I N T R O D U C T I O N TO

t a n t r Al o k a

INTRODUCTION TO THE

t a n t r Al o k a
A Study in Structure

NAVJIVAN RASTOGI

MOTILAL
Delhi

BAN ARSIDASS
Patna M adras

Varanasi

M OTILAL

BANARSIDASS

Bungalow R oad, Jaw abar N agar, D elhi 110007 Branches C how k, Varanasi 221001 A shok R aj path, P atna 800 004 120 R oyapettah H igh R oad, M ylapore, M ad ras 600 004

IS B N ; 81-2 0 8 -0 1 S 0 -

PRINTED IN INDIA BY JAINENDRA PRAKASS JAIN AT SHKI JAINENDRA PRESS, a-45 naracm a p ra s e r , n e w d e lh i 110028 a n d p u b lish e d b y n a r b n d r a p k a k ash JAIN f o r MOTILAL BANARSJDASS, DELHI 110 007.

To the lotus fe e t o f my parents SI-1RIMATI INDRAN1 DEVI SHRI BITHAL DASS

PREFATORY NOTE
When I ucccptod the proposal o f the publishers to contribute an introduction to the Tantraloka some time hack, I welcomed the opportunity to reacquaint myst;ft' with the most towering personality o f the medieval India. But, when face to face with the text, I could easily gather that it was a sheer case o f overestimation o f my capacities. In addition to other failings I was confronted with one very serious handi cap. 1 did not know Italian into which R. Gnoli translated the Tantraloka.* This has remained a cons tant drawback. Shortage o f time was another major
* I am extremely thankful to Prof. Harvey P. Alper o f the South ern M ethodist University, D allas. Texas w ho very kindly provi ded an English rendering o f the table o f contents from G n olis translation. I reproduce befow the relevant portion o f Prof. Alpers letter o f the 15th July, 1983 verbatim The m ost im portant thing to note about the introduction to the TA is that the vast bulk o f it is drawn virtually verbatim from the earlier and longer introduction to the TS! B elow I provide a table in which the left hand colum n lists the sub-sec tions o f the TA Introduction, the m iddle colum n lists the pages in G n olis translation where they appear, while the third colum n lists the pages from the Introduction to the TS from w hich they have been taken. Frankly I d on 't think that this speaks very w ell o f G n oli; did he have nothing new to say? does he really think that the TA is identical in all respects to the TS in spite o f the vast difference in length? The bibliographical inform ation on the TA translation is: Luce d elleS acreS erittiire (Tantraloka) ill Abhmavagupta (CJassici deile religioni, sezione prima: Ie religions oriental]) T orino; Unimie Tipografico-editrice torinese. 1972.

handicap. As the Tantraloka is the magnum opus o f Abhmavagupta, one o f the greatest Indian encyclo paedic thinkers o f all times, all that I have been able to do is to touch the outer fringe alone o f his great contribution. The Tantraloka is both an inspiration and a chal lenge for the students o f the tantric lore. It is an indispensable guide and no study on tantra should
1. The Saivite Scriptures 2. Schools and Masters 3. Kashmiri masters and thinkers o f the 9th and 10th centuries 4. The school o f recognition 5. Buddhist and grammatical speculation 6. Light (prakasa) and thought (vimarsa) 7. Will 11-14 15-19 19-20 20-21 21-22 25-27

22-24 27, 29-33 24-25 33 36 8. T he theory o f im ages (abhasa) 26-27 36-39 9. T he I 27-31 29-40, 42-46 10. Language and m antra 31-33 47-49, 51-53 11. M aya and the d ivin e powers 33-37 53-59 12, The authority o f the holy scriptures 37-40 59-63 13. The m ethod o f realization 40-42 63-67 14. The vital breath 43-44 67-70 15. T he wheel (cakra) 45-46 70-71 16, Initiation (diksa) 46-48 81-83 17. The 36 principles 48-53 83-86,86-88,89, Similarly G oudriaans follow in g remark ab ou t G n oli's trans lation is quite illustrative Trsl. into Italian by R aniero G noli; Luce d el le S acre Scritturure, Torino 1972, a pioneer work o f great merit, although the translator allow ed h im self too much freedom on som e points, while in som e cases he paraphrases Jayarthas com m ents w ithout noticing the reader. (H indu Tantric and Sakta Literature, p. 162)

be deemed complete if it does not take the Tantra loka into account. Written on very scientific prin ciples it offers a most uptodate (of course till his period), extremely comprehensive and truly system atic account o f the tantric material and thereby offers a model for modern research. It also constitutes the most important single source of authentic tantric information and material. It poses ail enormous chal lenge when it comes to identify the sources cited and decide on their precise whereabouts and the issues involved. A detailed and critical study o f the Tantra loka is, therefore, desperately needed for which this Introduction cannot even be a poor substitute. However, being guided by Abhinavas own maxim1 that each small step forward brings us nearer the goal, an humble attempt is contemplated in the following pages. A t the moment, besides Gnoli, there is only one study that addresses itself to the study o f the Tantraloka proper.2 Since this study is limited to first three Ahnikas and does not examine other aspects than the philosophical, most o f the Tantraloka re mains practically unexplored. There are three other 1. 'PT fw ? r f? T ffFTTfwnra ^ i I I jqvt SR-qfWr E P -T J T H ffl W I fwrTnr n tT F zhr ^frfenfn' i
Abhinavabharati on N .S . 6.31 2. The P hilosophy o f the Tantraloka in th e First Three Ahnikas with translation into English, by Ira Bajpai, thesis submitted to the Lucknow U niversity for Ph. D . Degree in 1971 (unpub lished).

at: cmfe

studies1 which merit special mention here. Pandey and myself have constantly dwelt on the Tantraloka, but the whole exercise becomes o f secondary impor tance because it is Abhmavagupta or Krama system, as the case may be, that is being studied and not the Tantraloka and as such, only the relevant material is being referred to. For example, Pandeys mainstay are the 1st to 5th and 29 th Ahnikas, while mine are the 1st, 4th, 13th and 30th. Goudriaans obser vations are important, but he takes up the Tantraloka for a very brief treatment.5 Recently a major work that has come to our notice is the Upodghata (Sans krit introduction to the Luptagamasamgraha3 by B.V. Dwivedi). It comes as an appendix to the first two volumes o f the Luptdgamasarhgraha which are the compilation o f citations from the Agamas in various sources and has assumed the form o f an introduction to the 2nd Volume. The Upodghata deals, inter alia, with the citations in the Tantraloka and the Tantralokaviveka. In the first part Dwivedis perspective is
I. (i) K.C. Pandey A bhinavagupta : A n H istorical and P hilosophical Study (A bhi,), Chow khamba, 2nd Edition, 1963. H indu Tantric A nd Sakta Literature (HTSL), A History o f Indian Litera ture V ol. II-Fasc 2, W iesbaden

(ii) T, Goudriaan and S. Gupta ... (iii) N . Rastogi

198L

Krama Tantrjcism o f Kashmir (K .T.), Vol. I, M otiial Banarsidass, D elhi, 1979. 2. Cf. HTSL, pp. 5,20, 29, 37, 40 etc., 162. _ 3. The work was under print at (he time o f the writing o f these lines. I h e proofcopy w as supplied by the author. The Upod gh ata is being published by Sampurnanand Sanskrit University, Varanasi.

primarily historical while in the 2nd he deals with the doctrinal/theoretical issues in a wider tantric frame work. Although the Tantraloka is not Dwivedis im mediate problem, his study throws sufficient light on many aspects particularly the historical one. We shall have occasion to refer to these works as and when necessary. In this Introduction an attempt is made only to introduce the principal work. It should be treated as an elementary study o f some o f the material which appeared to me more important to begin with. I have taken special precaution to confine myself to the con tents o f the Tantraloka proper and allow the conclu sions emerge on their own. How far I have succeeded in my efforts, it is for the scholars to judge. The following pages that comprise the Introduc tion actually constitute the Volume One o f the ambitious eight-volume reproduction o f the KSTS edition by the present publishers in a much enlarged form. During the course o f printing it was felt by them that the Introduction, if published separately in the form o f a book, might serve the needs of common readers better who otherwise would not immediately require the text or are already possessed o f the original KSTS text. As the idea sounded reasonable, the Volume One is simultaneously being brought out as an independendent work. I had a keen desire to add one more chapter on the basic/agamic sources of the Tantraloka. in the present volume, but the idea had to be abandoned for reasons of time and space. A monograph, to be published shortly, will take care o f this desire. The present volume, nevertheless, incor porates a detailed Karika-wise table o f contents in Sanskrit as Appendix 17 which has been divided

volume-wise in the reprinted edition of the Tantraloka text. Before proceedi ng further I must seek the readers indulgence for certain inconveniences he is likely to be put to while wading through the pages o f the present work. In between the appendices on texts, persons and systems certain words/references may be found common or overlapping leading to some sort o f confusion. This has been unavoidable due to one o f thefollowingfactors-(a) uncertainty about theprecise status owing to incomplete data, (b) a word denoting not only a text but also a system or school, (c) a word standing for a person as well as a school. The reader is requested to kindly to bear this in mind. As the new edition (text reprinted by MLBD) was not available when the printing o f the Introduction began, all the reference to the text appearing here were made to the volumes of the KSTS edition. This however, would have turned vexatious for the reader o f the new edition. It was, therefore, thought desi rable and expedient to have references to both the editions e.g., KSTS as well as MLBD, so that the entire community o f readersthose who possess the KSTS edition and those who own the M LBD one may be equally benefitted. All the relevant appen dices, accordingly, have been re-done. Moveover, since this decision came when almost the entire Introduction (excluding the appendices) had already been printed, a table o f conversion comprising Appendix-20 has been appended in order to facilitate the reader. This development has put the publi cation somewhat behind the original time-schedute. In the absence of a critically edited text (the editors o f the enlarged reprinted edition have not attempted

volume-wise in the reprinted edition of the Tantraloka text. Before proceeding further I must seek the readers indulgence for certain inconveniences he is likely to be put to while wading through the pages o f the present work. In between the appendices on texts, persons and systems certain words/references may be found common or overlapping leading to some sort of confusion. This has been unavoidable due to one o f thefollowing factors(a) uncertainty a bout the precise status owing to incomplete data, (b) a word denoting not only a text but also a system or school, (c) a word standing for a person as well as a school. The reader is requested to kindly to bear this in mind. As the new edition (text reprinted by MLBD) was not available when the printing o f the Introduction began, all the reference to the text appearing here were made to the volumes o f the KSTS edition. This however, would have turned vexatious for the reader o f the new edition. It was, therefore, thought desi rable and expedient to have references to both the editions e.g., KSTS as well as M LBD, so that the entire community o f readersthose who possess the KSTS edition and those who own the M LBD one may be equally benefitted. All the relevant appen dices, accordingly, have been re-done. Moveover, since this decision came when almost the entire Introduction (excluding the appendices) had already been printed, a table o f conversion comprising Appendix-20 has been appended in order to facilitate the reader. This development has put the publi cation somewhat behind the original time-schedute. In the absence of a critically edited text (the editors o f the enlarged reprinted edition have not attempted

a critical edition of the text for various reasons) some other problems have also surfaced. Under the D e tailed Table o f Contents (Appendix 17), marking of numbers has been a difficult affair. Abhinava has scruplously adhered to what Jayaratha calls Sancayanyaya (see pp. 76, 164 inside) even in between the individual Karikas. He usually introduces the next idea in the second half-verse. I have, therefore, lol lowed the practice of the editors o f the KSTS edition (retained by the editors o f the reprinted edition as well) and have alluded to the subject-matter as being denoted by the existing printed numbering even if the idea has continued upto the first half o f 1 1ic next verse or has already exhausted itself in the second half o f the preceding verse. The reader will kindly bear with the occasional over- or under-lapping ol certain ideas which has been unavoidable under the circumstances. Exceptions have been made only when I was sure o f the completion o f an idea in the particuliir K:irikfi/s. In this context a further observation regnrdinjT the Dctmled Table of Contents may be o f some help. Here the basic thrust has been marked by twin objectivesone, it should give a precise idea o f the content of the Karika/s concerned and two, even a cursory peep into the Table should unravel the underlying thematic progression o f the concepts independently o f the text An earnest effort has been made to! secure both these ends but, in all fairness, it must be acknowledged that even the limited success has been far from easy to achieve. It is particularly true of the thirty-first Ahnika which has proved most enigmatic. ' I have been increasingly conscious o f the fact that this Introduction has turned out to be an intro due-

tion to the study o f the Tantraloka , instead o f being an introduction to the text itself. In sum, the present endeavour has crystalized into a sort o f more or less structural analysis and a groundwork, as it were, for more intensive future investigation in this area. Before I wind up I must take this opportunity to thank Jain brothers (M/s. N.P. & J.P.), directors o f M/s M otilal Banarsidass, for affording me an opportunity to pay once again my tribute to the all-time genius called Abhmavagupta and study a little bit o f his magnum opus. 1 am deeply indebted to Prof. Braj Vallabha Dwivedi, the retired Head, Y oga & Tantra Department, Sampumanand Sanskrit University, who was extremely generous in sending the proof-copy of his Upodghata to the Luptagamasamgraha. I am also thankful to him for discussing the proposed format and scope o f the Introduction, although I am guilty o f not using some o f his suggestions with regard to the discussion on philoso phical/doctrinal matters. My reasons for eschewing philosophical issues are simple. Something must be said over and above what has already been said by Pandey and other learned scholars. With the limited amount of time at my command it was not possible to make such a deep study as is demanded by philosophical and theoretical issues. I am indeed beholden to Thakur Jaidev Singh, a great authority o f our times on Kashmir Saivism, for offering his valuable suggestions about the proposed direction and contents o f the Introduction. Prof. H. P. Alper o f the Southern Methodist University, USA has put me under a dept by discussing the proposed format and agenda o f the Introduction and for finding time

to translate contents o f Gnolis Introduction to his celebrated translation. In this context I am happy to record my appreciation o f the kind gesture o f Dr. Andre Padoux (Direetor, Centre National D e La Recherche Scientifique, Paris) in presenting a copy o f Naudous valuable book to me. I must remember two more scholars with gratitude. It was Dr. Ashok Kumar Kalias (my esteemed colleague in the Department o f Sanskrit, Lucknow University) idea to furnish all available information in respect of the texts cited by Abhinava and Jayaratha. Dr. Mark Dyczkowski, then camping in India, made this work easier by allowing me to have a photostat copy of the relevant extracts from some o f the MSS - catalogues, so assi duously compiled by him. As a result the Appendix One was completely Tevised for which I once again thank these two friends. Dr. Kalia has also earned my gratitude for going through the entire Table o f Contents (Visayanukramanika in Sanskrit) and suggusting various improvements. The list will remain inutmiplcte without mention o f my esteemed friends, Professors Marsh Narain (of late Visiting Professor o f Philosophy, Aligarh University) and Kameshwar Nath Misra (Central Institute o f Higher Tibetan Studies, Sariiath) and Dr. J. P. Sinha (my senior colleague in the Department o f Sanskrit, Lucknow University) for maintaining sustained and construc tive interest in the progress o f the work. I also sincerely thank Drs. K.S. Pandey, H.S.B. Sinha and Sri K.M. Vishnoi for valuable secretarial assist ance. Besides, I remember Dr. M. R. Yadav with affectionate gratitude for his manifold selfless cooperation. This Introduction is now being humbly placed

before the discerning judgement of the scholars for what it is worth with a citation from the Tantraloka itself :

(T.A. 36.45) Lucknow, Maha&varatri, 86.

Navjivan Rastogi

Prefatory N ote Abbreviations Select Bibliography Chapter O ne: E X P L O R IN G T H E T A N T R A L O K A I. Traditional Approach to the Tantraloka

vii xxiv xxvi ( i -17) 1-4

fl. Four M otives Behind the Com position

(a) (b) (c) (d) Samgraha-Grantha Prakriya or Paddhati Grantba Sastra Grantha Stuti Grantha

4-12
4 5 9 11

111, Five O bjectives Behind the Composition o f the Tantraloka (a-i) Attainment o f Bhairavahood (a-ii) Propounding fourfold redemptive know ledge (b) Presenting Hie ultimate textual authority (e) Kiisy com prehension o f the tantric wisdom (i!> licstoraiion & preservation o f the tradition Chapter Two: A B O U T T H E A U T H O R I. Biographical D a ta (a) Nam e ( b) Pupils, colleagues and fam ily circle (c> Place o f com position (d) Time Tabular chart (c) Ancestors & parents Tabular Chart o f Abhinavas Family (f) Tcachcrs (i) Mathikagurus & (ii) Jiianagurus Tabular Chart o f his Teachers

12-17 12 12 14 15 15 (19-85) 19-55 19 22 26 27 28 28 32 32 34 34 54

H. W orks III. M ethodology (a) G uiding principles o f explanation (b) M ulti-tier handling o f the source-material (c) Interpretation and its norms (d) Presentation: multi-ended style (e) Purpose-oriented diction (f) Presenting the esoteric matter Chapter Three: A B O V T T H E C O M M E N T A T O R

55-63 63-85 64 66 72 75 83 83 (87-153)

I. Biographical D ata
(a) Ancestral and preceptorial Uncage and rich parental heritage Tabular View o f H is Two Genealogies (b) Tw o groups o f teachers: second group cast ing stronger form ative influence (c) Personal achievem ents

87-102
87 92 95 100

II. The Tantrdlokariveka

(a) A n extention o f and supplement to the Tantraloka (b) Title (c) Fundam ental motives (i) A ttainm ent o f the G odhead (ii) Resurrection o f tradition (iii) R estoration and preservation o f tlie Tantraloka (iv) Furnishing chronological continuity (d) H andling o f the sourcc material (i) Four progressive phases and their several dim ensions (ii) Material drawn upon by A bhinava (iii) Pre-Abhinavan tantric m aterial (iv) Source material provided by the known authors (v) Post-Abhinavagupta tantric material: general (a) Jayaratlia vs. Ksemaraja (vi) R estoring tradition: fathom ing inter se relations hi p am ong Agamas

102-146
102 105 106 106 107 107 114 115 115 116 125 128 129 130 136

CONTENTS

XIX

(e) A n exclusive guide to the Tantr&loka (i) Sevenfold assistance (ii) Discharge o f twin editorial obligations III. M ethodology (a) Guiding principles (i) Conformity to Abhinava, teacher and scripture (ii) Thoroughness and authenticity (iii) A bsence o f fascination for word-by-word com m entary: eight key factors (iv) Fear o f undue extension a ad deviation from the original line (b) Differences from A bhinava & deviation from the original line Chapter Four: A B O U T T H E T E X T I. K S T S E dition: E ditorial an d Printing lapses Tabular View (u) T wo types o f textual anarchisms (h) Uivsic MSS o f the KSTS edition (O Printing m ista k e (d ) NiiiiibcrinjJ, errors II. Mefrtx Entphiyvrf HI. Topical Organisation and Structural Analysis

138 138 142 146-153 146 146 147 147 149 151 (155-243) 155-167 156 160 160 162 164 167-168 168-196 168 169 171 173 174 187 191 195

(a) D ivision into Ahnikas (b) Three devices to indicate subject matter (c) D ivision o f Ahnikas into groups (d) demarcation o f the primary and secondary topics Tabular View (e) Treatment o f ancillary topics (f) Three broad divisions o f the text and other schem atisation by Jayaratha (g) N on-organisation o f the Tantraloka into Jnana, Y oga, Kriya and Carya IV. Cross-references: A C ollateral Source o f Thematic Organisation

196-243

(a) (b) (c) (d) (e) (f) (g) (h) (i) (j) (k) (1) (m) (n) (o) (p) (q) (r) (s) (t) (u) (v) (w) (x) (y) (z) (aa) (bb) (cc) (dd) (ee) (f0 (gg) (hh) (ii) (ii)

First Ahnika Second Ahnika Third Ahnika Fourth A hnika Fifth A hnika Sixth Ahnika Seventh A hnika Eighth A hnika N inth Ahnika Tenth Ahnika Eleventh A hnika Twelfth Ahnika Thirteenth A hnika Fourteenth A hnika Fifteenth A hnika Sixteenth A hnika Seventeenth A hnika Eighteenth A hnika N ineteenth A hnika Twentieth Ahnika Twenty first A hnika Twentysecond Ahnika Twenty third A hnika Twentyfourth Ahnika Twentyfifth A hnika Twenty sixth Ahnika Twentyseventh A hnika Twentyeighth A hnika Twentyninth Ahnika Thirtieth A hnika Thirtyfirst A hnika Thirtysecond Ahnika Thirtythird A hnika Thirtyfocrth A hnika Thirtyfifth A hnika Thirtysixth & Thirtyseventh Ahnikas

197 200 201 203 206 207 211 211 214 218 219 220 221 225 225 229 230 231 231 232 232 233 233 234 234 234 235 235 236 239 240 240 241 242 242 242

Chapter Five: A G E N D A F O R F U T U R E R E S E A R C H (245-252)

APPENDICES

(253-589) 1. Texts referred to by nam e in the Tantraloka 253-264 2. Persons referred to by nam e in the Tantraloka 265-269 3. Systems/major doctrines referred to by nam e in 270-274 the Tantraloka 4. Implied or incom plete textual references in the T a n trdh ka as identified and/or com pleted by Jaya 275-279 ratha 5. Texts named and also quoted and som etim es ex 280-284 plained by Abhi navagupta 280 (a) Directly quoted 2 SO (b) Indirectly cited 284 (c) Quoted partly directly and partly indirectly 284 (d) Quoted and explained 285 G . Persons named and also quoted by Abhmavagupta 7. Systems im pliedly referred to in the Tantraloka and identified by Jayaratha 286-287 K . Implied personal references in the Tantraloka as 288-290 itic iit i Red by Jayaratha Textual references in the Tcmtraloka citations 291-298 IruiA'd/idi'iiinied by Jayaratha 10 Il'iMiii:tl itlt'ivnci'H in the T antrabka citations 299 ii;u ril/iili-Mliliiil l>y .layaratlia 300-301 11. I iim1 persona! references in the Tantraloka 12. A git mas forming on e group on specific issues in 302-304 the Tantraloka 13(A) Texts named and/or quoted by nam e by Jaya 305-323 ratha in the Tantralokaviveka 13(B) Sixty four Bhairava Tantras and their eightfold classification in the groups o f 8 each in the Sri324-325 kanthl as referred to by Jayaratha 14. Persons named and or quoted by Jayaratha in the T antralokaviveka 326-341 15. Systems/major doctrines referred to by nam e by Jayaratha in the Tantralokaviveka 342-354 16. Unspecified citations/references in Jayaratha 355-414 17. D etailed table o f contents o f the 'Tantraloka in Sanskrit { 415-556

419
^rd^iflpFTT 420 426

432 436 443

spsnrTTff^rir
^ w q r f^ fn r ir^r^q-rf^^TlT S T ? W f^ T

445
453
462 469 472

a^SiPTllfpfiT
^JFTFfrff^Tr 'T ^srqrf^ T
* f ts ? u n % ^ f l^ j f p r r f i^ r

473
483 484
500 507

sr=s.iwnf^^Tr
ft"?rfrRPTJnf^7JT STF^^ifdd^JTTf^qnt ^ T w fe r iT J n f^ F r '

510
512 513 514 518 520

jt

523 534
542

545
Sr%?TTTJ%^iT 548

^TfejSTfTlf^fW

550

553 W fS O T T f^ F ^ 554

18. W ord-index (to the Introduction) 557-572 19. Corrections 573-574 20. Table o f conversion o f references appearing w ithin the Introduction to the Tantraloka from the KSTS edition to the M L B D edition o f the Tantralokaviveka 575-589

Abhi. A. Bh. Ah. Comm. D h. L. h .t . s .l . I.P.K . I.P.K .V . I.P.V . T.P.V. (Bh.) I.P.V.V. J.M .V , K .M . K.S. K .S.S./K .S.T .S. K.T. M .M .P. M .P. (T) M .S./M SS M .V .T. M .V.V. Nagarajan N .S. N .S.T . P hilosophy

P.T. P.T.V. Sp.K. S.T. SV.T/Sv.T

A bhinavagupta: A n H istorical and P hiloso phical Study Abhinava-bharati Ahnika Comm entary D hvanyaloka-locana Hindu Tantric and Sakta Literature isvara-pratyabliijna-karika Kvara-pratyabhijaa-karika-vivrti Isvara-pratyabhijna-vimarsini Bhaskari on Is vara-pratya bhijna-vim ar3 i ni Is vara-pr atyabhij fia-vivrti-vi mars ini Janma-marana-vicara Kavyam ala Kashm ir Saivism Kashmir Series o f Texts & Studies Krama Tantricism o f Kashm ir: V ol. I M aha rtha-mafij a ri-pa ri mala M ahanaya-prakasa (Trivendrum Sanskrit Series) M anuscript/s M alini-vijayottata-tantra M a lin i-vij ay a-vart ik a Contribution o f Kashmir to Sanskrit Litera ture (by K .S. Nagarajan) N atya Sastra Nitya-sodasikarnava (-tantra) The Philosophy o f the Tantraloka in the First Three Ahnikas with Translation into English Para-trimsika or Para-trlsika Para-tri riisi ka-vi va ra n a Spanda-karika Sarada-titaka (-tantra) Svaccanda-tantra

SV.T.TJ. /S .T .U . T .A , T .A .V . T .S. Ta.Sa. T .V .D . U podghata V .M .V .

Svaccanda-tantra-uddyota Tantraloka Tantraloka-viveka Tantra-sara Tantrika Sahitya Tantra -vata-dhani ka U podgliata to the Luptagamasarngraha V araa kcs vari-mata-vivarana

Abhmavagupta

(i) Abhinavabharati (A, Bh.), a com m entary on the N atya Sastra, Vo], I, ed. Ramkrishna K avi, 2nd edition, Baroda, 1956. (ii) Maliru-vijayottara-vartika, ed. M . S Kaul KSTS N o. X X X I, 1921. (iii) Paramarthasara, with Vivrti by Yogaraja, ed. J. C. Chatter] i, K STS N o . VII, 1916. (iv) Para trim Sika ~vi va rart a (P.T.V .), ed. M .R . Shastri, KSTS N o. X V III, 1918. (v) Tantrasara (T.S.), ed. M .R . Shastri, K STS N o. X V II, 1918. (vi) Tantraloka, with Viveka by Jayaratha, 12 volum es (Part I ed.by M .R . Shastri and Parts II-X II ed. by M. S. K aul), KSTS, 1918-1938. (vii) Tantravafadhanika, ed. M . R. Shastri, KSTS N o. X X IV , 1918.

Bajpai, Ira

Dwivedi, B. V.

The Philosophy o f the Tantraloka in the First Three Ahnikas w ith Translation into English, doctoral thesis submitted to the _ Lucknow U niversity, 1971 (unpublished). (i) U podghata (U podghata) to the Luptagamasamgraha, V ol. II, S, Sanskrit University, Varanasi, 1984. (ii) U podghata to the N i t yasodasikarnava with tw o com m entaries R juvim arsinland Artharatnavaii, S. Sanskrit U niversity, Varanasi 1968. (i) Luce delle Sacre Scritture (Tantraloka) di A bhm avagupta, translated into Italian with Introduction, Torino, 1972. (ii) Essenza dei Tantra, translation o f the Tantrasara with notes in Italian, with a long introduction by R. G noli, Torino, 1960. M edieval R eligious Literature in Sanskrit (A History o fln d ia n Literature Vol. II), W iesbaden, 1977,

Gnoli, R.

Gonda, Jan

Goudriaan , T. and gup ta, S.

Jayaratha Kane, P. V.

Kayiraj, G. N. M isra, K . K.

Nagarajan, K.

H indu Tantric and Sakta Literature [HTSL] (A History o f Indian Literature V ol. IIFasc 2), W iesbaden, 1981. VamakeSvarimata-vivarafla, ed. M.K.. Shastri, KSTS N o. LXVI, 1945. The History o f Sanskrit Poetics (published together with the Sahityadarpaija o f ViSvanatha), 3rd edition, Bom bay, 1951. Tantrika Sahitya (Ta. Sa.), Hindi Samiti, Lucknow , 1972. Significance o f the Tantric Tradition, Varanasi, 1981. M alinivijayottara Tantra, ed. M . S. Kaula, KSTS N o. X X X V II, 1922. Contribution o f Kashm ir to Sanskrit Litera ture (contribution), doctoral thesis submitted to the U niversity o f P oona, 1961 (unpubli shed).* Buddhists o f Kashmir, translated from French into English by Brereton & Picron, D elhi, 1980. Abliinavaf'upta : An H istorical and P hiloso phical Sludy (A blii.), 2nd revised edition, Vitiimasi, 1963. History o f SnivtL Cults in N orthern India (From Inscriptions 700 A .D . to 1200 A .D .), ed. G. C. Pandey, A llahabad, 1980. Prati sthalak? anasara s am uccay a, ed. D am odar Sharma, tw o volum es, N epal, Sam-2023. (i) Abhinavagupta and H is W orks, VaranasiDelhi, 1981. (ii) N ew Catalogus C atalogorum , Vols. I-XI, University o f M adras, 1935-82. (i) The Krama Tantricism o f Kashmir (K.T.),

Nmtdou, Jean

I'tmtU'y, K. r.
/ iitliak, V. S.

Jiaghavan, V.

Rastogi, N.

* W hile these lines were under print we cam s to ie.Eirn from D r. KoseUya W alli, U niversity o f Jam m u, th at tho w ork has since been published by the author.

Vol. I (H istorical and General Sources), D elhi, 1979. (ii) Abhinavagupta Ke Stotra: Eka A dliyayana, dissertation subm itted to the Lucknow U ni versity for partial com pletion o f postgraduate course, 1959 (unpublished). Silbitrn, L . Le Paramarthasara de Abhinavagupta, Tran slation into French with Introduction, Paris, 1979. Svacchanda Tantra (SV.T), with U ddyota by Ksemaraja (SV .T .U .), 6 volum es (V ol. 5 in two parts), KSTS, 1921-35. Togin, M adhuraja Gurunatha-ParamarSa, (i) ed. P. N . Pushp, published in Kashm ir Research Bi-annual, V ol. I, Srinagar, 1960 plater published as K STS N o . 85); (ii) ed. V. Raghavan, included in his Abhinava gupta and His works . CATALOGUES An A lphabetical List o f Manuscripts in the Oriental Institute, Baroda, ed. R .N . Shiroinam, tw o vols., GOS XCVI1 & CXIV, Baroda, 1942/1950. Aryabhasa Pustakalaya N agari PracariijI Sabha KasI M em Upalabdha Hastalikhita Saihskrta-grantliasiicI, ed, S. Pandey, K . Tripathi and M Tewari, lln d Vol., Varanasi, 1967. Bharatiya Itihasa Sam sodhaka-M andalastha HastalikhitagranthanukramanLka, ed. Khare K .H . Ganesh, Shivajinagar, 1960. Catalogue o f Sanskrit Manuscripts in the R aghunath Temple Library o f H is Highness the Maharaja o f Jammu and Kashmir, ed. M .A , Stein, Bom bay, 1894.

A Catalogue o f Palm L eaf and Selected Paper M anuscripts belonging to the Darbar Library, N epal, ed. H .P. Sastri and C. Bendall, tw o volum es, Calcutta 1905, 1908. Catalogue o f the Sanskrit M SS in the Sans krit C ollege Library, Benaras, 1911 antra Section). Catalogue o f V V RI M anuscript Collection, two parts, ed. V isvabandhu and others, Hoshiarpur, 1960. A Catalogue o f Sanskrit and Prakrit M anus cripts in the Rajasthan Oriental Research Institute (Jodhpur C ollection), ed. M uni Jina Vijaya, Jodhpur, 1963, Catalogue o f Sanskrit M anuscripts in the Punjab University Library, V ol. I, (Sections VHI-IX), 1932, A Descriptive Catalogue o f the Sanskrit Miiiiuscripls in Die Collections o f the R oyal Asiatic S u cid y o f Bengal, Vol. VIII, Pts. ^ H, ed. ChiiHaharana Chakravarti, Calcutta, 1938,1940. D escriptive C atalogue o f Raj M anuscripts preserved in the K am eshw ar Singh Sanskrit University Library, Darbhanga, ed. B.R. Sarma, Darbhanga, 1969. A Descriptive C atalogue o f the Sanskrit M anuscripts in the Private Library oFHis Highness Srlrajarajesvaia Maharajadhiraja Maharaja Sri Harisinghji Bahadur o f Jammu and Kashmir, ed. Ram canda K ak and N ow abhatta Shastri, Poona, 1927.

Descriptive Catalogue o f the Sanskrit M anus cripts in the Governm ent Oriental M anuscripts Library, M adras, Vols. X & X II-X V Madras, 1910-1913. A Descriptive C atalogue o f the Governm ent C ollection o f M anuscripts deposited at the Bhandarkai Oriental Research Institute, ed. H .D . Sbarma, Vol. X V I, Pt. II, Poona, 1976. A D escriptive C atalogue o f the Sanskrit Manuscripts in the Taajore Maharajas Sarfojis Saraswati M alial Library, ed. P.P.S. Sastri, Srirangam, V ols. XVIIT-XIX. A Descriptive C atalogue o f Sanskrit M anus cripts in the C urators Office Library, Trivendrum, V ol. V, ed. by K. M ahadeva Sastri; Vol. VI, cd. by P,K , Narain Pillai, Trivendrum, 1939-40. D escriptive Catalogue o f Sanskrit M anus cripts in the G aekw ad Library, Bharata Kala Bhavan and Sanskrit M ahavidyalaya Library, Banaras H indu University, Vol. V I, ed. R.S. Tripathi, Varanasi, 1971. Srinepalarastriyabhilekhalayastka H astalikhitapustakanam Brhacchucipatram, ed. Buddhisagar Sharma, Vol. IV (in two parts), Kathm andu, 1964-1969.

GHAFrER ONE

EXPLORING THE TANTRALOKA Strange as it may appear, the Tantraloka happens to be the only major original work o f Abhinava while his all other important works1 come to us in the lorm o f a commentary on some earlier valuable text notwithstanding his own description o f the Tan traloka as a gloss, as we shall see in the sequel. (i) Traditional Approach to the Tantraloka

A peep into and a look around the Tantraloka off ers many illuminating insights. Towards twelfth cenury Sivananda, the author o f the Rjuvimarsini, refers to it as the Trika-sastra- or Trika-sarasastra and the verses cited are traceable to the published edition of the Tantraloka. It, therefore, appears that by that time it came to be regarded as the most representative / system- Ksemaraja, the illustrious pupil o f Abhmavagupta, talks o f two characteristics o f the text. One, it was composed in the state o f Absolutic trance and other, it is a key to the secrets o f entire
t h e w t w T v ^ ther m ai r WOrkS inchlde A 'B h- (Com m , on IP K v \ ^ I P K )i LP V V - (Com m , on the i .m v . v .) and Locana (Com m , on the D h. L.). ed B N S T w ith ^ v im a r s im and Artharatnavalf,

to a !' S S J :
3- y w

*p' 19, The verses quoted are traceabie

The verses are

f c n T T O i I Ibid., pp. 138-139.

traceable to T.A. 15.285-287. 4. r <RHW t% I S.T.U., I, pp. 39-40

agamic literature.1In the Tantrasara, Abhinavagupta invariably describes the Tantraloka as a detailed treatise and asks the author to turn for detailed dis cussion o f the problem to the latter which incorpo rates all the prescriptive and negative injunctions emanating not only from Vedic but from Saiva, Tantra and Trika sources also.* The view has been con sistently hammered again and again.3 According to the Tantrasara , the Tantraloka was not only a reposi tory o f agamic lore but a critical text which minutely recorded even internal and mutual divergences.4 Thus the image o f the Tantraloka as a single, extra-com prehensive and authoritative source book appears to have been projected by Abhinavagupta himself. The central theme o f the Tantraloka, according to Abhi navagupta in his Locana 5, however revolves round '
2.

m l5i I
Ibid., ITT, p. 268

3pr aft f r w r faftr; 3T M > it

^ T.S., p. 32 Ibid., p. 97

arsnapr i
3. ' * d 'd H W I * *

irfW M Id:

* *

* *

* *

?iwr to r tw :: ^l'i"SK iV ^>i=rr i i.p.v.v., IIJ, p. 279

I.P .V (B h .),II, p. 242

T T cfW

< d W r " 5 T S n % ^ T^ n^T W T 9T T rf^WH '4 'l Ptu iT d 'H I

^ fad^-T rrd ^ T ? ft% n f d H i f e n r t

Janma-nmrana-vicara, Bhattavam adeva, K SS, 1918, p. 19 4. ora ^ i J.M .V ., p. 99

5. $ sTorf^^w ^ prnftqTjrfw I

niw ^

wrtat;

D h vany aloka-l ocan a, K .M ., IV, M.S., 1928, p. 19

the transcendental Absolutic reality called Brahman (i.e. Anuttara). The prime concern o f the Tantraloka was to explain, to unfold and to explore. It therefore assumed the form o f a gloss, or a commentary and was therefore termed, as the Vartika1 (gloss), Slokavartika* (versified gloss) and Sadardhaslokavdrtika (versified gloss on Trika system).* Possibly in desig nating the Tantraloka as Vartika Abhinavagupta was inspired by Katyayanas example in whose case Vartika is defined as an explanatory or supplemen tary rale which explains the meaning o f that which is said, o f that which is left unsaid, and o f that which is imperfectly said.4 This amply applies to the Tantra loka as we shall have occasion to see later. Elsewhere in a very significant remark Abhinavagupta describes the Tantraloka as a mix o f all the varieties (e.g. brief, regular and large) o f glossarial work bassd on Agamas. Thus it is a Vartika, a Bhasya and a Vrtti all at
1. ^ sqrcmpr i I.P.v.v., in , p. 259 The verses purportedly quoted from the Vartika here are the same as the T. A. 1.152-1 55.
2. 3 j ^ r tdiici ^ i Ibid., pp. 106-7 The use o f 'c a 5 is very am biguous and m ay lead on e to conclude that the T antraloka and Slokavartika were tw o independent texts (vide K .T ., p. 159). But in view o f the overwhelm ing collateral textual evidence as produced above and non-discovery o f any text by the nam e o f the Slokavartika (pertaining to K .S.) so far it seem s appropriate to identify Lhe two. M y earlier view on this stands m odified (vide K .T ., p. 159). In such a situation the text is to be construed as under 3.
4.

lifted- W T
I P k i (fen)

cWMl% I
g

I.P.V .V ., I, p. 33
t

The Students Sanskrit-Engfish D ictionary, V.S. A pte, D elhi 1959, p. 503

a time.1 It is perhaps the reason why Abhinavas interpretations-cum-explanations on specific issues in the Tantraloka are recalled as testim ony/ The Tan traloka was also k n o w as Tantravaloka? (ii) Four motives behind the composition
(a) S a m gk ah a-G
rantha

Abhinavagupta composed the Tantraloka from several angles. Obviously the first and the most strik ing intention o f his is to present a d igest o f the avail able tantric literature and lore.4 Technically;, there fore, the Tantraloka is a compendium (Samgraha-granth a)\ In creating a compendium Abhinavaguptas primary objective seems to handle not only the Trika material alone in its tantric sources, but the non-Trika material in its agamic sources as well." Abhinava gupta himself sets at rest all conjectures in this re gard. H is avowed intention is to introduce all the agamic material in its varied sources7. Abhinava gupta has been, therefore, quite appropriately hailed 1, 2. sretnffl^ 3TPIW4P hm
I T.P.V.V., TII, p. 304

cfW T 5fl%I

Parasuramakalpasutra, Baroda, 1950, p. 44 3. FTfTrf fp?nwr% I Srinivasabudha in his DTpika on the Tripura-rahasya, Jn ana khan t^a, Varanasi, p. 193 4. H-'ffrf

p fT ^ rftw T q T T ^ q ; Tffe 5, T r^Elw r 6,

T .A . 37.85

:^STSft^cr: l
T .A .V ., I, pp. 14-15

smftRTH I
Ibid., I, pp. 29-30

as Samgrahakara1 and the Tantraloka as the Samgraha2by Jayaratha.

( b ) PHAKRIYA OR PADDHATI G
r ANTHA

Abhinavaguptas second, but rather more signifi cant, intention is to produce a Prakriya or Paddhati, perhaps employed as interchangeable terms in the context, Abhinavagupta was perturbed over the fact that there was no Paddhati text in his source-system, i.e. the system o f transcendental triad (Anuttara-sadardharthakrama), although there were plenty o f them in other source systems.5 In order to overcome this drawback he decided to write the present Prakriya i.e., Tantraloka , complete in all respects.4 Abhinava gupta and Jayaratha both do not give any clue to Abhinavaguptas concept o f a Prakriya-grantha, al though Jayaratha is full o f references to Abhinavaguptas professed aim to undertake a Prakriyagrantha.s In this context one comes across four observa tions : (i) The Prakriya under reference namely, the Tantraloka, is totally based on the M .V .T ?
Jayarathas introductory observation preceding the above verse is very suggestive
5 = pt ^ ^ rfT s n * h r
t o

^ n ^ rr

cksttt

? r r ^ w srra T fa : f% *Tf$-

T .A .V ., X II, p. 389

1.
2.

cfdWlTiHci^1

srawrr:.............i
T.A .V ., V, p. 19 (8th A h.) Ibid., p. 186

qT 5$m p?pfl[.................................................................... I

3.
4.

TswfWcn-:
3Fj?ir<tf3at*ht?r srfefr

o C i

wto
n

i
t .a

. 1.14

prrf g V m ^ T r f w p r ii

ibid. 1.15

5. 6.

fPT w w f^R^5T^iTfrtfw<nf TfcTIFT........... 1 ' T .A .V ., I, p. 35 * erasfl? m i t . a . 1.17

(ii) There were two Prakriyas within the monistic fold namely, Kula-prakriya and Tantra-prakriya; (iii) ICula Prakriya is superior o f the tw o;1 and both together represent Trikaprakriya; (iv) A sizable section o f the learned scholars sub scribing to the system but not possessing un interrupted tradition required a guide in res pect o f the matters they did not know. The Tantralokas composition as Prakriya was a significant step towards fulfilling this desi deratum / Now let us see what the Tantraloka as a Prakriya text means. If we compare the T.A. 1.14 and 1.15, we find that Prakriya and Paddhati denote the same thing. Another thing to be noted is that both terms stand for a particular class o f books. Naturally the grammarians usage o f Prakriya in the sense o f an etymological work docs not fit in here. The Vacaspatyam includes among its meanings a chapter or a section (Prakarana) which lays down an order3 and the Sabdakalpadruma interprets it as a definite pro cedure4 (Niyatavidhi). Similarly, Paddhati is taken to stand for a treatise that brings out the gist or the 1. ire ^
i

fwenfkrFTRW
T .A .V ., I, p. 31

ffgfM fonm nftr

2. STcftSW R IWm
JTWT*nW

I
1 1 T .A . 1.19

3 T r r
TW T I 3. 4.

n w w armorer i

ffr srfwT .A .V ., I, p. 50

"ST Jlferr 3T J TpfgRfsrfW : I Vacaspatyam, VI Part, Varanasi, 1962, p. 4438 fcimfkftr: i Sabdakalpadruma, Part III, Varanasi, 1967, p. 245

essential meaning. The Vacaspatyam 1 and Sabdakalpadruma1 , both lexicons agree and both cite Hemacandra3 in support. Thus we see that according to these lexicographers a Prakriya text constitutes a work or a section thereof composed to convey the essential purport of the subject and to lay bare the procedure, if any, involved in realizing the primary purpose. A close examination o f Abhinava will re veal that his concept o f the Prakriya or Paddhati was closer to the above definition. Abhinava refers to the P.T.V. as Anuttaraprakriya * It will simply amount to saying that the P.T. V. was also a Prakriya-grantha.6 Abhinavas use o f the word Prakriya elsewhere reminds6 one o f something relatVacaspatyam, V ol. V, p. 4225
2. I

S abdakalpadr uma, Part III, p. 40 3. Hemacandras observations as per footnotes above assum e significance because Hemacandra was quite close to A bhinava chronologically -a gap o f a century obtained between the tw o and was in know of A bliinavas works as his treatment o f Rasa in the KavyaniisUstma betrays unm istakeable im pact o f A bhinavas Abhinavabharat I 4. 3T^TOrF=Mr^i i t . a . 9.313 5. A question m ay naturally arise as to whether there were two Prakriyas on Amittaratrika System, because as Abhinava has already said, that (vide Fn. 3, p. 5 supra) there were no Prakriya texts or Paddhatis on his system. T he answer perhaps lies in the fact that, as we shall see later, the P .T . V., M .V .V . and T.A . constitute one whole and as such may be part o f a larger textual framework.

6.

fT cfT st'T PrWfST

srrt ii

I
T.A ., 8.5; Jayaratha explains

'

ing to practice or Sadhana, The idea becomes clearer when Abhinava concludes that in the SV.T. know ledge docs not involve action or practice.1 Jayaratha leaves no doubt that the mutual difference between the several Tantras, even though sometimes belonging to the same sect, stems from the practices enjoined.2 This leaves us in no doubt that Prakriya must have meant a special practiceintra- and trans-ritualistic bothand the text that lays down the relative code is a Prakriya-gran tha. The other term used in this context by Abhinava is Paddhati, as we all know. What was his model we do not know. However he refers to one Paddhati by ISanaSiva3 which clearly brought out the essential procedure as laid down in the famous Krama Agama Devyayamala . This ISanaSiva is, no doubt, different from his namesake author o f the Gurudempaddhati or Tantrapaddhati and who definitely flourished after 1073 A .D . and was, accord ing to Dwivedi, identical with the great-grand tea-

T A ., 8.11; Jayaratha adds

zrj# era "jrrfer sterrcnrt

'T 5 [fW T ( fTrfer

* feiT m a m qrr i
i f (S V .T . 11.198)

2.

sTiftuid-dW pPTirrf ? r
w : WcT: c I

1
3. Tftemra1 ?r s f r w q^TH i ^ w - n w : t

t Ia

.V., V, p. 16

ihn ? M ^ f> r= K :n
Jayaratha s interpretation o f the term Abhyupaya rem oves the last tinge o f difference between Paddhati and Prakriya Ibid., X , p. 254

cher o f SomaSambhu, the author o f the Karmakandakram dvall1 DharmaSiva, a teacher o f Abhinavaif we go by the authority o f Ksemaraja3 also wrote one Paddhati which had the indirect initiation as its central theme and it is which has been referred to by Abhinava1, though not by name. These are possi bly the Paddhatis whose presence led Abhinava to lament the absence o f one in his own system. The Siddha-siddhanta-paddhati, the famous text o f Natha cult, which is much later, a text full o f references to Pratyabhijfia system, similarly seems to be a work in Paddhati tradition. Dwivedi refers to several Pad dhatis such as the Udayakarapaddhati4 and Vanina Paddhati5 and MaheSvarananda in his M .M .P . refers to one Mahdnayapaddhati.* It may be, therefore, quite logical to conclude that the Tantraloka was a text in Paddhati or Prakriya tradition and was com posed as a complete manual for the adherents o f the Trika way o f life.
(c) jSa s t r a G
rantha

The third intention o f Abhinava was to project the Tantraloka as a full-fledged Sastra (scripture) or Sasana.? As such it turned out to be a Prakriya Sastra
I. For details see U podghata, p. 21. A lso see H istory o f Saiva C olt in N orthern India, B.S. Pathak, D elhi, 1980, pp. 46-50. ^ sw rar: I 3. T .A . 21.50-55. 4. U podghata, p. 36 s v . T .U ., VI, pp. 8-9

(mannalistic scripture), to be precise.1 It is why Jayaratha frequently remembers Abhinava as Sastrakani.2 Jayaratha, while summing up the initial sentence (Adivakya i.e., T.A. 1.1 to 1.21) tries to highlight the formal Sastric character o f the Tantraloka as under (i) T.A. 1.1 to 1.5 (it is manifold). (ii) T.A. l .l 6 t o 1. 20( a ) n f f r ? T ^ J T (b) *m-spfr5pw= a?qffT5m n^ (iii) T.A. 1.7 to 1. 13srftrcnr (iv) T.A. 1.14 to 1.15^ er:= (a) (^r=*r &1.2454 is tiPwr and ^xw r> is f f a r ^ ) . 1. "aifR ft ih .) afasrrcT: s t f w w era-

J ^

; ; i 1
;

9% rFWWfTVTF^rW WRpr { 1 . T A )
^rf^TETFW I

1 1 l > f - f cF T m H
T .A .V ., I, p. 53

2.

'ji4dy st((w m tt4T 4>'i

wiwtr: nrmrSr i e.

T .A .V ., I, p. 3; 3*tlfT iill'H W U R lM ^ I Ibid., I, p. 52 etc. 3. Abhinava defines A dhikarin in T .A . 1.337 eloquently

j| J

To^nsm f^r^^rw ri $rfaftap% i

1 1

T v T rfEpm 'if sScHST? t a r

T he sam e m ay w ell be com pared w ith the second concluding verse o f the Viveka

ifrstfrcfr frfermiw T5ftr aft i^rdw: F 4rwrf*T?rT^ i ii^ +?-d<fa^-yawr ^emr^qrsiHf^a

ArfwwKfERTRBrr^ T ^rf ^ 1 1
(T .A .V ., X II, p. 428) Abhinava m akes it abundantly clear that sncha com petentper son is difficult to locate t^nwsrfERrr<r *r: *r ^ n T .A . 35.43 4. Jayaratha does not suggest the specific portions and their explications from the T .A . on this issue, but they are to o patent to require an authoritative citation.

(b) ^WTSpft'SFpft: iT T SW r=F T W R : (hte^ t is and htsr is or srfw }. (v) T.A. 1.6gwstft TT-tT^f^fFrrraT^ f^fff:1
(d ) St u t i G
u a h m ia

The fourth a n d the final approach consists in Abhinavas contemplation o f the Tanraloka as a full scale Sluti (prayer hymn). In the concluding part o f the initial sentence2as well as in the ultimate verse3 Abhi nava leaves no ambiguity about his intention. When ever he gets an opportunity he grabs the occassion to project the devotional theme o f the Tantraloka . In his eyes the entire subject matter o f the Tantraloka acquires meaning when it leads one to attain Sivahood owing to His grace alone. The Tantraloka out lines the path and procedure to invoke such divine gracc and once it is attained the clouds of nescient doubts disappear and one shines in ones pristine splendour.1 Such an approach lends credence to the views o f many a modern scholar who takes Kashmir Saivism as theology or transcendental theology hop ing to reach and realize the personalistic Godhead and not as a pure metaphysics concentrating on an
1. A ccording to Jayaratha Abhinava wants to make it sure that the Tantraloka is a Tantric Scripture and as such m ust contain veneration to GaiieSa and Vatuka.

2. 3. ^

TTpr^^di: i srfa^rr * rr
-i -a

t.a . 1.21
Ibid. 37.85

4.

^T R T w raT SfsT ?^ sr ^ r T : sm

M H4 1 1 d ^ ^fernrrF'T

i
T .A .2.49

abstract Absolute. It is only from this deep religious point of view that the Prakriya character oF the Tantraloka can be more meaningfully explained. Possi bly this is the significance o f this view being vouched in the beginning and in the end (Uparkrama and Upasamhara, to put it traditionally) o f the Tantraloka. (iii) Five objectives behind the composition o f the Tantraloka
(a -i) A
t t a in m e n t o f

B h a ih .a v a h o o d

After examination o f the underlying motives of Abhinava a study o f Abhinavas objectives behind his composition of the Tantraloka will be immensely helpful. The fundamental aim is the same as that of his philosophical discipline in general. It is the achie vement o f Bhairavahood i.e., the divination o f the mundane. Abhinava proudly declares that one who constantly practises all the tenets o f thirtyseven Ah nikas is oneself transformed into Bhairava, the A bso lute.1 If a consistent perusal o f 37 chapters leads to ones attainment o f essential divinity, it is all the more reason to conclude that the microscopically finite being is capable o f attaining cosmic personality.
(a -ii) P r o p o u n d in g
f o u r f o l d r e d e m t iv h k n o w m iijg k

Abhinava is never tired o f reiterating hispreferences. He says thatthe original commitmentof the Tantraloka is to understand the nature o f Absolute Awareness2.
1 ^ r r fsr a ^ T f f s w W . w : -a I

wr i
1% 2. |^T n t . a . i. 284-86

rrarsfr%sf^<r<i .......... T ^ t r r = r < . d i H c c f ,n

jbid. 2j

The four varieties of redemptive knowledge, as discus sed in the Tantraloka, are primarily designed to master both the worldly accomplishment and the spiritual transcendence.1While making a passing reference in his Locana,3as we had occasion to note earlier, Abhinava finds the transcendental Godhead as occupying the central focus o f the Tantraloka. It is descent o f His grace (Saktipata) that alone constitutes the driving force for the aspirants movements and it is why the problems o f bondage and emancipation assume a kind o f primacy over other issues.3 Abhinava goes on positing that the basic purpose o f the Tantraloka is inculcation o f the intuitive awareness1 (Pratibhasamvitti) which once thoroughly inculcated trans forms the discursive perspective o f mankind into the unitive one.5 Abhinava (and his commentator Jaya ratha also) refutes the charge of being arrogant in self-eulogy, as to him it is just a statement o f facts.6
I. ^ cRTT rT A f f o r d i 3Tra% II Ibid. 1.245

3.

f ^ lX # r i|w w I Dh.JL, K .M ., i v , p. 19 T ^ w w fw T R P ta tr r d ^ i w ^ u i K i ^ y

......... ^

....

........ ?f%.. . .s?rtterW .........gTEWTfr

I 4. 5. 5nrftrTT?rfw
ijw t

w t w t f r w ' fern r

T .A .V ., I, pp. 52*54, i n
t .a

. 13.160

M ^R rpT'trm

JT ft? ^FWTWtWFR; 3TFT-

wrw inf?rR# 6.
x ^ fT w ftw

srn&s ?r
"

0} = r ^ T P T ,

snlwr

T .A .V ., V in , p. 102

fe w sp T fRr 1 t . a . v . , v m ,p .i 0 2

( b ) P r e s e n t in g

t h e u l t im a t e t e x t u a l a u t h o r it y

This brings us to another objective o f Abhinava in presenting the Tantraloka as the ultimate textual au thority. Self-realization is the goal o f all spiritual dis ciplines and the standard effective tool conceived by them is the power o f the Godhead. N o other text has been able to drive this truth home more than the Tantraloka and the reason for it lay in Abhmavas taking recourse to his own discerning judgement, un failing sense o f right logic, vast command over Saivistic scriptures and above all his deep insight into Trika ideology, in that order.1 A ll these combined together lent enormous width and intense depth to Abhinavas treatment. Knowledge in order to earn transcendence has to pass through three successive stages: (i) it must emanate from a scripture; (ii) it must be thoroughly investigated under a knowledgeable guide; and (iii) it must ultimately form basic core o f ones experience.2 Jayaratha throws a veiled hint that Abhinavas intellectual/spiritual equipment very much betrayed such a wholistic framework o f mind.3 Under such circumstances the Tantraloka could not but bccome the most ideal, complete and reliable textual autho

T .A . l . i o e
2. I

s n w s r w fw II 3. W hile com m enting on T .A . 7.1 p f W ' t R f O T ) Jayaratha explains

as

T .A . 4.77 wiW raT^nW-

1 1
fm n I

IW-trAI

W sErfsfeftftr (fflstfw ? )
T .A .V ., TV, p. 2 0 3

rity. We are, therefore, tempted to suggest that three fold epistemic methodology consisting o f verbal testi mony, reasoning and perception (Agama, Yukti and Pratyaksa) emerged from the triple sources o f agamic understanding scripture, guide and self.
(C) liASY COMPREHENSION OF THE TANTRIC WISOOM

Easy comprehension o f the tantric wisdom was the third objective o f Abhinava.1 It was from this point o f view that he concentrated mainly on those issues or opinions which would be useful for all. N ot that he shunned controversial issues rather, on the con trary, he took them up in his other works for a specia lists treatment.3
(d ) R
e s t o r a t io n a n d p r e s e r v a t io n o f t h e t r a d it io n

A careful look into the Tantraloka brings out one more objective which is however treated by Abhinava in a low key. His three references, one (SampradayojjliiUiih)1 in the beginning and two others (Vidamhilfil.i1 ami Miraste Vkklh;mf ') in the middle o f the Tantraloka are quite conspicuous by their mention.
!. " 3. 4. 5. fa ^TOIT: aTcffs^T'^PFW iR 3F|S7 TpFiT^mm 1 1 I I ' t dI I II I Ibid. 15.134-35 [bid. 9.55 TTcSiTfTTW W fm i I T.A. 1 .19 T .A . 11.51 T .A .V ., X , p. 57

KrRn:...
Jprn: !

........ yr^rRmr.. . . , kim i T .A .V ., IX , p. 71

In the first, Abhinava seems to suggest that there were people who, though learned, were deprived o f the uninterrupted tradition and hence did not have access to the doctrinal secrets. In the second, he hints at the existence o f the people who were neither conversant with the text nor had waited upon the teacher for guidance. As such, being easily misled by the simi larity o f expression, they showed considerable gap in their knowledge. In the third, he implies that in certain sections the traditional secrets or specific procedures were lost or corrupted beyond recognition. In the first and sccond case, he undertook to propound the traditional wisdom inherited by him and in the third, he enjoins alternative course to be followed by taking recourse to the assignment (Nyasa) called MalinL Jayarathas observation, that whenever Abhinava quotes an agamic authority and recites a particular reading he does so to remove any misgivings about that source,1 further strengthens the above premises. The foregoing discussion leads us to conclude that one o f the undeclared objectives o f Abhinava is to restore and preserve the existing and traditionally acquired tantric literature and practices. We will have to say something on this aspect again while examining his style and method. From the above noted account we note that Abhi navas motives and objectives could be classified into two groups i.e., the one declared and the other un declared, and may be briefed as under:

1
T %

. .

MI r i V- l e f "s l "r i
*TT W S fifT f: 1

H IA I-rK ifar

T .A .V ., V, p. 186

Motives
(a) D
eclared

To compose the Tantraloka (i) as a compendium, (ii) as a manual, (iii) as a prayer.

(b ) U
ndeclared

(i) To produce a scripturistic treatise (Sastra). Objectives

(a ) D
eclared

(i) (a) To realise self and make others realise the same, (b) To propound fourfold redemptive know ledge, (ii) To afford easy comprehension o f the abs truse traditional secrets,
( l i j U ND r:c:t.A R['D

(i) To devise an-overriding textual authority, (ii) To restore the tantric learning and practices.

A BO U T THE AU TH O R
(a b h in a v a g u p t a )

(i) Biographical data It will be appropriate if we begin with the biogra phical data as made available by Abhinavagupta in the Tantraloka. Abhinavagupta gives graphic details o f his ancestry, parentage, teachers, pupils and cir cumstances under which the Tantraloka was written.1
(a) N a m e

According to the Tantraloka Abhinavagupta was not his actual name. It was a title which he earned from his teachers in recognition o f his devotion to ami reflection upon Siva.2 This fact has already been emphasized earlier3 where, according to Jayaratha, his name implied uulhoritativeness.4 Abhinavagupta is never tired o f repeating this fact. He calls himself competent.6 This leads to the natural conclusion that
1. The reader is advised, for further details, to see A bhi. (pp. 1-77), K.T. (pp. 157-165), K anes The History o f Sanskrit Poetics, Bom bay, 1951 (pp. 226-233) and RagTiavans posthum ous work, A bhinavagupta and His W orks (pp. 17-30), w hich is the reprint from JORI, V ol. X IV , IV, 1933.

2.
3.

3rPw<4|LdH|

qwrferr jreftraw i
ItffefXfd It T .A . 1.20 Ibid. 1.16

i
5. 3W tsfV|d'dW lsfiqrr fTTSpr II

T .A .V ., I, p. 34 T .A . 4.278

he alone was competent to undertake a work like Tantraloka which was professedly a digest o f the entire Sadardha (lit. half of six i.e., Trika) scriptural litera ture.1 Abhinavas academic, intellectual, spiritual and yogic attainments were o f very high order. The very nature o f his physical birth, in the tantric parlance, underlies this. In the first verse itself which refers to his parents he suggests his Yogimbhutva2 (i.e., arising from Yoginls.). Such a suggestion assumes added significance in the context of the Tantraloka whose committed goal, as we have seen, is to enable the lis tener-aspirant achieve Bhairavahood (Absolutic be ing). Here the parents achieve Bhairavahood which is transmitted to progeny.1 Thus there is very sug gestive relationship between his birth and composition o f the Tantraloka. This view gets strengthened_by another remark o f Jayaratha. In the thirteenth Ah nika while discussing the various kinds o f fall o f

T .A .V ., I, pp. 14-15 2. Y oginibhu is a typical K ula concept. In the 29th Ahnika called Rahasyavidhiprakasana, this concept has been discussed under Dautavidhi (i.e., practice relating to the fem ale messenger). When parents unite identifying themselves with Siva and Sakti giving birth to progeny, the latter w ho is the Siva-incarnate and instant repository o f know ledge is designated as Y oginibhu

^frsfr < fr

T .A . 29,162-63 A lso see fn. 1 above.

wfef: H if'T f PflSi'i iMi1h'i .'h I I .... ^ cfn rfaT^nrfV w ptw srrtem n

grace (Saktipata), Abhinava. points out to the charac teristics,1 laid down in the Sripurvasastra, o f an as pirant who is endowed with MadhyativraSaktipata; 1. Unflinching faith in God; 2. Realization of Mantras; 3. Control over all the objective principles; 4. Successful conclusion o f the activities under taken; 5. Poetic creativity; and 6. Sudden or spontaneous knowledge o f all the disciplines. All these signs or a few o f them show themselves in varying degrees according to the quantum o f grace bestowed. But, Jayaratha, on the authority o f his teachers, says all these signs were patently visible in the author o f the Tantraloka? This is why such a man whose wisdom (Saltarkaright logic) dawns on its own. is said to be initiated by ones own deified awareness and exercises universal jurisdiction.* It is, therefore, nol dilficull. to understand as to why Abhi nava assumes the role o f an Aciirya (Leather) through out his work.4
i. i

J T
T F srfa fe

'qfw: ^fT^sTT I!
i tl Ib id . 1 3 .2 1 4 -2 1 5

Pandey refers to five cliaracteristies leaving K avitva (A bhi,, p, 17) which needs review.

ffq -W T

f^^3TRT
^

F f fK
I

sfafe I

S T ^ T FqT?CTiNTF3T!TST^TT^T
3. qnr
ttopf : ?JT'Nrfa';Trrr^r^r

T .A .V ., VIII, p. 137
it

3Tf?rfeir: 4.

m II I

T.A . 4.42-43 Ibid., 11,53

(b )

u p i l s , c o l l e a g u e s a n d f a m il y c ir c l e

Two factors prompted Abhinavagupta to under take the writing o f the Tantraloka. He was implored by his students and colleagues1 and was ordained by his teacher Sambhunatha2 to write a complete man ual and bring out the aspects that the heretics were not able to see. Abhinavagupta in his concluding remarks even names his important pupils who were instrumental to his writing the Tantraloka. Manoratha, who happened to be his brother1 , was foremost among them. However, before he could go ahead to favour Manoratha, other disciples including his cou sins also approached him with a similar request.4 Of
remarks W l f ^ -

A lso see

FT W

T .A .V ., VII, p. 44 (11th Ah) T .A . 37.70 ibid. 1.15 Ibid. 1.19

1. 2.
3.

HSf* fWySipWrfTfff I
FT^^iM jrf^m fiTtTriT u

3T cfrs^raJT ^m
iWdtj+ff T W IT O T

i
II

Trwi^r: 3rftrR E [T f!r

cflX^nT: ^fOTfT^TJJTIWR' 1 1 T .A . 17.64 Pandey (A bhi., p. 13) takes M anoratha as A bhinavas yoimger brother. It is, however, dilficolt to m aintain for the reasons com ing later.
4. 5 sft;'i1RtiTid'iC f e T WTTfTT ?ft f M^ a W T W g c ^ T R: I

q -

jrfh "^gT r^frC T T ^T W JT1 1 srftrs: i iiH epcm : ) grow u fw^swrr: ,Ppr?rfem5 sr: i ijw r a j iR r|E cif ff? 1 1 Trqwnr i^ ffer*T a ^ " ^ T T f% i

these Kamathe son o f Sauri, MandraKama's boyhood friend and son o f a minister, Ksema, Utpala, Abhinava, Cakraka, Padmaguptaall cousins, and Ramagupta are remembered by name. A few others also bcscachcd Abhinava who accommodated all o f them as it was against his training to turn down a re quest. We have already come across his brother Manoratha, Kama and Ramadeva in the concluding verses o f the Paratrimsikavimraria 1 being described in extremely eloquent terms. His brother was a great devotee o f Siva and displayed command over all the disciplines, Kama, though quite young, bad grasped the essence o f Saiva principles and was totally averse to mundane attractions. He is the same Karna who, together with Mandra, requested Abhinava time and again to write a commentary on the Malini-rijayottamtantra.2 Karna had one son, Yogevaridatta by name, who displayed personal qualities justifying his name.1 Kamas young wife Amba4 also grew deta ched from the worldly affairs and devoted herself ex clusively Lo the worship o f Siva when her husband died later at an advanced age.B 11 is clear from Abhi9^7 3P T :P *i= f> alW -ii< a'tiM V li
1efH (f!l RtTrR

M
||

T. A. 37.65-69

1.

P.T.V. 7-9 (Concluding verses, pp. 279-80)

2.
3. a w CT^T

rrm farrfts5 3^: 3^: 1

II
^ ri H'+'ft'f I

M .V.V. 1.11 T.A. 37.76 Ibid. 37.79

II 4.
5.

3TRTf<TsrRT
q m =rq-ftr ^ i

navas remarks that although K am as entreaty was a forceful factor behind Abhinavas undertaking, the former did not live long to see the work complete. Amba, Kamas wife, was perhaps Abhinavas sister elder or younger it is difficult to say. Because, on the strength o f Abhinavas own statement, she looked upon Abhinava as her teacher and Siva personified although he happened to be her real brother and as such she was successful in keeping the filial emotions at bay.1 And when it came to Abhinava, though a brother, he justified her trust, respect and faith in him as a teacher by his virtuous conduct where the joy o f knowledge aggravated his lust for further knowledge 2 but who also actively nurtured all the efforts annul ling the sense, o f delimited existence from heart This perhaps explains why Abhinava devotes so much space to the description o f Karna and his family. Next comes Ramagupta who is referred to as Ramadeva in the P.T.V . He was exclusively given to the study o f Saiva scriptures and having fully com prehended the nuances o f Vidhi and Mandala in Trika scriptures was rather impatient to serve his teacher, Siva as well as scriptures. From the P T V.
fth tw tw

w rf^ rr ^

T .A . 57 58

iitrfeni iq'i 2.
-

s to t ^
>

wrr

.
w w w

? t%^f vr^iT^TTq ^ ; (
^ r r w qii

T 1 Ibid. 37.79

1 1

E T

'Tfrw-

TWTO*
Ibid. 37.80-81

we learn that he had thoroughly mastered grammar, Mimamsa and logic also.1 The list includes his live cousins including Ksenia and one his namesake. All these cousins showed in common their absolute devotion to Siva and rejection o f worldly possessions. Wc do not know if Ksema amongst them was identical with Abhinavas illustri ous disciple Ksemaraja, the author o f several erudite works. But all the circumstantial evidence tends to favour this identification. Although all these are men tioned as 4 Pitrvyatanayah, Abhinava in his Tantra loka does not indicate who his uncle (Pitrvya) was. According to Pandey he mentions his uncle as Vamanagupta m the Abhinavabhdrati.'2 From this quot ation he appears to be a man o f literature. While discus sing Abhinavas teachers we shall revert to him. Since he is the only person alluded to as his uncle, it may no I be illogical if Ksemas father and Vamanadatta are identified. The only pupil we have yet to talk about is Man dra. lie happens lo be a boyhood friend o f Karna and his cousin also, as is gathered from the fact that Vatsalika, Sauris wife, has been called his aunt (Pitrvyavadhu).* The possession o f all the necessary basic qualities makes his personality very pleasing and he was gifted with enormous riches and learning in equal measure. It was he who made Abhinavas stay at his suburban residence where all the members o f house-

! 2.
3.

P.T.V . 9 (concluding verses, p. 2S0) A. Bh., V oi. I,

aw iwr*rraT p. 297, quoted, A bhi,, p. 735

w r w ii i

t . a . 3 7.73

26

in t r o d u c t io n t o t h e t a n t r a l o k a

hold including children were dedicated to the divine worship.

It was the combined request o f allthese pupils and ins fellow-students who were longing to learn the entire tantnc literature that he could not desist from wmrng the Tantraloka* In fact it was his own deep rooted desire that was awaiting an excuse for an outlet just as a dancer, desiring to dance, cannot resist steppmg when he gets an instrument for accompaniment Not only the request from students, but also the advice o f his teachers to this effect was found by him rull o f great benign possibilities.4
(c ) P
l a c e o f c o m p o s it io n

The Tantraloka was, thus, written in the suburban residence o f Mandra, where his aunt VatsalikT lookfu T Wi& S much care and co em n a nd her name eciuaI to her merits and felt constrained to attribute the success o f his woric to the all-caring presence o f Vatsalika.* His
a r* ^ (|

tit

felfow '^i'rlirf^

suPra)- A bhinava is siient about"Ms

Isrm flTTft.* 4.
^ 5. , a^ H 6?f* r fF W : fk

TOT ll' ^

T .A 37 70
u '

f a R a rcm - n ^ ^ ( I b i d - 3 7 ' 73

gratitude is reflected in every word o f the poetic appre ciation he has showered on her.1 Vatsalika was the wife o f Sauri who was kings minister and had later resigned the job when his mind bccamc pure owing to devotion to Siva.
(d) T ime

Out o f the material covcrcd so far, the portion re lating to Karna and Sauri etc. is relevant from yet another point o f view. Abhinava, though ever ready to provide sufficient biographical data about himself and his environ, does not throw any direct hint on his time in the Tantraloka itself. Abhinavas time is no doubt fairly certain (he is placed around 950-1020 A.D.).3 It is here that we get some clues on the matter. Sauri appears to be a senior contemporary o f Abhi nava because the latter has seen all the three gener a Iinns o f Sauri e.g., Sauri, Karna and YogeSvaridaila. /Vhhinava in fact was the contemporary o f K a m a , his hrolher-in-law, husband o f his sister AjiiIki. Ahliinava also witnessed the death o f Karna, his close relative and an ardent disciple. Karna died at fairly advanced age (Agrage Vayasi T.A. 37.77) when his son, YogeSvaridatta, was already grown up. Cons1. mrf gnm N- JTffatfr snbr 4 o'^tri <w f<vr+7!ffsr ^wir^RrnrT: i n
T .A . 37.74

2.

m?nfT (? wfPr) ctptt: ? r fw ^ # '4 ^ r rc 'Trfwf^Rfer: i

H IcfWc^T -jTaft 11 Ibid. 37.75 Here the word bhrata does not stand logical scrutiny. W e have therefore suggested the correction within brackets. Sauri was V atsalikas husband and n ot brother is proved by collateral evidence, 3. A bh i., pp. 8-10; K .T pp. 157-159,

truing the present data with those in the P.T. V.1 we come to learn that Sauri was son o f Vallabha who was a Brahmin and a senior minister or the prime minister o f king YaSaskara who definitely ruled in the year 939 A .D. Thus, Abhinava who belonged to the third* generation from king YaSaskara should have undertaken the writing o f the Tantraloka at quite mature age; his accepted date (circa 950-1025 A.D.) continues to remain the same which may be shown in the following tabular form ;
King YaSaskara (939 A .D .) = Vallabha | Sauri= Vatsalika V . rCarna=Amba

V
YogcSvaridiitta
(e ) A n cestors &
pa ren ts

= Abhinavagupta (950-1025 A .D .)

Abhinava has provided sufficient insight into his place o f origin, ancestors and teachers. Apart from scattered references throughout the text o f the Tantrdloka he has devoted sizable space in the first and the thirty seventh Ahnikas. His earliest known an cestor Atrigupta was born in MadhyadeSa which falls

*F fT BpfKt I I c t f 5wtwtt...........wtf'frsrr^rt i
P.T.V . 5-7 (concluding verses, p. 279) 2. To this extent w e revise our opinion in the K .T ., p. 159.

in Kumar ika region (earth).1 Construed with the material from the P.T. V. MadhyadeSa is found to be synonymous with Antarvedf (i.e., land between Ganga and Yamuna) which might be identified with modern Kannauj and was the centre o f all learning. His surname was Gupta and his proper as well as Gotra names were Atri,3 if we go by the explanation o f Jayaratha. He was brought to Kashmir by king Lalitaditya-Muktaplda o f Karkotaka dynasty (725 761 A .D .) out o f great love and respect possibly4 when the latter conquered the king Ya&ovarman o f Kannauja (730-740 A .D .). Abhinava has paid glowing tributes to Kashmir, the land o f learning, beauty and eternal bliss. Atrigupta was settled in Pravarapura, a decent beautiful town founded by an earlier king Pravarasena5 (c. 5th-6th century) on the banks of
i fr.'JrrmrerfpTiT I w q r inftmrT i w rw rfircit i

i i ) ii nt' f sP t'T T T r f ^ r k > p t i 1 1 R ivfi^-m ji ^ jil^: 1 1

T'A. 37.37-38 Mu- iiii'iiiniif' o[ M il lusi J'jiila ul T .A . 37.3H is not dear. D oes 11 mciin lliul heeuu.se o f lii.s sw allow ing Ihe scriptural water he was mi mud Agastya also?

2.
___ 4. 5. ^ ~ . . tPPT prfVl'dlRii^ft TMT STPTTWRT srfa?TT srw rn r

g^WrfsT

i
T .A .V ., X II, p. 412

^ P .T.V. 11 (concluding verses, p. 280)

JW W
t .a

^ fr r w w w r ; I ^ m ^rftnrir I^ ojf|

. 37.39

fsrcftw: i d ^ f r + ' 5 T OTTCF; II Ibid. 37.47 i ' 1 1 Ibid. 37?52 " t . a . v . , x i i , p. 413

j f t H - <4, m i RRw

i ^

i
Tj^rr

5crw7t$rfe fNmnmBir
w fw frr:

fw * gfF T rrirm f ^f%5[TEr

Tmr f ^ R f ^

wfir f t w tfwsr: i

Vitasta, modern Jhelum. We do not know if he is the same as the illustrious composer o f the Setubandha, because Abhinava is silent on this aspect. A house was built on the bank o f Jhelum by king Lalitaditya for his residence facing the temple o f Siva cre ating an environ o f sanctity around the whole place. The temple, too, was located on the river bank and had a Siddhalihga enshrined in it.1 The king also granted enough property and wealth for Atriguptas maintenance.2 After a sufficient gap o f about 150 years in the lineage o f the immigrant family o f Atrigupta, Abhinava3s grandfather Varahagupta was bom . He was an eminent scholar. It appears all through the intervening generations, about which no thing is known, traditions o f learning and devotion to Siva continued unabated. Varahaguptas son Narasimhagupta, also popularly known as Cukhalaka, was Abhinavas father. His intellect was sharp, mind pure as a result o f his deep access into all the branches o f learning and heart full o f devout devotion to Siva.* On the authority o f Jayaratha wc know that the name o f Abhinavas mother was Vimala.6 In fact

2. Pandey (A b h i,,p . 19) rea d sbhum isam pat for bhurisampat in the printed text w hich is equally a good reading. We have, however, interpreted it as property and wealth instead o f jagir follow in g the printed text.

Tc w y # f t
5. s m f?

T .A . 37.54 ft Frarir f f a i

Abhinava himself suggests it in the very first word (Vimalakala) o f the Tantraloka \ His mother died when Ahhinava was a child" and was brought up by his father-. 11 is fa Iher ihmi^h young was in the least (lisliMi-lLJil by ddvhliuns natural to the young age and liiul dovrl(i[H!(l auii.il iluvnlion to Siva as a result of .ivusion Id tho worldly attractions3. MuIIuji's prom;iIn 10 death brought a sea change in Abluriavas spiritual life and with the removal of the staunchest cause o f attachment, he instantly attained salvation in his lifetime itself .1 His father reared Abhinava not only physically, but intellectually also. We shall have occasion to dilate upon it later. N ow a brief pause. In this context Abhinava makes no mention o f his brother and sister though we have already noted that Manoratha and Amba were his brother and sister respectively. It is difficult to say among the three who was younger and who was elder. From Abhinavas account we know that his mother died in his childhood and he was tended by his young father; it is quite possible that Abhinava might be the youngest. The reason for our holding so lies in the fact that he was a Yoginibhu in whose birth

By a strange coincidence, this verse forms the first introductory verse o f the P.T.V . and M .V .V . also.

