Goodness of Sanskrit

Studies in Honour of
Professor Ashok N. Aklujkar

Edited by
Chikafumi Watanabe
Michele Desmarais
Yoshichika Honda

D. K. Printworld
New Delhi, India
January 2012

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

The Ptravidhi: A Lakula Pupata Manual on

Purification and Use of the Initiates Vessel
Diwakar Acharya
Prolegomena
The Ptravidhi is the second of the four Lakula Pupata vidhis preserved in a
palm-leaf manuscript from the National Archives, Kathmandu.1 I have already
published the first of these vidhis, the Saskravidhi, which deals with the transformatory rite, in Tantric Studies in Memory of Hlne Brunner in 2007. As I
have mentioned there, the author of these texts appears to be a certain Grgya.2
The Ptravidhi, which I am going to present here, deals with purification of the
initiates vessel and other concerned issues. Centring on the issue of the vessel,
the present text describes how an ascetic initiated to the Pupata system should
lead his life. It begins on the third line of the verso of the seventh folio, and
continues to the last line of the 11th folio of the manuscript. Unlike the other
vidhis, this text does not begin with an invocation to Lakula.
The Pupatastra with Kauinyas Bhya and the Gaakrik with Bhsarvajas Ratnak are the major sources for the study of Atimrga aivism.
Outside these texts, only scanty accounts of the Atimrga have been found hitherto, notably in the Nivsatattvasahit and Atharvapariia, and in some
Puric texts. So the discovery of Grgyas collection of vidhis is significant. It
should be noted that the sources known to Grgya are similar to but different
from those known to Kauinya. Grgyas texts are special in that they throw
light on rituals of the Pupatas and so provide fresh clues for reconstructing the
relations in ritual matters between the Atimrga and the Mantramrga. These
texts also furnish us with some insights about the Pupata ascetics place in the
lay community.

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

making as an indologist. I will long remember with pleasure the delightful and fruitful
days that I passed in Hamburg together with him, with Prof. Harunaga Isaacson, and with
my Doktorvater Prof. Albrecht Wezler. I would like to express my sincere gratitude to
Peter Bisschop, Dominic Goodall, Harunaga Isaacson and Werner Knobl for their critical
comments on an earlier draft of this paper.

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

2 Acharya 2007:27.

Acharya

The text includes one verse (v. 2) that can be found in the Baudhyanadharmastra, where it falls in the section on collection of alms by a brahmacrin.
Three verses (vv. 20, 42, 43) from our text can be found, with variant readings,
scattered in the fourth chapter of the Manusmti; the third of these verses contains within it a reference to Svyambhuva Manu. One verse (v. 23) referring to
Prajpati is found in the Vasihadharmastra as well as in the Manusmti, but
the reading of our text is closer to that of the Vasihadharmastra. There are
two more verses (vv. 25, 44) which are close in content with verses that Olivelle
has identified as interpolations in the same chapter of Manu. And there is one
further verse containing the tag manu svyambhuvo bravt (v. 35) for which I
have not been able to identify the source.
Here and there, the text reminds us of the Pupatastras by paraphrasing
them. Five verses from our text (vv. 5154) are found inside a block of verses
on the issue of living on alms cited in Kauinyas Bhya on Pupatastra I.9.
I have the impression that the author of our text has included in it a number of
floating verses or relevant verses from several sources, and it is not always easy
to distinguish them from the verses he composed. Our text states two versions
of a passage that describes transgressions relating to the begging vessel. The
number of transgressions is different in each version, the first passage enumerating five and the second seven.3
The above remarks are intended to serve as a provisional introduction to the
important new material. A full introduction to all four vidhis of Grgya is still
being prepared. In a few places the manuscript has been slightly damaged by
worms, but this portion is not affected by such damage. Here I present the edited
text with translation.

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

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

which the number of transgressions was not stated. The seven transgressions relating to
the begging vessel are found also in the Pampmhtmya, but it incorporates among the
seven the condition stated separately in Verse 39 of our text.

The Ptravidhi

drd ghya5 ata kuryd vaiyd ardhaata tath/

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

aucabhede ata kuryt ptrabhede ata tath/

bhinnaptreu bhujno hy upavsatraya tata//3//
bhaikaea samutsjya yatir yamaparyaa/
grse grse tu kartavy pryms trayas traya 6//4//
c. kartavy ] em.; kartavy MS
d.yms traya] em.; ym traya MSpc; ym traya MSac

athav yad gurur bryt tat kuryd aviakita/

nigrahnugrahe caiva7 guru sarvatra kraam8//5//
c. nigrahnugrahe caiva ] em.; nigrahnugraha caiva MS

kanaka ca til gvo bhmidna dhana striya/

pratighya yatis tv etn patate ntra saaya//6//
a. kanaka ca ] em.; kanak ca MS

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

katriyt pacavias tu brhmad daa krtit//

5 Sanskrit ghya: generally the gerundive suffix lyap is not applied to a bare verb root. But
for the sake of metre or some other reason exceptions to this rule are made in later Vedic,
Epic, Puric and Tantric texts.
6

Compare with the following verse quoted in Kauinyas Bhya on Pupatastra I.9:
bhaikaea tu yo bhikur yadi ki cit samutsjet/ grse grse tu kartavy pryms
trayas traya//

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

this deserves a remark. The use of caiva suggests that nigraha and anugraha are counted
separate. One could therefore think of emending to nigrahe nugrahe caiva. However, an
alternative way out is to take nigrahnugrahe as a collective locative singular and caiva as
linking irregularly the two parts of the compound. Such a usage is widespread in tantric
literature.
8

The following verse from the Kulravatantra (12.90cd91ab) echoes this verse: iras
yad gurur bryt tat kryam aviakay// nigrahe nugrahe vpi guru sarvasya kraam/

