattva

Jelantikrsquos in1048678983148uence on the thought and work of Anandakusuma is unde-niable yet it is unlikely that the latter author drew directly upon the AjiSangkya to introduce this doctrinal variation in his Rsi Yadnya Sankya danYoga The former Balinese text does not appear among the sources listed in

Anandakusumarsquos bibliography and the treatment of aṣṭāṅgayoga indeeddoes not conform to that of Jelantik When introducing aṣṭāṅgayoga (incoherently spelled asthangga yoga) Anandakusuma explicitly refersto the book Kundalini Yoga by Swami Śivānanda Now Śivānanda thereindescribes a variety of Haṭhayoga that even though eclectic in its approachowes little to Patantildejalirsquos formulation of yoga Śivānanda only 1048678983148eetinglymentions aṣṭāṅgayoga and its ancillaries in the introduction (p xxv)983091983093elsewhere he merely pays lip service to Patantildejali focusing instead on thedescription of a complex system of subtle centres (cakra) and subtle bodilytubes (nāḍī ) a wide array of postures (āsana) and yogic techniques aim-ing at awakening the power of the lsquocoiled serpentrsquo (kuṇḍalinī ) It is obvi-ous that the Pātantildejala yoga referred to by Śivānanda is mediated throughHaṭhayogic texts such as Gheraṇḍasaṃhitā andGorakṣaśataka983091983094

It is certainly through Śivānandarsquos surrogate that Anandakusuma intro-duced Patantildejalirsquos ancillaries in his work That this is the case is also sug-gested by Anandakusumarsquos reference to the 840000 postures taught byŚiva983091983095 of which 84 are the best and 32 are useful details that can be found

neither in the original scriptures of Pātantildejala yoga nor in Jelantik but fea-ture in Śivānandarsquos Kundalini Yoga (p 110) It must be stressed howeverthat these details constitute the only signi983142983145cant in1048678983148uence of Śivānandarsquos

983091983093 The only other (1048678983148eeting) mention of the word aṣṭāṅgayoga is found in p 134983091983094 On these texts and on the relationship between Patantildejali and Haṭhayoga see Larson

2009 and Mallinson 2007983091983095 Śivānanda actually speaks of 84 lakhs of postures hence 84 times 100000 = 8400000

Anandakusuma appears to have misunderstood the meaning of lsquolakhrsquo (taking it to be 10000instead of 100000)




work on the Rsi Yadnya Sankya dan Yoga which otherwise closely followsthe Vṛhaspatitattva

On the other hand Anandakusuma creatively elaborated on certaindoctrinal elements by drawing from other sources of the Balinese tradi-tion For example besides the series of ten moral rules (daśaśīla) borrowedfrom the Old Javanese exegesis to śloka 60-61 of the Vṛhaspatitattva list-ing the 983142983145ve general commandments ( yama) and the 983142983145ve particular com-mandments (niyama) Anandakusuma presents an alternative series thatis found neither in the Yogasūtra nor in Kundalini Yoga The series of ten

yama and tenniyama he describes is attested only in his ownSwastika

Sutra 23-25 which apparently borrowed it fromSārasamuccaya 259-260(see Bakker 199387)983091983096

One wonders why Anandakusuma chose to follow the series listed in theSārasamuccaya thereby deviating from the authority of the VṛhaspatitattvaPatantildejali as well as Śivānanda Perhaps he considered a list of twenty itemsto be more complete and comprehensive than one of tenmdashall the more sosince such an expanded list was attested in an authoritative source of the

Javano-Balinese textual tradition thereby making it useless to recur to anIndian source

Now it is clear that similar operations of doctrinal innovation were car-ried out by the authors of the three sources discussed above in a largelyindependent way These operations have produced similar outcomesresulting in comparable structural recon983142983145gurations of doctrinal elementspertaining to the domain of yoga Certainly this status quo is of interestfrom a text-historical and cultural point of view as it strengthens the mainhypothesis underlying this article namely that a thread of continuity canbe detected in premodern and modern Śaiva (or lsquoHindursquo) sources belonging

to the Javano-Balinese textual tradition But then we should ask ourselves why such synchronous recon983142983145gurations have come to exist that is to say why our authors felt the need to either reject or integrate the familiar Śaiva yoga featuring in their own textual tradition and introduce Pātantildejala yoga which was no doubt 983142983145rmly associatedmdashat least in the minds of our modern

Balinese authorsmdashwith the Indian Hindu tradition

983091983096 The only close parallel in Sanskrit literature that I have been able to 983142983145nd is in theVaikhānasadharmasūtra (0204 1249-12) It is very unlikely that Anandakusuma had

access to this text so I presume that he borrowed the list of ten yama andniyama from theSārasamuccaya



92 Andrea Acri

T a b l e 3

T h e G e n e r a l a n d P a r t i c u l a r C o m m a n d m e n t s

Y S K u n d a l i n i Y o g a

Y S D h P ā t

V ṛ h ( S k t )

A j i S

R Y a S Y S w a s t i k a

S u t r a S ā r a s a m u c c a

y a

V a i k h ā n a s a d h a r m a s ū t r a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a

V ṛ h ( O J ) R Y a S Y

D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a

a n r e s a n g s y a

d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a

g u r u ś u ś r ū ṣ ā

k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a

b r a h m a c ā r i

s v ā d h y ā y a

a v y a v a h ā r i k a

ā h ā r a l a g h a v a

a h i m s a

d h y a n a

a p a r i g r a h a

ī ś v a r a p r a ṇ i d h ā n a

a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a

i n R Y a S Y c o m p a r e Y o g a s ū t r a




Given the lack of chronological and other historical information aroundthe cultural context of the Dharma Pātantildejala we can only speculate on themotivations of its author First of all it is itself signi983142983145cant that his syncreticadoption of Pātantildejala yoga remained a doctrinal unicum in the panoramaof Old Javanese Śaiva literature The authorrsquos idiosyncratic stance re1048678983148ectingan attempt at merging the Pātantildejala yoga tradition into a Śaiva doctrinalbackground does not seem to have travelled beyond his own milieumdasha factthat is indirectly suggested by the survival of the Dharma Pātantildejala in asingle manuscript

One may argue that the Pātantildejala yoga tradition was uncommon or alto-

gether unknown in Java as much as it was seemingly unknown in early20th century Bali If this is the case it is conceivable that our anonymous

Javanese author fortuitously came in possession of a Sanskrit manuscriptcontaining a commented version of the Yogasūtra which was regarded byhim as an exotic rarity as well as a philosophically impressive treatise andthat he deemed worthwhile of being introduced in his Śaiva milieu Onthe contrary one may hypothesize that our author carried out his innova-tive doctrinal operation in order to appropriate and thereby domesticatea tradition that was perceived as lsquoforeignrsquo and rival Whether by his timePātantildejala yoga was known in Java or was at least by then starting to gainground cannot be established with certainty however my previous remarkson the uniqueness of the Dharma Pātantildejala with regard to its physical sup-port and doctrinal agenda go against the latter hypothesis If one acceptsthe former hypothesis as the most probable one may speculate about thecircumstances around the introduction of Patantildejalirsquos yoga system into theIndonesian Archipelago Returning to the formulation of a historical paral-lelism with 20th century Bali I want to advance the hypothesis that the

travelling of (whatever version of ) the Yogasūtra into the hands of the Java-nese author however fortuitous was favoured by the fact that Pātantildejala

yoga achieved a prominent status among contemporary Śaiva circles in theIndian Subcontinent and that this development promptly reached Java Inorder to test this hypothesis I should like to make an excursion beyond theliteratures of the Archipelago and cast a look at the fortunes enjoyed by theYogasūtra in South Asia For reasons of space and opportunity I will focuson its reception among Śaiva authors whether anonymous or historically

known who might have been chronologically not far removed from our Javanese author



94 Andrea Acri

Insofar as its primary focus is not on philosophy but on practice thePātantildejala yoga as formulated in the Yogaśāstra (that is theYogasūtra-cum-