2.

T T T 3 T
f * f| wfeHnw.nT"!

trsr I
II ^ Ibid. 37.56

sfr
"
4, h m i T T ^ r f r f a ' $TTPfr

^rf<r ft wptwt : ii
~ Ibid. 37.55-56
f% q W F T I

parental union did not take place for the satisfaction of carnal instinct but as a matter o f spiritual necessity. Abhinavas parents must have taken some time be fore they were able to develop such a frame o f mind. Thus his brother and sister should have been born in the evolutionary phase. In any case the mutual gap bet ween their birth must be small as the father was quite young when he turned away from worldly allure ments and mother passed away quite early. Regard ing Abhinavas own family, the Tantraloka is not o f much help. It is from the I.P.V.V. we learn that he was a celibate throughout his life and as such the question o f having wife or son etc. did never arise.1 From the foregoing account the following picture o f Abhinava and his family emerges :
Atrigupta j several I intervening [ generations Varahagupta

Vallabha

Vamanagupta

Chukhalaka Sauri = Vatsalika or V Narasimhagupta = Vimla i

Mandra (Sauris brother)

__________

V V

I '
PadJiagupta

Abhinavagupta Manoratha Amba = Karna _________________________________ Yogejvaridatta Ksenia Utpala Abhinava Cakraka

(f) T ea c h er s

Coming to his teachers we find Abhinava very in-

I.P .V .V ., III, concluding verse 2.

formative. He received his first lessons from his father, Narasimhagupta alias Cukhalaka. Grammar, logic and literature were the three fields which he mastered under the guidance o f his father,1 but the lessons with his father were just the beginning o f his extraordinary intellectual pursuit. It appears while lie was enjoying his lessons in literature, he was over taken by irresistible devotion to Siva which made him serve numerous teachers at their own seats.4 In pur suing his ever-increasing lust he did not even bother for the normal decorum and accepted serfdom o f his teachers to acquire knowledge. It appears Abhinava had to face tremendous criti cism for going from one teacher to the other .3 A l though he is an ardent follower o f the Sripurvasdstra, he quotes from the Matasastra twice4 in the Tantra loka to emphasize that as a black bee (Bhriiga) moves from flower to flower to collect scent, in the same way a student, desirous o f knowledge, should visit from teacher to teacher. It is why he flocked at the gates o f logicians, Mil ml insists, Buddhists, Arhats and Vaisnavas.1 He also suggests the order in which he

2.

____ ^ __________ T .A . 37.58 d'*) 41 A R T *T < ? T l< * > =ri'f'H uiY*1 1 J ia w f t JT: I
jtt ii

ib id . 37.59

*ri 3iT Jr*fW <fti% ii

I wtrT I Ibid. 13.349-50

c\

4.

q STTRTcf; T T 3TWKr?ff WT ^vT:

f^fTFrNf rP T TfsfT ^ft

5.

II

Ibid. 13.335; also cf. T .A . 22.45-6 TT^;in T W|fSE^r(^ITq; II ^

approached the teachers o f respective disciplines. He first approached Vaisn.avas, then Buddhists, then Siddhanta Saivists, and finally Trika scholars .1 It is a very terse proposition to identify all his teachers by name in different disciplines, yet we get a reasonably adequate account in this respect.
( i) M
a t h ik a g u r u s

& ( i t)

jn a n a g u r u s

Abhinavas teachers may be divided in two broad groups( 1) Mathikagurus (teachers representing a preceptorial school and thereby a definite spiritual approach) and (2) Jnanagurus (teachers imparting knowledge in general in some specific area). In the opening verses o f the first Ahnika he deals with the Mathikagurus2 (except Amardaka Mathika) and to wards close o f the Tantraloka (37th Ali.) he first dis cusses Mathikagurus and then other teachers. Under Mathikagurus he first refers to Bhutiraja." Bhutiraja and his son, whose name Abhinava does not disclose, represent the Natha Mathika, representing dualistcum-monist school.4 Traiyamba Mathika, which is related to Tantra-prakriya, is represented by Laksmanagupta who steps into the shoes o f Utpala and Somananda, Abhinavas grand and great-grand tea chers respectively.5 Lak$managupta is followed by
im i fwi i fa tTI'M rsi'lcyf'hd W : il 2. F o r Mathikas see K .T . pp. 32-34. T .A . 13.348

3.

T.A. 1.9 ibid. 37.60

T T fF T 'T ^ T ^ tT TI
Ibid. 1,10.11

Sambhunatlia, who represents the Fourth School1, which also goes by the name o f Ardha-traiyambaka and is supposed to be identical with Kula Prakriya.2 Samblmnatha appears to be the main inspiration be hind the Tantraloka. Although Abhinava has left out teachers o f the Amardaka school in the beginning, possibly because they fell outside the purview o f Tantraprakriya, he utilizes the first apportunity in the concluding verses to refer to Vamanatha who was the son or pupil o f Eraka and represented the dualist school founded by Amardaka or Ananda .3 After discussing Mathikagurus, he switches over to give out a long list o f his main teachers4 who perhaps taught him secular subjects. The list reads as under: (i) Sricandra Sarma, (ii) Bhava,s (iii) Bhaktivilasa, (iv) Yogananda, (v) Abhinanda, (vi) SivaSakti,6
also see
T .A . 37.61 Ib id . 3 7 .6 1

sTJrar^r?? 4 \ fjfasnrtaft C
3.

es > wrr-T 1 i T T ^frsfq W T O I I

(T .A , 1.13) T .A .V ., I, p. 31

4.

:I
sr^sFr gr4P ^ wi
'

w
" *

ii
Ib id . 3 7 .6 2

5. The name o f Candravara, mentioned at N o . 11 by Pandey (A bh i., p. 12) is not found in the text cited above. Instead, we have some Bliava in his placs. The text as it is may also mean Bhakti vilasa, the son o f Candra Sarma . Pandey adopts a different text, possibly from the M S in his possession

6. Pandey reads Sivabhakti. Ibid.

(vii) Vicitranatha, (viii) DharmaSiva,1 (ix) Viimanaka, (x) Udbhata, (xi) Sribhute^a* and (xii) Bhaskara. A ll these teachers, whose favour was earned by Abhinava due to their service and attendance, con veyed whatever they knew in their branches to Abhi nava helping him become self-contented and truly dedicated to exploring reality .3 Since these are his principal teachers, there might have been some notso-important teachers, about whom we hardly know anything. Abhinava, however, refers to his several teachers in the body o f the text quite often, but use o f the term Guru or Guravah is so loose that it is difficult to take a definite stand. Sometimes it refers to a mythical figure,4 sometimes to a preceptorial ancestor much anterior to him," sometimes to the legendary Krsna 8 and sometimes to the earlier com mentators including even his opponents. Moreover, it does not have an exact chronological connotation. However, on the basis o f available evidence, a con jecture can be made. Abhinava studied the Matanga Agama. with some Aniruddha 8 who also commented
1. Pandey takes Dharma and Siva separately (A bh i., p. 12), but they are one as subsequent discussion will bring out.

2. Pandey reads Bhutisa. Ibid.

PtiH lf+l I ^ Ji 1 1ivt S frT T^WR

ll 4. Vide ibid. 8.9 T .A , 37.63

5. Ibid. l.lOO; 9. 278

6. Ibid. 1.124 7. Ibid. 8.101; 9.173

f^ft: ll jtrtw <d% rr for^Tcrr I

X X X

Ibid'. 13.293-94

upon the Matanga Sastra an Agama o f Siddhanta Saivism. Jayaratha seems to have quoted a long ex tract from this commentary in his Viveka on the Tan traloka 8.433-34 .1 In addition, Abhinava also fur nishes some useful information about some o f his teachers. DhammSiva, mentioned at serial No. (viii) above, seems to have imparted lessons on some of the matters connected with Paroksa DIksa (indirect initi ation). His views are quoted in the context o f judg ing the comparative strength o f the rites (Samskaras)2 which were slightly different from those enunciated by Sambhunatha. His method is then discussed from the T.A. 21.50 to 21.55. Abhinava has referred to two Vamanas above with slight variation in nameone is Vamanatha, his teacher in Saiva dualism and other Vamanaka about whom we perhaps know nothing. According to Pandey one o f the Vamanas (which one?) is identical with Abhinavas uncle Vamanagupta3 and has been mentioned in the list o f his tea chers. Possibly it is Vamanaka which goes more in
nTTt i
t

.A . 9.261

Jayaratha remarks ^

TTcfgir

1 TR '1 ffh" t
F o r other details see D w ivedis Upodghata, pp. 16-17. l ........... i sr ? ^ w rar-

^ 4: t
T .A .V .,1 V I, p. 211

( WWTFfir) tlqiRr) ^r=)'fd<: FTTff

'

#c|Tfer<r I
' T .A v . , V , p. 275

2.

qrffs^rr

T .A . 21.50

D w ivedi takes him as a scholar o f Siddhanta Saivism or dualistic Saivism so to say, who wrote a Paddhati text and quotes Ksemarajas statement in support " ijt iP ^ M lifT rw rw r (U ddyota on SV.T. 11.6-7). Vide Upodghata, p. 42; also sec p. 20 thereof. 3. Abhi, pp. 13, 735

line with Vamanagupta. But Abhinava nowhere re fers to Vamanaka as his uncle in the Tantraloka nor does he give the slightest idea about the discipline taught. He, however, refers to one Vamanadatta, who on the testimony o f Jayaratha, was the author o f one Sam vitprakdsa .1 This Vamanadatta has defi nitely been referred to as Gurubhih and not by name. From the content and context it appears that this Vamanadatta talked o f variety in the instrumental knowledge without affecting the overall unity of divine consciousness. In all probability Vamanaka is Vamanadatta who was a teacher of Abhinava, but not his uncle .2 Amongst the remaining Jnanagurus our informations about Bhaskara are in much better shape, though his name does not figure in the Tan1.

= fY ? r
^ ^ T iw Jayaratha adds

1 1
i T .A . 5.154-55 vrfW fH fa T r fW F T W I

T .A .V ., III, p. 467
2. Dwivedi in his Upodghata (pp. 15-16, 65-66, 72-73, 78, 83) has dwelt in detail on the issue except student-teacher relationship between Abhinava and Vamana. He has identified Hrasvanatha, the author o f the Advaya-sampattE vartika with Vamanadatta, the author o f the Sarirvitprakasa. The view needs further examination. His other informations are important. According to him the Samvitprakasa was a text with Vai^iiava leanings. Its MS is available in B.H.U. Library (N os. C4003 and C5J86), Vamanadatta seems to have written tw o more books Suhodhamanjari (C4235 at B .H .U .) and Svabodhamanjarimatrka (C l 00 at B.H .U.). I f Hrasvanatha, the son o f Harsadatta, is none other than the author o f the Samvitprakasa i f Dw ivedi s hypo thesis prevails he should be credited with the authorship o f the Bodhayilasa also (K .T ., pp. 182-83, fn. 3). Dwivedi has disputed duality o f Hrasvanathas (Upodghata, p. 66) suggested by us (K .T ., pp. 176-183), but without assigning any reason whatsoever for disagreement.

traloka elsewhere.1 From other sources we know that he was the renowned author o f the Vartika on the Sivasutras, in addition, to the Vivekanjana and Kaksycistotra. His father was one Divakara and he was a disciple of Snkai.Hlui m Span da branch and of the Stotnikfiru SiddhiufUha in Krama.2 Some liberty may be taken for certain conjectures with regard to Bhava mentioned at Serial No. (ii) above. Abhinava has referred to a series o f teachers coming in preceptorial succession who commented on the Paratrisikd Sastra running as underSomananda, Kalyana and Bhavabhuti.3 If Abhinavas description depicts the chro nological succession o f teacher-conunentators Bhavabhuti occupies exactly the same point o f time (calculating from Somananda) which is occupied by Bhava as teacher o f Abhinavagupta. In that case Bhava would be an abbreviated form of Bhavabhtiti or should we be justified in reading in the text BhavablUUivilfisayogananda in place o f Bhavabhaktivihlsayogananda '? We leave it for future investi gation. In this group figures Udbhata also, about whom Abhinavas commentator Jayaratha gives us some information. This Udbhata is different from his ear lier namesake, who was a poetician and a prominent figure in king Jayapidas court (779-813 A .D .). The latter Udbhata followed Ujjata in succession and happened to be the grand disciple o f Bhanuka (850
1. Bhaskara is included in the list in T .A . 37.62. The reference to Bhaskara in T .A . 1.21 is o f dubious value (A bh i, p. 917) and is more figurative than informative. 2. See K .T ., pp. 144-146.

40

in t r o d u c t io n t o t h e t a n t r a l o k a

900 A.D.), an early Krama teacher.1 This tradition descended down to Jayaratha Intact through interven ing generations o f teachers. However if both the accountsAbhinavas as well as Jayarathasare construed together, it would appear that Abhinava was in possession o f both the Krama traditionsone descending through Govindaraj a-* Somananda^ Laksmanagupta and the other through Bhanuka^ Ujjata-^Udbhata. Since Abhinava subscribed to the tradition headed by Somananda, he is avowedly in debted to Laksmanagupta for his lessons in the whole o f Tantra-prakriya comprising Krama, Trika and Pratyabhijna systems. Udbhata comes in for a lone reference, because Abhinava, though, learnt Krama dicta from Udbhata, his lessons were limited to the sphere o f Udbhatas branch o f Krama alone and his heart did not lie there. Coming to the Mathikagurus our first encounter takes place with one Vamanatha who taught tantras o f the duahstic schools to Abhinava .2 He has n o where been remembered except once. From Abhi navas statement* we simply know that he was either son or pupil o f Eraka/ who happened to be an ex cellent teacher. This Eraka, the teacher in dualism, is not to be confused with his earlier namesake who (laiCT: If^qrspr trfwitwRr:
1.

p T E T F T P T W sfrfT

T .A .V ., III, p. 192-3; cf. K .T ., pp. 137-138 2. See fn. 3 on page 35 supra. 3. T .A . 37.60 4, Atm aja in T .A . 37,60 may not necessarily mean soil, it may mean disciple also. See K .T pp. 135-137. T o this extent the views regarding Eraka in K,.T, p. 122 stand modified.

was a Stotrakara and a Krama propagator (850-900 A .D .).1 We are in dark about any further details. Next come Bhutiraja (900-950 A .D .) and his son as representative teachers o f dualism-cum-nondualism 2 initiated by Srmiilha. It appears that Abhinava took his lessons from father and son both. As we have seen, Bluitiraja is remembered in the beginning and his son towards the end o f the Tantraloka. The Tan traloka is silent about his son. From other sources he may be identified with Helaraja, the illustrious commentator o f the Vakyapadiya and brother o f Induraja, the latter being Abhinavas teacher in literary criticism.* Bhutiraja has claimed highest veneration from Abhinava who views him as another form of the Godhead .4 Bhutiraja seems to have excelled in many branches o f learning in addition to the dualistic-momstic discipline. Perhaps his full name was Bhutirajami&ra. He seems to have initiated Abhinava in the science o f the size o f all the regions (Bhuvanas)6 and purifiability o f all o f Lliem and propounded the theory of hundred Rudras (Satarudras)8 in the con text o f the treatment o f Bhuvanadhvan and Pratistha Kala. Another major item which Abhinava learnt
1. See K .T ., p. 122 2. The view that the system taught was dualism in the K .T., p. 155 needs be rectified, 3. K . T pp. 154-155; /Vbhi.3 p. 214

4.

S T W K faW fH
Cp.

sd cU H sH1 |
I

T.A.19. M .V .V . 1.5-6 II
t . a ..

?nfi 5. m

tck

: faTfor
i

wfrraTff

8.40G -7

6.

Fff . 3 ytTW

vr^ T F T P T 1 -s
SITg: ]p^3f3T cnT ll Ibid. 8 .4]0

from Bhutiraja was Brahmavidya which consisted of such Mantras which if read at the time o f death would lead to instant self-realization .1 He also imparted three esoteric disciplines pertaining to Pranava, Maya and Bindn to Abhinava 2 in the course o f discussion on Mantravirya. Several references in the Tantrasara to Bhutiraja in the context o f Krama system gave rise to a suspicion among later scholars that Krama was also one o f the domains in which Abhinava was introduced by Bhutiraja. According to Jayaratha there was no substance in such statements.1 3 Jaya ratha has also taken exception to his being a piTpil o f Cakrabhanu (1050-1100 A .D .), an important* Krama teacher. Bhutiraja is one person about whom we have some more informations, most o f them provided by Abhinava himself, Ikit we refrain from them at the moment as we are concentrating on the material in

fer: sftjrflrcraT n4W RT*r f f \ iron

*wt q fom fap sr

I N , .

i
i
t .a

n
. 30.62-64

2.
3.

qtfTH
iT PT flf
3TW

I I
I [bid. 30. 120-121

,R^: aT flrrS R T W? T ip:

" 4. 3RPRTFT O
c \

"iVflfaTM T iJSfspT I
'
%

H ^

T .A .V ., III, p. 194

srf+Fm^q-

t o w

i i

Jrpcf i ibid., I l l , p. 193 Dwivedi accepts Bhutiraja as the sou o f Cakrabhanu, which is not borne out by facts, vide Upodghata, p. 52 and K.T. p. 156.

the Tantraloka1 alone. Thus Bhutiraja emerges as an extremely celebrated scholar who was father of two eminent scholars e.g., Induraja and Hclaraja and teacher o f Abhinavagupta and Helaraja. Next conies Laksmanagupta who commands very high veneration from Abhinava. He comes in the preceptorial lineage o f Traiyambaka and is responsi ble for Abhinavas training in the entire monistic thought o f Kashmir including Krama, Trika and Pratyabhijna branches, excepting Kula. He directly inherited the traditional secrets from Traiyambaka through Somananda and Utpala. Thus he was direct disciple of the last .2 We have already marked Abhi nava referring in very eloquent words to him .3 In addition to Trika, Krama and Pratyabhijna which constitute Tantra-prakriya, Abhinava refers to his other views also. From the T.A. 15.247 to 254 Abhinava discusses a special type o f Nyasa, which according to Jayaratha was advocated by Laksmana gupta'1 in the overall context o f Samayidiksa. This was one of the six original Nyasas employed to in voke and realize Kalasamkarsini. Laksmanagupta differed from Sambhunatlia in respect o f Saktanyasa.6
1. See T.S., p. 3 0 ;M ,M .P , p. 127; Bh. G.S., p. 186; M.P.<S), p. 115; I.P.V.V., I II,p . 405; Abhi., pp. 165-66; and K .T ., pp. 152-156.

2.

TOrrfroNi

w w m : i
T .A . 37.61

The word Atmaja is to be understood i n the sense o f pupil and not son. Pandeys views (Abhi., pp. 7, 164) need revision. See K .T ., p. 135.

3. Vide fn. 5, p. 34 supni.

4. 5. While c o m m e n tin g
sp q vT ^ItffafErfeT Tfj I T .A . 1 5 .2 4 6 J a y a r a th a o b s e r v e s

5gnT6qr%qT^ T .A .V ., IX , p. 122 on sf'flTPff HWf'=ra1' ^fT %

snffiT-T ^^PR W rR ffTtr ff I b id ., IX , p. 122

Similarly Jayaratha points out that Laksmanagupta held a different construction o f the Mantras' as opposed to the ancients. The Tantraloka and Viveka both do not go beyond this point. From it it appears that Laksmanagupta must have certain work or works to his credit o f which we know very little. It is only from another source, the T.P. V. V., that we know that he was the author o f one Srisastrcf which, subject to further investigations, may be identified with Sdradatilakatantra.3 It appears strange at the first sight that Abhinava neither refers nor quotes from the S T. any where, perhaps due to the fact that the S T. does not purport to be a work relating to the disciplines in which Abhinava was specifically groomed by Laks managupta. Future studies may investigate if the views appearing in the Tantraloka or Jayaratha are traceable or not to the S T. We have now arrived at the ultimate phase o f our enquiry regarding his teachers. Sambhunatha, the prime force and motivation behind the Tantraloka, was Abhinavas guide in. Kula system or Ardha-Traiyambaka school, a school emanating from Traiyam baka through his daughter. Kula system was also
1. Commenting on in T .A , 30.15 Jayaratha remarks

srr^rr:, frt-hRfd1
2.

uh kwi

_____________ T .A .V ., X II, p. 184 srtefi< 5 3 f e d I t i t f c i i l L K f t t d P l I ^ R \ I.P.V .V ., n i , p. 406

3. The author o f the Saradatilaka has styled himself as Laksmanadesika. Dwivedi takes them as two different persons, vide Upodghata, p. 56. However he does not state reasons nor docs he examine the reasons put forward so far. See K .T ., pp. 146-150.

known as Kula-prakriya .1 Among all his teachers Sambhunatha is held in highest regard. He is com pared to the sun whose rays removed the darkness caused by ignorance from the heart o f Abhinava .2 He is again described as the sun in the vast firmament o f the lineage o f Tmiyambiika.: i He is further des cribed as the moon for the oecan o f the Trika sys tems ,4 Bhattanatha was his other title or name .6 It was because of him and his consort that Abhinava shone with spiritual splendour consequent upon the total removal o f his sense of duality. It was due to this special calibre, Abhinava could embark upon writing the Tantraloka. The consort here is some Bhagavati, as we know it from another verse." In fact she was the spiritual messenger (Duti) and has been specially mentioned because under Kula Prakriya knowledge is transmitted through her alone. In other words Abhinava was favoured by Sambhunatha through his Duti Bhagavati.7 Sambhunathas preceptorial lineage may be pre sented like thisSumatinatha *Somadeva->Sam1. See fn. 2 on p. 35 supra. 2. i

Htsrfsrrlcfr: n
3. 4. 5.
frW KT snfernr t

t .a . 1,21
Ibid. 6.88 Ibid. 29.95

|W j4't
^fr 1
siw ^ sF r^ ^ rifr fftsffi ?rg snprsr

^ frRT II
Ibid. 1.16

T.A.v I, p. 34
1 T .A . 1.13

fiw r

1 rT M fd'41 I
T.A .V ., I, p. 35

T T R F F 'K R P fT OTKTW I

bhunatha^ Abhinava .1 Sometimes Abhinava speaks o f Sambhunatha as the direct recipient o f gracc and knowledge from Sumati,3ignoring Somadeva. Accor ding to Jayaratha one should not get confused on such statements, because the teacher here means the lineage teacher3 or the word teacher has to be un derstood to stand for teacher or grand-teacher, as the case may be. Jayaratha adds to our information by quoting from certain other source ,4 From it, it is clear that Sambhunatha hailed from some seat situ ated in south known as Jalandhara and was a com petent authority in the system o f five sources thriving on Atimarga. This is an important statement from the historical angle. As we know Krama has been called to have emanated from Northern seat .5 As against this Jalandhara is described not as Southern PItha but as being situated somewhere in south.
1. 3Jfn%T 1 T .A . 1.213 i M Tjprfa-

Jayaratha remarks 'frJHc^^r^irw: ^fer

fw :, TO *sfarFT r*r:
cp. fiwFTPT: i

I
T .A .V ., I, p, 236 T.A. 37.61
| ...............||

2.
A lso see 3. ^ if

* I

T .A . 10.287 T .A , 5.41

cnFW fW nrwt: I

^qTRJTffiT'T T -T ^jt>w i m m
T .A .V ., I, p. 236

4.
,... ..y .r- _ .._.p.... .* * ^ p. _ _ r,. _

wt^s^nfdtdd:

fwr^nwr:

STffffeH'r^^ri^anrftsS': ll Ibid., I, p. 236

Geographically, present Jalandhara falls towards south o f Kashmir. Could we therefore surmise that Sambhunatha belonged to modem Jalandhara and Abhinava walked down to Kim in pursuit o f his studies, since formers fame had already spread far and wide from his spiritual seat itself. The other significant point, that merits consideration is that he excelled in Atimarga, which was perhaps more akin to Tripura system. This problem has occupied our attention elsewhere 1 and our information has re mained static so far. Sambliunathas learning was not confined to Kula system alone. Jayaratha while explaining the T.A. 1.13s says that the choice o f diction implies his hav ing contributed to the disciplines like Trika etc .3 In order to endorse his statement he quotes a verse from Abhinava suggesting that Abhinavas commentary on one o f the Trika Sastras, incorporated his learning from Su.irtbh.unfit ha who had mastered all the scrip1 ,urcs. I lowever, as the verse could not be traced to any o f Abhinavas published works, it is difficult to prcc'scly pinpoint the system. It may, however, be observed in passing that Sambhunatha exercised considerable impact on Abhinava in respect o f his
1. V id e K .T ., p p . 2 7 -2 9 . I f A tim a r g a is s y n o n y m o u s w ith T r i p u ra , it is c u r io u s th a t J a y a r a th a n o w h e r e r e fe r s t o Sam bhun a th a in h is V .M .V , a t e x t d e v o te d t o T r ip u r a s c h o o l. It is n o w for th e fu tu r e s tu d ie s t o d e c id e o n it. 2. 3. w n w m f Srw r q g T ts fr w f w v n t : n
t .a

. 1 .13 w r-

fw r i sirci'

erfag^sfW'T Tr^frw rfV tT w f^fer4wr n

' T .A .V ., I, p .' 3 2

twoother texts e.g., P T.V.1 and M.V.V.*. Since other sources are not our immediate concern we have to refrain from alluding to them unless it is absolutely necessary. Abhinava has cited Sambhunatha as an authority on several occasions and on different issues .3 Abhi nava learnt Dhyana (meditation), as the first among Anava Upayas, from him .'1 The second Upaya, con sisting o f articulation o f the state o f vital airs (Pranavrttisamuccara) is also credited to the teachings o f Sambhunatha .6 This included variety o f blisses from Niiananda, to Jugadananda. Under the same Anavopaya presentation" of the day-night division(Ahoratravibhaga-the sccond ancillary topic under the Kaladhvan, i.e. passage of time) and his criticism o f other inferior views carries the imprints o f Sambhu[. P.T.V., Verse !8, pp. 28L-82. 2. M .V .V . 1.4. _

3. B u t fo r J a y a r a th a o u r ta s k in th is c o n n e c t io n w o u ld h a v e b e e n im p o s s ib le b e c a u s e o f th e in d is c r im in a te u se o f th e w o r d S a m b h u o r S a m b h u n a th a , s o m e tim e s m e a n in g a d e ity a n d s o m e tim e s h is te a c h e r . C o n s tr u in g A b h in a v a g u p ta , J a y a r a th a a n d c o n te x tu a l c ir c u m s ta n c e s w e h a v e tr ie d t o g a th e r th r e a d s.

4. 5.

WfmWT 3W
^3T Jayaratha remarks

^ T ^ nT ^ T1
^^Id'sr'iT:
ii

T.A . 5.43

^ T T

iTFH RtT
sjw fw r I

i. . . ,
Ibid. 5.43-52

5PRTT foq 1 *KI 3 1 c*HT f?- #^

STFF^t W

aiwR' srrsnww snfeRr, r

" 6.
yfR T ixT H ^ T ^ ri

'
T .A .V ., III, p. 356 i
^gTSpppft: n T .A . 6 .8 9

"

7
^

3T % r

3T * r* r

1 1
i Ibid. 6.91-92

nathas teachings. In the overall context o f passage o f space (DeSadhvan)1 Abhinava has openly acknowl edged the debt o f Sambliumltha in his treatment o f the five stages o f human experience such as wakeful ness e tc ./ being the third ancillary topic under the ela boration o f the sub-categories (Tattvabheda). Simi larly in the course o f enunciating the second anciallary topic, i.e. the procedure o f categories (Tattvavidhi), fifteen internal varieties o f every category and the like have been discussed by Abhinavagupta only in the light o f what Sambhunatha preached him by trans mitting the entire tradition which the former secured from his teachers.3 In the same context Abhinava gupta discusses the categories as symbolized by Pranic variety latent in the Khecarlcakra keeping within the in structions of Sambhunatha.4 In the thirteenth Ahnika while dwelling upon the fifth ancillary topic i.e., variety o f disappearance (Tirobhavavaicitrya), Abhmavagupta invokes the criteria as laid down by Sambhunatha as to who ought to be preferred as a teacher between a Yogin and a Jnanin.5 It is in this Ahnika
1. ^ITEW f^wr: I T .A . 8 .4 5 2

Jayaratha explain 5 ^
"

i as 4 < .+ )

^ 1
T .A .V ., V , p. 2 8 3

2.

to w r : srincn
X
sfr warai#

wnrerfwrr 1
W 11' T.A , 10.230 1 ibid. 10.287
T .A . 1 0 . 1 8 6 -8 7

3.

srspr srpjT srfifg^

J y y a ra llu i a d d s

n
f < w f e q f 5 T ^ T T T T O W T ^ f l c T-

TT^ ^ <ij-Uif^jfgrr ^WflTTfeJTfr I

s r ffffe fc ^ s r r W 'T Ksrf^T-T^ 1

T .A .V ., V II, p . 129

4. W 5.

rrmtfi ifa: jt ;r ^ ^ P ifffr T cr: it I %srfaer: i T .A . 10.226-27 ibid. 13.333

that Abhinavagupta does not accept Bhedavadins view regarding existence o f gradation in the descent o f grace on the strength o f Sambhnnathas teachings .1 Moving further we notice Abhinava discussing the varieties o f general assignment (Samanyanyasa) as a third ancillary topic under Samayidlksa and ascribing it to his teacher.2 la the same Ahnika Abhinavagupta expresses his indebtedness to him in the presentation o f various types o f special assignment (ViSesanyasa) and underscores the difference between the two lines adopted by Sambhunatha and Laksmanagupta, his two teachers, in respect o f the Sripurvasdstra. Abhi navagupta reconciles the two positions saying that one should first practice sixfold Sakta Nyasas as advocated by Laksmanagupta and then switchover to sixfold aiva Nyasas enjoined by Sambhunatha .3 Samayidlksa pertains to the daily functions (Nityakarma) o f the aspirants. All round worship o f the cycle aiming at adoring the ultimate principle o f efful gence is the sixteenth ancillary topic 4 while the fire1.

m f^Tc T R rf^ & :w I I aiH^aiPi h T + < *ifaH ih 1

-WK
yq-r yftfk *

2.
3.

fodW cTT
r

Tfft 1 1
t
ii

Ib id . 1 5 .1 3 2 -3 3

sr^rnrt nrraf^sfr ^fr

w sw

i
11 ffa I T .A .V ., I X , p . 122

J a y a r a th a m a k e s a sig n ific a n t r e ma r k t a s w j w r

4.

ud-H

wTrfvwiiwrr^

"

(T .A .' 1 5 -3 5 2 ) I b id ., I X , p . 177

rites^(Vahnikarma) constituted by Samskaras (Samskriyatattva) is the twenty first ancillary topic1both these items have been reproduced by Abhinavagupta as he imbibed them from Sambhunatha. Another item of esoteric value was Jalayoga which was a major constituent, o ft lie indirect initiation (Paroksa D lk sa )/ In the context o f the eighth ancillary topic under the occasional functions (Naimittika Vidlii) Abhi navagupta examines the phenomenon o f death elimi nating the fear thereof and while rejecting other views he swears by one propagated by Sambhunatha. The whole of the twentyninth Ahnika is devoted to Kulayaga or the esoteric practices according to Kula~prakriya, the specific area where Sambhunatha excelled. But even here certain items were propounded with greater emphasis on the authority o f Sambhunatha5. For instance, the method o f worship (Arcavidhi, the third ancillary topic in the Ahnika) included the doctrinc of ten aspects o f Homa (offering oblation to fire) which emanated from Sambhunatha." In the thirtyfifth Ahnika Abhinavaguptas attempt to strike a synthesis and project a harmonious construction o f the different scriptures is again inspired by the teach ings o f Sambhunatha.5 From the foregoing account it is obvious that
1. 2. t 5TTWHT TTum: r T.A. 15.408 Ibid. 21.26

jfhr sfanfTPSfW-HH

3.

F f^ crfen

firm It
rt^ T I

I
Ibid. 28.366-67

4.

f w ^rnfi'^mT i

^7T F T P -T
5. ^4

^rjiK 'l; I I
W T^FcT iHI^'^PTiT I

y A 29.95
Ibid. 35.44

Sambhunatha exercised tremendous influence not over Abhinavaguptas knowledge alone but also over his basic approach towards tantric wisdom and life. It is a matter o f great misfortune that none o f his works is extant today .1 In certain circles he has also been equated with Siddhinatha, the author o f the
1. H o w e v e r , P a n d e y a ss ig n s o n e Tantrasadbhava t o S a m b h u n a th a o n th e b a s is o f th e T .A . 3 0 .9 9

^ s w : JTFfRTKn1 W JT JT T

II

( A b h i,, p . 5 83) str e n g th e n e d

D w iv e d i a g r e e s w ith P a u d c y s v ie w s [ N S T ( U p o d g h a ta ) p . 37 an d a ls o U p o d g h iita , p. 38], T h is v ie w is fu r th e r w h e n w e fin d liic sa m e id ea e c lio c d in th e T .A . 2 9 .2 1 2 A c c o r d in g to J a y a r a lh ti th is SadbharaM.mna is n o n e o th e r th a n th e Tantrasadbhava [fT T H W rra^ 3% T .A .V . ( 2 9 t h A h .) , X I , p. 136]. H o w e v c r th e e q u a tio n d o e s n o t h o ld fu rth er. A s w e h a v e a lr e a d y p o in te d o u t e a r lie r , t h e u se o f S a m b h u n a t h a is n o t d e fin itiv e so m e tim e s it s ta n d s fo r th e d iv in e a n d so m e tim e s fo r th e te a c h e r . H e r e a n d in m o s t c o n t e x ts it d e n o t e s t h e d iv in e so u r c e . In t h e T .A . 2 0 .1 2 A b h in a v a g u p ta a sc r ib e s t h e a u th o r s h ip o f th e Tantrasadbhava t o th e G o d h e a d

srsrr

'Rirfwr i ^ gfwr qrJrfw n

a. A b h in a v a g u p ta r eiter a tes h is v ie w s r e g a r d in g th e r ev e la to r y c h a r a c te r o f th e te x t in the T .A . 3 0 .5 9

E ven

in

c o n tin u a tio n

w ith

t h e T .A . 3 0 .9 9 , c it e d a b o v e ,

A b h in a v a g u p ta e x p lic a te s h is sta n d in th e T .A , 3 0 .1 0 1

wdarr w t sterr ^rw9rnrjrtfen i it

T h e n o n th e str e n g th o f A b h in a v a g u p t a s o w n s ta te m e n ts th e Tantrasadbhava is a w o r k o f d iv in e o r ig in a n d S a m b h u n a th a , h is te a c h e r , c o u ld n o t b e its a u th o r . A c c o r d in g t o D w iv e d i (U p o d g h a ta , p . 3 8 ) th e w o r k is a v a ila b le in M .S . a n d th e q u o t e s fr o m it in th e T .A . V. are t r a c e a b le to it.

Krama Stotra, but on a close scrutiny the view is difficult to maintain .1 Thus, the known part o f the glittering galaxy of Abhinavaguptas teachers comes to a close. How ever, it does not wind up the list altogether, because several references5 5 in the Tantraloka to his teachers are either obscure or doubtful and thereby they stren gthen the possibility o f there being several other tea chers. From the quotations it appears that Abhinava gupta, in. addition to different disciplines, learnt diff erent texts in the same discipline from different tea chers, but at the present juncture our informations are severely handicapped. Moreover, his teachers in Buddhism, Vai?navism and Jainism etc. are not known to us. A few o f them may be from the list furnished by Abhinavagupta and a few not-so-important might have escaped any mention at all. To re capitulate, the following chart may give a brief idea o f his teachers and the subjects they taught on the basis o f the material in the Tantraloka:
1. K .T ., p p . 1 4 0 -1 4 3 ; fo r o th e r d e ta ils s e c A b h i., p p . 4 8 9 , 577 a n d U p o d g h a t a , p p . 7 6 , 19.

2.

3r*r

t . a . 6.240

x
"

x x

x
' " Ib id . 16.1 0

x 3rfwT<T'-rm:
4i'-f=f*r ffT
X

?rfrf
x

x
i =K |4|;

n
t Ibid. 16,195-96
x

RTdcti'luJ

1 1

f irffe fa

5TT^

Ib id . 17.1 0 -1 1

'

'

Name

Subject

1.

2. 3.

4.

5.

6.

Mathikagurus Narasimhagupta Grammar, literature and (father) alias logic Cukhalaka Dualistic Saivism Vamanatha DuaHstic-cuxn-monistic Bhutiraja Saivism, Brahmavidya, Vidyatraya and Satarudiiya Dual istic-cum-monistic Bhutirajatanaya Saivism (and perhaps phi (Helaraja) losophy o f grammar ?) Tantra-prakriya (Krama, Laksmanagupta Trika and Pratyabhijna or Traiyambaka school o f monism) and the Devlpancasatika plus Saktanyasa Kulaprakriya (ArdhatraiySambhunatha ambaka school o f monism) and the Sripurvasdstra plus several other matters.
Jnanagurus

7. Srlcandra Sarma 8. Bhava (? BhavabhUti) 9. Bhaktivilasa 10. Yogananda 11. Abhinanda 12 . SivaSakti 13. VicUranatha 14. Dharma^iva 15. Vamanaka (? Vamanadatta)

? Trlsikasastra (?) ? ? ? ? ? Paroksa-diksa (partly) Upaya-bheda

about the author

55

16. Udbhata 17. Srlbhuti^a 18. Bhaskara 19. Aniruddha (II) Works

Sister tradition of Krama system Sivasutras and Spanda school (?) Matanga Agama.

From Abhinavas teachers we now turn to his works1 confining our enquiry to the titles cited in the Tantraloka alone. Interestingly the number o f own works mentioned is not large. His first ever reference has been made to one Anuttaraprakriyd2 which has been found identical with the Pardtrimsikavivarana by Jayaratha. It is to be noted that Abhinavagupta makes no mention o f its authorship. He has referred to other Vivrtis on the P.T. but they are all by his predecessors1 and goes on citing views from one such Vivrti in the T.A. 13.150-154. In view o f Abhinava guptas silcnce on the authorship are we justified in branding the Anuttaraprakriya as his work? Perhaps yes, for (i) Jayaratha interprets Anuttaraprakriya as Pardtrisikdvivaram, which is exactly the title o f Abhi navaguptas published work, (ii) Abhinavagupta has
1. F o r m a te r ia l fr o m a d d itio n a l s o u r c e s se e A b h i. p p . 2 7 - 1 3 1 ; A b h in a v a g u p ta a n d H is w o r k s , R a g h a v a n , V a r a n a s i, p p . 1 7 -32 a n d a ls o p p . 3 3 -7 7 ; K .T ., p p . 1 5 9 -1 6 5 .

2.

srefwr I
II T .A . 9 .3 1 3

W 3 q w fsw r r a f J a y a r a th a e x p la in s

T .A .V ., v r , p. 249 3. : )1
fr sfw fa r : i T .A . 1 3 .1 4 9 -5 0

shunned detailed discussion on the inter se relation ship amongst categories where each succeeding cate gory rc presents the power and each preceding the powerful and commends his another work for a detailed understanding. The problem, inter alia, has been treated in detail in the P. T. V. by Abhinavagupta (pp. 99-218). Abhinavaguptas commendation, com ing as it does in the Tantraloka , assumes special signi ficance because the Pamtrimsika has been called the Trikasutra elsewhere and has been shown to serve as an index to the entire subject matter o f Trika System 1 (iii) The word Purogamiih" (i.e. pilots or precursors) cleajly implies that he authored a commentary on the P.T. which was preceded by his teachers namely Somananda, Kalyana and Hhavabhnti. Profuse refer ences to Somananda and his uni vocal acknow ledgement o f debt to the former (owjird.s the end o f his P . T . V leave no doubl aboul l.lin fnct flml Ilit! reference to the Amtffurufirtjkriyri is lo lm own Work. The other work which has found mention is the MalinUlokavartika where the nature o f live source* starting with their origin from the transcendental bane has been taken up for elaborate treatment. One, Mger to learn, may refer to it because Abhinaviigupta U not in the habit o f unnecessary repetition, Thin text
- ...
Jayaratha adds W T : t T .A .V ., VII, p. 101 (1 2 th A h n ik a )

T*A 121J

2.
i

frf^rrsffrrH ^rp-T R i fo iwrfirf^ !S fV ffl,* rr* ir^ fl'cr fa^Tw ttjtt

* v .

i
1 1

P .T .V ., c o n c lu d in g v e rse 19, p, J | J

srr: i

is identical with the Malin Ivijaycivdrtika and is a v e h i cular running commentary on the M dlinmjayottara Tantra, This is none other than the famous Sripurvasastra, the scriptural backbone o f the Tantraloka, Pandey has successfully visualized a chronological order1 among all the three works under reference which is as follows M . K K , P.T .V . and T.A . each coming in succession. In this very context it is significant to note that Abhinavagupta makes an indirect reference to one o f his works called Pancika. While commenting on the T.A. 23.75 Jayaratha yields sufficient inform ation .3 It was a commentary which bore the title Pancika and was composed in versicular form as a quotation from it suggests. One thing is absolutely sure that the treatise was available to Jayaratha. Here again Abhinavaguptas reticence on its authorship is intriguing. It is Jayaratha who in another context refers to the Pancika as Abhinavaguptas composi tion .1 The relevant reference does not give an idea o f the original text as to whose commentary it was. Banking on the contextual evidence (Abhinavagupta is discussing removal o f inferior knowledge from an aspirant belonging to the lesser disciplines as pro1.

A b h i.t p p .

30-33

2.

sTc i ' ^ v k c f t - s g r ii *r i J ^ i ^ ^ 1

3.

f^#T^T nwi+'WHff

iT = rh T n +wh i [
fa+iftKTTi; it
gRwrrTTTcRr: n

?f^-

T .A .V ., X , p . 2 9 2

4.
'

aw
Ibid., X , p p 5 6 -5 7 .

pounded in Lhc Sripurvasdstra)1 it, in all probability, should have been an exposition of the Sripurvasdstra. If it be so, the work would be identical with one Purvapancikd included by Pandey among the works o f Abhinavagupta .2 The contention gets support if we coordinate the statement o f Jayaratha on the T.A. 16.135-36 where Abhinavagupta dwells on the assign ment of the passage o f a syllable (Padadhvanyasa) in the context of variety o f the purifiables (Sodhyavaieitrya) under Putrakadlksa (initiation concerning as pirant o f Putraka class) with the one in the P.T. V? The work, as held by Pandey, might be an extremely large work if one remembers that the M. V. V. was a running commentary on the first verse o f the M. V. T.\ o f course briefly incorporating the total subjcct mat ter o f all the 18 chapters. Since the P.T. V. alludes to this text, the chronological sequence of the four works would emerge somewhat like this-Mdlinixijayavdrtika, Purvapancikd, Pratyabhijna Vimarsini and Tantraloka. It will be proper to conclude that all these works constituted a complete whole on the Tantrika material in a cognate field. It is significant to note that the Maim ivijaya vartika was written in the same house6 in which the Tantraloka was under 1.
......................U

J T T craW
T .A . 2 3 .7 3 -7 5

2 . A b h i,, p. 37. S r lp u r v a p a n c ik a w o u ld b e tlie b e tter title .

3.
4.

^nT T T ^m C T cri
I 'T*

p w i :
+ .iw r R + W w iw : i

^
P .T .V ., p . 147

R T f^ T T fe T # 5. Ibid.

1 1

M .V .V . 2.335

taken .1 It aimed at pleasing Sambhunatha* and was undertaken at the instance o f Karna and Mandra .3 Similar was the case with the P.T. V. at the time o f whose writing, like the Tantraloka, Abhinava gupta was under the carc o f Vatsalika 4 and which was written at the request o f Karna among others .5 The benedictory verse is common to all the three works. The ideas that have been dealt with in one text arc skipped over or just referred to in other works. It is an irony of fate that the Purvapancikd or Pan cika. is perhaps lost to us. Only one more work that is available from references is the Prakirnakavivarana. Although the work is not cited by name in the Tantraloka it is alluded to as elsewhere (Anyatra)/ Jayaratha interprets the word Anyatra 5as Prakirnakavivarana. According to Abhi navagupta the causative operation (Prayojaka-vyapara) indicated in Sanskrit by the suffix ISic loses its primary meaning if it is related to the insentient prompter. The problem is: what is that constitutes the proper object o f causative operationone about which the relative action has already commenced or is yet to commence? Abhinavagupta says he has dealt with the issue in detail elsewhere, hence the reader should better not concentrate on this point here. In the Tantraloka and for that matter in whole o f the Abhi1. T .A . 37.72 2. IV1.V.V. 1.4
3.

Ibid.

1.11

4. Ibid., conducting verse 6, p. 279. 5. P .T .V .. c o n c lu d in g vorso 1, p p . 279-80.

6.
a r w fa

w n Eiwrfa: i
fW t T^ H f t - C l W T ll i
t .a

T .A . 1 0 ,4 4 . v .,
v ii,

p . 33

navan writings there is absolute lack o f any other refer ence to this work. Whether the work is identical with or different from his own Prakarana vi varana has been discussed elsewhere/ It is, however, difficult to sur mise about the precise nature o f its contents. How ever, the word Praklrnaka stands for miscellaneous. Hence Abhinavagupta appears to have focussed on several relevant miscellaneous issues which were not primarily philosophical but, all the same, carried philo sophical implications. Such a hypothesis appears harmonious with the admission o f Abhinavagupta that philosophical implications o f grammatical issues (e.g., whether an inanimate entity can be endowed with causative action) received detailed consideration in this work. Abhinavas most works are interspersed with the sprinklings o f Stotras. Jn the Tantraloka, too, we find Abhinavagupta referring to his Stotras at least twice.2 In the 26th Ahnika Abhinavagupta quotes one Arya and two Sardulavikriditas as the T.A. 26.6365;1 One verse is quoted again as the T.A. 29.76. But the striking point about this Stotra is that it has not been quoted or cited, it has rather been assimilated into the text and made part of it. Since Abhinavagupta employs the word Stotra in plural
1. C o n tr ib u tio n o f K a sh m ir to S a n sk r it L itera tu re (u n p u b lis h e d ), K .S . N a g a r a ja n , th e sis s u b m itte d to th e U n iv e r s ity o f P o o n a fo r th e d e g r e e o f P h .D ., 1961, p . 3 5 6 ; K .T ., p p . 1 6 3 -6 4 . A ls o S ee A b h i, p p . 2 8 ,3 8 . 2. srp r sftW It T .A . 2 6 .6 2

3. T h e v e r se s have b e e n tr a n sla te d b y m e jn m y u n p u b lis h e d p o s tg r a d u a te d isse r ta tio n A b h in a v a g u p ta K e S to tr a ; Elat A d d h y a y a n a ( H in d i) pp. 2 7 5 -7 6 , T h e se v e r se s fo r m p a r t o f N a im ittik a V id h i in th e T.S., pp. 180-81 a n d o n e v e rse i.e ., ^ q TtTRSprt e tc. h a s b e e n in c o r p o r a te d a s M .V .V . 2.126.

(i.e., Stotresu) he seems to imply that he has been giving vent to his ideas through Stotras as and when occasion warrants so. In the Tantraloka we quite often come across with such verses which are replete with intense devotion .1 B utin the absence o f any definite statement to this effect we assign the sorting out of such portions to the future ventures. Before closing the discussion on Abhinavaguptas writings let us examine an intriguing statement from him. He says that one o f the secondary items namely Naimittika (occasional functions) with its varieties has been dealt with in the Tantrasara? The Tantra sara which is another work by the same pen, resounds the statement.3 Now the problem is that the Tantra sara, as we know, is a shorter version o f the Tantra loka on the admission of Abhinavagupta himself.4 In all probability the Tantraloka must precede the Tantrasara ; how could the Tantraloka, therefore, con tain a reference to the Tantrasara ? One thing is cer tain that the Tantrasara is posterior in chronological order-it was a summary in simple words intended to enlighten all and sundry.
1- Cp. gfqgBTtfHgRT-

SHTcrfWfaiftcf
T fe ^ ll T .A . 2 8 .3 6 7

2. drr
3. I

f l r

t i
ll Ib id . 2 8 .9

alWHTr+r:................Stfii a ct T .S ., K S S X V I I , p. 179

4.

f^Trn^n^fHrr W nrfner

w rt

i
11
I b id ., p, 2

3 f r ^ r r r ricr:
1 8 6 -8 7 , 194-95.

(O p e n in g v e rse 2 ). A ls o s e e p p . 9 6 - 9 7 ,9 8 , 9 9 , 130, 170,

In all likelihood it seems tu be a reference to some other work of the same name. Luckily Abhinava gupta in his P.T. V. refers twice to this work and quo tes therefrom .1 In the same work he further quotes twice from some Trikatantrasarcf. It appears that both o f these texts were identical and were, perhaps, a scriptural work, on the TrISika offshoot of Kaulika discipline. According to Dwivedi3 this work is also known variously as the Sadardhasastra , Sadardhasara,*Sadardhahrdaya, Sdrasdsana and Sarasdstra etc. However, the evidence is too sketchy to hazard a definite opinion. We are, however, inclined to think that while the Tantrasara and the Trikatantrasara for med one unit, SadardhaSastra etc. represented a sepa rate unit standing perhaps for the P.T. which is rec koned as the Trikasutra and Sadardhahrdaya nby the Tantraloka itself. Sometimes these very names have l. x ' II'M
fasnrn^if^JTrtrr: wVrnfm1 ii

sftetr: mmfftfyirRR; i i p .t.v ., p.

17

1 p .t.v ., p. 117

fw ^ rfe ra frrrf^ F ^

ibid, p. 184

x T T ifiT H spfriT

x ' 'x ^T^prr, yxhw

1 1
3. Vide Upodghata, pp. 39-40 4. T.A. 12.15 5. Ibid. 31.54

Ibid, p. 223

been used to refer to the Tantraloka also .1 In the absence o f conclusive denotation, it will be better to leave the things as they are at the moment. If we shift from the Tantraloka to the material in Jayaratha we arc likely to conclude that Abhinava gupta undertook one more book called the Anupratyabhijnd.a On a closer scrutiny the view cannot be conclusively maintained, because much will depend on how we construe the phrase Anenaiva 3 i.e., as qualifying Anupratyabhijnakrt a or Abhiprayena. In view o f the obvious contextual emphasis sought to be laid down by Jayaratha, construing Anenaiva with Abhiprayena seems more logical. On such a view Anupratyabhijna will not tend to be Abhinava guptas but rather someone elses work. Our other informations about this work and its author are practically nil. (Ill) Methodology The undertaking o f the Tantraloka was a very ambitious, massive and intricate project for Abhi nava. Covering the vast panorama of the anarchous tantric literature o f varying hues was no mean task. It appears that Abhinava evolved certain guiding principles, criteria and methods to handle the mate
1. See U podghata to N .S .T ., D w ivedi, p. 37. 2. Vide K .T ., p. 160. W e revise our opinion as expressed there as per ensuing discussion, A lso sec U podghata, p. 17
3. irgTET MtstcSTfasTTfTEr "rT3 td -i I

^ ^rnr

l 3fcT I ftrrr fsncf

srfwTRTr, Tfwr i

rial in hand in such a manner as to weave a well-knit and c o herent pattern. It is really amazing to see a subtle unity of purpose and presentation permeating the whole of the Tantraloka without affecting the diversity of content and treatment.
(a) G
u id in g p r in c ip l e s o p e x p l a n a t io n

O f all the characteristics of the Tantraloka, the two are the most prominentit is a comprehensive com pendium and a glossorial treatise. Fused together they put the Tantraloka in proper focusit is a mas terly compendium written in a glossorial style. As is quite usual with Abhinava, he does not keep us in suspense about his guiding principles. He devotes 10th and 11 th ancillary topicsmethods o f explana tion and listening respectivelyunder Naimittika Vidhi (28th Ahnika) and spells out the following im peratives o f explanation relying upon the authority o f the Devydydmala Tantra1

***$

ftfu ddi i^cai* i^irnrir vrf^i^irT ^ ii t o ^<rrwr

TTm ?q T jfr

5 T J T : WT

fsfSR T TI
x .A . 28.400-405

?TWlET >TWc^ W ? TFrriSR-^dif'tfeifi^ II Jayaratha adds - -

-w to tW i ^ r = T : I T^^tTPfRtT TTH W Tjfg^ft ffTSRT^Tt^SW

(i) Sentences must be interpreted keeping in view the total textual perspective and their consistent cons truction must take into account the aphorism, phrase, sentence, chapter and scetion o f the text, etc. (ii) For lucid perspcetival interpretation selective handling o f the material or its over-all viewing may be resorted to as demanded Ivy tire occasion. (iii) The item under reference is to be distinguished from other objccts by resorting to various methods defined by common application (Tantra), exclusive application (Avartana), negation (Badha), contextual or incidental discussion (Prasanga) and exploration o f the potential options (Tarka) as well as transference o f one attribute to another (AtideSa). (iv) Each utterance must be vigorously subjected to scrutiny and the opposite view, though to be denoun ced later, ought to be fortified with stronger argu ments. (v) The substantiation o f the relative issue by demo lishing the strongly conceived prima facie defence leads to quicker grasp free from suspicions and con trary ideas.

i farr I ^ T F T : TPTW t I rP T t

........... -frm W T F#Ffr 3T I \

*fW 'T3-

t T .A .V ., X I, pp. 172-174 It m ay, however, be noted in passing that the T .S. substitutes Prasanga and Tarka with Sam uecaya (conjunction or aggregation) and V ikalpa (option). A bhinava does n ot explain these words. M .R . Shastri in his editorial footn ote (p. 189) adds sT^^pf^rfrK-frH'ggr: l C ollective presentation "of similar instances and statement o f an optional instance, how ever, seem to be better explanations.

(vi) Linguistic variants (Bhasa), classical and c o n ventional rules (Nyaya), close grasp o f the pros and cons leading to conclusive appreciation o f a theme (Vada), regular homework at the theme (Laya), particular manner o f textualinterpretation (Krama) these are the several alternatives out o f which a teacher is supposed to employ one he finds most conducive and convenient f o r enlightening his student. As an addendum another remark from Abhinava in some other text1 we are committed to confine ourselves to the pages o f the Tantraloka alonemay appear beneficial to refer to. The author o f a scholas tic treatise, according to him, has a multi-directional goingsomething he has to condense, something to enlarge, something he has to insert and something to skip. It is only then that he bccomes a Sastrakara and is able to communicate adequately.
(b ) M
t jl t i- t i e r h a n d l i n g

of

the

s o u rc e m a te ria l

It is interesting to see how Abhinava employs all theseand many more normsin his Tantraloka. Quite in line with his extensive treatment his method has several tiers and we now propose to take an account o f them. One, however, must be cautious that Abhinava has an extremely complex style serv ing various ends at a time, hence certain amount o f overlapping will be unavoidable. The Tantraloka be ing a digest o f the Tantras the first thing that arrests our attention is his mathodical handling o f the source l.
sr t pt

J.l.V .V ., I ll, p. 404 (concluding verse 7)

material. In this area again his role is manifold. He has to identify the sources, make his pick, scrutinize it and then edit the saim; before it is reduced to writing. As we shall see lalcr in dolail he first sorts out the source .material under Ihreo heads( 1) basic, (2) general and (.1) specific. l;or instance, the M .V.T. is the basic source, Ihe SV.T. ami Sp.K. arc the gene ral sources ami the remaining arc the specific sources pertaining to the specific items, [n culliug material IVoin them his first criterion is utility (upayoga)1. liven if a thing has been discussed at length in the original sources, Abhinava would avoid touching up on it if it does not serve the purpose in hand. The notion o f utility includes that o f relevance as well, Abhinava, though, categorically dispels doubts regarding his capacity for an elaborate treatment, he would scrupulously restrict himself to the relevant material2and move ahead. Abhinavas third criterion is to conform to the factual position. Even though a specific treatment may sometimes look at variance with his known stand, he would n o t feci shy o f record ing the same .3 His fourth guiding principle behind a specific selection is its consistency with the general theme. Sometimes a text (the M.V.T. in this case) that may be wholly relevant as being advocate o f a

ll

T .A . 3.256-57

2,

^ ?ft t a : : m sTRswr w f r
'T TTpT m wfTJT ^ t n r f t f t f T a w t 11 cts
t

t
Ibid. 10.153 T .A .V ., VII, p. 107

Jayaratha explains

M ark the words if? ^TWif+t and also the prefatory remark o f Jayaratha^ i T-PR W t . a . v , , v i , p. 175

consistent theory is quoted at random only to high light its uniform approach .1 His choice is quite deli berate being invariably guided by the twin canons o f consistency and relevance and in so doing he would not desist from rearranging the whole thing .3 This will perhaps explain the two conflicting approaches in the 16th and 19th Ahnikas. It is the demand o f relevance that they, though opposed to one another, fit in the two different chapters dealing with the assignment o f purifying Mantras in respcct o f the purifiable categories and the assignment o f word s in res pect o f the instant passing away respectively;* His unflinching faith in relevance and utility is further exemplified by his handling of Dhyana (meditation) a sub-upaya under Anava. Anava-upaya iii a sense is a series o f sub-upayas where, its per agamic order, Uccara comes first followed by Karana, Dhyana and Varna respectively. Abhinava here interferes with the agamic sequence and places Dhyana in the beginning to be followed by Uccara, Karana and Varna in that succession owing to their respective superior efficacy.4
w r fe r : i T .A .v ., I l l , p. 114 Ibid. V f p. 199 3. Jayaratha adds t^E tnw fw ^: f| i ^PrSg'JTf'T ll sft'iTHT T .A . 16.231

2.

Prf3r? qgffcr 4 ! ^ ' ^ fefay i

(19th A hnika devoted to T .A .V ., X , p. 89

One o f the reasons for selective treatment lies in the difficulty in understanding the original source. He prefers dealing with the incomprehensible material omitting the easier onu.' Hut that does not mean he would compromise authenticity for convenience. He would not commit ;m iigamfc source even when he is sure o f Us stand, to a particular thesis, if the same has not Iwen unequi vocally propounded." Thus while authenticity guides enumeration, easy comprehension guides omission. According to Jayaratha one o f the criteria that guided the selective treatment was prac ticability and general applicability. It is possible he might have propounded different views o f different people in some other writings, but it is impossible and impractical to take cognizance o f all the views at one place .3 Notwithstanding adherence to these srfWNrcH fl'rwqt ^ ot 3? r :I I
T.A. 5.155-57

T TWHWH snfrfirffT WffTIWr U

Jayaratha supplies the proper context

r % ? r
1.

tfniiKisTi'iH 3T Prt,sraf^H' ist*N rT T 5: fMfo: ?^r: ...........^ ^ ...........3^ T :I

y iw :

'Ty^s;-

T.A .V ., 111, pp. 468-469 n t .a . 9.88

2.

S F T iT T3 ferr S T T E T :
q-

II
n ibid.

10.183-84

A bhinava says, although the thirteenfold charactcr is also possible in water, like earth, tlic same has u ot been propounded as il has not been clearly, unam biguously, discussed in the Srlpurva&astra.
3. 3f^ ^ : ............i 'T f^ T P iT

......... tT?

I^TIM

wfrrfcT I

'T F T fT
(Comm, on T .A . 16.135-138}.

feW^n#rf'T#T I
T .A .V ., X , 11.56-57

norms occasionally, th ough, sparsely, there appears to be an element o f casualncss in Abhinavas treat ment. At such places Abhinava does not go deep, but restricts himself to the surface material. For example, Ananta, the presiding deity o f the earthy re gions (regions finding berth in the category called earth), is depicted as seated on a boat within waters.1 N ow the word within (Antah) is either interpreted as residing above (i.e., outside) or as gradual pre sence (o f 100 Rudras beginning with Ananta) but in no case as inside. Why did Abhinava, instead, not choose a clearer expression to avoid likely confusion? Jayaratha suggests that as Abhinavas main pre occupation was to produce a compendium he made a cursory choice o f the material as it appeared on the face o f it, if it did not affect his logical position. This type o f ch o icc lias been, designated as expanded or shallow* (Uttana) and Abhinava takes recourse to it several times. Reasons o f space and fear o f un wieldy size o f the text also placed certain constraints on Abhinava in the final selection o f his material.3 But such a situation is consequent upon one o f the three courses adopted by Abhinava(1) He has al ready dealt with the similar material from other sour1.
2.

= K d ,i ^ r (jU H V |V T f: wrMwrm i
i .............

fefcT

.............I .............ir^............. tJ lcffq r ^-T T R ra:,

w t i
v

j r iw S J h t s i 3. Cp. 5 ^ ? fern

r .A .v ., v ,p p . 14-19 i ' T .A . 13.2S4; also

see the fn. 2 on p. 67 supra.

ces and candidly admits existence o f the additional connected material which lie has not deliberately used. In this context lie occasionally advises the reader to refer to the original Loxt itself ;1 (2) Some times he implies that his treatment is strictly confined to the basic so u rces and further reference to other soureos will add only unnecessary bulk. L o the work ;2 (3) A. thing may he relevant and c o n te x tu a lly justi fiable lo refer Lo, but it leads to innumerable varieties depending upon the individual preferences. For example, in the M. V.T. (SripurvaSastra) elemen tal sub mergence (BhautaveSa) finds place after fifty varieties o f RudraSakti-samaveSa, but Abhinava though admit ting its relevance and utility chooses to skip it .3 But he continues to have an open mind. As and when he finds his basic sources less vocal, he does not shirk laying his hands on other cognate sources .4
1. Cp,
$rM Ifcjl ^

H er tr?
'Tifcfd

T.A. 28.226 T.A.V., XI, p. 89

T .A . 30.25-26

Jayaratha remarks cR T^

g^T vi I Jayaratha's observation is important

? arr^n crq;

T.A.V., x n f pp. 187-88

3. s w ftfa % wm fEr:
?rm ^ 4. Vide

'T T t

ll (3 T 'T ^ ^ h f ! T ^ W T W t )

T .A . 1. 192-93

ST^SpT (M V )

T T irt T T 3, SFT R W iftiRTrlWfPWITO^ 5r%wqrtr Q rRT^TC^fnra'*wr?rr t m m i T.A.V., v , p. 145

( c ) I n t e r p r e t a t io n

a n d it s n o r m s

Likewise Abhinava has tried to fashion a model for interpreting the source material. In all his writing Abhinavas obsession with three aims is obvious. They are (1) authenticity (2) unambiguity and (3) communicability. First o f all, therefore, he tries to find out the meaning o f the word employed, then grapples with the sentence1 and then discovers its implication* and if the same still lacks in clarity, he picks up a suitable illustration .3 While looking for denotation of a word he tries to fix up a modality for interpretationwhether it is to be explained literally/ etymologically or by implication. Sometimes even if some scriptural authority on an etymology or linguis tic construction is not readily available, Abhinava would like one to exercise ones common sense, as it is not always possible to lay down everything in a book / He always calls upon the intelligent reader to make his own guesses and draw inferences from a logical construction o f the source texts, even if there is no explicit averment. Abhinava is very methodical and meticulous. In interpreting a text he first decides upon the reading and critically edits it, if there are more readings than one or if there is confusion or
1.
w

NW

it r r

c ir w m fT ...................

t .A . v

. It p. 206

2. irqijdt'Kl^SRiir SSTI^R
Tfpfcrt 3.

IT P T
Ibid. II, p. 99 Ibid., IL p. 146

4.
5. 6.

^
cp.

S p a re r: I
r'KtnfRfHifa It fSFTtefa ll I I

T.A. 6.30
T.A, 6.33 Ibid. 17.111

WNtFTSTCTT m ^ W T cp.

(c ) I n t e r p r e t a t io n

a n d it s n o r m s

Likewise Abhinava has tried to fashion a model for interpreting the source material. In all his writing Abhinavas o bsession with tliree aims is obvious. They are (1) authenticity (2) unambiguity and (3) commumcability. First o f all, therefore, he tries to find out the meaning o f the word employed, then grapples with the sentence 1 and then discovers its implication 2 and if the same still lacks in clarity, he picks up a suitable illustration .3 While looking for denotation of a word he tries to fix up a m o dality for interpretationwhether it is to be explained literally/ etymologically or by implication. Sometimes even if some scriptural authority on an etymology or linguis tic construction is not readily available, Abhinava would like one to exercise ones common sense, as it is not always possible to lay down everything in a book .6 He always calls upon the intelligent reader to make his own guesses and draw inferences from a logical construction o f the source texts, even if there is no explicit avermen t .6 Abhinava is very methodical and meticulous. In interpreting a text he first decides upon the reading and critically edits it, if there are more readings than one or if there is confusion or
1. i
t .a .v . i ,

p. 206

2.
3. 4. 5.

u ,< T )ir T c 'T ^ r, 4'5T t^ T

snrSfT:.................... ^TTWT TTW Cp, sr^g-cc^rfrt \ f^ fw r ffc n sfr % ?r i II

i^
Ibid. II, p. 99 Ibid., II, p. 146 T .A . 6.30 T.A . 6.33 T b id .17.Ill

wfaTFTCSTIT WMsUI f r u i t e r f?

6. cp,

fs^ifrsfq fr^pr: j li

difference o f opinion .1 He further examines the vari ous interpretations already offered and finally puts his stamp on one. In agamic circlcs there was a dis pute as to whether A.vy:ik.lu springs from Maya or fCalu. While the Rtutravasan'igraha o f Brhaspati sub scribed to the former premise, the Snpurvasastra swore by the latter. Abhinava sides wit It the Rauravasamgraha and declares all o ilier alternative views as inconsistent and misleading." In fact, he seems to have an air o f finality about his interpretation. In the process o f interpretatio n he sometimes replaces the original agamic phrase thereby eliminating con fusion and according proper meaning to both at the same time ,3 He then identifies the difficult portions. Sometimes it is a word4 and sometimes it is a sizable part o f the text. In the latter case he will leave out the easy portion and take up the difficult one. This offers one o f the reasons why Abhinava calls his Tantraloka as the Vartika. In this connection a refer ence may be made to the Tantraloka 8.171-178 TOswrepfi
*nrsrf cr

snwKrVi
i
t .a

nsPTOR
. v .,
v

, p. 186

2.

sr t

Jayaratha explains falTWTTrf as fTF-HWRI and as His prefatory remark is im portant

^ (T sf W fpTRT WFqT 3 T 3 - ^^^Tr^IWIrT

3. vid e yiR't.i'j-rrfirrt sfTswt T fw f ^nwr^RT n
' Jayaratha com m ents on the word

^TTs[
T .A .V ., V I, p. 41

T.A . 11.33

4. Vide

ipt W Pr: i g, dw: qrc: i T .A .V ., V II, p. 30 (I Jth Ah) T.A.9.88

where Abhinava devotes full eight verses to the ex planation o f the 1st of the two verses quoted by him earlier (T.A. 8.169-170) from the Rauram Vrtti varbatim> as he felt it might be difficult to comprehend1 otherwise. Since he does not want to leave anything at the mercy of an unintelligent reader, he once even cites a long portion (T.A. 13.164-195) from the Nandisikhatantra word by word so that even an ordinary reader may be able to grasp the proper import.2 He then, for a proper interpretation, sets upon both the stages o f textual investigation internal as well as external. In the first instance lie analyses the whole text and arranges tlie entire subject-matter in a logical order and in the second he contrasts and compares the basic sources with the cognate sources and also the cognate sources with the basic ones so as to get a elearer and more detailed picture o f the issues at hand. For example, in the 13th and 15th1 Ahnikas ? r Wr^i: i ffT^r i 'Tfarr T R T :T W IT^ -T teiR T *T T :|
Ib id . 13.19G

'

T .A .V ., V, pp. 122-128 T.A . 13.163-64

T.A. 13. 212

srfcf I 3& T
4.

Ibid. 13.216-17

w4 !T F JT ^ W > ra*T I I
Ibid. 13.246-47 Ibid. 13.253

tTRTnw%% II q- ^rf^rrfen frsTf f w jffirsfw srNnt i rr^ ^'m fe^rft^EppJRTR'JiT ^ttfr 1 1

Abhinava makes a first hand, direct analysis o f the contents o f the ripurmm,stra and while reconciling the whole text, he even pin-points the textual portions that supposedly have hearing on the relevant theses (here desccnl o f graco1 and initiation respectively) being prnpounded. The sixosid phase (i.e., external) o f his enquiry is seen where he abides by the authority o f tlie N<tiuiisikhutanim' or Svaechamiaiantra when he finds it more comprehensive but quite in tune with his basic scripture the M. V. 7? The moment he no tices variation, he strikes a note o f caution and amends his treatment accordingly. In pursuance to this he discusses five gross elements (constituting physio logical fetters) not after threefold egoity, as is done in the Svacchandatantra, but as constituting sixteen modifications o f Prakrti.3 (d)
P r e s e n t a t io n :
m u l t i-e n d e d s t y l e

There is a system about his presentation also. The aftT wfl

'Ti O

f'Tfr-T i ^ f> T err

ift'ltfiPT IJP T 'ftn T -fr I t t i mm t rmc ii i

II r .A . 15,4-7

heFT

The sam e thing he docs in conneclum will) the See ?T^7f T TFTiTsrr fe fz w i gTffrrfeifrf^^r n
ft^TT TR I^ sf r ^ h n w r r f e j T r 7 T ^ TTjir^ II (i.e .

h tstm .

I hill. 15.9-10

s rrf^ tH - u ffrr v r r K r )

nfq-irrrvTi^f

irrfa-ftfFT n

Ibid. 13.199

H if'T -ft-ipr f-rs+m^ # j 2. Vide ibid, V, \x 145.

*rm; i t.a .v ., viii, p. 127

first tiling that appeals even to a casual reader is awareness of this mission that is reflected in his style. He conceives the Tantraloka as an organic whole and every scction is so interwoven in o rder to serve a continuing integrated purpose that it is difficult to view one section in complete isolation from the other. He adopts twofold strategy to achieve this objective one, no twithstanding his commitment to contextual relevance Abhinava does not consolidate his treat ment of a particular issue at one place, instead he spreads it over several places catering for the de mand of related is su e s tw o , he lots one chapter slide into the next and thereby maintains the structural unity. The second strategy is called Sancaya Nyaya (i.e., analogy of an aggregate o.r accumulation) by Jayaratha,2where the first half of the concluding verse in every chapter marks the end o f the current chapter
1. For example, Karanas (Karapa means intelligent practice wmrr SRTEJT TTfTmr T .A . 5.129) which ought to have been exhausted under Anava-upaya (5th Ahnika) are discussed in at least five different chapters namely 11th, 15th, 16th, 29th and 32nd. Similarly, one o f the ancillary issues called Paratattvantalipravesalaksaiiani was a proper topic under Kulopaya (3rd and 29th Ahnikas) but which has been considered under Anava-upaya. Abhinava and Jayaratha, who closely follows him, no doubt have their justifications but they only strengthen our contention that the Tantraloka has to be looked into as a w hole. See Jayaratha

wzzm (R T, ?frr
'

ft ^ rrtfcT ^

fafa+vH1 j| 5 # f^ tFrowr

T.A.V. I ll, p. 433

2. ^ 'inf^FT ^T Fff'T T R H PT
#STt I

T.A .V ., i, p. 309

while the second half the beginning o f the next chap ter. He breaks this rule only once at the end o f the 36th chapter where lie uses one single half to denote conclusion and commencement both .1 The third con nected strategy aims L it complete fusion o f the quoted agamic text in the body o f the Tantraloka. But for Jayaratha we would never know what is the precise source material and what is Abhinavas treatment o f it. Quite often we know it from Jayarathas obvious comments and sometimes by contrasting it against the excerpts cited from the original by Jayaratha. For the sake of clarity we cite just one example in the foot note below .2 This fusion o f original, however, with his own treat ment is Abhinavas peculiar tool which he has used with master precision and canny skill to serve di verse ends and is not so simple a mechanism as it sounds at the first instance. As we have already seen, Abhinava (i) sometimes simply refers to the text8, (ii) sometimes reproduces agamic authority 1
l. ?? s m W lwffTfM RT of the Tantraloka runs as ^TvTFFpfit^

WhN ?w w g( Ow m I
2.

O T srcf irtpt cpnt^rwra^t . a . v , , XII, \ \ 390

it f w r r f lf w il'S R t; I crt^fir TOJWIW WffcH I I T.A. 1.50-51 Compare with the corresponding cxlruct from the NiSafana as quoted by Jayaratha fwwT^rf^TTFg f'Frrnrrfaiw i wm=im fVrw^nr 1 1 ? r t t .a .v ., i , p. 84 3. O TFT -ff^ft^sPr fa: PnftftT I T.A. 1.165
4. ffp|V4 ^ Tp*f 'Tsfrr T .A .V ., I, p. 2 0 2 (T .A . 1.168-170 is a reproduction from the M.V.T.)

The text ^ ir isr ^ F tr

verbatim, (iii) sometimes elects to present a gist in his words1 and (iv) sometimes partly quotes and partly summarizes.2 Each one of these alternatives is pur pose-oriented. In quoting directly he is guided by his desire to remove confusion .3 When he employs his own language, it is either in order to summarize4 or to introduce next topic; '/matter/text after incorpora ting relevant material from the authority concerned. Sometimes, while retaining the original Agama in tact, Abhinava reverses the order o f subject and predicate and thereby tries by implication to uphold his stand as he has done in the case o f the Matanga Agama? In modifying the quoted authority some times ccrtain altogether different considerations have weighed. For instance, he alters the text of the Sripurvasastra from Na dvaitam napi cadvaitam to Na dvaitain napi cadvyayam ('I'.A. 4.106) just for metri1. Ibid., II, p. 121 (introducing T.A. 3.115 which refers to the Bhagvadgftd)

2. Tsfo T a . v . XIII, p, 150 (Re ference is to the Srigahvara Tantra in T.A . 29. 240-41) 3. ^ * 5 ^ qrcsmpFpft...........ssf^ojt in \ Ibid., V, p. 186 1.75-76 t*5trSr!RT*T ipr ? r^ a T rbid., I, p. 117 " a i M ................ ibid", I, P, 130 w q t w < t u ' - i f i r # c n r : ii t . a . ].202

4. Cf. Jayaratha on T.A.

sff# r fw ; 5. Cf. Jayaratha on T.A. 1,84-86 ^ ^ w w :

6. ?T|# =ifmWTr^ ^ T ftclPR snwtW I

Jayarathas remark is significant ar^T MtijTfytolvf Fluffed
% ^R^T^TT 5 ^

<nnFH '+'-H
tfR T:

T.A.V., I, p. 228; also see ^ artWRTC w ^rctfcnfeTT sirwTsfPTra m srerpfa i ibid., J, p. 203

cal propriety .1 Likowise* A.bhinavas omissions or extremely brief treatments are equally pregnant with suggestion, lie omits itn item or deals in brief with it if he iinds its meaning ohvionv" Specific items are omitted to enlarge the scope or application o f the relative subject mad or. Abhinuvn, for example, pre sents the titvatamitlstra as propounding i lie contents o f the tirtpilrvti&ftgtra Itself though with a difference in stylo, In this treatment among the live sheaths (Kafieukas revealing agents o f limited individuality), time aiul determination (Kflla ami Niyuli) have been purposely dropped so m to clear the path for purification o f categories, through three sheaths* Kala etc. Omission is also resorted to avoid un necessary repetition or analytical arrangement. Abhinava defines ]*ja (worship) and though lie thinks thatHom a (rite o f oblation lo fire)is duly covered by his definition o f worship, he does not way so because Homa, as an ingredient o f worship, hfl* already been discussed and is likely to be dUeuised in future/ Abhinava is wary o f discussing Mrtld (I.e., dirt =ignor ance) in the 13th chapter again, because ho has al1. 2.