Acharya

tyaktv dravya tu tat sarvam upavsatraya tata/

gyatrm ayuta japtv tata uddhim avpnuyt//7//
bhasmamtptravastri scpippalaka tath/
kamaalukapla ca hatv cndryaa caret//8//
yas tu pravrajito bhtv kmabhogeu sagata/
tam eva nbhibheta ptra caiva na saspet//9//
b. sagata ] em.; sagata MS
c. tam eva ] em.; m eva MS
d. ptra caiva ] conj.; mtr caiva MS

yac caiva tena saspa yad v tasya parigrahe/

abhojya ta vijnyd bhuktv cndryaa caret//10//
yas tu pravrajito bhtv sakt pracyavate yati/
pracyuta sa hy asaspya ptrasya parivarjant//11//
c. asaspya ] em.; asasp MS

yad na tyajate ptram asabhyas tad bhavet/

ptrasya vyavahrea tvat sa naraka vrajet//12//
b. bhyas ] em.; bhya MS

yo yati ptrabheda tu sakt kuryt pramdata/

ayati ta yati vindyd dvijo ligena jvati//13//
c. vindyd ] em.; vidy MS
9

sarvem eva ppn sakare samupasthite/

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

arupta tata ktv sarva tyaktvrjita dhanam/

yojann ata gatv tata ppt pramucyate//15//
9

The whole verse is identical to Pryacittavidhi 155. The first half is found also in the
Yogyjavalkya (IV.53cd). The edition reads sarve bhavappn but the reading of
the oldest manuscript of the text dated in NS 144 (1024 AD) is identical to our reading.
This manuscript was not available to the editor, and generally he has ignored the reading
of the palm-leaf manuscript from Cambridge which he consulted.

The Ptravidhi

cchedana bhedana pko yater yasya pravarttate/

tda kamala spv pretaauca vidhyate//16//
d. pretaauca ] em.; preta auca MS

ayoga v prayoga v ya kuryd dkito dvija/

aivarasahasri tiryagyoniu jyate//17//
b. kuryd dkito ] em.; kuryd vkito MS
c. aivara ] em.; airvara MS

sakalpaprva bhta asakalpayate puna/

sagd viayadoea sa yatir naraka vrajet//18//
a. prva ] em.; prva MS

privrajyt paribhrao niyama kurute yadi/

niphala tasya tat sarva kte pi naraka vrajet//19//
a. privrajyt ] em.; parirvrajyt MS

alig ligirpea yo vttim upajvati/

sa ligin haraty enas tenaiva naraka vrajet10//20//
a. ligi ] em.; liga MS
c. haraty enas ] em.; haraty ena MS

ktv ppasahasri gatv yoniu akaram/

bhvt samrito rudra nityayukto na sdati11//21//
c. mrito ] em.; msto MS

labhyate yadi nirdodharmabhik hy aycit/

pratykya tu t yog cared bhikm akalpitm//22//
ab. nirdodharma ] em.; nirdo dhana do dharma MS
12

uddhtm ht bhik purastd apracoditm/

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

haraty enas tiryagyonau ca jyate//
11 This verse is identical to Pryacittavidhi 157.
12 Vasihadharmastra 14.16: udyatm ht bhik purastd apracoditm/ bhojy
prajpatir mene api duktakria// Also compare with Manusmti IV.248: htbhyudyat bhik purastd apracoditm/ mene prajpatir grhym api duktakarmaa//

Acharya

ghy prajpatir mene api duktakarmam//23//

a. ht ] em.; ht MS

uddhtm ht bhik mohd yas tu parityajet/

sa krodhalobhamohtm tasya bhik viamban//24//
a. ht ] em.; ht MS
13

rajasvaly aasya tath vrddhuikasya ca/

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

kuhaka kalkana dambho bheda strpusayos tath/

karaa ca pacaitn bhikdon vivarjayet//26//
b. bheda strpusayos ] em.; bheda strpusayo MS

kupathya yad bhavet karma yogino dhytmadukhitam/

dubhisandhin nitya kuhaka nma tad ucyate//27//
a. kupathya ] em.; kupattha MS
b. yogino dhytma ] conj.; yogindhytma MS

kauadhapradtra kamantraprayojakam/
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .14//28//
a. kauadha ] conj.; kamauadha MS

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ./
dambhayati jann nitya dambhana nma tad ucyate//29//
c. dambhayati jann ] em.; dabhayati jan MS
Note that our text has a hiatus between the last two pdas as in the Vasihadharmastra, but in the Manusmti that is avoided by rearrangement of words. So it seems more
likely that the author is drawing upon the first source.
13 Compare with the verse interpolated after Manusmti IV.249: cikitsakaktaghnn ilpakartu ca vrddhue/ aasya kulay ca udyatm api varjayet//
14 I suppose that the second half of verse 28 and the first half of 29 are skipped and that the
concluding part of the definition of deceit and the opening part of the definition of
feigning are missing. Following the syntactical structure and writing style and imitating
verse 27d, I guess that the second half of this verse might have been something like the
following: vadanti ta jan kalka kalkana nma tad ucyate. I cannot guess at the
opening part of the definition of feigning in the next verse.

The Ptravidhi

savibhgarucir bhiku caturo hanti sarvad/

dtram annam tmna yasmai cnna prayacchati//30//
c. annam ] em.; anam MS

yat ca brahmacr ca nivttapacanv ubhau/

tayor anna na bhoktavya bhuktv cndryaa caret//31//
b. nivtta ] em.; nivtta MS

rajakasya mala bhukte carmakrasya kilbiam/

malakilbiayor bhukte yo bhikum anubhikati//32//
a. rajakasya mala bhukte ] em.; rajasya mala bhukte MS
c. bhukte ] em.; bhukte MS
15

ghastha pkabhedena ptrabhedena bhikuka/

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

vivhayajarddheu prokite ca16 punar ghet/

duasakarasakre ptrabhedas tu pacadh//34//
b. prokite ca punar ghet ] conj. proitena punar ghe MS
c. dua ] conj. dua MS

auadha sanidhna ca dunna ksyabhjanam/

catvri patanny hur manu svyambhuvo bravt//35//
b. ksya ] em.; ksya MS
c. catvri ] em.; ctvri MS
17

ptrabhedas tu vijeyo vratalopeu saptasu/

tithyayajarddheu sanidhne tathaiva ca//36//
15 This verse is identical with Pryacittavidhi 53.
16 The manuscript reads proitena which I have corrected to prokite ca on the basis of the
other version of the categorisation of ptrabheda in verses 3637. See also fn. 53.
17 Verses 3637 are identical with Pryacittavidhi II.5051. Compare verses 3637 with
Pampmhtmya, Uttarabhga 12.15cd17ab: tithyam dhvara rddha prokitbhyukite sati// taulyt (corr. laulyt) pthagrassvda punar apy aana tath/ sakaras
(corr. sakara) sanidhna ca tath sakrateti ya// ptrabhed ime sapta tatra
niktir iyate/