Bhāṣya) was prone to transcend the boundaries of distinct philosophicalschools lending itself to integration into the scriptures of rival systemsThis seminal text has been described by Larson (1999) as a lsquotradition textrsquoof lsquonon-sectarianrsquo nature which con1048678983148ating Sāṅkhya and Buddhist for-mulations was itself characterized by a somewhat hybrid character TheYogaśāstra appealed even to certain Śaiva exegetes who tended to pay lipservice to Patantildejali as an authority in matters of yoga983092983088 However casesof authors who programmatically attempted to absorb elements of the

Yogaśāstra toward a higher synthesis are rare and most Śaiva exegetesadopted a more critical stance toward Pātantildejala yoga Thus the major-ity of historical authors as well as the lsquodivinely transmittedrsquo scriptureslike Siddhāntatantras adhered to the Śaiva ṣaḍaṅgayoga and sometimesexplicitly contrasted it to Pātantildejala views

But a few notable exceptions exist Syncretistic attempts at mergingPātantildejala yoga especially with respect to the number and order of theancillaries into a Śaiva framework are attested in Saiddhāntika scriptures

As noted by Brunner (1994439-440) this is especially if not uniquely truein the case of relatively late (that is post 12th century) and often SouthIndian Saiddhāntika sources see for instance Suprabhedāgama (Yogapāda353-56) Īśānaśivarsquos Īśānaśivagurudevapaddhati (ch 2) Ajitāgama (229)

Makuṭāgama (111-21) and the Kashmirian Netratantra (89 21) To this listcould be added the South Indian (Devakōṭṭai) edition of the Kiraṇatantra (582c-3) which is notable in that it substitutes tarka withāsana983092983089 and the

yoga sections of the Mṛgendratantra and theSarvajntildeānottara which teacha variety of aṣṭāṅgayoga representing an intermediary position of six ancil-

laries without tarka (see Vasudeva 2004370 note 5)The tendency towards the adoption of aṣṭāṅgayoga documented in

the above sources most of which are relatively late and of South Indian

983092983088 For example post 10th-century Saiddhāntika commentators such as Śrī Kumāra orNārāyaṇakaṇṭha often quote Patantildejali with approval

983092983089 Since the Nepalese manuscripts retain tarka Vasudeva (2004377) has regarded thissubstitution lsquoas an attempt [by a modern editor] to approximate the yoga of the Kiraṇa tothe classical system of Patantildejalirsquo Goodall (2004351-2 note 735) however has shown that

the South Indian palm-leaf manuscripts on which the Devakōṭṭai edition was based alreadyread āsana




provenance is signi983142983145cant This is especially evident in the cases of suchsources as the Kiraṇa and theSarvajntildeānottara which are preserved inboth (earlier) Nepalese and (later) South Indian manuscripts whereasthe versions recorded in the Nepalese manuscripts retain the ancillariesof ṣaḍaṅgayoga the versions recorded in the South Indian ones substitutethem with those of aṣṭāṅgayoga This remarkable substitution arguablyamounts to an attempt by late transmitters to interpolate certain relevantpassages in order to make them compliant with Pātantildejala yoga which bythen enjoyed a prominent status in their milieu The fact that Pātantildejala yogaexerted a greater appeal on post-11th century Śaiva authors andor trans-

mitters cannot be dismissed as a mere coincidence but has to be regardedas being connected to the rise to prominence and consequent lsquocanoniciza-tionrsquo of Pātantildejala yoga and the Yogasūtra in the contemporary Brahmani-cal Episteme The rise and lsquocanonicizationrsquo of Pātantildejala yoga into Classical

Yoga seems to have occurred in parallel to the rise and lsquocanonicizationrsquo ofthe philosophical system of Vedānta within Hinduism The Vedānta indeedelected Pātantildejala yoga as one of the valid means to achieve liberation Therise of Vedānta in1048678983148uenced also Śaivism which in South India witnessedthe 1048678983148ourishing of a non-dualist Tamil variety of Śaivasiddhānta from the11th century onwards983092983090 This process of lsquoVedānticizationrsquo of Indian religionsappears to have continued through the colonial period into the modernand contemporary periods

Now it is possible that the author of the Dharma Pātantildejala was exposedto the developments going on within contemporary Śaiva circles in SouthIndia where the Śaiva scriptural canon was witnessing a lsquosyncretisticrsquoadoption of Pātantildejala yoga983092983091 Just as the South Indian transmitters of theSaiddhāntika canon selectively and intelligently interpolated certain scrip-

tures or composed others anew by substituting the six ancillaries of Śaiva yoga with the eight of Pātantildejala yoga our Javanese author implemented

an innovative doctrinal agenda by adopting Pātantildejala yoga within a Śaivamatrix yet clearly distinguishing the practical side of that system from theotherwise Śaiva theological and philosophical nature of his treatise

983092983090 On which see especially the remarks by Goodall (2004xiv-xxii 2006)

983092983091 I assume that the author of the Dharma Pātantildejala lived between the 11th and the late14th century



96 Andrea Acri

It is entirely plausible that the introduction of Pātantildejala yoga into theBalinese Śaiva Episteme in the early 20th century followed similar linesThe historical process of lsquocanonicizationrsquo and lsquoclassicizationrsquo of Pātantildejala

yoga in Vedānticized Hindu circles of 19th- and 20th-century India reachedthe Archipelago through texts and religious or cultural personalities By theearly 20th century many Balinese intellectuals among whom Jelantik 983142983145g-ured notably learned about the preeminent status of Pātantildejala yoga in con-temporary Hindu circles through their direct contacts with Indian (neo-)Hindus and their readings of Hindu authors Balinese reformers were in facteager to establish an authoritative canon for their lsquoHindursquo religion a canon

that would be sanctioned through the comparison with the Hindu scrip-tural corpus in Sanskrit from which the Balinese tradition was recognizedto have originated in a remote past This agenda by the mid 20th Century

was promoted by Balinese intellectuals in order to restore the supposedlylost purity of their religion on the one hand and to get the recognition oftheir status as Hindu and hence adherents of a true lsquoWorld Religionrsquo inthe eyes of the central government of the recently constituted Republic ofIndonesia on the other

It is therefore only natural that when the rare Javanese translation ofthe Yogasūtra came into his hands Jelantik used it as a basis to introducePātantildejala yoga into Bali983092983092 Yet Jelantik and other contemporary as well aslater Balinese intellectuals including Anandakusuma did not reject in toto their own Śaiva theological and yogic tradition but intelligently imple-mented speci983142983145c interpolations whenever they felt their tradition to belsquoinadequatersquo Such perceived lsquoinadequacyrsquo was not due as modern theoristshave stressed to the lack of theological and speculative constructionsmdashforthe Balinese tradition was more than adequate to provide the doctrinal and

practical (yogic) means to salvationmdashbut rather to the lack of complianceof certain elements with the newly-established (or rather re-established)criteria of orthodoxy and canonicity that is harmony with the mainstreamcanon of Indian (neo-)Hinduism983092983093 For instance Balinese reformers must

983092983092 It would be interesting to know under which circumstances a copy of a fourth-handtranslation of the Yogasūtra printed in the Central Javanese town of Surakarta (now Solo)fortuitously reached Jelantik

983092983093 I fully endorse Bakkerrsquos conclusion (1993302) that lsquoIndiarsquos contribution can be seen intheir thoughts on modern science the relationship with other religions and family planningbut as regards their thinking on God man and the cosmos the in1048678983148uence of India is smallrsquo




have felt disparaged by the fact that their tradition of Śaiva ṣaḍaṅgayoga was neither featured in the Sanskrit texts that were accessible to them nor

taught by the Hindu leaders and masters who were being taken as modelsin Balinese reformist circles Thus it is not surprising that the popular-ity of Patantildejali among those leaders exerted its fascination on Balineseintellectuals