* ?5cr snfr hjw nfirfW# fW

m irR ni'fwTr *tt

i
T.A.V, 111, |>. 112.

n
n

fure P T fisq -er> ^ sW H H trifl ftfa i

4. trEf

I.A.. 21.20-22

'f Ttfa^qr
T .A .V ., VI, 169 ffe r T , FTT-

* * rfin w

ready done so in the 9th chapter .1 Abhinava, does not mind repeating if it really advances the argument, but he w o uld just keep away from a superfluous re petition. This is the reason why he does not take up virility o f Mantra (Mantravirya) in the 30th Chapter which is the appropriate topic after Mantra and Vidya .2Apart from repetition, the fear o f unnecessary analytical arrangement or elaboration (Vyasa) is also an inhibiting factor. Since in the Traisiras Agama cycles o f power consisting o f varying number o f spokes (powers)from one to thousand-have al ready been elaborated Abhinava prefers not to make a reference to them for fear of fruitless compilation and irrelevance.3 In fact, Abhinava equips us fully to have insight into his unique stylo. He has three regular practices (i) brief (ii) detailed and (iii) mixed and calls the first two as Sariiksepa o r Samasa, Vistara or Vyasa or Vikasa respectively. Abhinava has been very infor mative about the style he adopts in a particular set ting. He discusses the concept o f Sadadhva (six ways) as part o f Sthanaprakalpa under Anava Upaya in great detail and affirms this fact ,4 Yet at an other 1.
2.

srct T fl
f
3T 3T

i
n w t'5 1%'M T 1 1
II

T.A. 13.53
'

frfSFW Jfrefercg ffiWR T 3. 4. ? fcr r

It

Ibid. 30. 121-123

place he tells us that he is going t o follow the brief method in dealing with the problem o f regional enu meration (Purasamgraha) after treating the regional measurement (Bhuvanamana) and scheme o f cate gories (Tattva Yojana) at length .1 In fact he fore warns us in the very beginning o f the eighth Ahnika that he proposes to make use o f brief and detailed styles* both intending thereby to use combined or mixed style in describing DeSadhva. While employ ing brief style Abhinava may go even extremely brief and present the abbreviated subject matter in a cou ple o f Karikas after handling it at length. He does so in respect o f Ms treatment o f three sub-passages i.e., Pada, Mantra and Varnao f the principal cos mic way called Sabda (w ord).3 Towards elaborate delineations, on the other hand, he normally adopts a three-tier strategy. He first puts forward the other available views, examines them and then enunciates his own stand. While embarking upon a comprehen sive treatment o f desccnt o f grace in1 the thirteenth Ahnika he initially introduces opposite views, Samkhya being the main among them, from Karikas 3 to 36, subjects them to critical scrutiny from Karikas l. m
W fTraT?r

fsprfor
TTWT I

n
T.A. 8.406-407

F or correct m eaning we have to construe this verse in the light o f the Viveka.
H w f N r R T T t T r w r # ft fE n s r {

3.

II

* 4. "jthrr: cm W

Ibid. 11.531; also cf. w sr :1 ibid. 8.434 srrf: w fcrrm ^pT ( ? ^ FfT crfkiTT) 1 || Ibid. 13.2

"

37 to 101 and then dwells on. his own thesis fro in Karika 102 onwards. In so doing, Abhinava is al ways seized of the related auxiliary matters as well. His frequent reversal to the original or the subject in hand may be understood only in this light .1 In the context o f Sivahastavidhi, a part of Samayidlksa, he starts discussing about various types of initiates such as Putraka, Acarya and DaiSika finding them contextually relevant and reverts to Sivahastavidhi, the original item. Similarly as a part o f his over-all organisational scheme the discussion on subordinate or particular issues (Amijodde&V) follows that on principal or general issue (Porvaja UddeSa). As we shall be seeing in detail subsequently he misses no opportunity to furnish pToper background of the pro posed subordinate topic. Tor instance, in the 15th Ahnika, assigned to Sam ay 1 initiation, Abhinava be fore discussing the first ancillary issue i.e., types o f consecration or bath (Snanabheda), dwells on the necessary background.2 The third phase of his style, which we have called as mixed, sometimes has a strange feature about it, that is, the detail refers to content while the condensation to body of the text, as for instance in Samayidlksa.* Tt means that Vistara and Sanksepa have varied applications sometimes to the physical body o f the text and sometimes to its contents.
1 .
t t c t smsnnfaqfrf

snper Ejfae^Tfti

T.A . 15.472

2.
3.

ftpTw
spth I iirt

*ftrarrer>PT jfrfwr T ctsfcr show i

' T.A .V ., IX, p. 25

ff ta w i

T.A. 16. l

J a y a r a t h a e x p la in s f t t c i t i R R i 1sptfffT | f l w n f ^ T F 5 TcT: I

T.A.V., IX, p. 28?

( e ) P u r p o s e -o r ie n t e d

d ic t io n

Abhmavas multi-etided style is ably supported by the choice o f diction. Since Abhinava is creating a Sastra his vocabulary and its use has to be very pre cise and meaningful. His usage o f the word Atha 1 according to Jayaratha suggests his intention to treat the following treatment as an explanation o f his own statement.3 In this sense the Tantraloka sometimes emerges as an auto-commentary. Sometimes Atha indicates a fresh start.3 Similarly the use o f Samyak4 (adequately) implies a clearcut difference from the basic dualist texts like Bhogakarika and M oksakarikdof Sadyojyoti.5 In a continuing discussion, speci fic repetition is aimed at clarifying the issues. For instance, the lunar eclipse takes place in a conjunction o f Full Moon and New M oon and not in a pure New M oon6 the re-use o f the word Purva is just meant for this.
( f ) P r i j s h n t i n g THE
e s o t e r ic

MATTER

The language and style both undergo a change when it comes to deal with the exclusively esotcric matter. As we have seen earlier, the first aharacte!,

rn

fjrfk : I T .A . 29.1

I 3. 3TPFRTT, 55-bfTIW t % '

T .A .V ., XT, p. 2 (29

th Ah.)

^ m p r: 1 Ibid., I, p. 74

s.
'

^>rcnferrfer ft q;T~'f r m

i
T .A .V ., V I, p. 250

6.

ihuim rm

risticof his style of not divulging entire subject mat ter at one place at a time is found to be more pro no uncod in such mattershe reveals partly, he conceals partly. This is exactly what he has echoed in the Tantrasara.1 The esoteric matters, which are totally related to ones personal experience, must be transmitted orally by the teacher aloneit is the exclusive domain o f the teacher and the taught, yet he delves into it only to preserve the agamic secrets for posterity and in so doing he disperses its discussion over several chapters as has been done in the ease o f ICaranas. In addition to the dispersal o f subject mutter Abhinava abjures the use o f direct language. It has to be subtle .3 There are four pedestals o f a system or scrip ture specially in the Ad i Yaga -V klya, Mantra, Mudra and Mandala. After covering Mantra and Mudra he initiates discussion on Vklyil and implies that the t opic o f Mandala is included in that o f Vidya and needs no open description .4 As an outcome o f the same attitude Abhinava has a guarded style to sug gest the precise Mantras etc. to be used in esoteric performances. This aspect is adequately illustrated in prescription o f the Mantra Naijrti bhohY A l l. = t
T.S., p. 31. Cp- ^ * sror 2. i jriP t
O N

^
^ 1

fi? 3 ^ ^ :1
*rrW T h 'S t . a . v . , i i i , p. 443 T.A . 5.130 Ibid. 8.310 Ibid. 29.169

9XMFRX5TT4 c HW ^orfiTKTt II

5,

f f T ^ r a i 'T ^ f i ^ r ^fr;

ii

though there is no set rule, the quantum o f disclosure depends upon the previously discussed norm o f uti lity .1 So far we concentrated on. Abhinavagupta and tried to analyse the material o fl'crcd by the Tantraloka covering his biodata, his objectives and circumstances behind writing the Tantraloka, the methodology adopted by him and the principles governing his appro ach and his basic aim. This part o f the Introduction therefore should serve as a backdrop setting. From here we propose to study his illustrious c o mmentator Jayaratha on more or less similar lines before revert ing to our observations on the text.

Only Jayaratha knows how to unravel the mystery

f-r^fcW PT
^

rW c = ii

tT :"

i
T .A .V ., IX , p. 194

irsf 3PT ^ 'iR fcfa 'im : I

l.
% ^nri

^ a?fcr<^Kii

JT #r< T > r< T , |r?r

Ib id .,U , pp. 94-95

A B O U T THE CO M M ENTATO R
JAYARATHA

The illustrious auth o r o f the Viveka commentary, Jayaratha, is next to Abhinavagupta alone in impor tance. He is no ordinary commentator. He reli giously follows the methodology adopted by his mas ter and creates a sort o f complete independent text which not only expatiates upon the Tantraloka but also supplements, complements and defends as it were. But for the Viveka we would never understand the Tantraloka. A n attempt will be made to evaluate and appreciate Jayarathas contribution in the pages that follow. Following our usual practice that we adopted in the case o f Abhinavagupta, we are supposed to begin with the biodata o f Jayaratha on the basis o f the mate rial available in the pages o f the Viveka. But since in our Krama Tunlricistn, Vol. / (pp. 209-215) most o f these data have already been used it will be better for the reader to refer to those pages. Here we will reca pitulate only certain salient features to give a birds eye view incorporating additional information, if any. (I.) Biographical Data
( a ) A N riiS T R A L AND PRECEPTORIAL LINKAGE AND RICH IAIUiNTAI. HERITAGE

Jayaratha provides graphic details about his paren tal and preceptorial geneologies, emanating from the vicinity o f Abhinavas period itself. He represented

the tenth generation from lus earliest mentioned ances tor Purnamanoratlm wlio was a court minister o f King YaSasicara (lXW A.I)),' Me was tlic grandson o f one Spigurarathu who was also a minister o f king Rujariija" wliose identity is not yet finally established but wiio is generally identified with King Jayasimha 0127-1155 A .D .). This Sjngararatha, whose father Gungaratha died prematurely at young age ,3 was different from one Srngara who was the son o f Da S T Rajanaka and was the grand teacher o f Jayaratha in statecraft.4 Jayaratha throws some subtle hints about his ancestry and his age-long connection with Abhi nava, Ratha was perhaps the family title or sur name as all the members o f his ancestral lineage car ried this appendage with them and so was the sub title Datta which embellished all the members o f his preceptorial clan. Purnamanoratlui, the iir.st known ancestor o f Jayaratha, was a colleague o f Vallabha in king YaSaskaras court, whose son Sauri was Abhi navas senior contemporaiy and whose grandson Karna was married to Abhinavas sister. Thus, there was a close nexus between Abhinava and the earlier ancestors o f Jayaratha in addition to the academic and spiritual ties that knitted them together. An other thing that Jayaratha wants to drive home is 1. Mfarr TO=ri',^T:
T .A .V ., X l i , p. 430, (verse 8)

2.

c P T T^ T wTTWT W T tT iT iT : ^pJT yYTRTM:

____ ___ ^ ^ in w I

^T^IT I 3R R Pf It
Ibid., p. 432, verse 28 ib id ., p. 431, verse 26

3.

4.

3FTFT T T 3 R T T -7 [Vd^dl

ip?: | T rq rfq " II Ibid., XII, p. 433, Verse 36

that all the generations prcccding him enjoyed virtu ous c onduct ,1 power ,2 plenty of worldly riches,3 fame ,1 learning5 and devotion, to Siva * 1and thus crea ted the proper psychological environment that Jaya ratha inherited from Itis forefathers. Similarly the entire series of his preceptorial lineage was charac terised by spiritual prowess,7 SndhamV systematic scholarship 0 mid virtueusness1 " and thereby offered rich intellectual heritage. Jayaratha provides an insight into some o f the im portant episodes connected with his family. Amrtaratha and Utpalaratha IT, the two ancestors sixth from Jayaratha, established two seminaries as a means o f support to virtuous Brahmins in a place
1. 'Ft=rr rjrzfi fr-rffr T .A .V ., X II, p. 430, verseS; Ibid., p. 4 3 1, verse 22; Ibid., p. 432, verse 27

2mf^TtTT^T, 3.

3PFT
ibid. verse 14; Tlf^f

Ibid., p. 430, verse 8;

N 'i

Ibid., p. 432, verse 28

Ibid., p. 430, verse 10; HSFnnfwstiRfagor: Ibid, verse 11 Ibid., p. 430, verse 90; w t f t w f ibid., p. 431, verse 25; STMTO, Ibid., p. 432, verse 28 'r ife ^ l^ T ibid., p. 431 , verse 25. < . ^'-if finilT'T^irRr ibid., verse 23 I Ibid., p. 431, verse 20; ibid.,

4.

5. 6. 7.

xn,

p. 430, verse 14

Ibid., p. 430, verse 16 9. I0sis^TWififfsffff^tFT Ibid, verse 15; tffUfcTPfH1! ibid., p. 431, ^ verse 17 Ib id., p. 431, verse 17

where a school or a metal workshop existed .1 Utpalaratha 11 was appointed as a minister by king Ananta (1028-1063 A .D .) whose writ ran upto Trigarta (mod ern Jalandhar in the north-west) and who brutally crushed the forces o f the King o f Darads .2 It was he (Utpalaratha II) who received lessons from his mater nal uncle Vibhutidatta. when the elder son o f the lat ter died within seven days o f his initiation and out o f indifference and aversion arising from this tragic death Vibhutidatta did not consecrate his younger son 3 and chose, at the divine instance, to transmit knowle dge to his younger son through him, i.e. Utpalaratha II. Utpalaratha learnt the entire concept o f spiritual union (Melapa) characterised by Kaulika knowledge which he convcycd to Sricakra, an ardent pupil of Vibhutidatta. From Srlcakra, the parental spiritual heritage was handed down to ViSvadalta/ whom 1. mwiprr^ r-rst i
a ~ ______ _ T .A .V ., X II, p. 430, verse 12

2. g'^rdWf^mr * rsr+ iwHi^fWdi ^ ^vh R i 1wr i ciw 11 ^'fii '.av f e r< jf4 ^rfwr Trfrawr 1 1
Ibid., verse 14

5 # ^rwftr ^rFrfTfcn%% ^ r^ F fvr: 1 twrm iT ^T^rwq' grar

^ tt 4. O T g w F w n f W b ' 11

Ib id., verse 15
q ritW T W ^ ^ W F I ^ r R 7 ^ |E r

^Tq^r Wr^iTTErfertT 1

P -fhrwr

^ vrw^ffsrdsfFftWr O w n w feff swm ti

Ibid., p p .'4 3 0 -3 l, verse 16

Utpalaratha brought to his own residence after his teacher and maternal uncle passed away .1 ViSvadatta soon acquired knowledge o f scriptures and mastered his ancestral legacy. He was then shifted to a convent in the front yard o f the temp Ie constructed by some Kanakadatta, whose identity we have not been able to establish so far (hut who may be a kith o f Vibhutidattas elan, as Hie title datta indicates), for perma nent residence and was provided with a lot o f mov able and immovable assets for future maintenance .2 Utpalaratha IT, though a minister, gave himself up for the pursuance o f spiritual emancipation 3 and the same thing was true o f his eldest son Sivaratha who, though a minister o f king Ucchala, dedicated all that he inherited from his father for human salvation and later resigned his exalted job .4 Similarly Gunaratha, Jayarathas great grandfather, erected a new convent called AcalaSrimatha which survived, even when the whole city (i.e., Pravapuramodem Srinagar) was

I.

ip-f = C T 'r* .* fE T IM -IT T ^'PTT^

W I ^ srfV R r* r,T r(m 1 1 T.A.V., XII, |> - 431, verse 17 I I Ibid., verse 18 H.sfd ^ rfjR P T P T 1!
Ibid., p, 430, verse 14 n

3.
4,

S TcT F ? K T R c+fl(V ^-l^IuiKqW W

fwr|rq-

" T T fr r T T ^ T%mstwr I

^TTsrrarf

II
Ib id., p. 431, verses 20-22

engulfed by fire, perhaps due to his right conduct .1 His grandfather (lungaratha died prematurely" when his father Srngararatha was still a child and it was his grandmother Sattva who reared and brought him up to become a minister o f king Rajaraja.8 Thus a combined tabular chart o f Jayarathas both lineaSes -parental and preceptorialemerges as on the facing page .4 Jayarathas time does not present much problem. He has furnished enough evidence to concludeit is unnecessary to go into details right now 5 that he flourished somewhere during second half o f the twel fth century (1150-1200 A.D.). Jayaratha speaks very eloquently o f his father Sriigararatha.* He was very close to king Rajaraja or Jayasiinha, like mind to soul. The king fully de pended on. him whether the matter related to c o llec tion o f numey involving intermediaries or to rivers like Ixdari which did not involve others .7 He was given unrestricted authority over all the infantries and armies falling under the tributary princes and 1. rfr^r*H <?K i at i ti
T .A .V ., X lJ, p. 431, verse 24 rot 1 ib id ., verse 26

2. gw rg?r W I W $ 5 * 3. Ibid., p. 432, verse 28.

4. A lso see K .T. A ppendix A . Here the tables have been com bined and modified specially in respect o f Visvadatta and his progeny plus disciples. 5. Vide IC.T., pp. 210-12 for details.

6.
^

sft'-j'irnxsrT^'ar
_

(
T .A .V ., I, p. 310

7- SFTiwrt tft *rT EfTT?srmr

Tj/si14vrfsgps r ii v r aTfj^rirc^irdsrTrctT i g1 u
Ibid., X II, p. 430, verse 32

while exercising his powers its the top brass (Sarvadhikarin) he introduced a .majo r innovation by keep ing the regular forces and .mercenaries separately .1 He devoted his energies f o r welfare of the common man and encouraged pursuit o f excellence by suit able financial gifts and grants. I le crcated an atmos phere free from terror and subsequently developed acute devotion for Siva, something behoving his noble heritage.2 He was initiated into Saivite prac tices by Subhata Datta who later performed initiation ceremony o f Jayaratha also .3 He owed his extensive training in statecraft to Srngara, son o f DaSI Rajanaka, who again seems to have imparted lessons to Jayaratha also .4 Disgusted to see the ruinous state o f some new constructions due to vagaries o f nature, he carried out five renovations on the Mahadeva mountain .5 To him and his wife Kama la, Jayaratha and his brother Jayadratha were bom exactly as nectre and m oon carnc out from the ocean, the abode o f Kajmlii (Visnus spouse, goddess o f riches in Hindu pantheon). I hese two brothers wore delight to every^tftr% :if<ru[
2.

^ fasft: *rp 5T : tKWdl-f

WTiW --L rrr I

T .A .V ., p. 431, verse 33

irfqT prrpr snrfef^T :I W W feTTffT^5W r * 1 T R -ef II

Ibid., verse 34

SiWteiT 7 1 wf T F T R T ^fT
____ 4. TRW#

||
Ibid., p. 433, verse 35 I

< 1j]i th

trt Pt

trwr: 1 1
Ibid., verse 36

K0J5RT ggV: ll

Ibid., verse 37

body and were equal in merit.1 Jayaratha was elder o f the tw o .3 Jayaratha, however, does not remember his mother Kamala so much as his grandmother Sattva who, though a young widow, displayed tremen dous forbearance and sacrifice into moulding his father what he wasa profound and versatile man. She in her own right won the unsolicited respect from the people for her virtuous conduct and total exemplary dedication to the ways o f the gods and ancestors.3 Jayaratha speaks highly o f his brother Jayadratha who though younger was his junior by a very nominal age gap and was intellectually and academically at par with his elder brother Jayaratha. Jayaratha does not throw any further light or his brother in the Tan traloka.i Similarly Jayaratha, who has several works to his crcdit, does not refer to them in his Viveka. Per l.
sn^nFTf "

i
p. 433,
v e r s e 38

2.................................. f^ft ^st^hcTFffcr.

3. JT T

:| ii
Ibid., p. 434, verse 41
f w n 5

Pw't <i frftt

a n

< prr h
....................II

3T ?fr

i
Ib id., p. 432, verse 27-28

4 . T h e title o f Haracaritacintam ani ( K .M ., r ep rin ted f r o m th e sa m e b y B h a r a tiy a V id y ii P r a k a sh a n , D e lh i-V a r a n a s i) m e n t io n s J a y a r a th a a s th e a u th o r w h ile a ll th e c o lo p h o n s e x c e p t t h a t o f th e 1 st P r a k a sa (w h e r e th e r e a re t w o r e a d in g s ) rec o rd J a y a d r a th a a s th e a u th o r . S e e K .T ., p. 2 1 2 -1 3 ,

haps he wanted to coin p o se his Viveka as a touch stone for evaluation o f his scholarship by posterity .1
(b) Two GROUPS or TH AI'UH RS: HliOiNI) (iROUP CASTING STRO NGLR If tit M A T IV I! INM .IIIiNI'K

Coming to his teadicrs lie mentions four by name who fall into two groups o f two each. The first group consisted o f Subhata Datla and Spigara and the other o f Kalyana and Sankhadhara. Jayaral.hu gratefully acknowledges the deeprooted contribution o f the second group in sharpening his academic and spiri tual calibre. Subhata Datta, being the linear descendent in the official tradition, was the natural choice to perform his initiation .2 He seems to be an older contemporary o f Jayaratha because he initiated Jaya rathas father also as we have already seen, Subhata Datta wrote a commentary 3 on the Tantraloka for the sake o f rngar aratha4 who acquired substantial command over the Saiva scriptures from him. Jaya ratha makes it absolutely dear that while Subhata Datta was his fathers teacher, he was responsible for Jayarathas initiation only. Subhata Datta was the son o f Tribhuvana Datta and grandson o f ViSvadatta. It is this ViSvadatta who is perhaps remembered as
1. K .T ., p p . 2 1 3 -2 1 5 .

2. sftU
arrcfte 3 jw

^^
*fr

:I
ii

T .A .V ., X D , p . 4 3 3 , v e rse 35

^H iI^^ 1 1^ f

I
I b id ., p . 4 3 3 , v e r s e 39

4 . T h e c o n tc x t m a y very w e ll a p p ly t o J a y a r a th a in p la c e o f S r n g a r a r a th a . !lu t w e p r e fe r t o ta k e it a s r efe rr in g to S r n g a r a r a th a b e c a u s e o f t h e u se o f p r o n o u n Y a h in sin g u la r n u m b e r , w h e r e a s

Taramesthlguru (great grandteacher) by Jayaratha who ascribes a verse to him and presumably presents him as a Krama author .1 There is one more reference to Jayarathas grand teacher (Paramaguru) whose authority has been once invoked by Jayaratha in quelling doubts about ones preference for a particular tradition (out o f several options prevailing) as authentic and final. He is cre dited with the view that ones preference will ulti mately depend upon ones precepto rial stand .2 This view is cited to support Jayarathas c o ntention that his treatment o f Krama traditio n bears the stamp of his teachers authority. It is difficult to say if this Paramaguru was Tribhuvanadatta or Subhatadatta. Chances are that Jayarathas reference tends towards Tribhuvana datta becauso Subhatadatta, circum stantially th ough Paramaguru, was technically Guru as it was he who initiated Jayaratha into Saiva spiri tualism. It is, however, very interesting to note that Jayaratha claims direct access to Krama tradition emanating from Bhanuka (850-900 A .D .). While Govindaraja, Bhanukas classmate, handed down the
th e im m e d ia te r efe r a n t in t h e p r e c e d in g v e rse is in d u a l n u m b e r c o v e r in g J a y a r a th a a n d h is b r o th e r J a y a d r a th a .

ifonfd'+X 'jr m w-r

sm sf to

11

t . a . v . , i , p . 11

S e e fo r d e ta ile d d is c u s s io n K .T ., p p . 189 -9 1 a n d a ls o U p o d g h a ta , p . 3 4 .

2.
r^pfr: "afr

-TFT^T trg
zm
*rsrR c ?tpt i f m i

^W*TFTcWT-

tradition through Somflmuuia,1 (he parallel tradition was lineally transmitted to Jay anil ha through Ujjata and Udbhata etc." Although Jayaratha claims to be in possession of both the Iruditionsasalso the others, he is direct lineal repository o f Lite tradition from Bhanuka. Since we Imvtf no trace o f any other person having .mastered Krama secrets in the whole precep torial genealogy other than ViAvadaUa, Jayarathas great grand teacher, it may not be absolutely olT the mark to surmise that Jayarathas regular linear pre ceptorial ancestors emanating from LaksmI Datta, who also liappend to be the ruler of a place called Gaaja and perhaps flourished around last quarter o f the tenth century (975-1023) and was chronologically quite close to Udbhata (900-950 A .D .) and Ujjata (875-925 A .D .) with a few missing links in between, constituted the regular vehicle for the transmission o f that tradition .3 Our knowledge about Subhata datta docs not go beyond this point. The other tea cher in tliis group is 3pigft.ru, teacher o f Spnguraratha Jayarathas father -in political science. However, by the use o f also 1 (Api in Majniipi) Jayaratha. seems to imply that he also learnt something o f political affairs from Srngara .4 Jt is the second group o f teachers that wielded con1.
A l s o see

( W W m : ) ..........

1
I

T .A .V .,

in, p. 192 p. 198

JT R T :I 2. fscftirfsfT (JTTfrtsfa)
3. A ls o s e e K .T ., p p . 110- 111, 1 2 0 -2 2 .

Ibid.,

p. *192-93 4. #%r^TTRf
jttt: I
T .A .V ., X II,

p. 433,

verse

36

siderable influence on the making o f Jayarathaas an academician and as a top grade spiritualist both. He is avowedly indebted to Sankhadhara for his pro ficiency in all the secular sciences 1 including the science o f grammar, the science o f linguistic interpre tation propounded by Jaimini and all other empirical disciplines .2 Sankhadhara was perhaps known as Sangadhara3 (if it is not a scribal aberration) also. He owed his acquisition o f all the Saivite learning and insight into Saiva scriptures to Kalyana, who was an embodiment of the divine .4 In fact Jayarathas blissful experience flowing from the realization o f oneness o f Siva is exclusively due to him, who was instrumental in removing all the dirt and mental fickle ness .6 N o other teacher except Kalyana has claimed reverence from Jayaratha in glowing terms in the opening verses o f the Tantralokaviveka where he is likened to an ocean whose drops o f compassion made Jayaratha self-realized without the fall o f mortal frame6and whose sermons were carried out with the
1. q fo w faemj i
t
sitt t .a . v .,

I, p. 3 io

2.

srfS F T dH
spwflr xf

fscmflr
____ 3. 4. i'jicl

1 1
Ibid., XII, p. 433, verse 40 WWR-T: I Ibid., p. 434, verse 41 l Ibid., I, p. 310

^^qTonf*T8 T P R J T < i i' il 6. W

1 1
Ibid., XII, p. 433, verse 39

<!^w^rnwrfw: i ?f ffc ^ 1 1
T .A .V ., I ,

p. 2 , v e rse 2

same zeal by the kings, as crowns over their heads .1 Jayaratha offers a very intimate insight into the matters o f his personal teachcrs. While commenting upon the T.A. 13.342s 1 blessed is the disciple who gets a teacher perfect in wisdom Jayaratha cites his own example .1 Jayaratha considers himself extremely fortunate in having attended on Kalyana and Sahkhadhara who were tcachcrs o f perfect knowledge Kal yana in Saiva spiritualism o f monistic-dualistic charac ter and Sankhadhara in the secular disciplines o f grammar, linguistics and logic. Incidentally our know ledge is highly deficient in regard to the written con tribution, if at all, made by his teachers. Jayaratha cites the views o f his teacher only thrice in the whole o f Vivekaonce in connection with the interpretation o f the term Mula in the Tantralokai, the second time while stating the reasons behind his opting for the Dcvyayumata's standpoint on Sikhabija in preference to the Trisirohluiira va'sG and the third time while subl.
^

^
fsnf^r 1 1 T.A .V ., I, p. 2, verse 3

2,

jT H T sff

I I

rrq 4. T T T T^ ara5. srw ^ fa w fr i i

'-fl'fT T T
' C i

I
T .A .V ., VTIT, p. 205 x .A . 15.50 T .A .V ., IX , p. 30 d ^rr^rrfirH':

fqf^r ^wrwr^feiTfTTfT
sW n fm r R r s ^ forfara1 :t

?fribid., x i i , p . 19 s

stantiating Abhinavas description o f real Homa 1 (In fact the third one is the only direct statement from his teacher). Presumably these views belong to Kal yana as the context is patently Saivite one. Jayaratha owes three things to his teacherone, he was able to annihilate all the distracting determinate ideas ;2 two, he was not easily vulnerable ;3 and three, he had imbibed the Kaulika experience personally .4 In fact Jayaratha was a self-realized person during his life time .5 By any standard these are not mean achieve ments and speak highly o f the calibre o f his teachcr.
(c) P e r s o n a l
a c h ie v e m e n t s

Going by the gleanings from his statements Jaya ratha, to top everything, was a Jivanmuktan the summum bonum o f all spiritual seekers. He was constantly in the state o f men tal harmony marked by divine ecstacy .7 He also suggests that he was the

ferscfipft'rfJ -T i

*nr

T.A.V., Ill, P. 233

4, 5. 6. Ibid. T^Tfw

I
Ibid., X I, p. 172 (29th Ah.) I Ib id., I, p. 2

i ib id ., II, p. 264 (C oloplion, 3rd Ahnika) A lso cp. " ,

blessed one having smelt the intense fall of divine grace,1 which automatically meant attainment o f perfect knowledge. He was an accomplished Yogin who exercised excellent command over the contem plation o f the movement o f breathrespiratory and downward both .2 Free from all doubts he was im bued with a sense o f beatific serenity and his reali zation o f Absolutic harmony induced a feeling of total resignation from mundane affairs. Yet his synthetic personality remains transparent as ever. In the last concluding verse o f his Viveka he proudly portrays himself as an encyclopaedic genius spring ing from a unique blend o f empirical and metempirical disciplines .4 Thus he appears to be well-ver sed in grammar, linguistics, logic, secrets o f all Saiva scriptures and none could excel his ingenuity whether it was Trika philosophy or Krama metaphysics. According to the colophon o f the Tantraloka , he earned the same title o f being a super-teacher in
1. ^wf^RTcrrsmr: 3^: ffiPiTW ^Rriwfr 2. hr i'-F i
3. ffnssr:

W m TK 'TcT 3 r? r ^enrterT .A .V ., VIII, p. 205

TO
w r w ? r r #+rf?rwT

Ibid., IV , p. 471

? rr? ? n ? r: 3 T r T :

ffs to i qfsf^tcr jrirarsw

jr a w R T T ^ : fa ffw g fe rp fr

Tm :

ii

Ibid., X II, p. 434, verse 46

MaheSvaras cult1 as did his master Abhinava. He seems to have enjoyed a fairly long life, as he talks o f being quite ripe in age when he completed the remained Tantraloka Viveka? His mission might have abortive had it not received tremendous encouragement from his royal patron Rajaraja alias Jayasiiftha, whose inspiration proved to be the real instrument behind the writing o f the Viveka? (II) The Tantralokaviveka
(a ) A
n

EXTENSION OF AND SUPPLEMENT TO THE TANTRALOKA

Composition o f the Tantralokaviveka was a life time mission for Jayaratha. He worked assiduously for a major part o f his life and the day his mammoth undertaking reached fruition, a feeling o f creative joy overtook him.'* It was the result o f a persistent, regular, long-drawn hard work in discovering the essential meaning o f Abhinavas magnum opus, The successful completion, seems to be the end result o f his exploiting all the existing source material. In this sense the Tantralokaviveka is not just a commen tary, it is the continued extension o f the Tantraloka.
1. 2.
3.

^far: sfki a i

w igiicHMiiHi)

ti
T .A .V ., X II, p. 435 Ibid., p. 434, verse 45

. . . .wHmf^iwrcrr...........i
^ f M N w t qeft Ibid., p. 432, verse 30

arrf^Mrdr C T inrqifl X

at??tt wrxfawe| J -j^'t H ft'T 'f ^ rtiT cf f%? F ;1 1

Ibid., p. 434, verse 45

At every step he is aware of the complexity and mas siveness o f the project because it demanded close familiarity with practically all sources o f knowledge and highlighted, ones apparent difficulty in treading the impassable jungle o f Saivite discipline made all the more impervious by the perplexity in bringing out real intent o f the scriptures belonging to the con flicting source-base s .1 He, therefore, owns up full responsibility for all the failings that might have crept in and humbly craves for indulgence from the sympathetic readers. Among his immediate support ing sources, it appears, were certain commentaries. One such commentary was Vivarana, authored by his family preceptor Subhata Datta, which however seems to have cast little impact on hims despite the fact that it greatly enlightened Jayarathas father. In the Tantraloka he is invariably guided by his teacher Kalyana, and not Subhata Datta. Perhaps, another commentary was Unmesa by an unknown author3 whose views were ignored by Jayaratha. In any case there were several, numerous one may add, iaterpreta1. fenwTOrlrfT sfarot

* feflWT ifcT

|)

T.A.V., XII, p. 434, verse 43 2. The opinion in K.T., p. 213 that Subhatadatta served as a model stands modified. 3. ifcr irq; otrrwRf, cr^ra|frmxcr<TT
^ 1 T .A .V ., X , p. 221 The above conclusion is a qualified one and will h old true if the Unm efa is not a com m entary on the Srlmrtimjaya-siddhatantra which is central subject in the context. H ow ever, we are inclined to construe it as above.

tions 1 o f various portions and whether they crys tallised into book formtoday we are not in a posi tion to say. We are, however, inclined to believe that there did exist commentaries which invited criticism from Jayaratha.3Indeed it is our misfortune that these arc not extant today. It may, therefore, be prop o und ed with certain amount o f certainty that criticism o f existing commentaries was one o f the devices resort ed to by Jayaratha to build up his work. From the very beginning o f his Viveka, Jayaratha leaves us in little doubt about his motives. He took up the Viveka not because he wanted to establish him self as an author, nor was he keen to display his unique feli city in expression. It was his sole urge to let the deter minate ideas culminate into perfect awareness3 conse quent upon careful consideration o f its meaning. Jayaratha seems to have had three types o f audicnce in mind( 1) the ignorant, (ii) the hostile or envious, and (iii) the doubtful. While he does not mount any attack on those who were yet to arrive on the scene he is determined to address his work to all the three classes o f audience4 whether past or presentalike
(1 1 A lso cf. ^ T O K ^
t . a .v

., I, p. i s I Ibid., V, p. 260

2.
^

sraw.........

wr s w m , , , , ^fer
o

Ibid., X, p. 91-92

srfjrinf^r qrfNa# *t: n

4. W M : tT K R T T : ? rfe n I f% q-f sfanrt q^rnrar: n

ibid., I, p. 2

who without grasping the inherent purport have in dulged in deliberate show o f their expressionist tal ent. Thus he primarily assumes the role o f an edu cator, a critic and an umpire all blended into one. He indeed sets himself to a formidable task. The sense o f mission was so profound that it led him to procurc cach and every text, having slightest bearing on the subject. It was a sort o f hunting spree and he was constantly on the search, on his own ad mission, to devise innumerable devices in order to get hold o f such texts.1 As is natural, his ceaseless effort made it possible for him to take the glossorial job in his stride and a moment came when he did not take time to explain3, yet he was able to turn out the greatest or the most exalted commentary3.
(b) Title

This superb commentary is now commonly known as the Viveka (i.e., discernment) and has been so desig nated in the introductory lines appearing in the beginning o f the text .1 But subsequently in most of

i^r: II l. Iit kt i I

Ibid., p. 3

' T.A .V ., I, p. 42 (2nd A h.) It is significant that Jayaratha jn the 1st Ahnika lays down his purpose and in the very next Ahnika gives out his m ethod.

2.....................rrer^JT W tT * > T
3.
4. srsr

i
n

Ibid.
Ibid., IV, p. 203 I

srf'TO T fa ffa fw r
'

the title lines1 as well as the colophons 2 it is remem bered as the Prakasa (light). Sometimes name Viveka has been retained in chaptcr-colophons 3 also. Once Jayaratha describes it as the Vivarana also .4 It therefore, transpires that Jayaratha was not very fastidious about the name and himself allowed both the nomenclatures to be used alternatively.
(c) F u n d a m e n t a l m o t iv e s ( 0 A ttainm ent o f the Godhead

The basic aim o f Jayaratha in attempting a gloss on the Tantraloka is the same as Abhinavasto in culcate intellectual framework necessary for attain ment o f the Godhead or Self-Absolute ,6 yet he does not unnecessarily drag on with this. Unlike Abhinava, who is out to secure divine grace for all creatures, Jayaratha would be content if his attempt succeeds in enlightening just one man. In. fact, he prefers to remain self-confined and dedicates, like his glorious master, his work as an offering to the Godhead .8

T.A V ., I, p. 1 {2nd A h.)

4.
5.

d'<
*T ffolT

p .'58' (7th Ah.) Ts^rmffpfr ir fH a II Ibid., I ll, p. 471

c T ^ E T T H
^ i ibid., I, p. i

6.

Jn^fP T T F R T^ ^r^RfTsrfr w:

Wfef: ^TT ^ %i

(ft*) Resurrection o f tradition and (iii) Restoration and preservation o f the Tantraloka

The undercurrent o f his entire effort, nevertheless, remains to explore and projcct the Tantraloka as he steers it clcar through the mess that had per vaded all ranks of the scholarship by liis time. Jayaratha is replete with unmistakeable signs to wards the existence of this anarchy. Often he becomes very harsh on these confusion-mongering elements. During his examination o f the actual chronology o f the propagators o f Krama system and their tradi tional viewpoint, he asks the reader to ignore such people who lack scholastic tradition, have not applied their brain to the scripture as well as preceptorial school and are devoid o f any comrnonsense o f their own .1 Sometimes he himself overlooks many appa rent discrepancies/ We shall soon see several ins tances o f such confusion where Jayarathas reconciIiatory instinct comes to the fore. By the time o f Jayaratha, the Tan/raloka's text seems to have acquir ed several interpretationssometimes equally wei ghtyall o f which were admitted by him as possible ^RrrrfqfrT cTSTFft
*rf srirr

itft^m rt qfe

1 1
'rcreffrrar-

trrwt^irapT rate ^wpt i cFJjPtW'T cf Jprf: ^fcT w t # it: ^tW lfornKT E r T ^ fNrr I I
Ibid, X U , p. 434, verses 43-44

wf^w^^TR'ffjrq'4'cr

r
T.A .V ., I ll, p. 203

alternatives. Take for instance the word SadrSa (similar) in the T.A. 3 .5 / or Kathinyabhavatah (be cause o f the lack o f solidity3 ) in the T.A. 3.20 which attracted two alternative explanations. This could be equally probable that Jayaratha himself, for want o f absolute certainty, offers alternative explanations. Opposition to Abhinavas views in the internal circle appears to have gained considerable ground and Jaya ratha has to take upon himself to re-establish Abhi nava. His frequent tips o f endorsement1 bring us to the same conclusion. Similarly Jayaratha suggests that there was great opposition from one section o f scholars to the concept o f Tattva-bheda (sub-division o f categories), particularly the theory o f fifteen sub divisions, since he asks his counterparts to shun anta gonism and see reason .4 Jayaratha himself draws our attention to the complete anarchy that prevailed with regard to the textual reading and order o f certain particular portions among the various commcnta1. fe'T^TFd'OwOTTCrjrr i ........ . . sirrwnr i
'
t .a .v

i *rsr
., II, p. 5

2. ^ 5 i ^ 'tT R n^T U T w a : srrwmfer

^rr^r

^ crprnpwcTi jtst it tt ^rnrrFri

T Fift'T fn ^ F T iri^ T tor

w w t

iftwfofa, ^ m m arr^tTfsfTrferw ?rcir< fr-

tTi*n-crt?!iT5frm?r i ib id ., p. 25 3. For instance in his com m entary on just one verse(T. A. 3.31) Jayaratha uses phrases like

gwfe'ffiw,
4.

^
ffifj

ifwr,

*nn wiifWir, y^mdH,

Tr^r-

a t le a s t fo u r tim e s .

tors .1 The illustrations may be multiplied to show that the atmosphere inherited by Jayaratha was sur charged with suspicion, confusion and ignorance and Jayaratha discharged a formidable task in restoring the correct order and resurrecting the genuine tradi tional position. Jayarathas obsession with restoring the correct traditional thesis is so ardent and deep-rooted, and in a sense essential, if we keep in view his professed mission, that he raises stormy controversies, investi gates into them and then outlines the exact tradi tional stand. One o f several controversies hinted at by Abhinava relates to the exact number o f Kalis ordained by the Kramastotra (by Siddhanatha). Abhinava was a great champion o f twelve-Kalis theory in his Tantraloka, but the confusion resulted from misap prehending the proper approach o f Abhinava on the issue whose sole aim was to present Sariivit-krama while others including the Pancasatika and a section o f the Kramastotra 'fs commentators were guided by their eagerness to conceal Samvitkrama and present PUjakrama. This problem arose in the wake o f Abhinavas bringing in Raktakali, instead

T .A .V ., I l l , p. 202

W e are, however, not quite sure if here refers to the K ram astotra (K .T . p. 179) alone or the Tantraloka. 2. ^ 'Tfr-

PrfefafFTirra;, w f iw w f w 'n sr^sf? fj^WPTt irrirfw .... O o > c

arf*ri

o f Sthitikali, after Sfstikali .1 Similarly Abhinavas exclusion o f Sukali from the list o f Kalis evoked a furore among die-hards because it made Abhinava subscribe to the notion o f twelve Kalis admitted in Anakhyacakra according to the Sardhasatika. Jayaratha examines the objection from every possi ble anglescriptural authority, textual testimony, doctrinal consistency, chronological continuity, con textual propriety, scribal authenticity and colateral evidenceand resolves that Abhinavas stand in entertaining only twelve Kalis in Anakhyacakra is unimpeachable .2 In the same vain Jayaratha goes on scrutinizing even the historical inaccuracies and sets the chronological record straight. He says with a pinch o f salt that these contemporaries do not know anything 3about Abhinavas precepto rial tradition and claims to be in direct receipt o f the traditional secrets supplying several miss ing links on Cakrabhanu, Kakaradevi, Somaraja, Hrasvanatha, etc. and the real purport o f the Kramastotra .* He then comes to the well-settled W isjWnhrf?t%...
f? w ra ?

^r:,
T .A .V ., I ll, p. 161

2................................................................. eft arferm b v : ......... sresfcr tsq-:" sftr ? spttwtS ^^r^TT p fn ra'T : f^T :.......f^T T gTOR ?5ir:
1 3.

^ d'T^rrfer S T W ^ raT :,

Ib id., pp. 189-191 . . . .IW rf? FfcF^nr-

i
4. 5Irrsft Ibid., pp. 193-202 I '

srrn1 : ^irf^fq' i^^rfercr d'^ j Ibid., p. 193

principle that one cannot extract a piece in. isolation the text has to be accepted or rejected as a whole and although in the case o f alternative positions ones sheet anchor is bound to be ones precep torial teaching, Jayaratha iinds his conclusion un affected on either version o f the original text .1 This controversy has been raised earlier also on more philosophical footing with the conclusion that there is no scope at all for the thirteenth form otherwise it will render the twelve forms as non-modes o f con sciousness .2 Although the theory of thirteen forms may be justified with reference to the empirical subject, it has no ground metaphysically .3 In fact such a sharp division o f respective standpoints led to two different sch o ols within Krama system and was responsible for historically different lines o f growth. Jayaratha refers to another controversy in the course o f his treatment o f the passage o f space (DeSadhva). The context relates to the regions as obtaining within the category o f earth. There were
1.

^ aw 'rn: r f W W : " fa fmrT# jtst to: *r w ^m T wrfr j ToW ci t3 [= TH iii'-U i-H I

* T .A .V .,

in,

p. 203

2.

? r-r y v i m i i r r W R r g ; J . . . . ^ r f %r a f r g r^r^M rf^r twffrerr sf^rr^r, ^ hpt

^r?f=rfT

^
i

Ibid., pp. 127-129 3. x ? ^ n fsjw r fen

I'mixhidi tw r: *phr irct?f*rjncr, rfr fW^TWPFH wq^rpr, ^

ot?iwr i

Ib id., pp. 133-34

varying agamic positions. For example, the stands taken up by the Nandisikhatantra and the Trisirsohfmiram did not tally with that by the Siddhatanirn. Similarly there was some difference o f opin ion if the region presided over by the god Ananta lay within waters or above it. Jayaratha examines all aspects in detail and concludes that internal existtence has to be construed as external existence and in fact internality or externality was not the point at issue, what was intended was the sequence' alone. Viewed in this light the alleged opposition hetween the SiddhaUmtra and others will evaporate. This does not even militate against the position, accepted by the Tantraraja BiuiUdraka. Jayaratha docs not deny the distinctive character o f various positions; what ho wants Lo bring home is their structural and scholuslic compatibility .1 11 is neither possible nor advisable to take stock o f all such situations for reasons o f space. We will, therefore, refer to one more instance and then pro ceed further. In the course o f discussion on the cos mic passage called Kala (crest) Abhinava does not stop at the ultimate reality, i.e. Siva, being 36th cate gory but talks o f thirtyseventh and thirtyeighth category also ruling out any scope for the fallacy
1. The controversy consum es about 8 pages (T .A .V ., V, pp. 15-22) but the follow in g remark from the Viveka is significant

m i jffa -tr wtrffTiniT'rsfa trt i

qTTTT

jtft qriTiwf'Trf?

trj ft?r^yr?'iT^TR% r > ftr

fRWiwM rftfSTfR r I tT fmr

T .A .V ., V , pp. 20-21

ffr
W

^rwr ft?
^WTlf'T fT4/TcT W m S T fT T TI

called infinite regress.1 Abhinavas view, Jayaratha suggests, was first attacked on. the counts o f (i) lack o f reason* and (ii) absence o f scriptural evidence 3 and then on those o f (iii) doubtful support4 and (iv) devi ation from the normally accepted position .6 Jayaratha again gets quite harsh onthe critics who having avoided pains o f sitting at the feet o f a teacher are utterly con fused about real intent o f Abhinava or the scriptural position .6 Although the ultimate reality is correctly accepted as thirtysixth category yet the problem is how to account for immanence if it is considered transcendent and for objectivity or knowability if
1.

^ ST FPT Fn^hf m m Msprrarfo

%^TrTpfT: 1 1 i

fT tlT 'flT ^ r? T 3 T '^ t5 T T^ T O I ^ K frp T w fliffT h f^ r c ii s^ F n t-jiirrfT tT : ^ f r mw'ft'TPr^ i

iffc CTR C R T : w fc p n II T .A . 11.23-27

2.

T T ? r
' 3.

:i C T E r^, flT r T R ir^T^! r! ?T f^?ri

T.A.V., VII, p. 18 (llth Ah.) Ibid., p. 19

tnffaW f spfWHl'Hlsfr ^ CTqffer: I

4.

( ^ f n ? t w p r ) . . . .^pt w f 5 sfrE R T fa m^jncftRr^^fRPT i

* I * "ibid., p. 20 Ibid., p. 19 q^HniTc?^ TfrqwFftmf^W sfr ir m w r

5.

6.

gv j f fn wMa ^ w T n?tr

. #fiw rra-

it is viewed as subject or knower. Jayaratha finds both o f these anomalies resolved by the enunciation o f the 37th and 38th stages .1 He also says that Abhi navas basic approach is to expatiate upon the aga mic viewpoint even in preference to the generally accepted thesis .5
(tV) Furnishing chronological continuity

As a part o f his ardent responsibility Jayaratha, as we have pointed out earlier also, has worked hard on chronological accounts o f the preceptorial line ages and has always abided by the preceptorial au thority. Jayaratha him self recognizes this to be his prime contribution in the Viveka. In his Vamakesvarimatavivarana he emphatically avers that those who have interpreted or referred to the Tantraloka without having access to the teacher and for that matter uninterrupted tradition have only lent them selves to great ridicule3. In fact his account o f Krama and Kula histories and several other important au thors on Kashmir Saivism is invaluable. For ins tance Niskriyanandanatha, Vidyananda, Saktyananda. Sivananda and his three female disciples,
1. mWT cshfr i f * t P t faw w i y i
2.

qzfWFT dcc+t-4 * T W 'lH 'H lcf^ S P T T ^ . . . . frsrrsnrr i -fi'T iir iKffd, T.A.V., Vii, p. 26 (llthAh.)
I .......

Ibid., p. 26 3. qw JfTW W T O 3T ^ rrE fT T fF ftqT3T-

( f l +VMKHcT^TWTVFTJTf *TFT1 5 ?* T P T b i iny i ^ a^npi afr srhttzrai ^rr<r=f i vmv, k ss 66, p, 76

Govindaraja, Bhanuka, Eraka, Ujjata, Udbhatta, the Stotrakara alias Siddhanatha, Bhaskara, Bhutiraja I, Kuladhara, Bhojaraja, Somaraja, Sivananda TI, own ancestral and doctrinal lineages, linear expanse o f Traiyambaka, Sn.maiinatha, Somadeva and Sambhunatha arc some o f those celebrated person ages about whom our knowledge depends on Jaya ratha sometimes exclusively and sometimes in a very large measure. For fear o f detail and reasons o f space and propriety we propose to abandon our enquiry here.1 One thing, however, is absolutely certain that not only he has direct access to the tradition but also deep insight into it and leaves no stone unturned to make sure that the reader is con vinced about the stamp o f finality and authenticity that he puts on it .2
(d) H a n d l in g
o f t h e s o u r c e m a t e r ia l

(/) Four progressive phases and their several dimensions

Jayaratha closely follows the footsteps o f his master. His major contribution lies in opening flood gates o f our information on the source-material. Thus like the Tantraloka , the Viveka, too, emerges as a major reliable sourcebook on the basic sources with several dimensions to it. There is a discernible progression in Jayarathas handling o f the material and it passes through the following phases (I) M aterial drawn upon by AbhinavaIdenti1. See Tor details K.T., Chapter Six, pp. 82-248; A bh i., Chap. 5, pp. 132-251, Chap. 7, pp. 545-549; U podghata, Purvardha.

2.

STIWR
'

I
' T .A .V ., V, p. 260

fication, structural information, citation, possible and relevant restoration, critical determination and interpretation; (II) M aterial produced after Abhinavagupta allusion, scmtinization, possible restoration, textual settlement and discovery o f inter se relationship; (III) Gaps creating deviations or controversies enumeration and reconciliation; and (IV) Additional information-substantiation, textual determination, rationalization, underlining poten tialities, textual restoration and the furnishing o f cultural information.
(h) M aterial drawn upon by Abhinava

We are afraid that in an attempt like the present Introduction it is well nigh impossible to do away with overlapping altogether as emphases vary with angles, approaches and context. Towards supplying the source material Jayarathas job is manifold. The first is identification o f the text or source, if Abhi nava makes an unassertive reference. The second in the same connection is to identify the exact por tion o f the source and to cite from it, if necessary, in case Abhinava names a source but withholds fur ther information. For instance, the word Adi in the T.A. 1.46,1 according to Jayaratha, stands for an agamic text belonging to the dualistic branch o f Saivism called Cillacakresvari-mata followed by an extract.2 Similarly the Ratnamdla in the Tantrdl.
2.
w f r w r M f Jnr i a y e - a w -

"sfrgf = *ffrwr ^ fefer w ^ ttS T T farr m fer 'rtwi

Wcpt i mm 1 1

loka1 is identified as the Kularatnamala1 (we get the complete title). Jayaratha also enlightens us that this reference is to the content and purport o f the Ratnamala and not to i L s language. He then goes on giving several excerpts from it.n The verb Pracaksate* (i.e., say), though vague, stands for (he Pardirimsikd according to Jayaratha who mentions the exact rele vant spot in the mentioned text .5 Similarly Agame 6 in the T.A, 4.148 stands for the Pahcasatika1 it is only on the authority o f Jayaratha that we know it. Jayaratha cites the relevant portion as well. Jaya ratha, it seems, abhors vagueness and scrupulously furnishes zero-error information. While discussing Abhinavas allusion to the Matangasastra*, Jaya ratha specifically reminds the reader that the actual reference is to the commentary on the Matahgasastra and not to the Agama proper9 in order to avoid m^fcn^nrtscT'T i S T R iT H T faT C T R T W T tfRfaffPTfcf l" Sffa I
1. J ^ ftT w nrpr i " T .A .V ., 1, pp. 85-86 T .A . 1.274

2.

wrraTJTTfirfa' sftfSTCJpTrapnfarfir

amr, * ?3
T .A .V ., I, p. 281

I 3. Ib id., pp. 282-283 4. 5. | # i r " ScfRm; I WSTrT ll m

T .A . 3.167 ^r T .A .V ,f II, p. 166

6.
7. iHTfpr

T.A. 4.148
1 1 T .A .V ., I ll, p. 158

8.

^ W ar 'pjipr: 1
T.A. 8.428

9.
feT ^ I

^m s!rr?m ?r

ipqfsmrc ?jtrt
'

cr^jfor^fRr tpnT .A .V ., V, p. 275

unnecessary elaboration. He then offers us a glimpse o f the versicular commentary under reference. In fact it is impossible to understand the Tantraloka without the aid o f the Viveka. In a single continued treatment Abhinava alludes to the respective orders o f the five sheaths (Kancukas) according to the Sarmjnanottara , Svayambhuva, Kir ana and Matahgaparamesvara,1 but in the Tantraloka's text the Svayambhuva is nowhere mentioned even obliquely. It is by the analysis o f the contents that Jayaratha finds an unmistakeable appeal to the authority o f the Svayambhuva .2 On the same pattern Jayaratha hints that Abhinavagupta is not simply referring to but also quoting and in such a case he completes 1 an incomplete quote .4 Thus we see that Jayaratha does not restrict himself to the provision o f name alone, he tries to discover the underlying source. This attitude is profusely reflected in places like the dis cussion o f Malinlnyasa* (an assignment called Malini) where Abhinavagupta does not take us into confidence about his agamic base, but Jayaratha 1. faiffofrfer
1 1

n ssR ni i
T F r f w ^ ? r t f e T r r : it

qwftr
5 n f ^ w r r

ScS'T ^IT

irrawr T R ^ t I

X.A. 9.45-48

2.

a?irr

f f ^ r ffa**ttT .A .V ., V I, p. 46 Ib id., IX , p. 28

p p tj h h ^ r j r s r 5.

s i w it

*nFeR-T?g f r f F # i

comes forward with, references to and quotations from the Siddhatantra as well as the Triirobhairava and underscores the similarity they have with other tantras like the Matabhattdraka on this issue .1 In addition Lo the above-noted information Jaya rathas job includes (he furnishing o f structural in formation in respect o f the cited source material. It is rendered possible by a (fording an insight into the quoted extract. Abhmavagupta, for example, quotes the Kiranagama to substantiate the relation ship o f path and destination (Upaya-upeya-bhava) as subsisting between the power and the power-ful.2 Here Jayaratha comes to our rescue saying that this Agama had a question-answer format where Garuda is the inquirer while the Godhead assumes the role o f the answerer. It is this long dialogue between the two (o f which specific portions have been earmarked by Jayaratha) that has been drawn upon by Abhi navagupta and put in his own words for the sake o f brevity/1 Likewise the Trisirobhairava was also in the form o f a dialogue between the Goddess and the God where Devi asks and Siva answers. We owe this information to Jayaratha, who pinpoints the portion actually quoted by Abhinavagupta .4
1. T .A .V ., IX , pp. 63-65

2.

3r;T W R r T
arfomr ftref s t a r 3. irsf 4. 'srtflftePrrcfa sftw

h i*rtrt tpt:
^"tercrr i

1 1
T.A ., 1.75-76 .... ..

aw 1WT . . . . "TS? JTHW , , . .

afoiTJnfgffq; i

....
I )

i
T .A .V ., I, pp. 116-117

This Agama was divided into several chapters callcd Patalas.1 Similarly the Urmimahasastrasiddha Santanarupaka as presented by Abhinavagupta 2 hap pened to be identical with Kula text Urmikaidasiddhasantdnarupaka and was in the form o f a dialogue between Devi and Siva and had one o f the chapters called Paddvalli dealing with preceptorial genealogy ,3 It is no use multiplying instances. Jayarathas an other major contribution lies in retaining certain important pre-Abhinavan sources in. more or less complete form. The preservation o f the Krama stotra, attributed by us to Siddhanatha elsewhere ,4 in somewhat intact shape 1 5 in the pages o f fourth Ahnikas is a classic example o f the same. Similar is the case with the Pancasatika, ctc. In. a sense Jaya rathas coverage is no kss wider than that o f his master. The greatest task, however, consists in his editing the text critically and determining the precise reading. Jayaratha seems to have worked religiously on it. Here his job is twofold. On the one he handles the Jayaratha addsVt 5 T P T ft?? crsftT jfrW 1

uvffffotij-p'f i
Ibid., I, p. 150

T.A.V., I, p. 26 (2nd Ah.)

2.
3.

frJT 3ftT 4H ^I5rit

I
T.A. 2.48 i s f r +

V&F&l...............
?r5t-fg . . . .
i

w tm . . . .
t . a . v . , I, p. 40 (2ndAh).

4. Vide K.T., pp. [42-43 5. Also sco Upodghata, p. 31 6. Vide T.A.V., Ill, pp. 150, 160, 165, 167, 169, 173, 178, 181, 183, 185, 187, 202

agamic texts alluded to and/or quoted by Abhinava gupta or by himself and on the other he handles the text o f the Tantraloka. For the timebeing we con centrate on the former alone. In critically handling the source texts he rectifies the incorrect reading whether due to scribal mistake or due to misinform ation, indicates his preference out o f the two or more seemingly equal readings, reconciles differing scriptural positions, criticizes liis own schoolmen for their deviations and preferences for other read ings, and finally arranges the texts in a natural and logical order. To appreciate better, let us look into some illustrative instances. A t one place 1 Jayaratha discusses the original Agama, i.e. Svayambhuva, and holds that the reading Kala, which he chanced to see in older manuscripts, has to be accepted in pre ference to the common reading Kala without which the Abhinavan text would militate against the Kir ana Agam a} A t another, Jayaratha retains Dvitiyam in the quoted text in preference to Trtiyam Caturthim ,3 as adopted by a section o f misguided scholars while commenting upon Abhinavagupta 1.
2.

srfc3= %

w i
II T.A . 9.46

5% m^W ldKcflc+'ltfdcci srfctcr cRW* 1 my c T c T : g?r n T D if= f% r fiT 'T T f^^%ff%= TTW im i::, ^ rrsfr -o' 3 C , T 1 ftirfwjs:, ^rq^JTT?^T T St T T T r T : 3R T *IT f | #^*rT s*ff
I 3. feflr-Tr I T .A .V ., VI, p. 46 ^ rrcfr^rt rrst

* T % , %Trft ^

E T i^TFrq- T fiFT '^T^T

3 T 5 T

Ibid., IX , pp. 162-63

who draws upon the Siddhayoglsvarama ta in. respcct o f the seat-worship (Asanarcana) and invokes the contents thereof1 , because it will lead to unnecessary repetition when construed with the Siddhatantra. In the same context he resolves the textual order and implies that Sardhaksaram qualifies Dvayim the two are not independent.2 As seen earlier, Jaya ratha not only identifies the quoted text but goes a step further- He pinpoints exact reading3 in the original source in case Abhinavagupta does not strictly adhere to the original.'1 Here Abhinava gupta reads Purnarh and KrSarh while it is Pinam and Durbalam in the original Vijndnabhairava. Jaya ratha, at a different place, quotes from a tantra, probably the Siddhatantra if one goes by the con textual evidcn.cc, after correction o f Unsl into Onam stating his reasons for doing so.1 He meets the anti cipated criticism by further reasoning .6 At another place 7 Abhinava draws upon the Mrtyuiijaya-tantra I. rFsm r* ya nfiirsraT ^nsrfsrrr f^rmfrjTSfTcinw fcfter W p sip T ( cr?
3. 4. ^fcTftffrT E T ff ^ fPTf gsTW T 3^ ^ ^ I TT5: I ssnwr u Ibid., p. 243 t . a . 15.480

T. A. 15.321, 323 FIR Tt

T .A .V ., IX , p. 162

5. gr

'sjwfa p i : ^

CTrysidiiiid t (T d tiT T
'

^rfirfcr 3?ti i
T .A .V ., X II, p, 246

6. Ibid, pp. 246-7 7. gWT^T t*T < T cTg f I

for his notion o f independent assignment (Svatantra Nyasa) pertaining to the u1 1im ate-cum-no nulti mate deity. Jayaratha has adopted the reading Ekaikam dvayangulam in preference to Ekaikadyangulam and vehemently ridicules those who opt for such a reading by a curious mixture o f the preceding and the following confusing both because such a reading clearly nullifies the original agamic reading, brings in the element of farfetched imagination, lacks the use o f the word again and also violates the explana tions offered by the teachers.1 These examples, though handful, will indeed help us gather an idea about Jayarathas careful diligence. The next step Jayaratha takes is to accord a pro per interpretation. He addresses him self to the task o f giving the most appropriate and relevant inter pretation. As a rule he feels shy o f bringing in other interpretations in spite o f their probability. Nor does he harp on their patent mutual inconsistency, if the same is irrelevant. It is o f coursc very natural for Jayaratha to hunt out. the exact basic source be hind. Abhinavas specific thesis or pronouncement. For example, while initiating discussion 011 the division o f day and night as a sequel to the move ment o f breath (Prartacaramana) he underscores Abhinavas heavy dependence upon the Svacchandci Tantra, But it is also his bounden duty to point out the lines on which the source authority is to be under stood with a warning o f the impending negative results. Abhinava invokes the authority o f the Para-

w ftt
" '

usmfcttwi A fa

1
T .A .V ., X , p p ,91-92

trUika1, also known as the Trikasdsana, for his treat ment o f the principle o f right teacher and his initi ation and quotes two verses from itE leaving out intervening verses .3 Jayaratha immediately steps in to say that the omission is purposive and the first line o f the quoted text is quite capable o f covering even the unquoted portion o f the quoted last verse .1 Sometimes Jayaratha accords an apparently incon1reg(S.T. 7.36 and 7 .3 9 )................ ^TT^Rf

%?q1w?rsiR 1 ( S . T . 7 .6 8 )___

< T $rcrfH rsF % $P r

2.

-T Fir: i 3 r ? ir r Tw tt usk-fts^ q: I *rqWf * r ^ sTf^: n f^rnrfnft-fr i

pt ts i T .A .V ., IV , p. 57

x w ^ fr

ffiTT q f f e f a sfftcT ?r^B>r^TFP?mr?r n T.A . 4.50 3. Luckily tlic text o f the P.T.V. is printed with the com m en tary o f Abhinava in K.SS as V olum e N o. IS (1918). The verses under reference, traceable at N os. JS to 25, are as under

a *

dcria: I *rzr>rr * r ^ s'Yfer: n wmmw ITT# i

1 1

q1 ;

WTf%^|WJTTF!T> vHr^sftr fr-TrPr

srfofefr fr^r

srfa n i
*TtW 1 1

frO T T f oi^fp-rarr i cT^TK ^: fw t jfc 'T^Wt: I ^>fr f^jf^r: ^ H R T P T : ^ r: 1 1 4. m ^ .." ^rrfe w m w r # r jmr*n#r... ^qifor^n^rTsrgr^n^mTnw^qfem, c ^ r ^ Twi^ferf%<rP?rfif'' 3nr?fta% , n ^rfenr i
T .A .V ., I ll, p. 58

gruous interpretation, For instance, he explains the word Antah in Abhmavas text, which is based on the Devyayiimato Tantra in the context, not as with in but as just above it .1 But in arriving at this interpretation he luis to compare and contrast a host o f A.gainas and synthesize their anomalous stands and then to conclude that Abhinavaguptas leaning towards a general, and hence casual, survey is sometimes responsible for such expressions. Jaya ratha intends his method to be a trend setter for interpretation o f the cognate tantric material.2
{Hi) Pre-Abhinavan lantrie m aterial

The same approach permeates his handling o f the tantric material, whether o f Abhinavan, pre-, or post-Abhinavan era. In the absence o f a clearly worked-out chronological analysis o f this material our remarks have to be limited to the works quoted by Jayaratha on his own. Very often he draws upon those sections o f pre-Abhinavan material which have remained untouched by Abhinavagupta. Des pite Abhinavaguptas extensive coverage, a lot o f material from hitherto unknown sources has found its way into Jayaratha which is o f immense value
1. I T.A .V ., V, p. 14

.. .^rpfrw wmrr i ^n1% u? T^T5Tf^fi!(srrtT,i . . . . w . . . ^ s r p j r a f r 1t^r^TrnmTnfir . . . m cm 3raT=rRT ? r ^nf^src# s w r j = ?* ftw c . . , . ^ ^ 1*rgwfg\. . .

Ibid., pp. 14-19

2.

irffcr

,., i

for any future chronicle o f tantric history. Of all the works referred to by Jayaratha, his allusions to the Srikanihi are highly significant1 for the study o f the ten Siva tantras, eighteen Rudra tantras and sixtyfour Bhairava tantras (divided into eight groups) belonging to the dualistic, dualistic-cum~monistic and monistic schools. Jayaratha gives a few lengthy quotations incorporating the names o f all the tan tras.* Though it is difficult to ascertain its period, the first ever reference to it is found in the Uddyota o f Ksemaraja on the Svacchanda Tantra3 which also testifies to Jayarathas description about the subjectmatter. Among other agamic texts he refers to the Kramasadbhdm. Sardhasatika, Anandesvaratantra, Pahcdmrta Bhutaksobha, Anantavijaya , Kulakramodaya and Kula-kridavatdra for the first time. As is usual he not only quotes but also informs about their formal structure, subject matter and crucial points which evoked special interest. For instance, the Krama sadbhdva was an Agama o f Nigama class and there was a sharp difference o f opinion whether it advocated worship o f sixteen or seventeen deities .4 1.
^ i

^ n s r ^rt w t , .
cr^rqr. . .

sfV frejw -

firera : i T .A .V ., I, pp. 39-45 2. D w ivedi has given a very useful com parative chart o f sixtyfour tantras from several sources including the Srlkan}hl in his U p od gM ta, pp. 94-111. See page 71 also. Further see his U p o d ghata to N .S .T ., p. 46. 3.............................................. ^ w T m ifjv ria ........... srefer
i^ i

g f ^ c t :

i
S .T .U ., IV, p. 19

The Sardhasatika, which Jayaratha quotes four times1, closcly follows on the heels o f the Pancasatika and explicitly differs from the Kramamdhhava re garding the order. Similarly it is to his credit that we know that the Anandesvara-tantra comprised twelve thousand verses.5 1 According to Dwivedi it was possibly a tantra belonging to the Left Path .3 It advocated Tarpana (offering libations o f water) with the aid o f the thumb and the middle finger. The Bhutak?obha4 and Pancdmrta* were other two Agamas that followed the trail. The Anantavijaya was a tantra belonging to Siddhanta Saivism which Jayaratha considers extremely dissimilar. He falls back upon it because the matter under reference has not been treated in sister tantras. The Kulakramodaya, perhaps a Kula tantra, was devoted to the discussion o f the method o f assignment in the body conceived as a spiritual seat. As one o f the topics Jayaratha specifically mentions the part o f the text that focussed on the issue .7 Jayarathas references to
^ ^ w r: I T .A .V ., III, p. 136; *T cT api'W - O

ibid., I ll, p. 190; A lso see ib id ., I ll, pp. 166-7, 163, 173,223. See K .T ., pp. 233-235, for details. 1. T .A .V ., III, pp. 161, 189; See U podghata, p. 76 and K .T ., pp. 143, 232 for details.

2.

'jTJTi'TJrrm irtiij'iM i fa
" i

i cP T r^

! *ft-

T .A .V ., IX , p. 139 i T .A .V ., IX , p. 140

3. U pod ghata, p. 20 4-5. v r a ^ -jfq -. . . . ^ r

6. ^r^srrqTtth'k+^sPt sm t f^T Tremr Rrsr^rwmrr "ampf. . .

\ ' '

aTc^TOfnmrr i
Ib id., [II, p. 280

trf^^cT T
I

''qr^nnTf^Rnwi^ft
Ibid., X I, p. 44

the Kulakridavatdra are at par witli those to the Srlkanthl for a proper grasp of esoteric items like Ovalll, Mudra, Chumma, Palli, Pi^ha and CJhara of the six competent teacher-princes ete. There are also necessary to understand the precise internal charac ter o f a preceptorial tradition, because these vary from preceptor to preceptor.1 Jayarallia quotes this Agama on each o f these topics. In addition, a sub stantial number o f innumerable references to the unidentified Agamas, which until independently dis tinguished, must belong to Agamas of this period.
(iv) Source m aterial provided by the known authors

The other segment of the source-material is pro vided by the works o f known authors. Among these Abhinavagupta occupies the place o f glory. Besides references to his famous treatises like livarpratyabhijna-vimarsini, Tantrasara, Tantraloka, Annuttrasftka and Paramarthasara, Jayaratha earns our grati tude for his reference to the Kramakeli, Abhinava guptas celebrated commentary on the Kramastotra by Siddhanatha. The early history o f Krama system would not be possible without the rich material provided by Jayaratha from this text.3 Jayaratha, apparently cites a long quote throwing enormous
1.
!
cT E T tT TSTSR ' O T W HWt e r m m f e n ftsRciT ?p-tt i T.A .V ., X I (29thAh.), pp. 28-29 A long citation o f 24 sentences follows. t

2. r r ^ T
W T * I

^PsT T rT fiW rf?

Ibid., I ll, p. 191

light on Krama system as it stood before Abhinava gupta .1 Jayaratha also refers to other little known texts such as the Anupra tyabh ijna.a
(>) Post- Abhinmagup la fan trie material', general

Towards the po st-A bh in;ivagu pta period Jaya rathas refcrcnces to Somaraja,3 Bhojaraja and his suspected work Kramakamala * are very important towards reconstruction o f the history o f Krama system. It is for the first time again that we hear o f some Pra6astibhutipada 5 and Tapasviraja6 in the pages o f the Viveka . Similarly his mention o f his great grand teacher Viivadatta, his grandteacher7 Tribhuvanadatta and teacher Kalyana ,8 as we have already noted in a different context, lend tremendous help towards capturing the evolution o f monistic thought in Kashmir. His unnamed citations 9 which are traceable to the Mahanayaprakdsa ,10 published
1. T.A .V ., HI, p. 192. See K .T., pp. 83, 85, 90, 1 1 0 ,1 2 8 ,1 3 9 , 144, 161, 163-64 and Upodghfita, p. 30 for details.

2,

3r^rqftr?rrfmi;'r% '^!Tfwr?'ir. ..

i
T .A .V ., II, p. 73.

See K .T ., p. 160 and U podghata, p. 17. 3. T .A .V ., I ll, p. 1 9 6 4. Ibid. 5. sFtwiffRW'rr MYsrdkprftTTCrfa

> f t *rrar T^rfor ^

^<rrW r ii
6. Ibid., I, p. 11 7. Ibid., I ll, p. 203 8. Ibid., p. 233 9......................................................................h *rwirr ........... fspffacT *T T f?wr: 10. M .P. (T). 9.15-18

n
Ibid., II, p. 219

in Trivcndrum Sanskrit Series and assigned to Sivananda IT by us ,1 offer unimpeachable evidence of direct North-South dialogue after Madhuraja Yogin, A bhinavas junior contemporary and author o f the Gurunathapuramarsa.
(a) J a y a r a t h a
v s . k s e m a r a ja

His treatment o f Ksemaraja, however, is by far the most remarkable event o f this phase, which reflects his uncompromising fervour for a thoroughly scienti fic study o f the tantric material. Notwithstanding his innocuous references to the Pratyahhijnahrdaycf, he has virtually mounted an attack on Ksemaraja when it comes to the precise handling o f the agamic sources. Tt is here we find Jayaratha sincerely translating his abiding commitment o f keeping the misguided and the confused at bay from the sacrosanct domain o f the tantric studies. The Svcicchanda Tantra is one o f the premier sour ces o f authority for the Tantraloka next in importance to the Mdlinivijayottara Tantra. Jayaratha, in his un swerving desire to supply the root material for cor rect understanding o f the Tantraloka, profusely quotes (more than 300 times) the relevant portions from the S V. T. and in this process he frequently finds Kemarajas readings and organisation o f the text as adopted in the latters commentary Uddyota quite misleading. Luckily the text o f the Ksemarajas commentary and the text as available to or adopted by him is available in print in KSTS (Vols. 31, 38, 44, 48, 51, 53, 56; pub. 1921-1935) and the same may be referred to for a handy appraisal. It also shows
1. K .T ., p p . 2 0 2 -2 0 3

2. T.A .V ., II, p. 202

that the agamic text was in a fluid state and a criti cal edition o f the same was attempted by Jayaratha and Ksemaraja both. The size and number o f re gions (Puranam Parimanani) in the eighth AhniJca, for example, is obviously based on the SV. T. Accord ing to Jayaratha the T.A. 8. 132-138 specifically covers SV.T. 10. 431-464. Here Jayaratha reproduces ex act verses 1'2from the SV. T. which correspond to the SV.T. 10.453-54 and 10.432* in the printed edition and warns the student not to be duped by Ksemarajas readings6. He accordingly settles down for Visavarte and PaneaSat for Sariivarta and Satad. In the same context Jayaratha upholds Abhinavaguptas mention o f RQpavrata6 which is not found in Ks enia's text at all. He digs at Ksemaraja that the latter possibly has missed the relevant second half o f the 1. fir w f rrfRTRf fwim wr: w
2. 3. qtsRFTT STPtfatT: I srfWT: I

I
t

feq T w m fcr r: n

.A . v ., V., p. 102 Ibid., p. 103 SV.T,.V .f p. 192

4. zft^nmrr.............. s t r i f e i ibid., p. 184 Here the readings adopted by Jayaratha and Ksemaraja both are same. T he editors give a variant in the fn. I (SV .T ., V., p. 184) as which seem s to have been the reading, as available to Jayaratha, in K sem as text. This gains strength in view o f Ksemas com m entary on the subsequent verse (SV.T. 10.433) and seem s to have com e in for criticism. 5. m ^ TW'fsfr w n m n fW r

w ^ fw T srrr 3 ^ t t ^r, ^ to: marif gT^TfT) r#ra?<nd; 1 i^f w p ^ t =rwrw: wtfgn: ^zrrcrsrfqi siwwifort tr^ TR?f HT51: g (sv.T.
10.433) 6. ? ^ wm n Tin? I T .A .V ., V ,pp. 102-103 T .A . 10.137 ^ n fa fa d I: I

verse as quoted by Jayaratha and therefore we need not be confused by Ksemas omission. Jayaratha clearly implies that the correct text must have the additional half verse. Just on the contrary, Jaya ratha does not have certain verses in the original text, though Ksema has them. While commenting upon the Tantraloka 8.73,2 Jayaratha quotes two verses in succession 3 which correspond to the SV.T. 10.227 and 10.229 apparently omitting the SV.T. 10.2284. In the aquatic category (Jala-tattva) Abhi navagupta posits thirteen regions .1 Ksemarajas relative reading seems to have different implication unacceptable to Jayaratha.9 One may go deeper and 1. wsrar ^ 3ctr*f: I rT|W s -flf ^5^ q ^ ? W f C R TtfJT F sn r: l 2.
3.

I
T .A .V ., V, p. 104

<pcrreftrtsr ??r K5?nfr ftTf w zim

srssfir srfssm w i

ii ii

cT ^ T^tcarP?fJT*TFt srT^r rR 3frcffePT I 2 ftnR t ^r^ffor II froft'if 5T #r^raT TI

sffT K'sr^trcTcnr Ii 4. i Ibid., V , p. 57

^T^sd^f^iFf sriw smfcfsra; i

Editorial fo otn ote (ibid, V. p. 57) takes n ote o f it. 5. qw^fT n

dJl^ lp JR^TF? ^ w s ff f s n T tr
6.

T .A . 8.199-200

iftr S3lw <-

5!TTWn ^ wfw^TTT I T .A .V ., V, p. 142 We have not m ade any effort to trace out the specific portion in the printed edition that being beyond our scope presently.

deeper. Ia Abhinavaguptas scheme o f categories (Tattvayojana) everything other than Siva is to be deemed as bondage in nature and so all the nine powers from Varna to Manonmanl in the re gion o f impure knowledge (ASuddha-vidya) turn out to be binding in character.1 Jayaratha, as usual, traces the precise textual authority to back Abhi navaguptas statement and also exploits the occasion to castigate Ksemaraja. He not only has a different reading but finds Ksemas preference for male deities to female ones as absurd ,2 because those people are clumsy who talk of nine female powers instead o f nine male deities simply because o f textual reading. In the continuing context o f categories Abhinava gupta describes Sakti-category to be obscured by knowledge (Mana or Pramana) and inhabited by the two Rudras namely Tejasvln and DhraveSa.4 According to Jayaratha, Abhinava has the sanction from the SV.T. and the Nandisikhatantra but dis1.
2.