Acharya
c. tithya ] em.; tithy MS

prokitbhyukite ptre punar anti durmati/

laulyt sakarasa kre ptrabhedas tu saptadh//37//
b. durmati ] em.; durmati MS

etair doair yatn tu ptram ucchiat vrajet/

ucchiaptre bhujno ya ya niyamam caret/
rkas ytudhn ca tena pranti karma//38//
c. ptre ] em.; ptra MS
d. pranti ] em.; prnti MS
18

ptrabhoj yad ptrt pthag svdayed rasn/

sa ptrabhedako nma brahmavdiu garhita//39//
a. ptrt ] em.; ptr MS
b. svdayed ] MSpc; svdayetad MSac

bhuktv ptre yati samyak prokayen mantraprvakam/

na duyet tasya tatptra yajeu camasa yath19//40//
c. duyet tasya ] em.; duye tasya MS
d. yajeu camasa ] conj.; yajevacarama MS

ptre bhaika samhtya trikotyanta prokayet/

na ki cid api ghyd dantakha jala vin//41//
d. kha ] em.; kh MS
20

ataijasni ptri tasya syur nirvrani ca/

tem adbhi smta auca camasnm ivdhvare//42//
b. tasya ] em.; tasy MS
d. camasnm ivdhvare ] conj.; camasnam ivcaret MS
18 This verse is identical with Pryacittavidhi 52.
19 I have corrected the manuscript reading yajevacarama yath to yajeu camasa
yath following the comparison of the ascetics vessel with the Camasa in verse 42 below,
which is identical to Manusmti VI.53. I am not sure if the order of verses is right here;
this verse would fit better after verse 41.
20 Manusmti VI.5354: ataijasni ptri tasya syur nirvrani ca/ tem adbhi smta
auca camasnm ivdhvare// albu druptra ca mmaya vaidala tath/ etni
yatiptri manu svyabhuvo bravt//

The Ptravidhi

lbudruptri mmaya vaidala tath/

etni yatiptri manu svyabhuvo bravt//43//
a. lbu ] em.; lbu MS
d. mmaya ] em.; mnmaya MS
21

lemrupyavimtrasurbhi ukraoitai/
mddruphalaptri saspni parityajet//44//
a. rupyavimtra ] em.; rupya vimtra MS
c. mddru ] em.; mddru MS

cauraclapatitai kkavidibhi ca yat/

saspa vnabhilldyai ptra samyak parityajet//45//
a. cauracla ] em.; cauracla MS
c. bhilldyai ] em.; bhildyai MS
d. parityajet] em.; parityatyajet MS

sphoayitv jale vha karttavya suparikata/

athav tad ghed22 vidvn ptra copahata yad//46//
a. vha ] em.; vha MS
b. suparikata ] conj.; suparkata MS
c. tad ] conj. ta MS

karea mday vpi sneha tyaktv viodhayet/

goblai klana ktv trikotyanta prokayet//47//
prokite yadi v ptre sneho lagna pramdata/
puna praklya tatptra mantrair eva samlabhet//48//

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

hvanai pyaoitai/ saspa naiva udhyeta puna pkena mnmayam// Cf. also
Viusmti XXIII.1,5: rrair malai surbhir madyair v yad upahata tad atyantopahatam, drava mnmaya ca jahyt. Baudhyanadharmastra I.5.4344: cakurghrnuklyd v mtrapurskukrakuapaspn prvoktnm anyatamena tris
saptaktva parimrjanam, ataijasnm evabhtnm utsarga.
22 The irregular form ghet invites some commentary. As a substitute for regular ghyt, it
appears frequently in Tantric texts. However, it is noticeable that the post-Vedic Kauikastra (82.21) has another irregular optative form ghyet, and interestingly, in one of the
manuscripts this is written ghet. See also Kulikov 2001:606.

10

Acharya

ptrabhoj yad bhikur vydhibhi saprapyate/

tadsau dhairyam sthya vydhi vidvn upekayet//49//
d. vydhi ] em.; vydhi MS

dhytmika ca yad dukha dukha caivdhibhautikam/

dhidaivikam ity hus tat sarva viahed budha//50//
a. yad dukha ] em.; ya dukha MS
c. hus ] em.; hu MS
23

mdhukaram asakalpa prkpravttam aycitam/

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

ghd gha paryaanto24 na gha parivarjayet/

parasya vacana rutv duavema vivarjayet//52//
adupatita sdhu bhikuko yo vyatikramet/
sa tasya sukta dattv dukta pratipadyate//53//
tath yadi ghasthasya niro bhikuko vrajet/
sa tasyea ca prta ca bhikur dya gacchati//54//
niyamt sayato nitya nitya yamaparyaa/
samau mnpamnau ca sa ptre bhoktum arhati//55//

23 Quoted in Kauinyas Bhya on Pupatastra I.9: mdhukaram asakalpa prkpravttam aycitam/ tattatklopapanna ca bhaika pacavidha smtam// ghd gha
paryaas tu yo gha parivarjayet// parasya vacana rutv duavema vivarjayet//
adupatita sdhu bhikuko yo vyatikramet/ sa tasya sukta dattv dukta pratipadyate// tathaiva ca ghasthasya niro bhikuko vrajet/ sa tasyea ca prta ca
bhikur dya gacchati//
24 I am in favour of keeping the manuscript reading paryaanto though Kauinya has the
grammatically regular reading paryaas tu. This phenomenon is not so common but to a
certain degree it is already attested in Vedic texts, even in the Sahits (see Wackernagel
1987:211 99b). Note that we have another case of a similar irregularity of stem-extension in verse 60.