What needs stressing here is that most Balinese reformist authors neverrejected altogether the fundamental tenets and deeply Śaiva persuasion oftheir traditional theology but simply sought to recon983142983145gure and integrate itin order to ensure compliance with certain trends of neo-Hindu orthodoxy

In adopting Pātantildejala yoga both Jelantik (through the translation of theSanskrit primary text) and Anandakusuma (through the lsquodistorting lensrsquoof Swami Śivānanda) pursued an operation of doctrinal synthesis whichattuned the more practical part within the system of Patantildejalimdashthat is the

yoga of the eight ancillariesmdashto their Śaiva theistic tradition whose prin-cipal aim was the union with the Lord This is radically diffferent from thegoal of samādhi in Pātantildejala yoga which rather strives after isolation of thespirit from the mind In this respect both Jelantik and Anandakusuma maybe regarded as merely paying lip service to Patantildejalirsquos system by adoptingsuch external means as the ancillaries while maintaining the internals ofŚaiva yoga namely the conception of samādhi as union with God ratherthan isolation

An analogous operation of intelligent selection and recon983142983145gurationrather than wholesale adoption of Patantildejalirsquos metaphysics cosmologyand salvationist philosophy was carried out by the Javanese author of the

Dharma Pātantildejala several centuries before Although he closely followedthe Sanskrit prototypical text no doubt thanks to his superior knowledge

of that system pro983142983145ciency in Sanskrit and chronological proximity to theSanskrit Episteme this author nonetheless strove after the implementationof a high doctrinal synthesis that adopted certain practical means and phil-osophical perspectives of Pātantildejala yoga while attuning them to his Śaivatheistic stance (see Acri 2011b)

Balinese reformers were keen to supplement their Balinese Śaiva (Tantric)canon with elements borrowed from the canon of (neo-)Hinduism Indeedthe Sanskrit Śaiva (Tantric) canon was unknown to these Balinese intel-

lectuals as much as it was unknown to or ignored by the 983142983145rst philologists who studied Sanskrit texts in India and Old Javanese texts in Bali As amatter of fact the vast canon of Sanskrit Tantric scriptures preserved in



98 Andrea Acri

manuscripts from Nepal and South India is a relatively recent discoveryand lsquoTantrismrsquomdashin its Śaiva Śākta Bauddha and Vaiṣṇava varietiesmdashhasbeen made object of serious philological and interpretative work only inthe past two or three decades983092983094 During most of the 19th and 20th centurythis Tantric corpus has been neglected if not made object of outright con-tempt by Western Indologists who have generally regarded the Tantrasas leaning towards extravagant antinomian and demonic practices requir-ing the use of magic sex and blood The phenomenon of lsquoTantrismrsquo wasregarded as peripheral and lsquosectarianrsquo as opposed to the lsquoorthodoxrsquo andrepresentative mainstream Brahmanical Hinduism983092983095 This puritan atti-

tude appears to have been interiorized by the majority of the early modernand modern Indian Hindu elites who sanctioned mainstream Brahmanicalreligiosity as the lsquorealrsquo and lsquopurersquo form of Hinduism and constructed theircanon accordingly983092983096 This trend is detectable in present-day India and alsoin Bali

Conclusion

The (inter)textual and historical analysis of selected sources presentedin this article is but a preliminary step towards the reconstruction of alsquoBalinese theologyrsquo in its historical dimension leading to a deeper under-standing of the cultural dynamics that characterized the Javano-Balinesereligious discourse from the premodern through the modern period Themain assumption underlying my study is that early modern and contempo-rary Balinese literary and exegetical practices show a remarkable continu-ity with the earlier tradition as they continue to engage with Old Javaneseand Sanskrit textual materials

My conclusion is that the premodern (Śaiva) Javanese author of the Dharma Pātantildejala and two modern Balinese (Hindu-Śaiva) reformist

983092983094 See Goodall and Isaacson 2011983092983095 See Goudriaan Gupta and Hoens 19793-5983092983096 However it now appears that what is often referred to as lsquoTantrismrsquo indeed constituted

the mainstream mode of religiosity (including ritualism) in South Asia from at least the7th century AD to the early modern period and beyond crossing the boundaries of distinctreligious currents (for instance theistic schools such as Śaiva and Vaiṣṇava or non-theistic

schools such as Buddhism and Jainism) see Goodall and Isaacson 2011122 The same holdstrue for Java and Bali (see Stephen 200581-97)




authors carried out structurally similar operations of doctrinal innova-tion and recon983142983145guration in a largely independent way What our sourcesappear to document is thus a mainly orthogenetic983092983097 model of adaptationand innovative displacement of Sanskritic elements into a Javano-Balineseframework Besides the doctrinal sphere driven by an agenda aiming atincorporating exogenous (and exotic) elements from Indian Sanskrittexts the continuities and analogies may be detected also with respect totext-building strategies discourse-empowerment and legitimization ofreligious authority983093983088 Since the 983142983145rst printed textbooks of Hinduism writ-ten in either Balinese or Indonesian were largely compendia on matters

of doctrine found in Tattva which they often followed with a remarkabledegree of faithfulness it is arguable that the process of re-negotiation expe-rienced by modern Balinese religious discourse developed along the linescharacterizing the Javano-Balinese Śaiva episteme long before the impactof Western colonialism and modernity Rather than re1048678983148ecting the in1048678983148uenceof modernist Western-driven ideologies or Semitic religions this processmay be regarded as representing the outcome of a centuries-long translo-cal tradition It is the Old Javanese Śaiva corpus that provided the lsquomentalmappingrsquo through which modern Balinese authors coped with the new pri-orities and challenges of the present

Abbreviations

AjiS Aji SangkyaDhPāt Dharma PātantildejalaGauḍBh Gauḍapādabhāṣya on SK RYaSY Rsi Yadnya Sankya dan Yoga

983092983097 The term lsquoorthogeneticrsquo as opposed to lsquoheterogeneticrsquo has been applied to social andcultural changes by among the others Robert Red983142983145eld and Milton Singer (see especially19727-8 397 409) and employed in relation to the Balinese context by Boon (1977218)

983093983088 It is relevant here to point out that analogous conclusions have been reached by Taylor(2008b324) with respect to the textual strategies and meta-discourse implemented in theSanskrit Purāṇas lsquoHow can we test my supposition that these themes enable the Purāṇas tofunction as ldquotruerdquo discourse The episteme in which these texts function is not bounded bychronological constraints nor did it suddenly come to an end with ldquomodernityrdquo On the con-

trary it extends into the present That is to say there still exists a community of ldquoconsumersrdquoof Purāṇic discourse for whom it is undoubtedly truersquo



100 Andrea Acri

SK Sāṅkhyakārikā Vṛh Vṛhaspatitattva YD Yuktidīpikā YS Yogasūtra

References

Acri A2011a lsquoA new perspective for lsquolsquoBalinese Hinduismrsquorsquo in the light of the pre-modern

religious discourse A textual-historical approachrsquo in M Picard and R Madi-

nier (eds) The Politics of Religion in Java and Bali Syncretism Orthodoxy and Religious Contention pp 143-67 LondonNew York Routledge2011b Dharma Pātantildejala A Śaiva Scripture from Ancient Java Studied in the Light

of Related Old Javanese and Sanskrit Texts Groningen Egbert ForstenPublishing

2011c lsquoGlimpses of early Śaiva Siddhānta Echoes of doctrines ascribed to Bṛhaspatiin the Sanskrit-Old Javanese Vṛhaspatitattvarsquo Indo-Iranian Journal 54209-29

2011d lsquoJavanese manuscripts of the Tattvajntildeānarsquo in Manjushree (ed) From Beyondthe Eastern Horizon Essays in honour of Professor Lokesh Chandra pp 119-29New Delhi Aditya Prakashan

2006 lsquoThe Sanskrit-Old Javanese Tutur Literature from Bali The Textual Basis ofŚaivism in Ancient Indonesiarsquo Rivista di Studi Sudasiatici 1107-37