^:gf=r?mri
sm nw : ?rr rfcr i 33 ^ II

i
T .A . 8.297

qr^rr ^ st ^ ^ ^rf^qrrTrff ^

f ipffcFft 1 (This corresponds to SV.T. 10.1145-46 where the last line reads di fferentl y rT rr % I V ol. VB, p. 484)

^ i afs ^
3. if g

^
* srrcrrjfr ^ sfirmwrr ?rt:
r.T ^-n -Trmr -.-r i f .

1
"T.A.V., V, p. 204 % rn s ^ ^ ^ r r s T g w ra r =rr I S V .T .U ., V ol. VB, p. 485 i
.

fT? 3PRR ^WT: I ? T TT^TWRcTRWr:

4.

agrees with Ksemarajas reading which places Pramanas obscurity just above Sakti and not at par.1 According to Abhinavagupta the region called Sadakhya is the proper abode o f SadaSiva2 and is covered or obscured by Siva alone, while Ksemaraja assigns sadasiva-region just above ISvara and just below SadaSiva. Jayaratha charges Ksemaraja with tam pering with the original SV.T. by imaginary inter polation o f an half-verse which has been disregarded by the learned. Even if this addition be deemed to be genuine, argues Jayaratha, it does not vindicate Ksemas contention. It supports Abhinavaguptas stand instead, because the abode and the resident have the same level o f subsistence. It is only on such a construction that the Nandisikhatantra, too, may yield a consistent meaning. One, therefore, must guard himself against the misguiding interpretation offered by Ksemaraja. It is indeed premature to
1. ger wsrrfrlr w m i 'fNtafVsfi smrwi" qr

i' ip rw ? J%iw4^TfxT rfft trq - to: i T .A .V ., V, pp. 240-41

t

(Corresponding to the SV.T. 10.1174) Vfa I

wwrwr^r 'stw^'r sjtot

2.
3.

T ra:

r *ffrrrFRnrirr^T i
wer STRTW ^ F W '' w f
ii

.A. 8.365

f*rpm : 3T citp r t ^rtrrfrar^: cpfMf g; ararsnr (SV.T. lo.1190) ^ r s r s n r f c r nrrftpr dr^fafcf c T S'TO nr, arfir i srg^r rn?irfT ^A^ Xfe STtj^q ?RTfw<T ; arfj^ST^:, arfs^sir I

suspect whether Ksemaraja and Jayaratha belonged to different preceptorial traditions or Jayaratha nur sed some grouse against his senior Ksemaraja in order to wrest the place o f honour from him among the post-Abliina.van scholarship, yet what surprises the modem reader most is Jayarathas going to the extreme o f charging Ksema with deliberate distor tions. As another instance o f such aberrations Jaya ratha, while explaining Abhina vaguptas views on the purification o f deed (KammSod hana) in respect o f the spiritual apprentice called SivadharmI1, invokes the authority o f the SV.T. and propounds that once the process o f fruition has commenced in respect o f one particular deed it cannot be reversed so far as that deed is concerned. On the contrary, Ksemaraja who talks o f purifying even that deed which has commenced fruition 2 is taken to task for tampering with the text, for going against the previous pro nouncements and also for transgressing the scrip tural injunctions .9 Jayaratha finds no end to it on ftramfr "tfw
SRWT fif TilWrf'T

srcrftra:" ffaaw
4 ftI-W -W

tfh i
g^JT^riTWnoT

^ wffs^^r^r:
"

n
fe ftsr w i

srjprr i
T .A .V ., V, pp. 243-44

1.
2.

? n w ( g-

m
s v .t . u

sfrg-w, ^ %
., V ol.
it ,

fr fa sr <m%feihrfar i 3. wr++'Hi n SV.T, 4.142

p. 88

II (Corresponding to the

which reads the first line as

g srtnw) ^

13^ ^ gwraw to

I'-trlV ftf

Ksemarajas part. In the course of Abhinavas dis cussion on Sivahastavidhi1 a spiritual apprentice is said to be transformed into a Samayin by his teachers recourse to this method leading to a kind of intimate union (Sayujya) in Igvara category. Jayaratha finds fault with Ksemas interpretation of the word ISvare as Kalagnirudra existing below the category of earth and dubs it as lacking in scriptural testimony .2
(v/) Restoring tradition : fathom ing inter se relationship among Agamas

Jayarathas critical zeal does not pause here. His abiding concern is to restore the real tradition. For this he checks up, over and above the already dis cussed functions, inter se relationship between the Agarnas, substantiates arguments, peeps into the background to rationalize the item under consider ation, underlines latent possibilities and may even advance suggestion for a proper appraisal. While discussing the variety of dissolution (Samharavaicitrya) in the sixth Ahnika he endorses Abhinavas view that Samana represents Pralaya stage and is identical with SadaSiva stage where the universe continues to exist in residual form. Tn this context

i'

T.A .V ., IX, p ' l 9

1. ^frT
fTx# tl

H lOTm gfrfipT r1 1
T.A. 15.458-59

2-

* r ^farc^rer:

^rnrr-

he quotes the views o f a sub-group who thought Pralaya stage as being one with Siva stage .1 He cri ticises the view, reasons out his position and con cludes that even when Samana is taken, to be eternal, it docs not dilute monism .8 Similarly he provides relevant contextual framework. While commenting upon the Tantraloka 8.290 he notes that though the five gross elements succeed triple egoity in the SV.T., Abhinavagupta is discussing them as part o f the sixteen modifications which lead to bondage .3 Any tantric system worth the name must discard the caste system. Hence the references to caste, according to Jayarathas rationalization, must be construed as referring to the non-initiates or to the faithful o f the lower grades.4 Moreover, Jayaratha provides a rich source o f cultural information. It appears Dinars had come in vogue as a legal tender o f currency in his time .6 It is from him that we learn that several varieties o f wine were prevalent in his time and why they were distinguished. For instance Madya was produced
1. 317T^

sRwra 3;wfer n^r^rUPflwiTrr ^ w r e n v r ^ ffifo r f fH n fe srsftfVsr ? T R ' R TI

*

qixfw: I^ A T f %
1 T .A .V ., IV , p. 142 ib id ., p. 143 ib id ., v , p. 199

2. 5 T

jff^otTwwi srfa
! a fm w i

4. 5.

^rETRT^ cr^ ferfeT T W , srrffT'flTT gshr: ^r^qfrT

?Jm ri

ib id ., IX , p. 12 (29th All)

^ Trarfmrr-T siTFsrpfl u l ^ s r a m i Ib id., I, p. 150

from grapes, SIdhu from sugarcane and Sura from Vibhitaka (Latin, Terminalia Belerica) and then he goes on talking about such varieties o f wine as Varum, Madira, kadambari, Ghanasura and jagala etc .1 .
(e) A n
e x c l u s iv e g u id e t o t h e t a n t r a l o k a

(i) Sevenfold assistance

Jayarathas contribution to the understanding of the Tantraloka is invaluable and indispensable. To begin with, Jayaratha provides connotative titles to all the Ahnikas. Though in most cases they reflect the clue provided by Abhinavagupta during the body o f the text, it is he who offers captions. We shall dis cuss this aspect at the appropriate occasion. In the second place he clearly demarcates the precise tex tual portions dealing with general and ancillary to pics, designated as Purvaja-and Anuja-uddeSas by Abhinavagupta.a We shall look into it in the course o f our discussion on the arrangement and organi sation o f the Tantraloka. In the third place, he ac quaints us with the background view. For example he points out, notwithstanding Abhinavas silence, that in the ninth Ahnika his master wanted to criti cise Tattva (category)-doctrine o f the Bhogakdrika etc. (dualist ic Saivism)\ He not only leaves us at that but follows it up with the intermittent criti1.
I
2. 3. ETcfrB# I apRra- wtwrfcwrrfrfm

it #

irmfW^rTttW +'l < 'lu Ii W T W n^t'T T

T.A.V., IX, p. 39
T .A . 1.278 i

T.A.V., VI, p. 250

cism o f Sarikaranandana, Sadyojyoti, Devabala and Vai^ssikas1. Similarly he suggests that main target in the tenth Ahnika was to point out discrepancies in Nyaya and Bhatta Mimamsa schools, though Abhinavagupta himself is once again silent on this point .3 In the fourth place, he fills in the omissions o f Abhinavagupta. In the twentyeighth Almika, Abhinavagupta talks o f 23 types o f occasional func tions (Naimittikavidhi)4. Jayaratha feels that a particular occasional (Naimittika) called Sivaratri is also included in the quartet beginning with Vipatpratlkara (T.A. 28.7), the reason behind omission being the universal treatment o f this item in practi cally all the scriptures/ Similarly in Dutlyaga Abhi navagupta talks o f six varieties o f Dutis e.g. consis ting o f Janya, Janika and Sahaja in twofold relation ships -physical and cognitive, and invokes the autho rity o f the Sarvdcaratantra.6In a significant remark Jayaratha adds that there are several sub-varieties such as VegavaLi, Samhari, Trailokyaksobhini etc,,
1.
2.

J T 'jffW tfcT 'T 'l=(H -.'1 !

3?iT T W T ?iF m

I
1 1 T.A . V., VI, p. 250

I
Ibid., VII, p. 208

3.

w n ?feftsWTf^rcfSfTSi?FT

t T.A. 1Oth A h., concluding verse

4. T .A . 28.6-9
t^ fg rrar^r i rraT rq#^

T .A .V ., X I, p. 6

qft^ rr fT ^ frfy: sttot

._ , . T v , . _ r . r -r r n -.r l _.T 1 .

, r*

1 1

but a reference to the same has been avoided 1 for fear o f endless recounting. In the fifth place, he allows us a peep into Abhinavagupta 5s own preferences and presuppositions. The case o f Rudrakall offers a good example. Rudrakall, which marks the sev enth stage in cyclic progression o f consciousness in Anakhyacakra, has been equally named as Bhadrakall by the texts like Pahcasatika etc., without any semantic distinction. Abhinavagupta, however, pre fers the title Rudrakallthis piece o f intimation we gather from Jayaratha2. In the sixth place, one has to depend upon Jayaratha for a clear understanding o f the esoteric implications o f Abhinavaguptas treat ment. For example, the textual portion dealing with the notion o f virility o f Mantra (Mantravirya)3 ap parently has no esoteric semblances, yet Jayaratha finds that the first three verses deal with Parabija (the ultimate seed) and the subsequent three with five Pindanathas .4 Similarly Abhinavaguptas des cription o f the six-fold movement o f breath from the point o f view o f pervasion (Vyapti)1 is necessarily i. t w w H^rfr
5 arTRrwssrrc srsff
1

i ll" strait rf?g; ? r trf^ifarT.A .V ., X I, p. 74 (29th Ah.)

jTtTir > nr+ T ?rr ? r i . . . . ^ w HJrrnr^t^sf'T ^^srETfTOFlft'Jr: qTaF# ipT 1

Ibid., I l l , pp. 173-74

?t?r

4,

3. T .A . 4.186-191

1 P 1 tJ W

r-fl A . V | SftTTRl^nFTK iT fnW H W ^inr5rjKt i

T .A .V , IV , p. 220 T .A . 5.54

from that o f Mantravyapti. 1 As we have discussed in a different context earlier, Abhinavaguptas esotericism and symbolism is not at all understandable without Jayarathas wholistic approach. The nature o f Karanas which is spread over from 11th to 32nd Ahnikas as per declaration o f Abhinavagupta him self 2 is made k n o w by Jayaratha alone by locating exact references. Thus the Karan a o f intelligence is dealt with in the eleventh (T.A. 11.21), o f Vyapti in the fifteenth (T.A. 15.339), o f knowerknown combine in the sixteenth (T.A. 16.253), of imposition as well as that o f rejection in the twentyninth (T.A. 29.147/182) and o f absorption in the thirtysecond Ahnika (T.A. 32.10 onwards)3 by way o f discussion on postures .4 N o doubt Jayaratha is aware o f the limit to which he may go. W ith regard to the filling o f Arghapatra he advises one to learn it from the month o f a teacher, he has not touched it lest it might violate his schools code .5 But all the same he docs not withhold any information he has. The word Diptaih in depicting the nature of Mantra" was open to two types o f meaning and he i.
2. ^ c f irsrfT w o t ii

T .A .V ., III, pp. 357-58

^trffqW rT I T .A . 5.130-31 3. Jayarathahereindieatesthe A h n ik a a n d n o t the exact verses. The insertion within bracket is ours.
4. . . .^ r r f e r r .. .

T O crwftf ffa-tR T
T .A .V ., III, pp. 442-43 5. sFqTfrr i r ^ r 'm ira?jv;uv i c ^ r W'JT^r i ^ ^ T .A .V ., X I, p. 19

gives both..1 And in the case o f divergent opinions about a thing, particularly if the authority o f the Sripurvasdstra was not readily handy on such eso teric issues as Ekavlravidhana ,3 he finally airs the view acceptable to him .8 In the seventh place, Jaya ratha brings out the inherent argument of Abhi navaguptanot only the substance but the form as well.* Sometimes he builds up on the syllogistic form latent in Abhinavaguptas discussion and pre sents the whole o f it .0
(//) Discharge o f twin edit ria l obligations

The greatest contribution o f Jayaratha, however, lies in his role as the editor o f the text o f the Tan traloka. His handling o f the Tantraloka's text is the logical extension o f his approach to the handling o f the tantric source material. It has two phases. One, when he subjects the text o f the Tantraloka to rigorous criticism and undertakes to produce the standard version and two, when he c r it ic a l ly looks into the arrangement and order o f the verses in order to put a well organised text. Since we have already seen something o f this in a different context, our job has become easier requiring a few samples. Jaya-

TOfdSr sttstt:, i 2. 3Rr<W S?HT ^ I V-ni T k k iw snrifsriFr^fwr: M

3. fsrawr

T.A.V., x n , p. 184
T.A. 30,24

fefTifirsr
4. 5. 3M qTT^fRirFT

T .A .V ., X II, p. 198 ffg'Sff. . . . Ibid., V I, p. 119 spffa: . . . . i Ibid, p. 125

ratha prefers the rending VyomadiSabda 1 in place o f an equally good reading2, i.e. Vyomadisatka. Even when he retains a particular reading3, as all the MSS available support it, he suggests a better reading .4 In Jayaralhas original copy o f the Tantraloka the verse 3.220* possibly reads Matra-(kundalinibijam) which lias been rectified as Satra (-kundalini-bijam) beam sc such type o f reading is not only non-agamic bul even otherwise conveys incoherent meaning and involves improper diction.* One may hold with re asonable confidence that there were certain uncer tainties about the text o f the Tantraloka during the time o f Jayaratha. It is why he sometimes suggests equally good alternative readings. Thus the printed text e.g., w i hcu^nr ar (T.A. 9.207) may also be read as ferMmdtffcrr 3 T TzfW T s^ rW W c % To lend authenticity to his suggestions he cites the authority o f the relative scripture (here Sivatanusdstra).7 The Tantraloka'a actual text was often a
J. oiHwRiiK'fadHId qrt ?T rp?W: I T .A . 1.64 ' T .A .V ., I, p. 103 T .A . 1.100

2.
. 3. 4. 5. M In

^ ffTT T S5 . . .
^ Jr^frfCT-; I

sqr^qTT I

I in ^ -q w s: !TfP R
_________ *rrr f ^ w m p R r f w ) ftr^rf^FT:

qrs: I T .A .V ., I, p. 143
T.A . 3.220

# j f stfanreTT f^ T fcW r I

6.

ffTT^fr

5T?aff-

sqtr^a1 ^ :, 7. (

^ SRTS# I T .A .V ., II, pp. 20-S7 Trrr 1 g g w eraI Ibid., VI, p. 167

matter o f doubt. Jayaratha did finalise his own ver sion wherein he piled up several corrected readings. Displaying a rare scientific attitude he furnishes evi dence behind his choice even at the slightest doubt. Thus the reading adopted by him in the T.A. 13.3551 was not due to his whim, he himself saw it in the old manuscripts not once or twice, but hundred times o v er/ Similarly the text o f the SV.T. (4.142), cor responding to the T.A. 15.28, has slightly different reading in the version o f Ksemaraja, target o f bitter attack from Jayaratha for deliberate distortions. Jayaratha prefers to ignore the text o f Ksemaraja and preserves the original reading for the sake o f propriety having culled support from Abhinava guptas statement in the Mrgendra .3 Even when the available reading is not dcfcetive, he assiduously gropes for a better reading. In the Tantraloka 15.804 he finds the word Y id somewhat vague and pro poses Iha as a relatively lucid reading .5 Jayarathas critical editing o f the Tantraloka and his handling o f the source texts has to be viewed together in a larger perspective so as to be able to evaluate his concerted effort towards kesping the text o f the Tantraloka free from imagination, interpolation and alien material and preserving its faithfulness to the original source literature.

ftastTfor ll 2. 3. 3T W 3pmf?RJT TfSTfr: I SRflft

tee :

T .A . 13.355 T .A .V ., VIII, p. 211 i Ibid., IX , p. 19

sRTtrsf sfo jip sm iT flr ........... ^

4.
5.

qwmwftmcpfwnf?
(? J lM r )

i
^tf?T W5T: ^ I T .A .V ., IX , p. 44

His second editorial function relates to the organi sation o f the text. For example, the verse Jftanahino e tc ./ (now numbered as T.A, 23.25 in the printed edition) was wrongly placed by certain scribes after the verse Amiadidana e tc / (1st half o f the verse numbered as T.A. 23.23 in the printed edition) which is restored to its regular place by Jayaratha/ It appears that Jayaratha is guided by the model handscript on the basis of which he prepared his version o f the Tantraloka. But even in his basic handscript there are certain places which have attracted edi torial whetting. The verses as given in the footnote below1 appear twice in the body o f the text as T.A. 37.4-5 and T.A. 37.11-13 (2nd half to 1st half). Though Jayaratha retains the double mention, he clearly advises its precise placement and als o rever ses the ord er/ besides offering tips for better read-: in g / We come across a similar instance when he suggests that the first half7 o f the T.A. 31,42 in all
l 5TRgT=rr Tj: ^rrKFFR *FRT = T TI .

2.
3. gw pr

frsrrafaf%p t? firer awrrwr *t: ii sp-l [f e ^ I ^ W k i I

That is, T .A . 23. 25. S e e 3W ^
i t .a . v

., X , p. 272

+ ifv^fafa 5; 1 irerf >rra^pF 5F

5. 3T ?r ^ 1
srhct

< = tc= M :1 1 i
ii

'

%FniRsrt w p m Kn^faffr - ^ : T .A .V ., X II, p. 393

'

6.
'

*rid^tdf?r.........'TrcT^r^wrufd
:

'T T C :I
. Ibid., p. 395

7.

w?ki?n: v z

ra-$rai?rc

propriety be placed before the T.A. 31.39 for ensur ing coherent construction/ Such instances bring his conscientious and ever vigilant self into bold relief. This, however, does not mean that he never suc cumbs to general weaknesses o f the scholars. He does, but very rarely. We find a glimpse o f such a lapse in his interpretation o f the word Anta2 forming part o f the compound in the T.A. 22.12. Here the use o f the words A di and A nta in the text obviously limits the options, but Jayaratha looks for an implied meaning convenient to him. But such far-fetched interpretations are very few and far between and iu no way undermine his imp o rtance. (Ill) Methodology
(a) G u id in g
p r i n c ip l e s

( 0 Conform ity to Abhinava, teacher and scripture

Coming to the methodology employed and norms o f writing adhered to by Jayaratha we notice that his first guiding principle in taking up an item is its absolute conformity which means it must conform in the first place to the stand o f Abhinavathe ori ginal author, in the second to the preceptorial stand and in the third to the scriptural view. All the three together, not severally, spell out his idea o f adher ence to the tradition. While discussing the notion of Karana (T.A, 5.130) he abstains from giving out e\erything at one place and in so doing leans on
1. ITTOW 3T * T J# fq rsft ifr awr TSTTftr ^nfFT......... ( t . A . fiiKr j imp ^

3-1.39)

T .A .V ., X II p. 247 Ibid., X , p . 249

2. 3. 3 T T

Abhinavaguptas authority/ Similarly, in final selec tion out o f several options it is the preceptorial injunction that must prevail.2 Moreover, he never ventures to rely on his imagination and propound a thing unless it is expressly enjoined in the Agamas.3 One o f the reasons for rejecting the Uddyotakaras interpretation was his lack o f scriptural endorse ment.1 Same is the case with those who propound a different reading from one picked up by h im / To him the teaming up o f all the three authorities, speci ally teacher and scripture, is very sacred. Hence, he rejects the alternative readings and resulting explan ations since they digress from the authority o f the scriptural text and the teacher/
(iii) (ii) Thoroughness an d authenticity and Absence o f fascination f o r word-by-word com entary: eight k e y fa c to rs

Thoroughness and authenticity, thus, are the twin criteria that he ardently pursues but they do not come in the way o f his concise and systematic presen tation. That is why he never revels in word-by-word explanation. His staying away, however, from the
1.
T T sT 2. 3. 4. 5. w J + 'd w fa r !
h

rrsf 3inwi%
I W'vTJnfw; m faiFSFpr i

tr?
T .A .V ., I ll, p. 443 ib id ., p. 203 ^

stw ^ ^ qcfmf

Tfer: i Ib id ., IV , p. 10 s c r ____ ________________________ t f r Tist .... Ib id., IX , p. 19 T^rm fir^FrIbid., pp. ] 62-63

6.

< hc i

....
___

,..,

. . . . ^twrFTnr 1

verbatim commentary is not arbitrary. H e is guided by certain norms which he has set for himself, (i) Obvious clarity,. (ii) future treatment, (iii) overde tailed discussions are some o f the considerations that prevent him from embarking, upon word-by-word commentary.1 (iv) Fear o f unnecessary repetition is another factor which he is very much scared of.s If the item is o f esoteric importance, frequent repetion might cause leakage, or if it is o f general impor tance and has been occasionally discussed, too much rcpetion will amount to wastage o f effort. To the list o f his norms he adds two more(v) relevance or utility and (vi) propriety, which constitute the hall mark o f his style characterised by his disdain for (vii) far-fetched imagination and (viii) breach o f tra dition. Undue extension o f the text and irrelevance, however, are the twin factors that frighten him most. He refrains from gathering all the possible inter pretations because o f these two factors. The same consideration does not allow him to enumerate all the aspects associated with each, movement of breath4 (Cara) or the total number o f days associated 1. snr ^ iu kmfr ? t sriftpri* srnsrram i t .a !v . , i , pp. 299-300 2. SST^riwrf ?R T r4: T fT'HTRTRPT l Ib id., I ll, p. 371

.
.

.............. X
n jrowrarir ii

ib id ., a , p. 65

cr?r^ ^#irsr

. . .

. . .x

..

'
Ibid., I, p. 33

3. sra- tt ^qirVrrsw i 4. srwrf^rtctrg' .. :

sr^rrIbid., p. 15 jpirt------------------------------------------------------------i ------ I b id * I V , p. 10

frcrcfc,

with the residents o f the five sheaths.1 Even when he is dwelling upon certain source text, he only picks up the relevant material from here and there insted o f reproducing the whole text.2 The idea behind the whole exercise is that the quoted text must be rele vant to the issue under discussion,3 and at the same time should not make the work bulkier.
(iv) Fear o f undue extension and deviation fro m the original line

The notion o f relevance is intertwined with the notion o f propriety. Relevance minus propriety does not sound convincing. He, therefore, derives stre ngth from his concern for propriety while he sticks to relevance. At one place, he openly admits it.4 H e remains faithful to this principle throughout and does not counter all the anomalies even when he notices them in the available account o f a tradi tion.5 One should not, therefore, consider it a defect if Jayaratha does not explain or cite every word o f the text. In such an approach, as mentioned earlier,
1.

drtfaG F t

2. T T cT ^ r i^r I 3. zfarra; h Tfsrfir i ' ibid., m , p. 58 4. m cOTlfwf qrst tfisra: I Ibid., IX, p. 19 5. cr^rf w i w srrrrstmrfr *#?frircra;r I Ibid., p. 197 6. ajwriwg F T iStoT T f^R ] ' . . ' 'ibid., I, p. 157
X -x
srrfa'rsfr

. . . . P J P T T3 fkfecJT } T.A.V.,. HL p .-135 * p - ffa fc r P r R r m . . . ibid., XI, p, 168

X
h

i ib id ., p. is o

x '

he derives additional strength from his disdain for laboured use o f imagination1 and his almost reli gious concern for retention o f the tradition intact,2 Obviously it does not mean that he leaves the por tions unexplained. Instead, he believes in explain ing a thing thoroughly even by supplying/importing a missing word on his ow n in the interest o f consist ency. There are several instances that illustrate it.3 Usually, he first attempts an explanation o f words and then gives out essence or gist o f Karika in his own words.4 In the case o f doubt or necessity to furnish additional explanation he offers alternative expla nations6 and tries to reconcile various ends if there is difference o f opinion or confusionwhether deli berate or accidental. As we have already seen lot si 5 X
. . . .

srrferaR fmrfew i
' Ibid., V II, p. 80

X wwsnFtT
. . . . s=rrem m

X ^ srrR rrsP T
n ibid., x i i, p.

*
1. Eton: 1 2. 3. tp m sftr t t jpsrepT: h atWTfa:

212
%%-

. . . . T O ^vrr . . . . w w t m r

T .A .V ., X , p, 91-92 ^ 33 Ibid., X I, p. 19 ib id ., 11 , p. 28

X
4.

X
FT ^C T W T TfTWRT 1

x
Ibid. ^ S lf d f ^ R ib id ., l l , p. 12

9T<sftsgrPT ?r#ERt!T: I Cp. [T# T O m ^ $rn m r#^ 9'n "

' x

x
3<% % otp tt:

x
aiwirW: 1 Ibid., I ll, p. 63

o f it earlier we leave the matters here. He, however, continues to remain unswerving in his commitment to bring out the essence o f Abhinavaguptas work,1 and wherever he leaves out something, the scholars are expected to treat it as unnecessary.
(b) D if f e r e n c e s
f r o m a b h in a v a

&

d e v ia t io n f r o m t h e

o r ig in a l l in e

We, thus, see that Jayaratha is extremely faithful to Abhinavagupta and tradition, but he is not a blind follower at all. A person o f his calibre and com pe tence can never be. There are occasions, notwith standing their rarity, when he does not endorse Abhi navaguptas reading or finds the latters version want ing in certain respects. For example, he raises his finger at the use o f word Padmagam by Abhinavagupta.* He once again questions Abhinavaguptas reading and suggests a better one.3 Similarly, when Abhinavagupta embarks upon consideration o f vari ous stations or seats (PIthas) from the T.A. 15.83 to 15.97 on the authority o f the NisisancaraAgama , Jaya ratha invites attention o f the reader to the portion from the T.A. 15.86 to 15.884and finds the first half o f the T.A. 15.86 not only contradictory to the conclusion 1. i f mi
sffersr

i
w 3T *T?tpf

srfemrcwnr
i
t .a .v

fw r,
., i , p. 16

2.

t
1

t . a . 15.365
m 'TffT

Jayaratha comments ^ f t P d

{? >T?W) 3. Jayaratha observes ^4: ^

4. it
-J

VI f e w
r

I T.A.V., IX, p. 184 T.A. l.too | w rf^tfT ftr ^ TO: t " T.A.V., I, p. 134
|
^

1P i

. 11 < + 1 -it O

'i

contained in the second half o f the T.A. 15.88 but also devoid o f agamic support and therefore asks the reader to simply i^ o r e it.' We have already seen in detail how much new material has been introduced by Jayaratha to make the Tantraloka more under standable and uptodate but never has he deviated from the mam stream. The matter thus introduced is invariably either colateral or complementary in ature. But Jayaratha, for once, has deviated from the original line and may not be called so faithful in spite o f his resorting to the usual commentatorial the nme main topics ^ o rp o ra ted under Krama system is non-utility or irrelevance o f the limbs o f Y oga (Yogariganupayogitva).3 The Yoga which Abhinavagupta seeks to refer to is the Y/ga f Pataftjaii nowhere alluding to the Sadanga (six-limbed) Yoga at aJI.= Jayaratha however, takes S adm ga> and not Astahga, as actu- aUy belonging to Krama system (Svadarfcmoktani). Then why does Abhinavagupta refer to Patafijalis Yoga? The logic behind Abhinavaguptas enumer ation, according to Jayaratha, is that though the

moraetitIOWeVer CnSider Ur interPr^atio t e n t a t iv e ^ "the

^ ^nwnir^f^

^fiTtr j
^r; ' . . .. . T

former subscribes to Sa^anga theory, he wants to convey the upper limit o f the number o f the yogic limbs.1 However, Jayarathas deviation is too trans parent to fool anybody. Why does he do so ? There may be two possible reasons. Either he is under the spell o f Buddhist tantricists who propogated the sixlimbed Yoga and is o a t to wean the people away from them to his path or he inherits a Krama tradi tion different from Abhinavaguptas which enjoined Sadanga Yoga. It is interesting to note that Jaya ratha nowhere tries to define the six limbs and quotes an unidentified source only once to enumerate them.2 Although it is an interesting episode o f Krama his tory we do not intend to pursue it further because our interest is limited to exploring the inter se rela tionship between Jayaratha and his master.3

1.

JT ^rnr srw tffrw w nm r m

"T igsw sfsfrr smrOT^sTrrerfcffrwr sr^iptfr-

i " T.A.V.j III, pp. 102-103 2. ibid., p. 15 3. See K.T., pp. 58-61 for the proper perspective.

(I) K S T S Edition: editorial and printing lapses The Tantraloka is a very voluminous work o f Abhinavagiipta and togetherwith Jayarathas commen tary covers twelve volumes in bold print brought out in the Kashmir Series o f Texts and Studies spread over 3718 pages.1 The Tantraloka , as printed, com prises roughly 6000 verses, 5844 1/2 to be exact. The fact that *wo verses, T.A. 37.4-5, have been re peated as T.A. 37.10 1/2-12 1/2 does not reduce the number because this anomaly is a legacy from the time o f Jayaratha him self having been retained in his script itself. The sum total o f the printed versenumbers at 5842, therefore, does not give the cor rect picture because o f several printing mistakes and editorial lapses resulting in occasional duplication and omission o f numbers as well as treatment o f halfverses as full ones. An effort has been made to as semble all such cases iu the chart given below to offer a tabular view.

1. I f we go by the printed numbering o f the pages the total rises to 3721, but the page N o. 308 in the 3rd volume, page N o. 92 in the 7th volume (between 11th and 12th Ahnikas) and page N o. 128 in the 10th volume are blank. The text of the new edition has 3725 pages spread over six volumes (vols 2-7) with seven interven ing pages left blank (925, 1088, 1292, 2184, 2440, 2726, 2854). Thus the actual number o f pages tallies at 3718.

Volu- Ahnikas mes.

M is- Verges Half-verses prints mining NamNumbering bered om itted

RepeRepePrinted tition o f thion o f number number verses of verses

AhnikaActual number wise pages of verses

T otal o f printed number o f pages in the volume

Remark

U l C T i

0)

W i

(3)
207 for 107 105 for
205

(4) 58

(5)

(6)
Between 200-201 Between 244-245 After 333

(7) 136 (halfveise)

(8)

(9)
333

(10) 334

(11) 1-310

'w '

INTRODUCTION T O THE TANTRALOKA

n m II

17 50 30 37 38 40

50 Before 1 Between 64-65 85-86 107-8 ,,260-61 After 293 After 278 Between 157-58 After 158

49

1-42

352

(3 1 0 + 4 2 )

HI

IV V

1 1

293 278 158

-

294 278 15S

1-264 L-307 309-471 (163 Pages)

264

471

R 308 Wank

IV

V3
YU

After 251 Between 70-71

250 71 452

250| 71 451i

1-203 1-58 1-284 1-250 1-208 1-91 93-108 (16 pages) 261 284
A B O U T T H E TEXT

* 251
1

(203+58)

V VI VII

\in

33 for 330 332for331 352for351

IX

X xt

XII

1 314 I 1 60 US 1

314

313

250

Afier 309

309 113 26

309 116
25 i

316

(208 + 10E) P. 92 blank b e tw e e n XI & XII Ahnikas.

VIII

XI)!

129 208

z iv

Betwesn 127-28 206-207 After 361 After 46 After 612 (two half verses)

361 46 612

3611
46}

IX

XV

389 for 379

378

612$

1-214 215-239 (25 pages) 1-2S5

239 285

C D X

P) xvi
XVII XV1H

(3)

(4)

(5) 204

(6) Before I Before 1

(7)

(8)

0) 311 122 11 56 15 61 4S 103 24 29 76 59

(10) 311 122 Hi 56 15 601

m

(ID

(12)

(13) P. 128 blank

xix
XX XXI XXII

56 1 1
1 3

Before 1 After 15

xxm xxiv
XXV XXVI

102* 23 2S 75i 58 434 291*

1 24
1 1 1

xxvn XI
XXVHI

1-127 129-176 (48 pages) 177-181 (5 pages) 182-205 (24 pages) 206-212 (7 pages) 213-243 (31 pages) 244-261 (18 pages) 262-305 (44 pages) 306-314 (9 pages) 315-327 (13 pages) 328-356 (29 pages) 357-380 (24 pages) 1-184 M72

INTRODUCTION T O TIIE TANTRALOKA

380

XXIX

1 1

After 434 Before 1 After 291

434 291

356

(184 + 172)

xn

xxx
XXX[

B e f o re 1

After 163 Before 1 After 67 Before 1 Before 1 After 2 (1^1 Verses) Before 1 After 15

xxxn
XXXIII XXXIV

xxxv
XXXVI

Between
32-33

123 163 67 32 2 44 15 37.4-5 85 as 37.10 - 12

123 163| 68 32i 4 44 16 85

173-222 (SO pages) -'"-'02 (80 pages) 303-335 (33 pages) 336-351 (16 pages) 352-354 (3 pages) 355-380 (26 pages) 381-390 (10 pages) 391-435 (45 pages)

Pagination

begins at 173

(a) T w o TYL'fcS Ol- 'UiXTllAL A.NAIU -I I [SMS

Coming to the KSTS edition o f whish th MLBD edition is a reprint, wc find that it requlfii a through critical editing. rtsuflers from two typts o f textual anarchisms-(i) those which were gflflfronlod by Jayaratha and have been taken O&fe o f In ! ho cou rse o f our treatment o f his and Whloh oil a really serious problems o f textual reeefliifUetlun and (ii) others which concern editing ftttd pHnliin- errors which are not so serious but often em its misleading situations. H is llio latter we proposs to look into briefly for the present.
(b ) B a s ic
mss

ot-

th is

K8T* BDITIQH

In the absence o f any editorial now or prefucc we have practically no idea about th# MSS on which this edition is bused, From th oeWNlonnl footnotes, however, Miikund Rum Sfm*lr!( the* pdiuir. seems to have consulted four MSS which have been referred to by Nagari letters Kti. Kim ttnd < in plus one on which rests the text and which hiis not been indi cated by any letter .1 1 Out o f the renmining MSS the Ga manuscript seems to bo most complete as several missing portions have been filled only with the aid o f this M S .3 Notwithstanding our ignorance about
1. M otilal Banarsidass 2. It is equally probable to think Itin! Ill ere were only l lira: M SS from which the m odel M S was prepitred by M,H. Sluislri. Wltn lover the case it does n ot alter the posit ini) much.

3.

f? (TA. 1.126)
X
ffTWl I!

rppn^
X
'Trst To

1
'^fwrsflfT (

T .A .V ., l , p . 165, In.

X
Ibid., p. 166

^ P C R T ST^PTW Tsq-

^ipttw

arp ':*7 }'

'

'T T st ito
(Ibid., p. 179.) clc. ctc.

the principles employed in finalization o f the printed text the sustained and patient labour put in by the editor and his team o f Panditas is easily visible with the result that a largely readable and complete text o f an important treatise is in our hands.1 Besides determining the acceptable readings and pointing out the respective variants, the editor has also corrected the patently corrupt readings.* Of course it is not a very frequent activity. It appears that the text o f the Ahnikas from first to thirteen was more corrupt than the later ones as the profusion and frequency o f foot notes suggest. Even among the initial Ahnikas the 1st was most defective and the incidence o f mistakes has been gradually on the declining scale in the sub sequent ones. From 14th onwards footnotes become conspicuous by their absence. A t some places he offers interpretive comments,3 but he does so very rarely. Wherever feasible, the editor has tried to trace tire portions o f the cited text to its published edition, if available. Although lie is not absolutely regular on this score, his efforts have proved quite
1. Except the follow in g portions which show som e unfilled gaps (i) T .A . 15.378 . (ii) T .A .Y ., I, p. 40 (on T .A . 1.18, quotation from the Srikanthi) (iii) Ibid., I ll, p. 107 (on T .A . 4. 100) (iv) Ibid., V II, p.66 (on T .A . 10.83-84) (v) Ibid., VII, p.67 (on T .A . 10.85) (vi) Ibid., X I, p .38 (on T.A , 29.52-54, quotation)

2.

T X

sfffcr: 715: t

F n ,, ibid, I, p. 29 3. V ide, ibid, I, p. 4, fn. 1, w hich deals w ith the concept o f Jagadananda. A lso see, ib id ., I, p. 15 fn. 3, on

helpful. Ior example, lie has tried to identify Jayaratha's citations from the SV.T. in the printed edition and at ti.mcw has even pointed out to the variations, if any.1 Out of the twelve volumes he has appended a verso-index to six from 3rd to 8th and has also purveyed citation-index in the 3rd and 6th volumes.
(c) P r in t in g
m is t a k e s

It will not be out of place to refer the reader to the patently glaring printing mistakes in. the printed edi tion. Some o f which may be sampled as below (i) T.A. 19 reads for (ii) T.A. 1.291 reads for ^^rrcffFRRTFfr (iii) T.A. 1.298 reads for mwnfsmTT*
(i.e., fimpr arrfspppr)

(iv) (v) (vi) (vii) (ix) (x)

T.A. T./V T.A. T.A.

1.301 1.302 1.312 1.316

reads for JFTi^ra4 reads for reads w r a if o r ^rmrwr6 reads qfry wi4*'<ui' for TfTKn^rr^m;7
for w : s

(viii) T .A . 1.324 reads

T.A. 37.75 reads wrmfr T.A.V., V, p. 145 reads

for sraffa w b t t : ^ n w yrw rr forn^w

___ m l

T.A .V ., V, p. 57 F a. 1 2. This reading becom es clear when construed with reference to its proper place o f treatment in the 5th Ahnika, specially T .A . 5.62. 3. Cp. T .A . 13.3

4. Cp. ibid. 15.38 #

5. Cp. ibid. 15. IfiO and 15.180

6. 7. 8. 9.

Cp. ibid. R 7 Cp. ibid. 23.2 C'p. Ibid. 29.169 Retention of such readings erenlcs historical unomnlies.

These printing mistakes are such as to give wrong idea o f the subjcct matter proposed to be discussed in the Tantraloka. There are others which are quite obvious but do not injure the spirit o f the text. Some instances may be sampled as under (i) (ii) (iii) (iv) (v) T.A .V., I ll, p. 160 reads TftiftH T^C Tfor T.A. 4.271 reads ^ ^ f^ftm for = r etft T.A.V., IV, p. 203 reads for T.A. 7.63 reads ?t h ? ^ for *r ^ T.A.V., VIII, p. 1 reads sTfcFTT^r

for w fw : (vi) T.A.V., VIII, p. 86 reads orator ^ for wnfrrr (vii) T.A.V., IX, p. 44 reads wrRr *3 ^ for (viii) T.A.V., IX, p. 48 reads (T.A. 15.86) (ix) T.A. 29.255 reads (x) 37.72 reads for ' for tsf jrw t for T fcgreipr

In the case o f certain readings the problejn is com plicated when the MSS under reference do Jiot have other variants than the printed one and the same text is retained in the Tantraloka and the Tantralokaviveka both. For instance the T.A. 1.264 reads Laksyam which is retained by Jayaratha in his Viveka. It, however, must be Laksanam if a coherent mean ing is to be derived. Sometimes one comes across a very interesting phenomenon. The editor retains in the T.A. 10.287 whereas in the Viveka

(Vol. I, p. 236) he adopts wfewnwrmi: while rd'crring to the same verse. It is, therefore, apparent that the required editorial vigilance has been wanting and as a result the two portions were never coordina ted, as it were.
(d ) N u m b e r in g
erro rs

Besides printing, there is a variety nf numbering errors. The simplest one is that ol printing error. For instance, commentary 011 the T.A. S.285 is printed as 8,281. Similarly, while the commentary is marked as relating to the T.A. 1.58 the verse bearing number 1.58 is not indicated. Another anomaly that is visible from the chart appearing on pp. 156-159 is that several versos have been left unnitmbored. For example, the half-verse between T.A. 37.32 and T.A. 37.33 has been left unnum bered. Such instances are many and they have been duly shown in the table. This has made the problem o f correct serialization more chaotic. While considering the style o f Abhi navagupta we noted that he has adopted a style in which each preceding Ahnika ends with the first half o f the concluding verse and the succeeding one begins with the latter half. This is what has been termed as Samcayanyaya by Jayaratha. In such an event there could have been one o f the two edito rial choicesto treat the verses as always marking cither the chaptorial conclusions or the beginnings and number them accordingly. But the editorial practice has not been uniform in this regard. In some Ahnikas last verse has been treated as the concluding verse and has been numbered accordingly leaving the remaining half unnumbered

as has been done in the 17th Ahnika. In some other Ahnikas this practice has been abandoned. The first concluding half has not been marked, instead the next commencing verse has been given a number, as has been the practice in the 16th Ahnika. Another anomaly that is very conspicuous is that quite often the concluding half and the introductory half both have been marked as two full independent verses. For example Ahnikas 7-8, 12-13, 19-20, 21-22, 25 26 and 30-31 may be taken up. Another prevailing anarchy consists in not providing any number to such verses. This is evident from a perusal o f the Ahnikas 28-29, 29-30, 32-33 and 33-34. A n interest ing aspect o f such anarchous behaviour has resulted in one half being treated as one verse while the other half being conjoined with another and made part o f it. This is very well illustrated by Ahnikas 16-17, where the concluding verse is numbered as 16.311 while the introductory half is merged with the first half ot the second verse (17.2) and numbered as 17.1. Similar thing seems to have .happened in the 13-14th Ahnikas also. The same practicc has been reversed elsewhere, i.e. the last half has been fused with the penultimate verse making it appear as one full verse. For example, the T.A. 8.452, being the conclud ing one, should have been half and numbered either as 8.453 or as 9.1,b u titisn ot so as it has been assimilated with the preceding half, i.e. T.A. 8.452 and allotted its number. Sometimes the concluding as well as the introductory verses both have not been numbered at all, as has happened in the Ahnikas 34-35. From these illustrations one gets a fairly adequate idea o f the discrepansies abounding in the whole o f the KSTS edition and the scope o f improvements to be effected.

Lack of a uniform editorial policy coupled willi. printing errors has spread to the other arcus o f the text. When il re Iales to internal references by the Viveka , the quoted numbers differ from the act ual ones. For instance, the quoted verse shown as T.A. 9.244 is in fact T.A. '>.246. The same thing has been frequently repealed. Io [lowing are some such instances (i) T.A.V., V i, p. 1K0 quotes T.A. 8.260 but num bers it as 8.255. (ii) T.A.V., VI, p. 179 quotes T.A. 8.253-260 but numbers it as 8.248-258. (iii) T.A.V., VIII, p. 80 quotes T./V. 13.256 but num bers it as 13.252. The problem is compounded when we notice that the reference appearing in the T.A.V., Ill, p. 443 are not found in the 'Tantraloka under the given num bers and one quotation which the editor shows as constituting the Tantraloka 25.172 is found at vari ance with Jayarathas statement who takes it as from the 29th. Ahnika (i.e., T.A. 29.182). Apart from these, there are some serious lacuna leading to interesting conclusions. For example, the colophon of the 17th Ahnika reading Viksipta DIksa has led to the naming o f the Ahnika as ViksiptadlksaprakaSana. It is only by examining the c ontents of. the Ahnika we come to know that the reading in all probability should have been Vistrtadlksa,1 and discover how funny the reading is.
1. Jayaratha in his com m entary on the last verse o f the 17th A hnika says that ^FFTTf^TirfNm' ftST T in the text m eans fe^ T T^TT, w hile in the 2nd h alf o f the same verse (T.A. 18.1) A bhinavagupta proposes to discuss

Similarly a uniform practice in respect o f pagi nation is also wanting. While there is continuous pagi nation in all the volumes irrespective o f the number o f Ahnikas contained therein, some o f the volumes, notably Vth and XI th, have Ahnika-wise pagination. Likewise all the volumes have fresh pagination, but volume XI [ continues it from volume X I.1 On all counts, thus, the greatest single handicap seems to be the absence o f critical textual editing and uniform editorial practice. (II) M etres employed The Tantraloka is a versicular text like most Sanskrit works and though Abhinavagupta displays his poetic skill occasionally his main occupation is scholastic treatment. He seems to be quite at home in employment o f a variety o f metres and the follow ing appear to be his favourite choice -Nardataka,3 Amistup: \ Upend ravajra,1 Vasantatilaka,5 Arya,* RathoddhatiV SrugdlianV Mandakmnta0, Sardulavikridita1 " , Indravajra", Sik.liarinT%Dnitavilambita,1 3
1. This discrepancy doen not exist in (lie now wliiion because o f the running pagination in all the volumes. 2. T .A . 1.1 3. Ibid. 1,2, 3, 17, 32 etc. 4. Ibid. 1.5 5. Ibid. 1.8, 16; 37.48, 51, 60, 64, 67 6. Ibid. 1.20, 21; 26.63 7. Ibid. 1.201 8. Ibid. 1,330; 21.25 9. Ibid. 1.331; 2.39 10. Ibid. 1.332; 26.65 11. Ibid. 6.1 12. Ibid. 2.49; 3.23 13. Ibid. 2.50

VaiiiSaslhu1 , l'rtlivi* and Malini*. While he casts the Tantraloka mostly in the traditional Anus tup metre he seems to be quite fond o f A iya and Vasantatilaka also. (I ll) Topical organization and structural analysis
(a) D ivision
into ahnikas

The whole Tantraloka is divided 'into 37 Ahnikas (lit. daily lessons). Although at one place Abhinava gupta seems to use the word in its literal sen se/ it usually stands for a chapter or section if the gross variation in the size o f Ahnikas indicates anything. The fifteenth is the biggest Ahnika containing 612 verses and the thirty fourth the smallest comprising just 4 verses. All other Ahnikas fall within these two extremes. The following exercise may be o f some help in getting at the structural analysis o f the Tantraloka Number o f verses (1) 451 and above (2) 301 to 450 (3) 101 to 300 (4) 51-100 (5) 1 to 50
1. T .A . 3.39 2. Ibid. 12.26 3. Ibid. 28.367

Ahnikas 8, 9, 15 1, 10, 13, 16, 28 3, 4, 5, 6, 11, 17, 23, 29, 30, 31 7, 19, 21, 26, 27, 32, 37 2, 12, 14, 18, 20, 22, 24, 25, 33, 34, 35, 36

4.
Jayaratha adds ^

4fii= b + r ^ rfsrfefpr t
C oncluding verse after T .A . 4.278. 3TTf^F7J^r4wrf?^F: wrftTOT I T .A .V ., III, p. 307

The table pictures a very wide range. Although no clear cut guideline behind such a yawning gap is discernible, the nature o f the subjectmatter to be treated seems to be the only answer. A feeble pattern, however, emerges in as much as the first half has claimed the larger slice o f bigger chapters, whereas the second half abounds in the smaller ones. It is signi ficant to note that while the earlier half is marked by preponderance o f the theoritical discussion, the secondbypredom inanceof the procedural treatment.
(b ) T h r e e
d e v i c e s t o in d ic a t e s u b j e c t m a t t e r

A welcome feature is that Abhinava has taken care to provide titles to all the Ahnikas focussing on their main subject matter. He utilizes three oppor tunities to ventilate his mind. He tries to_entitle the chapters towards the end o f the first Ahnika from verses 278 to 286 while discussing general topics and from verses 287 to 328 while discussing specific auxiliary topics. This is in the first place. He mentions the precise prospective contents in. the intro ductory as well as the concluding verse in snch a way as to give a definite name to the Ahnika under reference.1 This is in the second place. While cross1. This is the standard practice with A bhinavagupta and his prologue and epilogue usually correspond to on e another. H e, however, gives up this practice in the sixth A linika where he in itially prom ises to discuss Sthanaprakaipa as part o f the external m eans called A nava, but ends up w ith the discussion on K alatattva. Such a phenom enon, however, d oes n ot constitute a seri ous lapse or deviation because Sthanaprakaipa is a broader them e which includes the notion o f Kalatattva.1

referring to the contents o f another Ahnika he occa sionally, though not necessarily, alludes to the Ahnika in question by name. For instance, in the thirteenth Ahnika he refers to Lingoddharadiksa which is the subject matter o f the 22nd Ahnika1 and to Dlksaprastava* which occupies the 14th Ahnika or in the 9th Ahnika he zefers to future Sadyomrvaruidlksa3 which is the main theme o f the 19th Ahnika. Like wise, he refers to the 13th Ahnika by name in the 1st Ahnika.4 Jayartha closely follows his master and pro vides captions to all the Ahnikas in the chapterwise colophons. The two colophons, however, relating to the 34th and 37th Ahnikas do not record any name. Jayarathas titles are invariably followed by the word PrakaSana - It lends credence to the view that Jayaratha perhaps preferred Prakasa 1 to Viveka' as title for his commentary. Normally Jayarathas nomenclatures echo those o f Abhinavagupta but there have been some exceptions as well. This has happened in respect o f the 16th and 17th Ahnikas. According to Abhinavagupta the 16th Ahinka dwells upon Putrakadiksa, but Jayaratha christens it as PrameyaprakaSana (revealing the subjectmatter)

Concluding verse o f the 6th Alinika.

n fsFmr fterirr i 2. srRmqfj Trsnf^ferr snrfairtftRTq; i wsrwi- irNwfrr n

3. ^ ^ i

1.

ffsPr

T.A . 13.281-82 Ibid. 13.155 Ibid. 9.177 Ibid. 1.139

fciwpwfir ^
4.

c T T Tfr

w far ii
11

frfgrrr^r

wffefrraf^sr^ i

'TM fftrqWT

which, in a sense, is o f no consequence. Similarly, the 17th, according to Abhinavagupta, focusses on Jananadisamanvitadiksa, but Jayaratha names it a sV istrta-dik sa-praka Sana (ViksiptacUksa in the printed text which is wrong as already discussed elsewheie) in contrast to the 18th A haiku which incorporates SamksiptadTksa, In some placcs, notwithstanding Jayaratha's total dependence on Abhinava, hisuomenclatures are somewhat less communicative or slight ly wanting, if one may say so. For example, Abhinava designs the 19th Ahnika as discussing Sadyah-samutkrantiprada Diksa while Jayaratha names it as Sadya-utkranti~prakaSana (lit., revealing sudden death). In fact, Jayaratha adopts such a practice from here right up to the 25th Ahnika. Perhaps for the sake o f brevity, he prefers dropping D iksa or Vidhi as the case may be.
(c) D iv is io n
o f a h n ik a s in t o g r o u p s

Abhinavagupta broadly divides all the 37 Ahnikas into two groups. First thirtytwo Ahnikas except the f ir s t constituteonesetand the remaining live,, from 3 3rd to 37th, constitute the other. Their basic difference lies in the fact that while the first set dilates upon bothgeneral as well as ancillary topics, tiie second set has no ancillary material to fall back upon. This also provides one o f the reasons for the smaller size o f the later Ahnikas. As we have already seen, Abhi navagupta directs all energies to nurture the Tantra loka as a Sastra. A scripture worth the name must have three essential parts(i) topic or proposition to be enquired into, (ii) definition and (iii) exami nation (Udde&a, Laksana and Pariksa) respectively. UddeSa is nothing but an averment o f the topic by

name which normally takes the form o f questionanswer between tlie teacher and the taught.1 In fact this imparts tantric semblance to the tantric texts.4 Laksana consists in deciphering the distinctive cha racter o f the thing and Pariksa marks the total view which emerges after a thorough scrutiny o f all the opposite positions.3 From this angle he attempts a second classification o f Ahnikas. As such, he de votes the first Ahnika to the positing o f UddeSas while other Ahnikas, from two to thirtyseven, focus on Laksana and Pariksa both. Here again* as pointed out earlier, in his treatment o f UddeSas he underlines two categories o f topicsgeneral as well as ancil lary and discusses them from T.A. 1.278 to 1.284 and from T.A. 1.286 to 1.326 respectively. He has coined a special nomenclature as Purvaja (lit. an terior) and Amija (posterior) standing for Samanya and ViSesain that order/ A s we pointed out to wards the beginning o f this paragraph, thirtyone Ahnikas, from 2 to 32, define and examine general f. rHIH 4 1 dI ' T- HVc f q c T !
ott
2. Cp. fFRSTT

sm kdXk-M H -:: i
s5dlfW-(-;: I) ^r: I T .A . 1.252/256

J T O W It T .A .V ., I, p. 268 quoted by Jayaratha from som e unknow n source, probably from the SV.T. 3.
k+i

uI41d-sfltf I

emwrr
iT * T f 4.

n
T .a . 1.260-61 Ibid. 1.278

JPIT7W5 TUloH '-l -C lWET It TTR^rr; i

and ancillary topics both, while Ahnikas from 33 to 37 define and examine general topics alone.
(d) D emarcation of the primary and secondary
topics

W e arc highly indebted to Abhinavagupta for enu meration o f the primary and secondary topics he touches upon in course o f his treatment. Jayaratha, his dedicated commentator, takes upon himself to demarcate as to where an ancillary topic begins and where another takes over. Yet there are places where Jayaratha does not give any direct indication. A s a result precise positioning has been a difficult task in such cases. An effort, however, has been made to demarcate the precise places o f all the ancillary topics dealt with in the Tantraloka in the chart below indicating the items.

Number of Ahnika
1 sm

Caption of Ahnika acc. to Jayaratha1

2

Caption of Ahnika acc. to Abhinava2

3 farw M i'ffsta irrc v

General topic3 (PurvajoddeSa)

4 fa sT T ^

Ancillary topic (Amijoddesa)4

5

Point of com mencement of the ancillary topic

6 1
introduction t o t h e tantraloka

a n f ^ or
fefnrfificWviT5 fgrfw WlWT

or
srj'TPT WWl'TRTER>!)fr M T I'-T T ^ T J X = ?. 'n rj^ ffer^ ir 3. =j.V

or

or

X Jayaratha d oes n ot indicate com m encem ent. In such a situation it has been suggested by us. 1. A vailable in respective chaptorial colophons, hence specific m ention o f the source not made. 2. G enerally available in the introductory and c o n c lu d in g verses o f the respective A hnika, hence specific m ention avoided. 3. V ide T .A . 1.278-286 4. Vide ibid 1 287-328 5-6. T .A . 1.287 7. Ibid, 1.288 '

2 Tn^m raor

3 sn w h w r ^ w ff^ or ifiicra'l4litr^qirr

4 ^FFRTRTiT

5 % faw rcfavn ;1 < .

y.

6
v .^

*.33 Y. v .m * .< m Y .< M q'Kd<W-J -t Y. < j S.Y

about t h e text

*.. ^R*TdTifer*fl^<

a. s.. smr^frTT^SRH'^FT srM ^rs^K nm ^1W W or SfT^fTRT Y\ K 'flu'll V S *t. srfezrR 3

*. n * . V* X.'aV K. V * -1 ^ * .* m

1. T .A . 1.288-239

2. Ibid,

1.291. fV<rcWf in the printed text is an obvious m istake for

L h

4 wn?}P4PH

5 % (E n w )^ r w T 2x

( A s part o f

or v . ciufi^

S .W

^RPT

introduction t o th e

:T5 ^iTETW5PT *wf% sn^r &fT&WiVf or ^ rsq fk w rw r ^^wiwwr-TTipT -i 1. w w r w R T ^ 8 ^nTs^r i i . ^ rfx m w 6

r-

1 V9.V^

5 ^ n r?

d .V o ^

S.. \3

TANTR\UIK.\

1. A bhinavagupta professes to discuss elucidation o f 2. T.A . 1.292-93. Here Ira Bajpai translates

as part as

of = W #T nr in the beginning, but ends with whereas it is im w rr . See Philosophy

/ 502*

, 3; H ought to be
----------------

if we go by Jayaratha.

4. Tn fact it ou eh t to he

1 SSPT

5 T. ^ g s n r 1
r.

6 V -U <}o . fcls < j0 .

3 . ^rm ^rfd^w n1 Y. sm TFJ^ .. , 4v

T R pT ^r

^v t t Rik^ k
or

^TK TE^ff ^ T n T i'-ifit < T n ,J i' *

3. v. ^fErorfW^wrX
srs# r# r ?. spwr^w ^ ^ ^ r> ?rrwnm<mr^cr or ^ r fw w r fr m v. 3RiT(fR^f?rfeX

(i < t
H .Y

A B O U T T H E TEXT

g r^ f

sr^TWMmrr^T

spTKsi1

1. ^ r iw f? m 5X T r a if e r ^ x 13. 1 3 .^ 1

........ ............. - t 1. T .A . 1.295-96 3. Jayaratha deviates from his usual nomenclature. Mark 5T??fa for WRFT, 4.JT ,A . 1.296-97 5 Ibid. 1.298-99. Read g iw T iw r for ffW pd^r in the Karika. rt is n ot superiority o f Sankhya^as Ira * Bajpai takes it (Philosophy, p. 504), but superiority to Sankhya . 6. Better read

'-J

for

IS

er* c- cr

> *> >

cr

y cr

er s' o'

> ocr

CT" c r CrO'

cr O"

cr

CT

cr-

cr

C 7-

r frbr

E F

'tr

. T.A. 1.300

2. Ibid. 1.301-307

3- Read

FTFffw

for ?*THpfRT in theKarikft.

O fV ' (V (V jt v

(TV

o nv 1/ ir CT c r

nr

>

fV mr trr' (V (V

If If fV'

y <4/ (V-

ffr o grrr> * tfr y< tr

et> uJ" n>'

Q> nv

>* *>

& ji*'

ovW * c*

tf tf

f 0* L tT- < 7 > > (T >r r"

i>^ 9 i t r y* >* > 2<

L > > - > S t 2> > > o<r-

>* al y> 0

<r (V

3* <y~ C"

y in' <*" ff-

IN O

cr-

t
i)P 5> if C t o C T - (V * rrv

c ^ ^ T 'e - f y t v 't v f v '

^ rv

yr1 9 (V

If <J o fv' **-

. It is

'J 5 T T -

2. Jayaratha calls it

1 ^.*
or

( s if e r r n ^ TTtifsTTW -

V v.

. IV * 1S.*5

WTO

#<<dKlr*J -K )fiM 'V E rf% m f7T W W

or

# ^ f sr

s. tT X H T R f s. *p^[n^nft3pT^ < 50. iftwfq^r^ }. 3?e^fe 5 b TRKiiX V, ift^pT 6 * 3T^#^

IV W C -V ^ U *l. ? '(a .a < i'3.^\3 la , *; *iy. * )* != ;

1. I f we com pare the T .A . 1.280-81 with tlie T .A . 1.3IO andthe contents o f the 17th A hnika it appears that there is som e confusion in the order o f the T .A . 1.280-81 should follow 3?f sriV-TT and n ot the other way round as is found in the text. 2. T.A . 1.307-309 3. A s discussed elsewhere, Jayarathas reading, i.e. faf^T'^^RTT -Wf'SFT is to be am ended as above. 4. T .A , 1.310 5. This has earned the nam e o f the A hnika as t f K ^ y i W ^ r , vide Jayarathas remarks on T .A . 29.205 (T.A .V ., X I. p. 133V 6. In fact it ought to be JTtaffr+T

3p*rrar u^m 1 T^frpiiw" ?ra ^fnf^ert^ t

(ftiwr-rfer^rr)(^ ^ ^ir^M ^isgftrrcVrcteTT

\.

^ % w^rwr3
'R .'i*

<ie._ < 8

^wifff4r)
or

*vi^'ift^rra*
v. H .^ Y
about

srt:^^r+M

f^iTdd^

g^sar-wrspr
or

^^rfter ^n^f^rrvTf^T

sifwfCTfrsn5
^ o .U

the t e x t

^rrfwfsr8
'TRt^frsfTT

ko.I' i

Il^ f w

Td^Rt^T-

M <iSjT < T tgnfinfrf

w m

% R . b x

^"N jRPsT 7

W rflH '& ti3 # f^ r m (^ffe^TFPW) 5?rrw-

^ .V * ^ .3 ^

1. T .A . 1,311. 5. T .A . 1,313 . 7, T .A . 1.314

2. N o t ii'tiM ldsi as is usually printed. 4. Jayaratha calls it stfwrf^trRT. 8. A lso know n as 6. In the body o f the text the order between 2nd and 3rd sfW fc^Ts has been reversed,

3. T .A . 1.312. Read ^mihSTT for ^TTW9T in the Karika,

1
<\. r V or ^ .1 * W .V i

O O

to

fvt^sWn

3. ? ftm X. K - S iV ^ I^

INTRODUCTION

^ ir ^ ifdd^ stfwrsppm
~i. a ^ r ( f V w M ) x ^ -V l v . c j ^ w ^ x ( f w r f ^ r n T) a, STN-W H' 3TWTPT Or 3Pxq1^ or a ^ f e f i iT T or % arftpw^t3 v. HWi<X

T O THE TANTRALOKA

gr^nfg^t <prF<iirfyyH m-dw+iw

or % sp ttsr4 H. vftw tsrepto M
e t

U .*

jsn^Rrrw
1. T .A . 1.315 3. Ibid. 1.317 2. T .A . 1.316. Read T O W T W M for 4. Ibid. 1.318 in tlic Karika.

**rFw
or

M kT1 FTfrSW W TXT fH P T T3Rl

1or

?faR'RclfW '-t J { ?rafsp?r r^r f^^rnp^nr tf W w ^ ix

or

(^fHTf^i m j , siii.i, i.noav

w2 , P'3 3 o
< 1 ^rfetT fw r 1 ^fTff^^jfiwTarPj

?nfe Y X *
1, A lso described as sf^TTRf^rfa1 in later A hnikas vide T .A . 28. 60; 29, 175 and 29.178.

'k- ^ \" * V 31

2. Ibid. 1.319 " 3. Ibid. 1.319-20 4. Ibid. 1.320-323 5. Jayaratha inserts tw o m ore ancillary to p ic sone Pavitrakavidhi after the 6th and t h e other, i.e. after Lhe 8th topic. See discussion below . 6. #fnfl,'t>+4 begins.

O O

u >

r> ' u J cr L f

ur C r w1 nr C T *5 I T e c V V " > ff> 'J T > '< O ' fir J > = n ir ir I T U O ' tv O V * (V ' I

iV* * (i/ (V' O '

i>r tiJ uJ O '

<*J \jy ip" w fir* " ty aj LV '

kJ

X* O" rv / O'

nv [V" tV <v

$4
Df to * * *> \J

. Jayaratha

& ' $ r X

explains it as

3 r ^ g % n r if ^ W T .

T.A.V., XI, p. 85

flm

_ ,J?

-rr - -

41R1 -H '-Aui TT^srfV^ 1 1 414

W lH

T. i.

U'ticl'SI f^ETH or g r fe r Hdi'ii'hiyirr irrR tsrm R or *T3T ftf:4=MH

TTtis?r

< i 1. ?rwr^m?2X A 3 1 .1 ^ <i, irirsraiHOTff?4 1 'a s. V. sfrprfe5 .V 3 - ^ 0 \ . Vi - %\

srtriWTr 01 PlT H I ![tl* K i^ =sr^ 'vf 1. 3, 4, 6.

7

H #prT

W M W I fll

2. Tbid. 1.325-26 T .A . 1.325 TRT is necessary T or which, however, is n ot discussed by the Tantraloka. C f, T .A . 32.8 Ibid. 1.326-27 5. R ead fo r in T .A . 1.327 From here onwards the distinction between primary and secondary topics disappears. In a sense, only the general issues are n ow discussed. A s such, the com m encem ent o f ancillary issues has not been indicated. 7. Jayarathas coloph on does n ot indicate any title for this Ahnika.

\Q

(e) T reatment oi'ANfii.iAKV n m r s

Even a cursory perusal o f I.he above chart indi cates that Abhinavugupla has been very thorough and exact in the handling o f his treatise. Yet there seem to have happened certain modifications to his original scheme as we proceed with the actual treat ment. As usual Jayaratha is a great help at such places. According to /Vlihinavagnpta the ancillary topics under Anavopaya (Vth Ahnika) are seven in number. While subscribing to the scheme o f Abhinava gupta, Jayaratha suggests that these seven items may be easily grouped under four Prameyas (topics) namely Uccara, Dhyana, Karana and Varna. H ow ever, after the fourth Prameya or ancillary topic as discussed in the 5th Ahnika, Abhinavagupta undertakes to discuss the 5th Prameya called Sthanaprakalpa 1 in the sixth Ahnika which also focusses on other aspects o f Anavopaya. In the 7th Ahnika, the second ancillary topic i.e., Mantravidyiibhcda, is purportedly treated as one topic by Abhinavagnpta while Mantra and Vidya both have to be taken separately and understood, conse quently, as Mantracakrabliedaand Vidyaeakrabheda. In the 8th Ahnika the original order o f the 2nd and 3rd ancillary items as outlined in the prefatory remark2 has been reversed in the course o f treatment Thus the 2nd topic, Purasatngraha, commences at T.A . 8.406 while the third, Tattvayojana, at T.A. 8.204. Perhaps the reason was Abhinavaguptas

p n w r w 'T T rf S|% f fcft^TI#T

2. q fw w ^ i

I ' T .A .V ., IV, p. 5
T .A . 1.294

desire to treat the 1st and 3rd topics in detail and the 2nd in brief.1 Coming to the 10th Ahnika one notices that the declared focus o f the chapter is on the subdivisions o f categories (Tattvabhedavidhi), but Abhinavagupta in the same sequence enters into an elaborate discussion on the subdivisions o f regions (Bhuvanabhedavidhi, commencing at T.A. 10,151) without openly enlarging the scope o f the chapter. Moreover, the fourth ancil lary topic, variety o f knowing subjects (Pramatrabheda), finds a specific mention in the prefatory enume ration o f ancillary items3, yet it has not been taken up for a separate treatment by Abhinavagupta later. Jaya ratha has tried to justify it as a deliberate omission since subjective variety is inherent in all the preced ing sub-topics .3 ]\lext comcs consideration o f the twin cosmic passages called word-passage and meaning-passage (Sabdadhvan and Arthadhvan). The for mer consists o f Bhuvana, Tattva and Kala; and the latter o f Varna, Pada and Mantra. Abhinavagupta devotes five full chapters and a part o f the sixth chap ter to the treatment o f passage o f meaning (Artha dhvan) whereas he spares only part o f one chapter i.e., 1 1th (in addition to certain occasional references in the 6 th and 7th Ahnikas), which is avowedly de voted to the treatment o f the subpassage o f Kala (one o f the three sub-passages constituting Artha1.
2. f=Wl4'd I 3. W M :
i

3T 4 WOTTOH

f^^TT5fe n
i n Ibid. 1.295-96
sr t : s f c F is w t .a

. 8.406-7

f ^ f r in m

: , s fa

T .A .V ., V II, p. 207

dhvan), for the treatment o f Sabdadhvan. A ll the three sub-passages o f wo rd namely Varnadhvan, Padadhvan and Mantrudhvan have been subsumed under the third ancillary item called Varnabhedakrama com mencing at the 'i'.A. 11 .43. The subsequent Ahnikas till 14th do not call for any conuncnt. In the 15th Alinika two things attract our attention.. One, the 28th ancil lary topic is introduced as Samaya Karma by Jaya ratha ,1 while Abhinavagupta takes it as Samaya Karma relating to sleep2. Two, Ahnikas from 15th to 27th form a cluster dealing with daily rites (Nityakarma) whereas the 28th deals with occasional rites (Naimittikakarma). However, the colophon o f the 15th Ahnika in Jayarathas commentary also hints at inclusion o f Naimittika in the 15th.3 If our understanding o f the text is adequate, it offers a fit case for future investigation as to how Naim it tika could prematurely creep in at this point. Simi larly the tenth ancillary issue in the 16th Ahnika i.e., MantrasaUaprayojanam is a bit confusing. From the prefatory remark1 il. looks like single item mean ing purpose o f the existence o f Mantra whereas in treatment it actually lias twin elements, the phrase meaning existence and purpose o f Mantra .6 In a sense, two simple ancillary issues instead o f one complex item would have been far better. But Abhi navagupta prefers it that way. 1. s s r I stto
2. W W

srfrraigw
w m p r f a m ?,: II
1< .414 4 ho-n 4 ^

t.a .v., ix ,
4 H :
1

p.

2 4 5

T .A . 1.306

3.

Pi ^ Pi fiT cclr f e

T.A.V., rx, p. 285

4. 5.

Td ssiTBt
t^ ^ m i

|
l|

x.A, 1.309
T .A .V ., X , p. 114

As we march ahead we are further confronted with deviations from the original scheme. The 20th Ah nika is titled as TuladiksaprakaSana which actually constitutes the 3rd ancillary topic as envisaged in the prefatory verse .1 In this verse Antahsaihskara figures as the 2nd ancillary theme, Abhinavagupta, however, reverses the order during treatment and discusses Tulavidhi first and Antahsamskara later, Jayaratha takes due congnizance o f this drift.2 We come across a slightly different phenomenon in the 21st Ahnika. Abhinavagupta talks o f four ancil lary topics under this Ahnika in his prefatory re marks3, but Jayaratha seems to have dropped the 3rd item namely Sariiskriyagana. In his view the fourth item, Balabdavicara, immediately follows the 2nd i.e., Jalopade&i.'1 Perhaps this is the reason Jaya ratha does not indicate the beginning o f the 3rd ancillary theme. Sometimes Jayaratha adds certain ancillary item not provided for by Abhinavagupta originally. In the 28th Ahnika Jayaratha suggests inclusion o f Pavitrakavidhi after Cakrareana (the 6th Annjoddesa )6and Tirthayatanacarca after Mrtipariksa (the 8th Anuja). According to Jayaratha, Tirthayatanacarca should have followed the discusl.
3^ 5TRTAR 3. 3P5TR5rF<HI 4. 5. t^r ^ f r r ^ iv T f ^ T " I T rfrw rw : i M sr: II mi T .A . 1.314 i T .A .V ., X , p. 237

m g^rfafsr: i
H1 ff% 1 1 T .A . 1.313 T .A .V ., X , p. 212

q f ^ f lr f ip ? f* R n ^ n i i

sion on Pavitrakavldhi but since its usefulness is linked with death, it* eoiuJdtfiitlnn alter Mrtiparlksa is only proper,1 NOW bolh o f these suggested ancillary items do not figure hi the opening list o f Abhinavapuptn .1 1 In tlwt case favilrakavidht should have cum mo need at T.A. 28.112 mui Tirthayatanacarca at 2K.247. AbhliiHVftgupUt's own stylo occa sionally seetm quite comp! leu ted, Ho proclaims to have dedicated the X)th Ahnika to the Ireal men t o f Mantras and accordingly he decides on Iwo suitable ancillaries namely MammsvarfipH and Mmilravlrya. Jayaratha dittoes it by naming the Alvuika as MantradiprakaSana. Abhinavagupta him self observes in his concluding remark that he has dealt not only with Mantra but also with Vidyfl (i.e. Rrahmavidya) in the 30th Ahnika yet he does not devise any independent Aiurja to earmark diseilHsioii on Vidya. II. is ilillieull. in say at this stage if Vidyn om slitulcs anolhcr ancillary item, but if at till it does, il should commence with T,A. 30.62.
(f) 1 1H IM ! NKlM KniviNtllNS (iriHBTJXTANI) IIIHtik S tl IliMA 1ISA'l IL>N HV MYAHATHA

Jayaratha oJTcrs several insights into the sc heme and contents o f the Tcmtrdlokti from various angles. From one such clue" wo infer that lie visualizes three i. zrafiT ^ cFnfT e r a *
'

JTTfrpflfiRTO ^'RtMT^lfisrafiTf^ vr 4-fiT^ '^ j 'U ^ rTO: I

2 . T.A. 1.320-323
I rff ^ S T : sr'JT fe W O T f p

T.A.V., XI., p.

9 1

3. Commenting on the T.A. 6.1 he observes

fJcfpf

broad divisions of the text, one dealing with the gene ral issues, the other with Upayas and the remaining with the specific notion o f Sthanaprakalpa (a sub-con cept nnder Anava-upaya meaning devising or allot ting places). The first group consists o f the 1st, 13th and 14th Ahnikas dealing with the varieties o f knowledge, descent o f grace and process o f initiation respectively. The second group includes Ahnikas from 2nd to 5th pertaining to specific Upayas. The third group comprises Ahnikas from 6th to 12 th and from 15th to 37th. By far this is the largest group. This does not amount to say that these Ahnikas have nothing else to discuss. It simply means that Sthanaprakalpa sets their predominant undertone. Even here it may, however, be remembered tluit Ahnikas from 6th to 12th are directly addressed to this item. It merely implies that the discussion on the doctrine o f six passages (Sadadhva) is essentially an offshoot o f the doctrine o f Sthanaprakalpa which again is a corollary o f Anavopaya. Although it is not feasible at the moment, for reasons o f space, to dilate upon the concept o f Sthana, it may be stated that Sthana has three varietiesPrana (breath), Deha (body) and Bahih (exterior). Prana is fivefold Prana, Apana, Samana, Udana and Vyana. Deha is twofoldinter nal and external. And Bahya has eleven varieties in the mainMandala, Sthandila, Patra, Aksasutra, Pustaka, Linga, Ttira, Pata, Pusta, Pratima and

srersftsr l T .A .V ., IV , p. 2 Though here Jayaratha is quite silent about the contents o f the 1st five A hn ik as and also ab ou t those o f intervening A hnikas betw een 12th and 15th, the con clusions drawn above wilt not ap pear incoherent when viewed in totality o f Jayarathas treatment.

Murti to the exclusion o f innumerable sub-varieties. Though Sadadhva is primarily related to Pranavidhi, it encompasses other varieties o f Sthana as well. Perusing through the pages o f the Tantraloka one will easily see the logic behind Jayarathas state ment that Sthanaprakalpa constitutes the main undercurrent o f almost all the Ahnikas after the 6th excepting the 13th and 14th. This is borne out by two additional factors. One is Jayarathas observation 1 on the T.A . 5.1572and other happens to be Abhinava guptas devising o f Sthanaprakalpa as the 2nd ancil lary topic (commencing at T.A. 15.80) in the 15th Ah nika assigned to Samayadiksa where he covers the concepts o f PItha, Ardhapltha, Upapitha, Sandohaka, Ksetrastaka, Upaksetrastaka etc. These are the items that specially engage our attention in the 29th Ahnika specially from verses 29 to 95. Thus it may be contended that under the overall Sthanaprakalpa-scheme Ahnikas from 6 to 12 are linked with various phases o f Sadadhva and Anava Upaya, 15 to 27 are connected with Nityakarma (daily rites) and 28 to 293 deal with Naiinittikakarma (occa sional rites). Sometimes Jayaratha does not envisage an over all schematisation, but organises the different Ahni kas, devoted to a continued or connected theme, into a loose whole. He, accordingly, unearths an under 1. r<mFFr
' 2.
-I

T.A.V., Ill, p. 469

S J T F Trf^T tt 3. cf.

^wrr^rqcT 1 1 ^ i sffafre f z m : jVrifejf

t .a . 29.291

lying relationship between the 6th, 13thand 14th Ahni kas from the point o f view o f the five Godly 1 unc tions. Jayaratha points out that in the course of Samharacitratanimpana (lit., discussion on the variety o f withdrawal or dissolution 3rd ancillary topic in the 6th Ahnika) Abhinava takes up Sthiti and Samhara (creation, sustenance and withdrawal), in the course o f Saktipata (descent o f grace- I.Uh Ahnika) he deals with An.ugra.ha (grace); and in Hie course o f Diksopakrama (connnen cement o f initi ation 14th Ahnika) Abhinavagupta undertakes to discuss Tirobhava (disappearance).1 Likewise Jayaratha once again discovers the them atic unity characterising the four Ahnikas from 20 th to 32nd. In the Kula system, according to Jayaratha, a scripture consists of four seats e.g., Vitlya, Mantra, Mudraand Maintain.2 I le no doubt bases his stand on Abhinavaguptas authority. According to Jaya ratha, while the 29th deals summarily with all the four seats, the 30th deals w ithVidya alias Brahmavidya and Mantra ,3 the 31st with Mandate 4 and 32nd with Mudra .5 Together they constitute worship according to the Kula process or Kula system .6 1. d 'N cT -T JT W T : {[fa (riqqi^ dT T1 ^ wnriXTf^%
T .A .V ., V III, p. 215

2.