The Ptravidhi

yasya citta dravbhta rgdirahite pade/

nispha sarvakryeu sa ptre bhoktum arhati//56//
b. rgdi ] em.; rgdirgdi MS

sph yasya na vidyante kmabhogeu yogina/

nirmamo nirahakra sa ptre bhoktum arhati//57//
a. vidyante ] em.; vidyete MS

ya uci ivabhakta ca japadhynaparyaa/

jitanidrano nitya sa ptre bhoktum arhati//58//
b. paryaa ] MSpc; paryaa MSac

eknta lavn nitya sarvabhtadaypara/

sarvadaiva prasanntm sa ptre bhoktum arhati//59//
a. eknta lavn ] conj.; eknta lav MS

tmrmo gatakrodho vidvso25 brahmatatpara/

anrambhagatacitta sa ptre bhoktum arhati//60//
a. rmo gatakrodho ] em.; rgo gata krodho MS
c. gatacitta ] conj.; gatacitta MS

apramd jitapro gurubhakto hy akalkana/

anila sarvato yog sa ptre bhoktum arhati//61//
trisandhya snnalo nairmlyadhr sunicita/
upahrarato nitya sa ptre bhoktum arhati//62//
ab. lo nairmlyadhr ] conj.; l tmrmmallyadhri MS
c. upahrarato ] em.; upaharerato MSpc; upharerato MSac

avs lokavidvio nirmlyaktaekhara/

bhasmadigdhaarra ca sa ptre bhoktum arhati//63//
c. arra ca ] em.; arrasya MS

sama loa suvara ca bhikanarata sad/

akrodhacitto medhv sa ptre bhoktum arhati//64//
c. akrodhacitto ] em.; krodhacitta MS

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

11

12

Acharya

ptra praklya mttoyair nirlepa ktya yatnata/

ptra praklya mttoyair nirlepa ktya yatnata/
goblair mrjayen nitya cntata uddhim pnuyt//65//
a. mttoyair ] conj.; mttoye MS
b. ktya ] conj.; kta MS
d. cntata uddhim pnu] em.; cntata uddhim avpnu MS

avamedhasahasrasya samyagyaasya26 yat phalam/

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

ptrastha ya pibet toya hy anna bhuktv jitendriya/

tasya tat phalam ity hur brhma brahmavdina//67//
b. anna ] em.; ana MS c. hur ] em.; hu MS

mahbhayebhyo ghorebhyo narakebhyo dustareu ca/

taranti sarvadukhebhyas tasmt ptram iti smtam//68//
b. ghorebhyo ] em.; bhyo is written half way.

auadha dantakha ca pnam camana tath/

vin bhojanakleu na kuryd vai kad cana//69//
d. cana ] em.; cana MS

ptra dadim utsjya ekartroito yati/

daa mantrea ghyt ptra samyak parityajet//70//
b. rtroito ] em.; rtrauito MS c. daa ] em.; daa MS

ardhe bhukte tu yo yog tasmt ptrj jala pibet/

tena deva ca ptra ca tmna ca hata bhavet//71//
iti ptravidhi sampta//O//
a. ardhe bhukte tu ] em.; arddha bhukte nu MS
b. ptrj ] em.; ptre MS
Colophon. sampta ] em.; sampt MS

26 The regular past participle of the root yaj is ia, but it can be guessed that yaa is formed
to distinguish it from ia derived from i. Several examples of this formation can be
found in Tantric literature.

The Ptravidhi

13

Translation
After accepting a vessel, a cleaning implement,27 a garment, and any
other material means of Dharma, an ascetic should purify these [objects] by [performing] prymas. (1)
After accepting [these objects] from a dra, he should perform a
hundred prymas, and fifty [if accepted] from a Vaiya. [If accepted] from a Katriya, [the number of prymas] commended is
twenty-five and ten [if] from a Brahmin. (2)
He should do a hundred [prymas] in the case of breaching rules
of purity,28 and also a hundred in the case of a breach of rules concerning the vessel. Having eaten from unfit vessels29 he should then
additionally observe a fast of three days. (3)

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

that is desired to avoid killing tiny creatures, such as a filter, a bunch of feathers, a fan, or
the hem of ones cloth. There are passages in Kauinyas Bhya and in the Ratnak,
where the root vi+vic is used in the sense of certain types of cleaning: vastraikyabhasmdhrabhaikabhjandni muhur muhur vivecayitavyni. kasmt. prino hi
skmacria kipram eva vilaya praynti. tasmt skmai rkavapavitrai (conj.
Sanderson, agapavitrai Ed.) pakmacmaratlavntair vastrntair v muhur muhur
vi<vecya> (conj. Sanderson) (Kauinyas Bhya on Pupatastra I.9 (p.17));
vastrntdimdupavitrea vivecya (Ratnak, p. 19). I am grateful to Prof. Alexis
Sanderson for kindly providing me with these references.
At this point, I would like to note that Kauinya mentions two cleaning implements,
one for cleaning the water and the other to clean the ground, when he tells us of the marks
of an ascetic in general: bhikos tridaamuakamaalukyavsojalapavitrasthalapavitrdi ligam (Bhya on Pupatastra I.6 (p.12)). The Pampmhtmya, which appears to gather materials from earlier Pupata sources, also mentions both of them
(jalasthalapavitre dve, Uttarabhga 11.43c).
28 In the Pryacittavidhi (v. 47ab), the breach of purity is defined this way: the situation
resulting from conjunction of two cases of impurity is called the breach of purity.
(aucadvayasayogd aucabheda prakrtita)
29 For an ascetic eating knowingly from a vessel other than the personal vessel ritually
assigned to him is out of the question. So this must be a case of doing so unknowingly.