Anandakusuma Sri Reshi1966 Pergolakan Hindu Dharma Denpasar Balimas [Two volumes]1973 Rsi yadnya Sankya dan Yoga Singaraja Toko Buku Indra JayaBakker F1993 The Struggle of the Hindu Balinese Intellectuals Developments in Modern

Hindu Thinking in Independent Indonesia Amsterdam VU University PressBarth F1993 Balinese Worlds Chicago University of Chicago PressBoon J

1977 The Anthropological Romance of Bali 1597-1972 Dynamic perspectives in Mar-riage amp Caste Politics amp Religion Cambridge Cambridge University Press

1990 Aff1048678983145nities and Extremes Crisscrossing the Bittersweet Ethnology of East Indies History Hindu-Balinese Culture and Indo-European Allure Chicago and Lon-

don University of Chicago PressBrunner H1994 lsquoThe Place of Yoga in the Śaivāgamasrsquo in PS Filliozat SP Narang and

CP Bhatta (eds) Pandit NR Bhatt Felicitation Volume pp 425-61 DelhiMotilal Banarsidass

Dharma Palguna IBM2009 lsquoAji Sangkhya dan Ida Ketut Jelantik Sumber Ilham dan Masalah Intertek-

stualitasrsquo Bali Post Apresiasi (Sunday 28 Juni 2009)




Dvivedi Manilal Nabhubhai1890 The Yoga-sūtras of Patantildejali Saṃskṛt text and English translation together

with an introduction and an appendix and notes on each sutra based uponseveral authentic commentaries all in English by MN Dvivedi BombayTukaram

Ensink J1974 lsquoSutasomarsquos Teaching to Gajavaktra the Snake and the Tigress (Tantular

Sutasoma Kakavin 381-424)rsquo Bijdragen tot de Taal- Land- en Volkenkunde 130195-226

Geertz C1973 lsquo ldquoInternal conversionrdquo in Contemporary Balirsquo in The Interpretation of Cul-

tures pp 170-89 New York Basic Books Inc Publishers [First edition 1964]Gonda J1975 The Indian religions in Pre-Islamic Indonesia and Their Survival in Bali Hand-

buch der Orientalistik Abteilung 3 Band 2 Abschnitt 1 Leiden BrillGoodall D2004 The Parākhyatantra A Scripture of the Śaiva Siddhānta A Critical Edition and

Annotated Translation Pondicheacutery IFPEFEO2006 lsquoInitiation et deacutelivrance selon le Śaiva Siddhāntarsquo in G Tarabout and G Colas

(eds) Rites hindous transferts et transformations 93-116 Paris Eacuteditions delrsquoEacutecole des Hautes Eacutetudes en Sciences Sociales [Collection Puruṣārtha 25]

Goodall D and H Isaacson2011 lsquoTantric Traditionsrsquo in J Frazier (ed) The Continuum Companion to Hindu

Studies pp 122-37 LondonNew York Continuum InternationalGoudriaan T S Gupta and DJ Hoens1979 Hindu Tantrism Leiden Brill [Handbuch der Orientalistik 2 Abteilung 4

Band 2 Abschnitt]Groumlnbold G1983 Materialen zur Geschichte des Ṣaḍaṅga-Yoga I Der Ṣaḍaṅga-Yoga im Hindu-

ismusrsquo Indo-Iranian Journal 25181-90Guermonprez JF2001 lsquoLa religion balinaise dans le miroir de lrsquohindouismersquo Bulletin de lrsquoEacutecole

Franccedilaise drsquoExtrecircme Orient 88271-93Hooykaas C1951 lsquoŚangkhya-leer van Bali (1947)rsquo Tijdschrift voor Indische Taal- land- en

Volkenkunde 84434-841962 lsquoŚaiva Siddhānta in Java and Bali Some remarks on its recent studyrsquo Bijdra-

gen tot de Taal- Land- en Volkenkunde 118309-271963 lsquoBooks made in Balirsquo Bijdragen tot de Taal- Land- en Volkenkunde 119371-861966 Surya-Sevana The way to God of a Balinese Śiva priest Amsterdam Noord-

Hollandsche Uitgevers MaatschappijHowe L2001 Hinduism and Hierarchy in Bali Oxford James CurreySanta Fe School of

American Research Press



102 Andrea Acri

Howell JD1978 lsquoModernizing Religious Reform and the Far Eastern Religions in Twentieth

Century Indonesiarsquo in S Udin (ed) Spectrum Essays Presented to SutanTakdir Alisjahbana on his Seventieth Brithday pp 260-76 Jakarta DianRakyat

Jelantik Ida Ketoet1947 Adji Sangkya Banjar [no publisher]Larson GJ1999 lsquoClassical Yoga as neo-Sāṃkhya A chapter in the history of Indian philoso-

phyrsquo Asiatische StudienEacutetudes Asiatiques 53723-322009 lsquoDiffferentiating the Concepts of ldquoyogardquo and ldquotantrardquo in Sanskrit Literary

Historyrsquo Journal of the American Oriental Society 129-3487-98Maas PA2006 Samādhipāda Das erste Kapitel des Pātantildejalayogaśāstra zum ersten Mal kri-

tisch ediert e First Chapter of the Pātantildejalayogaśāstra for the First Time Criti-cally Edited Aachen Shaker Verlag

Mallinson J2007 The Khecarīvidyā of Ādinātha A critical edition and annotated translation of

an early text of haṭhayoga LondonNew York RoutledgeMirsha I Gusti Ngurah Rai1995 Wrhaspati tattwa Kajian teks dan terjemahannya Denpasar Upada SastraNihom M1995 lsquoSāṅkhya and Pāśupata Re1048678983148exes in the Indo-Javanese Vṛhaspatitattvarsquo

Wiener Zeitschri fuumlr die Kunde Suumldasiens 39203-20Picard M1997 lsquoCultural Tourism Nation-Building and Regional Culture The Making of a

Balinese Identityrsquo in M Picard and E Wood (eds) Tourism ethnicity andthe state in Asian and Paci1048678983145c societies pp 181-214 Honolulu University ofHawairsquoi Press

1999 lsquoThe Discourse of Kebalian Transcultural Constructions of Balinese Iden-tityrsquo in R Rubinstein and LH Connor (eds) Staying local in the global vil-lage Bali in the twentieth century pp 15-49 Honolulu University of HawairsquoiPress

Pollock S1996 lsquoThe Sanskrit Cosmopolis 300-1300 CE Transculturation Vernacularization

and the Question of Ideologyrsquo in JEM Houben (ed) Ideology and Status ofSanskrit Contributions to the History of the Sanskrit Language pp 197-247LeidenNew YorkKoumlln Brill

Raghu Vira1962 Sāra-samuccaya A classical Indonesian compendium of high ideals New

Delhi International Academy of Indian CultureRubinstein R2000 Beyond the Realm of the Senses The Balinese Ritual of Kekawin Composition

Leiden KITLV Press




Singer M1972 When a great tradition modernizes An anthropological approach to Indian

civilization New YorkWashingtonLondon Praeger PublishersŚivānanda1986 Kundalini Yoga Tehri-Garhwal The Divine Life Society [First edition 1935]Staal F1995 Mantras between 1048678983145re and water Re983142lections on a Balinese rite Amsterdam

North-Holland PublishingStephen M2005 Desire Divine and Demonic Balinese mysticism in the paintings of I Ketut

Budiana and I Gusti Mirdiana Honolulu University of Hawairsquoi PressSudarshana Devi(-Singhal)1957 Wṛhaspati-tattwa An Old Javanese philosophical text Nagpur International

Academy of Indian Culture1962 Tattvajntildeāna and Mahājntildeāna New Delhi International Academy of Indian