^
1

m^wr^iT i
Ibid., X I. p. 114 {29th Ahnika) il T .A . 30.123 t W W WhmifiRrW M fp r I Ibid. 3 1.l Ibid., introductory Ibid. 29.1

sfT spFir :S. 4. 5. ^ W(

verse, 22nd Ahnika {T.A .V ., X II, p. 303) 6. I

(g) Non-organisation

op the tantrU oka into jRana,

YO GA, KR1YA AND CW YA

A striking feature one is not likely to miss is the absence o f any division or organisation o f the Tan traloka s subject matter on the traditional tantric pattern o f JMna, Yoga, Kriya and Carya. In the opi nion o f B. V. Dwivedi (as per one o f our conversations) Jnana-Yoga-Kriya-Cary a division seems to be an old-time phenomenon losing considerable ground in the later era. Even in the later tantric texts proper there are broadly two divisionsJnana and Kriya, the latter incorporating Yoga and Carya as well. The problem constitutes an important facet o f the tantric historiology, but we refrain from delving deep into it for the time being. It must, however, be said that Abhinavagupta seems to be quite conversant with this division and his occasional references will bear ample testimony to it. For example, in the 16th Ahnika he examines the role o f Jnana vis-a-vis Yoga and Diksa and explores their inter se relationship .1 Abhinavagupta has devoted one o f the several chap ters dwelling upon Naimittika vidhi i.e., the 25th Ahnika, to the theme o f Sraddha (post-funeral rites performed in honour o f the departed) as leading to enjoyment and emancipation both. N ow this Srad dha is essentially a Carya phenomenon whose effi cacy has been established on the basis o f its deriving sustenance from Bhakti.8 One o f the apparent rea l . t ^TftFTnfwt c ftJ E T f
^ 1 s t frnra% n

i
t . a . 16.291

___ wr. snsrsnwr: ^ m id r ^ r spt

? ^ rr-

sons for not adopting the Jnana-yoga-k.r.iyii-uuryS pattern lies in the synthetic approach of Abhinava gupta which is manifested in two ways, hi one, all the four form a harmonious whole that culminates into Jnana. It is why Abhinavagupta devotes his opening Ahnika to Jfiana and its varieties. In other, all the three except Jnana originate from the relative ly weeker and feebler descent o f grace leading 1 to the rise o f different Sadhakas. IV Cross-references', a collateral source o f thematic organisation

As already advised earlier in this chapter, one very rich source o f our understanding the contents o f the Tantraloka consists in the cross-references to various Ahnikas and their subjectmatter as appear ing in both Abhinavagupta and Jayaratha. This also constitutes a fair basis for the cross-checking o f the contents as furnished by Abhmavagupta in his enumer ation. A note o f caution, however, must be sounded here. Major and minor or primary and secondary items do not indicate theprimary and secondary issues as such in the respective Ahnikas. They have been so termed on the basis o f their direct and indirect allusions respectively. But on the whole they subscribe to the original scheme o f Abhinavagupta. By col lating and collecting such references we get the
i
1.

I'P^T W r cffT=R? ^ TTTifT: FTTWcT: W?f. II

. n ^

___ _____ 1 1 -r w n -

H '-flm iH fl Cp. < h m tw r 2. Cf. pp. 169-170 supra.

im

i qrrt i i

T .A . 13.161-62 ib id . 15.18

^frf

following picture about the contents o f various Ahnikas ,1

(a) F i r s t A h n i k a

The issues discussed are (1) Free will leads to manifold manifestation o f the unitary principle without, while retaining its unitary character.2 (ii) Variety o f Upayas (redemptive knowledge as a means).3 It includes the discussion on hierarchical gradation in between Upayas where out o f the four Upayas (namely Anava, Sakta, Sambhava and Anupaya) each preceding leads to and culminates into each succeeding .4
This view has been echoed in the 4th Ahnika as is clear from the footn ote 4 below . In the 13th Ahnika also the view is reiterated.5 1. Our interference has been m inim al in the matter. We have taken the liberty o f stepping in on ly w hen the original author appeared to be m ute or vague on certain reference and w e found ourselves reasonably sure about the precise whereabouts o f the relative reference. l 3. OTTTOrfT (T.A. 1.68) sr iw q T fSFJpW: T .A .V ., I, p. 196 sfa

sn ^ n r i tT ^ rrsr wrrfp" ^
(Jayaratha on T .A . 2.6)

f*prfcpT

;f r< prem ;i
Ibid., I, p. 7 T.A. 4.2

=n-i^] -.iTg'ti here refers to the 1st Ahnika.

C p . 5 T ?^rf?r ____ HT3^mTL T (T .A .4 .2 )

m :

<ri l
r ^ w r n r ii

1
(T.A. 4.6) sftr i

f? S T TW tW TFI ^l%Mcc)%kW I
5
_^r-ri_____I-T T I-'IS -

T .A .V ., I, pp. 238-39

(iii) The summing up o f the theory o f bondage and salvation .1 (iv) Fifty varieties o f SamaveSa (complete immer sion ).3
This aspect has a special 1 : earing on the 3rd and 9th A hnikas, as w e shall see in their respective pfaces.

(v) Theory o f ignorance (Mala).3 Ignorance is nothing but a phase o f self-dynamism.

The doctrine o f M ala forms a spcciat feature o f the 9th and 13thAhnikas, as w e shall see later,

(vi) The ultimate is o f the nature o f self-luminosity and so is ensuing plurality .'1 (vii) Means o f cognition derive their subsistence from cognizer .6
1. ^'tcT!Wt5Tq1; (Jayaratha on T .A . 1.330) i Tm'ir Suffer: W J: I T .A .V ., I, p.303 T .A . 3.274 i ^ T .A .V ., II, p. 250 T -A. 9.83-84 I T .A .V ., V I, p. 73 I T .A . 10.55 "SWT ^ I T .A .V ., VII, p. 44

2.

TOTO W Fti^TRFrnrfiT I
t^f{% n ' *
w

Jayaratha observes

u l ^5 ^

3.
faoffa f w Jayaratha explains = t^ r srn ^ ^ m - g?r: i STsPTTf^PKT,

I I

4. H fiTTW WRT C om m ents Jayaratha <jcffecr qr i r n C T O W W :

TTiT: ftR : II

(T .A . 1.52)

5.
HFTmr % q ft

:1 1
i t . a . 10.1 ig-17

(viii) Plurality of DIksa is due to gradual unfoldment o f self-consciousness with the necessary impli cation that even the most inert is essentially divine .1
This view has been enlarged upon in the 16th Ahnika.

(ix) As against the popular notion that Siddhi is attained through observance o f time, place and vows etc., it is the feeling o f identity with the external ob jects and reflecting upon them as essentially one with 1-con.sciousness that leads to self-realization. This phenomenon has been termed as Gramadharmavrtti.
The 29tli Ahnika makes special use o f this view in identifying the spritual seat and its presiding powers with I-conscious ness.

(x) The entire variety o f spiritual cycles (Cakras)

Jayaratha adds
(T,A. 1.54-55)

Efrrm iTT a^atTT

......... ^

tT^TT'TTfefffRJT^: I *ffRT < T eT sPPTSft

T .A .V ., V ll, p. 86

1.
iraftT

ijstsfq
Tftef

^rfer i
ii

ST T P f !TOTR faflW'TTf'T ^RPTTVWT I

(T .A . 198-200)

Jayaratha supplements ^ T l

iPwFl^^FP^ T.A.V., X, p. 76

2.

? r fafspfa HlW JiraT:

i CTW f? II
I

T* A- 29-65

Jayaratha remarks

^TRTff^

5 R Twr?srnriT i

T .A .V ., XI, p. 45 (29th Ahnika) This, in all probability, has reference to

5T F T

1 1

r^l'dF-ffcf 1
m srftrsqfa i T .A . l .84-86

is inform in the sense that they display the aspects o f cosmic dynamism .1
The 33rd Ahnika is devoted to the developm ent o f this theme.

(b) Second Ahnika

(i) There is no Upayopeyabhava in Anupaya ,3 Hence the problem o f bondage and freedom there from has no room here. (ii) Compassion for others is the so b motive force behind the activity o f a Samsiddhika (self-accom plished) teacher ,3 (iii) DIksa (initiation) practically has no role in the context o f Anupaya because o f the speediest descent o f grace.'1
1

^rfrr%
f?5nH!TT II

i
T A . 33.1

Observers Jayaratha
!iT w r w (T .A . 1.112)

STspnf^rsV I 5rr ^ m
(t .a . l . i i o ) ST| I r r |w r T .A .V ., X II, p. 337 T .A . 3.272-273
t .a

2.

srr^
m ^

fft i
|5r: ll fa sh r i

r ^ T T R sfW^T ^ A lso Cp.

m ^FFrrFf grr n Jayaratha clarifies j n ?PTITRTf^% " w ^^fTW RW r *r**roTJP^% (T .A . 2.8) ^Tfe^sRPT I 3. m fg feF F r I'd: 1 t f e t fr^ T T ^rfctrc^ra w fr e ft

. 4.9

T .A .V ., I l l , p. 9 ^ (T .A . 2.38)

ST PP T F IH W v n ^ r . . . . JnffjpTTT

ftrcrfr . . . ,<#Ff;^RT?R ll (T .A . 2.39) "ibid, ITT, pp. 53-56

^
Jayaratha

^ * 1 tffi

V IR tC I
l

I]
T .A . 15.275-76 T .A .V ., IX , p. 136

5 T % 5'rSTT^/TR m fw ^fcr SffWT I adds siftrafilfa

(iv) Likewise, in Turyatita (i.e., beyond the fourth) state (which is identical with Anupaya state) there is complete absence of Y oga .1
(c) T h i r d A h n i k a

(i) The notion o f JIvanmukti (emancipation dur ing life-time) becomes meaningful only in relation to Upayas beginning with Sambhava to Anava. (ii) Sambhava marks the culminating point o f the hierarchy o f Upayas characterized by the vibration o f consciousness emanating from object (Artha) up to Prana ,3 (iii) Twofold purity o f consciousnessprimary and secondary .4 (iv) The three short vowels A , I, U represent three powers o f Bhairava e.g., Para, Parapara and Apara that constitute the primary triad (Trika).6
]. Jayaratha explai ns t W ^ * JId14 1 J 4Hj-fId'H'-tv'-MT II Jayaratha remarks I 3. ^
h t jt f;

^mrfrrr^Tfofrfg^r: i IW

T.A. 10.280 f g c f tn ff ^ T .A .V ., VII, p. 189 T .A . 3.272 T .A .V ., IT, p. 249

Jayaratha observes ^rfjR

fTR^WT m r w r iV F T r t f e I 4. ^ T T SfRt ^ 5. ^

W^TRFr W m
T .A .V ., IV, p. 2 (7lh Anhika) trwr?TM JTfcr^rr^ir fr#?r: i sfsrr-

(T .A . 3.9) ^ n f ^ r sft^rpT fr fe r ^ f %qt^r JpiTmWSTT tf^EETJT^rfJT I Ibid., II, p. 59 FRWFT wf^lFRTzn ^

(v) Mantra, Mudra, Kriya, and Upasanaall these aspects o f worship are simply superfluous in Sambhava Upaya.1 (vi) A as Visarga and A m as Vindu together cons titute KuleSa and KuleSvari (male and female presid ing authority o f Kula).2
These and other allied ideas are again discussed in the 5th Ahnika.

(vii) Rava (sound) is tenfold.3 (viii) Concept o f Visarga (emission, discharge) in the esoteric context o f Caryakrama i.e., sex-union.'1
A gain this is taken up in the 5th A hn ik a.

c p p m jrt: tw t i w firr !TTf: WTPT

i 11' (T . a . 3.192) Ib id., II, p. 233

1. wz
___ i ^fRrfw ^
( T A . 3.289-90) 2. 3f ?T Jayaratha adds

JF?PT^pftrrcn ^ rra:
^
f? f r r i w I

i
T .A . 5.68

T .A .V ., II, p^ 247

m sv m w
^ STI*t

i
*T C f: Ir (T .A . 3.134) 3.137)

fftr i 'yMi-d^f+iffeTOl' m sfrar ffrf^pr to i fcr s j tj t ii ( t . a .

SfiT ^ i 3. Jayaratha explains "iiflW rT ^nft 1 1

T .A .V ., V, pp. 373-74 T .A . 5.97

tirprsr srr^ 5JFT SR^JTSTf. . . r f l f T O i t :

(T .A . 2.235-37) ^ n fsffn " s R q r . . .< *rfow r^ : U T A . 3.248)

3^j% r frr'fffawm
'

cicr rrgirsrcR^rcm ^fm i

' t . a .v ., I ll, p. 409

4. The T .A . 5.124 and 142 refer to the T .A . 3 ,1 4 4 a n d 167 respectively. Sec T .A .V ., IK , pp. 433 and 458.

(ix) The wordy flow o f consciousness consists o f 81 letters.1

This is also taken up in detail in the 6th and 33rd Ahnikas.

The subordinate topics, which otherwise constitute major topics in the other Ahnikas, discussed here include (1) Twelve Kalikas (IVth Ahnika), (2) inclusion o f 81 letters in 50 letters (6th Ah nika), (3) absence o f the hierarchy o f Upayas in Anu paya (2nd Ah.), and (4) 50 varieties o f SamaveSa (9th Ahnika).
(d) F ourth A hnika

(i) Twelvefold rise o f the ultimate principle called Parama Siva and manifold appurtenant doctrines.5 1 These twelve manifestations technically go by the name o f twelve Kalis,3-*

ramfa m:

i i

i^Frrsfrfs wr^F: n
....................I Explains Jayaratha ^ fir % T -A - 3 3 .2 5 -2 / I T .A .V ., X II, p. 348

2. q m f ^ i^r
3. 4. I ? |fP re R I

fWrxfwr^

argyndd+4 = < jh ffa wiwti T.A.V., I, p. 152

^fcT Ibid., n , p. 236

irg^ f ( gj^jr

) ifTPfclW-riff ^ tT f ^ r f t jffsFT

(5T?r ^ n ) 5tW T if|p F

Ibid., I l l , p. 336

This issue has been discussed in the 1st, Illrd and Vtli A hnikas also.

(ii) Akalpitakalpaka type occupies the place o f supreme importance amongst all the teachers.1 Samsiddhika is the chief2 among Akalpitakalpakas and is identical with Svayambha type.3 Samsiddhika is Bhairava personified.1
This views is elab o rately echoed in the 13th A hnika als o .

(iii) The entire variety o f spiritual cycle ranging from trident or the three-spoked to the countlessspoked one.5 (iv) Sr?tiblja and Saiiiliarablja (seeds o f creation and dissolution), though discussed under Varna (un1. Hsrfsrmfqt e t s t ^ tftr H sf? T
^ w q r fsr w fr W T : I JTpcrsn^iR^f^cftsif. . . . ITS? * 3. Jayaratha adds

^ g?"rTSrfa-TR if
T .A .V ., III, p. 48

sqfcT 1 (Reference is to the T.A. 4.74-76)

2.

* r :

i
ii t .a

. 15.16

I (T .A . 4.42-43)

T .A .V ., IX , p. 11 i T .A . 13.135 aild refers to the T .A . 4.40. T .A .V ., V iii, p. 88

4.

t .a

. 1 3 .1 5 8

Jayaratha elucidates

'-laHffw.rc

grTT? '

II (T .A . 4.77) T .A .V ., VIII, p. 101

sn jfa ....

5. O 11 T .A . 5 .3 7 -3 8 ( i t #

K T F r ^ w t:) Jayaratha com m ents ft I Ibid., I ll, p. 346

der Anavopaya), are essentially integral to Samvitkraraa, an aspect o f Krama system or Saktopaya.1
The preceding item and the present one incidentally figure in the 5 Ahnika also.

(v) Parity between negation and injunction.3

The idea is briefly taken up in the 12th A hnika also.

(vi) Homa and Laya as part o f worship culminate into the supreme subject.
This point has been taken up in the 29th A hnika also as paTt o f Arcavidhi in Kulayaga.

(vii) An aspirant o f the Samay! variety attains unity with the Godhead if he is steady with his prac tice o f knowledge in tune with his intellectual equip ment.4
This has specific relevance to Samayidiksa in the 15th Ahnika.

(vii!) When it is Agama versus Sruti on a common issue, it is Agama that may sublate the Vedic injunc tion.5
i. S'iS'^r^rT^tT-'T:, s n V (T .A . 5.75) ^ r f ^ r 'flT 'T T cT II T .A .V ., III, p. 461

S T P T T T I

Ibid., VII, p. 104 (12th Ahnika)

Ibid., X I, p. 63

4.

1 tiW wr^qW W 't5rir ^mnfermq: i >m ^f?r

srfe i

?rmft wm am i
Ibid., IX , p. 9

5.

m,iR9^TpT(Tir M Jayaratha explains jrrPrftr I

T.A, 35.178 T .A .V ., IX , p. 90

Besides, the minor issues, though forming major topics elsewhere, discussed in the 4th Ahnika, include (1) The rise of intuitive knowledge (Pratibhajnana) due to Suddha Vidya (13th Ahnika), (2) inter se relationship between the Upayas (in the first seven Ahnikas), (3) Anupaya lacking the Upaya character (2nd Ahnika), (4) among Pralayakala subjects some become Mantra subjects by transcending the impure order and some continue to remain transmigratory (9th Ahnika), (5) Palli, Ghara, Chumma etc. (29th Ahnika), and (6) observance o f Samayacara (15th Ahnika).
(e) F if t h A h n ik a

(i) Because o f subsidiary divisions there are infi nite modes o f Anavopaya.1 (ii) The host o f practices like initiation etc., are subsumed under Anavopaya.
Initiatory practices are specially dealt with in the 15th Ahnika,

(iii) Expansion and contraction constitute the es-

'l

II

T .A . 1.164

2.

wfwpt: '*rpft

nmsTrnfasirfa i

T .A .V ., I, p. 249 T he above-noted statem ent is a remark by Jayaratha o n T .A , 1.231

............. fRTWT ll

^ 5 % W T ^ S fTT ftT T iT* T * R \T :

o

II

sence o f dynamic principle called Mahapitha (great seat) manifesting as creation and withdrawal.1 The subordinate items discussed include (1) The notion o f KuleSi (3rd Ahnika), (2) sound (Rava) is tenfold (3rd Ahnika), (3) concept o f Visarga (emission) as linked with Lingasamapatti (grasp o f phallus or sign) (3rd Ahnika), (4) ecstatic murmur or sigh also marks the initial stage o f meditational trance3 (3rd Ahnika), (5) the virility o f Mantra finally rests in the prin ciple o f consciousness (8th Ahnika), (6) in ter se hierarchy o f Upayas (3rd-5th Ahnikas), and (7) Karanas (11th, 15th, 16th, 29th and 32nd Ah nikas).
(f) Sixth A hnika '

(i) The ultimate power, which is one with Siva,

w irm r fW R T H t Jayaratha adds

i
"

t .a

. 6. i 86-7
9

Tjg'vfr srs=[T sfw~ " (T .A . 5.5S) V

^RrraRtfwn:
The verses under reference read w * fr m m ii

. .r
T .A .V ., I, p. 151

7,

fttT-T fs R '-T J T Wsffs^oRTTf^: II

Juyumlhn connects it with the 3rd A hnika. Says he

T.A. 5.142

fr^r Tnrmcm i
B ' n (T .A . 3.167) ' T .A .V ., III, pp. 457-58

consists o f eightyone letters when reckoned by half Matras," The determinate thought marked by con templation o f 81 letters is conducive to the attain ment o f ones ultimate essence called Siva.3
These eightyone letter are included within standard fifty letters o f N agari alphabet. This is dealt with in the 3rd and 7th Ahnikas. In fact this is a com m on them e o f the 3rd and 6th Ahnikas.

(ii) The sixfold division o f the root passage (Sada dhva) is nothing but a vibration o f the Godly dynam ism.4
This has reference to the 7th and l l t h A hnikas as well.

trm rftr n n

ir ( t . a . 3 . 197)

^fteprraT:...............
1 m v1 1h i$ fft

ii
ti

2.

.............................. f w r f a m I (T.A . 6.225-27) . . T .A .V ., II, p. 190 <#1* ^ rnm k*t+*ctcT 1 1

fsmTJnflr fa # T 3 : i T .A . 7.37-38 A llhough Jayaratha is silent here, A bhinavas 'gfTth" obviously refers to T .A . 6.228-230 w hich reads

am 3. ... i

jto: o i

** '

srefir^JT...........i
S T*A. 33.27

Jayaratha adds
4. m Jayaratha adds

T.A.V., XII, p. 348

t . a . 11.50

Kifj; srre ^ Prfftrr: 11 TPST^wf^'fTT^:

sn^firr: I T .A .V ., VIII, p. 4! ( l l t h Ahnika). Jayarathas '^ p r : im plies the 6th and 7th A hnikas also in addition t o the llt h .

(ui) A ll these passages find their final repose in consciousness1 or Prana (breath).2
This view is echoed in the 7th, 8th and 10th Ahnikas.

(iv) Tuti has four parts/ (v) First three phases o f cosmic functionalism known as creation, sustenance and withdrawal/
This is in contrast with the 14th and 13th Ahnikas dealing respectively with the fourth and fifth function i.e., Tirobhava and Anu.graha.

(vi) The great creation o f Sakta order, and the three eggs as compared to the great creation.5
1. 2. ^ q'TPT fa fir it HSfafetT: 1 m^r: i T .A . 8.4 T .A . 10.254 ^ r f^ 1 jtR; ^cT: jcfasrTcr a m f a f

Jayaratha com m ents m i& W . 'rePrffT FTRir ^-TT feo ffor I T .A .V ., V II, p. 173. A lso vide ^ m f c m w i fasm r fFp-sfg- (T .A . 6.28) ^

^ P T ^ T T E ^ fT : J T T O f
m ^ 3. sr f^ W : ll (T.A. 7.62) T T .A .V ., IV, [ \ 49 (7th A h.) f% W ^ j v . rfj^freTirr: n
i

T .A . 1 0.187-S8
jt,

Jayaratha adds

l ttj^

4. m I 5.

arr?n?raij,^ m ir : .................i (T .A ., 6.64) , . " * T .A .V ., V, pp. 129-30 cTrTTW STSJTTTfeW stf%T T 'T T RRT-

fi'3R irjrftrB cfir<tvm w thnr

i 1 1

feftorsfa ufarrefagT .A .V ., VIII, p. 215 T .A . 14.3 i

5?r: Jayaratha explains 5RRRf^raYsT JT ^R T ' STT^ (and refers to ^TWff^T ^ fa

........... cTW T T .A . 6.171-72)

TT^rirwr

rf^rfRpfJ ?JR rrR r^t%i

aw

(and again

refers to sfrrrmEftr:........... ^ n r f e w f f r r i T . a . 6.172-73). ' T .A .V ., VIII, pp. 216-17

(vii) Kala as based on Prana is the general theme.1

This also form s ail important topic o f the 7th Ahnika and 2 8thA hnika (as identical with Kulaparva as part o f Parvabheda under Bhairavakula).

(viii) The rise o f Prana.2

This has again been discussed in the 2Slh Ahnika under the ancillary topic called Mrti.

(ix) The notion o f the movement o f Prana (Pranacara).3 Once a Mantra has been identified with either Prana or self there remains no difference between Mantra and its contemplator.
This has been discussed in the 29th Ahnika also.

The minor items include (1) Dynajnicity is characterized by expansion and contraction. (5th Ahnika), (2) several As takas (8th Ahnika), and (3) twelve Rudras (33rd Ahnika).

1.

I I

*fts*T 'pf srfitf: ^f^FTO'cT II T .A . 28.14-15 Jayaratha clarifies tpftrftr ^ i ' T .A .V ,, X I, p. 9

2.

stw: srprr^r

st srmfa:
M iT r f # ' 3. ifr 5Trwt^wanf?

i ........ crptf are i

H (T .A . 6,14) T .A .V ., X I, p. 87 I p lW T fl ll T .A .2 9 .9 1 obviously refers to

Though Jayaratha is silent, jri^reTr'

the notion o f Pranacara w hose treatment com m ences with the T .A . 6.23 onwards.

(g) Seventh A hnika

(i) It is the power o f pure awareness that assumes the form o f a N adi.1 (ii) In common with the sixth Ahnika it propounds the theme o f Kala as dependent upon Prana.2 (ii.i) The kindling o f rise o f cycles means the kind ling o f uttered Mantras.3
This form s the special feature o f the 32nd Ahnika.

The minor issues involve (1) Inter se relationship o f Upayas 5th Ahnikas), (2) propounding 81 letters in the (6th Ahnika), (3) final rest o f all the passages in (6th and 8th Ahnikas), and (4) sixfold division o f the cosmic ;uid 11 L h Ahnikas).
( h ) 1' ,Kiiuii A
hnika

(3rd, 4th and sound-system consciousness passage (6th

(i)

R e g io n s f a llin g u n d e r I.'JcSTutlivan a r c in n u m e r

a b le a n d v a r ie d w l i i d i c o n s t i t u t e Liu: w o r l d ,'1 L a c k 1. Com m enting on the T .A . K.2W ( TfT^Tr^TRft #Tct: snoTT^TT ij f e w r ) Jayaratha observes st^Rf stff f iW - K mi m wft'-rIM^rr ztt p t w t gfr: i 11" (T .A . 7.66) ' T .A .V ., V, P. 194 2. See item (vii) supra under sixth Ahnika.

R w rfo i
ii

T .A . 32.67

W hile explaining A bhinavas above verse Jayaratha com es out witli llie follow ing observation

sfcrRT w r r
i 4. ^irTE^reJtHr>pfl^n fw.wTRi^TVPxrr T .A .V ., X II, p. 335

mg as it does in essence, it is as good as a dreamabode. (ii) The virility o f Mantra basically rests on con sciousness.1
This is taken up in the 5th A hnika as well.

(iii) A ll the octads (As takas) such, as eight parts o f a day etc., eight deities, eight powers etc. etc.s
This is again dealt with in the 9th Ahnika.

(iv) Treatment o f the passage called DeSa.3 (v) The heterogeneous effects such as intelligence (Mahat) etc., are caused by inequilibrium o f Gunas.4 (vi) N ot only spatial passage but its subdivisions also6 owing to difference in Gunas. 3T > rw r nsrf
S ^ I f l l <c=flcr

fcwrfasfr jt :
I I b id ., I I , p . 2 5 7

1- rR Tf=W i f% tlT T T ; s,S i? rtiV J T

I
T .A . 5.82

1 Wcdri4rlKIcKJ'tfr W : II Jayaratha observes fe ?r i r a fw r a

i ( t .a . 8.3) T .A .V ., n , p. 393 Ibid,, IV, p. 62 ?rsr?RRfrr

3,

arq^ ^ m w rr f e m :

^T T K ^ P fto^f i w r ifW ^ ^ T fp ir

^' IyfrlH K '+ sf^T flT 0 !Ibid., V, p. 2

A cc o r d in g to this, the 8th Ah. will deal with regions o f space, the 9th and 10th with categories and the l l t h with Kalas. 4. 3rr4fafrt Trgrrf? f^rrarirfjT f?r j t ^ t
i Rt

i i

ycr VI, p. 179 T .A . 9.224 5 fw :

5. <rn%w s f w ^ p r^ r: i Jayaratha remarks ^ ^

. . . .

S T W TO3 dM K^I JT^nf f fp T = S T

f^cTH I
: ll (T .A . 8.260-261)

T .A .V ., V I, p. 180

This issue is relevant t o the 9th Ahnika also.

(vii) The theme o f DeSa, together with that o f categories and Kalas, is objective in character,1
Tattva and Kala discussed respectively in the 9-1 Oth and 11th Ahnikas share the objective character of Desa while the passages o f Pada, Mantra and Varpa partake of the subjective character and are treated in the later part of the 11th Ahnika.

_ (viii) The concept o f Vidyapadma2 (lotus consist ing o f Suddhavidyapure knowledge) which is be low Brahmarandhra and also the trans-Maya region o f Brahma.3
These types have been dealt with again in the 15th Ahnika.

(ix) Under the nine types o f piercing (Vedha), the piercing relating to regions.4
This is in fact one of the major constituents of the last iiiR'ilhiry topic iimler Rahusyaprakriyainthe 29thAhnika.

The minor items include (1) Incidental discussion ol th e passage o f time

1. Jftw: I
u
t .a

mnrr irramfrw w Jayaratha explains sfWT: jftW

1.431

' T.A.V., VII, p. 36 Jayaratha adds jnfsrfsr sm T w fr I yrcrffT sfa

^ T.A.V., IX^ p. 153 3. irmi?rfpif f | ^ ^ n f h r t i T.A. 15.308 Jayaratha has the same explanation ijrfa I T.A.V., IX, p. 154

4.

STT#TPcm r, ^rM ^RFT?t smtsr: i!

1

T.A. 29.260

Jayaratha com m ents

(Kaladhvan) consisting o f Pada, Mantra and Varna ( llt h Ahnika), (2) individuals power (which is) o f the nature o f sound designated as Prasara (7th Ahnika), and (3) agency as belonging to Purusa and not to in ert Prakrti (9th Ahnika).
(i) N inth Ahnika

(i) All the categories within the fold o f Maya are known through inference from their effects.1 (ii) The two types o f Pralayakala subjectssome belonging to Mantra cadre beyond the realm of Maya and others continuing as empirical subjects glued to transmigrationare due to variety o f Karma Mala.2 (iii) Karma Mala is absent in Vijnanakala subject.3 (iv) Vijnanakala acts as a ladder to the attainment o f Sivahood.1
1. s ftr, w w ' a f r w w t r^ r

9#^ 5 P T J T P P TT fT C T I^ :
f?-fATRR i 2. hwtp tr s P t

:I
T .A .V ,, I.p. 219

f%
m

^TTW rT^
i.T cT ^ T g grfWTTT fW T ^ l (T .A . 9,138-141) sra; I" (T-A.. 4.32)

sftw.......
T .A .V ., I ll, p. 37 T .A . 9.117 JTTTpcf ^TOWTW^TrTT^ W 1

3.

aw

Jayaratha com m ents '

5rar^f fWRTWR 4. fejir -TH-W fwrtf fra p -T . . . .

S T fftcT I
T .A .V ., VI, p. 95

fltMIW cT P T
T .A .V ., V II, p. 9S

(T .A . 9.90-93) Utirat STsftST............I V ide also

(v) The rise of VijfiaiuUala subject is consequent upon the differentiation Ix;tween Purusa and Prakrti in the wake o f exhaustion o f all the deeds.1
This is briefly taken up in Ilie lOlltamt 13lb Ahnikas.

(vi) Within the realm o f Maya all the categories from Kala down to earth dill or iVom self to self.2 (vii) Sakti category is the instrument o f Siva catego ry / _ . .
This concept has been dismissed in llic Itttli Ahnika in detail.

(viii) Concept o f ignorance called M ala/

ferm rw f snra:

u
T,A. 13.275

Wr g > F R T I Jayaratha connects it with the 9th A hnika

sp j= f? FRW
~
1. SlMl'W:

JT: , , , . 31%f^ rw iC 'H a i+ iT |,J

'
Trff I

'

T.A.V., X, p. 169
T .A . 13.274

J;iy;u:i11i:i ;nltl'.jK/hi HI'!; fTC l m nrffa^r; . . . , qTciRT: JTFT |l (T.A. 9.185) T.A.V., VII, p.'l68

2.

jp*n'nr:

WTRqf^fiT^tTq; ! T. A. 9 .187-88 Jayaratha adds | T.A.V., VI, p. 130 ^ would mean later in the 9th Alinika il;;dP.

m rnficTfs^nFr i 1 ftrw m 5RT tfe r ^ i Jayaratha connects it with the 9th Ahnika
3.

T.A. 10.17 ^rsTRr^ftr

fermr
jw t 4. 5 gTTTFif

y;r t

^mr ^ r r q - f ^ a '1 (T.A. 9.244)

* T.A.V., VII, p. 12 i

ir^R m ^W rEr

^ ^ n f^ % R>Ffr JfiW T g pFTTJITT !l T.A. 13.53 Jayaratha identifies the A hnika T p rf^ f7 ^^R Tffplfr | ' T.A.V., VIII, p. 37

This has been discussed in the 1st A hnika also, primarily as an. offsho o t o f freedom.

(ix) Concept o f specific type o f ignorance called Karina Mala which is relied upon by the self as an instrument to bind itself owing to its intrinsic free dom .1
Both o f these item s vide serial Mo. (viii) and (ix) figure in the 13th Ahnika as well.

(x) Both, the pcntadic system o f categories and the triadic system thereof (Pancatattvavidhi andTritattvavidhi), originate from the variation in primary categories.2
This view is held in common with the 10th Ahnika and is

incidentally discussed in the 11th Ahnika.

(xi) Agency belongs to conscious principle called Purusa and not to inert Prakrti.1 (xii) Initiation o f the dying due to inherent pot ency o f Mantra.4 1. HPW W ifrtrt 15F) ( ?4K- HRr: I
t . a . 13.104 r^ rfir

Observes Jayaratha Ejrpfa ir% Tr

dn ^ 2. Tfff 'fafift
^ r? Jayarathas remarks sjqfarfa

i
T .A .V ., V1H, p. 70

i
n T.A. 11.36 I [T.A.V.,

VII. p. 32 (llth Ahnika)] precisely implies immediately preceding 9th and 10th Ahnikas. 3. 4. g w g r r f f % qw m=rfW?r m n ^ r w w ir i T .A .V ., V, p. 195 rw ti'fer ft^JT iRop,:pjr i
"T T T.^Tr7^ ' rf ' :iT7~.-u T'Tl ~-'-HT t h 5T!T ffT II

T h is is d is c u s s e d

bridly in

t h e 1 3 th A h n i k a a n d s p e c ia lly

i n th e !0 th A h n ik a .

(xiii) There is gradual hierarchy amongst the Vaisnavas, Mantra subjects, ManlreSu subjects etc. A l though they all arc under Ihe spell o f ignorance they mark out the stages o f graduui awakening.1
T h is is d is c u s s e d a g a in i n !h c lOlli A lm ilu t a n d a ls o in t h e 35 t h A h n i k a f r o m a diiT ereu l p o i n t i i f view .

(xiv) That form o f deity alone which is dense or compact with awareness and bliss is worthy o f being adored.3
T h is t h e m e is s h a r e d b y t h e 9 th A h n i k a i n c o m m o n w ith t h e 1 3 th . T h is a g a in fig u re s i n t h e 2 6 th A h n i k a a s a p a r t o f th e r e s id u a l d a ily r o u t i n e ( S e s a v r tti u n d e r N i t y a k a r m a v id h i).

Among the auxiliary items covered are the follo wing (I) Fifty varieties o f immersion (3rd and 9th Ahnik;is),
J a y a r a t h a w n n m e n ls rm ( T .A . 9 J 3 0 - 3 1) m 'js f i r f o if a s ^ f r r f ^ r T O T f f ^ 1

fafi ^ fa w ra n"
^ " T .A .V ., V I I I , p . 147

JT^TT^TTHTtfnTftf5W TW ? w to :

I T .A . 1 0 .1 3 5 -3 6 I l w ? r f ^ P TR f

w N 1r p f r j R w J f a =rr i

J a y a r a t h a e x p la in s garfcf

rT E rcfcfp f
................ ( T .A . 9 ,1 4 0 -4 1 }

HrifMirfir

i crjm uto
' T .A .V ., V I I , p . 9 7

2.

f ^T m

?nrrta; i gu n
^ r w q T ^ s r r f i f 'T T ^f t

TA' 26-68
T .A .V ., X , p . 3 5 2

J a y a r a t h a s u g g e s ts

(2) non-reversal o f the deed that has commenced giving fruits (19th Ahnika), and (3) ineffectiveness o f the principle o f Kala (limited action) in the initiation relating to immediate salvation (19th Ahnika).
(j) Tenth Ahnika

(i) The macrocosmic character o f the categories beginning with earth etc. due to internal sub-division such as fifteen etc.1
This is briefly discussed in the 1st Ahnika.

(ii) Five stages, beginning with waking or Pindastha as the object o f Yogins and Jhanins.
This idea is extended t o K ulayaga in the 29th Ahnika as well.

(iii) It is through identification with the self that the subject is able to cognize all the objects.3 The ancillary issues discussed are (1) Absence o f Karma impurity in the Vijnana kala subject (9th and 13th Ahnikas), (2) graded hierarchy among the subjects such as Vaisnavas, Mantra. MantreSaetc., (9th Ahnika), (3) final repose o f all the passages (Adhvan) in Prana (6th Ahnika),
1. p cTTlqRwL l,r-f Jayaratha adds srrw * 1 2. ^ i T . a . 29.224 sftiRT#? cTW f w r ^ T II Jayaratha m akes the suggestion explicit l 3. Jayaratha adds ^ 1 t T.A. 1.196 ^ T .A .V ., I, p.' 223

T .A .V ., X I, p. 143 (29th Ahnika) t . a , 10.112 W frq iu fe-

(4) four parts o f Tuti (6th Ahnika), (5) success o f a means o f knowledge as depend ing on subject (1st Ahnika), and (6) absence o f Yoga in the fifthTuryatita stage (2nd Ahnika).

(k) Eleventh Ahnika (i) The Karana (i.e., instrument, technicallycon scious practice) o f pure awareness.1 This forms the 6th Upaya under Anava-upaya.
This is partly discussed in the 5th Ahnika.

(ii) Comprehensive treatment o f Kaladhvan as one o f the three sub-passages under DeSadhavan.2
The topic has been introduced in the 8th Ahnika.

(iii) Discussion on the three sub-passages e.g., Pada, Mantra and Varna, as constituting Kaladhvan (i.e., passage o f time or dynamicity) and as being subjective is character.
Tlu> ilkii is inihnllj1 mooted mil in the XI h and subsequent Almikits. ( i v ) T h e a ssig n m en t o f i'a d a d h va n {w o r d -p a s s a g e ) in PutrakadTksfi as a n cilla ry Lo S o d h y a v a ic itr y a (v a r ie t y o f th e item s su bject to r d 'm e jn e n l ).1

1.

cT ^ rrfg . . .
5 I

ra R T i*

I I

t" (T .A . I I.21-22) T .A .V ., III, p. 442 T .A .V ., v , p. 2 I

2............ t t ^ t sfS rn r
1 3. ipTWHM: sfW :

5 T E T T TiffrT -JT T W ^* F T I I 4 e, Jayaratha supplements jfttR r s ^ ^^ (ffffn??wf?T |

T* A* 11 43

CT .A .V .,V n , p. 36

(v) Same is the case with the assignment o f Mantradhvan (Mantra-passage).1

These tw o item s figure in the 16th A hnika as well.

(vi) Sixfold division o f the passages is nothing but the vibration o f power.2
This is m ainly discussed in the 6th and 7th Ahnikas.

(vii) The notion o f gradual purification o f the pas sages (AdhvaSuddhi) as derived from the Svacchandatantra*
Its non-sequentia] counterpart is taken up in the 18th Ahnika*

The ancillary issues treated include the pentadic and the triadic systems o f categories (9th and 10th Ahnikas).
(1) T welfth Ahnika

. The Ahnika primarily aims at bringing out the uti lity Adhvans. However, during discussions no major item has been pointed out either by AbhinavaJayaratha explains as t T .A .V ., X , p. 55

i Jayarathas explains mrfrrfa i^ K sfiT f f sprelf t 2. ^ gr^T ^ p r e f e r j Jayarathas follow ing reference is obvious Ki^gai: I 3.
wtr

T .A .V ., X , p. 57 T .A . 11.50 sm but

com m ent d oes n o t explain

T .A .V ,, VII, p. 41 i m

^ ... ; 'T R r

... m i

gupta or by Juyai'utha. Among the ancillary topics covered is Hie pari Iy between. injunction and prohi bition <Nisctlliavitlli iUi fy:itva-T.A. 12,14-22) which forms an impm-luiU topic in the fourth Ahnika.
(m) TniKTiiHiMTii A hnika

(i) Gradual loss o f innate impurity (Anava Mala) as invariably [inked up with variation in the descent o f divine graee.1
This is one o f the m ain themes in 1st Ahnika.

(ii) Variation in the descent o f divine grace.2

The 4th Ahnika too discusses this issue in detail.

(iii) Grace (Anugraha) as the sole cause behind the removal o f ignorance i.e.; delimitation, and its twofold division into (a) quick and (b) gradual.s The entire creation ensues from the principle o f de limitation or contraction. 1.
WT T IT :
iprjif ?viV w fr Firt^'rir ii Jayaratha remarks T^/.Tpr: l ;fattJ rfrr

1 1
I
t .a

. i . i.ik -.w

m ^ TTfW TR m r
(T .A . 13.129-30)

^sPTlfaqclT: 1 1
I

T.A.V., J,

p.

179

2. ^W TW I?T P T
Jayaratha explains srgfir
3. p l

I I I

T .A . 4.37

TTfePTHrfl^Rt I
T .A .V ., H I, p. 41

f^ r r r fift w ^1% % 3^f5Rffsr : 1

T .A . 28.235-36

Jayaratha adds mPiP d

This p oint is briefly touched in the 28th A hnika.

(iv) Two types o f descent o f grace, namely pri mary and secondary. The primary is characterised by complete devotion to the Godhead without any desire for fruit, while the secondary is marked by desire for fruit necessarily involving deeds etc.1 (v) Due to the unrestricted Godly will the purity o f consciousness may be inherited from previous birth. (vi) The intuitional wisdom, having an all-encom passing scope, arises from the principle o f pure knowledge (Suddhavidya) alone and does not de pend either on guide or on scripture.3
This is discussed in the I st, 2nd and 4th Ahnikas as well.

(vii) Refutation o f dualists position in treating ignorance or impurity as a substance and initiation as an activity and consequent depiction o f the pre-

1.

fsrt vffer: n ifed4Trmwrf%rrjt i

3T wrf%Tirr srfe: m it T .A . 13.118 fftr fo^ T i m -

Jayaratha adds tr^ n r: t t : s r f^ W t , E fqfcT

____ fllW S R ill" (T.A . (13.254-256) W fcT I T .A .V ., VIII, p. 80

2.
s Jayaratha explains ^ U
r-,.., r.

H
c i j t T .A . 186-87 T .A .V ., I, p. 215
r

, . _ ^ r ,r - .
.

^S3vTT9I?p:

, * .nir.. _ P i f i..

lqH=Td6 I
'l

ScJrtfH 5T^mjTf sn u lM W k V w '

1 (T .A . 13.131-32) T .A .V ., III, p. 51

cise role of all the three impurities Anava, Karma and Maylyn.1 (viii) liuliviil uution slums IVojn the Godly freedom whicli alone, in (lie final dimly sis, is the ultimate resi due.1 3 (ix) A teacher/guide is to he initiated at the time o f the descent o f grace.'1
The m ethod o f sueli ini Iim ion hits been outlined in the 16th Ahnika,

(x) Introduction of the kloa of Lingoddharadiksa.4

This is the main Lfiem ulilie 22nd Allnika.

(xi) Modality o f Anuttara Dlksa as enjoined in different tantric systems/

1. *rsft m'T? f e r ssif
* 1

fe n ^

chat'll

1 1

sgwrrf^rwrnft ^

i
1 1 T . a . 1.239-40

A llhough Jayaratha does not offer any clue w ith regard to '[^iTl.f iiiul tile reference is obviously to the 9th iiml 131 Ii Alinik us.

2.

^Ttnn*Riqt
t t je fc Tsfftt

'fftW cTR I
ii T .A . 13.265

Jayaratha observes *fcri 3. ^ 4. sfasfrp i SlfWTTrfR^ f e ^ r w - i *

___ tl (T .A . 13.103-05) " 3Rtf*n 1 1 I T .A .V ., VIM, p. 163 T .A . 16,311 T .A .V ., X, [>. 127 t . a . 22.1

Com m ents Jayaratha

Stfiyql)^ cH ' ij Jffn ^ -T cf 3 T T Tifrr IPf.r^T fw irm fifaftr& tT^ i

Jayaratha explains T^fgr as vide T .A .V ., X , p, 244.

sn^r and quotes T.A . 13.357-359

5.

fosnF F T

gr c r rgflniflftPT 1 1
jSrsfa * 1 1 iftw rycp tffsm 1 t . a . 22. 40-42

'flrsftq- qTjirp^ n T ''I^ H ^ fN % I

(xii) The method behind attainment o f salvation, even without support from a teacher, by an aspirant who rejoins the system after drifting away under the spell o f ignorance.1
A lthough it is the prime concern o f the 23rd A hnika, the procedure has been detailed in the 13th Ahnika.

(xiii) Principle o f agency which also includes total surrender o f all Japa to the Godhead which is com pact with consciousness and bliss.3
This is held in com m on with the 9th A hnika. Incidentally the 26th Ahnika also pays attention to it.

Among the ancillary items the following find spe cial mention (1) The hierarchical relationship among the means o f redemptive knowledge (Upayas) (1st Ah nika), (2) the great creation o f Sakta class (6th and 14th Ahnikas), (3) absence o f Karma Mala in Vijnanakala sub jects (9th Ahnika),

Jayaratha says all this has been duly considered in the 13th A hnika tr^r^r fa^Tptafafcr frt n=r i T .A .V ., X I, p. 252

1.

srewrsfa fgrma1 :
Pnrrf'T ^

^ i
n | T .A .V ., X , p. 300
t .a

. 23.94

Jayaratha adds !

2. Jayaratha explains j ?t as^ rgjn gw n % ^ T ? r(T .A .V .,X ) p.352) while com m enting upon the follow ing verse

'jn r etw :

(4) pre-eminent p o sition o f the teacher o f Akalpitakalpaka, specially Sariisiddhika, type and identity o f Svayambhu with Samsiddhika (4th Ahnika), (5) initiation o f the dying (Maranasannadlksa) (9th Ahnika), ' (6) primary ignorance and Karma ignorance (9th Ahnika) and (7) Lingoddharadidlksa's irrelevance to the seeker o f Trika principle (Trikarthin) (9th Ahnika).
(n) F ourteenth A hnika

(i) Initiatory activity is mainly addressed to those who are devoid o f knowledge.1
The idea finds its echo in the 15th and 16th Ahnikas as well.

(ii) The fourth phase o f Godly functionalism namely, disappearance (Tirobhava).2

(o) F h t i ;i!n i h A hnika

(i) Inclusion o f the host o f activities represented by initiation ctc., in Anava Upayas
This is also a prom inent point o f discussion in the 5tli Ahnika.

1.

StT H lH V -r^
II

I
T.A. 13.155

H aw rt Jayaratha adds ?rj?rr

(rarcprnrrTEr i stdu^r 2. ^ fcT

g

f R r i
T .A .V ., VIII, p. 99

fF T Ttwrwm q^nf

fefraTSR

l (T .A . 14.1)

'

Ibid.,Vin,p. 215

(ii) Initiation liberates even those who are nci Iher proficient in knowledge, nor in Yoga,'
This issue has incidentally figured in I In* I'lilt mul Krili A hnikas also.

(iii) One o f the seven Karanas (i.e., conscious prao tice) under Anava Upayacallcd Vyfipli (pr.rniraliim).*
The issue has b eu i raid'd in (he 5lh Alunkii vviili refer ence to other KunujiLK liiuling [xjirpmtnn in Iho other Alinikas e.g., I llh , I 6(1), Will, hiilI ,12ml rli\

(iv) Virility in a Mantra arises not IVtun hook but from teacher. Mantra, (.herdore, has to he wellguarded and discreetly transmitted." (v) The process o f unification (Yojanikft) behind the fcLter-burning (IM&i-dillia.)/
1. q'tf=s%4f?r jn 2. ^nf?HT 3. <rt: KT FT ^ i e r n r ^ T ^ iw w ftT T 1 1 i as f;t; ^ T w rr^

l5t(3T ^ % ^ 5 F T5 T P TfnWfa f ^ T T 'T T T ^1 1

^ r w n T a i ( t . a . 16.299-300) t . a . v . , X, p. 122 i'; (T .a . 15 . 339) T.A .V . i l l , p. 442 T .a . 26.28-29 l q ^ r r r ^ ifr i

Jayaratha explains

' T.A.V., X, p. 339

|7?5TT?W mwrf^ik r ^r 1 1 ^craf^wT ^ 1 sfW4 'mr ^ 1 1 fit ^ i p t fifei' f a r ^ Miw 1 ^ 1 1 wfpt srr^JpftTnrr fer TRvwf^w^ 1

According to the original index o f the ancillary items o f Abhinavagupta this ought to be the proper topic o f the 17th A lm ika. How ever, the relative procedure is detailed in the 15th and 16th Ahnikas. Jayarathas statement below further implies that the ] 7th Ahnika is, in a sense, continuation o f the ] 5th and 16th.

(vi) D aily worship o f the sacred ground (Sthandila) as part o f the residual or subsidiary functions (Sesavrtti).1
D aily w orship on the ground is one o f the main themes in the 26th Ahnika.

(vii) Method o f holding and abandoning the toothtwig (used as tooth-brush, lit. Dantakastha)3 as part o f the daily routine.
This m ethod is re-employed in the context o f Sivahastavidhi representing other (than one's own) system in the 29th Alm ika.

(viii) Variety o f special assignment.3 This also

fsrfcjy f N ifiK H iw r 511 Observes Jayaratha wMa' WrfcPT ' T .A . 17.78-82 srrKffcfa ^ =n?W ^T^m fird'T T .A .V ., X , p. 161

1.
fa 2. P ?r^ ^ ci?TT?r: Jayaratha explains jr n ^ tfw ^ 3. W HM HW ^rF'fr
v

1
m
\

m : tl o 1 t g 11

T .A . 26.39 T .A .V ., X , p. 343 T .A . 29.195

Jayaratha supplem ents j n

q ^ P r fp w

I T 'A .V ., X I, p. 128 jftSST =?T% 5F?T t I! T .A . 15.180 I T .A .V ., IX, p. 91

?T>ntT5f7TJf T R K tfrgFfHT

Jayaratha observes ^fjrfpirMa f^ffiiiepT

covcrs the sixfold assignment (Sodhanyasa).1

This is in fact Iho 13th ancillary item as per Abhinavan
sc he mi:.

(ix) Variety o f consecrations3 in the overall con text o f the assignment of the eligibility o f the pros pective initiate.
This constitutes the 1st ancillary top ic in the 15th A hnika (beginning at the T .A , 15.30) according t o th e original scheme o f Abhinavagupta.

(x) External means constitute the gradual process specially for those whose consciousness is not fully awake.1 * Among the minor issues occur the following

(1) Initiations role in Anupaya is insignificant (2nd Ahnika), (2) procedure for the adoration of preceptorial lineage (16th Ahnika),
Obviously the reference is to the T.A , 15.239 where the Visesanyasa begins. 1. \ T .A . 15.387 A ccording to Jayaratha ^fbr (rfsR T Tm eans w hich again brings us to the T .A . 15.239.
2. f t f t e p f j f t s p f ^ r ri^ rrw rrq v r ^ i

fa w r ^ F rrTsrr^ 0? 3.

HTmxrf^fwfhTer n
t . a .v

T .A . 15.370 I tNrrfaj ^ tT^r^ .,

ix

Jayaratha is quite clear qrmTT tffr

i
^ 5 5ft #rfarRfsrcrer i

, p. 188

11.......

W E fT p Tf* ? cR T T p r
fr -W R

I
1 1 T.A . 15.394, 396

jayuniihn adds ^rfrffT ^ /fa ^ r M sW T T T :* Tf w r

SfTlfa l

i w ra f^ fs t
(T .A . 15.143) T .A .V ., IX, p, 198

(3) single articulation (Ekoccara) connected with summary initiation (18th Ahnika), (4) occasional rites (28th Ahnika), (5) fifty Rudras in the assignment o f matrices (Matrkanyasa) (33rd Ahnika), (6) reconciliation with Brahmavidya method (19th and 30th Ahnikas) and (7) Sivahastavidhi (29th Ahnika).
(p) S ix t e e n t h A h n s k a

(i) One o f the seven Karanas (i.e., conscious prac tice) under Anava Upaya relating to the cognizer and the cognizable.1 (ii) Procedure for veneration o f the preceptorial lineage.** (iii) The process o f unification (Yojanika) behind the fetter-burning (PaSa-daha) in common with the 15th and 17th Ahnikas. (iv) The alternative course o f the assignment o f dagger etc. (Ksurikadinyasa) in the allied view where the offering o f oblation is permissible (as against the regular course under initiation pertaining to the ins tantaneous passing away-Sadya Utkrantiwhich has no room for oblation).3
1. 2. a'snf? ^ n fe T r z r w f tm w j Jayaratha adds I zrsm fa s r f i n f e r ____ n (T.A . 16.253) i w i f f m g '*rrlwr i T .A .V ., III, p. 442 T.A, 15.320

'' w i t ' i w i M f

i
i"(T .A . 16,10) " t .A .V ., IX , p. 161

^ ^^ ^

-f.''I'V *l -l

I
1 1 (T .A . 19.15)

T h e a n c illa r y ite m s in c lu d e

(1) Initiations dlcctiveness in occasioning release o f the one who is devoid o f both knowledge and Yoga (15th Ahnika), (2) the assignment o f Padadhvan and Mantradhvan (word-, Mantra-passage) (llth. Ah nika), (3) initiation o f a teacher at the time o f the descent o f grace (13th Ahnika), (4) due to gradual unfoldment o f self-consciousness even the inert becomes divine (1st Ahnika), and (5) the trident constitutes a ring in a collective rite (31st Ahnika).
(q) Sl'.VIiNTUHN'M I AlfNlKA

(i) Assignment of 15 letters in the garland o f let ters (Aksasutra) comprising 115 letters to be followed by assignment o f Matrka and MalinL1 (ii) Modality for refinement o f the purifiable cate gories. (iii) This, as we have seen, is an extension o f the 15th and 16th Ahnikas, so far as unificatory process behind the burning o f fetters is concerned.

Jayarath explains sirPlfo lJayaratha explains ^ Wprftr I 1 'J 2. t?5 ?Rtf^T rjf'tEJnfa cTccW Fftft' Jaynnillia mkls ^

I sr^tferm;
ii

T .A .V ., X , p. 189 T .A . 27.35 (T.A. 17.39) T .A .V ., X , p. 372 I T .A . 29.205 T.A .V ., X I, p. 133 (29th

| JTpiT
t h ott i

A ll.), l'ci'hups il I'L'ibrs to the T .A . 17.7 onwards.

(r) Eighteenth Ahnika

(i) Single articulation (Ekoccara) as an ingredient o f the summary initiation (Sa mlcsip ta diksa)1. (Ii) The trans-grad ual process o f purification of the sixfold cosmic passage.
In fact out o f the tw ofold refinement, gradual and transgradual, the first one adopts the procedure as laid dow a in the Svacchamia Tantra, while the latter follow s the course as laid dow n in the 18th Ahnika,
(s) N
in e t e e n t h

h n ik a

(i) Fruition o f Arabdha Karma (deeds whose frui tion has already begun) cannot be reversed even with reference to the initiation embarked upon for secur ing release o f the dying.3
l. ii+ V m u t 3T ^ fe r r : i I T .A .V ., IX; p. 92 2z q m cTccCTPTST W R 3T ! I T .A . 15.182

Jayaratha clarifies W F w fhri

?raf=rT ?ir
m

i
II ^ T .A . 11.85-86

gjayarathas observation is significant zf-j

jt

t ci%cP^rrrfa-^Rw>T-

(^ )

^ ^'nr^in^wr i #r^iW wm twr ^ 3pr?nf?faI T .A .V ., V I I , p . 6 8 ( 1 1 th A h n ik a )

^!Tf|qTrq5Trs^iT^: I fJTT?fT^fT^r^rf, . . . It (T .A . 18.2) 3. fr fT s ^ r f r w n t . . . . ^ d if? m iwr3Trf? j^ r a ^ r -

JTW&f

r T S T T fT r T c f: T nW F W T nT fT I^ P T iT , jT T T iT R TsTti^rr qf^ftferfr t
ii

B ftSsfforfa'

(T .A . 19.8)

'

T .A .V ., V I, pp. 103-4

(ii) Kala, the principle of limited agency, fails L o produce its fruit in the form of limited doership while maintaing its association with the individual self who has become isolated due to the initiation for instantaneous release (Sadyonirvanadlksii).1 Among the minor issue the following have been referred to (1) Two optional views regarding the assignment o f dagger-gradual (30th Ahnika) and nongradual (16th Ahnika), (2) ineligibility o f a non-yogin in respect o f physical movement or articulation (30th Ah nika) in the context o f the initiation for the instantaneous passing away, and (3) Brahmavidya (30 Ahnika).
(t) T
w i -n t u -t h

A h n ik a

N o major issue has been indicated. Only one minor item i.e., 2nd stage o f Sakti called Udbhava, which is synonymous with Laghu bhava (lightness), has been alluded to in the context o f Tuladiksa (the proper theme o f the 20th Ahnika) as an item to be discussed in detail in the 30th Ahnika.
(u ) T
w e n t y it r s t

iin ik a

(i) The indirect initiation (ParoksadikSa) relating to the dead, termed as redemptive initiation o f the dead (Mrtoddharadiksa).2 i
^ 2. ^ Frmf'T

m wr i
w fw 1 1 j t . a . 9.177

wfwTFTF^T T'l'+dl^

[n fact- indirect initiation is o f tw o kinds. One relates to the dead and is an extension o f the instantane o us passing away (19th Ahnika) and the other relatest o the alive {though dying) and is associated with the ground-rite (Sthao^ila Yaga) in the 26th Ahnika. Th.is has a spccial bearing on the funeral rite (24th Ahnika),

(v) T wentysecond A hnika

(i) Necessity o f an additional course called Lingoddhara (elevation o f phallus or sign) for the heterodox who ultimately turn to the fold o f monistic Saivism.1
Incidentally this issue figures in the 13 th and 35th Ahnikas,

Among the ancillary items Anuttaradiksa in Kula (13th Ahnika) has also been briefly touched upon.
(w ) T
w e n t y t h jr d

A h n ik a

(i) Aspirants o f the reborn (Punarbhu) variety3 i.e., those who though ineligible for Lingoddharadiksa are eager to rejoin Saiva fold.

ii C om m ents Jayaratha Wrfl^RitsrT possibly refers to 21st A hnika.

1. m ^ r ^ i f c r ^ f 5FT^nr: ^

t .a

. 24.2/5

i T .A .V ., X , p. 307. srrwfVftr under qrtsrfKTr in the

fw w re ft-

^Ri^nnlwr: i
crsrr n (T.A. 35.28) T .A .V ., X II, p. 372

2.

^rr cFfT^TW fIIT lf Tm wi# 'JT -tT ^ :1

5?T#5ftsfa ?T# tT T . a . 22,29

U is however closely connected w ith Lm goddhaniuiksfi in the previous Ahnika.

Among the ancillary items is included the method o f achieving salvation without preceptorial assis tance by one who returns to the fold after having been led astray (13th Ahnika),
(x ) T
w entyfourth

h n ik a

N o major or minor theme has been referred to.

(y) T wentyfikth A hnika

N o major or minor issue is found to have been referred to.

(z) T
w k n t y s ix t h

A h n ik a

(i) Method or procedure pertaining to Anuyaga (i.e., subsequent or subordinate rite) or subordinate or residual issue.1
This is an. im portant item under K ula system (29th Ahnika) and has been discussed under M andala one o f the four limbs o f a K ula treatise i.e., Vidya, M antra, M udra and Mandala.

(xi) Like body, as above, one should visualize cir cularity (Mandalatmatva) in breath also. This is again a part o f Anuyaga.3
Jayaratha adds j ^ (T.A . 23.10) ^ I zr: 'JT: # # [T .A .V ., X , p. 254 T .A . 29.175

Jayaratha clarifies "im^rre'T .... ' trfirr efr^ T n T '^ . . . .

JWWcr II q ^ f sfFP ti (T .A , 26.55)

ii*'( t .a

. 26.61)

T . A . y . , x r , p . 118

2.

w tt r m

T ir? ? r i fep^T J
r T I I

" si

T .A . 27.178

(iii) Conception o f the deities presiding over cycles in relation to those who arc given to action.1 Among the minor themes the following are alluded to (1) Virility o f a Mantra solely depends upon its being received from a tcacher (15th Ahnika), (2) daily worship o f ground as part o f residual activities (15th Ahnika) and (3) esoteric or mystic rite consisting o f throwing away into deep waters (29th Ahnika).
(aa) Twentysevbnth Ahnika

No topic, either primary or ancillary, has been taken note of.

(bb) T
w e n t y e ig h t h

A h n ik a

(i) Samayins entitlement to the occasional rites (Naimittika Karma).2 Occasional rites are the domi nant theme o f the 28th Ahnika.3
Though Jayarath docs not explain context makes

it abundantly clear that Abhinavagupta is referring to Amiyagavidlii.

i. t m
fer Jayaratha adds T .A .V ., X I, p. 94 (29th. A hnika). T .A . 26.38 onwards. 'I. W ^ T ^ fftS fW = t pfJT J T T Jayaratha explains

u
snrfa ?tt* t I sfNctfa1
i

T ,A . 29.130-31 I refers to the T .A . 15.521

1 1

# frrf^PT^If I

T .A .V .. IX , p. 258.

H may be noted that the 15th A hnika deals w ith N ity a Karma w hile the 2Kl!i with N aim ittika Karma. 3. aiwrafV ^ TpriT% 1 ^prTf^rf f^rfsr'T is l T.A . 29.291 T .A .V ., X I, p. 171

Jayaratha adds

This has been incidentally dealt with in the 15th Ahnika and also in the context o f V edhadli^a in the 29th Ahnika.

(jj) Kulaparva as part o f the variety o f Parvans in

the Bhairavakula,1
This is especially connected with the doctrine o f K ula as based on Prana in. the 6th and 7th Ahnikas.

The ancillary topics include (1) Rise of Prana especially under the sub-topic Mrti (6th Ahnika), (2) atonement for the violation o f rules (Samayaniskrti) (29th Ahnika) and (3) congregation or union o f Yoginls (Yoginimelaka 9th Anuja in this Ahnika and one o f the 23 occasional) (30th Ahnika).
(cl) I'wjiNi'YMiNifi A hnika

(i) Supreme utility of semen and blood.2

This is discussed briefly in the 3rd Ahnika also.

(ii) Preceptorial identificatory distinctions such as Ghara, Palli, Mudra and Chumma etc.3
1. J^TTffcT t T .A , 28.14

2. Z T ^fifgT f

W 5T TTJf j| T .A . 23.227 A ccording to Jayaratha it refers to the 29th A hnika. Says he

c T f
TT^T, 3.

Irtf= F 7 = (I
|

^ij.a4 f f c p goil ^
T .A .V ., I / f p. 216 ti
t .a

" . . . .cTSn'W : srf e r e m m r (T.A. 29,15) wfaiTr^r ^ sK W r

*tst wdrfa ^ rf ^ ^q?fcrcPT i .layarnlhn adds "t o t fffr Ttro?t I mftririTT: . . u

. 4.267-68

' tTSfT fimTTPTTW 1 JTliW fif (T . a . 29.35-39) T.A .V ., I ll, pp. 297-%

These item s have a!so been enjoined upon for the benefit o f the aspirant towards the end o f the 4th A hnika.

(in) Two Karanas (i.e., conscious practice) o f relin quishment and projection (Tyiiga and Aksepa)1.
These find place in Ihe 5lli A linika in an overall general context.

(iv) The method o f entry into deep waters as part o f the ground-rite (Sthandila Yaga).3 (v) The technique o f Sivas hand (Sivahastavidhi) where atonement for breach o f rules is also provided for.* (vi) In Kulayaga one should aim at realizing the Absolutic character in oneself by unification o f both seat and power in ones body.4

1.

"ref

,...

fznsr it (T . a . 29.147)

w m
^ T r f^ r

... ! *rrwT^frw*Fr*T n
fTPiwrfjrw-r

n t

(T .A . 29,182) . . , ,? w r i T .A .V ., Ill, p. 443 T.A . 26.71

2. srrfapft sra^n:
f^fsfTT ^nf^TT Jayaratha explains 3.

^ t^ it
II

^nf^T T^ f? F t[FhTi% wr^,Vr^

^i$<qf<^rr fw t TO I (T.A. 28.415)

T .A .V ., X , p. 353

',i
f^ rf^ H I

ircf
T .A .V ., X I, p. 178

A lthou gh Sivahastavidhi is also foun d in the T .A . 15.456, the present reference is to the 29th A hnika (T.A. 29.186 onwards) because o f the suggestion im plied in OTVff^rcrflPf^. 4. Jayaratha adds mWTWTWT^r: I ll T .A . 29.22

ff

(vii) Four Ahnikas from 29th to 32nd constitute the four-seated Kula scripture consisting o f Mantra, Mudra, Vidya and Mandala. The 29th Ahnika per tains to Vidya.1 These four are the extension o f the mode o f wor ship (Upasanavidhi) according to Kulaprakriya. The ancillary items referred to include (1) Movement o f breath under mode o f worship in Kulayaga (6th Ahnika), (2) nine divisions o f Vedha (8th Ahnika), (3) method o f picking and abandoning the toothtwig (15th Ahnika), (4) refinement o f categories as per Putraka ini tiation (17th Ahnika), (5) method o f worship as enjoined in Anuyaga (26th Ahnika), (6) subdivisions o f categories in terms o f pentadic states forming objects o f Jhanins and Yogins experience (10th Ahnika), (7) Homa and Laya (oblation and repose) as part o f worship culminating into supreme subjecti vity (4th Ahnika) and (8) mode o f occasional functionalism (28th Ah nika),

TRFrt IpTTcfT^r

1 1 (T.A . 29.64) T .A .V ., X I, p. 19 (29th Ahnika)

1.

i m w -

(dd) Thirtieth A hnika

(i) The mode o f assignment o f the dagger etc.1

This is especially discussed as the 2nd. ancillary item in the 19th A hnika accinili nj Id Uio original A bh in avail schem e. This is again discussed in Ilie KHli A hnika. In the former oblation is pruhihhed, wliile in [he latter it is enjoined full scale.

(ii) Brahmuvidya'1 a special Lyi>c o f Mantra pro pagated by Hhmiraja and invoked to sccure instant release.
This ii mis a scpcial m ention in the 19th Ahnika.

(iii) Udbhava (rise) as the 2nd o f the five stages o f power under Tuladlksa (20th Ahnika) means light ness (Laghubhava) consequent upon the disappear ance o f body.3 (iv) Redemption o f Mantras which includes two types o f the union o f Yoginis4, one forcibly and the other willingly. (v) As a constituent of Catu?pifhaastra the pre sent Ahnika represents Mantra.
1. awcfrsT
o O C S

T .A . 19.13 I T .A .V ., X, p, 187

Jayaratha explains ^iruFTCT

2.

5R'-wirrwT: wprr i ^ E ^ T P T t m=w\ ffr^rtfrwix it

I mi?wT f%?f I i v T r f^ r m w 'n r
ivIVivml c

T,A- 19-24
T .A .V ., X, p. 192 T .A .2 0 .1 4 T .A .V ., X , p. 211

Jayaratha remarks 3. Tile 4. Jayanillia oli.scrvcs

is lo Iho T .A . 30.93 SOT fKW: f!TTCrTT I

w rsq-

rfsruvw w rqrf^ijwt n
I l T .a . 28.371-73 T .A .V ., X I, p. 157

*T ^ tvTtspT WK>T<Tsrfl3?T Jayaratha adds w fatTf T STSPr

(ee) T h i r i y f i r s t A h n ik a .

(i) Cycle or ring constituted by a trident is neces sary according to the Trikasadbhava. Similarly as signment o f the trident-Iotus* is approved by Abhi navagupta following the Trisirobhairava. (ii) In a collective rite the trident-lotus itself con stitutes the ring or circumference.3 (iii) As a part o f the four seated system this Ahn ika represents Mandala.
iff) Thirtysecond Ahnika

(i) Description o f the seventh Karana (i.e., con scious practice) called Sannive^a (form, arrange ment or deep entry) through unravelling o f the no tion o f Mudra.4 (ii) As a part o f the fo ur-seated system it represents the item Mudra (posture). Among the ancillary issues the kindling o f the
1. wfefSTT T T Sf: fa fo ) I' | T -A - 31.24 T .A .V ., X II, p. 235

eicft Jayaratha explains

This has reference to the earlier portion o f the 31st A hnika itself.

2.

g !T rr? ffT r5 TT^rr 1

fr- n t . a . 31.123 r T .A .V ., X II, p. 281

mm ^ Jayaratha adds tjrfa

The reference is to Die 31st A lm iku itself. 3. ^f?TT ffsTTTJT^P,^ \ w if s m H ' w Jayaratha explains 4. ..., ftct ir^?r?fT fT FF=r \\ | t . a . 16.7 T .A .V ., X , p. 4

^riw^TT f ^ % 1 T .A .V ., i n , p. 443

This probably refers to the T .A . 32.10 o nwards.

recited Mantras (7th Ahnika) is the only item that has been referred to.
(gg) T h i r t y
t h ir d a h n i k a

(i) The number o f deities in a cycle may vary from those in the other due to intrinsic Godly free dom. In this Ahnika the six-spoked cycle represent ing six divinities has been discussed.1 (ii) Fifty Rudras, the assignment (N yasa)onw hom helps accomplishment o f external worship (Bahiryaga) known as Matrkanyasa. These Rudras are syllabic embodiments o f power.2 (iii) Similarly, the twelve Rudras from Daksa to Pitamaha have also been discussed.3 Among the ancillary items the following have been referred to ]. T ^ T rtT TW f5 T ,H T S srfcT
........... ||" ( (T.A, 3 3 ,2 )) T .A .V ., I, p. 153 The reading in the relevant primed portion, however, slightly differs as under

rffrwr

i
II T .A . 33,2

Jayaratha adds C R T^ 3. w r n r t: i srrf^r: i T .A .V ., IX , p. 61 T .A . 6.122-23 I T .A .V ..IV , p. 106 srFftf m ^ r w ^ 'lf a + lf ^ r ^TrT: II

fqcrr^^nrf sset: Jayaratha explains ^

T h ejefcren ce is to the T .A . 33.S-9 which reads

sm
SHjfr: feTTTf: I

(1) The alleged division o f various cycles is basic ally one and culminates into Trika (1st Ahnika), and (2) the infinite ,variety o f cycles represented by 81 letters (3rd and 6th Ahnikas).
(hh) T hirtyfourth A hnika

N o major or minor issue is noticed to have been referred to.

(ii) T hirtyfifth A hnika

(i) All the Agamas share one essential character that their strength is derived from convention or general consensus (Prasiddhi).1 This is the reason be hind compulsive acceptability o f the Agamas. Among the ancillary issues the necessity o f an additional course called Lingoddhara (22nd Ah nika) has been alluded to.
( jj) T
h ir t y s ix t h

& T

h ir t y s e v e n t h

h n ik a s

N o issue, whether minor or major, has been found referred to. From the above account we may conveniently con clude that the Ahnikas 1, 4, 8, 9, '11, 13, 15 and 29 have caught the fancy o f Abhinava and Jayaratha

ii

T . A . 3 7 .1

Jayaratha by w ay o f explanation adds ^0

SnrpT

more as compared to the other Ahnikas presumably because o f greater importance o f their subject matter. Likewise the Ahnikas 27, 34, 36 and 37 have not arrested their attention at all while making internal cross-references.