14

Acharya

If an ascetic, devoted to the obligatory disciplinary rules (yamaparyaa),30 leaves a residue of alms-food [in his vessel], three
prymas should be done for every morsel [of the leftover food].31
(4)
Or else, he should do whatever the teacher says, without harbouring
any doubt.32 The teacher is instrumental in everything, in both punishment and bestowing grace (nigrahnugrahe caiva). (5)
Gold, sesame seeds, cows, a land grant, and a womans property: by
accepting these things an ascetic falls [from the state of renunciant];
there can be no doubt about this. (6)
Having disposed of all that wealth, [he should observe] a fast of three
days, and then recite ten thousand times the Gyatr;33 then he should
attain purity. (7)
Having damaged34 his stock of ashes, the earthen vessel, clothes,
needle-and-clew, and the water vessel and the skull-bowl,35 he should
observe a Cndryaa vow.36 (8)
30 It is generally defined that the yamas are the obligatory disciplinary rules in contrast with
the niyamas, the specific disciplinary rules. Five yamas and five niyamas are listed in the
Yogastras (II.3132), Puras and Tantras, and also in some floating citations (see
Goodall 2004:254, fn. 384).
It is noteworthy that Kauinya denies this division and identifies all the ten as the
yamas (Bhya on I.9). However, unlike Kauinya, our text appears to distinguish the
two (see verse 55).
31 The first half of the verse gives the impression that it is in the active voice with yati as
the subject, which expects optative kuryt in the second half, but we actually have
kartavy. So, I imagine that here the gerundive absolutive has a conditional sense and
that yati as the grammatical subject is limited to the first half.
32 This suggests that the text is concerned here with an ascetic of the sdhaka state, who is
under the scrutiny of the teacher and follows his guidance.
33 The Gyatr in Pupata contexts means the Tatpurua mantra, which, known also as the
Rudragyatr, is used for purification purposes according to Pupatastra I.17. The other
mantra recommended for the same purpose in this stra is the Bahurpa mantra, also
known as the Aghora mantra. The Pryacittavidhi (vv. 1517) implies that this stra is
concerned with internal purification and so also with atonement.

The Ptravidhi

15

One should never talk to one37 who, [even] after having renounced,
has indulged in [sensual] desires and their enjoyment; one should not
touch his [belongings]. Whatever he has touched or has been in his
possession, one should consider all that as not to be eaten. Having
eaten [such food], he should observe a Cndryaa vow. (910)
Whoever, after having renounced, swerves even once [from his
state],38 he is banished, and certainly becomes untouchable, because
of giving up the vessel. When he does not give up the vessel [though

34 The usage of the root han in the sense of causing damage by pollution/ impurity is peculiar.
In this place, one could think of emending the manuscript reading to htv and translate
that as having lost, taking the term as a form with an internalised causative sense (antarbhvitayartha). But this is ruled out by the use of the same root in verse 34 in the sense
of damaged by impurity, where a similar emendation yields nothing. In any case, this is
a case of zeugma.
35 These items appear to be the essential or only belongings of an ascetic. It seems signifycant that the skull-bowl (kapla) is mentioned here, because it is not referred to by
Kauinya. This verse appears to point to a post-Kauinyan (Lkula?) environment, in
which the skull-bowl was adopted. However, this may not be original to the text of the
Ptravidhi which does not include a kapla among the vessels suitable to an ascetic. Thus
it appears to me that at least this verse and verse 69 may have been interpolated in the
original text when it passed through the hands of ascetics belonging to other Atimrga
groups. See also fn. 69.
36 Cndryaa is a vow in which the observer first fasts for the night of the new moon, and
in the beginning of the first fortnight of the month increases his meal by one morsel every
day until the end of the fortnight, and again reduces it by the same amount for another
fortnight, following the course of the moon, see Pryacittavidhi 64a65a.
37 The placing of eva is odd, but I think it is placed there for metrical reasons.
38 From the manuscript we cannot say whether it is sakt or asakt, but from the context it
should be taken as sakt. The same form used in verse 13 in an explicit way should also be
taken into account. I think here an ascetics involvement in sensual enjoyment is the concern. Such involvement is never allowed; there is no atoning for it. However, how the act
of avoiding the vessel, which is given as the direct logical reason for the banishment, is
relevant here is not clear. A possible hint is given in the next verses: once he is banished
he has to give up the vessel. Then this particular ascetic becomes untouchable, because,
even if he attempts to continue living the life of an ascetic, he does not have the vessel
anymore.

16

Acharya

he has fallen from the state], then he becomes [even] unfit for conversation. He will go to hell by the use of the vessel so far. (1112)
If an ascetic carelessly (pramdata) breaches the rules concerning
the vessel [even] once, one should regard that ascetic as a nonascetic: a twice-born39 lives by the attributes of an ascetic. (13)
If there should be [social] mixing with any sort of (sarvem eva)
wrongdoers (ppn), an ascetic should realise [that] and relinquish
[the place], but he should keep with him his belongings spared of
damage [by impurity]. Then shedding tears and giving away all the
property earned,40 he should go one hundred yojanas away. After all
this, he is freed from the sin. (1415)
Having touched such a sinful ascetic who is involved in breaking [the
vessel] (chedana), breaching [the rules concerning the vessel]
(bhedana), and cooking, the same rite of purity [which is prescribed] for [touching] a corpse (pretaauca) should be performed.
(16)
An initiated twice-born man, who does [any of these] attentively or
inattentively (ayoga v prayoga v),41 is born in animal lives for
sixty thousand years. (17)
He should declare42 [the vow] with conviction; but [later] if he maintains his conviction badly (asakalpayate), due to the influence of

39 Although dvija literally means a twice-born man and I have translated it as such, the intended meaning in the context is simply a Brahmin. Cf. Saskravidhi, verse 7.
40 This statement suggests that, unlike in other ascetic traditions, the Pupata ascetic is allowed to earn and have some possessions (cf. verse 1). However, the Pupata ascetic
should certainly not have any possession (niparigraha) according to Kauinya.
41 The first half of the verse is quite elliptical; it does not give the object of the verb kurute. I
imagine, from the context, that doing here covers all wrong acts mentioned before. The
expression ayoga v prayoga v is uncertain. However, this reminds me of Dharmastra distinction of offences in two categories: those committed knowingly (jtv,
kmt) and the opposite (ajtv, akmt). I therefore interpret this expression as attentively or inattentively, taking yoga as the proper mental attention.