CultureTaylor McC2008a lsquo ldquoThis Is the Truthmdashthe Truth without Doubtrdquo Textual Authority and

the Enabling of ldquoTruerdquo Discourse in the Hindu Narrative Tradition of theŚivapurāṇarsquo Religions of South Asia 2-165-81

2008b lsquoWhat Enables Canonical Literature to Function as ldquoTruerdquo The Case of theHindu Purāṇasrsquo International Journal of Hindu Studies 12-3309-28

Vasudeva S

2005 The Yoga of the Mālinīvijayottaratantra Pondicherry IFPEFEO Watson A

2006 The self rsquos awareness of itself Bhaṭṭarāmakaṇṭharsquos arguments against the Bud-dhist doctrine of no-self Wien Sammlung de Nobili Institut fuumlr Suumldasien-Tibet- und Buddhismuskunde der Universitaumlt Wien

Zieseniss A1958 Studien zur Geschichte des Śivaismus Die Śaiva-Systematik des Vṛhaspati-

tattva New Delhi International Academy of Indian CultureZoetmulder PJ1982 Old Javanese-English dictionary With the collaboration of SO Robson

rsquos-Gravenhage Nijhofff [KITLV]




With respect to Bali perhaps the most richly stocked lumber-room of gracious andbeautiful magical beliefs and practices in Southeast Asia [ ] the dilemma of choosing

between a quixotic cultural antiquarianism and a barren cultural materialism seems[ ] to be an especially cruel one In this essay I want to suggest that this dilemma is inall likelihood a false one that the continuity of Balinese civilization can be maintainedthough the fundamental nature of its religious life be totally transformed (C Geertz1973170-71)

Introduction Reappraising Balinese Hinduism from a Text-HistoricalPerspective

For the past four decades the study of Balinese religionmdashparticularly thereformed version of lsquoHinduismrsquo ( Agama Hindu Bali ) that came to the forefrom the early 20th century onwardsmdashhas been dominated by anthropolo-gists According to the most in1048678983148uential theories primarily tackling socio-logical issues connected with ritual politics and hierarchy Balinese religionemphasized orthopraxy rather than orthodoxy lacking a fully-1048678983148edged the-ological and philosophical tradition as well as a set of shared beliefs carriedby a body of canonized sacred scriptures It was only after the contacts with

the ideologies carried by representatives of Christian Islamic and IndianHindu faiths that the Balinese reformers sought to promote a shift from akind of embedded orthopraxy to an universalistic and abstract dogmaticreligion the allegiance to a single deity and the lsquoscripturalizationrsquo of tradi-tional beliefs

In a recent article lsquoA new perspective for ldquoBalinese Hinduismrdquo in thelight of the pre-modern religious discourse A textual-historical approachrsquo(Acri 2011a) I have offfered a critique of several widely accepted statementsadvanced in the anthropological literature My critique revolved around

the fact that anthropologists have largely and surprisingly ignored animportant source of data on the latter aspects of Balinese religion namelythe extensive corpus of Old Javanese-cum-Sanskrit Śaiva texts known asTutursmdasha body of literature recon983142983145guring materials of South Asian prov-enance within a Javano-Balinese doctrinal framework Furthermore theyhave refrained from embarking on a comparison of features of Balinesereligion(s) and ancient South Asian religions and philosophies which sincethe 983142983145rst millennium AD have extensively contributed to shaping the Bali-

nese religious discourse Upholding a synchronic approach they have paidlittle attention to the historical dimension of Balinese religion thereby



70 Andrea Acri
















1 Premodern Tattvas










72 Andrea Acri
























74 Andrea Acri



























76 Andrea Acri
























78 Andrea Acri























80 Andrea Acri












82 Andrea Acri




















84 Andrea Acri



























86 Andrea Acri












T a b l e 2



U p a n i ṣ a d

S a ṅ H y a ṅ


( Ś a i v a )


T a n

t r ā l o k a -

v

i v e k a


U p a n i ṣ a d


s a ṅ g r a h a

M a t a ṅ g a -


g a m a M ṛ g -

e n d r ā g a m a

G a ṇ a p a t i -


s i d d h ā n t a

T u t u r K a m o -

k ṣ a n V ṛ h

S u t a s o m a


T a

n t r a



U p a n i ṣ a d


S k a n d

a P u r ā ṇ a

Y o g a s ū t r a


A j i S a n g k y a

R Y a S Y

D h

a r m a


y a m a

y a m a

n i y a m a

n i y a m a

ā s a n a

ā s a n a

ā s a n a

ā s a n

a

p r ā ṇ ā

y ā m a






p r ā ṇ a s a

ṃ r o d h a

983091 983089 p r ā ṇ ā y ā m a




d h y ā n a

d h y ā n a

d h y ā n

a


p r a t y ā h

ā r a


p r ā ṇ

ā y ā m a

d h y ā n

a

d h ā r a ṇ ā



p r ā ṇ ā

y ā m a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r

a ṇ ā

d h ā r a

ṇ ā

d h y ā n a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h y ā n a

d h y ā n a

d h y ā n a

d h y ā

n a

t a r k a

t a r k a

t a r k

a

t a r k a

a n u s m

ṛ t i

t a r k a

s a m ā d h i

s a m ā d h i

s a m

ā d h i

s a m ā d h i

s a m ā d

h i

s a m ā d h i

s a m ā d h

i

s a m ā d h i

s a m ā d h i

983091 983089

A l s o




88 Andrea Acri


























90 Andrea Acri



























92 Andrea Acri

T a b l e 3



Y S D h P ā t

V ṛ h ( S k t )

A j i S



y a


Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a


D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a


d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a


k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a


s v ā d h y ā y a



a h i m s a

d h y a n a

a p a r i g r a h a


a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a














94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S








70 Andrea Acri
















1 Premodern Tattvas










72 Andrea Acri
























74 Andrea Acri



























76 Andrea Acri
























78 Andrea Acri























80 Andrea Acri












82 Andrea Acri




















84 Andrea Acri



























86 Andrea Acri












T a b l e 2



U p a n i ṣ a d

S a ṅ H y a ṅ


( Ś a i v a )


T a n

t r ā l o k a -

v

i v e k a


U p a n i ṣ a d


s a ṅ g r a h a

M a t a ṅ g a -


g a m a M ṛ g -

e n d r ā g a m a

G a ṇ a p a t i -


s i d d h ā n t a

T u t u r K a m o -

k ṣ a n V ṛ h

S u t a s o m a


T a

n t r a



U p a n i ṣ a d


S k a n d

a P u r ā ṇ a

Y o g a s ū t r a


A j i S a n g k y a

R Y a S Y

D h

a r m a


y a m a

y a m a

n i y a m a

n i y a m a

ā s a n a

ā s a n a

ā s a n a

ā s a n

a

p r ā ṇ ā

y ā m a






p r ā ṇ a s a

ṃ r o d h a

983091 983089 p r ā ṇ ā y ā m a




d h y ā n a

d h y ā n a

d h y ā n

a


p r a t y ā h

ā r a


p r ā ṇ

ā y ā m a

d h y ā n

a

d h ā r a ṇ ā



p r ā ṇ ā

y ā m a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r

a ṇ ā

d h ā r a

ṇ ā

d h y ā n a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h y ā n a

d h y ā n a

d h y ā n a

d h y ā

n a

t a r k a

t a r k a

t a r k

a

t a r k a

a n u s m

ṛ t i

t a r k a

s a m ā d h i

s a m ā d h i

s a m

ā d h i

s a m ā d h i

s a m ā d

h i

s a m ā d h i

s a m ā d h

i

s a m ā d h i

s a m ā d h i

983091 983089

A l s o




88 Andrea Acri


























90 Andrea Acri



























92 Andrea Acri

T a b l e 3



Y S D h P ā t

V ṛ h ( S k t )