AGENDA. FOR FUTURE RESEARCH

A t the very outset we pointed o ut the lim itations o f the present Introduction. It is at the m ost an elementary attempt to under stand the technique o f the Tantraloka by piecing together obvious but scattered indicati o ns about its contents, their organic treat ment and the guiding norms that characterised the appr o ach o f tw o master minds. An attempt has also been m ade to enlarge and deepen our familiarity with the environ, contributions, and personal details o f the author and the com m entator o f the Tantra loka. In Indian parlance it offers a Bahiranga treatment. It covers only tw o steps o f the ladder where to study and how to study, leaving the third what to study for future. Our conclusions arc approxim ations in the present state o f our knowledge. This "Introduction5 , therefore, does n ot go beyond this point and is not intended to he ;i substitute for a research w ork o r study. Its purpose will lie am ply realised if it arouses interest o f the scho larly world to undertake deeper and meaningful studies in future. While working on 1lie 11 1Lr<xtLicl.ion it was our intention to in clude a lew pages on the agam ic and tantric sources o f the Tantra loka and to undertake a division o f its contents on sueh a basis. But as we proceeded on, it occurred to us that in view o f the com plex and encyclopaedic charactcr o f the text and our elementary know ledge we could not possibly touch all the aspects and it w ould be m uch better to leave it for future study. It, however, appeared proper to us t o share our thinking with the scholars about the lines o n whichfuture studies may proceed. K ti o w ingfull well there w ould be m any m ore fruitful ways o f d oing so, devised by scholarly ingenuity, we venture to set ou t the follow ing agenda for future attention o f the scholars. 1. Our m ost urgent task is to have a critically edited text o f the Tantraloka and the Viveka. In the foregoing pages we visua lised its necessity several times. By the tim e o f Jayaratha. the text o f the T.A. was eclipsed by corruptions and he gives ample testi m ony o f his having edited and restored the text (e.g., the Viveka on

the T.A . 23.23,23.25,29.265-66 and 37.4-5 etc.). The printed KSTS edition is in dire need o f the same type o f approach. A n effort is to be m ade to locate as m any M SS as possible and to collate and com pare them. This m ay help settle m any such prob lem s as w e have seen with regard to the difference m readings bet ween Pandeys M S and the KSTS edition and resulting com pli cations or with regard to several variants given by Jayaratha which are traceable to none o f the M SS on which the K STS edition is based. A s a first step, an internal comparative study may be under taken as we noticc variations in the portions referred to or cross referred to. A s a second step, citations appearing in the T.A . and the Viveka may he com pared with their original sources wherever available either in print or in M S. This m ay be done with an his torical overview since even som e apparently correct readings give rise to historical absurdities (e.g., Bhratap ifo r Bhartapi in th e T.A. 37.75), A s a third step, a track has to be kept o f the situations where Jayaratha, though seldom , is at variance w ith his master. For exam ple the T.A. 8.406 says som ething, but it means som e thing else from Jayarathas com m ents. 2. A s an essential corollary and supplement to the above a com parative study o f th ecogn ateb u t external sources with an appeal to their contents is another primary necessity. To explicate. A bhi navagupta on the one hand conceives, as w e have already seen, the Tantraloka as a logical extension o f the M .V .T . and P .T .V ., and on the other com poses the T.S. and T. V.D. as representative summaries o f his magnum opus. By a comprehensive com parison between the contents o f the three texts M .V .T ., P .T .V . and T .A keeping in view their successively progressive character, a fairly com pact text o f the T.A . m ay be resurrected. I f one more text i.e., the Sv.T., is also added to this list alongw ith its com m entary U ddyota by Ksemaraja we m ay get practically an un assailable text which w ill ward o ff many anom alies arising from the textual readings o f the existing edition giving us an additional opportunity to take stock o f the scholastic bias or over-enthusi asm , if any, o f the com m entators, be he Jayaratha or Ksemaraja. In the next stage, a com p arison with the T.S. and T .V .D . wili bring into focus the relative im portance o f the issues. The T.S. has 22 Ahnikas and the T .V .D . only 3 as against 37 o f the T.A. In the first instance, while it underlines the im portance o f purely metaphysical theses, it also projects subtle difference between the

approaches underlined at the tw o places. For exam ple, the dis cussion on Vyukhyiiviillii under Srutavidlii in both the texts (T .A . and T .S.) may bo looked into. In the third stage, once again the internal com parative slndy oiif;lil to be resorted to this time with reference to t(ie cunlents and with an intent to l o osen the knots. For example, (he riddle o f Adi (etc.), Prak and Purastad (earlier), Vaksy;~imah(wi!l propound I;iicr ), Agre (later )etc., as app earing in A bhinava and .layaralhu, appears to be quite enigm atic as and when the authors choose to keep mum about their specific places or meanings. This can be resolved by a elose com parative in vestigation alone. S u chastud y will further take care or other gaps in our understanding, Jayaratha, for instance, explains Anyatra (elsewhere) in the T.A. 15.521 as N aim ittikadau (in the o c c a sio n a l etc.) and quotes a verse. While N aim ittikadau should have im mediate reference t o the 28th A hnika, the verse quoted is neither found in the 28th nor in the 15th Ahnika, Similarly, as w e have already seen, Jayaratha suggests inclusion o f the occasional rite (Naimittika) am ong the daily rites (Nityakarm a) in the 15th A h nika notwithstanding its apparent misplacement. These tw o types o f com plem entary enterprises, as outlined in colum ns 1 and 2, will go a long way in offering a faithful text o f the Tantraloka particularly in view o f Abhinava' sow n admission that his treatment is sla v e r e d i.c, lie docs not j;ive nil info rmation at one place! .1. The T m trn ioka oilers niagnilicent scope for a philosophical study o f its thought con k n ls, II is a true rolloelion ol Abhinavas encyclopaedic genius and keen historical sense. It is a complete digest o f Saivism , specially Kashmir Saivism in all its variety and splendour. Together with the Vivtka it serves as a storehouse of knowledge ontantricism and o ther system sboth speculative and ritualistic. It not only furnishes the reasoned out philo soph ical theo ries but also underscores the evolutionary phases through which the major concepts and sch o ols o f Saivism havepassed. The theories o f freedom (M ok sa)an d ignorance (M ala), cosm ological theory of reflection (Bim bapratibimbavada), tools o f freedom initi ation and redemptive knowledge (D iksa and U payacatustaya), cos m ic ontology o f six passages (Sadadhva) including Saiva categoriology o f 36 principles (Tattvas), theory o f causation (Kartrkarmabhava) and trans-causation called m an ifesta tio n Abhasavada), its attendant principle o f determinism (N iyati) and bearing thereof on freedom o f action and fruition o f action (Karma-phala-

vyavasth a), m onism through A bsolutic dynam ism , descent o f grace, culm ination o f determinate thought construct into indeterm inate pure thought, theory o f knowledge famed as re-cognitiou, ensuing means o f knowledge, parallelism as well as synthesis between Jnana and Yoga, concept o f reality as pure verbum and awareness or theory o f reality as meaning which is an aspect o f self-transcendence o f the word all these and many m ore issues provoke a very thorough, lively arid intense deliberation. While other works on Kashmir Saivism like the I.P .K ., l.P .V , etc. also discuss the similar issues, the T.A. is distinguished in its treat ment by its tantric orientation. The T.A. provides a comprehen sive backdrop setting against which philosophical problems are dealt with not in isolation from but as com plem ent to the tantric, esoteric and ritualistic issues. The T.A. excels in tantric sym bolism offering a rich insight into tantric esotericism which has been variously styled as Caryakrama, Rahasyaprakriya, A diyaga etc. It is from this point o f view that the tantric esotericism is said to have emanated from the sixth source or face known as Y ogim vaktra in contrast (T.A . 6.193) to all the Saiva systems which are por trayed as proceeding from five faces u f Siva or five sources {Pancasrotorfipa Bhairava). Thus in order t o have a com plete philo sophical understanding it m ust com bine and synthesize metaphy sical, ritualistic, sym bolic and esoteric aspects as all o f them, b o th jointly and severally, lead to the attainment o f the self-divine. This study will ipso fa c to concentrate on a com prehensive inven tory o f all the places where a particular topic has been discussed and also on all its phases through which it has passed in course o f evolution to its present state. Besides, A bhinavas aesthetic theory presents a brilliant example o f applied metaphysics. The 3rd, 4th and 28th Ahnikas are replete with such references, specially the 3rd is very rich in its observations on aesthetics o f music. A ny philoso phical study worth the name is bound to ta k ea llth isin to a cco u n t. 4. A n historical study is necessitated by the very handling o f the source material in the T.A . and Viveka, As w e have seen, both Abhinava and Jayaratha display a tremendous historical sense. In the first place, they furnish significant informations about them selves and their ancestral and preceptorial origins. In the second, as observed by Goudriaan,1 the T.A. com es up as one o f the three

concrete sourccs Tor (.lutinji the liintras. Sam e is the case, w e may add, with Jaym'ulha nlso, In tlie third, their contribution in restoring several missing link* in the tradition is invaluable. In the f o urth, they Iumi.sli and handle! enorm ous tantric source material from various periods *'I history which must be subjected to rig o rous historical, dm m olnniciil mul evolutionary scrutiny so that the entire i hit Iriccdi licc as dwell upon by A bhinava and Jayaratha may Iw restored to iIs original jjrandeur and authenticity. In so doing we may profitably fall back upon all the available sources o f con temporary history o f that ago -literary, architectural, epigraphical and internal i.e., other works o f A bhinava and Jayaratha as w d l as those o f their precursors and successors. A nother rich source is provided by the texts from other branches o f tantricism spread throughout the country. For instance, the om issions in the S rlk a n th fs list o f the 64 Bhairava Tantras are removed only with reference to the contents o f t h e Pratitfhalaksanasara-sam uccaya , a text brought out from N epal. Even a preliminary study on these lines is bound to yield substantial results. W ith gaps removed in our understanding we w ould be better poised for a fuller appreciation o f the philosophical content. 5. A nother interesting and enlightening field o f study m ay be offered by its evaluation as a source b ook o f new information. A bhinava oilers many insights into the history o f Indian thought and the then culture o f Kashmir. Ills references to som e N aiyayikas (Kcsaiheana N aiyayikanaiii T.A. 2,12-44), Vairinca Brahmavadins (T .A .V ., I ll, p. 25), Nastika philosophers subscribing to the negation o f soul and not to the denial o fth e authority o f the Veda (T .A , 6.19-20) invite us to explore this unexplored area. Similarly his presentation o f the K aum ania view on Vedyata and its lengthy masterly refutation (T.A . 10.21-57) adds new dim ensions to our understanding o f Kumarila. A bhinavas presentation o f Sid dhanta Saivism in the 4th A hnika in contrast to the sister systems opens a new vista o f inform ation throwing new light on the evolu tion o f thedu alistic Saivism in K ashm ir. H e is an invaluable source o f inform ation on Buddhism . H e practically refers to all sects o f Buddhism so m uch so that he remains the only source o f many exclusive theories o f Buddhists. For example Abhinavagupta, contem porary o f N aropa, observes N audou1, devoted a whole 1. Buddhists o f Kashm ir, p. 180

chapter o f the Tantraloka, chapter X X V , to study o f the imagi nation during s le e p .. . Presentation and criticism o f the doc trine o f Kalacakra by Abhinavagupta tn the I6th A hnika has eli cited the follow ing praise from N audou1, ...such criticism consti tutes one o f the principal sources for know ledge o f that Tantric cycle, side by side with the Buddhistic texts themselves, in the front rank o f which it is fitting to place the S ekoddesaiika o f Naropa (perhaps a Kashmiri), the only text o f the system at this tim e. Jayaratha closely follow s his illustrious master both in spirit and approach. H is references to M ausula, Karuka (T.A. V., I, p. 70), and Pasupata equip us w ith new insight into the history o f Saivism. Similarly his references to Sadanga Y oga (4th Ahnika) reflect the continuity o f the Buddhist thesis and its assim ilation into the Saiva fold. M oreover, A bhinava furnishes a lot o f geographical data in the Sth Ahnika and subtle cultural inform ation throughout the T.A. These are but a few glimpses. A study fathom ing all the new material contained in the pages o f this vast text will, indeed, be rewarding. 6. The 35th Ahnika termed as S amastas ast ramelana reminds us o f the synthetic Vedantic effort represented by the phenom enon o f Vedantavakyasamanvaya (synthetic unity o f all Vedantic pro positions). It underlies A bhinavaguptas synthetic approach which seeks to view the T.A. as an eclectical organism where one system culm inates into the other and so on ultimately culminating into Trika system. Thus Tarkika, Srauta, Bauddha, Arhata, Vaisnava, Siddhanta, Vamaka, D aksa, Mata, Kula, Kaula, and Trika m ove in a hierarchical order. It will be interesting and significant to un earth as to how A bhinava propounds their synthetic progression.2 7. The m eaning o f Tantra as understood by A bhinava is to be investigated. In his T.A. he quotes and alludes to even Sruti (T .A . 3.226) which is an external authority (Bahya Sastra) as Tantra. Jayaratha, follow ing his master, even refers to Pauranika Prakriya (Jayaratha on the T.A. 8.58). A bhinava goes on invoking his teachers, scriptures and even secular texts as authority. N o w if 1. Buddhists o f Kashmir, p. 150

all these constitute authority what is the precise im plication o f the word Tantni in A bhlnnvim ipla, 1le him self distinguishes Tantra from Again u.' His use nf Ihe wit id Tantra in the Tantraloka and Tantra-prnkriyfV must of ueeessily he in tw o different senses. Beauisc, while Tniitrn jiiaknya lias been distinguished from Kulaprakriyn on till Ihe throe a it itils namely, M antra, Adhara and Itikfirluvyiila {T.A. 21 >.S-U)., holli have been subsum ed under Tant!vloku. If the inclining were identical at both the places, Kutaprafcriyn would have remained outside the domain o f the T anlriibka. Such sluily will bring Abhinavas attitude towards tantra and several tantric systems into bold relief. In this connection one m ore topical issue m ay be raised. A s we have pointed out else where2, there w as an acute controversy with regard to the exact status o f Spanda system i.e., whether it was an independent system or a part o f Trika system. Abhinava obvi o usly joins the second group because while paying glowing tributes to Kallata, the author o f the Sp.K ., he does n ot accord a separate status to Spanda system. N ow under Kula-prakriya only one system i.e., K ula system , finds m ention, whereas Tantraprakriya subsu mes Krama, Trika and Pratyabhijna within itself. W hat is then the locus standi o f Spanda according to Abhinavagupta? Even though w e are not sure o f the meaning o f the term Tantra in the Timtralokn. there is no doubt that all the three classified authoritative sourccs experience, scripture and reason have been frequently drawn upon.1 1 The entire subject matter o f the T .A . is som ehow based on at least one o f these sourccs. Som e times a particular p oiat is based 011 more than one authority also, Abhinavagupta has exploited every opportunity to tell or point out his s o urce o f authority. For instance, the treatment o fK a la

sn'sftsprrara fmc% 1 1
2. K .T . pp. 113-118 3. 3^4% w t ? r f ^ n w i

(time) is based on all the three sources.1 Rise o f Cakra is based on experience and scripture (T .A . 7.71), while the pure universa lity o f the divine on experience and reaso n (T .A . 3.44). Similarly Abhisekavidhi is an exclusively agam ic phenom enon (T .A . 23,1 & 23.103), A bhinava does not remain content with general des cription o f the source. H e even prefers to identify the source. F or instance, his theory o f scriptural unity (Sastram elana) is ascribed to Sambhunatha (T.A . 35.44), the brief procedure (Saiiiksiptavidhi) is traced to the D lksottara and K im n a (T .A . 18.11). Abhinavagupta thus affords us a clear peep into his sources o f topicwise treatment. A com plete chart drawn on these lines will enable us to know Abhinavan m ind and appreciate the them atic unity o f apparently divergent sources m uch better. 8. Jayaratha throws som e esoteric hints in all his benedictory verses in cach Ahnika. A clear understanding o f the sam e will help us understand Jayaratha better. 9. A bhinavagupta has employed about 76 illustrations ( D re tail ta) to exem plify his stand on various matters. These illustra tions are interspread throughout the Tantraloka. A com plete esti m ate o f these illustrative instances will present A bhinavan think ing in a much more lucid way. 10. On the strength o f the material provided by A bhinava and Jayaratha, critical studies o f the Sripurvasastra alias M alinivijayottaratcm tra (vide T.A . 13.212-253, 15.4-7, 21.2-5 etc.), Svacc.andatantra and ParatrUhsika m ay be undertaken. Such studies will indeed further our understanding o f the T.A . and vice versa. The agenda, as outlined above, do not exhaust the areas or directions o f research. They sim ply underline the beginning o f our quest to understand Abhinava and his celebrated text.

I.

TKXTN Rr.H '.RK K l) T O BY N A M E IN T H E T A N T K A i .O K A

T exts

AhnikaJVerse
27.58 3.226 29.177 13.354; 15.45, 282, 590, 601; 16.65; 37.10, 18 8.40 14.18 29.200 28.313

AgTio resa-t antra' Aitareya Veduulii Amaryada Ananda/-sastra/-sasaiias Anandadhi ka-sas ana Ananda-gahvara Anandesvara Ananta-karika4

1. A n incom plete manuscript titled AghoratcmtraQHa. C 9 1 )is available in the Aryabhata Pustakalaya, Varanasi. Urij Vallabh O vivedi.un Ihe authority o f the T,A.25.5H, linds it to be identical will) the Svtuvhtuultt Ttmfru. I fit is so, it lias been published in KNTS in six volum es (Vol. V in L w <> |if iris) with 1he Utftlyahi by K.jeimmljtt. 2. Identical will) I:lie Ail/urvcpuni^nii. UrmtgliL ou t with Satiikaras commentary by G ita Press, Gorakhpur along with 10 other principal U panisads in 3 v o lumes. 3. Eight M SS o f one Anandatcmtralive com plete, one incom plete and tw o with the com m entary o f Navasiiiiliiicarya itro available in the Governm ent Oriental M anuscript Library, M ad ras. The M SS are numbered as D 5562-69 and R-5314. The India Office Library Catalogue lists a com plete M S bearing N o. 2541 (Ta. Sa. p. 45). One Anandasasana is noticed as referred to in the N ew Cat. Cat., II, p. 118 (U podghata., p. 20), 4. The Anantakarika is Adharakarlka, published in KSTS as the Param arthasara with Yogarajas commentary. It is a Saivite adaptation o f the V aisanava/Y oga original which has been pub lished along with the commentary o f Raghavananda in A cyutagranthamala.

Anuttara-prakriya5 Arnava Bliairavagama6

Bhairava-/Bhajraviya-/kula
Bhairava Tantra7 Bhargasikha/-sastra Bhargastaka-sikhakula Bharuiia Tantra Bhattaraka Bhogahastaka

Bralmiayamala8

Caryakula Catukapaficasika Cintamam6

9.313 29.165 29.251 13. 302; 22.41; 27.45; 28.14, 51, 13.304 4.255; 12.20; 15.280 32.62 25.14 16.19 29.198 4.54, 60; 5.97; 13.14-5; 15.44; 18.9; 23.43; 27.29; 28.419, 423; 29.11 29.166 26.44 36.51

5. Published in KSTS under the title P aratrisikavim rana com prising the P aratrisika and Abhinavaguptas Vivarana com mentary, later crically edited w ith an annotated Italian translation by R. G noli (R om e). A lso published in K ST S with Rajanaka Lasakas com m entary called L asakt or Laghuvrtli. 6-7. F ou r incom plete M SS o f the Bhairava Tantra are report ed to be extant one, at the A ryabhata Pustakalaya, Varanasi (N o . C2927), second at B .H .U . (N o. 5446), third at the K.S. Sanskrit University, Darbhanga (N o. 296 [12] ) and fourth at Bharata Itihasa Sam sodhaka M andate, Poona (N o . BL 12165). The Ta. Sa. (p. 449) lists one M S at the R oyal A siatic Society o f Bengal (N o. 6041). _ , 8. By now w e know o f seven M SS viz., the R oyal A siatic Society o f Bengal (6392), the Curators Office Library, Trivendram (T982) and the Darbar Library, N epal (3 /3 7 0 ,1 /2 9 6 , 1/1160, l/1 5 5 7 a n d 1/147). A ccordingto the Ta. S&. (p . 429), the Trivendrum catalogue lists one m ore MS as 1103 B and that o f the R oyal A siatic Society o f Bengal lists one at N o . 5892. A ll are incom plete but tw o are quite large. M ark D yczkow ski is presently working on its critical edition. 9. One M S named Cintatnani is listed at Trivendrum (COL 6888) but, perhaps it is not the one in question, since Jayaratha

D a mara-y a gu/ - m nh (Iy& ga1B D evi-/ D c vy fi-y a m tiia/- iA s tm

.1.70; 15..US; 30.55 .1.70; U.K.. 212; 15.253, 335, 160, 522; 22.31; 23.10, 14, 15, 3); ,7fUX(i, 390; 3 (.6 0 , 85; 32.1

Dcvy;"mi;ila D lksoHiinifni )/-S[\sfrii/*iismiii

.ll.Wt
I .fij; 2.>; 5.148; X.9; 15.458; I7.)7; IK.II; 14.21; 21.61; 24.4, 17; 2).243 I3..1I1 ); I(). IK I ; I<>.7, 20; 28. 224, 227; 2V.240; 32.53 1.150; 13.230. 232; 15.280, 424, 531, 553; 16.286; 29.142 I . ) 24-125, 129; 28.324 28.15, 18 29.165 3.69; 13.303 22.30 4.248; 9.45; 23.20; 27.6 23.6 28.15; 29.43; 35.33

Galivum "

G ita12 Haidara Hardesa H id -/ H rdya-sastra Is anas ivapaddhati13 J nanott ara (ra)14 Kacabhargava Kali kula15

interprets CiiHmuuii us the 7 'altvCuthucinlamani, a non-extant work by KalluLu. 10. We learn o f one pfimtirtiku Tem/rti at Adyar (N o. 6041). Hut wc are not sure if it is llie one we art; look inn for. One liam arotantra is also listed in Hie catalogue o f Hie Sanskrit University, Varanasi (N o. 24385). Vide Ta.Sii., p. 227 11 & 19, The N epal Darbar Library, according to Dvivedi (U podghata., p. 28), stores a M S o f som e M ataguhvarpafuxdnikii. It is, how ever, open to doubt if it is one with the Kulagalm ira. 12. Published in num erous editions. 13. The Isanasivapaddhati is n ot to be confused w ith the Isanasivagunsdevapaddhati which has been edited and published by T. Ganapati Shastri in tw o volum es. (U podghata., p. 209, fn. 3). 14. See fn. 45 below . 15. M SS available in the Darbar Library, N epal (Vide Tantra Catalogue, Vol. I, pp. 37-42). F or other references see N ew ^C at. Cat., V ol. IV, pp. 48-49, 72-73 (U podghata., p. 26). It appears identical with the Kdiikdkulakram asadbha\a (116) or the KdHkakulasadbhdva (1/686) at the Darbar Library, N epal. W e are told

27.44 13.306 11.19 . 1.59, 66; 4.25; 6.94, 190; 8.213; 22.32; 23.4; 32,48 Kham ata 29.165 K irana(na)/K airana/-agam a/1,75; 4.41, 78; 9.47; 13.162, vidhi18 284; 15.IS; 18.11 Krama 12.23 Krama-pujana 29.2 Kramarahasya 29.14 Kula-gahavara/-guhkaraw (? Kulaguhvara) 3.146, 168; 15.598; 24.16 K ulavidhi 13,306 M adhavakula10 15.533, 571; 24.22; 29.56 A. Sanderson (Oxford) is working on a critical edition o f this text, 16. According to D vivcdi (U podghata., pp. 217-18),.the Kalottara is Trim sikakalottara which is another name o f the M atahgaparamesvara. The latter with Ramakaijthas commentary has been brought out by the French Institute o f Indology, Pondichery. W e gather that R. Torrella (R om e) is bringing out a critical edition o f the same. One Devlkalottaragctm a has been included in the 2nd volum e o f the Tantraxamgraha published from the Sanskrit University, Varanasi. However, tw o MSS, one named as K alm ara-m ahatantra and the other as K a lo tta m ta n tm , have been noticed in Jodhpur collection (N o. 290) and the Oriental Research Institute, Baroda (N o. 791). 17. Previously the Kcimikagamci was published in tw o volum es in Grantha script from M adras. It was reprinted in Nagari script as Piirvakam ika (Part I, ed. S va m ina thasi v a carya) by D akslnabharatarcakasam gha and as U ttarakam lka (Part II) by Civafla N apotayantrasalai, Ciiitatripettai, M adras. 18. First published from D evakottai, Tirupati in 1932 in Gran tha script. One M S has been listed at the French Institute o f Indology, Pondichery (M S N o. 290). 19. See Fn. 11 above. 20. A ccording to Jayaratha (on T .A . 29.56) it is a section o f the Tantmraja-bhaUaraka which, according to A. Padoux, is

Kalim ukha K allvidhi Kalottara13 Kam ika(ka)17

Mahadamamksi Yflgn M a la Malinl-matn*1

MalinI-/-SiWni,,!l MalinMlnknvililikii*" Miiltnlsfli'fi-sAHiinii^ Millini-liLntnt*5 M;ilim-vijay;L/-vij;Lyt>ii;ir;t1 1 ' M angala M ana-stuti/-st o tra M aryadahina M astaka Mata/-sastra/-m ahasastra27 Ma(Ma)tanga/-Sastra*s

See Damara Y aga 15.594; 28.113; 29,238; 31.60 1.18; 8.300; 10.241; 13.199; 15.4, 6; 16.288; 19.14, 54; 27.1; 30.38, 56; 32.6 1.244 ; 9.167; 15.6, 16,17; i 4 J. 1; 21.2, 4; 28.293 37.30 28.113 7.64; 13.332; 14.41; 16.18ft, 233;
2 1 .2 0 ; 22.2

M ataiiga [ruvi.mi'ivartL** M at rsadhtiiiv.Tm

1.17, 23, 245; 5.108; 9.310; 10,89,104; 17.111; 23.83; 27.3K; 37.25 5.40 9.173; 14.9 29.166 3.70 4.66, 262, 269; 15.157, 3J9; 22.45; 26.74 1.46, 202, 224 ; 6.228; 8.320, 379-80, 428; 9.6, 190, 2.47, 26!, 13.284, 294; 15.9, 279; 16.257; 2:1.89; 25.24 9.48 16.19; 2 9 .19

identical with the Ju yiu fa ith m 'tlttu th i find Is being brtmglif nut hy A . Sanderson, Oxford University (UjHtdjllfUa., p, 219), ll is perhaps identical with Llio Sim.ii'lwila. 21-22. Published in KSTS as h i i l l in l v ll t t y o l i n m - U t n I r a 23. Published in KSTS. 24-26. Published in KSTS as MilliiiSvljiiytiUniti-lDiilni. 21. Several MSS ol SrlituHtisiiru mv lislcd in Iho MSS collection o fth e Darbar Library, Nepal (3/275; 2/219; 5/-IS49). 28-29. Published with Riimakaijllm's em nm eniaryby the French Institute o f I ndnlogy, Iottdicliery us Mfilmi^tiparamesvaragama (K riyapada, Y oga pa da and Caryiipuda). 30. One MS (It5126) o f (he Mritrsadhliavatantra is recorded in the catalogues o f the Orionf.al Manuscript Library, M adras and

M aukuta11 M ukuta/-sastra3a M ukutottara M ayatantra Mok$adharma Mrgendra-sastra33 Mrtyufijaya31 Mrtyunjaya-siddha N akulesa (?) N andi sikha/-tantra N igam a N ihsvasa(na)/-3asana35 N ijahnika N ijastotra Nirmaryada/-astra N isagam a N isakula

25,17 15.514; 25.17 30.81, S3 16.108

1 5 .5 1 4 9 .1 9 0

16.59, 224

21.11
15-604 12.12; 13.163, 251; 15.282 29.141 30.77, SI 26.62 29.176 15.66; 26.44
6.143

13.126

tw o(C O L l 642/A and -/li)in Ihose o f the CmaLorHLibrary, Trivctidriiin. The Ta.Sa (P. 512) notes two MSS in the Trivcndrum col lection at 10! 7A and -B, It also talks o f one m ore M S, complete w hereabouts o f which have not been furnished. 31-32. A n incom plete M S o f the M aukutagam a is found in BORI, P o o n a (B L 11428) and that o f the M akutagam a at Baroda (6827/C ). The Ta.Sa. (p. 517) notices one M ukutasam hita in the India Office Catalogue on page 840. 33. Jnana and Y oga Padas with Narayanakanthas com m en tary published from Kashmir in KSTS as M rgendra-tantram and Carya and Kriya Padas from Pondichery as w ell as from D evak ottai as M rgendra-agama. 34. Gortda (M edieval R eligious Literature, p. 206, fn. 165) identifies it with the N etratantra which is published in K STS. If so it is one with the A m rtesa (U p o dghata, p. 14), (Ta.Sa. p. 16-17). 35. A vailable in the M S form under several titles e.g., N ifiivasata ttm m h h ita (1/277), N ihivosatantra (1/279) and Nihsvasakhyam ahatantra. The first tw o are listed in the Darbar Library, Nepal. See Ta.Sa. p. 342; U p o dghata, p. 45; N ew Cat. Cat. I ll, p. 64. A M S o f the Pratisfhatantra, being a part o f the NifrSvasamahatfltttia, is listed in tliG Darbar Library, N epal catalogue (1/1003). W e learn from D vivedi, T. G oudriaaa from H olland is

N isatana38 Ni$a-/N iSi-/N aisa-/sam ca (ca)ra/ca(ca)ra7 N ity a-tantra88 Paddhati (o f iSanasiva) ParameSvara Laksana Pan star a 3 Picumara PicusaStra Pramanastutidarsana Prat 1st ha(?) Pujanastotra Purana Ratnam alakulagam a40 R atnam ala/-sastra Ratrikula Rauravam ata11 Raurava/-sasana42 Rauravasangraha Raurava(sva)vrtti Rauravavartika Ruru/'sfisana*1

1.50; 4.79; 13.197; 28.72 4.178; 6.31; 12.23; 13.241; 14.43; 15. S3, 105, 596 28.123 22.30 27.17 16.254 28.383 27.21, 24; 28.409 13,128; 17.115 27.41 15.152 13.285; 28.266, 344 28.128 1.274; 13.230; 28.112, 256, 309, 416; 29.55, 192, 201, 283; 37.25 15.593 6.142 8.32, 101, 168; 9.217; 13.355 9.40 6.134 8.92, 183 1.46; 8.87, 162

critically editing the Nifjsvasamahatnntra (U podghata, p. 47). 36-37. Listed in the Tantra catalogue o f tlie D arbar Library, N ep al (Vol. I, p. 227). Its number is I /1 606. 38. See Ta.Sa. p. 335. It appears lo be a generic name. But if it is identical w ith the Nityd^odasikdrnava, it is published with the Setubandha o f Bhaskararaya in A nandairam a Series and with the A rtharatnavall and Rjuvimarsinl by the S.S, University, Varanasi. 39. W e know o f three MSS, all named Pauskaragam a one at Baroda (6827 a), second at the Punjab U niversity Library, Lahore (number n ot available) and third, w ith a com m entary by Jiianaprnkasacarya (4395)atV V R I, Hoshiarpur. A ccordingto the Ta.Sa. (p. 388) one more M S (2606) is listed in the India Office Library catalogue and one (6827C) in the Oriental Institute, Baroda. 40. H.P. Shastri records in his N otices (2nd Series) a M S at N o . 1/306 (Ta.Sa., p. 548). 41-43. Published in tw o volum es by the French Institute o f Indol o gy, Pondichery as R aw avdgam a.

 iu ,h irtlii;L lt|'t.iiiy < L

ymliLrdliitsara
Sadhhnvakrama Nad.bhhvasfisima
SiLiiliilyiij>iiniii4 ,1 fwi ra /-sfi sitiia/-s:is tra

Sarvaciira Sarvacarahfdaya Sarvajnana S arvajri anottara15 Sarvavira Siddha Siddhamata48 S iddha/- sas ana/-tantra Siddhanla S id d hasa tila na-rfl pak a S itIdh as; l n(it na- Qrmimal ul k u!a S idd h;i Ia 11;is; id foliava Siddha vini SiddliiLvIravalisitra S iddli ay ogls va ri mata4T

13.301; 31.54 37.32 31.10 29,212 30.101 3,353; 8.321; 13.121; 14.33; 15.112, 253, 546; 16.158, 252; 23.96; 31.61 12.23; 13.303 13.303; 29.303 28.251 4.248 4.54; 13.145 4.54; 16.4; 29.166; 31.155; 36,1 7.40; 15.157; 20.11; 26.23; 28.94 1.243; 8.41, 115, 184; 15.332; 23.28; 24.6; 25.2; 27.25; 31.8, 58, 60, 155 22.40; 28.266

2.48 14.31

2K.i n
33.2 22.41 2.41; 3.220; 9.7; 11.81; 15.321;

44. One incom plete but large M S titled Santanasamhita is said to be available in the Palace Library o f Tanjore and is listed at N o. 11408 (Ta.Sa., p. 673). 45. See fn. 14above also. Identical with. Jnanotiara, Published by M uttaiya Pillai from D evakottai, Tirupati in 1923 (U podghata, p. 74). The Ta.Sa. (pp. 685-686) refers to a M S o f Aghorasivacaryas com m entary on it. A M S o f the Jnanottarayogasastra (C 99) is reported to be available in the B H U collection {Upodghata, p. 35). 46. A M S called Siddham ata is listed in the catalogue o f the Punjab University, Lahore (1643). 47. According to the Ta.Sa. (p. 697) its M SS are available in the Royal Asiatic Society o f Bengal (5948) and also in the Darbar Library (2/32). The India Office Library also lists on e M S in [he catalogue. M:irk D yczkow ski records tw o MSS at the R oyal A sialic N od d y o f Bengal (3917 and 5465) and one at N ep al National Archives (5/2403).

Sivadrsti18 Sivasutra40 Siva-/aivl-tanu/-sastra Skandayam ala Smrti Spanda/-sasana/-sastra5 tl Sripara Srfpiir va/- asana/-sastr a/tantra61

17.114; 19.23; 23.5; 2 8 .1 1 1 ,4 2 4 ; 30.25; 31.54; 37.24 13.108 1.26 1.104; 8.230, 263, 299,301, 345; 9.206 28.430 28.1% , 409 3.281; 4.183; S.6; U .32; 15.114; 23.40 9.134 1.167; 3.71, 105; 4.15, 35, 46, 106; 8.237, 300, 325, 436; 9.41, 49, 185, 14.37; 15.135, 162, 245, 418, 564; 16.3, 101, 120, 143, 211, 278; 17.88; 20.12; 23.11, 56, 73; 28.263,417; 29.197; 31.60; 32.12 15.178 17.7 26.62 28.285

120, 147, 276; 284, 301; 11.33

Sm ti Srutyanta Stotra Sutra (Y ogasiitra)1 '2

48. Published in KSTS with the Padm ahgati or Aloccma com m entary by U tpala. 49. Published in KSTS in separate volumes with the Vartikas o f Bhaskara as well as Krnadasa alias Varadavaja and the Vimarsinl o f Ksemaraja. 50. Published as the Spanda-kartka in KSTS with the com m en taries o f K allata and Ram akaiitha. A lso published with the P m dlpika o f U tp ala by Vamanasastri Islampurkar in 1898 and later included in the Tantrasamgraha , Part I published from the S.S. U niversity, Varanasi. A lso published with the N ir w y a o f Ksemaraja in KSTS. The 1st Sutra o f the Spanda-karika with the Sandoha com m entary by Ksemaraja published in KSTS. 51. Published in KSTS as M alm ivijayotiara-tantra. 52. A vailable in several printed editions.

S vi Ltd i; liuli i/-sa sana /- sustra/-53 Umlni

_ Svasastra (Adharakarika) Svayam bhuva'4 Svayam bhuva-vftti55 Tantraloka51 Tantraguhya Tantra-sadbhava/-sasana57 Tantrasara58 Tattvaraksana Tattvaraksa-vidhana Trika Trika-kula T rika-sadbhiiva Trika/-siisana/-sastra Trika-sutra Triiiisaka/Tra is ik a/Trls ika/sastra5S Trisikasastra-vivrti

1.37; 4.38; 6.50, 136, 137; 7.67; 8.11, 191, 237; 13.278, 307, 316; 15.21,421; 16.174; 17.18; 27.58; 2 8 .2 9 3 :3 5 .2 7 , 36 28.309 1.46; 15.3; 28.263 16.210 1.245, 286, 334; 36.15; 37.83 31.61 20.12; 29.212; 30.59, 99; 31.61 28-9 29.141 3 .1 1 2 ,2 1 5 22.41 28.15, 51; 30.1; 31.60 28.15 1.18, 106; 4.50, 274; 10.1, 2, 277; 28.51; 30.24; 31.51 12.15 3.206; 4.50; 13.154; 15.15; 16.17 13.150

53. Published in KSTS in six volum es (V olum e V has two parts) with Ksemarajas Uddyota. See fn. 1 above. 54. D vivedi informs us about the availability o f one incom plete M S at the French Institute, P o ndichery (U podghata., p. 83). 55. One incom plete M S is reported to be present at Pondi chery (U podghata., p. 82). 56. Published in 12 Volumes in K STS with Jayarathas com mentary, now being reprinted by M otilal Banarsidass. 57. A M S is said to be available in the Darbar Library, N epal as per the Tantra catalogue, V ol. II, p. 204. Its photo-transcript isavailab!e with Mark D yczkow ski (1/363 at N epal N a ti o nal Archives). 58. For details see 1st chapter o f the present work. It is differ ent from Abhinavas text o f the same nam e published in KSTS. A ccording to the Ta.Sa. (p. 246) there is o ne M S in the S.S. U niversity, Varanasi (25452), ascribed to o ne Siddhanatha. 59. Published in KSTS with Abhinavaguptas V iva ra m and Lusakas Ldsak i. A lso see fn. 5 above.

ah/-rasa/-sasaiia/-

f-sasana/-sastra tra [a

iarsana ,a

ca

a"2 iva a

1.136; 2.32; 3.137 112, 128,136; 6,22 15.69, 184, 436, 5< 17.83; 28.63, 11: 29.110; 30.27, 120 15.563, 573, 588; 59 2.48 14.31 29.166 9.46 9.259 4.54; 13.143 4.252; 15.176, 597 10.104 7.56 4.54 12.23 4.89, 241; 29.163, 29.235 15.102 6.74; 29.272

il with the M alinlvijayottara. Publish* SS o f the Vira-tantra are found listed y collection (3161 and 9347) and six found in the M adras collection (R 1' ccording to the Ta.Sa (pp. 602-603 y has two M SS o f the Vlratantra (59^ Library has two (2/246 Ca and 2/125) <

Vlt';iv:tllpad;i {p;idu) Virctviillyogu Yti niiila-fiaslra Y< ' ( g ; i)-cara/ m c a(ca)raM ' Y oginikaula Yoglsvarim ata

15.109 32.47 15.253, 522; 23.14, 15 4.126; 6.56; 13.241; 15.65, 391; 23.12; 28.10; 29.82, 97, 150; 32.31 7.40 28.6 E

63. On M S captioned Yoginisancara is included in the cata logue o f t h e Darbar Library, N epal (4/78).

2.

PERSONS* R E F E R R E D TO BY N A M E IN T H E T A N T R A L O K A

Abhinanda Abhinavagupta Abhinavaguptaguru Abjaja Agastya Ahindra AMsana Ajaramekhala A li Amara A m ba Amardaka Ananda Anandamekhala. Anautam ekhala A niiuddha Aiitaka Anurat Aparamekhala Ardhatryarabaka Attrigupta Avijlta Bhagavati Balamitra Bali Bhairava-natha Bhairavi B haktm lasa Bhargava Bhaskara Bhava

37.62 1 .1 ,1 6 ,2 0 ,2 1 ; 2.1; 4.278; 11.53; 16.195, 274; 37.56, 67, 80, 86 16.195 36.2 37.38 29.41 28.309 29.32 29.33 29.33 37.79 4.266; 36.12 37.60 29.31 29.30 .13.293-94 28.391 36.1 29.34 36.13 37.38 29.31 1.13 37.66 36.4 36.1 36.1 37.62 23.6; 36.4 1.21; 37.62 37.62

*The list includes certain m ythical names as w e ll

Bhatta Bhatta ruitha Bhattarika Bliavabhiiti BhujagadhiSa Bhutcsa Bhutirajatanaya Bhutiraja Misra Bodhal Cakraka Candagu Chandra Sarnia Cakrika Carmika Carvaka Citra Cukhti (a) laka D aksa Dharm asiva D hatuvibhcda Eraka Eruna Gahaue^a Gajendra Ghora Gud*ka Guru Halhalaka H atakesana Huluhulu Illai-am ba Indra Isanasiva Jaitra K allata Kalyana Kamainangala K apila Karm uka Karna

29.41 1.16 1.16 13.149 28.285 37.62 37.60 1.9; 8.410; 30,63, 121 29.34 37,67 28.391 37.62 29.66 29.66 6.16 29.33

1.12; 37.54
36.2 21.50; 37.62 29.66 37.60 29.34 36.2 29.41 28.391 29.33 36.2 28.391 30.101 28.391 29,29, 30

29.41
22.30 29.31 10.208; 13.145; 28.338; 29.124 13.149, 29.31

22.6
29.66 37.65

a p p e n d ix -2

Karnavadhu Kliagendra Khetapala K r o dhl Krsna Ksenia Kullai-am ba Kumari Kunkunam ba Kiirma Laksmana Laksm anagupta La kula Lakulesvara Lalitaditya Macchanda M ahalacchi Mahidhara Mandra M angala Manoratha MatarigEi M atsyika Mesa MIna/-natha M otaka M ukha N akulesa Narad a Narasimhagupta Padavedia Padmagupta Pancamukhagupta Pataladhipa Pravarasena Rama Ramagupta Ravana Sahara Sadyojyoti

37.76 29.29 1.46; 9.262, 275 28.391 29.66; 37.65 37.67 29.3! 29.34 29.32 4.267; 29.30 36.10 1.11; 37.61 36.1 37.14 37.39 1.7; 29.32 29.34 29.4 37.66, 72 29.30 37.64 28.391; 29.66 29.66 29.31 4.267; 26.71 13.344 37.62 15.604 13.347 37.54 33.28 37.67 1.1 30.101 37.47 36.6 37.68 36.6 28.391 9.262; 16.210

Sahavijja Sakra Sambhunatitia

Samvarta Sartdilya S aradi Saunika Sauri Sauritanaya Sesamahamtmi Sillai Siriiha Sivasakti Som a Somananda/~dais ika Somananda-putraka Srikapthanatha Srmatha Smnati Suraatvantenivasin Svacchanda Svafantre^a Tapana Tryambaka/Traiyambaka U cchusm a U dbliatta U tpala" Vaktasti Valkala V am ana Vamanalca Vamanatha

29,29 36.2 1.13, 21; 5.41, 52; 6.S9; 8.452; 9.264; 10.187, 227, 230, 287; 13.102, 254, 333; 15.133, 246, 352, 408; 19.3, 9; 20.6; 21.26; 23.49; 26.54, 55 (? ); 28.366; 29.17, 95, 212, 243; 30.99; 35.43, 44; 37.61, 68, 78 36.3 37.41 37.41 29.66 37.65, 75 37.65 13.146 29.34 .16.5 37.62 37.61 1.10; 2.48; 13.149; 37.61 3.85 1.9; 5.40; 8.31; 30.121; 33.7, 9; 36,11; 37.11, 16 36.12; 37.2, 60 5.41; 10.287 1.213 36.1 9.225 13.344 1.8; 36.12; 4.266: 6.88; 36.12; 37.61 28,391 37.62 1.10; 12.25; 13.290; 37.61, 67 29.30 29.41 36.4 37.62 37.60

Varadeva Varahagupta Vasukinaga Vatsalil<:d Vibhisana V idtranatha Vidyaguru Vidya(dlii)pati V ikosi Vi mala Vi m ala kala V inatabM Vindhya Vindhyajita Y ogananda Y ogesvaridatta

29.33 37.53 36.5 37.73, 82 36.6 37.62 13.128; 17.115 1.201; 14.9 29.66 29.30 1.1 36.5 29.33 29.32 37.62 37.76

3. SY ST E M S/M A JO R D O C T R IN E S R E F E R R E D TO BY N A M E IN T H E T A N T R A ],O K A A-dhah(dhara)/-darsana/ -drsti/-sasana/-sastra/-taatra

Adhyatm a Abheda Advaita/Advaya

Amittarasadardharthakrama A n uttar a trika Arhata Atimarga Bahya Bhairava/-tantra Bauddha (Saugata) (Sunyadrstyavalambin) (Sarvapahnavahevakadharma) (Vikalpapeksanirvikalpapramanyavadin) Bhedavada (D vaita Sastra) (Dvaitin)
B h e d a b h e d a /-v id a

13.346; 21.7; 22.35; 23.70, 71, 76; 24.2; 28 .269,395; 35.9; 37.7, 8, 9, 13 13.346 See A dvaita 2.16, 18; 3.288; 4.106, 214; 9.198; 10.225, 2S3-284; 29.74; 36.12 I.14

II.88
4.27; 6.152, 153; 13,305, 346; 35.26 13.346; 15.467 4.27; 6.10 13.304; 37.17 I.180-81; 4.27; 7.32, 33, 35; 13.346; 15.471; 22.12; 35.26, 30 4.22; 13.348 II.114 1.56 1.228, 180-181 I.194, 224; 2 .IB; 4.12, 106, 254; 9.198; 10.225, 283-84; 29.74 6.30, 193 4.255; 36.12 6.16 II.87; 13.301, 320 15.319; 37.18, 26, 27 See under Bhedavada Sec under Bhedavada

Carvaka D aksa Daksina-sastra D vaita Sastra D vaitin

D vayadvaya / D vaitadvaita Ekaprakasavada Gunagun id vailavad i n Gu rudarsana naya Guru/-sastra/-sasana darsana-naya Kala(?) Kall-vidM Kanada/-dr?ti Kana bh oj ana si sya Kapila Karuka Khetapala Kaula sastra ~ diksa Kaumarila Krama Kula

See under Bhcdabhedavada

2.22
See under N yaya See under Guru-sastra 29.102 15.410 13.134 13.306 I.158; 9.75-79, 29S See under K apada See under Samkhya 13.305 See under Siddhanta 4.258; 13.301, 321; 29.9, 44, 117; 37.26 15.589 15.589 Sec under M imam sa 15.169; 30.1, 35 4.256; 13.134, 301, 306, 321; 15.169; 22.41; 28.121, 123-24; 29.4, 46, 122, 129; 30.1, 34, 35; 35.31, 34 15.533 29.1 30.35 13.321 13.346; 28.301; 29.101; 35.26, 30 17.59 See under Y oga 4.262, 269; 13.301, 320; 15.157, 169, 319 15.319 4.28; 13.354 6.19-20 35.26 II.5 13.346

amniiya
prakriya
vidhi

kauta Loka/Laukika M ahapasupatam (?) M ahay ogin M ata Malaya inala Mfiyiya Sastra N astika darsana (Nastikyavasana)

N yaya
(Naiyayika)

(Tarkika)

 (Gupagunidvaitavadiu) Pada (?) PaHcara-tra/-trika Paiam esvara-sasana/-sastra Pasu Pasusastra Pasava Pati-sasana/-sastra Purana/-jna RahasyaSastra Sadardha(ka) hrdaya sasama/-sastra 3aiva

9.290 13.134 4.22, 26; 9.89; 35.26, 29, 36 See under Siva-sasana 13.305 15.518 10.171; 16,256 See under Siva-sasana 4.26; 28.266 15.517; 27.7

13.301 16.158; 37.26, 68 4.249; 13.305, 334, 357, 358; 15.411; 28.147; 35.16, 30; 37.11 ^aivadhvadaisifca 3.73 Sai vaparam arthai ka vc d in 13.360 Sakta 35.27 Sairikhya 4.26, 27; 6.152; 9.89-90. ]87, 226; 10.171; 13.43; 35.26, 36 (Kapila) 22.6 (Kapila) 8.279-85 Sarakkyavoga 9.89 Sara 15.169 sastra 16.158 Sasana See under Siva-sasana Saugata See under Bauddha Siddhanta (i.e., Saiva Siddhanta) 4.256; 11.S7; 13.300, 305, 320 348; 15.319; 22.40; 23.99; 28. 266; 29.74; 35.27; 37.27 (Kheiapala) 9.262-64, 275 (Saiddhantika) 15.551 iva-sasana/4astra 1.36; 4.20; 8.3; 11.3; 13.342; 15.25, 466; 22.1; 23.62; 25.17; 36.12; 37.14 (Advaya-sastra) 36.12 (Dvaya-sastra) 36.12 (Dvayadvaya-sastra) 36.12 (Pa(Pa)raraes vara-s asa na/sastra) 1.158, 273

 (Pati-sasana/-sastra)
( S a m b h a v a -s H S iL iia )

(Sasana)
(3nk;i^flia-siisaiia) ( S v; i p nii k;"iiiiis iva tam i t rav;"uJin)
Sinarta

I.106; 16.256 24.! 9.2; ! 1.92; 13.359; 28.5 37.16 10.62 13.134; 15.175 28.134, 411 13.346 See under Siva-sasana See under Bauddha See under Siva-sasana 21.8; 22.12, 32-33, 40; 23.31; 2 S.402 ; 29.51; 35.27; 37.37 23.99 26.34 See under N yaya (Naiyayika) 3.192; 13.302, 321; 30.1; 31.45, 51; 33.1; 35.31-32 24.3; 26.20; 28,274; 35,9; 37.9 22.5 See under Veda 13,305 4.22; 9.46 4.21, 26, 29-30, 38, 249-50 ; 8. 156; 10.135, 152, 171; 13.38, 278, 280-88, 306, 308, 314, 316, 317, 346, 348, 359-361; 15.471, 570, 571, 588; 16.256; 22.12; 28.395; 29.74; 35.30 9.259 II.87; 13.300,320; 15.319; 37.5, 11, 18, 26, 27 8.33; 15.278; 23.54 13.304 4.26; 6.152; 15.176, 571; 35.28, 36 15.178-179 25.17; 35.26

Smrti Srauta 5 rikai.it hasasa na S ii ny adrs tv a vala m b i n Svaprakasa^ivatamatravadiri 'liultra (Taiitrika) (Tantrikiya) Tarkika

Trika
0 rdh va-sasana/-sastra

Vaidaatika
Vaidika Vaimala Vairinci Vai$nava

Vaiy a karana darsana Va ma (ka) / -s asana/'s astra iU'fira mfjrga Veda (Sruti) (Vaidika) Vi b hi n naj ii anavad i n

2.22

Yamala Y oga

astaka
abhyasa Y ogin

( Mahay o gin)

15.319, 388; 29.115, 120, 158 3.161; 4.15, 86-96; 5.37; 8.246, 282; 9.89; 10.170, 242, 279-80; 13.176; 14.25; 15.97, 99, 100, 154; 16,243, 289-292, 295, 297, 298; 27.22; 28.26, 258; 35.26, 36 8.263 17.26; 28.21 3.166; 4.49, 200 ; 5.78; 6,10, 59, 188, 189; 7.21; 8.5; 9.26, 43, 291; 10.139, 242, 243, 255, 261, 274, 329, 338-40; 14.25; 16.293; 21.29, 34; 28.62, 64, 206, 207, 292, 300, 302 ; 29,206, 219; 36.10 5.99, 109, 127, 133; 29.270

4. IM PU F-D OR IN COM PLETE T E X T U A L R EFER ENC ES

in

Tin-:

tantraloka

AS ID E N T IFIE D A N D /O R

COM PLETED BY JA Y A R A T H A Text* A gam a (Kila, 9.307) Adhiirakiirika (Svasastra, 28.309) Bhairavakula (Atra, 28.18) Bhargasikha (2.28-29) Brahma-y amala (Tatra. 4.60) (Anena, 4.62) (Tatra, 4.63) Chandogyopauisad (Srutyanta, 17.7) Ci Ilaca k res vu ri ma 111 (Adi, L46) Devyayam ala (Yamal adau, 23.15) Gamas astra (Adi, 12.23) (Nirupitam , 13.232) (Nigam a, 29.141) Gita (Gururaha, 3,115) Haidara (Tatra, 28.25) H j day a bha Ila rak a Volitmej Pttf- X (KSTS IMilion) V 1/240 X I /122 XI/8 1/22 (2nd Ah.) 111/67 111/68 111/70 X/132 1/85 X /268 Volume 1Page (M L B D Edition) IV /1880 VII ,'3228 V II/3115 II/332 111/683 III/685 III/686 VI/2858 1/85 V I/2994

V II/106 (12th A h.) V /2198 V III/144 V /2344 X I/99 (29th A h.) V II/3389 11/121 XI/13 11/473 VII/3119

*The name o f the identified text is follow ed by the relative description as appearing in the T .A . follow ed by A hnika/K arika number within brackets.

(Hardesa, 29.165) Hrdayanayarahasya (Hrdaya, 3.69) Kalottara (Tatra tatra, 11.20) Khecarimata (Kham ata, 29.165) (Khecari, 32.6) Kirana-Samhita (Tatra, 4.42) (Tatra tatra, 18.6) K ramabh at taraka (Nirucyate, 4.150) Kramadarsana (K.ramah, 12.23) Kulagahvara (Gahvara, 32.53) Kularatnamala (Ratnamala, 1.274) M alinivijaya (Astadasa-patala, 4.213) (Sripurva, 9.40) Maliiiivijayottara (Trikabhidha, 10.2) (Vijayoltara, 10.104) M a(M a)tan ga/-sa st ra (Prokta, 6.227) (Atra, 8.380) (Tatra, 15.10) (U ktya, 17.77) Mrgendra (Adi, 9.190) Mrtimjaya (Anyatra, 27.8) N andisikha (Adi, 15.279) N i nnary ada S as tra (Maryadahitia, 29.166) Nisatana (Nisisaficara, 4.178)

X I/113 11/82 V ir /1 2 ( ( lt h Ah.)

V I1/3403 11/434 V /2I04

XT/113 (29th Ah.) VI1/3403 V II/3597 X II/307 111/45 X/179 III/163 m /6 6 1 V I/2905 111/779

VII/106 (12th Ah.) V/2198 X I1/326 1/281 III/241 VI/41 VII/2 VII/78 IV/185 V/248 LX/7 X/159 VI/149 X /360 IX/138 V II/36I6 11/281 III/857 I V /1675 V /1886 V /I962 IIT/1273 IV /1598 VI/2447 VI/2885 IV/1783 VI/3086 V I/2578

XI/113 (29th Ah.) V I1/3403 III/207 III/823

a p p e n d ix -4

(Sastra, 16.200) Pancasatika (Agama, 4.148)

(Tatra, 4,152) Panel kfi (Nirupilii, 23.75) Parfilrhiisika (Pracakyale, .1 . 167) (Tmikii-siiKh-a, 3.206) (TrikiiSuira. 12.1 5)

X/76 Ml/158 111/166 X/292

V I/2802 III/774 III/782 VI/3018

11/518 11/166 11/550 11/198 VM/IOL {1 2l1i Ah.) V/2193 VI/249 11/62-64 VII/33 VI/138 VI/41 V I/176 V/230 1V/119 III/467 11/82 IV/1883 11/416 V /1917 IV /1769 IV /1675 1V /I810 IV /1580 I I I /1207 III/108 3 11/434 V/2198 III/668 V 1/2520 I I I /1324 11/350

Pa ratri m s ikii 'vi va ra n;t (A.null'tira, 9.313) Prajruilaiikftm (Uktam , 3.55) F rakirgaka-vi varana (Anyatra, 10.44) Pramanast o tra (M anastuti, 9.173) Raurava-Sarigraha (Raurava, 9.40) Ruru-sastra (Sastra, 9.220) Ruru-varti ka (A di, 8.345) Ruruvrtti (Adi', 6.137) Samvitprakasa (Bha^itam, 5.155) Sarabhattaraka (Saram, 3.69) Sarvavira (Tatra, 12.24) Siddhamata (M ate, 4,66) (M atadisu, 15,157) Si ddha-y o g ISv a rImata (Tadetat, 7.40) Sivadrsti (Uktam , 2.48) Sivagama.

Vn/106
111/72 IX /80 IV /32 (7th Ah.) 1/40 (2nd Ah.)

(Tat, 1.75) Si va-/ ai vi-tan u/-s a stra (U ktam , 8.303) (8.323) Spanda-sastra (Sastra, 4.1 S3) Sripurvasastra (Varnita, 1,186) <I.i92) (Advayasastra, 1.194) (Asmin, 1.196) (Tattatsiddhi, 10.212) (Uktam iti, 10.239) (Bhanyate, 10.272) (Trikasasana, 10.277) (N im pitah, 11.72) (Samupasyata, 11.80) (U ktah, 13.214) (Atraiva, 13.219) (N a coditam , 30.18) Sripurvavivarana (Nirupitah, 23.75) Srisvayam bh uva (Vairinca, 9.46) (Sastra, 9.67) (Anyatra, 28.264) Svacchanda-sastra (U ktah, 4.19) (G um ttam aih, 8,357) Tantraloka (Iti, 1.245) (Uktam , 9.224) (Sastramasmatkrtam, 13.160) Tantraraja (M adhavakala, 29.56) Tantrasadbhava (Sadbhavasasana, 29.212) Tattvarthacintamani (Cintamani, 16.51).

1/116 V/209 V /220 IH/213 r/215 1/220-221 1/222 1/223 V II/144 V II/164 V II/184 V II/187 V II/57 ( l l t h VI1/63 (lltlx V III/136 VIII/138 X II/185 X/292 VI/45 VI/60-61 X I/103 111/22-23 V/237 1/258 V I/179-180 VIII/102 X I/40 X I/I36 X /19

11/116 I V /1559 TV/1570 HI/829 II/2S5 H( 220-221 11/222 11/223 V/2028 V /2048 V/2068 V/2071 V/2149 V/2155 V/2336 V/2338 VII/3475 VI/3018 IV /1680 IV /1694 VII/3209 II1/638 IV/1587 11/258 IV/1813 V /2302 V1I/3330 VII/3426 VI/2745

Ah.) Ah.)

apfendix-4

Trikahrdaya XII/250-251 (adardhaftrdaya, 31.54) Trikakula X /336 (Ordhvasasana, 26.20) XII/389 (Advaye, 36.12) Trikasara 11/236 (Sarasastra, 3.253) Trikasastra 1/49 (Tatsaram, 1.18) Tri&robhairava 1/154 (Sahasrara, 1.112) I/I 77 (Tri si rah sastra, 1.136) III/405 (Proktam, 5.94) t)rm ikaula-s idd hasantanar u paka(0rm im ah.asastra,2.48) 1/59 (2nd A h.) Utphullakam ata XI/113 (Utptinlla, 29,166) Vijnanabhairava III/448 (Uktarii, 5.135) V II/140 (Tatra tatra, 10.204) Y onyam ava XI/113 (Arnava, 29.165)

V II/3542 V I/3062 VIII/3679 11/588 11/49 11/154 JI/177 III/1021 11/349 Y II/3403 IH/1064 V /2024 VII/3403

5. TEXTS N A M E D A N D ALSO Q U O T E D A N D SOM E TIM ES E X P L A IN E D BY A B H IN A V A G U P T A Text (a) D irectly quoted (sr^T:) Agama Anandesvara Bhairavagama Deviyamala Kamika Kulaguhkara (? Kulaguhvara) Paddhati (o f Isanadeva) Ratnamala Sara Sripurva Svacchanda Tatt varak sa vi dhana Trigirastantra Trisirobliairavagama Trisiromata Ormimahasastra Y oginikaula (b) Indirectly cited (snrff:, Agama Aitareya vedanta Auanda Anandadhikasasatia Anandagahvara Ananda-sastra An uttara- prak riy a. Bhairavakula Bhairava Tantra 37.1 3.326-327 13.354 8.36-40 14.19 15.45, 59, 601; 16.65; 37.10, 18 9.313 13.302; 28.59, 388 13.304 35.23 29.200 29.251-252 15.336-338 4.25-28; 6.190-191; 22.32 3.146-148 22.29-30 13.230-231 16.252-253 10.284 13.307 3.215-219 16.110-112 5.86 1.87-88 14.31 7.41 Ahnika I Verse

8.213-215;

Bhargaiikha
Bhargast ak as ikhak ula Brahrna-yamala

Damarayaga

Deviyainala
Di k s o ttara/-sa s tra/-s asana Gahvara Gama sastra/-:; asana Gita Jnanottara t a l i kula Kalottara . KaTnika(ka) K L iran a(a) - sastr a/-vi dhi/' -agama Krama-pGjana K.ulaga(gu)hvara Madhavakula Malinimata Malinisasira Malini-tantra Mali ni-vijay a/-vijay ottara

M a( M a)tanga/-sastra M ata-sastra/ -mahas astra

Maukuta Mrtyfijaya
Mrtynjaya-siddha Nandisikha Nihsvasana Nijastotra

2.28-29; 4.255-268; 12.20; 15. 280-281 32,54-62 4.57-60; 5.97-98; 18.9; 23.43-45; 27.29; 28.423; 29.11; 15.335-338 8.16-20, 460-463; 23.39; 28.390 393; 31.85-88; 32.2-3 8.9-10; 15.458; 17.97; 24.4, 17; 28.65-71; 29. 243 13.320; 16.181; 19.7, 20; 32.49 53 I.151-187; 13.232-234; 15.531, 553; 16. 286; 29.141-142 3.115; 28.324-326 4.248-251; 9.45-46; 23.20; 27.6 35.33 II.19 1.58, 66; 6.94; 23.4; 32.47-48 4.78; 13.162-163; 15.18 29.2-3 3.168-169; 24.13-16 15.533, 571; 24.22 10.241; 15.3-7; 19.14; 30.38, 56 15,17; 19.1 14.41-42; 16.86, 233; 22.2-7 1. 244-245; 4.213-221; 5.107 108; 9.310; 10.89, 104; 17.111; 21.2, 4; 23.83; 27.38 . 1.202-204, 224; 8.320, 428; 9.190-191, 247; 15.8-10; 23.89 4.66-68, 262-263; 22.45; 26.74-76 25.17-18 16.59-62, 224-232 21.11-15 12.12; 13.163-174, 251 30,77 29.176

Nirmaryada Sastra N isa-/N isi-/N aisa-/ samca (ca) ra/ca (ca)ra Nisakula Nisatana Pauskara Picu Pr&jnalankara Pramanastutida rsana Puj ana-stotra ripurva/-sastra Ratnamala/-Sastra Ratrikula Rauravamata Rauravasasana Raurava-vartika Rau rava(s va) vrtt i San tat y agama Sara/-sastra/-sasana Sarvacara Sar vaca ra-hrd /h.rdaya Sarvajnanottara Sarvavlra Siddhamata Si ddhasantana- Cirmi m a hakau la S id dha/ -sasan a/-tant ra

26.44-46 6.31-32; 13.241-42; 14.43-45; 15.83-97, 105-107 13.126-127 4.79; 13.197-198; 28.72 16,254 27.21-23; 28.409 3.55 13.128; 17.115 15.152-153 8.300-301, 325; 15.135-137, 162, 245; 16.120; 23.11; 32.12 1.274; 28.309-310, 416; 29,55, 162, 201, 282-283 15.593 6.142 8.32, 101; 9.217 8.92, 183 6.134-135 30.101-106 8.321; 13.121-125; 14.33-35; 15.112, 546; 31.60 12.23-24 13.303-304; 29.103 4.247-251 4.55-57 4.66-68; 15.157; 20.11; 26.23 28; 28,91-94 14.31-32 1.243; 8.41, 115; 15.332-334; 23,28.30; 24.6, 9, 25; 26.25; 31.8, 155-160; 36.11-14 33.2-16 2.41; 3.220-222; 7.40; 8.115-117; 9.7; 15.321, 323-332; 17.114;. 23.5; 28.111, 424, 425-429; 31. 54; 37.24 13.108-109 1.26, 30

Siddhavira Si ddha-y o gls varimata

Sivadrsti Sivasutra

Siva/aivi-tanu/-Sastni Skanda-yamala Smrtisastra S pa. uda/- sa sa rta/- sast ra Sripurva-sastra

Srlvira Stotra Svacchanda/-sasana/-sastra/tantra

1.104; 8.230, 263-267, 273-275, 298-299, 345-353; 9.206-212 28.430 28.196-197 3.281; 4.183; 8.6; 11.32; 15.13 14, 113-114; 23.40-41 4.15, 35, 46, 106; 9.147-149; 10.284-286, 301; 11.33-34; 14. 37; 15.162-163; 16.3, 143-150; 17.88; 20.12-13; 28.417 4.55-56 26.62 1.37; 4.38; 6.50-52; 138-147; 8.191-193, 237, 407, 427; 13.217-218; 316; 15.20-21,22-29; 16.174; 17.18; 35.36 15.2-3, 13 1.286, 334; 36,15 30.59 30.1 4.50, 274-278; 9,309; 10.1-2, 276-277 15.169; 23.96-97 12.15-16 4.50; 13.151-154; 15.15; 16.17-22 13.150-159 1.114-122, 136; 5.86-93; 8.12-15; 28.63, 146-150; 29.141-146; 31.
100

Svayambhuva Tantraloka Tantra sad bhava/- sasana Trikakula Trika-sasana Trikasara Trika-sutra Tri (Trai )s i ka/-sasa na/ -s as t ra Trlsikasast ra-vrtt i Trisirobhairava

Tri (Tra i)si ro (-rasa)-mata Tri (Trai) si ra(sa)/-sastra/ sasana

Tri (Tra i) s i ra sa/-tantra 0 rtni / -maha sastra Vajasincya Vijayottara

1.87-90, 114-115; 5.20-21; 15. 370; 29,9 1.136,; 2.32; 3.137-140, 256; 5.9-10, 112, 129, 136-137; 8.12; 15.184; 28.63-64, 320; 30.27; 31.100-105 17.83; 29.110 14.31-36; 15.588; 28.53-55 13.143-144 10.104

Vijnanabhairava Viihsatika Viravali Viravalibhairava Viravalihrdaya Vlravallkula Viravalipada Yoga(ga)-/ca(c a)ra/s am ca(ca)ra

Yogasiitra

15.480-489 7.56 4.89, 241; 29.163, 243; 32.32-47 29.235 15.102-103 6.74-76; 29,272-273 29. 186-191 6.58; 13.242; 15.65, 391-393; 23.12; 28.10; 29.83-88, 97, 150; 32.12-31 3,92-95

(c) Q uoted p a rtly directly and p a rtly indirectly (3TO:) Gahvara G ita M alinivijayottara Trisiromata (d) Quoted and explained Adharakarika/Anantakarika Brahmayamala Gam asasana Malin.i/-mata Matasastra Raurava Sara Sripurva/-sastra Y o ga-sancara / c a ra 28.309, 312-315 4.60-64 1.150-155 10.199-122; 16.288-295; 21.2-5 4.69 8.168-179 23.96-99 1.167-175; 23.67, 73-74 4.120, 125-146; 29.82-8 9 29.240-241 1.124-125 17.112-113 1.82-86

ft. PER SO N S N A M lin A N D AI.SO Q U O T E D BY A H H lN A V A tJi Il'l'A

Person
Aniruddha Balamitra Bhavabhuti Dharmasiva Kalyana Klallata/-natha Khetapala Sariibhanatha

.\hnikttj V erse
I 3,2lJ3-2lJ5

.17.(if)
13.150-15t 21.50-53 13.149-151 10.208; 13.344-345; 29.123-124 9.275-276 5.52; 9.264; 10.187, 230; 13. 254, 333-335; 15.133; 28,35; 35.44, 37.61 13.146 13.149-151 5.40; 6,171; 8.241 12.25; 13.290-291 1.201; 14.9-12 I3.12H

SesamahamimJ Somananda Srikantha Utpala

Vidyi(dlii)p!iti
Vidyaguru

7.

SYSTEM S IM PL IED L Y R E F E R R E D TO IN TH E T A N T R A L O K A A N D ID E N T IF IE D BY JA Y A R A T H A

System Advaitavadiu Bauddha - (Vaibhasika)

Ahnikaj Verse

Volume / Page Volume IPage (KSTS Ed.) (M LB D Ed.) 11/244 11/95 11/247 III/649 III/64S VIII/3665 11/200 11/254 TV/1754 11/607 111/648 IIT'641 IV /1867 111/906 V I11/3679 11/166-168 11/174 HI/866-881 V/1900 V /1926-1929 V/I929 IV/1842 IV/1854 TV/1841-1842 IV/1849-1851 IV/1863-1868 V/1941-1945 V/2407 VII/3225 V/2295

1.223 (1/244) 1.56 (1/95) 1.228 (1/247) 4.30 (U I/33) - (Vijnanavadin) 4.30 (HI/32) 35.37 (X II/376) Bhedavadin 1.165 (1/200) 1.237 (1/254) 9.153 (V I/120) Brahmavadin 3.282 (11/255) 4.29 CHI/32) - (Vairinca) 4.22 cm /2 5 ) Kanada 9.290 (VI/233) Kaula 4.259 (111/290) Kaumarila See Mfmamsa Kula 36.12 (XT1/3 89) Mimariisa 1.127-128 (1/166-168) 1.134 (1/174) 4.228-240 (III/250-266) - (Kauraarila) 10.21 (VTI/16) 10.52-57 (V I1/42-45) - (Prabhakara) 10.57 (VII/45) Naiyayika 9.258 (VI/207) 9.273-74 (VI/220) N yaya 9.257-258 (VI/207-208) 9.268-270 (VI/215-217) 9.285-290 (VI/229-234) J0.71-75 (VII/57-61) Patanjala 13.346 (VII1/207) 28.301 (X I /119) Patanjalasutra 13.146 (VIII/95)

VI1/3379 27.2,1 V 1/309! Sue Mrmaihsa 6.18 {IV/17) m /n o s 8.247 (V/170) IV /I520 8.253-259 (V /173-179) I V /1523-1529 9.14-21 (VI/25-29) IV /1659-1663 9.220-225 (VI/175-180) IV /1 S I1-1815 9.239 (V I/192) 1V/1826 9.271-274 (VI/217-221) IV/I851-1855 13.32-40 (VI11/22-28) V /2 2 2 1-2227 13.271-272 (Vni/167) V/2367 - (K apila/K apila) 8.279-285 (V /189-196) I V /1539-1546 35.37 (X II/376) VIII/3636 Siddhanta 4.258 (III/290) IH/903 22.12 (X/248) V I/2975 Sivagama 1.75 ri/it6 (1/116) Smrti 13.346 (VIII/207) V/2407 Trikakuta 36.12 (X II/389) VII 1/3679 Vaibhasika See Bauddha Vaisesika 9.305 (VI/243-244) 1V /1877-1878 10.71-75 (V] 1/57-61) V /I94I-1945 13.345 (V I11/206) V/2406 Veda 4.2K (111/30) 111/646 VijnanavMiii Sec HaudtEhn

Picuvaktra-s;uhpradaya P racya Prabhakara Sariikhya

2*J. I24-12.S

(XI/K9, 291 h All.) (X/365)

8. IM PL IE D PE R SO N A L R EFER E N C ES IN TH E T A N T R A L O K A AS ID E N T IF IE D BY JA Y A R A T H A . Person Amaranatha Aniruddha Bhagavati Bhairava Brhaspati Bhutiraja(V) Jyotsnakara Kallata Kalyapala Kapaltka Kapila Khagendra Natha Phrase 1Ahnikaj Karika (Svasantana, 4.268) (Guravah, 9.261) (BhaUarika, 1.16) (F.taih, 36.3) (Gurabhih, 8.101) (Mahesvareria guruna, 3.90) (Anyaih, 9.305) (Ahuh, 6.12) (Vikosi, 29.66) (Dhatuvibheda, 29.66) (Anye, 8.151) (V yapodhitah, 35.37) (Kurmadya, 4.267) Volume IPage (KSTS edition) III/299 VI/210 1/34 X II/363 V/76 11/100 VI/243 I V /11 X I/46 (29th A h.) X I/46 (29th A h.) V/113 X 11/376 111/297 Volume j Page (M L B D edition) HI/915 IV /1844 II/34 V iII/3673 IV/J 426 IE/452 I V /1877 III/1099 VH/3336 V lI/3336 IV /1463 VIII/3666 III/9I3

Khetapala

Krsim
Laksamanagupta Lllakara Nrsiihhagupta Pratyabhijnakara Ruruvrttikara Sadyojyoti Sambhunatha Somadeya Soinananda Snkaritha

(Pari bhasy ate, 13,52) (37,65) (15.246-247)

(30.16)
(K ecit, 8.108) (Pancamukhagupta, 1.1) (Guruiia, 9.278) (Anye, 10.288) (A di, 6.137) (Khetapaladyaih, 9.262) (Bhattanatha, 1.16) (Sumat yanteni v asi nah, 1.213) (Sa m p rada y ad ha na janah, 10,217) (Gurulj, 8.9) (Tanntandalaiii, 8.247) (9.225) (Puraguravah, 12.13) (M atsam a, 13.220) (Prakirtita, 15.253) (Parah, 4.269) (Vyapodhrtah, 35.37) (Viduh, 9.224)

Srivaradsva Sugata Svatantresa

VIiI/36
X II/423

I X /122 X I1/184 V/81

1/13-14

V /2236 VIII/3713 VI/2562 VII/3474 IV /1431 11/13-14

1V/185S

VI/224 V II/194
IV /1I9

V/2078
111/1207

VI/211 1/34 1/235-236 VII/147 V/7 V/170 V I/180 V II/100 VIII/139 IX/125 III/299 XII/376 VI/179

IV /184 5 11/34 li/235-236 V /2031 IV/1357 IV /1520 IV/1814 V/2192 V/2329 VI/2565 HI/915 VIII/3666
IV /1813

Utpala

Vamanadatta Vasudcva Vidyadhipati Vimalakala

(Guruditam, 3.8) (SomanandaputrakaVi, 3.85} (Gurobhih, 5.155) (Guruh, 1.124) (Guruh, 9.173) (Vimalakala, 1.1)

290

11/95 irr/467 1/162-163 V I/135 1/13-14

IT/447 ITT/1083 11/(62-163 IV /1769

iNTItOlHK"] [O N T O 'fill: TA MT R A I, O KA

11/13-14

9. T E X T U A L R EFER E N C ES IN T H E T A N T R A L O K A C ITA TIO N S T R A C E D /ID E N T IF IE D B Y JA Y A R A T H A Textual source Adharakarika Aitareyopamsad ( A itarey a khya vedanta) Amakhyaka\asvarijpaspharas iddhanta (Kalavyaptyanta) A nar da dh ikasasana Bhairavakula Bhairava Tantra Bhargasikha Ahnika'jKarika 28.309 3.226-231 Volume,1 Page (K STS edition) X I/122 . Volume! Page (M L B D edition) VII/3228 11/568-573

11/216-221

Brahmayaraala Darnarayaga Dev!yamala/-sastra (M ahadamarakayaga)

3.137 8.40 13.302 13.305 4.255 12.20 15.280-28] 28.418-419 15.335-338 3.70 8.16

11/141-143 V/34-35 VIII/182 VII1/184 111/284 VII/103 (I2th A h.) I X /138-139 X I /178-179 IX /169-170 11/82 V/12

11/493-495 IV/1384-1385 V /2382 V /2384 111/900 V/2195 VI/2578-2579 VII/3284-3285 V I/2609-2610 11/434 IV/1362

8.212

Gall vara Gamasastra Gita

I svarapra ty abhijna ka ri ka Kiranasastra

Kramarahasya Kraraas ad bhava Kulag ah vara

15.335-338 15.460-463 28.386-387 28.390-403 31.85, 91 32.1 28.224-227 32.50-53 13.232-233 3.115 28.326 37.65 10.288-291 1.75-77 4.41 9.47 15.18 29.14-17 12.23-24 3.146-148 3.168-174 24.13-16 32.49-53

V/149 IX/169-170 IX.'23 3-234 X I'] 64 X I 166-172 XII 265, 271 X II 304 X I 89-90 XII 328 VIII 144-145

11=121
X I '130 X II 423 VII 194-] 98 1 116-121 III 45-46 V I/4 6 4 7 IX 'I2-13 X I-I4-16 (29th Ah.) VII/107 (I2th Ah.) 11/148-149 (29th Ah.) 11/167-173 X /3 10-311 XII/326-328

IV /1499 VI/2609-2610 Vf/2673-2674 VII/3270 VII/3272-3278 VII/3555, 3561 V1I/3594 V I1/3195-3196 VII/36I8 V/2344-2345 11/473 V I1/3236 VIII/3713 V /2078-2082 II/1 16-121 III/6 6 1-662 IV /1680-1681 VI/2452-2453 V I1/3305-3306 V/2199 11/500-501 11/519-525 VI/3036-3037 VH/3616-3618

Kularatnamala (Ratnamala) M adhavakula M alinimata

M alini/-sastra Malini-tantra M a 1i111-v ijay a/- v jjay ottara

M atag ga-pa rame<sva ra M a(a)tanga/-sa stra

Matangasastra-vrtti

1.274-283 29.56-67 8.300 13.199-206 15.3-4 19.54*55 15.15-17 28.293 14.41-42 16.233-236 1.243-245 10.104 27,32-38 8.379-380 1.224 6.228 8.320 8.428-433 9.6 13.294 15.9-10 15.279 25.24-29 8.428-434

1/281-287 X I/40-47(29th Ah.) V/206 VI1I/I27-131 1X/3 X /204 I X /11 X I/116 VIII/236 X /90-92 1/257 VII/7S-80 X/369-371 V/247-249 1/245 IV/185 V/217-2I8 V/272-274 VI/6 VHI/179 IX /5-7 IX /1 38 X/324-327 V/274-275

11/281-287 VII/3330-3337 I V /1556 V /232 7-2331 V I/2442 VI/2930 VI/2453 V I1/3222 V/2436 V I/2816-2818 11/257 V /I962-1964 VI/3097-3099 I V /159 7-159 9 11/245 III/1273 IV /1567-1568 IV/1622-1624 IV /1640 V /2379 V/2445-2447 V/2578 VI/3050-3053 I V /1624-1625

M ata/-sastra Mok$adharma Mrgendra-sastra M jlyunjaya M rtjTinjaya-siddha Mukuta-sastra Nandisikha/-tautra N isa-/N isi/N aisa-/sam ca (ca)ra/ca(ca)ra

23.89 4.66-69 4.262-270 15.514 9.190 16.59-62 21.1 [-15 15.514 12.12 J3.163-195 6,31-32 13.241-242 15.83-97 15.105-107 13.126-127 4.79 4.177 28.123-124 3.206 12.15-16 3.54 3.55 28.415-416

Nrsakula Nisatana Nityatantra Paratririisika (Trisika) (Trikasutra) Prajnalankara Ratnama! a/-Sastra

X /298 HI/72-75 111/292-299 IX/254-255 VI /149 X/24-25

X f 221-222

IX/255 VH'99(]2th Ah.) V n i 104-125 IV 32-33 V III 149 IX. 47-50 IX ,:55 VIII 84-85 III-84 111/207 XI/51 11/198 VII '101(12th Ah.) 11/62 11/64 X I /178

VI/3024 III/688-691 111/908-915 VI/2694-2695 I V /1783 VI/2750-2751 VI/2947-2948 VI/2695 V/2191 V/2304-2325

.111/1120-1121
V/2349 V I/2487-2490 VI/2495 V /2284-2285 H I/700 111/823 VII/3157 11/550 V/2193 11/414

11/416
VI1/3284

Rauravamata Raurava/-sasana Rauravasangraha Rauravavartika Ruru/-Sasana Rum-varlika. Sara-s astra /-Sasana Sarvajfianottara (Jnan o ttara) Sarvavira Siddhamata (M ata) Siddha/-tantra

29.55 29.192-195 29.201 29.283 6.142 8.32 9217 9.40 8.92 8.183 8.87 8.345-352 8.321 14.33-35 4.248-251 9.45 4.55-57 12.23-24 4.66 8.41-42 8.115-117 8.184-185 15.333-334 25.2

XT/40(29th Ah.) X I/127(29th Ah.) X I/132(29th Ah.) X I/168(29th Ah.) I V /123 V /30 V I/174 VI/41 V /70 V /132 V/66 V/230-232 V/218 VUI/232-233 111/275-279 VI/45 HI/61-63 VII/106-107 (12th Ah.) 111/72 V/34-36 V/89-90 V /l 33-134 I X /166-167 X /3I5

V1I/3330 V II/3417 V1I/3422 VII/3458 III/1211 III/) 380 IV /1808 I V /l 675 IV /1420 I V /1482 1V/1416 IV /l 580-1582 IV ,/1568 V/2432-2433 111/891-895 I V /1679 II1/677-678 V /2 198-2199 111/68 8 1V/1384-13S6 I V /1439-1440 IV/1483-1484 V l/2606-2607 VI/3041

appendix-9

2 7 .2 5 -2 8

X /3 6 7 X I I/2 2 7 -2 2 8 11/207-214 V I/7 V I I / 6 4 - 6 5 ( ll t h A b .) IX /1 6 2 -1 6 3 X / l 72-1 7 3

V r /3 0 9 3 V I I /3 5 1 7 -3 5 1 8 11/559-566 I V / 1641

31.8-9
3.2 2 0 -2 2 S 9 .7

11.81
J5.32 1 -3 2 3 1 7 .1 1 3 -1 1 4

V /2 156-2157
V I/2 6 0 1 -2 6 0 2 V I /2 8 9 8 -2 8 9 9 V /2031 I V / 1555 I V / 1557 I V / 1583 I V /1 800-1801 11/606 V /2121 V I/2 4 9 8

adhanah) :ra

1 0 .2 1 6 -2 1 7 8 .2 9 9 8.301 8.345-351 9 .2 0 6 -2 0 7 3.281 11.32 1 5 .1 1 3 -1 1 4

VII'147
V /2 0 5

V/207
V /2 3 3 V I/1 6 6 -1 6 7 11/254 v n ' 2 9 ( l 1th A h .)