The Ptravidhi

17

worldly attachment (sagd), that ascetic would go to hell because of

the vice arising from sensual enjoyment (viayadoea). (18)
Once fallen from the state of asceticism, even if he follows the
specific disciplinary rules (niyama kurute yadi), all that would be
fruitless; even having done so, he would go to hell. (19)
If a non-ascetic (aligin)43 earns his livelihood in the disguise of an
ascetic (ligirpea), he takes the sin of all ascetics, and goes to hell
because of that. (20)
Even if someone commits thousands of wrongs, if, in [various] rebirths (gatv yoniu), he resorted to Rudra, the benefactor of happiness, with disposition (bhvt samrito rudre),44 and ever joined
with [the god] (nityayukta), he does not sink.45 (21)
If flawless (nirdo) but unlawful alms (adharmabhik) are obtained
without begging (aycit), a Yogin should reject them (praty-

42 Both verbs in the first half of the verse deserve remarks. The use of the optative bhta is
correct in itself but in connection with the next verb asakalpayate it almost functions as a
gerundive. As for the second verb, I take it as a denominative of sakalpa prefixed with a
negative a-, and interpret it following Ktyyana/Patajali (on P. VI.3.73). We could also
entertain the possibility of taking the verb as a denominative of asakalpa and translating
it as owns a wrong conviction.
43 In the Pupatastra, ligin and aligin respectively mean a Pupata ascetic with sectarian marks and one without. However, in our context they should not be taken in those
specific senses, but simply as one with the marks of an ascetic in general and one without,
i.e. a non-ascetic.
44 Kauinya (on Pupatastra IV.19) speaks of attainment of disposition (bhvasya
prpti) to Rudra, which happens through the initiates engagement in studies and meditation and brings him close to Rudra. The stra speaks only of going close to Rudra
(rudrasampa gatv) and it appears that Kauinya is adjusting some concept of bhva in
the stra here.
45 This seems to be a conciliatory remark, made after a series of stricter remarks against
committing mistakes. Or rather, this has to be interpreted as an assurance of a rescue even
to those who are condemneda rescue only in a subsequent life and only if they do not
lose their affection for iva.

18

Acharya

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

(akalpitm). (22)
Prajpati has regarded the alms ladled out (uddht) [at home by a
householder] and brought [to an ascetic] (ht) which are not announced in advance (purastd apracodit) as acceptable even if
they belonged to those who committed bad deeds.47 (23)
The ascetic who rejects in delusion the alms ladled out [to him] and
offered [by a house-holder] is a man of desire, anger and delusion;
his living on alms is an imposture (viamban). (24)
[Nevertheless], even the [alms] ladled out [in this way] should be
avoided if they belonged to a menstruating woman, a eunuch, or also
a usurer (vrddhuika), an unchaste woman, or a barren woman. (25)
Jugglery (kuhaka), deceit (kalkana), feigning (dambha), and
separation of a wife and a man (bheda strpusayo), and attraction:48 an ascetic should avoid these five possible flaws in alms-collection. (26)
46 I take pratykya as a variant of the archaic form pratykya derived from the root k,
a Western Indian variant for khy, different forms of which are attested in the Maitrya
and Khaka sahits. See Mayrhofer 1992: 420421, s.v. k.
47 Prajpati probably means Manu here. For a verse from Manu very close to this one, see
fn. 12 above.
48 Kauinya mentions the first three of these five in the same order as the first three means
of wrongful appropriation of things (anuplambha).

The other two in his list are

shocking (vismpana) and deceiving (pravacana) people. It is worth noting that precisely the same three items shared with Kauinyas list are the only ones that receive
further treatment in the subsequent verses; no definitions of the last two items are given.
However, it can be said that the last two are self-explanatory: the mendicant may cause
separation of a wife and a man to gain the favour of one of them or of both separately in
order to be able to draw off food and gifts, or may attract people for the same cause.
The meaning of kuhaka is unclear in our text, though it is defined in the next verse.
But the term is well attested in various texts, and little doubt remains about its meaning: it
includes all sorts of black magic or jugglery. The next item in the list, kalkanam, is less
attested and the meaning too is not as clear. In the Mahbhrata it is used in compounds
as an adjective qualifying people as well as abstract things like speech. So I have trans-

The Ptravidhi

19

That deed of a Yogin which is unwholesome and causes him affliction in his spiritual pursuit (adhytmadukhitam),49 always [carried
out] with a wicked intention, is called jugglery. (27)
The one who gives fake medicine (kauadha-) and uses fake
mantras, 50 (28)
... he always feigns to people (dambhayati jann), that [deed of his] is
called feigning. (29)
An ascetic who takes pleasure in sharing [his food] with others (savibhgaruci) always harms the four: the [alms-]giver, the food, himself, and the one to whom he proffers [a portion of] the food. (30)
An ascetic (yat) and the one who abides by brahman, [i.e. a student],
both of them are the ones who have refrained from cooking. One
should not eat their food; having eaten [it], he should perform the
Cndryaa. (31)
If one eats a washermans food, he eats filth, and if a shoemakers he
eats sin. The one who begs an ascetic in turn [the things he was given
in alms], he partakes of both filth and sin.51 (32)
A householder by breaking the rules concerning cooking, and an ascetic by breaking the rules concerning the vessel are born in animal
lives for ten thousand years. (33)
lated it as an abstract noun deceit here. It appears that this term stems from a denominative root derived from kalka- meaning a concoction which is thick, sticky, and so deceptive. As for dambha, I have taken it as feigning, basing my interpretation on the incomplete and brief definition that immediately follows.
49 The proper literal meaning of adhytmadukhitam fits better to one afflicted in the [path
of] spiritual pursuit. But here it is clearly an adjective to the deed, so I have adjusted the
meaning to suit the context.
50 Following the reconstruction suggested in fn. 14, the definition of kalkanam could be
completed in this way: people call him deceitful; [so] that act of his is called deceit.
51 The use of the genitive in malakilbiayor bhukte needs some commentary. It seems to
me to be a case of partitive genitive but not a normal one. The suggested sense is that
whatsoever he eats is constituted of filth and sin.