A j i S



y a


Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a


D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a


d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a


k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a


s v ā d h y ā y a



a h i m s a

d h y a n a

a p a r i g r a h a


a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a














94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S











1 Premodern Tattvas










72 Andrea Acri
























74 Andrea Acri



























76 Andrea Acri
























78 Andrea Acri























80 Andrea Acri












82 Andrea Acri




















84 Andrea Acri



























86 Andrea Acri












T a b l e 2



U p a n i ṣ a d

S a ṅ H y a ṅ


( Ś a i v a )


T a n

t r ā l o k a -

v

i v e k a


U p a n i ṣ a d


s a ṅ g r a h a

M a t a ṅ g a -


g a m a M ṛ g -

e n d r ā g a m a

G a ṇ a p a t i -


s i d d h ā n t a

T u t u r K a m o -

k ṣ a n V ṛ h

S u t a s o m a


T a

n t r a



U p a n i ṣ a d


S k a n d

a P u r ā ṇ a

Y o g a s ū t r a


A j i S a n g k y a

R Y a S Y

D h

a r m a


y a m a

y a m a

n i y a m a

n i y a m a

ā s a n a

ā s a n a

ā s a n a

ā s a n

a

p r ā ṇ ā

y ā m a






p r ā ṇ a s a

ṃ r o d h a

983091 983089 p r ā ṇ ā y ā m a




d h y ā n a

d h y ā n a

d h y ā n

a


p r a t y ā h

ā r a


p r ā ṇ

ā y ā m a

d h y ā n

a

d h ā r a ṇ ā



p r ā ṇ ā

y ā m a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r

a ṇ ā

d h ā r a

ṇ ā

d h y ā n a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h y ā n a

d h y ā n a

d h y ā n a

d h y ā

n a

t a r k a

t a r k a

t a r k

a

t a r k a

a n u s m

ṛ t i

t a r k a

s a m ā d h i

s a m ā d h i

s a m

ā d h i

s a m ā d h i

s a m ā d

h i

s a m ā d h i

s a m ā d h

i

s a m ā d h i

s a m ā d h i

983091 983089

A l s o




88 Andrea Acri


























90 Andrea Acri



























92 Andrea Acri

T a b l e 3



Y S D h P ā t

V ṛ h ( S k t )

A j i S



y a


Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a


D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a


d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a


k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a


s v ā d h y ā y a



a h i m s a

d h y a n a

a p a r i g r a h a


a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a














94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S








72 Andrea Acri
























74 Andrea Acri



























76 Andrea Acri
























78 Andrea Acri























80 Andrea Acri












82 Andrea Acri




















84 Andrea Acri



























86 Andrea Acri












T a b l e 2



U p a n i ṣ a d

S a ṅ H y a ṅ


( Ś a i v a )


T a n

t r ā l o k a -

v

i v e k a


U p a n i ṣ a d


s a ṅ g r a h a

M a t a ṅ g a -


g a m a M ṛ g -

e n d r ā g a m a

G a ṇ a p a t i -


s i d d h ā n t a

T u t u r K a m o -

k ṣ a n V ṛ h

S u t a s o m a


T a

n t r a



U p a n i ṣ a d


S k a n d

a P u r ā ṇ a

Y o g a s ū t r a


A j i S a n g k y a

R Y a S Y

D h

a r m a


y a m a

y a m a

n i y a m a

n i y a m a

ā s a n a

ā s a n a

ā s a n a

ā s a n

a

p r ā ṇ ā

y ā m a






p r ā ṇ a s a

ṃ r o d h a

983091 983089 p r ā ṇ ā y ā m a




d h y ā n a

d h y ā n a

d h y ā n

a


p r a t y ā h

ā r a


p r ā ṇ

ā y ā m a

d h y ā n

a

d h ā r a ṇ ā



p r ā ṇ ā

y ā m a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r

a ṇ ā

d h ā r a

ṇ ā

d h y ā n a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h y ā n a

d h y ā n a

d h y ā n a

d h y ā

n a

t a r k a

t a r k a

t a r k

a

t a r k a

a n u s m

ṛ t i

t a r k a

s a m ā d h i

s a m ā d h i

s a m

ā d h i

s a m ā d h i

s a m ā d

h i

s a m ā d h i

s a m ā d h

i

s a m ā d h i

s a m ā d h i

983091 983089

A l s o




88 Andrea Acri


























90 Andrea Acri



























92 Andrea Acri

T a b l e 3



Y S D h P ā t

V ṛ h ( S k t )

A j i S



y a


Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a


D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a


d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a


k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a


s v ā d h y ā y a



a h i m s a

d h y a n a

a p a r i g r a h a


a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a














94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S




















74 Andrea Acri



























76 Andrea Acri
























78 Andrea Acri























80 Andrea Acri












82 Andrea Acri




















84 Andrea Acri



























86 Andrea Acri












T a b l e 2



U p a n i ṣ a d

S a ṅ H y a ṅ


( Ś a i v a )


T a n

t r ā l o k a -

v

i v e k a


U p a n i ṣ a d


s a ṅ g r a h a

M a t a ṅ g a -


g a m a M ṛ g -

e n d r ā g a m a

G a ṇ a p a t i -


s i d d h ā n t a

T u t u r K a m o -

k ṣ a n V ṛ h

S u t a s o m a


T a

n t r a



U p a n i ṣ a d


S k a n d

a P u r ā ṇ a

Y o g a s ū t r a


A j i S a n g k y a

R Y a S Y

D h

a r m a


y a m a

y a m a

n i y a m a

n i y a m a

ā s a n a

ā s a n a

ā s a n a

ā s a n

a

p r ā ṇ ā

y ā m a






p r ā ṇ a s a

ṃ r o d h a

983091 983089 p r ā ṇ ā y ā m a




d h y ā n a

d h y ā n a

d h y ā n

a


p r a t y ā h

ā r a


p r ā ṇ

ā y ā m a

d h y ā n

a

d h ā r a ṇ ā



p r ā ṇ ā

y ā m a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r

a ṇ ā

d h ā r a

ṇ ā

d h y ā n a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h y ā n a

d h y ā n a

d h y ā n a

d h y ā

n a

t a r k a

t a r k a

t a r k

a

t a r k a

a n u s m

ṛ t i

t a r k a

s a m ā d h i

s a m ā d h i

s a m

ā d h i

s a m ā d h i

s a m ā d

h i

s a m ā d h i

s a m ā d h

i

s a m ā d h i

s a m ā d h i

983091 983089

A l s o




88 Andrea Acri


























90 Andrea Acri



























92 Andrea Acri

T a b l e 3



Y S D h P ā t

V ṛ h ( S k t )

A j i S



y a


Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a


D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a


d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a


k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a


s v ā d h y ā y a



a h i m s a

d h y a n a

a p a r i g r a h a


a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a














94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S



















76 Andrea Acri
























78 Andrea Acri























80 Andrea Acri












82 Andrea Acri




















84 Andrea Acri



























86 Andrea Acri












T a b l e 2



U p a n i ṣ a d

S a ṅ H y a ṅ


( Ś a i v a )


T a n

t r ā l o k a -

v

i v e k a


U p a n i ṣ a d


s a ṅ g r a h a

M a t a ṅ g a -


g a m a M ṛ g -

e n d r ā g a m a

G a ṇ a p a t i -


s i d d h ā n t a

T u t u r K a m o -

k ṣ a n V ṛ h

S u t a s o m a


T a

n t r a



U p a n i ṣ a d


S k a n d

a P u r ā ṇ a

Y o g a s ū t r a


A j i S a n g k y a

R Y a S Y

D h

a r m a


y a m a

y a m a

n i y a m a

n i y a m a

ā s a n a

ā s a n a

ā s a n a

ā s a n

a

p r ā ṇ ā

y ā m a






p r ā ṇ a s a

ṃ r o d h a

983091 983089 p r ā ṇ ā y ā m a




d h y ā n a

d h y ā n a

d h y ā n

a


p r a t y ā h

ā r a


p r ā ṇ

ā y ā m a

d h y ā n

a

d h ā r a ṇ ā



p r ā ṇ ā

y ā m a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r

a ṇ ā

d h ā r a

ṇ ā

d h y ā n a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h y ā n a

d h y ā n a

d h y ā n a

d h y ā

n a

t a r k a

t a r k a

t a r k

a

t a r k a

a n u s m

ṛ t i

t a r k a

s a m ā d h i

s a m ā d h i

s a m

ā d h i

s a m ā d h i

s a m ā d

h i

s a m ā d h i

s a m ā d h

i

s a m ā d h i

s a m ā d h i

983091 983089

A l s o




88 Andrea Acri


























90 Andrea Acri



























92 Andrea Acri

T a b l e 3



Y S D h P ā t

V ṛ h ( S k t )