IX 58 1/215

itra/-tantra (Varnita) 1.186-187

11/215

11.72 11.80 11.89 10.301-309 15.135-137 16.211-212 16.278 23.11-12 Svacchanda/-sasana/-sastra/tantra 6,50 6,136-137 7.67 8.11 8.191-193 15.21-26 35.26-27 9.46 9.67 29.211-216 10.208 15.15 3.253 23.96-97

Svayambhuva (Vairinca) Tantrasadbhava (Sadbhava-sasana) Tattvartbacintamani (Kallata) TraiSika Trikasara (Sarasastra)

VII/57 VII/63 V II/71-72( I ] th A h .) V I1/206-207 EX/72 X /8I X /U 3 X /266 IV/43-44 IV/118 IV/54 (7th A h.) V/8 V /137-138 IX /16-17 XII/370-371 VI/46 VT/60 X I /136-139(29th Ah.) V II/142 IX /to 11/236 X /302

V /2I49 V /2J15 V /2 163-2164 V/2090-2091 VI/2512 VI/2807 V I/2839 V I/2992 III/l 131-1132 111/1206 I I I /1346 IV/1358 IV/1487-1488 VI/2456-2457 VIU/3660-3661 I V /1680 1V/1694 VI1/3426-3429 V/2026 VI/2450 11/588 VI/3028

Tri(Trai)si-ro/-rasa/-mata Tri(Trai)si-rah/-rasa/-sasana/* (iastra/-tantra

1.114-115 30.12-14 2.32 3.137 3.256 5.128-130 8.12 15.69-70 15.184-193 1.86-90

Tri si ro bhairava O'rmi kaulasiddhasantanarupaka (Drmimahasastra) (Onnim aM kula) 2.48 14.31-36 Yajasaneya 13.143-144 Yijnanabhairava 5.71 5.135 10.204 Vjravali 4.241-243 VIravalikula 6.74-75 Yogacara 23.12-13 Yogasutra 28,285 Yoginikaula 7.40

1/156-157 XJI/179-1 SO I/26(2nd Ah.) 11/141 11/237 T11/439-441 V /9-11 1X/39

11/(56-157 V1I/3469-3470 11/336 ri/493 11/589 n i/J 055-1057 IV /1359-1361 VI/2479 VI/2535 11/131-136

S) O O

INTRODUCTION

IX/95
T/132-136

T O THE TANTRALOKA

I/39-40(2ad Ah.) IX/230-233 VII1/94 Iir/377-380 III/448 VT1/140 111/268 IV/65-66 X/266 X I /113 IV/32(7th Ah.)

11/349-350 V /2 430-2433 V/2294 III'993-996 111/1064 V/2024 til/8 8 4 111/1153-1154 VI/2992 VII/3219 H l/1324

10. PE R SO N A L R EFER E N C ES IN TH E T A N T R A L O K A CITA TIO N S T R A C E D /ID E N T IF IE D BY JA Y A R A T H A Person Ahnikaj Karika Volume j Page (KSTS edition) V III/179 1/162 I/I 46 V II/142 X I /138 VI/224 V II/194-195 VI/211 VIII/95 1/40 (2nd Ah.) V/7 V/170 V I/179 V I/180 11/10 Volume! Page (M L B D edition) V/2379 11/162 [1/146 V /2026 V II/3244 I V /1858 V/2078-2079 rV/1845 V/2295 11/350 IV /1357 TV/1520 1V/3SJ3 IV/1814 11/362

Anrruddha Bhagavan Vasudeva (Guruh) Brhaspati (Gurubhih) Kaliata Prat y a bhijna kara Sadyojyoti (Rhetapala) Sesamahamuni Somananda (Sivadrsti) Srikantlia (Vidtih) (Svalantresa) U tpala (Guruditam, Pratyabhijnakarika

13.293-295 1.324 LI 04 10.20S 28.338-340 9.278 10.289-291 9.262 13.146 2.48 8.9-10 S.247 9.224 9.225 3.8

n . F IR ST PER SO N AL R E F E R E N C E S IN TH E T A N TR A LO K A

* *
4

* ' it

*rar S T tR T F fT : fiWFTmt *?s?

W -

*rn *: *R ITT3: ^rptto: flPiMdH: 3WR?f!FT ^ c * iffft es. srwwm *

i .i 1-2, 1.3 1-5 1.6 1.7 Ml 1.12 1.13 1.15 1.19 1.1 0 fi J.13y 1.193 1.24 0 1.245 1.332 2.3 3.90 3.91 3.111 3-173 4.1 .4.32 4-98 5.41 5.43 5.52 5.97 6.89

sffn*: wsRew^

WW: e\

= M rc*E fT rt wn

w.

3*T: f\

srfRT^ *RT * T * T T tnrr SOTTfw: arFTSTr^: \

6.91 6.226 6.249 8,230 8-406 9.24 9.32 9.42 9.84 9.117 9.167 9.219 9.261 9.263 9.264 9.276 9.299 10.28 10.34 10.44 10.62 10.68 10.148 10.227 10.230 11.1 1 1.15 11-59 11.113

W 9

to to C H > tn C Tj r> to <

to co Ol Cll

to t to 1 to to i 1

l l to p eft 1 <p C O ^1 *o 3

7 ) i-1 1W M -* H tO C * J & vj V i ^( LMt nt ) { o o 5 y i

> to

Li
O O 00

l-J oo to CD o

t-i 03 to < T > to 4 ,

i-~ OO iL

< Ji
o

'a

3 a

,* ,-i I

C O Vi <1

U Vi 4^ O

C O <1 w

03 O C O o

C O ft* fi

oo o w C O C O h-1 p to to to G > cr> *-1 C O OJ

to
<p

to iti C O

to to <p to 1 < iL V] o> < c>

to Of 0J 00 Ol

to 9 w OJ oo

to G O to. Si

to 9 00 tfs

to oo < to

to oo 00

12. A G A M A S F O R M IN G O N E G R O U P ON SPECIFIC ISSU ES IN THE T A N T R A L O K A Agamas Agam a and Ratnamala Aghorcsa Tantra and Svacchanda Ananda-sasana and Nandisikha Bhairavaku!a and Trikasastra Bhaira vakil la and Ormisastra Bhairavjyakula and Siddhaviravalisara Bhargasikha-sastra and Gam asasana Brahmayamala, Vajasaneya, Vira and Siddha Brahmayamala and Sarvavira Damarayaga, Mastaka, SripQrvasastra and Deviyamala Devlyam ala, Dam arayaga, M astaka and Sripurvasastra Devl-yam ala and Sarasastra Devlyam ala, Sripiirva, Siddhatantra, Trikakula and Trisiromata Diksottara and Kairana Gam a-sasana and Bhrgasi kha-sastra Gam a-sasana, Sarvacara, Viravali, Nisacara and Krama Haidara, Kalikula, Trikakula and T rika^dhhava KaJikula, Trikakula, Trikasadbliava and Haidara Kairana and D iksottara Kaula and Sadardhaka-sasana Khccarimata and M almimata Kirana and M atanga Krama, Sarvacara, Viravali, Nisacara and Gamasastra M ala, M aliaisarasasana and Siddha t a na-sadbhava M alinlmata and Kliecarimata M alim sarasasana, M ala and Siddha tana-sadbhava M astaka, Damarayaga, D evlyam ala and Sripurva sastra Ahnika/ karika 13,230 27.58 15.282 28.51 28.59 22.41 15,280 4.54 13.145 3.70-71 3.70-71 15.253 31.60 18.11 15.280 12.23 28.15 28.15 18.11 37.26 32.6 13.284 12.23 28.113 32.6 28.113 3.70-71

M atanga and Kirana Mrtunjaya and Siddha M ukutottara attd N ihsvasa N andisikha and A na nda-sasana N igam a, Tattvaraksa and Trisiromata N ihsvasa and M ukutottara Nisisancara and Yogasancara Nisacara, Viravalt, Sarvacara, Kram a and G am asastia Purana and Siddhanta R atnam ala and Trisirah-sastra Ratnam ala and Agam a Rauravasamgraha and Sripurva adardhakasasana and Kaula Sadyojyoti and Svayambhuva gadardha-hrdaya and Siddhayogisvarimata Sadardhakasasana and Kaula Sadardhasastra and Sarasastra Saivitanu and ^rlpurvasasana Sarasastra and Deviyam ala Sarasastra and Sadardhasastra Sarasastra and Tantrasadbhava Sarvacara, VIravati, Nisacara, Krama and Gamasastra Sarvavira and Brahmayamala Siddha, Brahmayamala, Vajasaneya and Vira Siddhamata and Y oginikauia Siddhanta and Svacchanda Si ddhaviravalisara and Bhairavlyakula Siddha and M rtyanjaya Siddhanta and Purana Siddhatanasadbhava, M alinisarasasana and M ala Siddhatantra, Sripurva, Trikakula, Trisirom ata and D eviyam ala Siddhayogisvarimata and Sadardhahrdaya Sripurva and Rauravasangraha Sripurva, Trisiromata, Trikakula, Siddhatantra, and D eviyam ala Srlpurvasastra, M astaka, D eviyam ala and Damaryaga Sripurvasasana and Saivitanu Sripurvasasana and Svacchandaiasana

S v a e c h a n d a a n d A g h o r e s a T a n tr a S v a c c h a n d a a n d S id d h a n ta S v a c c h a n d a -s a sa n a a n d S r ip u r v a sa s a n a S v a y a m b h u v a a n d S a d y o jy o ti T a n tr a sa d b h a v a a n d S a r a sa stra T a ttv a r a k sa , N ig a m a a n d T r is ir o m a ta T r ik a a n d B h a ir a v a k u la -s a str a T r ik a k u la , T r ik a sa d b h a v a , H a id a r a a n d K a lik u la T r ik a k u la , T r is ir o m a ta , S id d h a ta n tr a , S r ip u rv a a n d D e v iy a m a la T r ik a sa d b h a v a , H a id a r a , K a lik u la a n d T r ik a k u la T r is ir a h s a str a a n d R a tn a m a la Trisiromata, T r ik a k u la , S id d h a ta n tr a , S r ip u rv a a n d D e v iy a m a la T r is ir o m a ta , T a ttv a r a k ja a n d N ig a m a O r m isa s tr a a n d B h a ir a v a k u la V a ja s a n e y a , S id d h a , V ira a n d B r a h m a y a m a la V ir a v a ti, S a r v a c a ra , N isa c a r a , K ra m a a n d G a m a sa stra V ira, V a ja s a n e y a , S id d h a a a d B r a h m a y a m a la Y o g a s a n c a r a a n d N is is a n c a r a Y o g in ik a u ia a n d S id d h a m a ta

Svacchanda and A ghoresa Tantra Svacchanda and Siddhanta S-vacch anda-sasana and Srjpurvasasana Svayambhuva and Sadyojyoti Tantrasadbhava and Sara.sa.stni Tattvaraksa, N igam a and Trisiromata Trika and Bhairavakula-sastra Trikakula, Trikasadbhava, Haidara and Kalikula Trikakula, Trisiromata, Siddhatantra, Sripiirva and D evlyam ala Trikasadbhava, Haidara, Kalikula and Trikakula Trisi rah sastra and Ratnam ala ^ Trisiromata, Trikakula, Siddhatantra, Sripiirva and Deviyam ala Trisiromata, Tattvaraksa and N igam a Drm isastra and Bhairavakula Vajasaneya, Siddha, Vira and Brahmayamala Viravali, Sarvacara, Nisacara, Krama and Gamasastra Vira, Vajasaneya, Siddha and Brahmayamala Yogasancara and Nisisancara Y oginikaula and Siddhamata

13{A). TEXTS N A M E D A N D /O R Q U O T E D B Y N A M E BY JA Y A R A T H A IN TH E TA N TR A LO K A -V IV EK A T exl (I) Adharakarika1 Agama Volume/Page (K STS edition) X J/122 T /46,175,256; II I /9 5 ,132, 154, 160, 161, 162, 1S8, 200, 218, 317; IV/203; IV /5I (7th A h.), 53; V /142; VI/167, 246; VH/ 19 (11th A h.), 24, 73; V II/105 (12th A h.); VIII/33, 57, 75, 81, 109, 110, 174, 176; IX / 27, 210-211; X /22, 2 3 ,2 4 , 26, 33, 37, 38, 50, 132, 137, 140, 186, 259, 270, 276, 284, 302, 308,324, 368; X I/24. 98, 104, 115, 122; X I /12 (29th A h.), Volume/Page (M L B D edition) V II/3228 11/46, 175, 2 5 6 :1 1 1 /7 1 1 ,7 4 8 ,7 7 0 ,7 7 6 , 7 7 7 ,7 7 8 ,8 0 4 ,8 1 6 ,8 3 4 ,9 3 3 , 1291, 1343, 1345; IV /1492, 1880, 1801; V /21I1, 2116, 2165, 2197, 2233, 2257, 2275, 2281, 2 3 0 9 ,2 3 1 0 ,2 3 7 4 ,2 3 7 6 ; VI/2467, 2650-2651, 2748, 2749, 2750, 2752, 2759, 2763, 2764, 2776, 2858, 2863, 2866, 2912, 2985, 2996, 3002, 3010, 3028, 3034, 3050, 3094; VII/3130, 3204, 3210, 3221,3228, 3302, 3304, 3369, 3382,3403, 3438, 3452, 3474, 3623; VIII/3645, 3646, 3651, 3654,

* (A ) after a title indicates a fresh reference by Jayaratha. ** (I) in the beginning o f the w ord indicates that this has already been taken care o f in Appendix I. * * * S I to S63 denote the 64 tantras as enum erated in the S rik a fith i as quoted in the Viveka. S eeth e fo lio wi ng i ndex 13 (B), 1. See under Anantaharika (Appendix I).

Agneya (A) Ajakhyasl (A) Anandesvara Anantavijaya (A ) AndhakasS (A) A nsum at (A) Anupratyabhijna (A) (I) Anuttaraprakriya Anuttaratrika (A) Araijyaka (A) A njava Asitanga-(bhairava)83 (A) Atharvakaf-sikM )54 (A) AtharvanayamalasB (A) Atharvaveda (A ) Bahurfipa (A ) Bhairava (-bhairava)56 (I) Bhairavagama Bhairavakula

387, 392, 396, 428 1/40 1/43 IX /I3 9 ; XT/130 (29th Ah.)

/280

1/43 1/40 11/73 V I/249 VII/70 (U t h Ah.) V /l 14 X I/113 (29th Ah.) 1/42 1/43 1/42 V /l 14, 180 1/42 1/42 X I/79 (29th A h.) X I/9

3655, 3658, 3659, 3660, 3 662 , 3664 , 3665 , 3666, 3667, 3669, 3673, 3676, 3677, 3682, 3686, 3718

11/40 tt/4 3 V I/2 5 7 9 ,3420 111/896 II/43 n /4 0 11/425 IV /1883 V/2162 I V /1464 VH/3403 H/42 11/43 11/42 IV /1464, 1530 TI/42 11/42 V II/3369

3 S g a g g % g g

Vn/3115

(I) Bbairavatantra Bhairavi2 (A )5 7 Bhairavl (-sikha)55 (A) Bharata (A) Bharga (-sikha) BhargasikM kuta Bhogakarika (A) Bhti sana (A) Bhutaks o bha (A) (I) Brahmayamala^ Brahmtkala510 Calika(mata) (A)511 Canda(-fahairava) (A)512 Candrakhya (A)13 Candralekha (A)311 Candransu (A) Catuskapaficasika Chandogyopanisad (A) Ci llacakresvarim ata (A) (I) Cintamani Cintya (A)

1/153; VI1I/183 1/43 1/42 V/61 1/22 (2nd Ah.)

x n /333
VI/195. 250

11/14
I X /140 I/42;IiI;64, 67, 69, 70; X I/I79 1/42 1/42 1/42 1/43 1/43 1/40 X /344 X /132 1/85-86 X /19 1/40

U /153, V/23S3 11/43 11/43 IV /1411 11/332 VII/3623 IV /1829, 1884 11/366 VI/2580 11/42, III/6S0, 683, 685, 686; VII/3285 11/42 11/42 11/42 11/43 11/43 11/40 V I/3070 VI/2858 11/85-86 V I/2745 11/40

2. The Ta.Sa. m entions one Bhairavlkavaca abstracted from the Rudrayamalatantra, This is listed at N o , 8071 (C) in the Bar o da Collection. Jayaratha, however, refers to it as an independent Agaraa.

(y)X-xiaN3Jdv o

Citrika (A )B lB D aks a (A) (I) D a m ara(-siklia)sl 6 DevIpanca(ca)-sata/-satika(A) D evi-/-D e vy a- /y amala

Dharamalankara(A) D iksottara D ipta (A) (1) Gahvara G am a/- asana/-sa st ra

(I) Gita

G uhyacakia (A )917 Haidara H aiiisa (A)Bl8 Hardesa H astgnaya (A)

1/43 1/41; VII1/181, 212 1/43 XI/31 (29th Ah.); XII/197 IX /125; X /254, 268; X I/164, 166; X I/40(29th Ah.), 41, 49; X II/198, 200, 265, 304 V I/18, 20 111/462 1/40 X /185 1/189; VII/106 (12th A h.); V III/144, 145; X I/99 (29th Ah.), 100 1/162, 172, 197; 1/33, 38-39 (2nd A h.); 11/121, 166, 216, 220, 221; m /4 3 8 ; VI/76-77, 89, 109; VIl / 82 ( l l t h A h .); VIII/231; X I /130; X n /4 2 3 1/43 X I/9, 13 1/43 X I /113 (29th Ah.)

III/200

11/40 11 /4 1 ; V /2 3 8 1 , 2 4 1 2 11/43 V 1 I /3 3 2 1 ; V LI/3487 V I /2 5 6 5 , 2 9 8 0 , 2 9 9 4 ; V I I /3 2 7 0 , 3 2 7 2 , 3330, 3331, 3339, 3488, 3490, 3555,

3594
1 V /1 6 5 2 , 1 6 5 4 I I I /1 0 7 8 11/40 V I /2 9 1 1 1 1 /1 8 9 ; V /2 1 9 8 ; V /2 3 4 4 , 2 3 4 5 ; V I I / 3 3 8 9 ,3 3 9 0 1 1 /1 6 2 , 1 7 2 , 197, 3 4 3 , 3 4 8 -3 4 9 , 473,

5 1 8 , 5 6 8 , 5 7 2 , 5 7 3 ; I H / 1 0 5 4 ; I V /1 7 lOn i f , 1723, 1 7 4 3 ; V /2 1 7 4 , 2 4 3 1 ; V H / 3 2 3 6 ; V I I I /3713 11/43 V I I / 3 1 15, 3 1 1 9 11/43 V I I / 3403

m /816

Hrday abh attaraka. Hrdayanayarahasya (A) HrIIekha (A)aB Jvalina (A)S ' M (I) Jflaaottara Jyotsna Kabandha (A)221 K adam bika A )332 Kalacakra (A)sSS Kalikakrama3 (A) (I) K alottara Kam aja (A) (I) Kamika K apalisa (-bhairava)4 (A )38* Khacakxas"3 (A) Khem ata

X I/I13 (29th A h.)

VII/3403

11/82 1/43 1/43

See Sarvajnanottara

11/434 11/43 U/43

I V /1877

VI/243
1/43 1/43 1/43 111/390

11/43 n /43
11/43
A PPEN D IX -13(A )

n i/io o 6

Vn /12 ( 11 th Ah.)
1/40

V/2104
11/40

X/255; XII/325
1/42 1/43

VI/2981; VH/3615
II/42 U /43

XI/113 (29th A h.)

VII/3403

3. There are tw o works referred to in the Darbar Library, N epal. One is the KaUkakulakramasadbhava (1/76) and the other is the Kalikakulapancakramarcana by Vimalaprabodha w hose tw o M SS arc listed, one incom plete (r/169) and the other com plete (3/314). We are told A. Sanderson (Oxford) is working on these texts. The Kalikakram a, also know n as D evikakram a in other sources (see our K .T ., p. 235-36), is perhaps an abridged version o f cither o f these tw o texts. 4. In the Curators Office Library we find a M S entitled Kapalikatcm tm numbered as 7475 and listed under Saktatantra.

Khecarimata (A) (1) Kirana/-sastra/-samhita

Krama K ramabhatlaraka (A) K ramakamala (A ) Kramakeli (A) in /191 Kramasadbhava/-bhattaraka5(A )III/136, 172, 190, 191; V II/ 107 (12th Ah.) X II/423 Krsnavakya (A)

XT/113 (29th Ah.) 1/40; in/45, 84; V/41; VIUj 173; X/179 V1I/J06 (12th Ah.) ITI/163 111/196, 197

VII/3403
11/40; 111/ 661 , 7 0 0 ; V /2 3 7 3 ; IV /1391;

VI/2905 V/2198 III/779 Hty812, 813

III/807

III/752, 788, 806, 807; V/2199 VITI/37I3

U l/7 7 4 , 776, 778, 781, 782,785, 789,

Kramastotra (A)

Krodha(-bhairava) (A)sM ( 0 Kulaguhvara Kulakridavatara (A) Rulakr&modaya (A) Kularatnamala (A)

III/158, 160, 162, 165, 166, 169, .173, 178, 181, 183, 185, 187, 201 1/42 11/148, 168, 173; XU/326 XI/28 (29th Ah.) XI/44 (29th Ah.) 1/281; VII/20 (llth Ah.)

794, 797, 799, 801,803,817

11/42 11/500, 520, 525; VII/3616

VII/3318 VII/3334
11/281; V /2 U 2

5. There is a reference to the M S o f one KSlika-kulakrmiasadbhava (1/76) in the Darbar Library, N epal in the Tantra catalogue, V ol. I, p. 37. This needs be compared. 6. The Kramastotra, as available in the pages o f the Viveka, with Hindi translation and com m entary has been published by Sri Laksm ana Joo, Srinagar, under the title Krama-naya-pradipika. It has also been printed by Silburn with translation into French.

 (Ratnamala) Laksm im ata7 (A )527 Lam patakhya (-mata) (A )s2s Lalita (A)
Lila ( A )

1/281; XE/59; XT/13l(29th A h.), 168 1/42 1/42

11/281; VII/3165, 3421,3458 11/42 It/42 11/40 IV/'1431 11/40 Vn/3330, 3339 H/42
11/49; V/2162

1/40
V/81 1/40 X I/40 (29th Ah.)= 49 1/42

M adgita (A) (I) M adhavakula (A) MaJiocchusma-bhairava(A)s2S M alini (A) (I) Malinimata (I) M alinilokavartika (I) MalinI-vijaya/-vijayottara/tantra/'-satka M angala530 Mantracakra (A)siI Mativadisastra (A ) M aryadahina M ata (-mata)s3a

1/49; VI1/70 (11th Ah.)

1/49; V /2 0 6 ; VII1/127; TX/3; X II/307 1/49 1/55; 111/241; V I/7, 41, 96; V II/2, 78; V IIt/234
1/43

IT/49; IV/1556; V/2327; VI/2443; VII/ 3597

11/49

1/43
XU/395

XT/113 (29th A h.) 1/42

11/55; Hl/857; 1641, 1675, 1730; V/ 1886, 1962,2434 11/43 H/43 VIII/3685 VH/3403
11/42

7. W e do not know i f it is identical with the Laksmltantra belonging to the Naradapancaratra, which has been published by V. Krishnamacharya from Adyar, Madras.

MatabliaLtaraka (I) M ata/-sastra (I) M at arigaparmes vara (I) Mataiiga/-Sastra

M atrrodana (A )3 3 (I) M aukuta (I) Mrgendra Mrgendra (A) M fgendrottara (I) Mrtunjaya. Mufchabimba (A) M ulasaitjnaka (A)334 Nada(-cakra) (A)sas Nainaka Nandisikha Narasim haka (A) Navanityavidhana (A) N ighantu (A) (I) N ihsvasa/'sasana Nijastotrai kade sa Nirmaryadasastra

IX /65 1/49; III/293; IX /80 V/247 1/85; IV /185; V /2 3 3 ,234, 248; V I/148, 149, 210; V III/I73; TX/5, 7; X /159 1/43 1/40 V/62; V I/149, 165 IX/19 V /5I X /360 1/40 1/43 1/43 1/49; V II/70 (l l t h A h.) V /14-15; V/IES6,237, 241, 243, 256; V III/127; EC/138 1/40 IX /139 H/145 1/40; X II/210 X I/118 (29th. Ah.) X I/I13 (29th A h.)

VI/2505 11/49; IIT/909; V I/2520 IV /1597 11/85; III/1273; IV /1583, 1584, 1593, 1782, 1783, 1844; V /2373; V I/2445, 2447; V I/2885

n /43
n/40
I V /1412, 1783, 1799

VI/2459
IV/1401' V I/30$6

U/40 11/43 n /43

11/49; V /2162 IV /J364-1365, 1536, 1587, 1591, 1593,

1606; V/2327; VI/2578

n/40
VI/2579

11/497 li/4 0 ; VII/3500

VII/3408

V f/3403

(I) NiSa-/ca(ca)ra (I) Nisatana Paricamrta (A) Paftdka (A) Pancasika (A) Pancasatika (A)

Paramesvara (A) Paratrimsika6 (A) (-Tiisika) Patanjalasutra Paratrimsika-vivaraija9 (A) Picu(-bhairavl) (A)s3B Picuvaktra Pingla(-mata) (A )337 PrajMlaTikara (A) Pra kirn aka vi varana (A) Pramapastotra

1/49; VII/106 (22th Ah.) 1/89; III/207; X /76 I X /140 X /56, 292 X I /129 (29th A h.) I l l / 158, 160, 161, 163, 165, 166, 169, 173, 178, 181, 183, 185-186, 1S7, 189, 194 1/40 I I /166, 198; VII/101 (12th Ah.) VIII/95 VI/249 1/42 X I/59 1/42 TI/54, 62, 64 VII/33 VI/135

11/49; V/2198 11/89; III/8 2 3 ; VI/2802 V I/2580 V I/2782, 3018 V H /3419 III/774, 776, 777, 779, 7 8 1 ,782, 785, 7 8 9 ,7 9 4 ,7 9 7 ,7 9 9 , 801-802, 803, 805, 810 11/40 11/518, 550 V/2193 V /2295 IV /1883 n /4 2 VII/3165 11/42 11/406, 414, 416 V /1917 I V /1769

8. Published in KSTS alongw ith A bhinavagnptas Vivarana com m entary. A lso published w ith Lasakas commentary in a separate volum e in KSTS. 9. Published in KSTS. Another edition with annotated translation into English by Jaidev Singh is shortly com ing out. See A ppendix I also.

(I)

(I) (I) (I)

(I)

Pratyabhijna-/kari ka10 (A) P urina pLirva sastra11 (A) Raktakhya(-inata) (A )333 Ramayana (A) Ratnamala Raurava Rauravamata Raura vas arfigraha Rauravavartika R gveda (A) Rudrayamaia (A)839 Rurus asana Ruru(-bheda) (A )840

11/84; VI/1.78; VTT/67 III/43; V/61, 114, V III/ 174 V/145; V I I / l9 (llt h A h.) 1/42 V/61

11/436; IV /1812; V/1951

III/659; IV/1411, 1464;V/2374

IV /1495; V /2II1 11/42

IV/1411 V/2411

See Kularatnamala

VTII/211
IV/123 VI/41 V/70, 132 V/114, 180 1/42 V/66 1/43

III/1211
IV/1675 IV/1420, 1482 IV/I464, 1530 H/42 IV/1416 11/43

10. Published in KSTS with Lftpalas own V ftti alongw ith Sambundhaslddhi, Ajadapramatrsiddhi and Tsvarasiddhi under the title Siddhitrayi. Critical editions o f the com plete V rtti by U tpala is under preparation o f H P A lper (D allas) and R. Torrella (Rom e). A lso published in K STS with Abhinavaguptas Vimarsim (two volumes) and Vivftivimarsini (three volum es) entitled respectively as Isvarapratyabhijndvimarsini and fsm ru pratyabhijm vivrtivimarsini. Later published by K C Pandey under the title Bhaskart (two volum es) alongwith A bhinavas Vimarsinl and Bhaskarakanthas B haskart The same with a large commentary by an anonym ous author edited by Pandey and the present author is shortly com ing out from MotiEal Banarsidass. 11. It seems to be a scribal mist ake for the Sripurvasastra which is none other than the MdUnivijayottara. See A ppendix I.

Ruru (-yam ala) (A)531 (I) Ruru/-sastra Ruruvartika R uruvftti Sadbhavasasana Sadardhahrdaya Saiva Sakticakra (A)843 Samaveda (A) Sa.mraoha-(-sikha) (A )343 Samvitprakasa (A) Sangraha (A) Sankar san ay amala (A) (T) Santanagama12 Sarabhattaraka Sarasastra Sardhasatika (A)

1 /4 2

1/84; V/l 17, 186; VI/174, 176. V/230

V I/169 X I /136 (29th Ah.)

VIII/181 1/48, 72; II 1/278; VIII/212

1/43

1/43
V / l 14, ISO

(I) Sarvajnauottara
Satatapa SaTvamarigala (A)sM (I) Sarvavtra Saurabheya

V/186 m/467 IX/139 1/40 11/82 H/236; VIII/231 III/161 189 VI/45, 46 VIII/11 1/43 in/61; VII/106 (12th Ah.)
1/40

12, See fn. 44 under Santatyagama (Appendix I).

11/42 IX/S4; I V /1 4 6 7 ,1536, 1808, 1810 IV/15SO I V /1803 V II/3426 V/2381

11/48,72; 111/894; V/2412

11/43 II/43 I V /1464, 1530 IV /1536 III/1083 (Vth A h.) V I/2579 11/40 11/434

11/588; V/2431 III/777j 805 IV/1679, 1680 V/2211 11/43

ILl/677; V/2198 H /40

Siddha (A) Siddha/-tanTra (I) Siddhamata SidoM nta/-sastra Siddhavlra (I) Siddhayogisvam nata Siddhayogisvantantra13 (A) Sirascheda(-sikha) (A)345 (I) Sivadrsti Sivadharmottara14 (A) Sivagama ^ivasaslropanisad (A)

i/4 9 ; V /l6, 20, 35; V U /70 ( llt h A h .) ; IX /74, 163 IE /72; IX /80 III/2S0 X n /341 IV /32 (7th Ah.); V/35, 88; XII/384 VI/7 1/43 1/40 (2ad A h.) V /l 15 I /U 6 X II/434 //IS , 58; VII/163 V / l 86, 205, 209, 220 X /302 TX/88, 255; X /23, 2 7 9 ;X I/2 5 , 77; X I/73 (29th Ah.) m /2 1 3 ; VII/29 ( llt h A h.); VIH/165

H /40 H /49; I V /1366, 1370, 1385; V /2162; V I/2 5 1 4 ,2603 III/688; V I/2520 III/89 6 VII3631 III/1324; IV /1385, 1438; V II1/3674 I V /1641 H/43 II/350 IV /1465 H /116 V III/3724 11/18, 58; V/2047 IV /1536, 1555, 1559, 1570 V I/3028 V I/2528, 2695, 2749, 3005; V U /3131, 3183,3363 m/829; V/2121, 2365

(I) Sivasutra
S iva-/3ai vi-tanu/-s ast ra Skandaya.malata.ntra Smrti (I) Spanda-sastra

13. Perhaps identical with the Sidcihayogisvarainata. See A ppendix I. 14. A ll India Kashiraj Trust is bringing out a critical edition based o n the available M SS.

Srikanthi (A) Srlpara (I) Sripurva/-sastra

3ruti Stotra Stotrabhattaraka (A) Subodhainanjari15 (A) Suks mas vay ambhuva( A) Sutravimarsini (A ) Svacchanda (-bhairava) (A)315

1/39-40, 41-44 V II/12 (11th Ah.) 1/215, 220-222, 223; II/223; TII/29, 112. 279; V/130, 206; V I/7, 41, 48, 111, 148, 149, 161, 165. 179, 186, 219, 222, 223, 247; M I/80, 117, 127, 144, 164, 184, 187, 190; VII/ 39 ("11th A h.), 43, 57, 63, 71 VTTT'127, 136, 137, 138, 153 I X /125, 210, 230; X /59, 269 X I/1 4 ,1 1 6 ;X II/1 8 5 , 187, 198, 253, 309 IX /87, 88; X /23, 279; X I/52 m /1 9 l; V H I /8 5 HI/223 II/4 IX /3 III/449 1/42

11/39-40,41-44 V/2104 11/215, 220-222, 223, 575; III/645, 7 2 8 ,8 9 5 ; IV /1480, 1596, 1641, 1675, 1682, 1745, 1782, 1783, 1795, 1799, 1813, 1820, 1853, 1856, 1857, 1881; V /1964, 2001, 2011; 2028, 2048, 2068, 2071, 2074, 2131, 2135, 2149 2155, 2163, 2327, 2336, 2337, 2338, 2353; V I/2565, 2 6 5 0 ,2 6 7 0 ,2 7 8 5 ,2 9 9 5 ; V II/31 2 0 ,3 2 2 2 ,3 4 7 5 , 34 7 7 ,3 4 8 8 ,3 5 4 3 , 3599 V I/2 5 2 7 ,25 2 8 ,2 7 4 9 , 3005; V II/3 158 III/807; V/2285 H I/839 11/356 V I/2443 111/1065 11/42

15. A M S o f the Subodhamanjari ascribed to Vamanadatta is said to be available in B .H .U . (C4255). A nother text going by the name o f Svabodhadayamanjari is also reported in the same collection (C l 00), vide U podghata, pp. 78,- 83. The latter text is also ascribed to Vamanadatta.

(I) Svacchanda/-sastra

Svacchanda (-yamala)547 (I) Sva(va)yambliuva (I) Tantraloka

1/71; H I/22, 280; IV/41, 43, 170; V/8, 64, 104, 144, 145, 146, 147, 158, 199, 237, 272; V I/129, 161, 165; VII/68 (11th A h.); VHT/191; IX /14, 23; XII/371 1/42 1/40, 84; VI/46, 60; X I/103 1/4, 6, 13*14,19, 22, 21, 29-30, 34, 53, 54, 55, 62, 71, 74-75, 153, 162, 179, 180, 236, 238, 258, 287, 309; 1/5 (2nd A h.); 11/88, 92, 102, 114, 117-118, 190, 194, 212, 233, 247, 250, 264; m/37, 48, 51, 53-55, 72-73,126, 131, 138-139, 219220, 231, 289, 293, 297, 298, 313, 393, 442-444, 457-458; TV /4,17, 21-22, 156, 169, 177, 203; IV/49 (7th Ah.), 50; V/19, 22, 188; VI/7, 203, 204; VII/3, 4, 44, 128, 137; VII/68 (11th A h.); V1IT/80, 102, 134, 147, 152, 218; IX /

H /7 1 ; H I/638, 896, 1129, 1131, 1258; IV /1358, 1414, 1454, 149-1, 1495, 1496, 1497, 1508, 1549, 1587, 1622, 1763, 1795, 1799; V /216 0 ,2 3 9 1 ,2 4 5 4 , 2463; VI.il/3661 11/42 11/40, 84; I V /1680, 1694; V If/3209 II/4, 6, 13-14, 19, 22, 27, 29-30, 34, 5 3 ,5 4 , 55, 62, 71, 74-75, 153, 162, 179, 1 8 0 ,2 3 6 ,2 3 8 , 2 5 8 ,2 8 7 , 309, 315, 440, 444, 454, 466, 469-470, 542, 546, 564, 5 8 5 ,5 9 9 ,6 0 2 , 616; 111/653, 664, 667, 669-671, 688-689, 742, 747, 754-755, 835-836, 847, 905, 909, 913, 914, 929, 1009, 1058-1060, 1073-1074, 1092, 1105, 1109-1110, 1244, 1257, 1265, 1291, 1341, 1342; IV /1369, 1372, 1538, 1641, 1837, 1838; V /1887, 188S, 1928, 2012, 2021, 2160, 2280, 2302,2334, 2 3 4 7 ,2 3 5 2 ,2 4 1 8 ; V I/2565 2686-2687, 2837, 2904, 2925, 2937, 2982, 3056; VII/3121, 5142-3143, 3309, 3324,3407, 3421,3437,3438; VHI/3722, 3723,3724

IN TR O D U C TIO N T OT H E TANTRALOKA

Tantralokavivekalfl (A) Tantrabhairavi (A)s4a Tantraraja Tantrarajabhattaraka (A) (I) Tantrasadbhava Tatabhairavi (AJ? 4 !I T attva rak savi dhana Tattvarthacintam fhi (A) T rai kalyapa riksa Traigirasamata Trikalirdaya (A) Trikakula Trikasadbhava Trikasara (A) Triksasana Trikasutra

J25, 246-247; X /l 11, 178, 199, 211, 256, 330; X l/1 5 , 36-37; X I /19 (29th Ah.), 34, 117, 131, 147, 148: X II/432, 433, 434 X II/434 1/42 X/211 11/145: I I I 189; V/17, 20, 22, 63: X I 4 0 (29th Ah.), 69 TI '77: XI 136 (29th Ah.) IJ 42 X I/99 (29th Ah.) VII; 142: X 19 VI/I8 1 / 1 5 6 II-237: III/399; X I/7 (29ih Ah.) XII/252 X /336; X I/25; XII/389 X I1/227 11/236; X /302 IH/303 VII/101 (12th A h.)

16, Published in K STS in 12 volumes. See Appendix I.

VII 1/37 24 IT/42 V I/2937 It/497; III 805; IV /1367, 1370, 1372,
1 4 1 3 ; V H '3 3 3 0 , 3 3 5 9

11/429 ; V I 1/3426 11/42 VH /3389 V /2026; V I/2745 I V /1652 11/156, 589 ; III/I015; VH/3297 VII/3542 V I/3062; V H /3131; VIII/3679 V II/3517 11/588; V I/3028 U I/919 V /2193

(I) Trimsikasastra Trisika/'-grantha Trisirobhairava

U ddyota (A) U nniatta (-bhairava)17 (A )s5 Unm esa (A) U panisad Crdhva18 0 rmikaiila-s iddhasantanarupaka 0 rm ik ilu (? ) (A)
t jr m ik u la ( A )

ffl/57-58 11/198; X /8 I/13I-132, 136, 154, 156, 157, 177; 11/142-143; ffl/279-80, 4 0 2 ,4 0 5 ; V / 9 , 15; IX /64, 221; X /47; X I/5 9 ; X I/70 (29th Ah.), 100;X I 1/186,198,297,341 I X /19, 23 L 1/42 X/221

III/673-674 IU /550; V I/2734 11/1 31-132, 136, 154, 156, 157, 177, 494-495; 111/895-896,1018, 1021; IV / 1359, 1365; V l/2 5 0 4 ,2 6 6 1 ,2 7 7 3 ; V II/ 3165, 3 3 6 0 ,3 3 9 0 ,3 4 7 6 ,3 4 8 8 ,3 5 8 7 , 3631 V I/2 4 5 9 ,2671 ir/42 V I/2947 IV /1464 11/46 11/349 III/8 30 VTI/3132 VII/3403

v /n 4
1/46 1/39 (2nd Ah.)

III/214
X l/26
XI/113 (29th Ah.)

Uttaphulla

17. C. Elizabeth has procured M S o f this text as well as that o f the Vnmatta-bhairava Pahcimga and has been awarded doctorate for her excellent work thereon by the U niversity o f Paris. 18. This is a doubtful reference. If, however, it stands for the Urdhvatcmtra, our attention is caught by one Ordhvamndyatantra w hose several incom plete MSS have been listed in several collections (5962 at R oyal Asiatic Society o f Bengal; 923 at Banglya Saliitya Parisad, Calcutta; 4894 at Raghimatha Temple Library, Jammu; 24719, 24733 and 24779 at S. Sanskrit University, Varanasi). See Ta.Sa. p. 84.

U ttaphullaka^m ata)1 (A )8 6 1 UttaphuUakamata (A) Uttaragrautha (Kirana) Vairinca Vama Vamakesvavlmata 2 0 (A) Varnabhantha (A)sSS Varna(-cakra) (A )553 Vartika (A) Veda Vetala(-yainala) (A )8 54 Vidanga. (A)eSS Vidyullekha (A )6 6 6 Vidyuman (A )0 1 5 7

1/42 X l/113 (29th Ah.) 1/119 111/25; V I/46 1/38, 39 II/78 1/43 1/43 X I/2 (29th A h.) 1/48, 49, 71; V /1 1 4 ;X /5 3 , 56 1/42 1/43 1/43 1/43

H /42 VII/3403 11/119 H I/6 4 1 ; I V /1680 11/38,39 H/430 H/43 11/43 VII/3292 11/48, 49, 71; IV /1464; V I/2 7 7 9 ,2782 11/42 11/43 11/43 11/43

19. The Ta. Sa. refers to certain Utphullikamata (p. 77). 20. Published with Jayarathas commentary in KSTS capti o ncd as the Vamakasvarimatavivaratia. This is identical with the Yam akeivaratantra and has tw o parts, n&mz\y Yogimhrdaya and N ilydsodasikarnava. The Yogimhrdaya has been brought out in Prince o f W ales, Saraswati Bhawan Series with A m jtanandas D ipika and the N ityasodasikarnava in Anandasrama Sanskrit Series alongwith Bhaskararayas Setubandha. The M t y a s o d a M k a r tiava has been again brought out by S. Sanskrit University, Varanasi t o gether with the Rjuvimarsini by Sivananda and the Artharatuavall by Vidyananda. B.V. D vivedi, Varanasi and Andre Pad on x, Paris are engaged in bringing out a critical edition o f the Yoginlh/daya w ith D ipika together with its translation int o French.

(v)l-xiasi3Jdv

Vijaya (A) Vijayakhya (A)S5S Vijnanabhairava 21 (A ) Vimala (A ) Vinamagi (sikha) (A )3B Vlna(-sikha )23 (A )s < !0 Vinducakra (A)sal Virabhadra (A) (I) Viravali Visara Vi$nupiiraija (A ) Vjsnuyamaia 23 ( A ) E fsa Visvadya(-mata)S0:i Vivarana (SripQrvavivarana)

1/40. 1/42

11/40 11/42

H I/4 4 8 ; V II/140; IX /243 I I I /1064; V /2 0 2 4 ; V I/2683 1/40 11/40 1/43 11/43 I /43 11/43 I /43 XE/43 1/40 II/40 V II/106 (12th A il.); X n /3 18V /2198; V II/3608 1/40 U /40 X I/141 1/42 1/42 X /292 VII/3247 11/42 H /42 V I/3018

2 1 . Published in KSTS with the commentaries o f Ksemaraja (partly) and Sivopadhyaya in one volume and with that o f Bliatta A nanda in an. other volum e, bound in one. Later published by L. S itb w n under the title L e Vijndna Bhairava, text and commentary translated into French under the Institute o f Indian Civilization Series. Text with English translation b y Jaidev Singh and Hindi/Sanskrit Comm entaries by B.V. D vivedi both published by M otilal Banarsidass. 22. T. G oudriaan has recently brought out a critical edition and English translation under the title Vinasikha1antra: A Saiva Tantra O f The L e ft Current (D elhi, 1985). 23. Tw o M SS are listed in the catalogue o f the Palace Library o f Tanjore (650A, 651B). The Ta. Sa. lisls som e M SS with the jy o tsn a commentary (p. 60),

 (Tantraloka-) Vivrtti Yajurveda (A) Y ogaja (A) (T) Yoga/-saficara/-sancara Y ogasastra (A) Y oginikauia Y o gisvarimata Y onyarpava (A)*

III/471; XII/433 1/32 V/114, 180 1/40 III/135; X I/57 (29th A h.); x n /3 io 1/70 1V/1X (7th Ah.), 32 X II/385 X I/II3 (29th A h.)

I ll / I0S 7; VIII/3723 11/32 IV /1464, 1530 U /4 0 U ly751; Y U /3 3 4 7 ,3600 U /70 III /1303, 1324 Y H I/3675 VII/3403

* O f late w e learn from M ark D yezkow ski that one M S o f the S ivadkarm ottam is deposited in the N epal N ational Archives (4/531). From him w e also learn that the Devipanca^atika, Sardhasatika and Kramasadbhdva have been edited by Sanderson from N epali M SS but are awaiting publication. The Sirascheda is identical w ith the Jayadrathayam ala and Tantraraja-hha(taraka which are preserved in N epalese M SS. See A ppendix I also.

13(B). SIX T Y FO U R B H A IR A V A T A N T R A S A N D TH EIR EIG H T FO L D C LA SSIFIC A TIO N IN TH E G R O U PS O F 8 EA C H IN TH E S R lK A N T H l A S R E F E R R E D TO B Y JA Y A R A T H A .* ([) Bliairavastaka 1. Svacchanda 2. Can da " 3. Bhairava 4, Krodha 5. Unamartabhairava 6. Asitaiiga 7. M ahocchusm a 8. K a p a lm (III) M atas taka I. Rakta 2. Lampata 3, Mata 4. Laksrai 5. Calika 6. Pifigala 7. Utphullaka 8. Visvadya (V) C akrastaka 1 . Mantracakra (II) Yam alastaka 1 . Brahmayamala 2 . Visnuyamaia 3. Svacchanda 4. Ruru 5. Atharvana 6 . Rudra 7. Vetala

(IV) M aiigalastaka I. Picubhairavl 2. Tantrabhairavi 3. Tatabhairavi 4. Brahmikala 5. Vijaya 6. Candrakhya 7. M aiigala 8. Sarvamahgala (VI) Bahurupastaka 1. Andhaka

* G oing by the assertion o f Jayaratha there are sixty four tantras as enumerated in the Srikanthi. B u t a perusal o f the relevant extracts shows only 63 Agam as, om itting one in the Y am ala group (there are only 7 Yamalas named). D vivedi om its one Tantra namely Bhairava (under Bliairavastaka) and adds four m ore e.g., Uddfsa, Kukkutakhya, Kubjika and Rurubhairava (U podghata, pp. 94-111) admittedly as per Srikanthi. His Total com es to 66 instead o f 63 or 64. W e have, however, not been able to trace the textual support from the extracts o f the Srikaijthi as cited by Jayaratha (T.A .V ., I, pp. 39-44) either for these om issions or additions. A lso see Abhi., pp. 141-143.

2. 3. 4. 5. 6. 7. 8.

Varnacakra Sakticakra Kalacakra Vinducakra Nadacakra Gahyacakra Kliacakra

2 Rurubheda
3. 4. 5. 6. 7. 8. Aja Mufa Varnabhant ha Vidariga Jvalina M atrrodana

(VII) Vdgisasfaka 1. Bhairavl 2. Citrika 3. Hamsa 4. Kadambika 5. Hrllekha. 6. Candralekha

(VIII) Sikhastaka
1. Bhairavliikha 2. Vina

3. Vinamani

4. Sammoha
5. Dam ara 6. A thaivaka 7. Kabandha

7. Vidyullekha
8. Vidumat

8. ^irascheda

14. PER SO N S * N A M E D A N D /O R Q U O T E D B Y JA Y A R A T H A IN T H E TA N T R A L O K A V IV E K A N ame Abhinavagupta (Anenaiva) VolumejPage (K STS edition) 1/13, 34; III/193, 443; VII/44 ( 1 1th. Ah.); X / l l l ; X II/4 2 7 ,428 1/32, 305; H /73; TIT/134, 443; V I/175; V II/30 (11th Ah.); V III/ 8 ], 150, 152, 171; IX /I29 III/279 V /I92 X I/29 (29th A h.) X I/29, (29th Ah.) Volum ejPage (M L B D edition) 1 1/13,34; H I/809, 1059; V /2136; V I/ 2837; V III/3717, 3718 II/3 2 ,3 0 5 ,4 2 5 ;m / 7 5 0 , 1059; IV /1809; V /2112, 2281, 2350, 2352, 2371; V I/2569 III/895 I V /1542 V II/33I9 VII/3319 IQ /915

A gam avid (A )* * Agastya Aliaatha Amara Amaranatha Araba Amaresa Amrtaratha (A) Arigira (A) Anantafkjitm dra) (A) Anantanatha

m/299
XII/341

V11/3631
I V /1543 V H I/3720 IV /1459, 1543

V/193
XIT/430 V /109, 193 X II/430

Vni/3720
11/283

r/283

* Includes m ythical figures as well. **(A ) against a nam e indicates a fresh reference by Jayaratha.

Anantesa. (A) Aniruddha ArdhanariSvara (A) Ardhatrayambaka Asmadadiguru Asmadguravah Asm adguiu Asmadgurubhih A sm akam Gurubhih As matparamagur ubhih (A) Avatarakanatha (A) Atri (A) Babhru (A) Baka (A) Balabhadra (A) Bali Balakhilya (A) Bales vara (A) Bhadantaka (A) Bhagavan

1/283 VI/210; V m /179 V /l 93 1/26, 27

See See See See See See under Guru under Guru under Guru under Guru under Guru under Guru m /195, 197 V/2Q4 XII/343 V /29; X / l ; X II/344 XII/343 V /l 93 X II/344 V /I92 1/6, 132; 1/39 (2nd Ah.); 11/100, 141,168, 204,215; 111/18, 6 8 ,7 2 , 74, 97, 279; 449; VIII/120; X /l 10; X I/142, 151, 156, 178 1 /34,131; 1/39 (2nd Ah.); 11/141,

V/109

11/283
XV/1S44; V/2379 I V /1543 11/26,27

III/811, 812 I V /1459 IV /1554 V II/3633 IV /1379; V I/2727; VII/3634

VII/3633
IV /1543 V II/3434 IV /1542 I I /6, 132, 3 4 9 ,4 5 2 , 493, 520, 556, 567; III/634, 684,688, 6 9 0 ,7 1 3 , 895, 1065; V/2320; V I/2836; V II/3248, 3257, 3262, 3284

11/34, 131, 349,493, 495; III/684, 713,

Anantesa (A) Aniruddha Ardhanarisvara (A) Ardhatrayambaka Asmadadiguru A sm adgm avah Asmadgura As madgurubhi h Asm akam Gurubhih Asmatparamagurubhih (A) Avatarakanatha (A) Atri (A) Babhru (A) Baka (A) BaSabhadta (A) Bali Balakhilya (A) Bales vara (A) Bhadantaka (A) Bhagavan

1/283 VI/210; V U 1/179 V/193 1/26, 27 See under Guru See under Guru See under Guru See under Guru See under Guru See under Guru III/195, 197 V/109 V/204 XII/343 V /29; X / l ; X II/344 XII/343 V/193 X II/344 V /I92 1/6, 132; 1/39 (2nd Ah.); 11/100, 1 4 1 ,1 6 8 ,2 0 4 ,2 1 5 ; 111/18, 6 8 ,7 2 , 74, 97, 279; 449; VIII/120; X /110; X I/142, 151, 156, 178 1 /34,131; 1/39 (2nd Ah.); 11/141,

11/283 IV /1S44; V/2379 IV /1543 11/26,27

a p p e n d ix - 14

ITT/811, 812 I V /1459 1V/1554 VII/3633 IV /1379; V I/2727; VII/3634 VII/3633 IV /1543 VII/3434 TV/1542 11/6, 132, 3 4 9 ,4 5 2 , 493, 520, 556, 567; III/634, 6 84,688, 6 9 0 ,7 1 3 , 895, 1065; V /2320; V I/2836; V II/3248, 3257, 3262; 3284 11/34, 131, 3 4 9 ,4 9 3 , 495; III/684, 713,

143; 111/68, 97, 449; V/45; XII/

270 B hanuka(A ) Bharabhutesvara (A) Bharata Bharata (A) Bhaskara Bhatta/-natha Bhattarika/~natha Bhaum a (A) Bhautika (A) Bhima (A) Bhojaraja (A) Bhrgu (A) Bhujaga (A) Bhusaijakara (A) Bhutesvara (A) Btmtiraja Brhaspati/-pada Cakrabhanu (A) Cakrika Carida Can des vara (A)

111/191-192, 196 V/193

V/72

T/39 (2nd Ah.); II/155 III/191 1/29, 34, 52

1/29, 34

V/192
V /I92

IV/106; V/180; XII/385 III/] 96, 197 V/I09, 181, 193; XII/343 X I1/343 I I /14 V/193 III/193, 194 1/146; V/7 6, 160 ; VI/4 J ; XII/ 383, 384, 413 IiI/193, 195 XI/37 IV/106; V/180, 186; XII/385 V/199

CO

to

tjJ

III/807-808, 812 I V /l543 I V /l 422 11/349,507 III/807 11/29, 34, 52 11/29, 34 IV/1542 I V /l 542
III/1194; I'V/1530; VIII/3675 III/812, 813

IN TR O D U C TIO N T OT H E TANTRALOKA

IV /1459, 1531, 1543; V1I/3633 VII/3633 11/366 IV /1543 III/809, 810 11/146; IV /1426, 1510, 1675; VIII/ 3673, 3674 3703 111/809,811 VII/3143 III/l 194; IV /1530, 1536; VIII/3 675 IV /1549

C a n d i(A ) C aadika (A) Carmika Chagalanda (A) Citra Citrabhanu (A) Citraratha (A) C u k lolak a Curriikakara (A) D aksa D aruka (A) Dar^anantariyaguru Dasarathi (A) D evabala (A) D evaratha (A) D evi Dharmaratha (A) D lu u v a (A) D urvasa (A) Dvirajrida (A) Eraka Gahanadhipati (A) Galava (A) Gapapati

X II/385

m /70
X I/37 XII/343 X I/29 (29th Ah.) V/44 V/45, 144 1/13, 31 III/254 IV /106; V /l80; X II/385 X II/343 See under Guru

XII/290, 3S5
V I/250 X1I/431 1/257 X II/430 V/193 1/28; V / l 92 X II/343 III/192-193 X II/383 V/192 1/22; IX/161

VIII/3675 III/686 V II/3143 VII/3633 V II/3319 I V /13 34 IV /1395, 1494 11/13, 31 III/870 III /1194; IV /1530; VIU/3675 V II/3633 V II/3580; V III/3675 IV /1884 VIII/3721 11/257 V III/3720 rV/1543 11/28; IV /1542 VII/3633 III/808, 809 V III/3673 IV /1542 11/22; VI/2601

Gaijesa GaneSvara Gangadhara (A) Garuda (A) Gauri (A) G autam a (A ) G opala /-ka (A) Govindaraja (A) Grantha-kara/-krt (A)

Gudikanatha Guhesana (A) Guhyaka (A) Guhesvara (A) Gunaratha (A) Gungaratha (A) Guru

1/21, 23; V /199; X I/23 (29th A h.), 24; X H /IS5 XT/170 V /193 1/116, 117 1/154 V /192 IV /106; X II/385 III/191, 196, 197, 198 I / l l , 15, 29, 54, 130, 132, 228, 29S, 309; D I/191, 306; VII/206; V E /19 (11th A h.), 26; V III/I37; IX /19; X II/385 X I/29 (29th Ah.) V /180 X II/388 V/180 XII/431
Xir/431

1/14, 23, 28, 29, 30, 143, 146, 149, 162, 251, 253, 309; 11/10, 100, 121, 254; III/467; IV/118. 196; V /7, 1 9 ,7 6 , 117, 193, 283; V I/135, 210; V III/107 (12th

11/21, 23; IV /1549; VIII/3313, 3314, 3475

VII/3276
XV/1543 11/116, 117 I I /154 IV /] 542 I I I /1194; V IH /3675

III/807, 812,813, 814

D / l l , 15, 29, 54. 130, 1 3 2 ,2 2 8 ,2 9 8 , 309; III/807, 922; V /2 0 2 9 ,2111, 21(8, 2337; V I/2459; V irt/3675 VI1/3319 IV /1530

VII1/3678
IV /1530

Vm/3721
VIII/3721 I t / 14, 23, 28, 29, 30, 143, 146, 149, 162, 251, 253, 309; 11/362, 452,473, 606; I I I /1083, 1206, 1284; IV /I357, 1369, 1426, 1467, 1543, 1633, 1769, 1844; V /2I99; V I/2818; VII/3487,

Ah.); X /92; X H /197, 317, 414,

amnaya pankti parampara paramparya
santati

uttamah vara (Asmadguru) (Asmadadiguru) (Asmakarh Gurubhih) (Asmatparamagurubhih) (Darsanantariyaguru)

(Mahaguru)

(Paramaguni) (Para mesthiguru) (Pura/Purva-guru) (Sastrajnaguru) (Svaguru) Gurunatha Hara (A)

433 VTII/112 IX /161 1/33, 52; V II/129 1/34, 45 1/34; XI/81 1/83; H I/67 III/197; X I/ 167; X II/429 11/46; V II/147; VII/11 (11th Ah.); IX /1 6 1 ; X I/137; XII/198 XI/21 (29th A h.); Xn/198 XII/221 III/203 III/41 1/15, 47, 48; n i/1 6 1 , 192 1/236; H /10; H I/197; X I/57 I / l l , 3 0 ; X I/23 (29th Ah.) V H /100 (12th A h.); X I/33 (29th

Ah.)
111/83 1/24 1/50 V/193

V/2312 VI/2601 H/33, 52; V/2013 11/34, 46 11/34; V n /3 1 87 11/83; UI/6S3 HI/813; VIII/3719
11/46; V /2031, 2103; V I/2601; VII/

3243; XII/3488 VH/3311, 3488 VH/35I1

H I/819

111/657 11/15, 47 ,4 8 ; HI/777, 808 11/236, 362, 813; VH/3163 11/11, 30; YIT/3313 V/2192; VII/3323 III/699 n /2 4 11/50 IV /1543

Hrasvanatha (A) Hulahula Indra Indrajit (A) Isaraja (A) Isvarakrsna (A) Jahnu (A) Jamadagiii-suta (A) Janthi (A) Jaya (A) Jayaklrti (A) Jayainurti (A) Jayanta (A) Jayaratha (A)

HI/196, 202 V /34 IV /121; Y/43, 65, 71, 92, 108, 159; X1I/383 V/193 V/44 V/191 V/192 V/193 V/193 X II/344 X II/344 X II/344 X II/344 1/310; 11/264; 111/307; IV/203; iV /5 7 (7th Ah.); V /283: VI/250; VII/208; V n /91 (11th Ah.); V III/ 214, 239; IX /285 ; X /305, 327, 356, 380; X I/I8 4 ; X I/172 (29th Ah,); X II/222, 302, 335, 351, 354, 380, 390, 428, 434, 435 X ll/3 4 4

Jayarudra (A) Jayavardhana (A) Jyestharatha (A)

Xn/344
X II/430

III /1209; I V /1393. 1415, 1421, 1442, 1458,1509; VIII/3673 I V /1543

IV /1394
IV/1541 I V /1542, 1543 I V /1543 IV /1543 VII/3634 VII/3634 VII/3634 V II/3634 11/310, 316; n i/9 2 3 , 1291, 1349; IV/ 1633, 1884; V /2092, 2183, 2414, 2439; V I/2725, 3031, 3053, 3082, 3106; VII/ 3290, 3462, 3513, 3592, 3625, 3641, 3644; V III/3670, 3680, 3718, 3724, 3725 V II/3634 V II/3634

VIir/3720

Jyotsnakara Kakaradevi (A) Kallata/-natJia K alyana (A) Kalyanika (A) Kalyapala Kam aladatta (A) Kanabhuk Kartada Kanakadatta (A) Kankala (A) Kapal! (A) Kapalika (A) Kapallsa (A) Kapila Kasa (A) Kartikeya (A) Kastasridhara (A ) K asyapa (A) Kaunteya (A) Kaugika (A) Ketumala (A) Kcyura/-yatl (A)

VI/243

m /1 9 5
IV /11; X I/138; XI/88 (29th All.) 1/2; 310; V. 204; V I11/205; X II/ 433 III/192, 195, X I/4 6 (.29th A h.) XTT/430 V I/250 1/194 XTT/43I V /34 V/181 V /34, 108; X I/4 6 (29th k h .) V/120, 193 V /78, 113, 192; X II/376 V /192 V /199 X 11/24 5 V /192 1/163; V I/109 X II/223, 344 V/72 III/192, 195, 196

I V /1877 III/8II III/I099; V II/3 2 4 4 ,3378 II/2, 310; IV /1554; V /2405; VIII/3723 111/808, 811 VII/3336 V III/3720 IV/1S84 11/194 V III/3721. IV/1384 IV/1531 IV /1384, 1458; V II/3336 I V /1470, 1543 1V/I428. 1463,1542, VIII/3666 I V /1542 I V /1549 V II/3535 I V /1542 11/163; I V /1743 V II/3513, 3634 I V /1422 U I/808, 811, 812

Khagendranatha Khetapala K rodhesa (A ) Krsna Krtsna (A) Krura (A) K sem aka (A) Kgemaraja (A) Kurnianatha Kuru (A) Kura nandana (A ) Laksm ana Laksmanagupta Laksrmdatta (A) Lakulc (Il)sa Langall (A) Languli (A ) Lankaratha (A) Lilakara (A) Lokaksa (A) M accliaada M adanika (A) M ahabliasyakara (A) M akaguru (A)

m/297; X I/3 (29thA h.)

VI/211; VIII/36 V/186 V/193; X I/37; X1I/423 V /192 V /193; X II/342 V/78 11/178 111/297 V /72 X II/423 X II/388 JX/122; X II/184 X II/430 V /181; X II/343, 383 X II/343 V/181 XIJ/431 V /Sl V /180 1/24, 25

m/192, 195

11/90 See under G um

III/913; VII/3293 IV/1845; V/2236 IV/I536 IV/1543, VII/3143; V1II/3713 IV /1542 IV/1543; VII/3632 IV /1428 IT/530 m /9 1 3 IV /1422 V ffl/3 7 12 VIII/3678 VI/2562; VII/3474 VUI/3720 IV/1531; VII/3633; VIH/3673 VH/3673 IV/1531 VIII/3721 IV/1431 IV/1530 11/24,25 111/808,811 11/442

M ahananda (A) M ahocchusm a (A) M anm atha (A) M anoratha (A) M askari (A) M edhatithi (A) M esa M ina M atari ga N anda (A) K aada (A) N andi (A) Nandi kumara Nandiratha (A) Narada Narasiihha N asiketu (A) N avera/N averakanatha (A) Nrsim ha-gupta Ojaraja (A) Paficantaka (A) Pan ini (A) Para (A) Paramesthiguru

X U /433 V/34 IV /106 X II/430 V/192 V /72, 77, 204 X II/343 1/24; XII/343 V /34; XI; 37 IV /106; X II/3S5 X H /342 V/199 1/283 XII/431 V /144 see Nrsimha-gupta V /192 I I I /196 I/13: 14, 34 X II/197 V /186 II/196; XII/349 V/193 See under Guru

VIIT/3723 IV/1384 m / 1 194 V m /3720

I V /1542

IV /1422,1427,1554 YII/3633 11/24; VII/3633 IV/1384; YU/3143 m /1 1 9 4 ; VIII/3675 VII/3632 IV/1549 11/283 VIII/3721 IV/1494 IV /1542 IU/812 111/13-14, 34 V II/3487 IV /1536 11/548; VII/3639 IV/1543

Paramesthm Parasara (A) Patanjali (A) Pifigala (A) Pirigesa Pippalada (A) Pitamaha (A) Pratoda (A) Prakasaratha (A) Praty a bhjj na Icara Pravara(nrpati) POrana (A) Purnamanoratha (A) Pura/Pui'va-guru Rama Ravana R sabha (A) Ruruvrttikara (A) Sadyojyoti Sakai ya (A) Sakra (A) Sakraratha (A) Sakuni (A) Sambhunatha

1/41, 207; 111/21.2; IX/161 V/192

III/102
V/193 V/192 V /32; XII/383, 385 V/193 X If/430 VI/224; V1I/26, 194-195 XII/429 V/192 X II/430 See under Guru V/193; X n /2 9 0 , 388 X II/384, 385 V/72, 180 IV /I19 VI/211, 250 V/192 XTI/383 X n /4 3 1 IV /106; XII/385 T/34, 53, 236; HI/356; V/283;

11/41,207; III/828; VI/2601 IV /1542

ILI/718
IV /1543

IV /1542 IV/1382; V Ill/3673, 3675 IV/1543 VUI/3720 IV/1858; V /2U 8 VIII/37I9

I V /1542 VIII3720

IV/1543; VII/3580; VIII/367S VIII/3674, 3675 IV /1422. 1530 III/I207 IV /1845, 1884
IV /1 542 VIII/3673 V III/372I

TV/1194; VIH/3675 II/34, 53,236; III/972; IV/1633

Sammaratha (A) Samvarta S an ak a(A ) Sananda (A) Sanatkumara Saiigrahakara (A ) Sankara Sankaranandana (A) Sarikha-dhara (A ) Sanku (A) Sarada Sarbilla Sastrajnaguru Sastra vataraka Saumitra (A) Saunika Siddha/'pada Siva Sivananda natha (A) Sivaratha (A) S o ma

VII/129, 193; IX /I2 2 ; XIT/380 XII/431 V /1 9 3 ; X II 343. 3S5 V/114 V/114 1/283; V/114. 192 V/19 1/257; V/193 V I/250 1/310; Vni='205 V /114

X/186,

X n/429
X I/29 (29th A h.) See under Guru 1/139, 143 V/192 X I/37 1/85; 1/2 (2nd Ah.), 34; m/199; V III/238; X I/2 (29th Ah.) 1/149; V /32, ISO, 193

m/192
XII/431
V/108

V/20I3. 2077; VI/2562;

VHI.'367i)

VIII 3721 IV/1543; YU 3633; VHI 3675 IV/1464 TV/1464 11/283; IV '1464 1552 IV/1369
11/257; IV /1453 V / l 884

11/310; V/2405 TV/1464 VI1I/3719 VII/3319 11/139,143 I V /l 542 VU/3143 11/85,344; 1V/1395; V/2438; VIf/3292 11/149; IV /1352, 1530, 1543 III/808 VIU/3721 IV /1452

Sonm deva Sornananda/'-pada Som araja (A ) Som asarm a (A) Sricakra (A ) ^rikanthaaatha

Srinatha Srirajaraja (A ) Srngara (A ) Srngararatha (A ) Stotrakara (K ram a-JStotrakara (A) Subhata-datta/-pada (A ) Sugata Sukra (A) Suniati Siiryaratha (A ) Sfitrakara Svacchanda Svaguru

1/235-236 1/40 (2nd Ah.); H /95, 136; III/ 192. 194; XII/429 IT I/19fi XII/343 X II/431 1/26,28,34,71,129,283;IV/17, 130,146; V /7. 30,165,166, 170, 173, 188, 199; V I/179, IS O ;V T IF / 139;IX/125 1/26 I/3I0; XH /432 XE/433 X H /432 V III/85 III/191 X II/433 XII/376 V/193; X II/385 1/236; IV/106: V I1./193: X II/385 XII/430 H /13 XE/383 See under G uru

11/235-336 II/350, 441, 488; III/808, 810; V IH / 3719 m/812 VII/3633 VU I/3721 n/26, 28. 34, 71, 129, 283; 111/1105 1218,1234; IV/1357,1380,1515,1516, 1520, 1523, 1538, 1549, 1813, 1814; V/2329; V I/2565. 11/26 D/310; VUI/3722 VIII/3723 Vin/3722 V/2285

338 INTRODUCTION T O THE TANTRALOKA

Svatantresa Svayambhuva M ann Svetaketu (A) Taksyamuni (A) Tapasvin (A) Trayambaka Tri bhuvanadat ta (A) Trisaaku (A) Trnavindu (A) Turyanatha (A) U dbhatta U dyota/-krt/-kara (A) Ujjata (A) U m nejakft (A) U tpala U tpalaratha (A) Vajraireya (A) Valmiki (A) Vamanabhanu (A) V amadeva (A) Vamanadatta Vamanatha Varadeva

VI/180; VIII/139;IX/125 V/72

X /l 32 V /l 92 Ilf/131

1/26, 27, 28 XII/433 V /l 14 V /l 92 1/24 m /192 V /1 0 2 .104.142, 241, 243; IX /19, 231 III/192 X/221 II/9-10, 95; V III/177; XII/430 XII/430 V/193
V /I92

III/196; XII/385 1/44; I V /l 34; V /l 80 III/467 XII/414 m /2 9 9 ; XI/29 (29th Ah.)

U ) 03 VO

Vartilcakara (Rauravavartitakara) (A) Vasistha (A) Vasii (A) Vasudeva Vibhisana Vibhutidatta (A) Varadeva Yidyadhipati Vitnala Vimalakala Vindhyanatha Vinayaka (A) Vira (A) Virabhadra (A) Viravara-natha (A) Virendra Viresa (A) Virupaksa Visistaratha (A) Visvadatta (A) Vivaranakara (Kramastotra-) Vrttikara (Ruru)

VI/174 V /109, 192 V /l 92 1/162-163; 111/31

XII/385, 387, 388 XII/430

III/299

VI/135
1/10, 13-14

1/5, 13 XI/29 (29th Ah.)

1/53 V/204; VIII/238 1/40; V/130, 131, 140, 141 m /1 9 2 , 196 X I /170 (29th A h.) IV /106; V/204; X n /3 8 5

Y/I80 XII/430
XIT/43I, 433

TIT/202

n/13
VI/174

in/915
I V /1769 11/10, 13-14

11/5,13
VII/3319

IT/53
IV /1554; V/2438 H /4 0 ;I V /1 4 8 0 ,1481,1490,1491 H I/808, 812 VII/3460 H I/1194; IV /1554; V III/3675 IV /1530 V U I/3720 VHT/3721,3723 m /8 1 8 11/365 IV /1808

V^ sa
Yama (A ) Ya^astara (A ) Y ogesa (A) Yudhisthira (A )

IX/256
V/193

VI/2696
IV/1543 VIir /3720 H/257

XIT/430 1/257

ix/255

VI/2695

15.

S Y ST E M S/M A JO R D O C T R IN E S R E F E R R E D TO B Y N A M E B Y JA Y A R A T H A IN T H E TA N T R A L O K A V IV E K A VoJumejPagt (K ST S edition) 1/213 Volume} Page (M L B D edition)

System jD o cl fine Abhasavada Abheda/-daa (Abhedakh.ya.ti) Adhara (Adho)-darsana/3asana/-sastra Adhyatm a/Adhya t mika A dvaita/A dvaya/-vada/-vadin agama arthopadesin darfana naya Aksapadam ata Amakky a kal as var upaspharasiddhanta A n ottarasad rthakrama Anuttaratrika Anya

11/213
IT/36 I V /1645 11/302; V/2383, 2407;. VI/2973, 2981, 2982; V llI/3 6 8 4 V /2 4 0 7 ; Vl/3661 11/26, 106, 112, 196, 244; ITT/899; IV /1464; VIII/3679 11/41 III/1248 III/902 11/266; V/2165

1/36
VI/11 1/302; VIII/183, 207; X/247, 255, 256; X II/394 VIII/207; XII/371 1/26, 106,112,196, 244; III/283; IV /160; V /l 14; X II/389 1/41 (2nd Ah.) IV /160 U I/286 1/266; V II/73 ( l l t h Ah.) See under N yaya n/141

1/52
V II/70 (11th Ah.) ITT/127; V /114; VI/6, 86, 220;

11/493 11/52 V /2162 1 0 /7 4 3 ; IV /1464, 1640,

1720,

1854;

V II/22; X I/33; X I/32 (29th Ah.)

sastra
Arhata Arvagdarsin A sam vedyabuddhti vada Asmad-darsana

in/43 ;XI/70

IV /131; X II/370, 371 1/4 (2nd A h .); V I/118, 123 See under Samkhya 111/31, 44; V /177; VI/29, 55-56, 146; VII/7, 98, 124; VIII/71, 207; IX /210, 256; X /133; X I/4, 72 (29th A h .); XII/341 VII/52 mata paksa V II/50, 54 sastra 111/59; X /118, 164, 190, 210, 213, 245, 267 (Asmindarsana) V II/96; I X /124 (Atmlyasastra) III/278 (Svadarsana) 11/86; VI/247; VII/184; IX /170; X /255 (Svamata) V II/52 (Svasastra) III/293; X I/122 (Svasiddhanta) III/16; VIII/2 Asmindarsane See under Asmaddarsana Astika-darsana (Astikyavasana) IV /19-22 Atmadrsti 1/69 Atmlyasastra See under Asmaddarsana

V /1906; V ll/3138, 3322 n r/6 5 9 ; VIT/3176 H I/1219; VIII/3660, 3661 11/314; rv/1752, 1757

III/647, 660; IV/1527, 1663, 16891690, 1780; V/1891, 1982,2008,2271, 2407; VI/2652,2696 2859; V II/3110, 3362, 3631 V/1936 V/1934, 1938 III/675; VI/2844, 2890, 2916; 2936, 2939, 2971,2993 V/1980; VI/2564 III/894 11/438; IV/1881; V/2068; VI/2610,
2981

V/1936
III/909; V II/3228 III/632; V/2202

HI/1107-1108
11/69

1/236; VI1I/207; XI/68 (29tb

Ah.); X I1/371
naya Ayatikramavid Ayurvedavid Bahya Bahyarthavadin Bauddha
1X1/195

1/236
IX/39

m /9
U/32
1 /6 4 , 69, 70, 71, 72, 95, 96;
IV /131; IV/25 (7th A h.); VI/30, 31; VIII/68; XI/52 (29th A h.);

Xn/368, 370, 375

- (Ksanikavadin) (M adhyam ika) (Nairatniyadrsti) (Saugata mata) (Sugata) (Svabhavyavadtn) (Vaibhasika) (Vijnananayavadin) (Vijnanavada) (Vijnanavadm) (Vikalpapeksanirvikalpapiam anyavadin) (Yogacara)

i/66 1/66, 95 1/69 VI/34, 90 V III/189; XII/376

1/66
1/95, 247; 1H/33 VII/89 ( l l t n Ah.)
1/67

IIT/32 1/247 1/64, 95

111/811

11/236
V I/2479 111/625 11/384

11/64, 69, 70, 71, 72,95, 96; III/1219, 1317; IV/1664, 1665; V/2268; VII/ 3342; VIII/3658, 3662,3665
11/66

11/66,95 11/69 V /2389; VIII/3666

11/66

11/95, 247; III/649 V/2181

11/67

III/648

Bhairava-agama tantra srotas Bhairaviya-darsana BM vadharmavedyatapaksa Bhavasvabhavadhikadikkalapaimavavadin

B hiiL ta

X I/9 (29th A h.), 79 V III/182, 184 X /256 X /304 VII/56 IX /97 See under M imam sa 1/36, 45, 242, 248: 11/199; IV / 37; V I/225; V II/83; V III/205; X /138 V I/50 X II/428 1/254; V I/112 IV /141, V II/70; VIII/65, 71, 75, 85 1/244; III/112 X I/113, 114 (29th Ah.)