20

Acharya

Now the breaking of rules concerning the vessel is fivefold: if one

eats at i) a marriage, ii) a sacrifice or iii) a rddha ceremony, and iv)
eats again from the vessel already washed [after he has eaten once
from it] (prokite ca punar ghet), [and] v) eats at a place filled with
bad people and people of mixed caste (duasakarasakre). (34)
Medicaments, proximity [with other people], food from wrong people, and [the use of] a brass vessel: people say these are the four ways
of degradation[thus] Svyambhuva Manu has said.52 (35)
The breach of rules concerning the vessel, again (tu), should be known
[to take place] in seven cases of violation of the vow (vratalopeu): if
a weak-minded man (durmati) eats at i) a reception of a guest, ii) a
sacrifice, iii) a rddha, and in the same way, iv) in the proximity [of
other people] (sannidhna);53 v) [if he eats] off a vessel [already]
sprinkled and rinsed, and vi) if he eats a second time (puna) out of
greed (laulyt), and vii) if he eats in a place filled with people of
mixed caste (sakarasakra). And [thus], the breach of rules
concerning the vessel is sevenfold.54 (3637)
52 This verse is not found in the book of Manu though it is attributed to him.
53 The act of sannidhna is denounced in a verse cited by Kauinya (Bhya on I.9) together with other verses about collection of alms, but there its meaning is unclear. Hara
(1966:215) interprets the term as hoarding of food, but our text clearly suggests that it is
connected with eating in a certain circumstance. So, no doubt, sannidhna is proximity,
but whose proximity is meant here still remains a matter of speculation.
54 These two statements of possible ways of the breach of the rule concerning the vessel,
though they count them differently as five and seven, appear to me to be two interpretations of one original description. The second version in verses 3637 is obviously expanded from the first version with five cases. The first three cases in both versions are
basically the same and represent ceremonies dedicated respectively to men, gods, and ancestors. The fourth case in the first version corresponds to the fifth in the second version.
In the same way, the fifth of the first version corresponds to the seventh in the second.
The fourth and sixth in the second version are additional, and I think that they can originally serve as explanations to the fifth and fourth cases of the first version respectively.
The Pampmhtmya (see fn. 17) passage provides yet another and slightly different way
of looking at the possibilities, but the passage is corrupt and it is quite difficult to interpret
the text. Still, it appears that tasting the flavour separately is made a proper case but
eating out of greed is made the reason behind this and the following case: eating again.

The Ptravidhi

21

The vessel particularly of ascetics (yatn tu) will become impure

with these flaws. Whatsoever specific disciplinary rules the ascetic
might follow who eats from such an impure vessel, by that deed [of
him] (tena karma) the demons and evil spirits are delighted. (38)
The one [who has undertaken the vow of] eating from the [ascetics]
vessel (ptrabhoj), if he enjoys flavours from [a vessel] different
from the vessel [provided to him], will be denounced among the
expounders of brahman, [i.e. the Vedas,] and will be known as the
violator of the rules concerning the vessel (ptrabhedaka). (39)
Having enjoyed [the food] from the vessel, an ascetic should properly
wash [it], using mantras. Thus, that vessel of him will not be impure,
like the Camasa[-vessel] in the [Vedic] sacrifice. (40)
Having collected the alms on the vessel, [an ascetic] should properly
wash [all its] three corners (trikotyanta prokayet).55 [Afterwards,]
he should not receive anything [in the vessel] except water and a
teeth-cleaning twig. (41)
He should possess non-metallic vessels with no cuts (nirvrani).
Their cleaning is prescribed with water like that of the Camasa-vessel
in the [Vedic] sacrifice.56 (42)

The rest is more problematic; probably the possible way out is to take proximity with
mixed castes (sakarasannidhna) and intermixture with them ([sakara]sakrat)
as the two cases.
55 I regard the reading trikotyanta, here as well as in verse 47, as a case of metrically
required oddity. The regular way of expressing this idea would be trikoam atyanta.
Two cases of such oddity are also found in the Saskravidhi, verses 72 and 81. See
Acharya 2007:3435, 4546.
56 The manuscript reads camasnm ivcaret, which could somehow be interpreted, but I
have adopted the Manusmti reading. Rinsing the Camasa simply with water (using some
mantras) in the Vedic sacrifice is known from Dharmastra texts, and it is already
mentioned in verse 40 above. For detailed recommendations for cleaning vessels made of
different materials, see Baudhyanadharmastra I.5.2746, Manusmti V.110122.

22

Acharya

Vessels made of bottle-gourd, wood, [baked] clay and bamboo: these

are the vessels [prescribed] for an ascetic; thus Svyambhuva Manu
has said. (43)
One should abandon altogether vessels made of clay, wood and fruit,
which have come into contact with phlegm, tears, pus, stools, urine,
liquor, sperm and blood.57 One should abandon altogether a vessel
which is touched by a thief, an outcast, one who has lost his status by
committing a crime, a dog, a man of Bhilla or some other [wild tribes],
and also [a vessel which has come into contact] with a crows faeces
and similar [polluting] things.58 A vessel very much spoiled (suparikata) [by impure substance] should be broken and floated in water.
(4446ab)
Or else, a wise man should take (ghet) the vessel as soon as it is
spoiled [by impurity] (ptra copahata yad), and with a cleaning
brush and/or soil (karea mday vpi), he should remove grease
(sneha) and clean it properly; he should wipe it with cows hairs,
and wash [all its] three corners. (46cd47)
If, because of oversight (pramdata), grease is [still] stuck to the purified vessel, having washed that vessel once again, he should take it
only [after reciting] the mantras. (48)
When an ascetic [who has undertaken the vow of] eating from the
ascetics vessel is afflicted with diseases, then having patience
(dhairyam sthya), that wise man should ignore the disease. (49)
Whatsoever [affliction there may be] that is spiritual (dhytmika),
and whatsoever proceeds from nature (dhibhautika), and whatso-

57 The ascetic is not allowed to keep a metal vessel, which could be cleaned even if polluted
by human excretion and liquor. All other vessels should be thrown away if they are polluted this way. A statement similar to this can be found in Baudhyanadharmastra I.5.
4344, Viusmti XXIII.5, and also in Manusmti V.123 which is parallel to Vasihadharmastra III.59 and is now excluded from the critical edition of the Manusmti. For
the Sanskrit text, see fn. 21.
58 I have not found this explicitly stated in any Dharmastra text.