A j i S



y a


Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a


D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a


d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a


k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a


s v ā d h y ā y a



a h i m s a

d h y a n a

a p a r i g r a h a


a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a














94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S





















78 Andrea Acri























80 Andrea Acri












82 Andrea Acri




















84 Andrea Acri



























86 Andrea Acri












T a b l e 2



U p a n i ṣ a d

S a ṅ H y a ṅ


( Ś a i v a )


T a n

t r ā l o k a -

v

i v e k a


U p a n i ṣ a d


s a ṅ g r a h a

M a t a ṅ g a -


g a m a M ṛ g -

e n d r ā g a m a

G a ṇ a p a t i -


s i d d h ā n t a

T u t u r K a m o -

k ṣ a n V ṛ h

S u t a s o m a


T a

n t r a



U p a n i ṣ a d


S k a n d

a P u r ā ṇ a

Y o g a s ū t r a


A j i S a n g k y a

R Y a S Y

D h

a r m a


y a m a

y a m a

n i y a m a

n i y a m a

ā s a n a

ā s a n a

ā s a n a

ā s a n

a

p r ā ṇ ā

y ā m a






p r ā ṇ a s a

ṃ r o d h a

983091 983089 p r ā ṇ ā y ā m a




d h y ā n a

d h y ā n a

d h y ā n

a


p r a t y ā h

ā r a


p r ā ṇ

ā y ā m a

d h y ā n

a

d h ā r a ṇ ā



p r ā ṇ ā

y ā m a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r

a ṇ ā

d h ā r a

ṇ ā

d h y ā n a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h y ā n a

d h y ā n a

d h y ā n a

d h y ā

n a

t a r k a

t a r k a

t a r k

a

t a r k a

a n u s m

ṛ t i

t a r k a

s a m ā d h i

s a m ā d h i

s a m

ā d h i

s a m ā d h i

s a m ā d

h i

s a m ā d h i

s a m ā d h

i

s a m ā d h i

s a m ā d h i

983091 983089

A l s o




88 Andrea Acri


























90 Andrea Acri



























92 Andrea Acri

T a b l e 3



Y S D h P ā t

V ṛ h ( S k t )

A j i S



y a


Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a


D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a


d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a


k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a


s v ā d h y ā y a



a h i m s a

d h y a n a

a p a r i g r a h a


a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a














94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S




















80 Andrea Acri












82 Andrea Acri




















84 Andrea Acri



























86 Andrea Acri












T a b l e 2



U p a n i ṣ a d

S a ṅ H y a ṅ


( Ś a i v a )


T a n

t r ā l o k a -

v

i v e k a


U p a n i ṣ a d


s a ṅ g r a h a

M a t a ṅ g a -


g a m a M ṛ g -

e n d r ā g a m a

G a ṇ a p a t i -


s i d d h ā n t a

T u t u r K a m o -

k ṣ a n V ṛ h

S u t a s o m a


T a

n t r a



U p a n i ṣ a d


S k a n d

a P u r ā ṇ a

Y o g a s ū t r a


A j i S a n g k y a

R Y a S Y

D h

a r m a


y a m a

y a m a

n i y a m a

n i y a m a

ā s a n a

ā s a n a

ā s a n a

ā s a n

a

p r ā ṇ ā

y ā m a






p r ā ṇ a s a

ṃ r o d h a

983091 983089 p r ā ṇ ā y ā m a




d h y ā n a

d h y ā n a

d h y ā n

a


p r a t y ā h

ā r a


p r ā ṇ

ā y ā m a

d h y ā n

a

d h ā r a ṇ ā



p r ā ṇ ā

y ā m a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r

a ṇ ā

d h ā r a

ṇ ā

d h y ā n a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h y ā n a

d h y ā n a

d h y ā n a

d h y ā

n a

t a r k a

t a r k a

t a r k

a

t a r k a

a n u s m

ṛ t i

t a r k a

s a m ā d h i

s a m ā d h i

s a m

ā d h i

s a m ā d h i

s a m ā d

h i

s a m ā d h i

s a m ā d h

i

s a m ā d h i

s a m ā d h i

983091 983089

A l s o




88 Andrea Acri


























90 Andrea Acri



























92 Andrea Acri

T a b l e 3



Y S D h P ā t

V ṛ h ( S k t )

A j i S



y a


Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a


D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a


d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a


k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a


s v ā d h y ā y a



a h i m s a

d h y a n a

a p a r i g r a h a


a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a














94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S
















82 Andrea Acri




















84 Andrea Acri



























86 Andrea Acri












T a b l e 2



U p a n i ṣ a d

S a ṅ H y a ṅ


( Ś a i v a )


T a n

t r ā l o k a -

v

i v e k a


U p a n i ṣ a d


s a ṅ g r a h a

M a t a ṅ g a -


g a m a M ṛ g -

e n d r ā g a m a

G a ṇ a p a t i -


s i d d h ā n t a

T u t u r K a m o -

k ṣ a n V ṛ h

S u t a s o m a


T a

n t r a



U p a n i ṣ a d


S k a n d

a P u r ā ṇ a

Y o g a s ū t r a


A j i S a n g k y a

R Y a S Y

D h

a r m a


y a m a

y a m a

n i y a m a

n i y a m a

ā s a n a

ā s a n a

ā s a n a

ā s a n

a

p r ā ṇ ā

y ā m a






p r ā ṇ a s a

ṃ r o d h a

983091 983089 p r ā ṇ ā y ā m a




d h y ā n a

d h y ā n a

d h y ā n

a


p r a t y ā h

ā r a


p r ā ṇ

ā y ā m a

d h y ā n

a

d h ā r a ṇ ā



p r ā ṇ ā

y ā m a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r

a ṇ ā

d h ā r a

ṇ ā

d h y ā n a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h y ā n a

d h y ā n a

d h y ā n a

d h y ā

n a

t a r k a

t a r k a

t a r k

a

t a r k a

a n u s m

ṛ t i

t a r k a

s a m ā d h i

s a m ā d h i

s a m

ā d h i

s a m ā d h i

s a m ā d

h i

s a m ā d h i

s a m ā d h

i

s a m ā d h i

s a m ā d h i

983091 983089

A l s o




88 Andrea Acri


























90 Andrea Acri



























92 Andrea Acri

T a b l e 3



Y S D h P ā t

V ṛ h ( S k t )

A j i S



y a


Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a


D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a


d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a


k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a


s v ā d h y ā y a



a h i m s a

d h y a n a

a p a r i g r a h a


a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a














94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S

















84 Andrea Acri



























86 Andrea Acri












T a b l e 2



U p a n i ṣ a d

S a ṅ H y a ṅ


( Ś a i v a )