V II/3299, 3369 V /2382, 2384 V I/2982 V I/3030 V /1940 V I/2537 11/36,45, 242, 248, 551; III/1125; IV / 1859; V /1967, 2405; V I/2864 1V/1684 VIII/3718 11/254; IV /1746 III/1229; V /1954, 2265, 2271, 2275, 2285 11/244; III/728 V II/3403, 3404 11/26 H I/697 11/254 11/607; III/643, 648, 121$ 11/447, 449, 451, 456, 457, 568; I I I /1046

Bhedabheda/-vada/-dasa

(Bhedadvaitavadin) (Dvaitadvaya) Bheda-vada vadin (Dvaita/-sastra) (Dvaitin) (Dvaya) Bhedesvara/-vada vadin Brahma v a din Caryakrama

1/26 111/81
1/254

11/255; 111/25, 32; IV / 130 11/95, 97, 99, 104,105, 216; in / 430

Carvaka Dak?a Daksina-Sastra Devitantra D vaitadvaya Dvaita/-sastra D vaitin Dvaya Ekapramatrsatatvavastuvada Gunagunidvaitavad i n G un atattva vadin Guru/-sastra/-sasana agama amnaya antaramata parampara vakya Hetusastra Isvaradvaitavada Isvaradvayavada Jamini vakva

IV /I5, 17 1/49; III/5 6 ; V III/1 8 1 ,182, 212 1/48 XT/12 (29th Ah.) See under Bhedabhedavada See under Bhedavada See under Bhedavada See under Bhedavada v ir /s o See under N yaya V /176 El/51, 84; VIII/208; IX/177;

Xr/72'(29th Ah.)
V III/109;X II/2 1 4

Vin /112
V II/194 IX /206 1/3 (2nd A h.), 41 m /118 X II/429 1/109, 111 See under Mimatiisa 1/95

JSatrabhavavadin

II I /1 1 0 3 ,1105 11/49; 111/672; V /2381, 2382, 2412 11/48 V H /3302

IN TR O D U C T IO N T OT H E TANTRALOKA

V /1934 IV /1257 111/667) 700; V/240S; V I/2617; V II/ 33 62 V /2309; VII/3504 V/2312
V/2078

V I/2646 11/313 TII/634 VIII/3719 II/109, 111 11/95

I n atr-j ney abha vavadi n Jyotih-^astra Kanada adidarsana adi first i (Vaisesika) K apalika Kapila Kapila Karma vadin Karuka Kaula Kaulika Kaumarilamata Khetapala Krama naya Ksanika vadin Kula

1/95 IV /112; XI/23 1/194; V I/233, 240 1/195 VI/67 V III/43, 206 V /34 See under SamMiya See under Sariikhya VI1I/11 1/70 1/48, 49; 111/27, 278, 288; VIII/ 181, 182, 184 X I/3 (29rh Ah.), 113 See under M im aihsa See under Siddhanta 11/235; TIT/189, 190; VII/106 (12th All.) 111/157, 189 See under Bauddha 1/46, 49; 111/56, 286, 288; VIII/ 181, 182, 184; X /336; X I/25; X I/3, 4, 92 (29th A h.) 1/24; X II/333

- agama

n /9 5 III/1200; V II/3I29 11/194; I V /1867, 1876 11/195 IV /1701 V /2243 , 2406 I V /13 84

V /221I 11/70 TT/48. 49; III/643, 894, 904; V/2381, 2382, 2384 V II/3293, 3403

11/587; III/805, 806; V/2198 111/773, 805 IT/46, 49; III/672, 902, 904; V/2381, 2 3 8 2 ,2 3 8 4 ; V I/3062; V II/3131,3382 11/24; VI1/3623

 amnaya prakriya Loka/Laukika

M adhyamika Mahamarga M ahanaya M ahayogin M ata M ausula M ay iya sastra

X I/66 (29th A h.) 1/24, 31, 32, 35, 153; X /237; X I/ 1 (29th Ah.), 2, 3 1/72,11/41,243; 111/41,269, 277; VI/31, 40, 4 2 ,4 3 ; V H l/206,207; X I/119; X n /3 6 4 , 371, 373, 378 See under Bauddha XI/68 (29th Ah.) 111/195 See under Y ogin 1/49; 111/56; VIII/131 1/70

m /30
V/114 1/167 XII/433 V ll/1 6 , 45 V /114; X I/25 1/167; V II/45 VII/40, 45 ITT/43 See under Bauddha IV /18-19, 20

Mimamsa
(Bhatta) (Jaiminivakya) (Kaumarilamata) (M lm am saka) (Prabhakara) (Sahara) M oksavadin Naira tmyadrsti Nastika/'-darsana (Nastikyavasaua)

VII/3356 11/24, 31, 32, 35, 153; V I/2963; V II/ 3291, 3292, 3293 11/72,393, 595; m /6 5 7 , S85, 893; IV / 1665, 1674, 1676, 1677; V /2407; VII/ 3225; V III/3654, 3661, 3663, 3668 V II/3358 III/811 0 /4 9 ; 711/672; V/2381 H /70 III/646 IV/1464 11/267 V III/3723 V /l 9 0 0 ,1 929 IV /1464; V II/3 131 11/267; V/1929 V/1924, 1929 H I/659

IN T R O D U C T IO N T OT H E TANTRALOKA

II I/1106-1107

N igam a N yaya (Ak^apadamata) (Naiyayika)

(Tarkika) Pancara-tra/-trika Paradarsana Paradvayadarsana Paraprakasavada Pa(Pa) rames vara-darsana/ -sasana/-sastra Pasupata Patanjala Pati-sasa na/ -sastra Picuvaktra Pitharapakapaksa Prabhakara Pracya Purana/-j3a Raliasya- prakriya sastra sastiavid

111/34 11/13, 33, 44; m /2 6 2 ; V I/197; V n /5 4 ; V ll/3 (1 1 th A h .); VIII/28, 206 111/18, 19; vm/206 IV/131; Xll/371, 372

IV/20
III/105 V1I/ISI See under Siva-sasana See under Siva-sasana See under Y oga Sec under Siva-sasana X I /59; X I/ 59 (29th A h.) VT/243 See under M imam sa IV /78; X /365; X II/184 TIf/43; V /6 I; VIII/174 11/94, 96 IV /160; X II/252, 364 III/295

111/874 U 1/650 11/365, 385, 396; 2095, 2 2 2 8 ,2 4 0 6

I V /1731; V/1938,

111/634, 635; V12406 III/1219; VII1/3661. 3662 TTT/1108 III/721 V/2065

V U /3165, 3379 IV /I8 7 7 H I/1166; V I/3091; V H I/3474 III/650; IV /1411; V/2374 11/446,448 III/1248; VII/3542 ; VIII/3654 111/911

Sahara
Sabdabrahmavid Sadardba Saiva

agama gurusastra Sakta Samkhya

See under MJmamsa V/144 V III/182 1/48; 111/56, 278, 282; V/31; VIII/178, 181, 183, 184, 1S6, 190, 195, 205, 207, 212; X/224, 254, 287, 307; X II/365, 368, 372, 378, 379, 434 1/116; X /2 4 7 ; X II/372, 37S IU/41 1/188,242, 255; X I/31 (29th

Ah-XnijXH^O
1/68, 69, 70, 71; U 1/I6. 23. 43; IV /17, 130; V/170, 175, 176: VI; 1 4 6 ,1 5 2 ,1 9 2 ,2 1 8 ,2 1 9 ; VIII/21, 28,168, 207, 221; XII/ 376, 381 V I/192 X II/370, 376 VDI/167 VI/25 V III/172; IX /96 X I/12 (29 th A h.) See under Samkhya See under Bauddha

( A sarh vedy ab uddhi vada) (Kapila) (Kapila) (Satkaryavadin) Saiii vid-advayada -vai ta vada Sankara Tantra satkaryavadin Saugatam ata

I V /1494 V/2382 11/48; 111/672, 894, 898; IV /1381; V /2378, 2381, 2383, 2384, 2386, 2390, 2395, 2405, 2407, 2412; V I/ 2980, 3013, 3033; V III/3655, 3658, 3662, 3668, 3669, 3724 II/116; V I/2973; V I11/3662, 3668

m/657
11/188,242,255; V II/342I, 3411; V III/ 3610 11/68, 69, 70, 71; 111/632, 639, 659, 1105, 1218; IV /1520, 1525, 1526, 1780, 1786, 1826,1852, I853;V /2221, 2228,2368, 2407, 2421; V III/3661,3666 IV /1826 V III/3660, 366 6 V/2367 I V /1659 V/2372; V I/2536 V11/3302

Ses va ramnnarhsa Siddhadarsana S iddant a/- dars an a (Khetapala) (Safddhantilca) Siva-saiva-sasana/-sastra.

VIII/8 1/2 (2nd Ah.) IU /285; VTT/7-8; VII/69 (11th A h.); X I/108; X III/52 (29th Ah.) VI/211

III/295: VIII 1209; X/256

1/26, 27, 73, IK/25, 26; IV/33; V/34, 150; V riI/93; X /287; X II/372. 397. 433, 434 1/73; V I/2, 67 1/83 1/70; XT/52 (29th A h.) 1/150; III/283; V III/189 XII/433 X I1/43 4 1/70 See under Sivasasana X I/108 X I/52 (29th Ah.) V III/207; I X /88. 255, 256, 257; X I/I76 V III/189 See under Veda

(Pa/pa-ramcsvara-darSaoa/' sasana/-sastra) (Paramesvaradvayavada) (Pasupata) (Pat i-s asana/-sastra) (Sivadvaita) (ivasastropanisad) (Vrata) Sivadvaita
S iv a s id d lia n ta

Smarta-darsana
S tn rti

Srauta

Sruti

V/2208 11/312 1 LI/901; V /1891, 1892, 2161; V H / 3214, 3342 I V /1845 111/911; V /2 4 0 9 ; V I/2982 11/26, 27, 73; III/641, 642, 1121; IV / 1384, 1500; V /2 2 9 3 ; V I/3013; V III/ 3662, 3657, 3723, 3724 11/73; I V /1 6 3 6 ,1701 11/83 11/70 11/150; IfI/899; V /23 89 V U l/3723 VIII/3724 11/70 VII/3214 V II/3342 V /2 4 0 7 ; V I/2528, 2695, 2696, 2697; V II/3282 V /23 89

(Srutyanta vadin Sugata Sunyavada Svabhavya vadin Sva-darsana m aia

s a s lra

V III/189 See under Bauddha Sec under Bauddha

1/66
See under Asmaddarsana See under Asmaddarsana See under Asmaddarsana See under Asmaddarsana 1/45, 46, 84, 129, 280; 111/257; V /I6, 234; IX /7I, 139, 157;X/ 266; XT/167 X II/4 0 1,424 1 /2 4 ,2 7 ,3 1 ; IX /95; X /237; X I/ 59; X I/6 (29th A h.) X /304 See under N yaya 1/95 1/35, 49; TII/56, 194, 236: M il/ 181, 182; X /315, 336; XI 25. 181; X II/389 V I/247; VIIT/182 1/46; V/32; V III/211; 336: X /307 See under Rauddha X /246

siddhanta Tantra

Tantra-prakriya Tantrika Tarkika Trayabhava vadin Trika/-darsaria

sastra 1 j rdhva-sasana/- sastra/- tantra C rdhvasasanaga Vaibhasika Vwdantika

V /2389

11/66 IN TR O D U C TIO N T OT H E TANTRALOKA

11/45, 46, 84, 129, 280; m/873; IV/ 1366, 1584; VT/2511, 2579, 2597, 2992; VII/3273; VHT/3691, 3714 n/24,.27, 31; VI/2535,2963; VII/3165; 3296
VI/3030 11/95 11/35, 4 9 ; m /6 7 2 ,8 1 0 ,9 0 2 ; V I/304!, 3062;' VIT/3131, 3287; V1II/3679 IV /1 8 8 1 ; V/2382 11/46; IV /1382; V /2411; V I/3062 VI/3033 VI/2972

Vaidika Vaidikadarsana Vairinca Vaisesika Vaisnava

Vaiyakarana Va m a/-acara/- in arga/- srota s/vaktra Veda

vadin vakya vidya (Sruti) (Vaidika)

(Vaidika-darsana) Vedanta Vijnana-naya (-vadin)

See under Veda See under Veda Ilf/2 5 See under Kanada 111/30, 31. 36, 38, 39, 40, 43, 276; VIII; ] 71, 172, 175, 185, 189, 190. 193, 195, 207, 212; X /307; X I /169; X I/52(29th A h .) V I/208; 11, 52 (11th A h.) 1/38, 39, 46, 49; IH /56; VIII/ 181,182.212; X I /6 8 ,102 (29th A h) 1/48, 49, III/'16, 28, 29, 43, 56. 258. 265; IV/130. 201; V/31; VI/146; v m /1 8 1 , 190, 191; IX / 250,272,279; X /53, 56; X I I /261 V I/120 II1/276 XII/315 v m /1 7 4 , 207; IX /88 111/27, 27S; VIII/207; X I/53; X II/371, 394 V n i/191 III/28; X I/52 (29th Ah.) See under Bauddha

II//6 4 6 , 647, 652, 654, 655, 656, 659, 892; V/2371, 2372, 2375, 2 3 85,2389, 2390,2393, 2395, 2407,2422,; V I/3 0 3 3 ; V II/3275, 3442 IV /I8 4 2 ; V /2144 11/38, 39, 46, 49; III/672; V /2381, 2 3 8 2 ,2 4 1 2 ; VII/3358, 3392 11/48, 49; 111,632, 644, 6 4 5 ,6 5 9 ,6 7 2 , 874, 881, 1218, 1289; IV /138I, 1780; V/2381 2390, 2391; VI/2693, 2712, 2 7 1 9 ,2 7 7 9 , 2782; VII/3551 rV/1754 111/892 V II/3605 V /2 3 7 4 ,2407; V I/2528 I II /6 4 3 ,894; V/2407, V II/3159; V III/ 3661, 3684 V /2354 III/6 4 4 ; V I1/3 342

APPENDIX-15
Ul

 vada vadin Vikalpapek$antrvikalpapi manya vadin Vinaya Vrata Yamala Yoga/-sastra (Patanjala) (Yoganga) Y ogin

See under Bauddha See under Bauddha See under Bauddha X II/40I See under Siva-sasana XI/39 1 /7 0 ,2 5 7 ; III/I13; IV/65. 112; XI/L62 (29th A ll.); X II/3 7 1,428 1/70, V /148; VIM/207; X I/ 119 1 1 1 /2 1 ,9 2 ,9 3 ,9 4 , 95 1/102; III/93, 94, 102. M3, 114, 118, 150, 228, 231. 302, 350, 352, 358, 359, 384, 406, 414, 418, 427, 436; 1V/9, 45, 94. 112. 113, 156; IV/13 (7th A h.), 29, 30, 33, 34, 44, 45, 46, 47, 51; V 4, 11, 148, 191; VI/22, 33, 118; VIJ/61, 145, 174; VIJj 196, 197, 200, 202, 227, 234; XL 115. 116, 118, 119, 120 X I/1 62 (29th Ah.) III/410 X I/89 (29th Ah.)

(A yogiu) (M ahay o g in) Yoginivaktra

V I11/3691

IN T R O D U C T IO N T OT H E TANTRALOKA

VII/3329 U /70, 257; 736, 1153, 1200; V II/3452; V HI/3661, 3718 TI/70; I V /1498; V /2407; VII/3224 III/637,. 708, 709, 710, 711 11/102; 111/709, 710, 729, 720, 734, 766, 8 4 4 ,8 4 7 , 918,966, 968, 9 7 4 ,9 7 5 .1 0 0 0 ,1 0 2 2 ,1 0 3 0 ,1 0 3 4 , 1043, 1052,; 111/1097, 1133, 1182, 1200, 1201, 1244, 1305, 1321, 1322, 1325, 1326, 1336, 1337, 1338, 1339, 1343;IV /1354, 1361,1498, 1541, 1656, 1667, 1 7 5 2 ,;V /1 9 4 5 ,2029,2058, 2396, 2397, 2400, 2402, 2427, 2534; VII/ 3221,3222, 3224 3225, 3226 V I1/3 379 V III/3452

16.

UNSPECIFIED CITATIONS/ REFERENCES IN J A Y A R A T H A *

Volume/Page
(KSTS edition)

Volume/Page
(M LB D edition) V/2337 11/472 11/432 1J/491, 545 11/432 11/498 11/506 111/763 V/2127. VI/2652 VII/3598 IV/1433

,, 3Hr P'K c** tt TO: 4 s|w lT H I'H sa r* sY J % lct'M T f^ T rT : I! 3mrs3 ^bttst. .. .mrnrrwuftTrz n 3TO3 ^M dW +rl: I srtrpt fird . . .5t o n 4 **rar C . . . I sj
3t+tfie4!fTOt*Tlr*TT. . . .BTCrf: Swtifflin; tl

V III/137 11/120 11/80 11/139,193 11/80 11/146 11/154 III/147 Y ll/35(Ilth Ah.); VIII/ 62, 124 IX/212 XIJ/308 V/83

aif3Trf sTTWwawiff 5 Tf^ftr i 3TW% arafapt?T f w f < T 3 < TsfifiWI 3T37Tt5ITRnrnp^. . . . hj(V i7+i+(^i<isi I
----- *TFmt Tf^irfeTT i

2262, 2324

apralraft

g .,

3 i

* The list d o es not take into account those unidentified references in Jayaratha which have been traced or identified by the editor o f the K STS edition. It also excludes tw o other types o f references one, which are from the Tantraloka and are cited with the note Vaksyati or Vaksyamarjanitya o r som e such similar expression and two, which are connected with certain previously quoted/nam ed text and are covered by the remark Yad uktam tatra or Tatraiva,

rr,

fN
CN

S R
ta

< N 7 ^ 2 oi 't S t'l > % oo 52 > 0 O rn io o\ o m a\ tN < o V Df ui 00 2, ^ o o t3\ O i t O t n r . H S ' i n f N a *n i i < NH H C b d i fn L^ S- H p > > > -, < > m^ < N rn in 1 H < N -H l iH -l > * " in < 3 \ \
F- s \ C* * d d . *< c-i X
a\

2 ^ E~ ^ S ^ h >O ',

j ^ r1 3

< ^

s? & 2 J-J s

ON IN

< N X

S f(> R l-H c i OO

<> n o cn

< N oo vo ? oo e > 6 T1 ^ 5 O l>

C N^

'T lr- M vo vo os r~N <N N ^C i i l-H > > l>

VO

oo l l 1 t-. OO i-H m o <n VD o m O VD VO rH H * ; l > h P* l M

O OO <N > '* r-. i i

O rU 00 H VO tN * * * > >-*( > r

a\ ' 15 ^ n ^o ^ < r > in O a\ t} fO C 'l C i. ^ i> S *

GO crj

c f T V OO ro ao t* 1 * 1 "I N n ^ ''A ^ ?2 B" K 3[> s 1 -1 1 -1 C, J < NX o

oo \ o 00 O s n M o r- u N * ' k H> X S M x ~
rs|

t lO oo O ', 1 m O ^ co

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CO

l> < N

3 I f

arrfteT 3T 3(rr!rF if. . . .H % II oj-m+jdif? . . , . c t ^ r : yftn^mw ii

1/184; 1/1 2 (2nd Ah.) XI/67-68 (29th Ah.) TV/155 VII/74-75 1/91 X I/58 1/32 (2nd Ah.)

11/184, 322 VII/3357-3358 III/1243 V /I9 5 9 11/91 VH/3164 11/342 III/827 VII/3309 V II/351 8 111/816 1II/764; Vn/3396 11/599 V /2170 VII/3301 V / l 920 VT/250I IV/1388
a p p e n d ix -16

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a p p e n d ix - 16

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APPENDIX-] 6

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APPENDIX-16

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APPENDIX-16

11/477 V II/3309 U I/828 111/671 n /6 6 IV /1868

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Abhasavada 247 Abhedabhavaaa J77

A b h j n a n d a 35, 54 Abhimvabharati 25

A m a r d a k a 35

mathika

34

school 35 (see Ananda also) AmbA 23, 24, 27, 28, 31, 32 A m rtara tha 89 A b h in a v a g u p ta Throughout A b h in a v a (cousin o f A b h in a v a Ananda 35 (see Amardaka g u p ta ) 23 school also)
Anmde.ivaratantra 126, 127

Abhi?eka 182, 184 Abhi$ekapraka&imi 182 Abhisekavidhi 182, 252 Acalas rim atha 91 Acharya 21, 82 Adhara 251 Adhikaribheda 184 Adhikarin 10, 182 Adhikari parlk^a 181 Adhvabheda 180 Adhvan 2 1 8 , 220 Adhvasuddht 220 Adhvopayoga 177 Adivakya 10
A di Y aga (A d Iyaga) 84,248 Advaya-sampattivnrtika 38 (fn .) Aesthetic theory (Abhinava s) 248 Agama 15, 117, 119, 120, 121, 125, 126, 128, 136, 205, 242, 251 Agam ic texts 121, 131 Agniga Adhivasana J79 Agnitarpui.ia 180 Ahoratrasankrantyiidi 176 Ahoratruvjbhagn 48 Akalpitakalpaka 204, 225 Aksasutra 183, 192, 230 Aksepa 237

Ananta

king 90
god 112 Rudra 70
Anantavijaya 126, 127 Anapeksitvasiddhi 177 Anakhyacakra 110, 140 Anava 68, 169 (fn.), 197, 223

201,

Anava Mala See Mata A navam11ta rat abhy upayakathana 175

Ayava Upiiya

48, 6 8 , 80, 175,

176 (la .) , J8 7 , 192, 193, 205, 206, 219, 225, 226, 229

Aiuivo paya See Anava Up aya A niruddha 36, 55

Anlahsmiskara 181, 190 (Antahpravesa) Pathalaksana
175
A n t a r v e d i 29

A ntyasa imkriya See Autyest I-

yaga
Antyayaga 182 Antyesti 39 Dlksa See Dlk^a yaga 182 Anugraha 194, 221

Anuja See Airujoddesa Anujoddesa 82, 138, 172, 174, 190, 236 Anupaya 174, 197, 200, 201, 203, 206, 228 Anupratyabhijna 63, 129 A nupratyabhijnakrta 63 Anuttara 3 A n uttar a Diksa See Diksa Aiiuttarajfiaptiriipanirnayatmaka Prakarana 174 Anuttaraprakriya 7, 55, 56 Anuttarastika 128 Anuyaga 234, 238 Anuyagavidhi 235 (fn.) AnyaSastraganotkarsa 179 Apara 201 Apana 192 Arabdha Karma See Karma Arcavidhi 51, 184, 205 Ardha-traiyambaka 35 school 44, 54 Ardhapltha 193 Arghapatra 141, 178 (vidhi) 178 Arliats 33 Arhata 250 Artha 201 Arthadhvan 188 Asanarcana 122 Astakas 210, 212 Astanga 152 Astrarca 179 Asuddha-vidya 133 Atidesa 65 Atimarga 46, 47 A t r ig u p ta 28, 29, 30, 32 Avartana 65 Avyakta 73

B adha 65 Bahih(sthana) 192

Bahirarca 178 Bahiryaga 241

Bahya Sastra 250 BAirAi, I r a 176 (fn.), 177 (fn.) Balabalavicara 190 B auddha 250 Bindu 42 B hadrakall 140 Bhairava 204 tantras (sixtyfour-) 126 three powers of- 201 Pancasrotorupa- 248 Bhairavahood 12, 20 Bhairavakula 210, 236 Bhairavatadatm yadayiniprakriyaniriipann 180 Hliakli 195 B h a k tiv ila s a 35, 54 B h a n u k a 39, 96, 97, 115 Bhasa 66
b h a s k a ra 36, 38, 55, 115 Bhatta M lm ariisa ) 39 B h a t t a n a t h a 45 Bhautavesa 71 B h a v a 35, 39, 54 B h a v a b h u t i 39, 54, 56 Bhedavadin 50 Bhogakarika 83, 138 B h ogam ok $ada n en a V id hi 182 R h o ja r a ja U 5 , 129 B h ugan ea p uj an a 179 Bhutdksobha 126, 127 B h u t ir a ja 34, 41, 42, 54, 239 I 115

misra 41
54 (see H elaraja also) Bhuvana 41, 188 tanaya

Ayati

186

Bhuvaaabhedavidhi .188 Bhuvanadhvan 41 Bhuvanamiina 8 1 Bim bapratibim bavada 247

B o d h a v tla s a

Datta 88, 91 Dautavidhi 184 Delia 192 Dehapranadisodhana 178

3f>

Brahma 213 Brahmarandhra 213 Brahtimvidyii 42, 54, 191, 194,

Desadhvan

Desa 212, 213 49,

8J,

111, 176

229, 232, 239

Brab mavidyftvid hi 181 Brief method 81

B^eiaspati 73
Buddhidliyana 175 Buddhism 53, 249 Buddhists 33, 34 Buddhist tantricists 153 Cakra/s 199, 252

Des ad hva v ibhagakat han a 176 Devabala 139 Devi 119, 120 De vipatlcaia tik ii 54 Devyayamala 8, 99 Tantra. 64, 1 25 9, 36, 37, 54 DliruveSa 133 (set: Rudra also) Dhyiimi 48, 68, 187 DIk?a 171, 195, 200, 247 Antyesti- 182 Anuttara- 223, 233 Jananadisamanvita- 171, 180 Janasvasapradayini- 181 Lirigoddhara- 170, 182,223, 225, 233, 234 Mitnmasamu- 225 Mitoddhara- 232 1 anikija- 37, 51, 54, 181, 232 IVirnkift- 181 Plurality of- 199 I ulraka- 58, 170, 180, 219 Sadynli-Siinnilkrantiprada171 Sadyouirvilija- 170 Suniaya- 178, 193 Samayi- 43, 50, 82, 205 Samayl- 178 Samksiipta- 171, 181, 231 Samnyasiki- 182 Tula- 181, 190, 232, 239 Vudha-184, 213, 236, 238 ViLsipta- 166, 171 Vistrta- 166

DharmaSiva

C akrabhanu 42, 110

Cakrabheda 176 Cakrabhedaikikaranirupana 185 Cakxacarea 183

C akraka 23, 32
Cakrareana 183, 190 Cakrodaya 176 Cara 148 Caramana 176 Carusamsiddlii 179 Carya 195, 196 Caryakrama 202, 248 Catuspithasastra 239 Cidatma-uccara 175
C itta c a k re sv a rJ -m a ta 116

Clmmma 128, 206, 236

Daisika 82 D ak?a 241 D antakiistha 227 D antakasthantasariiskriya 179

D am R
a ja n a k a

8 8 ,9 3

Diksabheda 180 Diksaprastava 170 Diksa vidhi 184 Dlksopakraroa 178, 194 Diksvariipa 178 Dinars 137 Diptaih 141 Dravyayogyatva 178 Dualism 40, 41 Dualism-cum-nondualism 41 Dualist-cum-mon ist Saivism 54 school 34, 126 Dualistic moinstic 41 Dualistic Saivism 54, 138, 249 Dualist school 35, 126 D iiti Bhagavati 45 Y aga 139 Dvarapiijavidhi 178 Dvararcana See Dvaraptijavidhi

Dwivedi Dwivedi,
127,

See Dwivedi, B. V. B. V., 1, 8, 38, 44, 52, 195

Garuda 119 Gatopaya 174 Ghanasura 138 G h ara 128, 206, 236 Godhead 11, 13, 14, 106, 119, 222, 224 G o u d r ia a n 248 G o v in d a ra ja 40= 96, 115 Grace 46 descent of- 13, 81 various kinds o f fall of- 20-21 intense fall o f divine- 101 Gramadharmavrtti 199 Guna 212 Gunapradhaaatabheda 185 G unaratha. 91 G u n g arath a 88, 92 Guru 36, 38, 96 (iurudevapiHUlhaii 8 (jiirimathtiparuinmsa 130 Gum p uj avidhi 184 Gur va d y an tadi nady arcapray o jananirupana 184 Gurusatattva 175 Haracaritacintamani 94 (fn.) 38 (fn.) H elaraja 41, 43, 54 (also see Bhutirajatanaya) H emacandba 7 Hom a 51, 79, 100, 205, 238 H rasvan At h a 38, 110

Ekaviravidhana 142 Eklkara 185 Ekoccara 229, 230 Eka-tri-paficadyaistattvaparikalpana 177 35, 40, 115 esoteric items 128 matters 84

H a rja d a tta

E raka

In d u raja

performances 84 Fourth School 35 GapeSa 11 Ganja 97

41, 43 immersion 217 I P K See Isvara-pratyabhijnakarika I P V See hvara-praiyabhijfiavimarsinl I P V V See Isvara-pralyabhijna-

vivrti-vimariini

ISana Siv a 8
Isvara 134, 136 as Kalagnirudra 136 Is vara-pratyabh ijna-karika (IP/O 248 Is vara-nratvabhijna-vim arsin i ( I P V ) 128 Isvara-pratyabhijna-vivrli marstni ( I P V V ) 32, 44 Jagadananda 48 Jagala 138 Jagr adad ini r Qpana 177

Kaksyastotra 39 K a l i 73, 79, 121, 177, 188, 213, 215, 218, 232 as cosmic passage 112 K a la 79, 121, 210, 211 Kalabheda 185 (fn.) Kalacakra (doctrine o f) 250 Kalatattva 169 (fn,), 176 (fn.) Kaladhva 177 Kaladhvan 48, 176, 214, 219 Kaladyadhvan 177 Kalagnirudra 136 Kalapeksa 181 Kalasamkarsini 43 Kalatattva 176 Kalikas 203 Kalis 109, 110 twelve- 110, 203 twelve-Kalis theory 109 KALLATA 251 Kalopaya 176 K al p ita read y anad ara 175 K a ly a n a 39,56,95,98, 99, 100,

Vi-

J a im in i 98
Jainism 53 Jalandhara 46, 47, 90 Jala-tattva 132 Jalayoga 51 Jalopadesa 181, 190 Jana na d isam anvi tad iks a See DIksa Jananadivihinatva 181 Janasvasapradayinidikfja Sice DIksa Janika 139 Janya 139 Japa 224

Kamala.

Ja y a d R a t h a 93, 94 Ja y a p Id a 39 J a y a r a t h a Throughout J a y a s ii C i h a 88, 92, 102

JIvanmTikta 100 Jivanmukti 201 Jnana 195,196 Jfianaparipurnata 178 Jnanins 49,218, 238 Kadambari 138

103, 129 93, 94 Vispus spouse 93 Kamya-karma See Karma Kanipahrasa 177 K an ak ao atta 91 Kancukns 78, 118 Karana 68, 84, 141, 146, 175, 187, 207, 219, 226, 229, 237, 240 Karkotaka dynasty 29 Karma Arabdlia- 231 K a m y a -185 (fn.) Naimittika- 193,235 (fn.), 247 Mitya- 50, 193, 235 (fn .),247 Karm a 218, 223

K akaradev I 110

Karm aka ndakramavali 9 Karm a Mala See Mala Karma-phala-vyavastha 247-48 K arm asod han a 135 Karima 23,24,25, 27, 28,32, 59,
88

Kriya 195, 196, 202 Krpanyadi nyasa See Nyasa Krspa 36 K S S 61 K S T S 130,155,160, 165, 246 K ema 23, 25, 32, 132, 133, 134, 135

Kartrkarmabbava 247 Karuka 250 Karyakaran ahhava 176

1, 9, 25, 126, 130, 131, 132, 133, 134, 135, 136, Kashmir 129,249 144 Kashmir Saivism 11, 114, 247, Ksetragraha 179 248 Ksetrastaka 193 K atyayana 3 Ksurikadinyasa See Nyasa Kaulika 62 Ku la 20, 43, 114, 194, 202, 233, experience 100 236 knowledge 90 history 114 Kaula 250 parva 210, 236 K in g Jayasjmha See Jayasimua prakriyii (5, 35, 45, 51, 54, K in g o f Darads 90 238, 251 Kirana{a) 1i K, 252 system 44, 47, 194, 234, 251 agama 119, 121 lantra 127 Khecaricakra 49 text 120 Kram a 39,40,41,42,43, 46, 54, treatise 234 66, 97, 114 yaga 51, 205,218, 237, 238 agama 8 K u la d h a r a 115 author 96 Kulakramodaya 126, 127 Chronology o f the propaga Kida-knda mtara 126, 128 tors of- 107 kularatnamala 117 history 153 Kulesa 203 metaphysics 101 Kuiesi 207 -secrets 97 Kulesvari 202 system 40, 42, 54, 111,128, Kumarika region 29 129, 152, 205, 251 K lm a r ila 249 tradition 96, 153 Kramakamala 129 Lagluibhava 232, 239 Kramakeii 128 Laksamana Desika 44 (fn.) Kramasadbhava 126, 127 L a k ?am a n a g u p t a 34,40,43,44,50 Kramastotut 53, 109, 110, 120, Laksana 171, 172 128 LakmT D a tta 97 Krama Tantricism (A T ) 87

K$emaraja

L alitaditya-M uktapIda 29,30

Laya 66, 205, 238 Ledari 92 Liiiga 192 bheda 183 pujakathana 183 sam a patti 207 Lingarca 182, 183 Lingoddhara 182, 233, 242 diksa See Diksa L i iigodhrti krama 182 Locana 2 Logicians 33

M a n ila s ad b ha vasa rii k sepabhidhana 185 Mandalatmanusandhana 180

Mandalatmattva 234 Mandalavidhikathana 185

M andra 23, 25, 26, 32, 59 Manonmanl 133 M anoratha 22, 23, 31, 32 Mantra 42,44, 80, 81, 141, 185, 187, 189, 191, 194, 202, 206, 207, 210, 211, 212, 213, 214, 216, 217, 218, 219, 226, 234, 235, 238, 239, 241, 251 Mantrabheda 181 M adhijraja Y ogin 130 Mantracakrabheda 187 Madhyadesa 28, 29 Mantrasattaprayojana 180, 189 Madira 138 Mantrauglia 185 M adya 137 Mantravidyabheda 176, 187 Mahadeva mountain 93 Mahajalaprayogavidhi 181(fn.) Mantravidyadisvarupopavarnana 185 Mahanayapaddhati 9 Mantravirya 42, 80, 140, 175, Mahanayaprakasci 129 185, 191 Mahapitha 207 Muntravyapti 141 Mahat 212 Maiitradhvan !89, 220, 230 Mahesvaras cult 102 Mantradiprakasana 185 Mala 79, 215 Mantradyabhinnariipatva 174 Anava- 221 Maatres a 2! 7, 218 Karm a- 214, 216, 224 Maranasannadiksa See Diksa ( ignorance) 225 Matabha{1araka 119 Theory of- 198 Matanga Agama 36, 55, 78 Maladitattva 177 Ma tahgapdramei vara 118 M a lin l 16, 118, 168, 230 Matanga Sastra 37, 117 Malinlnyasa See Nyasa Mata 250 M alin HIoka vartika 56, 58 M ulin i vijaya vartika ( M W ) 7, Mata Sastra 33 Matiharana 182 48, 57, 58, 59, 60 Ma!in i vijayo tiara tan tra ( M V T ) Matras 208 Matrka 230 5, 23, 57, 58, 67, 71, 75, 252 Matrkanyasa See Nyasa Mana 133 Mandala 24, 84, 185, 192, 194, Mausula 250
234, 238, 240

M aylya 223 Natha cult 9 Melapa 90 Natha Mathika 34 Mimamsa 25 Naudou 249 Mimamsists 33 Nigam a 126 M okfakarikd 83 N i rait taj ab ahublii tpa rva pavitM oksa 247 radi 183 monism 54, 137 Nirananda 48 monistic Nisedhavidhitulyatva 175, 221 school 126 Ntsisancara Agama 151 thought o f Kashmir 43,129 N ljkkiyanandanatha 114 Mj'gendra 144 N itya Karm a See Karm a M r tajivad vidhi 181 vidhi 217 M rti 210, 236 N ive dyapas uvi stara 180 Mrti-pariksa 184, 190, 191 N iyati 79, 247 Mrtoddharadiksa See Diksa Northern Seat 46 Mrtyimjaya- tan tra 122 Nyasa Mudra 84, 128, 185, 202, 234, Krpatjyadi-181 236, 238, 240 Ksuri kadi-229 Mudravidhikathana 185 Mudrikadividhi 185 M urti 193 M V T See Ma!inivijayottaratantra M W See Malinlvijayayartika Nadi 211 Naimittika 61, 139, 189, 247 Karm a See Karm a Naimiitikadau 247 Nai mi tti k aprakasa 183 N a imi tti kapray oj ana vid hi 183 MiilinM 18 Mairka-229, 241 Padadhva-58 Para-180 Saiva-50 Sakta-43, 50, 54 Samanya-50 Samanya bheda 178 $o$ha-228 Svatantra-123 Vise?a- 50, 228 (fn.) Nyaya school 139

Naimittikavibhaga 183 Ovalli 128 Naimittikavidhi 51, 64, 139, 183 Naiyayika 249 Pada 81, 188,213,214,219 Nandisikhatantra 74, 75, 112, Padadhvan 189, 219, 230 133, 134 Padadhvanyasa See Nyasa Naropaya 175 Paddhati 5, 6, 7, 8, 9 Naxopa 249-50 P a d m a g u p ta 23, 32 Narasim hagupta 30, 32, 33 Pad ovalli 120 Nastika philosophers 249 Palli 128, 206, 236

Pancagavya 179 Pahcamrta 126, 127 Pancasatika 109, 117, 120, 127, 140 Paficatattvavidhi 216 Pancika 57, 59 P a n d e y 21, 22, 36, 37, 52, 57, 58, 246

Pathalaksana See (Antahpravesa)Pathalakana Fatra 192 Faurapika Prakriya 250 Pautrikavidhi 180 Pavitrakavidhi 190, 191 Pindanathas 140 Pindastha 218

P a r a m a g u r u ( o f J a y a r a t h a ) 96 Fitamaha 241
Pararaa Siva 203 Pltha 128, 151, 193 Paramarthasara 128 Pitrvyatanaya'o 25 P a p.Ame $t h I g u r u ( o f J a y a r a t h a ) Prcikaranavivarana 60

96
Paranyasa See Nyasa ParatattvantaljpraveSa 175 Paranpayika Pranigadana 174 Para 201 ' Parabija 140 Paramarsodayakrama 174 Parapara 201 Paratrlsika See Pamtrimsika Paratrimsika ( P T ) 39, 56, ] 17, 124, 252 vivanit^a ( P T V ) 7, 23, 24, 28, 29, 48, 55, 56, 57, 58, 59, 62, 246 (Vivrtis on) 55 Pariksa 171, 172 Pariksyacaryakaraga 182 Paroksa D Ikja See Diksa ParoksI Diksa See Diksa Paropaya 174 Parvabheda 183, 210 Parvabhedavisesa 183 Parvapavitraprabhrtiprabhedi naimittikakarma 183 Pasadalia 180, 226, 229 Pasnpata 250 Pata 192 Patakacyuti 182

Praklrnaka Vlvarana 59 Prakasa 106, 170 Praklrnaka 60 Prakriya 5, 6, 7, 8, 9 Prakriya-grantha 7, 8 Prakriya Sastra 9 Prakrti 214, 215, 216 Pralaya 136, 137 Pralayakaia 206 Pramapa 133, 134 Prumatrabheda 77, 188 Prameyaprakasana 170, 180 Prameyaprakriya 180 Prameyas 187 Prana 192, 201, 209, 210, 211, 218, 236 F ivefold-192 Prai.iabuddhicitsvadhvanyasa pujane Dehapiija 179 Pranacaramana 123 Pranasamuccara 175 Pranavidhi 193 Praiiavrttisamuccara 48 Prasaiiga 65 Prasara 214

P rasastibhutifada
Prasiddhi 242 Pratibhajnana 206

129

Pratibha-sarhvitti 13 P r a tim a 192 P r a tis th a k a la 41 Pratisthd-laksa nasara-samuccaya 249 P ra ty a b h ijiia 43, 54 sy stem s 9, 4 0 , 251 Pratyabhijnahrdaya 130 Pratyabhijna vimarsin 1 5 8 P r a ty a k s a 15 P r a v a p u r a 9 1 (a lso see S rin a g a r) P r a v a r a s e n a 29 P ra v e s a 178 P r a y o ja n a 182 p re c e p to ria l school 107 te a c h in g 111 P rth v I 168 P T V See Pardtrii hxikfi vi vara na P u ja 79 P u ja b lie d a 183 P u ja k i a m a 109 P u ra s a m g ra h a 176, 187 PUR^AMANORATHA 88 P u ru s a 214, 215, 2 1 6 P u r v a ja 82, 138, 172, 174 Purvapancikd 58, 59 P u s ta (k a ) 192 P u tr a k a 58, 82, 238 d ik s a See D ik s a P u tr a k a tv a s id d h in ir u p a n a 180 R a k ta k a li 109 R a h a s y a c a ry a 184 R a h a s y a p r a k r iy a 213 R a h a s y a v id h i 184 R a h a s y o p a n ija tk r a m a 184 R a ja r a ja 92, 102 R am a ijev a 23 R a m a o u p t a 23, 24

Ratha 88 Ratnamala 116, 117 Rauravusumgruhu 73 Rattrava V rtti 74 Rava 202, 207 relationship twofold-139 Rudras 70, 133 eighteen tantras 126 twelve -210 fifty-229, 241 Rudrakali 140 Rudrasakti-samavesa 71 Hjimmarsinl 1 Sabdakalpadruma 6, Sabdadhva 188, 189 Satfadliva 192, 193, 208, 247 Sadanga theory 153 a^ungu Y o ga 250 Sadardha 20 Sadurdhahfdaya 62 Sadardhasara 62 Sadardhastis tra 62 adardhaslo ka vdr tika 3 Sadakhya 134 Sadasiva 134 region 134 stage 136 Sadbh a vasasana 52(fn.) (see Tantra-sadbhuxa also) Sadhakas 196 Sadhakatva 182 Sadbana 89 Sady all samutkr ania 181 Sadyahsamutkrantiprada Diksa See Diksa Sad ya li samu tkni nt ip rad ad iks auirupai.ia 181 Sadya utkrantr 171, 181, 229

^ADVOJYOTI 83, 139 Sadyonirvanadiksa See Diksa Sahaj a 139

Saiva 2, 100, 248 discipline 103 dualism 37 fold 233, 250 learning 98 Nyasas See Nyasa practices 93 scriptures 14, 95, 98, 101 spiritualism 96, 99 Saivism 116, 233, 247, 250 dualistic-138 Sidd3ianta-127 Saivite See Saiva Sal vis tic scriptures See Saiva Sakta 197, 209 class 224 Sakta nyasa See Nyasa Saktasamavesaprakasana 175 Sakti 20, 133, 134, 215, 232 Saktipata 13, 21, i 77, 194 Madhyativra-2i Saktipatakramavivecana 177 Saktipatatii'ohiti 177 ^aktivicitrata 177 Saktopaya 175, 205 Saktyananda 114 Samana 136, 137 Sam any a 172 nyasa Sec Nyasa nyasabheda See Nyasa Samastasastramelanakatha 186, 250 Samaya 179 Samayadiksanaprakasana See Samayadiksa Samaya Diksa See Diksa

Satnayl Diksa See Diksa Samayin 136, 205, 235 Samayitvavidhi 178 Samayi See Samayin initiation 82 Samana 192 Samasa 80 Samavesa 198, 203 Sambhava 197, 201 Sambhava U p ay a 174, 202 ambha vatm avedanakat han a 174 Sambhu 48 (fn .) S a S ib h u n a t h a 2 2 , 35, 3 7 ,4 3, 44, 45, 46, 4 7 , 4 8 , 4 9 , 50, 51, 52, 54, 59, 115, 252 S a n c a y a n y a y a 76, 164 S a rh g ra h a 5 g r a n th a 4 -k a r a 5 S aril lia r a 194 b ija 204 c itra ta 176, 194 v a ic itry a 136 S a m h a ri 139 S a m k h y a 81 S a m k h y a d h ik y a 177 S a rh k s ip ta D ik s a S ee D ik s a S a iiis id d h ik a 2 0 0 , 204, 225 S a m s k a ra 37, 51, 182 p ra y o ja n a 182 S arrisk riy ag ai^a 181, 190 S a m s k riy a ta ttv a 51 S a m v ic c a k ro d a y a 175 S a m v it- k ra m a 109, 205 Samvit-prakasa 38 S a n d o h a k a 193 JiANGADHAEA 98 S a iik a c c h e d a 182 SAN KARA NANDAN A 139

SAftKHADHARA 95, 98, 99 Sanksepa 80 Sanksiptavidhi 252 Sanyasiki Diksa See Diksa &aradatilaka tan tra 44
Sarasasana 62 Sarasastra 62 Sardhaksaram 122 Sardhasaiika 110, 126, 127 Sariraga Cara 181
S a r vajftano tta r a

Siddhanta ^aivists 34 Siddhatantra 112, 119, 122 Siddhi 199

SlDDHINATHA See SlDDHANATHA

ftdhu 138 ^ikhabija 99 Sisyadchaga 180 Adhvanyasavidhi

Sisyaucityapariksa 178 Siva 18, 89, 93, 98, U 9, 120,

133, 134, 207, 208, 215, 248

118

Sarvatah CakrapQja 179 Sarvacaratantra 139 Sarvadharasaktinirupana 177 SarvoddeSana 174 Sastra 3, 171 ^astrakara 10 Sastramelana 186, 252 Sastrarthaikikarodaya 185 Sastrasaiiimelana 186 ^astrayatikathana 186 Satarudras 41 Satarudriya 54 Sattarka 21 S attv a 92, 94 Sauri 23, 25, 27, 28, 32, Savi sesarghabh aj ana 178 Sayujya 136 Sayyaklpti 179

as ultim ate reality 112 tentan tras 126 stage 137 Sivadharm l 135 Sivahastavidhi 82, 136, 179, Sivaliood J3ivur;)thu 5 iva rat ri Sivasakti
227, 229, 237 I I, 214

88

91 139 35, 54 Sivasutra 39, 55 Sivatanusastra 79, 143 5lVANANDA I, 114 &VANANDAII 115, 130 Slokavartika 3 Sodhana 182

SekoddesatIka 250 Sesavi'tti 183, 217, 227 Se.tuba.ndha 30 Shastri, MukundRam

160 Siddhalinga 30 SlDDHA NATHA 39, 52, 109, 115, 120, 128 Siddhapatnikulakrama 184 Siddhasiddhanta Paddhati 9 Siddhayog iharim ata 122 Siddhanta Saivism 37, 249, 250

Sodhanyasa See N yasa odhy asodhakadivicitrata 180 Sodhyavaicitrya 58, 219

45, 46, 115 110, 115, 129 SOM ASAlVfBHU 9 Somananda 34, 39, 40, 43, 56, 97 Southern Pitha 46 Spanda 39, 55, 251 Sp, K. 67, 251 Sraddha 182, 195 Srauta 250

Somadeva Somaraja

S r I b h u t e Sa 36 S r o jh u t I sa 36 (fn.), 55 S r Tc a k r a 90 S r Tc a n d r a S a r m a 35, 54 SlUKATJTIJA 39 Snkanthi 126, 128

Srim rt yimjaya-siddha-tan tra

brief- 81 detailed- 81 m ixed- 82

Su b h a ta

D a t t a 93, 95, 96, 97,

103
S u b o d h a m a fija ti

38

Suddha Vidya 206, 2) 3,222

Sukall 110

103(fn). Srin a g a r 91 S r I n a t h a 41
Sripurvapancika 58 Sripurvasastm 21, 3 3 ,5 0 ,5 4 , 57,

&Qlabjabheda 185

SUMATINATHA 45, 46, 115

Sura 138 SBtraklpti 180
Svabodhamahjarimatfka 38(fn.) Svacchandatantra (S K .T .) 67,

58, 69, 7 1 ,7 3 , 75, 78, 79, 142

Srisastra 44

S r n g a r a 88, 93, 95, 97 SljlNGARARATHA 88, 92, 95, 97 Srsti 194 tilja 204

75, !23, 126, 130, 131, 132, 133, 134, 135, 137, 144, 162, 220, 231, 252

kali 110 rut a vidhi 184, 247 Sruti 250 St harm the concept o f- 192 S v a y a m b h u v a 118, 121 other varieties o f- 193 Tadviblm ga (Vi?aya-vibhaga) Sthanabheda 178 182 StM nakalpana 178 Sthanaprakalpa 80, 169 (fn.), T advrata (V idyavrata) 182 T an tra 2, 8, 65, 127, 249, 250 187, 192-193 scheme 193 Sthandila 192, 227 Sthandilagata Para N itya Area
183 51
paddhati

S vapn a-s arhb artdh i Samayak arm a 179 Svasvabhavadipana 180 Svasvarupapravesa 185 Svatantra Nyiisa 123 Svayambhu 204, 225

prakriya 6, 34, 35, 40, 43,

54, 251
Tantrasadbhava 52 Taiitrasara (T S ) 42,

Stliandilapujaprakasana 183 Sthapdilayaga 183, 233, 237 Sthiti 194 Sthitikali 110
Stotra 60, 61

61,

62,

84, 128, 246, 247

Tantraloka T hroughout TaMralokaviveka T hroughout Tantraraja Bhattaraka 112 Tantravaloka 4 Tan tra va}adhan ikd ( T V D ) 246

KARA 39, 115

Stuti 11 Style

T a n tr ic cy cle 250 h is to ry 126 -m aterial 125, 130, 249 -scripture 11 sy ste m 137, 223, 251 Tapasviraja 129 T a r k a 65 T a r k a t a ttv a 175 T a r k ik a 250 T a rp a tja 127, 179 T .S. S ee Tantrasara T a tt v a 138, 176, 188, 213, 247 T a ttv a b h e d a 49, 108, 177 T a ttv a b h e d a n a 176 T a ttv a b h e d a v id h i 188 T a ttv a k r a m a n ir u p a n a 176 T a ttv a p r a v ib h a g a k a th a n a 176 T a ttv a S u d d h i 180 T a ttv a v id h i 49, 177 T a ttv a Y o ja n a 81, 133, 1 7 6 ,1 8 7 T a ttv a d h v a n 176 T e ja sv in 133 (a ls o see R u d r a ) T ir o b h a v a 194, 22 5 v a ic itry a 4 9 , 177 v y a p a g a m a 178 T ir th a y a ta n a c a r c a 190, 191 T ra ilo k y a k o b h im 139

scriptures 24 sourccs 2 sy ste m 1, 3, 40, 45, 5 6 ,2 5 0 , 25] Ssastras 47 Trikasarasdstra 1 Trikasastra 1 Trika sutra 56, 62 Tri kakuiakramayogimantraka dambakanirupana 185 Trikarthiu 225 Trikasadbhava 2 4 0 Trikasasana 124 Trikatantrasara G2 Tripura system 47 T m ik a 62 Trisikasiistra 54 TriM robliainm i 99, 112, 119, 240 Tuljidiksii See DTkfjiii T ulasuddhidiksakathana 181 Tulavidhi 181, 190 Turyatita 2 0 1 , 219 Tuti 209, 219 T u ra 192 Tyaga 237 Uccara 187 U cchala 91 Udana 192 U dbhata 3 6 , 39, 97, 115 Udbhava 2 3 2 , 239 Uddesa 171, 172

Traisiras Agam a 80
T r a i y a m r a k a 4 3 , 4 4 ,4 5 ,5 4 ,1 1 5 M a th ik a 34 Tribhuvana D a tta 9 5 ,9 6 , 129 T r ig a r ta 90 (see J a la n d h a r a also ) T r ik a 20, 4 0 , 4 3 , 4 7 , 54, 201, 242, 250 id e o lo g y 14 p h ilo s o p h y 101 p ra k r iy a 6 sc h o la rs 34

U ddyota 126, 130

U ddyotakara U jjata

147 Udyakarapaddhati 9

3 9 , 97, 115 Unmefa 103 Upadeyabhava 186 Upakrama 12 Upaksetrastaka 193

Upapitha 193 Upasamhara 12 Upasana 202 Upasana-vidhi 238 Upaya 48, 192, 197, 201, 203, 206, 207,211,219, 224 Upiiya-blieda 54

Vibbilaka. 138 V ib h D tid a tta 90, 91

VlCITRANATHA 36, 54 Viddhi 24, 171 Vidya 80, 187, 194, 234, 238 Vidyacakrabheda 187 V id yan an da 114 Upaya-eatustaya 247 Vidyapadma 213 Upuya-upeya-bhava 119, 200 Vidya tray a 54 Upodgliata 38 (fa .) Vijnanabhairava 122 Urm'tm ah asastrasiddh asm tanaVijfianabheda 174 rupaka 120 Vijftanabhitprakarana 174
Utkrfintyanupayogitva 178 U tpa la 23, 32, 34, 43 U tp a l a r a th a II 89, 90,91 Uttana 70 Vacaspatyam 6, 7 Vada 66 Vahnikanna 51 Vahnikarya 179 Vairinca Brahmavadins 249 Vaisesika 139 V a i^ a va s 33, 34, 38, 217, 218, 250 Vaisnavism 53 Vdkyapadiya 41 Vania ka 250 V allabha 28, 32, 88 Varna 133 Vamakesvarimatavivarana 114 Vij nanasattabhedodgarapiakatanapatu Ahnika 174 Vijiianakala 214 Vikalpa 65 Vikalpasarhskara 175 Vikasa 80 Vik?ipta Diksa See Diksa

V im

a l a 30,

32

Vindu .202 Vipatpratlkara 139 Viryacai'cana 185 Visarga 202, 207 Viseja 172 Viscsanyasa See Nyasa ViSc$anya$avaicitrya 178 Visiiu 93 Viivacitpratibimbatva 174

V isvadatta 90, 91, 95, 97, 129

Vitasta 30

VAMANA 37, 38 V am a n ad a tta 25, 38, 54 V a m an ag upta 25, 32, 37, 38 V am an ak a 36, 37, 38, 54
Veda 249 " Vedha Diksa See Diksa Vedic 2 Vedantic 250 Vedyata 249 Vegavati 139

103, 106 81 (fn.),87, 9 5 ,1 0 1 ,1 0 2 , 105, 106, 118, 129, 163, 166, 170, 246, 247, 248 Vivekaiijana 39 Vyakhyavidhi 184, 247 Vyana 192 Vyapti 14 0 ,1 4 1 ,2 2 6 Vyasa 80
V i v a n in a V lv e k a

Y o g e S v a r id a tta 23, 27, 28, 32 Vyomadisabda 143 Y o gin 49, 101, 218, 236, 238, Vyomadisatka 143 Vyome^asvastikadimrupana 185 239 Y oginibhfi 31 Yaganirupana 178 Yoginibhutva 20 Y a sask ara 28, 88 Y o ginimelaka 236 YASOVARMAN 29 Y o g a 152, 195, 196, 201, 219, 226, 230, 248 o f Pantaiijali 152 a^anga-152, 153 Y o g ananda 35, 54 Yoganganupayogitva 152, 175 Yoginlvaktra 248 Yogisimelakadividhi 184 Yoja n a 180 Y ojanika 226, 229 Yojanikabheda. 180 Yu kti 15

Page
3

Fn., i f any

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For was therefore termed Sadardhaslokavdrtika and who

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was termed

6
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24 62 3

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10
69 78 89 92 93 94 3 4

2
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1 1
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126 129 137 142 143 147 147 150 151

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but who also Sadardhasastra, Sa4ardhasara Sadardhahrdaya X , 11.56-57 T .A .V ., X i n Verse 90 X II, p. 430 Srngiirulhu P. 431 Tttn i r ii Ink u IV, p. 471

20-21
17

T V ltriiiokci-viveka IV. p. 203 one lie one hand, he Trtiyaincatui'tliim T|Uy;lmor

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9 4

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6 2

Calurthmi quotes t hem but (A d d after ?fir) Ibid., I l l , p. 128 Ibid., X I editorial pp. 207-8 commentary X I, p. 19 (29th A ll.) Pfthas)

3 16 2 2 19

pp. 20-87 comentary TT^O X I, p. 19 (Pit h as)

171 175
185 186 196

5 28 1

text which all energies srrarfWm^-

text, which all his energy

A horizontal line o f demarcation across the page between 4-5th and 7-Stli lines to be inserted. 4-5th

10-11

and after 6th a Collateral a collateral source o f thematic Source o f Thematic organization Organization T .A . 198-200 inform T.A.V.J V, T .A .V ., V III, S J S T H T T .A .V ., II, T .A .V . VII, Jsiyaratluis fflil ta R W i T .A . 10. 198-200 uniform T .A .V ., III, t.a .v ., v n . Tpsrrfr iTFFTfWt T .A .V ., I l l , T .A .V V IU , Jayaralha *F 'T R[ X , p. 258 inifFTo

199

1 1

1
3

200 202

7 2 3 4 208 212 (fn.4 continued 1 from p. 211) 1 5 3 1 215 3 1 220 3 224 (fn. 5 contd. from p. 223) 3 227 236 241 242 246 249 3 3

XI, P -252
iffrVro

2 2 1

1
3

6
24

X II, p. 390 M .V .T . M .V .T . T .A .2 ,12-44

X II, p. 391 M .V .V . M .V .V . T.A.3.12-14

27
25

20. T A U L E O F C O N V E R S IO N O F R E F E R E N C E S A P P E A R IN G W IT H I N TH E IN T R O D U C T IO N T O T H E T A N T R A L O K A F R O M T H E JCSTS E D IT IO N T O T H E M L B D E D IT IO N O F TH E TA N T R A L O K A V IV E K A Page. Footnote tin s Existing reference to the K S T S edi tion Corresponding reference to the M L B D edition II, pp. 14-15 II, pp. 29-30 V III, p. 3679 IV , p. 1369 p. 1536 II, p. 35 II, p. 31 II, p. 50 IV , p. 1354 IV , p. 1358 IV, p. 1366 V I, p. 2980 II, p. 53 p. 3 p. 52 V III, p. 3718 II, pp. 52-54 V, p. 2302
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2 2

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Fn. 7 contd. from X II, p. 389 page 4 4

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5

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7

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3

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4 5 4 4 7 3

10

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5 4

V, p. 19 p. 186 I, p. 35 I, p. 31 I, p. 50 V , p. 4 V , p. 8 V, p. 16 X, p, 254 I, p. 53 p. 3 p. 52 X II, p. 428 I, pp. 52-54 V III, p. 102 IV , p. 203 X , p. 57 IX , p. 71 V , p. 186 I, p. 34 I, pp. 14-15 V III, p. 137

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I l l , p. 1291 V I, p. 2783 V I, p. 2511 IV , p . 1356 II, p. 34 II, pp. 14-15 V , p. 2337

29 30 35 37

3 5 5 Fn. page 36

8 2
4

X H , p. 412 X II, p, 413 I, P- 14 I, p. 31

38 40 42 43 44 45 46

47 48 49 50 52 55 56 57 59 63 65 * 67

from 4 V I, p. 211 1 3 V, p, 275 1 4 III, p, 467 I 4 III, pp. 192-3 3 4 III, p. 194 4 4 III, p. 193 4 1 IX , p . 122 5 3 93 1 5 X II, p. 184 5 5 I, p. 34 7 2 I, p. 35 1 4 I, p. 236 3 4 7 > 4 4 t ? 5 1 HI, p. 192 3 5 I, p. 32 5 6 III, p. 356 V, p. 283 1 3 4 V II, p. 129 3 3 5 IX , p . 122 4 IX , p . 177 4 1 11 (2 9th A h .)X I,p. 136 2 5 V I, p. 249 3 V II, p. 101 ] ( 12tfi Ahnika) 3 5 X, p. 292 4 3 X, pp. 56-57 6 3 V II, p. 33 3 5 II, pp. 72-73 Fn. 1 contd, from page 64 5 X I, pp. 172-174 3 V ll, p. 107 2 V I, p. 175 3 3

2 8 contd.

V III, V III, II, p. II, p. IV , IV , III, III, III, III, V I,

p. 3702 p. 3703 14 31

p. 1845 p. 1625 p. 1083 pp. 808-809 p. 810 p. 809 p. 2562

V II, p. 3474 II, p. 34 II, p. 35 H, p. 236 M > I l f , p. 808 II, p. 32 III, p. 972 IV , p. 1633 V, p. 2013 V I, p. 2562 V I, p. 2617 V II, p. 3426 IV, p. 1883 V, p. 2193 VI, p. 3018 V I, pp. 2782-2783 V, p. 1917 II, pp. 424-425 V II, pp. 3278-3280 V, p. 1991 IV , p. 1809 H I, p. 730

68

III, p. 114

iff., -

70 71

72

73

74

75

2 V, p. 199 3 7 X, p. 89 Fn, 4 conUl. from pa^c 68 8 III, pp. 468-469 3 4 X, pp. 56-57 2 4 V, pp. 14-19 I 3 X I, p. 89 2 5 X II, pp. 187-188 4 4 V, p. 145 1 1 I, p. 206 2 2 II, p. 99 3 1 II, p. 146 1 3 V, p. J86 2 6 VI, p. 41 3 4 VII. p. 30 (1 IthAh.) J 3 V, pp. 122-128 1 4 V III, p. 127 2
3

IV , p. 1549 V I, p. 2815

in , pp. 1084-1085 V I, pp. 2782-2783 IV , pp. 1364-1369 V II, p. 3195 V n , pp. 3477-3478 IV , p. 1495 II, p. 206 l l j p. 451 II, p. 498 IV , p. 1536 IV , p. 1675 V, p. 2122
tV, pp. 1472-1478 V, p. 2327 IV , p. 1495 IV , p. 1549 III, p. 1049 II, p. 309 V IH , p. 3680 II, p. 84 1, p. 202 II, p. 473 VII, p. 3440 IV , p. 1536 11, p. 117 II, p. 130 II, p. 203 III, p. 728 IV, p. 1803 III, p. 740 V I, p. 2465 V I, p. 2725 VTI, p. 3292 II, p. 74 IV , p. 1884 III, p. 1185 III, p. 1059

1 2
15 3 3 9 ]

76 77

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V, p. 145 V, p, 199 III, p. 433

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IX , p. 285 X I, p. 2 (29thAh.) I, p. 74 V f, p, 250 IV , p. 97 III, p. 443

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V I, p. 2634 H, pp. 446-447 V III, p. 3720 p. 3722 p. 3721 V III, p. 3723 V III, p. 3720 V I I I ;p. 3721 p. 3722 p. 3720
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p. 3721
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V III, p. 3720 p. 3720 > 9 pp. 3720-3721 V III, p. 3721 p. 3721 p. 3720 p. 3721 V III, p. 3721 p. 3721 p. 3722 11, p. 310 V III, p. 3722 V III, p. 3723

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3 p. 433 3 X II, p. 433 3 p. 434 6 p. 432 3 X II, p. 433 3 p. 433 7 I, p. 11 3 m , p. 203 2 III, p. 192 4 P. 198 3 pp. 192-193 1 X II, p. 433 p. 310 5 2 1 3 3 2 5 2 4 X II, p. 433 p. 434 I, p. 310 X II, p. 433 I, p. 2 I, p. 2 V III, p. 205 IX , p. 30 X II, p. 198 III, p. 233 III, p. 471 X, p. 305 X I, p. !72 (29tiiAh.) I, p. 2 II, p. 264 IV , p. 307 V III, p. 205 IV , p. 203 X II, p. 434 pp. 434-435 X II, p. 435 p. 434 p. 432 p. 434 X II, p. 434 X , p. 221 I, p. 15

p. 3723 V IE , p. 3723 p. 3724 p. 3722 V III, p. 3723 p. 3723 II, p. 11 III, p. 819 I I I, p. 808 p. 814 pp. 808-809 V III, p. 3723 II, p. 310 V III, p. 3723 p. 3724 II, p. 310 V III, p. 3723 II, p, 2 II, p. 2 V, p. 2405 V I, p. 2470 , V II, p. 3488 III, p. 849 III, p. 1087 V I, p. 3031 V II, p. 3462 II, p. 2 II, p. 616 III, p. 923 V, p. 2405 lit , p. 1291 V III, p. 3724 pp. 3724-3725 V m , p. 3725 p. 3724 p. 3722 p. 3724 p. 3724 V I, p. 2947 II, p. 15

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IV, p. 1610 VI, pp. 2817-2818 II, p. 2 p. 3 II, p. 352 III, p. 1291 II, P- 1 II, p. 311 p. 352 III, p. 1350 III, p. 1087 II, p. 1

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page 116 I, pp. 85-86 4 2 2 I. p. 281 5 2 II, p. 166 7 2 I II, p. 158 9 2 V, p. 275 2 1 V I, p. 46 3 1 IX , p. 28 1 1 IX , pp. 63-65 3 3 I, pp. 116-117 F a .4 contd. from page 119 3 I, p. 26(2nd A h.) 1 2 I, p. 150 3 3 I, p. 40 (2nd A h .) 6 2 I ll, pp. 150, 160, 165, 167, 169, 173, 178, 181,183, 185, 187, 202 2 6 V I, p. 46 3 3 IX , pp. 162-163 2 3 IX , p. 162 3 2 p. 243 5 3 X II, p. 246 1 4 X, pp. 91-92 ] 4 iV , p. 57 4 4 III, p. 58 1 1 V, p. 14 2 8 pp. 14-1.9 1 4 I, p. 39-45 Fn. 4 contd . from page 126 1 III, p. 136 2 III, p. 190 2-3 III, pp. 166-167, 163, 173, 223 I 1 III, pp. 161, 189 2 2 IX , p . 139 4-5 2 IX , p . 140 6 3 III, p. 280 7 3 X I, p. 44 1 5 X I, pp. 28-29 (29thAh.)

11, pp. 85-86 II, p. 281 II, p. 518 III, p. 774 IV , p. 1625 IV , p. 1680 V I, p. 2468 V I, pp. 2503-2505 IT, pp. 116-117 II, p. 336 II, p. 150 II, p. 350 III, pp. 766, 776, 781, 783, 785, 789, 794, 797, 799, 801, 803, 818 IV , p. 168 V I, pp. 2602-2603 V I, p. 2602 p. 2683 V II, p. 3536 V I, pp. 2817-2818 III, p. 1145 III, p. 674 IV , p. 1364 pp. 1364-1369 II, p. 39-45 III, p. 752 H I, p. 806 III, pp. 782-783, 779, 789, 839 III, pp. 777, 805 VI, p. 2579 V I, p. 2580 III, p. 896 V II, p. 3150 V II, pp. 3318-3319

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2 I I I , p. 191 1 III, p. 192 2 II , p. 73 1 III, p. 196 4 II, p. 219 1 I, p. 11 III, p. 203 1 1 p, 233 III, p. 128 2 1 II, p. 202 2 V, p. 102 1 p. 103 V , pp. 102-3 5 4 V , p. 104 5 V , p. 57 3 V, p. 57 V, p. 142 2 8 V , p. 204 7 V. pp. 240-24! from V , pp. 243-244 4 from 3 3 5 2 2 2 2 3 2 2 2 3 4 4 2 2 3 2 IX , p. 19 IX , p . 231 IV , p. 142 p. 143 V , p.gl99 X I, p. 12 (29thAh.)

III, p. 807 III, p. 808 II, p. 425 III, p. 812 II, p. 571 II, p. U III, p. 819 p. 849 in , p. 744 II, p. 554 IV , p. 1452 p, 1453 IV , pp. 1452-1453 IV , p. 1454 IV , p. 1407 IV , p. 1407 IV , p. 1492 IV , p . 1554 IV, pp. 1590-1591 IV , pp. 1593-1594 V I, p. 2459 V I, p. 2671 III, p. 1230 p. 1231 IV , p, 1549 V II, p. 3302 11, p. 150 V I, p. 2479 IV , p. 1884 IV , p. 18S4 V , p. 2092 V II, p. 3112 V II, p. 3364 ITI, pp. 789-790 H I, p. 1308 111, pp. 973-974 H I, pp. 1058-1059 V II, p. 3125

I, p. 150 ' IX , p. 39 V I, p. 250 V I, p. 250 V II, p. 208 X I, p. 6 X I, p. 74 (29thAb.) III, pp. 173-174 IV , p. 220 III, pp. 357-358 III, pp. 442-443 X I, d . 19

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X II, p. 184 X II, p. 198 V I, p. 119 p. 125 I, p. 103 I, p. 143 II, pp. 207-208 V I, p. 167 V III, p. 211 IX , p. 19 IX , p. 44 X, p. 272 X II, p. 393 p. 395 X II, p. 247 X, p, 249 III, p. 443 p. 203 IV, p. 10 (7th A h .) IX , p. 19 pp. 162-163 X, pp. 91-92 I, pp. 299-300 III, p. 371 III, p. 65 J, p. 33 p. 15 IV, p. 10 III, p. 135 X I, p. 168 III, p. 58 IX , p. 19 p. 197 I, p. 157 p. 180 V II, p. 80 X II, p. 212 X , pp. 91-92 X I, p. 19 (29thAh.)

X II, p. 3474 V II, p. 3488 IV , p. 1753 P. 1759 II, p. 103 II, p. 143 II, pp. 559-560 IV , p. 1801 V, p. 2411 V I, p. 2459 V I, p. 2484 V I, p. 2998 V III, p. 3683 p. 3685 V II, p. 3537 V I, p. 2975 III, p. 1059 III, p. 819 I l l , p. 1302 V I, p. 2459 pp. 2602-2603 VI, pp. 2817-2818 II, pp. 299-300 III, p. 987 III, p. 681 II, p. 33 p. 15 III, p. 1098 in , p . 751 V II, p. 3274 III, p. 674 V I, p. 2459 p. 2637 II, p. 157 p. 180 V, p. 1964 V II, p. 3502 V I, pp. 2817-2818 V II, p. 3309

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II, p. 380 II, P- 364 I I I , p . 679 II, p. 357 p. 377 II, P- 16 V I, p,, 2624 II, P- 134 V I, p,. 2488 n r , P. 718-719 p. 631 II, p. 165 p. 166 p. 179 n , p. 40 in , p . 723 V, p. 1950 V, p. 1951 V II, r> . 3144 II, p. 29 II, p. 4 II, p. 15 IV , p.. 1495 IV , p. 1407 I ll, p,. 776 III, p,. 1291 V, p,.2201 V , p. 2286 V I, p. 2484 VI, p. 2488 II, p. 236 IV , p. 1814 IV , p. 1813 V, p. 2280 I ll, p. 1059 I ll, p..923 11, p. 268 . 3239 V II, F> V II, r> . 3191 h i , P . 1093

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V II, p. 207 IX , p . 245 IX , p . 285 X, p. 114 X , p. 212 X, p. 237 X I, p. 47 X I, p. 97

V, p. 2091 V I, p. 2685 V I, p. 2725 V I, p. 2840 V I, p. 2938 V I, p. 2963 V II, p. 3153 V II, p. 3203 III, p. 1090 III, p. 1085 V, p. 2415 Vn, p. 3404 V II, p. 3593 VI, p. 3049-3052 11, p. 196 II, p. 7 II, pp. 238-239 11, p. 303 II, p. 602 IV, p. 1707 V , p. 1928 V, p. 1970 VI, p. 2802 V II, p. 3335

VJI, p. 3627 111, p. 625 1U, pp. 669-672 V I, p. 2576 V, p. 2073 II, p. 601 H I, p. 1294 II, p. 411
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X II, p. 348 I, p. 152 II, p. 236 III, p. 336 III, p. 48 IX , p. 11 V III, p, 88 V II I, p. 101 I I I , p. 346

V II, p. 3638 II, p. 152 II, p. 588 III, p. 952 III, p. 664

V I, p. 2451 V , p. 2288 V , p. 2301 III, p. 962 III, p. 1077 in, p.46i V II, p. 104 (12thAh.) V , p. 2196 V II, p. 3169 X I, p. 63 V I, p. 2449 IX , p. 9 VI, p. 2530 IX , p . 90 II, p. 249 I, p. 249 II, p. 151 I, p. 151 K l, pp. 1073-1074 III, pp. 457-458 11, p. 542 II, p. im V II, p. 3633 X II, p. 343 X l l , p. 41 (1 iih A il.) V, p. 2133 V , p. 2057 V II, p. 173 IV , p. 49 (7thAh.) III, p. 1341 IV , pp. 1479-1480 V , pp. 129-130 V , p. 2415 V III, p. 215 V , pp. 2416-2417 V III, pp. 216-217 Vn, p. 3115 X I, p. 9 X I, p. 87 V, p. 194 X II, p. 335 II, p. 257 III, p. 393 IV , p. 62 V , p. 2 V I, p. 179 V I, p. 180 V ll, p. 36 IX , p . 153 IX , p. 154 X I, p. 161 (29th A h.) V II, p. 3193 IV , p. 1544 VII, p. 3625 II, p. 609 III, p. 1009 III, p. 1150 IV , p. 1352 IV , p. 1813 IV , p. 1814 V, p. J920 V I, p. 2593 V I, p. 2594 V II, p. 3451

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3 I, p. 219 5 III, p. 37 4 VI, p. 95 3 V II, p. 98 Fn. 4 contd. from page 214 5 X r p. 169 1 3 V III, p. 168 2 3 V I, p. 130 3 6 V II, p. 12 4 4 V III, p. 37 1 5 V III, p. 70 2 3-4 V II, p. 32 3 2 V, p. 195 Fn. 4 contd. from page 216 5 V III, p. 147 1 7 V II, p. 97 2 3 X, p. 352 1 3 I, p. 223 2 4 X I, p. 143 (29thAh.) 3 4 V II, p. 83 1 3 III, p. 442 2 2 V, P. 2 3 3 V II, p. 36 Fn. 4 contd. from page 219 1 X, p. 55 1 3 X , p. 57 2 4 V ll, p. 41 3 4 V II, p. 68 1 7 I, p. 179 2 5 III, p. 41 3 4 X I, p. 93 1 5 V III, p. 80 ' 2 4 I, p. 215 3 6 111, p. 51 2 5 V III, p. 163 3 3 X, p. 127 4 3 X, p. 244 Fn.5 contd. from page 223 3 X , p. 258 1 4 X, p. 300

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11, p. 219 III, p. 653 IV , p. 1729 V 3p. 1982 VI, p. 2895 V, p. 2368 IV , p. 1764 V , p, 1896 V, p. 2237 V, p. 2270 V, p. 1916 IV , p. 1545 V, p. 2347 V, p. 1981 V, p. 3078 II, p. 223 V II, p. 3433 V, p. 1967 III, p. 1058 IV, p. 1352 V, p. 1920 V I, p. 2781 V I, p. 2783 V, p. 3925 V, p. 1952 II> p. 179 111, p. 657 V II, p. 3199 V, p. 2280 II, p. 215 III, p. 667 V, p. 2363 V I, p. 2853 V I, p. 2970 V I, p. 2984 VI, p. 3026

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2 1 X , p. 352 V I, p. 3078 1 5 v m , p. 99 V, p. 2299 2 3 V III, p. 215 V, p. 2415 3 2 I, p. 249 II, p. 249 1 4 X , p. 122 V I, p. 2848 2 2 III, p. 442 III, p. 1058 3 4 X , p. 339 V I, p. 3065 Fn. 4 contd . from page 226 5 X , p. 161 V I, p. 2887 1 3 X , p. 343 V I, p. 3069 2 3 X I, p. 128 V II, p. 3234 3 3 IX , p. 91 V I, p. 2531 2 5 IX , p. 188 V I, p. 2628 3 7 IX , p. 198 V I, p. 2638 1 2 III, p, 442 III, p. 1058 2 5 IX , p. 161 V I, p. 2601 Fn. 3 contd. from page 229 1 X, p. 189 V I, p. 2915 1 4 X, p. 372 VI, p. 3098 2 ;!-3 X I, p. 133(29thAh.) VII , p. 3423 1 3 IX , p. 92 V I, p. 2532 2 9 V II, p. 68 (1 lth A li.) V, p. 2160 3 6 V I, pp. 103-104 IV , pp. 17374738 Fn. 2 contd. from page 232 3 X , p. 307 V I, p. 3033 1 6 X II, p. 372 V III, p. 3662 Fn. 2 contd. from page 233 2 X , p, 254 V I, p. 2980 1 6 X I, p. 118 V II, p. 3224 1 4 X I, p. 94 (29th A h.) V II, p. 3384 2 2 IX , p. 258 V I, p. 2698 3 3 X I, p. 171 VII, p. 3277 2 6 II , p. 216 It, p. 568 3 6 I I I , pp. 297-298 III, pp. 913-914 1 5 III, p. 443 III, p. 1059 2 4 V I, p. 3079 X , P- 353 3 4 X I, p. 178 V II, p. 3284 Fn. 4 contd. from page 237 3 X I, p. 19 (29thAh.) V II, p. 3309 1 4 X I, p. 114 (29thAh.) V II, p. 3404

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VI, p. 2913 V I, p. 2918 V I, p. 2937 V II, p. 3263 V II, p. 3525 V II, p. 3571 V I, p. 2730 I II, p. 1059 II, p. 153 V I, p. 2501 III, p, 1194 V III, p. 3681 III, p. 641 11, p. 70 II, pp. 39-44