The Ptravidhi

23

ever people report as proceeding from supernatural elements (dhidaivikam ity hu), the wise man should endure all of them. (50)
Alms are regarded as being of five types: [food collected] i) after the
manner of a bee, ii) [sought] without a definite intention, iii) from a
place where distribution has already been going on from earlier times
(prk-pravtta),59 iv) unsolicited, and then, v) arrived at an appropriate time (klopapanna). (51)
Wandering about from one house to another, he should not [normally]
avoid any house. [But] he should avoid a rogues house having listened to others opinion. (52)
If a mendicant passes over [the house of] a good man, who is neither a
rogue nor one fallen from his state, he receives that mans demerit,
having bestowed his merit on that man. (53)
In the same way, if a mendicant returns disappointed (nira) from a
householders [door], he goes away taking with him the rewards of
[householders] sacrifice and charity. (54)
[Whoever is] always restrained by the specific disciplinary rules
(niyamt sayata), is always devoted to the obligatory disciplinary
rules (yamaparyaa), and [to whom] honour and dishonour are
equal, is entitled to eat from the vessel. (55)
One whose mind has melted into a state devoid of passion and the like
[emotions] (rgdirahite pade), and who has no desire for any kind of
enterprise (nispha sarvakryeu), is entitled to eat from the vessel.
(56)
A Yogin who does not have desires for worldly pleasures and enjoyments (kmabhogeu) and is free from selfishness and egotism (nirmamo nirahakra), is entitled to eat from the vessel. (57)

59 The term prkpravtta is vague, and can be interpreted in more than one way. Hara takes
it for food existing from the previous time, which does not suggest anything plausible to
me.

24

Acharya

One who is pure, devoted to iva, intent on chanting mantras and on

meditation, [and] who has permanently conquered sleep and hunger, is
entitled to eat from the vessel. (58)
One who is completely devoted [to iva] (eknta),60 a man of good
conduct, who is always compassionate to all living beings, and always
serene, is entitled to eat from the vessel. (59)
A man who delights in his own self, [who is] free from anger, learned
(vidvsa) and intent on the brahma[mantra]s,61 whose mind does
not attempt on any [worldly] undertaking, he is entitled to eat from the
vessel. (60)
An attentive man (apramd),62 who is in control of his life-breath
(jitapra), devoted to his teacher, never deceitful, wind[-like]
(anila),63 and united in all ways [with god] (sarvato yog), is entitled
to eat from the vessel. (61)
One who has the habit of bathing at the three junctures of the day,
bears garlands made of the remains of iva worship,64 is well settled
in mind, [and] is always engaged in upahra,65 is entitled to eat in the
vessel. (62)

60 The manuscript reads eknta. I have supplied the missing visarga and taken that it conveys the notion stated in Pupatastra II.20: nnyabhaktis tu akare.
61 Here brahma can refer either to the five Pupata mantras or to the ultimate reality, or to
both.
62 The quality of remaining attentive and not negligent in ones duties is mentioned in the
Pupatastra V.40. It also appears in II.12 in a compound.
63 Anila simply means wind, and I have taken it for a metaphor. But which quality of wind is
supposed to be in the Yogin is not clear and can only be guessed at. Perhaps the text is
corrupt.
64 Cf. Pupatastra I.2,5: bhasman triavana snyta, nirmlyam. Though it is not said
explicitly, the bath here means the bath in ashes.
65 Cf. Pupatastra I.8: hasitagtanttahuukranamaskrajapyopahrea tihet.

The Ptravidhi

25

One who is unclothed, hated by the world, bears the remains of iva
worship on the head, and whose body is smeared with ashes,66 is
entitled to eat from the vessel. (63)
[One for whom] a piece of gold and a lump of clay are all the same,
who is always delighted to feed upon alms, whose mind is free from
anger (akrodhacitta), [and] who is intelligent, is entitled to eat from
the vessel. (64)
Having washed the vessel with clay and water [and] made it stainless
(nirlepa ktya67) carefully, he should always wipe [it] with cows
hairs; [thus] finally, he would attain purity of the vessel. (65)
Whatsoever is the reward of having properly performed (samyagyaasya) one thousand horse sacrifices, that reward a Yogin obtains
by eating from the vessel [even] for a single day. Whoever drinks
water contained in [the ascetics] vessel (ptrastha) after enjoying
food, that man of controlled senses (jitendriya) obtains the same
reward; thus speak Brhmaasthe expounders of brahman, [i.e. the
Vedas]. (6667)
[Its users] go across terrible great dangers, hardly crossable hells, and
all sorrows; therefore, it is called ptra. 68 (68)

66 These are the rules given to a Pupata ascetic, see Pupatastra I.11: avs v, III.3,11
18: avamata, pretavac caret, krtheta v, spandeta v, maeta v, greta v, api tat
kuryd, api tad bhed, yena paribhava gacchet, I.5: nirmlyam, I.23: bhasman triavana snyta, bhasmani ayta. However, the first two rules, being unclothed and
hated by the world, are specific to a Pupata in the avyaktaliga stage. Perhaps here too
a new stage is implicitly referred to.
67 According to the normal practice, the lyap suffix should not be applied to a bare root. Cf.
fn. 5.
68 This verse is elliptical, and syntactically and metrically problematic too. The subject is
missing, and for metrical reasons the rule of agreement is violated: narakebhyo dustareu
is used instead of the grammatically correct narakebhyo dustarebhya. This definition
probably underlies a nirukta explanation of the word.

26

Acharya

[An ascetic] should never use medicine,69 a teeth-cleaning twig, and

drink or sip water (pna ccamana), except at times of eating (vin
bhojanakleu). 70 (69)
An ascetic who has spent a night having left behind his vessel, his
staff and other [essential belongings], should reclaim his staff reciting
the mantras, and definitively abandon (samyak parityajet) the vessel.
(70)
If a Yogin were to drink water from the [ascetics] vessel when he has
eaten only half [of his meal], he would do wrong to the god, the vessel
and himself. (71)
Thus the manual on [the use of] the vessel.

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

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