T a n

t r ā l o k a -

v

i v e k a


U p a n i ṣ a d


s a ṅ g r a h a

M a t a ṅ g a -


g a m a M ṛ g -

e n d r ā g a m a

G a ṇ a p a t i -


s i d d h ā n t a

T u t u r K a m o -

k ṣ a n V ṛ h

S u t a s o m a


T a

n t r a



U p a n i ṣ a d


S k a n d

a P u r ā ṇ a

Y o g a s ū t r a


A j i S a n g k y a

R Y a S Y

D h

a r m a


y a m a

y a m a

n i y a m a

n i y a m a

ā s a n a

ā s a n a

ā s a n a

ā s a n

a

p r ā ṇ ā

y ā m a






p r ā ṇ a s a

ṃ r o d h a

983091 983089 p r ā ṇ ā y ā m a




d h y ā n a

d h y ā n a

d h y ā n

a


p r a t y ā h

ā r a


p r ā ṇ

ā y ā m a

d h y ā n

a

d h ā r a ṇ ā



p r ā ṇ ā

y ā m a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r

a ṇ ā

d h ā r a

ṇ ā

d h y ā n a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h y ā n a

d h y ā n a

d h y ā n a

d h y ā

n a

t a r k a

t a r k a

t a r k

a

t a r k a

a n u s m

ṛ t i

t a r k a

s a m ā d h i

s a m ā d h i

s a m

ā d h i

s a m ā d h i

s a m ā d

h i

s a m ā d h i

s a m ā d h

i

s a m ā d h i

s a m ā d h i

983091 983089

A l s o




88 Andrea Acri


























90 Andrea Acri



























92 Andrea Acri

T a b l e 3



Y S D h P ā t

V ṛ h ( S k t )

A j i S



y a


Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a


D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a


d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a


k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a


s v ā d h y ā y a



a h i m s a

d h y a n a

a p a r i g r a h a


a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a














94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S




















86 Andrea Acri












T a b l e 2



U p a n i ṣ a d

S a ṅ H y a ṅ


( Ś a i v a )


T a n

t r ā l o k a -

v

i v e k a


U p a n i ṣ a d


s a ṅ g r a h a

M a t a ṅ g a -


g a m a M ṛ g -

e n d r ā g a m a

G a ṇ a p a t i -


s i d d h ā n t a

T u t u r K a m o -

k ṣ a n V ṛ h

S u t a s o m a


T a

n t r a



U p a n i ṣ a d


S k a n d

a P u r ā ṇ a

Y o g a s ū t r a


A j i S a n g k y a

R Y a S Y

D h

a r m a


y a m a

y a m a

n i y a m a

n i y a m a

ā s a n a

ā s a n a

ā s a n a

ā s a n

a

p r ā ṇ ā

y ā m a






p r ā ṇ a s a

ṃ r o d h a

983091 983089 p r ā ṇ ā y ā m a




d h y ā n a

d h y ā n a

d h y ā n

a


p r a t y ā h

ā r a


p r ā ṇ

ā y ā m a

d h y ā n

a

d h ā r a ṇ ā



p r ā ṇ ā

y ā m a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r

a ṇ ā

d h ā r a

ṇ ā

d h y ā n a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h y ā n a

d h y ā n a

d h y ā n a

d h y ā

n a

t a r k a

t a r k a

t a r k

a

t a r k a

a n u s m

ṛ t i

t a r k a

s a m ā d h i

s a m ā d h i

s a m

ā d h i

s a m ā d h i

s a m ā d

h i

s a m ā d h i

s a m ā d h

i

s a m ā d h i

s a m ā d h i

983091 983089

A l s o




88 Andrea Acri


























90 Andrea Acri



























92 Andrea Acri

T a b l e 3



Y S D h P ā t

V ṛ h ( S k t )

A j i S



y a


Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a


D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a


d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a


k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a


s v ā d h y ā y a



a h i m s a

d h y a n a

a p a r i g r a h a


a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a














94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S









T a b l e 2



U p a n i ṣ a d

S a ṅ H y a ṅ


( Ś a i v a )


T a n

t r ā l o k a -

v

i v e k a


U p a n i ṣ a d


s a ṅ g r a h a

M a t a ṅ g a -


g a m a M ṛ g -

e n d r ā g a m a

G a ṇ a p a t i -


s i d d h ā n t a

T u t u r K a m o -

k ṣ a n V ṛ h

S u t a s o m a


T a

n t r a



U p a n i ṣ a d


S k a n d

a P u r ā ṇ a

Y o g a s ū t r a


A j i S a n g k y a

R Y a S Y

D h

a r m a


y a m a

y a m a

n i y a m a

n i y a m a

ā s a n a

ā s a n a

ā s a n a

ā s a n

a

p r ā ṇ ā

y ā m a






p r ā ṇ a s a

ṃ r o d h a

983091 983089 p r ā ṇ ā y ā m a




d h y ā n a

d h y ā n a

d h y ā n

a


p r a t y ā h

ā r a


p r ā ṇ

ā y ā m a

d h y ā n

a

d h ā r a ṇ ā



p r ā ṇ ā

y ā m a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r

a ṇ ā

d h ā r a

ṇ ā

d h y ā n a

d h ā r a ṇ ā

d h ā r a ṇ ā

d h ā r a ṇ ā

d h y ā n a

d h y ā n a

d h y ā n a

d h y ā

n a

t a r k a

t a r k a

t a r k

a

t a r k a

a n u s m

ṛ t i

t a r k a

s a m ā d h i

s a m ā d h i

s a m

ā d h i

s a m ā d h i

s a m ā d

h i

s a m ā d h i

s a m ā d h

i

s a m ā d h i

s a m ā d h i

983091 983089

A l s o




88 Andrea Acri


























90 Andrea Acri



























92 Andrea Acri

T a b l e 3



Y S D h P ā t

V ṛ h ( S k t )

A j i S



y a


Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a


D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a


d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a


k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a


s v ā d h y ā y a



a h i m s a

d h y a n a

a p a r i g r a h a


a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a














94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S








88 Andrea Acri


























90 Andrea Acri



























92 Andrea Acri

T a b l e 3



Y S D h P ā t

V ṛ h ( S k t )

A j i S



y a


Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a


D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a


d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a


k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a


s v ā d h y ā y a



a h i m s a

d h y a n a

a p a r i g r a h a


a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a














94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S



















90 Andrea Acri



























92 Andrea Acri

T a b l e 3



Y S D h P ā t

V ṛ h ( S k t )

A j i S



y a


Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a


D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a


d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a


k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a


s v ā d h y ā y a



a h i m s a

d h y a n a

a p a r i g r a h a


a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a














94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S






















92 Andrea Acri

T a b l e 3



Y S D h P ā t

V ṛ h ( S k t )

A j i S



y a


Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m a

N i y a m a

Y a m

a a n d

N i y a

m a

S u m m a r i z e d

i n g e

n e r a l

b u t n o t

e n u m

e r a t e d

i n d i v

i d u a l l y

Y a m a

N i y a m a


D a ś a ś ī l a

a h i ṃ s ā

ś a u c a

a h i ṅ s ā

ś a u c a

a h i ṃ s ā

a k r o d h a


d h a n a

s a t y a

s a n t o ṣ a

s a t y a

s a n t o ṣ a

b r a

h m a c a r y a


k s a m a

i j y a

a s t e y a

t a p a s

a s t a i n y a

t a p a

s a t

y a

ś a u c a

s a t y a

t a p a

b r a h -

m a c a r y a

s v ā d h y ā y a


s v ā d h y ā y a



a h i m s a

d h y a n a

a p a r i g r a h a


a p a r i g r a h a


a s t

a i n y a 983091 983097

a p r a m ā d a

d a m a

s w a d h y a

y a

a r j a w a

u p a s t h a n

i g r a h a

p r i t i

b r a t a

p r a s a d a

u p a w a s a

m a d u r y a

m o n a

m a r d a w a

s n a n a

983091 983097

S p e l l e d

a s t e y a














94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S


















94 Andrea Acri


























96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S



















96 Andrea Acri
























98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S





















98 Andrea Acri



Conclusion











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S











Abbreviations







100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S








100 Andrea Acri


References







































102 Andrea Acri
















Leiden KITLV Press












Vasudeva S





























102 Andrea Acri
















Leiden KITLV Press












Vasudeva S

















Vasudeva S






Reforming Shaiva Yoga in Bali

Documents

Transcript of Reforming Shaiva Yoga in Bali